Nothing Special

What is it to be special?  Being held in high or low regard?  To be unique to all others?  In Reality, what is truly the difference between wealthy or poor; respected or ignored; sacred or mundane, wise or lame of mind?

All of the above are relative.  What I mean is that you can't have one without the other.  And why do these opposites exist?  Ego.  The sense of self, the idea of disconnection from the All. It is only applying form to that which in truth is actually formless or empty.

Too often we get caught up in the ideas and beliefs of what is right vs wrong, beautiful vs ugly, dark vs light, etc. But Buddhism and Zen is about seeing things for what they are before these ideas, or what we could even call labels.  Absolute Reality doesn't depend on opposites/relativity/opinions.  The universe will inevitably continue to unfold itself regardless of what happens or what we may hold as valuable.  As sobering as it may be, the earth will continue to spin after encounter the end of you life, and people will forget about you time to time.

One of the purposes of Zen is to live in the moment and approach each moment to it's fullest and deepest meaning.  A homeless person can penetrate this moment just as well as a billionaire. A plastic representation of a "holy" figure can have just as much value as one made of gold. It is never about who or what you are, but how you approach life in its completeness in this moment.  Just to be awakened is the point.  To see through the delusion of thought that opposites exist in the mind but not in Reality.

In conclusion nothing is ugly or beautiful, good or evil, sacred or mundane, light or dark, etc.  These are all ideas (delusion) which conflict with true reality.  Nothing is special or lame, everything just is.

Tiding Over

I've been quite busy lately, i.e. unable to post a meaningful entry, so to tide you over I have decided to share this video I stumbled upon to keep your mind flowing.  There are many metaphors and parallels to many Buddhist teachings included.  Enjoy

Conformity of Form

Very often while studying Buddhism we hear two words, "FORM" and "EMPTINESS."  What exactly do these words mean?  I've had many conversations on the topic of Form and Emptiness.  It can be a heavy topic, because it is one that challenges much of how we have been taught for most of our lives.

I will attempt to do my best (from what I have found through my teachings and studies) to explain exactly what form and emptiness are, in hopes that it will enlighten others who may not exactly know what the two are (or are not).

Let's start with Form.  Form (like many other terms in Buddhism) has a double meaning.  Our eyes, ears, tongue, nose, sensations, and mind (namely the Five Aggregates and imagination or mind) create form.  It is how we function in the world.  As the Dhammapada and many sutras say, "With out thoughts, we make the world," or, "Our perception of the world is merely a manifestation of our minds."  This doesn't mean we create the world with our minds, it means our interpretations and imaginations create a biased reality by our senses and minds, which is not true reality.

Why is it not true reality? Because form is emptiness......let me explain. Form is a what our mind grasps to for the purpose of interpretation.  We create words, opinions, and ideas based on interpretations of form. 

In the Lankavatara Sutra, the Buddha tells us that because of our ignorance and biased ideas of words and ideas of forms, we develop a false reality.  In absolute reality, words and forms are empty.  Now emptiness is another confusing term.

Emptiness doesn't mean that things are unsubstantial, invalid, or without purpose.  Emptiness is another word for "that which is without form or self."  The tree has no self because it is part of the the dirt, sun, rain, and wind from which it grows.  Just as we are without self because of the many elements and ancestors which have come together to create us.

Also, form implies another thing.  We may see a pond as a nice piece of scenery or fishing-hole.  What of the fish?  The fish, tadpoles, frogs and dragonflies see that pond as home.  Just as you may see your house as home, termites see that as food, and so on.  So form is only implied by the mind.

The Buddha also says in the Lankavatara Sutra that when we can achieve the stage of imagelessness and egolessness, we will be emancipated.  Images and egos are nothing but implications of form.  So in absolute reality: style, language, perceptions, feelings, false-imaginations,  and things of the like are only empty and subject to the mind.

This is merely a brief description of the terms in mind, there of course, is much more to it, I pray this post has made sense and helped those to may not have previously understood.  Many Blessing and Gassho.

Taking Refuge

The word "refuge" may be easily misunderstood in the context of Buddhism.  The dictionary definition of "refuge" is usually as follows:
1. shelter or protection from danger, trouble, etc.: to take refuge from a storm.
2. a place of shelter, protection, or safety.
3. anything to which one has recourse for aid, relief, or escape.
(from Dictionary.com) 

The term "refuge" in Buddhism is shorthand actually takes on a different meaning.  We are not looking to run away, hide, find immediate relief when we speak "I take refuge in the Buddha, the Dharma, and the Sangha."

What we really mean is: "I am one with the Buddha, the Dharma, and the Sangha."  Now, the term "one" can have a double meaning as well.  If we are ONE with the Triple Treasure, we do have protection within our mind, body, and spirit.  But taking refuge should not be seen, implied, or even imagined as an escape from reality or an immediate alleviation.

When we truly practice and have a deep faith within Buddhism, we are a part of the Buddha, the Dharma, and the Sangha.  We live it in our daily lives, instilling it into our bones and marrow.  We cannot be separated from it and it cannot be separated from us.

So remember the next time you recite the verse of the Triple Treasure, Triple Gem, (etc.), you are not escaping into them, your are affirming that you are one with them.  This will bring much more strength and meaning into the recitation alone.

Gassho.

Code of Fighters and the Peaceful

The Shaolin Code is an ancient code of ethics taught to all Shaolin monks.  This code is great for a marital artist, but also great for a Buddhist.  With a little tweak of the words, it perfectly matches what every Buddhist should live by.  I'll give the original translation, then the "tweaked" version so you can see the connection for yourself.
Original:
Remain disciplined: uphold yourself ethically as a martial artist.
Courtesy and righteousness: serve the community and honor your family.
Respect your fellow students: be united and avoid conflicts.
Curb your desires and pursuit of bodily desires: preserve your proper spirit.
Train diligently and make it a habit: maintain your skills
Strive to develop spiritual tranquility: abstain from arguments and fights.
Coordinate in society: be conservative, cultured and gentle in your manners. 
Protect the weak and very young: use your martial skill for the good of humanity
Maintain the tradition: preserve this Chinese art and its Rules of Conducts. 

Now with a little adaptation to this code, here's how I believe it connects to Buddhism with only a little switch of the terms.
"Buddhist Version":
Remain disciplined: uphold yourself ethically as a Buddhist. (uphold the precepts)
Courtesy and Righteousness: Serve the community (Sangha and all beings) and honor your family (teachers/lineage)   
Respect your fellow students: be united and avoid conflicts (not much else needs to be changed here- learn from each other and keep an open mind)
Curb your desires and pursuit of bodily pleasures: preserve your proper spirit (again, not much needs changing here- keep the precepts and preserve your path of the Way)
Train diligently and make it a habit: maintain your skills (Continue your practice and meditation regularly, make it a part of you)
Strive to develop spiritual tranquility: abstain from arguments and fights. (Keep a tranquil mind and practice compassion)
Coordinate in society: be conservative, cultured and gentle in your manners. (Compassion again plays a major role here, also, teach people on their various levels)
Protect the weak and very young: use your martial skill for the good of humanity  (The practice is Buddhism is for all beings, we don't only practice for ourselves)
Maintain the tradition: preserve this Chinese art and its Rules of Conducts. (Teach those who do not know the Way and uphold its precepts diligently)

Gassho

Alone in the World

One of the biggest difficulties I find while practicing is the dis-attachment from self.  I've always had a little problem with social anxiety. Even now as an (ever-aging) adult, the task of letting go of self is sometimes difficult.

I live my life as I choose, but perhaps it is "western-conditioning" that I still feel self-conscious about what I may wear or how I behave.

Dogen states that people will scoff and make fun of those who practice the Way of the Buddhas and Patriarchs for what they wear and what they do, but hold fast to the teachings of the Way, for those who make fun of you and scoff at your actions are the furthest from awakening.

Being in the west, many Buddhist customs such as dress and begging are not exactly accepted.  This is different from eastern cultures where this has been a part of society for at least 2,000 years. But the statement from Dogen even holds true until today in eastern cultures.  Many monks beg for alms in China, Japan, and others as the Buddha instructed during his time on earth.

So the only solution to this, I guess, is to ultimately let go of ego and self.  Dogen states that continuously that the benefits of studying and practicing the Way of the Buddhas and Patriarchs far out-weighs the benefits of conforming to the emotions and judgments of worldly people.

Relic Tour

This past Saturday, I attended the Maitreya Relic Tour.  I was kind of skeptical and wasn't sure what to expect.  All of the flyers and brochures just showed rocks and hair.  But when I watched the video which they had playing, something profound hit me.

When beings are enlightened and have deep compassion, during their cremation, they produce relics.  One of the Lama's relics was of his heart, and as the story goes, his whole heart was untouched by flames and his ashes were in the shape of various Bodhisattvas.
EVEN THE ORIGINAL BUDDHA'S RELICS WERE THERE!  I was moved to tears when I looked over them before I even realized what I was looking at.  So after viewing the video, I had to take another round of observing the relics.
Here are some pics:

Main Relic Table Display

Relics of Buddha's Disciples, including Ananda and Shariputra

Relics of Shakyamuni Buddha, himself!

Relics of other Lamas and Teachers

These relics are going to be placed in the heart of a 500 ft statue of Maitreya in northern India, where the Buddha passed away.  This was definitely a once-in-a-life opportunity and I am forever grateful.  If the tour comes by your way, I strongly recommend you attend.
Gassho.

From the Heart

The Prajnaparamita Heart Sutra is said to contain the essence of Truth realized by all Buddhas and Bodhisattva-Mahasatvas.  In it's message, it discusses the realization of emptiness, form, etc. As Soto practitioners, and I'm sure in other practices, we chant this every day.

Below are Japanese and English translations, as well as an accompanying video of the chant.  May this sutra help you along your path.



Maka Hannya Haramita ShingyoKan ji zai bo satsu. Gyo jin han-nya ha ra mi ta ji. Sho ken go on kai ku. Do is-sai ku yaku.
Sha ri shi. Shiki fu i ku. Ku fu i shiki. Shiki soku ze ku. Ku soku ze shiki. Ju so gyo shiki. Yaku bu nyo ze. Sha ri shi. Ze sho ho ku so. Fu sho fu metsu. Fu ku fu jo. Fu zo fu gen. Ze ko ku chu. Mu shiki mu ju so gyo shiki.
Mu gen ni bi zes shin ni. Mu shiki sho ko mi soku ho. Mu gen kai nai shi mu i shiki kai. Mu mu myo yaku mu mu myo jin. Nai shi mu ro shi. Yaku mu ro shi jin. Mu ku shu metsu do. Mu chi yaku mu toku. I mu sho toku ko.
Bo dai sat-ta e han-nya ha ra mi ta ko. Shin mu ke ge mu ke ge ko. Mu u ku fu. On ri is-sai ten do mu so. Ku gyo ne han. San ze sho butsu. E han-nya ha ra mi ta ko. Toku a noku ta ra san myaku san bo dai. Ko chi han-nya ha ra mi ta. Ze dai jin shu. Ze dai myo shu. Ze mu jo shu. Ze mu to do shu. No jo is-sai ku. Shin jitsu fu ko. Ko setsu han-nya ha ra mi ta shu. Soku setsu shu watsu. Gya tei, gya tei, ha ra gya tei. Hara so gya tei. Bo ji sowa ka. Han-nya Shin gyo.

English
Heart of Great Perfect Wisdom Sutra

Avalokiteshavara Bodhisattva, when deeply practicing prajna paramita, clearly saw that all five aggregates are empty (ku) andthus relieved all suffering.

Shariputra, form does not differ from emptiness; emptiness does not differ from form. Form itself is emptiness, emptiness itselfform. Sensations, perceptions, formations, and consciousness are also like this. Shariputra, all dharmas are marked by emptiness; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, given emptiness, there is no form, no sensation, no perception, no formation, no consciousness; no eyes, no ears, no nose, no tongue, no body, no mind; no sight, no sound, no smell, no taste, no touch, no object of mind; no realm of sight… no realm of mind consciousness. There is neither ignorance nor extinction of ignorance… neither old age and death, nor extinction of old age and death; no suffering, no cause, no cessation, no path; no knowledge and no attainment.

With nothing to attain, a bodhisattva relies on prajna paramita, and thus the mind is without hindrance. Without hindrance, there is no fear. Far beyond all inverted views, one realizes nirvana. All buddhas of past, present, and future rely on prajna paramita, and thereby attain unsurpassed, complete, perfect enlightenment.

Therefore, know the prajna paramita as the great miraculous mantra, the great bright mantra, the supreme mantra, the incomparable mantra, which removes all suffering and is true, not false. Therefore we proclaim the prajna paramita mantra, the mantra that says:

"Gate Gate Paragate Parasamgate Bodhi Svaha."
(Text from International Zen Association)

Flowing Water Never Goes Stale

"Flowing water never goes stale" is an old Chinese proverb.  This statement reflects many meanings.  The more we learn, the more we can advance.  We as humans change day to day, whether it be in mood or even on a cellular level.

The Buddha taught that we are not the person we were yesterday.  We learn, we grow, our body changes, our mind changes, etc.  Holding onto the past is attachment  to something that physically does not exist.  Ideas and attitudes are mere phenomena which hold no form. Attachment to ideas, attitudes, and expectations only creates more suffering.  When we don't get what want, what we think is right, what we think should happen, we get upset.  When something negative has happened in our past and we keep "going back" to it, that is also attachment.

The past is meant for reflection, not to be "lived-in."  It's already gone, forever.  We can definitely learn from the past, use those lessons in the present, and see what may manifest itself in the future.  A pond has many forms of algae and bacteria in it because it is stagnant. Our minds are very similar.  When we ponder and attach to things, we grow ideas and attachment, which to the mind are just as bad as bacteria and algae.  Keeping the mind fresh and moving within the moment is a way to avoid going stale and accumulating these "growths."

Even as a flowing stream encounters a rock or obstacle, it doesn't cease its movement.  Our minds and ourselves should act as such.

More Than Just Compassion

The place I currently work at has me on a mixed schedule.  I often don't know when I'm supposed to show up for work, and sometimes (like the other day) I get up at 4 a.m. to show up at 5 a.m. (like my schedule says) and nobody is there.  So I go back home and receive a call informing me that I'm supposed to go in at 8.

This incident got me thinking as I sat in contemplation.  I was getting angry at my supervisors when I realized I should have compassion for them. Now the dictionary definition of compassion is: a feeling of deep sympathy and sorrow for another who is stricken by misfortune, accompanied by a strong desire to alleviate the suffering.  Those who practice Buddhism know that "dictionary definitions" do not always pertain to the terms used in our practice. As such, I find that compassion has many more meanings.

To me, out of compassion comes sincerity, patience, acceptance, and unbiased love.  So practicing this compassion helped me accept the fact that even though I got up so early for work when I didn't need to, I was able to subdue my anger and frustration.

Dogen Zenji states that when we understand one aspect of practice, understanding of all other aspects will follow.  I believe compassion is a good example of this.  With reflection on what is causing our suffering, when we look at it with a compassionate mind, we are able to see the many sides of the cause of that suffering without bias.  We can accept, gain patience, and work out obstacles in a calm and more productive manner.

Inner-Peace and Happiness

A member of our Sangha asked a question which inspired me for this post.  "Do you think there is a difference between inner-peace and happiness?"

I believe there is a difference but they are definitely interconnected.  To me, happiness is an emotional response to conditions and events.  Inner-peace is a mindset (for lack of a better term) which allows us to accept conditions, whatever they may be, and can be the root for happiness.  The Buddha himself valued inner-peace above happiness.

With a clear mind and inner-peace we can accept suffering with less stress and figure out the root cause of it.  That lessening of stress inevitably leads to happiness.  Of course, we as humans aren't always happy.  We always have a desire for what "is best in our view."  Though through inner-peace, we can realize that we are able disregard what "is best in our view" by extinction of ego and desire.  Therefore, happiness ensues.

Book Review: Returning to Silence

 

Returning To Silence by Dainin Katagiri is a wonderful work for the beginner of Zen and the experienced alike.  It is somewhat of a guide book, one that can be referenced back to time and time again.

In this book, Katagiri Roshi gives many practical examples of applying Zen not only in sitting/Zazen/meditation, but also in our daily life.  Katagiri is of the Soto Zen tradition, so many of the practices lie around this.  But it is in no way any less beneficial to any Buddhist.  Consider it a handbook to the Buddhist mind if you will.

It covers everything from dualism, Zazen, poetry, art, life, and more.  I consider it invaluable addition to my library.  I highly recommend this book to beginners, those interested in what Zen is really about, and to the experienced Zen Buddhist.

I hope you give this book a chance.  It is jam-packed with wisdom and knowledge from an experienced Soto Zen priest.  Read a bio of Dainin Katagiri here.  My own teacher is in the lineage of his Dharma Transmission and is the honorary founder of Ryumonji Zen Monastery where I spend a lot of my learning time.

Was Yoda a Zen Master?

I'm sure that I may not be the first to make this connection. Every time I hear the words of Yoda in a Star Wars film, I can connect them to some Buddhist or Taoist teaching.  Here are just a few:

“Do or do not... there is no try.”

“Fear is the path to the dark side. Fear leads to anger. Anger leads to hate. Hate leads to suffering.”

Luke: "What's in there?"  Yoda: "Only what you take with you.”

“Death is a natural part of life. Rejoice for those around you who transform into the Force. Mourn them do not. Miss them do not. Attachment leads to jealously. The shadow of greed, that is.”

“Only the Dark Lord of the Sith knows of our weakness."

“Strong is Vader. Mind what you have learned. Save you it can."

The "Dark Side" and "Sith/Vader" can represent Mara. The "Force" can represent the Tao. When I have these points in mind and read the quotes, I can see the correlation.  Just thought I'd share this little tid bit.  Enjoy the many lessons of Master Yoda. :)

Slow and Steady is the Way

In life, martial arts, Buddhism, anything, "slow and steady is the way."  This realization came to me from a friend teaching me the movements and philosophy of Taiji (Tai Chi).  He explained that the reason Taiji movements are so slow is to focus on the body movement and Qi (Chi) flow.  When you master the flow and movements in a slow manner, you can apply them in a martial aspect by speeding them up, making Taiji a very useful martial art and discipline.

Tranquility, Peace

 

But why not apply this so-called relaxed practice when practicing any martial art (i.e. Karate, Shaolin Kung Fu, Tang Soo Do, etc)?  This is what I have been doing for the past week or so. I have already felt a difference.  I feel the my movements are much more stable, form is held, and focus is totally centered.  Then when I speed up to "combat speed," my movements are much more accurate and powerful.

It doesn't stop at martial arts though.  What about meditating, or Buddhist practice?  We cannot rush enlightenment.  Our mind in meditation and practice is almost like our limbs when practicing martial arts.  The mind is a weapon but also a reservoir.  When we rush anything in life we feel exhausted, stressed, and incomplete.  But if we take things one breath at a time, focus on what we're doing, and don't rush for results, we very often will find the the outcome is much more rewarding and qualitative.

So I'd like to remind everybody (including myself), to breathe, center, and take things one step at a time.  Slow and steady truly is the Way.

Amituofo

Prayer and Zazen

It's commonly known among Buddhists that we don't worship a higher being.  For we are all a part of the universe and this is what the Buddha tells us.
I recently read a line from a great book titled "Returning to Silence" by Dainin Katagiri which opened my eyes to something.  Katagiri states:

"Though Buddhism doesn't seem to have prayer, it does have dhyana.

Dhyana means zazen (meditation), and dhyana is exactly the same as prayer."

How true is this? When we sit down and still our minds and hearts on the teaching of the Dharma, we are essentially asking for the truth from the Buddhas and the universe.  Katagiri Roshi goes on to say:

 "Buddhism is not a revealed religion [i.e. Christianity], but an awakened religion- it is awakening to the self or to the Truth."

So with that in mind, our mediation/sitting (whichever we prefer) is our own exploration into the universe and the Dharma.  Why do Buddhists meditate?  To reveal our minds to the Dharma and to reveal the Dharma to our minds.  With a compassionate heart and a still mind, we can see wit our "Buddha Eye."

Dogen

Amituofo. 

Practicing Without Ego

Why do we practice Buddhism?  To gain enlightenment, or find out the meaning of life?  The practice of Buddhism goes far beyond that.

What I mean by "practicing without ego" is to let go of any notion of ourselves. Our nature as humans is to expect rewards for our practices of compassion, devotion, and giving.  By expecting rewards, we are practicing with our ego and not the Dharma.  We always want something, which is why desire is described as a holy truth.  When we desire rewards or enlightenment, we only end up with more suffering because these are not given to us.

By practicing selflessly, and not being attached to the outcome, we can realize a feeling of liberation.  It's okay to feel good about helping others and devoting yourself, but in reality these feelings are truly empty.  Just practice and let go.  What comes along, comes along.  It's not always true that "what goes around, comes around."  Sometimes what goes around, never comes back.  Sometimes it comes back in a way opposite of what we wanted.  Want stems from desire, stemming from attatchment, stemming from ego (which leads to disappointment and suffering).

Do not expect anything, and let go of the ego.  
When you seek it, you cannot find it. -Zen proverb.

Return From the Monastery

In my previous post I had mentioned going on a retreat to a Zen monastery, specifically Ryumonji Zen Monastery.  I have recently returned home, with a whole sense of being.
I learned many things during my stay, (including but not limited to), things about myself, Zazen, and practice.  For lack of a better term, I found the "light" which I needed, not only for my practice, but also for myself.  The abbot was genuinely kind and compassionate.  Never before had I met a man who was so kind, understanding, and genuine.

Shoken/The Abbot (left) and myself (right)

So my returning marks the end of my hiatus from blogging, which I now plan to post more frequently.  Thanks to all of you who have been following me through my hiatus.

Here are a couple pictures of the monastery I took during my stay.   Gassho.

Ryumonji (left to right): Sodo/Sitting Hall, Hondo/Buddha Hall, Kuin/Dining and Dorms

View from courtyard

Entrance sign

Temple Bell

Maybe a Monk, Maybe Not

Ok, so I know in my last post I spoke about monastic life not being the way to go.  Well, with some discussions with loved ones and internal contemplation, that view may have changed.
In the next couple of weeks, I will be visiting a monastery for a couple of months, to see what it's like.
It definitely will not be easy.  Getting up at 4:30 am, meditating in 40 minute intervals four times a day, doing work, and constantly studying.  "Why am I doing this?," you may ask.
I need to make some serious changes in my life, and through inner contemplation, I feel this is very much needed.  Not a desire or want, just plain required.
So, (hoping they have Internet access), my future posts after June 15th may be form there.  If not, well, I will be back online after my stay.
Amituofo to all.

Ryumonji Zen Monastery

Martial Arts, Buddhism, and Violence

Many associate martial artists with being violent.  This is so untrue.  True martial arts is a practice of self discipline and control.  As always, a true warrior can make a friend of an enemy.

So why would a peaceful Buddhist want to practice martial arts?  Well, there are a many factors.  Martial arts is a great way of teaching oneself self discipline, and training the mind.  When training the body, we also train the mind. Constantly focusing and being mindful of the body has many benefits not only in a martial aspect, but also of health.  The ultimate goal is achieving 'No-Mind."  Zen or mushin.

Martial arts, at an advanced level, incorporates the involvement of Qi or Ki.  The energy believed to be within us all, that also binds us all together.  Martial arts is an excellent way of focusing Qi (Chi), into various parts of the body for healing, balance, and strength. Being mindful of our bodies and our Qi gives us better communication with that "inner self," as well as others.


As far as action movies loaded with lots of violence, even involving martial arts, I'm not a fan.  Though I do collect rare Martial Arts movies from China and Japan, I tend to stick with the ones that have a good moral message or a message about training.

It is my hope that folks don't associate martial artists as violent people, (the ones who truly practic The Way), but rather as peaceful people who know when to act upon a situation when called for. Whether it be something as small as making a decision, or as important as saving your life.

Guest Post: Earth Hour

This post is by my wife who writes her own blog at Living In Iowa.

 I firmly believe that we all have a spiritual connection to the earth. When the Buddha sat under the bodi tree battling Mara to reach enlightenment, Mara asked him, “Who will be your witness?” The Buddha pointed to the earth and touched it and the earth shook. “The earth will be my witness,” he replied.
 

The earth is an integral and foundation part of our lives—without it, we are literally, nothing. A while back I was thinking about the impact I want to have on the earth. We have an almost automatic give and take relationship with the earth. Plants give oxygen that we take and breathe in. We breath out and give carbon dioxide that plants take and breathe in. Unfortunately, this original balance of give and take has been thrown out of kilter by or current industrialized society. While thinking about my impact on the earth during my lifetime, I realized that if I continue to live in the way I am, I will mostly certainly take far more from the earth than I give.

So, I decided it was time to make an attempt to restore the balance. There are sooooooo many things we can to do restore and rehabilitated the earth. What is most important is to start with your corner. How are you consuming products and energy? How can you reduce your consumption of goods and energy? How can you give back? 

I’ve figured out ways that I can give back in my neighborhood include gardening, composting, recycling, buying local foods, and utilizing bike trails. I also participated in earth hour this year. Earth Hour calls on individuals, businesses, communities and governments to commit to developing a habit that is a positive action for the planet. To celebrate that commitment with the people of the world, Earth Hour asks participants to switch off their lights and anything else plugged into an outlet (within reason) for one designated hour ever year.

This year Earth Hour was planned for March 26th at 8:30pm. My Earth Hour habit that I am committing myself to is "Killing my TV" or yanking out the cable and only using my TV set to watch DVD's. As of March 26th, my cable can take a hike, and so will I...OUTSIDE.