I’m finally getting around to posting the second chapter to a story that I shared for a previous #TBT. The Great Surprise! is my follow up to The Great Goo, a short story I wrote when I was ten years old. Yet again, my art seems to reflect my life in this story. The exact date that I wrote this story was five days before my birthday. I was turning eleven years old. I’m guessing that I was really excited. Happy reading!

The Great Surprise!

It was Bright Eyes’ birthday. She was sixteen. When you are sixteen in the sea lion world you are considered an adult. Bright Eyes walked down the hall to her bear friend, Cuddles. Cuddles was reading a book.

“Hi Cuddles. What are you doing?”

“I’m reading a great book called Ghosts. It’s all about this bear who murders a human and then the human comes back and haunts the bear!”

“Sounds scary,” Bright Eyes said as a shiver ran down her spine.

Bright Eyes walked on down to her bedroom. She had decorated her room herself. The windows, mirror and bed were laced in silky white satin. She even had a door that led out onto the deck of the swimming pool.

KNOCK! KNOCK!

Someone was at her door. Bright Eyes waddled over to the door. It was Wobbles. He was wobbling back and forth.  Bright Eyes had found Wobbles on her vacation in South Africa. She had to rebuild all the rooms because Wobbles couldn’t fit through the doors. After all, he was an elephant.

“Hi Bright Eyes,” Wobbles said glumly.

“What’s the matter, Wobbles?”

“Oh, I was just hoping I could go to the park today, but everyone is busy.”

“Well… uh… um… I’ll come with you,” Bright Eyes said.

“Ok! Let’s go, Bright Eyes.”

What had Bright Eyes gotten herself into now? Every time Wobbles went to the park he never came back for hours. Bright Eyes kept thinking about how no one remembered her birthday. Wobbles dragged Bright Eyes all the way to the park.

“Wobbles, I just wanted to tell you it’s my … um… it’s my birthday,” but Wobbles wasn’t listening. “How come everyone is acting weird?” Bright Eyes thought.

Six hours later, Wobbles decided to leave the park. When they arrived home all the lights were out. Bright Eyes walked in. The lights flicked on and tigers, bears and gibbons jumped out from all corners yelling, “Surprise!”

“Happy Birthday, Bright Eyes!” a fat tiger shouted from behind the couch. t was Tubby, the fattest tiger in all the land. The table that Bright Eyes stood before was stacked with presents galore. This was going to be a birthday Bright Eyes would never forget.

– THE END –

M. xo

Author’s comments: Interested in exploring other stories and poems I wrote in my youth? Here’s all my #TBT posts. Cheers!

A few weeks ago I posted about an Atlanta area church purportedly worshipping music superstar Beyonce Knowles. Sometimes the truth is stranger than fiction, and this appears to be one of those times. Or is it? This morning I followed up with the Church’s activities on social media feeds and was delighted to find some new video additions to their portfolio.

Firstly, the official commercial:

I’m still at a loss to explain how the Church is able to use her likeness and brand.  By all accounts Beyonce hasn’t endorsed the Church. The next video, however, has me questioning whether this isn’t some sort of publicity stunt.

At the very least, it’s made the Church of Bey lose any shred of legitimacy it had as a religion, IMO anyway.

Yeah, I know. You’re probably asking yourself ‘how could she even consider The Church of Bey a religious organization?!’ Truth is, I am rather liberal in what I can reasonably accept as a legitimate religion.  Religion is far too complex for rigid definitions. I didn’t feel comfortable suggesting that they shouldn’t be considered a legitimate religion, particularly with the scant information I had available to me. Who am I to judge what another person deems sacred and worthy of worship?

Having said that, the fact that they have managed to start an Indiegogo Campaign to raise funds for a ‘Goddess’ clothing line suggests, to me, that their intentions fall far from divine. I’m not sure how buying t-shirts and bags emblazoned with a giant ‘B’ is going to ‘make a difference.’ There is the idea of religion as commodity, but this seems almost the reverse phenomenon: commodity as religion, perhaps? At any rate, I’m still waiting for the Beyble to be offered to the public.  Now THAT I would be interested in buying. Something tells me though, that it’s going to be full of copyrighted material, and hence will probably never get off the ground.

Bottom line is that I’ve crossed The Church of Bey off as a legitimate religious organization. I’m still not sure if this is a publicity stunt, satirical commentary, or a money-making scheme. I honestly don’t know, but if they are receiving taxpayer funding as a not-for-profit/religious organization, I hope some good citizen takes up the investigation to determine whether that really is a good use of public funds.

M. xo

Afghanistan. If you’re like me, most of what you may have learned about this remote region has come from media headlines that have largely shown a country in turmoil. Images of barren desert landscapes seem to dominate. Of course, any reasonable person would deduce that there probably is a lot more to Afghanistan than what news outlets are showing. Fortunately, I happened upon this video that shows a remarkably different Afghanistan than I’ve ever seen. Student videographers Mikai and Armen Karl, have crafted an elegant and stunning visual journey of a country deeply misunderstood by its fellow global citizens. Truthfully, while I was watching it I kept waiting for some sort of tourism slogan to pop up on the screen.  Yep, the video actually made me forget about all the war-themed headlines.

Check it out for yourself:

M. xo

Recently, I read yet another ‘open letter’ from a parent explaining to their childless friends why they don’t have time for them in their lives anymore. Sigh. Seriously, parents – these letters are getting old, particularly to some of us childless friends you are directing them too.

Last week, a post on Huffington entitled, Once We Become Parents We Don’t Want to Hang Out With You Anymore (But Not for the Reasons You Think), made the rounds on social news feeds.  I have to admit, I was offended. This isn’t the first time I’ve been offended by posts such as this one.  Perhaps what I find most insulting are people who have kids assuming that those without kids could never imagine how much life changes. Well, yeah, we can. You know why?  Because at every turn our friends with children remind us.

Here’s the other thing, parents. We know that you’re going to be busy and that life for at least the first five years of your child’s life is going to be completely consumed by them. It comes with the territory.  We also know that you won’t have the same time available to commit to our friendship. We get it. We’re not idiots.

Guess what else? We also know that you’re going to start making new friends. You know, friends with kids. That’s cool. We’re happy for you, because we’re your friends too. Sometimes we know it’s just easier for you to hang out with people who have kids.  We get it. We’re not idiots.

Yes, we know that you’re tired, have less money and time now. We know that life has new priorities – tiny, but infinitely important priorities. We also know that we have moved down on your priority list. We get it. We’re not idiots.

Stop assuming that you, your kids, and your wonderfully complicated and busy life can’t somehow still be a part of ours.

Stop assuming that your childless friends can’t try to empathize. Of course, we don’t know, but we can try to understand.

Stop assuming that we won’t try to accommodate you and your family so that we might see each other more often.  We will because you are our friends and any child of yours gets an automatic ‘in’ to the friendship circle.

Stop assuming that we just wouldn’t want to hang out with your kids. For some of us, it’ll be our first taste of what parenting will be like, and for others it may be the only opportunity we have to spend time with children.  Besides, you’re awesome which means your kid is going to be even more awesome.

And remember, the proverb, “It takes a village to raise a child.” Well, we consider ourselves part of your village and part of your resources in raising your child. It’s your choice how you wish to utilize our skills and wisdom in your child’s development. We are not idiots and we may be able to actually contribute to the positive development of your child.

So in response to all those letters addressed to childless friends, such as myself (read more about why I don’t have children here), stop apologizing for being a parent. We’re not idiots. We get it. 

M. xo

P.S. 7 am for breakfast sounds lovely.

The Five Aggregates (khandhas)

According to Buddhist thought, in particular the Theravāda tradition, the human personality is composed of five aggregates (khandhas).  These constituents are often referred to as, ‘The five aggregates of clinging’.  The five aggregates, in addition to the chain of dependent origination (paṭiccasamuppāda), are believed to play an integral role in the formation of suffering (dukkha) or ‘clinging to the wheel of suffering’.  The existence of suffering is known as the first of the Four Noble Truths of Buddhism.  Attachment or clinging to any of the khandhas continues the wheel of suffering, through the cycle of birth, death, and rebirth (saṃsāra).  It is the eradication of these attachments and the realization of the self as impermanent that leads an individual to the path of eliminating dukkha.  Although no formal definition of the aggregates is found in Buddhist literature, they can be rudimentarily defined as: matter (rūpa); feeling (vedanā); perception (saññā); volition (saṅkhāra); consciousness (viññāna).

Rūpa-khandha

Defined as matter and form, rūpa is comprised of four primary elements: earth, water, fire and air.  In the context of the human being, these elements are linked to various physiological processes that reflect the nature of these forces.  The earth element emulates bodily elements which are solid such as teeth, nails and bone.  This element supports the others, much like the earth itself supports the various forms that inhabit its sphere.  Liquid bodily constituents such as blood and saliva are represented by the water element, which is further characterized for its liquidity and binding nature.  The heat produced to process foods is represented by the fire element and is indicative of the quality of temperature.  The last of the primary elements, air, is attributed to motion and mobility.  This element is represented in biological functions such as the various abdominal gases.  These four elements are interdependent – each relying on the existence of the others.  Further, they are believed to exist in equal quantities, yet varying intensities in all matter.  Rūpa is the only physical or material aggregate, while the remaining four are more aptly described as cognitive.  The realization of the impermanence of matter, including the physical self, is integral toward eradicating dukkha.

Vedanā-khandha

Vedanā, described as feeling, sensation or emotion, is typically categorized as pleasant, unpleasant or neutral.  The experience or perception of vedanā occurs through the six sense organs.  Five of these sense organs are physical, including: eyes, ears, nose, tongue and body, while the sixth, mind, falls into the mental realm.  Despite vedanā being primarily based on the physical senses of the body, there is an integral mental aspect comprising them as well.  The eradication of vedanā, particularly craving arising from pleasurable sensations, is an important aspect for the annihilation of dukkha.  Emotions are a fundamental aspect of being human; however, it is the assessment, attachment and proliferation of these emotions that lead an individual toward a path of unhappiness or a path of the eradication of suffering.  While vedanā is an aspect of craving that leads to unsatisfactory states, it can also be attributed to states that are more wholesome and conducive toward annihilating dukkha.  This is primarily achieved by one who has mastered acknowledging and then ‘letting go’ of vedanā.  While vedanā can lead to detrimental states, such as craving, it is not the only contributory factor to these states.

Saññā-khandha

Craving can also arise from certain conditions of saññā, which is typically defined as perception; however, more accurately thought of as recognition.  Similar to vedanā, saññā is categorized by six sense areas: visual form, sound, smell, taste, touch, and mental form.  It is also further classified as wholesome, unwholesome or neutral.  Saññā is responsible for how an individual perceives feelings (vedanā), and may have both positive and negative effects on the eradication of dukkha.  Wholesome saññā leads to the recognition of the nature of certain liberating characteristics of existence, such as impermanence, selflessness, and pain.  In contrast, unwholesome saññā leads to the interpretation of reality that is not favourable toward liberation and the eradication of dukkha.  It is the propagation and attachment to obsessions that hinder spiritual progress.  In order for spiritual progression to occur, an individual must recognize notions of the permanent self as merely obstacles on the path of enlightenment where one recognizes the true nature of reality as impermanent and without self or ‘selfless’.

Saṅkhāra-khandha

The fourth aggregate, saṅkhāra, is the most difficult of which to formulate a concrete definition.  It is often associated with volition, will and disposition.  Saṅkhāra is also viewed as all conditioned phenomena encompassed within the entire universe.  Philosophically, this can be thought of as all things that cause and are caused.  The concept of karma (kamma) is also connected to saṅkhāra as seen through the association of volition viewed as any action which produces a result.  Saṅkhāra falls under the realm of mental formations that have an imminent influence on an individual’s situation.  There are 52 mental elements that constitute saṅkhāra and these can be further categorized as positive, negative or neutral.  The kind of saṅkhāra results from its interaction with the other aggregates and the subsequent influence this has on an individual’s kamma.  Particularly, this cognitive phenomenon plays an important role in the formation of the final aggregate; however, the interdependent nature of all five aggregates must be recognized as a fundamental aspect in binding an individual to dukkha.

Viññāṇa-khandha

The fifth and final aggregate, viññāṇa, is most often translated as consciousness; however, it is as difficult to define as saṅkhāra.  As with previous aggregates, viññāṇa can be divided into six categories of sense.  These six kinds of consciousness are visual (eyes and material forms), auditory (ears and sounds), olfactory (nose and smells), gustatory (tongue and tastes), corporeal (body and touching), mental (mind and cognitive states).  Viññāṇa is seen as displaying or manifesting the characteristics of the other four aggregates, that is all conditioned phenomenon.  These inseparable components arise together and create the formation of an abstract, intangible mental representation of the self.    It is the realization of the impermanent nature of the self that leads to the eradication of dukkha.

These five khandas are integral to the theory of dependent origination (paṭiccasamuppāda).  The relationship of each of these aggregates to each other, and to paṭiccasamuppāda, speaks to the conditioned causal nature of all things.  It is the conditioned arising of form, feeling, sensation, mental formation and consciousness that lead to ignorance, craving and clinging which bind an individual to the wheel of suffering.  As such, an individual will continue to experience dukkha through rebirth (saṃsāra).  Through meditation practices an individual may realize all that causes is caused, and the impermanent nature of reality and the self.  It is here where one finds enlightenment and freedom from the wheel of saṃsāra.  This freedom leads to the state of nirvana (nibbāna) which is the highest attainment of the Buddhist practitioner – namely, the transcendence of mind and matter.

M. xo

Further Readings:

Bodhi, Bhikku. (1976). Aggregates and Clinging Aggregates.  Pali Buddhist Review 1(2), 91-102, accessed March 14, 2012, http://www.ukabs.org.uk/ukabs/wp-content/uploads/2011/05/PBR-1.2-1976.pdf.

This article provides an explanation of the meaning of “clinging aggregates” as a whole concept, rather than breaking the aggregates down into their separate parts.  It further illustrates the relationship of the aggregates to the concept of dukkha.  Beginners will find this article difficult without established knowledge of the meaning of each of the aggregates.

Boisvert, Mathieu. (1995). The Five Aggregates: Understanding Theravada Psychology and Soteriology.

Boisvert provides a comprehensive overview of each of the aggregates and their relationship to the theory of dependent origination.  Overviews of many arguments and translations assist in understanding the complex nature of translating the ancient texts.  For beginners this book would be the most useful for providing more in-depth knowledge on the subject, particularly within the Theravāda tradition.

De Silva, Padmasiri. (2005). An Introduction to Buddhist Psychology, 4^th Edition.

This easy-to-read book provides an overview of general concepts in Buddhism that relate to general psychological models.  Beginners will find this book as a straight-forward introduction to many Buddhist concepts that intersect with psychology, including discussion of the five aggregates.

Kalupahana, David J. (1987).  The Principles of Buddhist Psychology.

This complex and comprehensive book provides a comparison of Buddhist thought and psychological concepts.  A chapter entitled, “The Buddha’s Conception of Personhood” provides a discussion on each of the aggregates.  A good book for beginners who are interested in gaining knowledge of the aggregates and many other concepts of the notion of self and the mind in Buddhist thought.

Have you ever noticed the many variations of Buddhas depicted in different pieces of artwork? Some of these differences can be attributed to tradition or cultural influences, while others are simply artistic liberty. Many artistic renditions  incorporate primary ‘Buddha’ traits described in the Pali Canon. Some Buddhist streams of thought believe another 80 secondary characteristics also exist. The 32 marks of the Buddha, also known as “The 32 Marks of a Great Man,” are physical characteristics believed to have been endowed by the Buddha.

What are the 32 marks of the Buddha and how have some of them been represented in artwork? 

THE 32 MARKS OF A GREAT MAN (OR THE BUDDHA):

1. The soles of his feet are level.
   
2. The soles of his feet (and palms of his hands) display discus or wheel patterns.
3. His fingers are long and slender.
   
4. His hands and feet are soft.
5. He has finely netted (or webbed) hands and feet.
6. He has projecting heels…
7. … and arched insteps…
8. … and thighs like a royal stag or antelope.
9. When standing, the palms of his hands reach his knees
10. His sexual organ is well-retracted/concealed (usually in a sheath).
11. His body height equals that of his arm span.
12. Every strand of hair grows from a single pore…
13. and turns upward to the right forming small curls that never grey.
14. His skin shimmers like gold…
    
15. … and there is an subtle aura radiating from his skin so that dust and dirt never cling.
16. His skin is soft and smooth.
17. The soles, palms, shoulders, and crown of his head are well-rounded.
18. The area below his armpits is well-filled or there is no hollow space between his shoulders.
    
19. He has the body of a lion.
20. He stands erect and upright…
    
21. … with full, round shoulders.
22. His forty teeth…
23. …are white and spaced evenly .
    
24. He has four pure white canine teeth…
25. … and a jaw like a lion.
26. His saliva improves the taste of all food he eats.
27. His tongue is long and broad…
28. … and his voice deep and resonant.
29. He has eyes that are deep blue…
30. … and eyelashes like a royal bull.
31. A ūrṇā curl releases light between his eyebrows.
32. He has a fleshy protuberance on the crown of the head.

M. xo

For the past few weeks I’ve been sharing short stories I wrote in my youth for Throwback Thursday (#TBT). Crafting fictional tales was just one of many styles of writing I explored. Indeed, my teenage years were all about the poetry – and some of it was pretty terrible. You see, I didn’t write poems for the purpose of being a poet. No, I wrote poems to get the ‘ick’ out.

There was another purpose to my poetry – one much different than easing torrid teenage thoughts. I also wrote poetry to express my love and adoration to people I cared about. So, today I present the first love poem I ever wrote. Warning: the content you are about to read may be so sickly sweet that it could leave an ache in your heart.

Untitled #7

A kiss upon a rose petal
A whisper in the wind
The sound of the river flowing
The coming of day’s end

The warmth of your caress
The beauty of your soul
The gaze of your eyes
Never wanting to let go

A smile which has faded
A tear falling free
A thought of you today
Tomorrow and through eternity

M. xo

Cheesus. You may have heard of him. It’s the ‘cheesy’ name given for savior sightings à la fromage.  It’s not just cheese that Jesus is appearing in either. He’s making the rounds in baked goods, crumpled clothing, rocks, trees, and even ultrasounds.  The video compilation below shows just how much he gets around.  Sure, some of them display what appears to be a classic Jesus silhouette.  Others, well, you be the judge:

http://youtu.be/Pdh6elBpgQg

Sightings of Jesus is apparently not all that unsual.  More specifically, seeing images of famous mugs in common objects (known as face pareidolia) is a normal psychological function. Of course, how one interprets those images is entirely another matter. This phenomenon can be caused by our brain trying to interpret incomplete visual input. Our brains attempt to fill in missing bits with familiar images. Someone’s experiences and expectations will also pay a role in determining whether it’s Jesus, Mary, Beyonce, or the Flying Spaghetti Monster who appears.

For more information on face pareidolia research being conducted at the University of Toronto, check out this article.

M. xo

I admit to being rather ignorant when it comes to the world of professional sports.  Unlike the millions of die-hard fans out there, any kind of engagement in professional sports for me is little more than a novelty.  So, it’s little wonder that I have minimal knowledge about the ways in which professional sports franchises address the issue of religion.

Some might ask, what has religion got to do with sports?  Well, apparently a lot more than just the shout-outs to God imparted on the podium.  A recent article in USA Today examines how religion unites and divides teams in the NBA.  One particularly revealing bit of information (for me, at least) was the mention of pregame chapel rooms which are provided at every NBA arena.  It’s a room where players can come together for a bit of pregame spiritual inspiration.

The sport of football even has its own ‘faith and football’ movement that boasts such events as family-oriented concerts and Super Bowl Gospel celebrations.  Of course, if you’re familiar with American football and the fierce loyalty of its fandom, then it probably isn’t all that surprising that faith (another area of fierce devotion for some Americans) and football seem to coalesce. Heck, there’s even been entire books written about the subject.

Early on in this blog, I wrote a piece called, ” Fore… the love of G-d,” that discussed sports as a metaphor for religion.  Whether mere metaphor, or real-life circumstance, the domain of sports and the realm of religion are more akin than one might imagine.

Check out the Youtube playlist below, dubbed:  Athletes Playing for God.  It’s a compilation of athletes speaking about faith – and what it means for the world of sports.

M. xo

Looking for more game day inspiration?  Check out these offerings:

Whether serious or satire, this is certainly a curious piece of news circulating the religion feeds. It also highlights the complexities of defining religion (and perhaps, how not-for-profit religious organizations are granted such status).

Sometime last year, a group of about a dozen Beyonce Knowles fans in Atlanta (GA) formed a church dedicated to Her worship. Practicing what adherents dub, ‘Beyism,’ worshippers meet weekly; sing Her songs; seek spiritual meaning from Her lyrics; and generally worship Her (purportedly also seeking out transcendent assistance with the use of certain herbal aids, cleverly named: ‘Beyha’).

The Church is led by self-titled ‘Minister Diva,’ Pauline John Andrews and is reportedly a registered non-profit organization. A note posted to The National Church of Bey website last month responded to public criticism:

“We are very disappointed in the failure of the public to recognize the existence of a divine Deity walking among them. Deity’s often walk the Earth in their flesh form. Beyonce will transcend back to the spirit once her work here on Mother Earth has been completed.”

The statement goes on to address some misconceptions about the beliefs of ‘Beyists’:

“As our congregation continues to swell, we ask that you consider what is more real; an invisible spirit on high, or a walking, talking, breathing Goddess who shows you her true form daily. Beyonce’s spirit is entrancing. We know that she was sent to this place to spread love, peace, and joy. While we do not believe Beyonce to be the Creator, we recognize that she still sits among the throne of Gods. There is a lot of false information being spread about our beliefs, but we will correct all of the vicious lie-tellers. As Beyonce spreads her gospel through song and dance, her message provides uplifting, loving, and many times real-life happenings. We humbly ask you to respect our beliefs, just as you want those to respect yours. Open your mind to new possibilities and you will see, just as we did, that Bey is a true higher power.”

Despite the limited amount of information available on the website regarding the Church’s beliefs, a recent posting suggests that Her divine word will be made available to the public shortly. The Church is organizing the production of a ‘Beyble’ (get it?).

One final note, it’s important to point out that Beyonce Knowles herself has not endorsed this newly minted Church. She may not even be aware of its existence. That doesn’t dissuade Church members from hoping that Queen ‘Bey’ herself might someday preach at one of their sermons.

Want more information on The National Church of Bey?  Check out their website and view their promotional video below.

M. xo

http://youtu.be/x-mO6bENX_s

P.S. Please note, that I took liberties in capitalizing the word ‘Her’ when referencing the divine.

P.P.S. Unfortunately, I wasn’t able to find the ‘Beyble’ for sale online.  If you’re looking for other ‘Bey’ inspired items, check out: