| A Musing Monk

What's New

September 14, 2026

New Post - Transition
Contact Me - Mail Monk
Travel Journal - Thai Tudong
The Nothing Times - TNT
Updated glossary
This sticky page :) - (?)
Selected verses from the Dhammapada (right/below)
Q&A booklet

There are those who have begun
on the path to freedom
yet return, out of desire, to bondage.

Dhammapada: Verse 344

Transition

November 12, 2026

First there is a mountain,
Then there is no mountain,
Then there is... Donovan

Perception ➜ Realisation ➜ Convention

Mount Taranaki, New Zealand

I am a mountain – I am... solid, definable, persistent... or so a part of me imagines. Over the years since 2012 I had evolved a relatively solid? definable? persistent? monastic leadership-role and then in 2024 I passed 'it' on to another monk. In an orthodox tradition I had assumed a degree of continuity – ie. that the mountain would have enough context to remain; in some mounded, earthy, heaped up kind of way. Perhaps viewed from a different angle, seen in a different light, but essentially 'I' would continue. And this is the crux of the overarching delusion – the 'I am' – and it is the root cause of our suffering. The assumed solidity of this 'I am' is not so apparent – until... we can't find 'the mountain' or it begins to crumble, to dissolve. Our held self-perception is like a fish being asked about water... water? what? Reality... just 'is'. Similarly we take for granted the space we are in, the air that we breath. It just 'is'. And then, there is – the financial crash, the divorce, the job redundancy, the cancer diagnosis, the volcanic eruption... the air supply is cut off. And then... I am not... rich, married, employed, healthy, etc. and find myself in a vacuum – without air. It is difficult, painful, to find meaning in respect of the life that was, had been, should still be; but isn't. I find I am partly, seriously?, adrift – without a compass.

Transition is about change, and change is unrelenting. Every moment is a point of change. The majority of changes are benign enough; the end of an out-breath, the beginning of an in-breath, but some are traumatic, life threatening. The volcano eruption aside, it can often be the subtle reconfigurations over time that are so amorphous, vaguely indistinct that we don't even notice the stealthy advance of the self-erosion, the upset, the dis-ease.

In an ideal scenario there is recognition of the non-self nature of all conditions. This is the Buddhist party-line and one that I hold as true and aspire to but... there may still be a gap between theory and actuality. I surely know it, but can't always live it. The challenge we have is three-fold; the three 'R's':

Recognising: that we are out-of-sorts, flummoxed, discombobulated.
Remembering: that it is indeed not-personal, not-self.
Reviewing: that new landscape, exploring and investigating the new.

The bottom line is that 'it is like this now' and... how can I adapt? How can I learn, how can I reorient my views to move on from 'the old', to incorporate and allow the new to be OK(ish)? Where are the opportunities for discussion, negotiation, agreeable compromise? Life is an ongoing bit of work-that-needs-doing and, as with any job, we need to plan, strategise and then implement.

I can look across a landscape, across the undulating terrain and there, in the distance, is *the mountain*. I see it marked on the map, I have looked at photos online, read of its grandeur. It is real! And... I am standing there/here, I look, and there it is. Me. I am... I can see myself, I am here, there does seem to be there is a tangible me, a myself.

As I traverse the landscape and get closer to the mountain the distinct silhouette and iconic mountain-shape diminishes and, as I enter the forest and begin climbing, there is no mountain. There is land, rocks, trees, glimpses of sky but – no mountain. The perception has been seen, the emptiness of 'mountain' realised. What remains is convention. There is a mountain but, no, there is no mountain – but, hey... yes there is.

I sit here and look out the window of my forest cabin (kuti) and see a heavily forested slope. I can say: 'this is the Eastern side of Stokes Valley' but, Stokes Valley is just a name to designate... what? Kusalo is just a name to designate... what? This human, male, person? And we add qualities. We induce definition. Stokes Valley is: "a region with relatively affordable housing and a historically working- and lower-middle-class population" says AI, based on the 2023 census. And, Kusalo is: "a superior and defective person with many admirable and detracting traits" says who? when? based on what? And the respective definitions are repeated so often that they become a persistent, solid reality. Stokes Valley is... 'that'. and, I am – 'that'. I acquire the various who?'s and what?s encountered over time and I internalise many of them. The kaleidoscopic of perceptions, stories, memories, etc. do have a relative validity and conventional truth but... they are a collation, a composition in this moment, forming a seemingly homogenous whole – the mountain that is me. And finding a wisdom-based balance of mountain/me view ➜ right view ➜ realisation is not so easy. We can enter into...

Communication...
– with oneself; in honest, enquiring dialogue.
– with others; and family or friends are an excellent first channel for untangling.
– with critics; the mountain-shakers, the change instigators.

The first is very much based in meditation; a calming of the mind to more clearly see the mind, the contextual nature of the mountain. We move closer to the mountain, we enter into the tangle of 'trees and valleys', the rivers of thoughts and emotion, our minds. We gradually see that there is no mountain. And the realisation is liberating.

The first and the second both require trust. Do remember that you are essentially good and working to be better and that you can trust in that. Trusting others, to allow them to enter your 'secret mountain grotto', can be challenging and far too often we keep our secrets secret. Take the risk. More often than not those close to us already have a sense of our imbalance but are too cautious or shy to presume. We need to have the courage to articulate it, share it, invite them to help. An objective view can so often see and suggest alternative paths to the summit.

The last, engaging with the critics, assumes a willingness to communicate, an empathetic, active interest in your, or in mutual well-being. If it is not there then conciliation is unlikely. Alas, the result is either grim forbearance – not healthy in the long-term – or... the divorce. And the breach with the known is another turnpike – with a toll to be paid... by both parties.

Transition is unnoticed, irrelevant when things, when the mountain, is stable and bathed in warm sunshine. Transition is slow and painful when the ground shakes and skies are dark. Either way it is omnipresent, ubiquitous and inescapable. To enter into dialogue with the flow of life is our only lifeline.

Ascend...

October 16, 2025

On rereading 'Meditation 101' I first mused on the limitation of a series... -O2, -O3, ad infinitum, being an unbalanced presentation of meditation as a kind of progressive paint-by-numbers course. We are certainly subject to various natural laws (programs) but we are not robots (yet) and our relationship with the world is organic. Our primary interface is the six senses, processed by the brain? All in all a bit of an arbitrary even chaotic process. A key redeeming quality is the faculty of memory in that we can observe, record and recollect; we can learn – often through a succession of mistakes – with the general direction hopefully toward increasingly useful and effective strategies with less suffering. This can be broadly thought of as sati. Meditation is (initially) a honing of this quality of conscious-awareness with an inclusive, reflective tone. The process of training our body and mind in calm, stillness and stability is like a dancer doing yoga, gym work, music, etc. to train. The actual dance, the performance, is a graceful synthesis of physicality, choreography and intuition. True art is authentic, not just a parroting of prescribed moves – paint all #7 blocks green; #12 orange... In a conventional world we need agreed procedures, interactive forms... "good morning, a drink?, nice jacket... etc." And the conversation can continue in a stilted, rigid format or it can progress to become honest and original – 'real'. How is the conversation you have with yourself?

Transformation is the gradual, ongoing investigation and negotiation with the conditions we are amidst. It is easiest to begin with the external... diet, environment, employment, relationships and the like. The arrangement of these sets the stage, creates the ambience for the dance, prepares the canvas for the painting. All true artists have done the grunt work, studied the work of masters, trained, experimented... and failed many times. Some have a gifted propensity but... we all begin from where we are with what we have. The Buddha was a human being – you are a human being – he can/could do it – you can/will do it. How long might it take? Assuming a good amount of foundation work has been done (study, transformation, practice, etc.) then qualities like patience, intuition, trust, relaxation, non-expectation, receptivity, etc., are both cultivated and allowed to naturally arise. They collectively create an arena for insight, they will fashion an enticing invitation to the Nine Greek Goddesses, the Muses. Insight is the solvent of ignorance, dissolving our misunderstanding, our delusions, our bigotry, in the clear light of dhamma.

This silent, receptive, still state cannot be created, cannot be forced. Meditation practice, ultimately, is not acquisitive it is reductive. It is the actuation of the paradox 'less is more'. We set the stage and trust that our grounding in virtue, our abandoning of all ego-intention, all control-desires is truly safe – and functionally operative. Without expectation, without intervention, what is – is simply what is. Awareness might register 'oh, there is a thought' but if it is not possessed or identified with then it simply is what it is; it has arisen, it will cease. It is not right nor is it wrong, it simply is. The Bahiya sutta expresses this well...

When Bahiya, for you in the seen is merely what is seen; in the heard will be merely what is heard; in the sensed will be merely what is sensed; in the cognised will be merely what is cognised, then Bahiya you will not be 'with that'. When Bahiya you are not 'with that', then Bahiya you will not be 'in that'. When, Bahiya, you are not 'in that', then Bahiya you will be neither here nor beyond nor in between the two. Just this is the end of suffering.

The practice of listening (with the ear) is a fairly easy, accessible way to tune into this open non-self-created experience. We cannot create the sound of the rain but we can receive it. We can open to... whatever sound arises, what sound there simply is. Visually (with the eye) focus on the empty space a metre in front of you. There is no-thing there but there is visual consciousness, awareness of seeing. Give some time to abiding in experiencing, being, no-thing. Your focus might drift and notice an object. Simply allow it to be no-thing, non-relative – receive 'all that there is' simply as it is. That's the theory. As we develop we can experiment with increasingly subtle modes of simple abiding. When our interactions with the world initiate from this point of still clarity 'the dance' is truly elegant.

In 101 I emphasised, in a conventional context, being content with 'relatively' rather than demanding or expecting 'perfectly'. What is your perception of perfect? I find that such qualitative definitions are comparative; measuring this against that. If we can allow that this moment of experience, now, is all that there is, we can rest in the non-relational, abide in the isness or suchness of 'this'... a state of non-preference. In this context there is "no long or short, no small or large" – Kevaddha Sutta — Digha Nikaya 11

With consciousness that is signless, limitless, all-illuminating,
Then water, earth, fire, & wind find no footing,
Then long & short, small & large, pleasant & unpleasant –
Then 'name-&-form' are all brought to an end.

Ultimately there is no relative, no perfect. This present-moment cannot be other than how it is – right now – complete, indivisible. From this perspective we can say: 'this' is as good as it is possible to be – which is one dictionary definition of perfect. And this moment changes – transmutes into an iteration of itself. As a practice, incline your evaluations, your world view, to regard 'it all' as the cup half full – seeing all conditions as infinitely malleable. Consider that we are not in a deterministic universe. We are intelligent participants capable of cooperating with 'all that there is'. Our intentions and resultant actions are mind made and the clarity and spaciousness through which we move will determine the quality of subsequent moment-iterations.

"May I have the confidence to change what I can – the patience to bear with what I cannot – and the wisdom to know the difference." This is commonly known as the serenity prayer and is generally attributed to Reinhold Niebuhr in the 1930's.
Serenity...
Tranquillity.
Calm.
Peace.
Truth.
Wisdom.
Freedom.
If any of these words resonate then you have a seed. Nurture it as if your life depended on it.

It does.

Stillness

September 26, 2025

Everything is changing. A simple statement of the obvious yet why is it such a key teaching of the Buddha? Change is a given and the conundrum we face is that we do want some aspects of our life to change... but we want others to remain unchanged; with the key word in both being 'wanting'. The untangling of this conundrum is two-fold. First, that we acknowledge our limited control over the 'things of this world' – our wanting. Second, that we ponder the possibility that we are essentially not 'a thing of this world'. That we can allow the possibility that there is an aspect of our being, perhaps an element of life as a whole, that is not subject to the laws of change.

Our days are a relentless flow of changes with many of them insisting that we go along, that we conform. Evolution demands adaptation and the price to pay for failing to keep up can ultimately mean death.

In a normal life-context we might think in terms of the death of a career, the death of a marriage, financial death and such like. Amongst all this, what is most stressful is the unwanted change to (the death of) what we perceive as self. The expression "loss of face" conveys the dilemma very well. Of course bits of your face aren't literally lost but it is changing; and how strongly we identify with our bodies, with our work, our social status and our financial status – and so many other 'things of this world'. We generally take it for granted that our acquired and owned aggregation of 'things' is what defines us, designates who we are.

Let's go back to the earlier consideration that there is 'an aspect of our being that is not subject to the laws of change'. This is the Buddha's teaching of anatta which says: "you are not the body, you are not the mind". You are not your house, you are not your career, and so forth. The dilemma is that it does not go on to say: "you are 'x'". It deliberately does not do this because we are so prone to want to create 'x' as just another some-thing, an any-thing... and this is how a soul, a self, or God is created. If you can allow, perhaps more through intuition than intellect, the possibility that we are capable of realising or experiencing 'some such' which is not personal but universal, a quality which is ineffable, divine, sacred, eternal, that which is unchanging, unmoving — still.

An approach to that stillness can be fairly easily found through the body. Just stop. Stand down – sit down. The creation of me as 'x' is so often related to movement. I am an athlete and I 'prove' that by running. I am rich and can 'prove' that by waving lots of money about. Prolonged stillness is often equated with death, both in the physical and social sense. To truly experience your being, your essential 'self' – however you might define that... as universal, spiritual, conditioned or unconditioned – the investigation is best done in silence and in stillness.

Sit comfortably, eyes closed, take a deep breath in. Follow the volume of breath through the nose, down the throat, filling the lungs. Feel the diaphragm distending. Hold it for a while – visualising the oxygen, that vital life-force, permeating the body. There is still movement, and change happens whether you are aware of it or not. The breath is not personal. It happens when you are asleep, as you sit here giving attention to these words. There is some, but it is more realistic to say, that there is no control.

Each event eventually ends and stillness is the turning point, the pivot around which all of our existence revolves. If there were no still spaces it would all be an unintelligible blur. There is awareness of an in-breath, an awareness of temperature, an awareness of visual objects. The array of events is vast but the 'screen' on which it is seen or known is singular — and still. A lot of terms are used attempting to describe this singularity — mindfulness, awareness, clear seeing, suchness, consciousness, pure presence, simple witnessing, knowing, etc. — but the reality of reality, the truth of truth, defies definition, it just 'is' and we are capable of experiencing it, of understanding the ineffable nature of our being. Our relative stillness is the medium through which we move toward absolute stillness, toward resolution of the mystery.

Stillness is an art, not one that is a common part of culture or education, but it is something that you already know, even if only partially. Meditation practice is a way to make that knowledge more complete. The general principle is one of relative reduction. If you are walking fast make a conscious intention to walk slowly. Stand down – sit down – be still. If you are thinking fast make a conscious... intention... to... think... slowly. Or choose only two words to think, one on the in-breath one on the out-breath. Peace. Relax. This resting in still simplicity requires effort and discipline; it is going against the habits of a lifetime. See the other objects that arise – thoughts, emotions, sensations, etc. – simply as 'objects that arise' and then go back to the breath.
Again.
And again.
Train in this way.

This post is more about the 'what' rather than the 'how' in the hope that some of the suggestions and images presented might resonate and inspire you explore this very real, very personal possibility in more depth.

Here are a few canonical references that might clarify or extent your thoughts...

The Vitakkasaṇṭhāna Sutta — Majjhima Nikāya 20
The Discourse on the Removal of Distracting Thoughts
A very clear outline of five ways of dealing with thought. I earlier referenced IV but they all deal with the wayward mind.
Removing the Distraction by:

by a different sign that is wholesome – thought displacement
by examining its danger
by disregarding them – non-attention or avoidance
by stilling thought-formations – reducing busyness
by teeth-clenching and tongue-pressing

Item 5 generates some controversy, which I will bypass here, and simply suggest by example that if your mind is filled with hatred to the extent that you are likely to commit murder then crush the thought, not the person.

Kevaddha Sutta — Digha Nikaya 11
A very long sutta with a wide range of useful detail but it is the story at the end that I point to here... jump to "A Visit to the Devas" section. Where the Buddha responds...

"Instead of asking where the four great elements cease without remainder, you should have asked:
Where do earth, water, fire and air no footing find?
Where are long and short, small and great, fair and foul –
Where are 'name-and-form' brought to an end?"

And the answer is:
"With consciousness that is signless, limitless, all-illuminating,
Then water, earth, fire, & wind find no footing,
Then long & short, small & large, pleasant & unpleasant –
Then 'name-&-form' are all brought to an end.
With the cessation of viññāṇa [divided-knowing]
all this is brought to an end."

The 'things of this world' find no footing when there is nowhere for them to alight. In construction a footing is the base and the widest part of the building foundation. When there is no footing the assembly can not arise. The elements move around but no house is built. I am not this house...
Dhammapada 154

House-builder, you are seen!
You will not build again!
The rafters are broken,
The ridgepole destroyed;
The mind, gone to the Unconstructed,
Has reached the end of craving!

The 'House-builder' is classically Mara – the deluder, tempter, deceiver, death, etc. – and I regard him as manifestation(s) of the mind. Rafters = defilements, ridgepole = ignorance. 'Gone to the Unconstructed' = in this context I think of stillness but it can also be nibbāna, non-attachment, the unconditioned, the deathless, and many more words — that are not it.

September 12, 2025

Various thoughts simultaneously came to mind for the title of this piece ranging from weird, weird and wonderful, bizarre, even creepy. The seed arose with Mister Sierpiński – and I wonder if you have heard of him? It was only by one of those weird, wonderful, bizarre convergences by which I came to make his acquaintance. You may have read the explanation of my triangle logo in the about page? A couple of years ago I came across this diagram and thought: "Well, that's pretty cool" – it's a fractal, but I didn't think much beyond that.

A few weeks ago I read a reference to the Sierpiński triangle and it piqued my interest so I followed the link. There are various methods of constructing the triangle but I like the 'chaos game' most of all as it reflects the inexplicable yet clearly mathematically repeatable amazingness of nature, of the world that we live in. Have a look at this video

For six variations on construction see also

For a more technical review of the triangle and it various constructions see also... and I liked the comment here that the triangle: "appeared as a decorative pattern many centuries before the work of Sierpiński." Nothing new under the sun.

11th century Rome.

It seems to me that evolution follows a similar, chaotic pattern with the result being this incredibly ordered, amazing, and kind of weird, chaotic world that I live in and the very body that I seem to inhabit in that world. The first video shows 30,000 iterations – and how many iterations has it taken to arrive at this particular shape of the world, the universe? And after another million, trillion iterations? Taking the triangle as origin with a given algorithm the outcome is predictable but we can only guess at our origin and ongoing, evolving algorithm. I am not writing here to prove anything or to present an argument just simply to share my awe. One aspect I can't help considering was what was it that caused me to engrave the basic double-triangle on my alms-bowl lid over 30 years ago? Of course it is totally useless to speculate but I nonetheless find it interesting to muse on the 'why'? — of so many things in life.

Another interesting fact of nature that comes to mind is regarding DNA. Each strand of DNA is about two metres long and if every piece was strung together it would go to the sun and back over 400 times. And that's all packed inside your, cosmically speaking, miniscule little body – along with all the other extensible bits and pieces. Wow!

And there is so much 'wow' still to be realised, to be experienced by each of us in our lives. The triangle exemplifies the expression "joining the dots" and the limited number of dots that we each have reveals only a small part of the full picture. You do need to be a little dotty to want to see the complete nature of reality. The majority of people are generally happy and satisfied with a workable approximation, with enough information to bring enough desires to fruition.

And this is a pretty neat mind boggler...

Something to muse on.

PS: Wacław Sierpiński: 1882-1969. A Polish mathematician known for contributions to set theory (research on the axiom of choice and the continuum hypothesis), number theory, theory of functions, and topology. He published over 700 papers and 50 books. Three well-known fractals are named after him; the Sierpiński triangle, the Sierpiński carpet, and the Sierpiński curve. Cool dude!

PPS: I am still exploring the tone and extent of this blog and feel to some extent that this piece is a tad outside of the general direction. Is it unduly tangential, irrelevant or overly personal? Even so... it is.

PPPS: I have another 'more normal' piece underway, somewhat along similar lines to this... evolution/change... change/stillness... but quite a bit of my time has been going into building a shrine. This is now complete so I will look to complete the other text.

August 15, 2025

I have a collection of items brought together with the thought of assembling them into something nice – pleasing and useful; and call it my life. We all have 'a bunch of stuff' in and around us with some of it intentionally acquired and other bits just seemingly random and incidental; some of it physical and some of it mental. We work with and configure the various elements as we move forward following the idea of having a comfortable life. Some of the choices and adjustments are conscious and some are just reactive or habitual. And so it goes.

A specific set of items I have lined up are for building a shrine for my kuti. I renovated the building quite a number of years ago and gave a lot of time to design detail. The core restructuring came together quick enough but a few features took longer... years. The shrine is one of, the last of, those. Why has it taken so long? The convergence of the ideal and the real can be a protracted and sometimes frustrating process. Time, motivation, materials, a clear vision, health, wealth and weather... and the tally of waffling obstructions (as to why my life is not complete :) goes on – and on. As a Buddhist monk the 'why', the motivation, is fairly simple and perhaps I can share some of that.

A shrine is a holy place – a place that represents that which is whole, complete, with nothing missing and nothing in excess. It is a symbol of perfection and, in a Buddhist context, the proposal is that humans are capable of holiness, divine understanding. A shrine points to that potential, the realisation of nibbāna (liberation, enlightenment). Any conditioned construction can never be entirely perfect but the idea of a shrine is to have a reference – visual, audio, olfactory, tactile – that inclines, raises the mind toward that state... the unconditioned; that which silence recognises before speech tries to name it. To see that the shrine has relative value, not absolute, and to regard religious objects in that way... as symbols, not idols or things with inherent power is important. Missing this point is to slide into superstition and idolatry.

The primary focus and often largest object on a Buddhist shrine is a Buddha image, a symbol of the potential we have as humans to realise the same truth that the historical Buddha discerned; nibbāna. The image is presented as a beautiful, well proportioned human figure, sometimes with androgynous features as the truth is genderless, ageless and culturally independent; it requires no endorsement. Our relationship with other noble beings – mother, father, teachers – can similarly be utilised using statuary, photos or any other likeness. Any object that awakens and brightens the heart can be put on a shrine with significance being consciously assigned, not assumed. Incense, candles and flowers are common additions... the single-bright-point of the incense as the Buddha mind with the fragrance of wisdom permeating without impediment... the light of wisdom that dispels the darkness of ignorance as the Dhamma... the beauty of a gift of flowers, of the Sangha – that is changing, impermanent, but with a beauty that transcends time. A shrine need not conform to any traditional style and can simply be any point of associative reference that shifts our focus outside of our ego-self. For me the amorphous, synonymous categories of 'holy, sacred, spiritual, blessed, divine, etc.' are about a movement away from selfishness toward...? some greater, wider, broader, more universal, natural... thing, force, energy, dynamic... and there are quite a few words here as there is no-one word that defines. Thomas Aquinas in 1273 saying, on the completion of his masterpiece 'Summa Theologica', "all that I have written seems to me as so much straw" exemplifies the limitation of words. Our experience is indefinable. It can be referenced, but not wholly delineated, with words or symbols. And so a shrine is a mnemonic, a vessel that is filled with our insights, saturated with our accumulated attention and inquiry, inspiring and opening our hearts to our potential.

And I have a few bits of wood, some glass, bone, brass... items, some stuff. The physical location is fixed – a corner of the kuti – and there are rules, like gravity (shelves should be horizontal) and light, accessibility, stability (we have earthquakes here) and, of course, function and aesthetics. Developing the vision/design was a meditation in itself and the size and scale is now mostly settled – but not fixed. Creation is an evolution, a flow. Life is not stagnant but an arena of adaptive movement. Some of my best bits here are the result of typos...

Which piece joins with which? How is the connection to be made? ...the sequence of assembly? ...available tools? Having a realistic appreciation of my skill level and expected quality outcome. Allowing the creation to be intuitive, to flow... as too muck stinking con madly afflict constriction. (typo?) Regular assessment, peer review, referring back to original sketches – testing a corner detail with a model... cardboard is great. Meditate, muse... on life's creation... aligning form with empty hands, applying weightless intent in empty space.

Having a shrine, however simple, as a part of your world is an ongoing invitation to hear what has already been heard, it is a reminder. Embody the lingering light of a literal and metaphorical candle. A shrine is a cipher that translates as and connects you with – whatever it is that you deem divine, that you regard as a symbol of what you truly value, your highest priority. It could be a pile of bricks painted gold with pictures of famous billionaires – if that is your goal. You have your collection of stuff... what might you build of significance?

Maintaining a shrine... is maintaining and cultivating whatever it represents for you. It is to move to... that place, that state of being. It is a redirection of attention, a ritual recommitment to what matters most, a bridge from the-other to the purity of... remembrance, recollection. Build a shrine in the heart, a quiet place where you can gently bow in reverence to 'you' – that part of your being that is free of ego, delusion, doubt, depression, guilt, grief... that part that is radiant, vast beyond measure. Illuminate that, dust it regularly, offer flowers and incense. With palms together over the heart – bow deeply.

The base of my emerging shrine. I will add a couple of progressive images as it goes.

The finished shrine; as far as 'finished' is ever so.

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