Via Daily Dharma: Remedying Harm

 

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Remedying Harm From a Buddhist perspective, harm is done out of confusion or misperception, which can be remedied and removed. What remains is connection, our basic warmth, and our ability to be awake and free. Scott Tusa, “Joy” CLICK HERE TO READ THE ARTICLE

Fear of Losing Oneself By Myozan Ian Kilroy An Irish Zen priest discusses the ego death needed for spiritual growth to occur. Read more »

Via Dhamma Wheel | Right Action: Reflecting upon Social Action

 

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RIGHT ACTION Reflecting Upon Social Action However the seed is planted, in that way the fruit is gathered. Good things come from doing good deeds, bad things come from doing bad deeds. (SN 11.10) What is the purpose of a mirror? For the purpose of reflection. So too social action is to be done with repeated reflection: (MN 61) One reflects thus: "A person who thinks in hurtful ways is displeasing and disagreeable to me. If I were to think in hurtful ways, I would be displeasing and disagreeable to others. Therefore, I will undertake a commitment to not think in hurtful ways." (MN 15)

Reflection Bodily and verbal actions have obvious effects on others, but in Buddhist teachings even what you think can affect the world around you in significant ways. Every thought plants a seed, and the fruits—both good and bad—can emerge in unexpected ways to do harm or to bring about benefit. This is why it is so important to look inward, using the mirror of mindfulness practice to see and refine the quality of your thoughts and attitudes. Daily Practice It is easy to condemn other people who do not think like us. But we know how it feels to be condemned by others for thinking the way we do. This antagonistic cycle can be broken by having enough empathy to look at things from another’s point of view and to even make a practice of it. Instead of thinking about how other people should change, try as an exercise looking for ways you can change. Learn from others how not to be. Tomorrow: Abstaining from Intoxication One week from today: Reflecting upon Bodily Action Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Ram Dass - Love Serve Remember Foundation ////

 

“What I am suggesting is that after a while, everything becomes grist for the mill of awakening. The journey of awakening starts to dominate the terrain and there is clearly an inner shift in priority.”   Source: Ram Dass – Here and Now – Ep. 98 – Spiritual Practices

Via White Crane Institute //// 2018 - TODAY’S GAY WISDOM From Harry Hay's Radically Gay

 

Exploring Gay Wisdom & Culture since 1989
This Day in Gay History
February 11 oday's Gay Wisdom 2018 - TODAY’S GAY WISDOM From Harry Hay's Radically Gay, edited by Will Roscoe: Harry Hay's Gay politics represent an alternative to postmodernist, queer theory and dogmatic Constructionism. Indeed, Hay is the only contemporary Gay thinker who could be said to offer a unified theory of Gayness -- one that begins by defining its subject in multidimensional terms and then accounts for its individual and historical origins, its diverse forms and their history, the psycho-social development of Gay individuals, and the nature and sources of Gay oppression. Postmodernism offers at best a politics of resignation, one that rejects the possibility of an "outside" to power, of a subject-SUBJECT alternative to subject-OBJECT social relations, and the means of getting there is through a politics that affirms Queer identities and cultures. Hay is not bothered if his ideas are called Essentialist or if his activism is deemed "identity politics" — he is happy to emphasize his differences with Social Constructionism and Queer theory — provided that the word radical precede these labels. The original meaning of this word, "to the root," serves well to convey the underlying theme of his philosophy and politics. The key principles of Harry's radical Essentialism can be summed up as follows: It is, first and foremost, Gay-centered — a "situated knowledge" (to borrow Donna Haraway's terminology) reflecting the social standpoint of contemporary sexual minorities. It is not neutral on the question of Queer well-being; it seeks to create knowledge that contributes to that end. It posits Gay presence rather than absence in the usual state of human society. It conceives of its subject in multidimensional terms — not merely as sexual preference but as a difference manifest in gender roles, social identity, economic roles and sometimes religious roles, as well. It seeks to tell history from the bottom up, using those documents, records and artifacts that reveal the common experience of the largest number of Queer folk and not only the discourse of elite heterosexuals and social institutions. It recognizes various levels of meaning — individual, social, trans-cultural, and spiritual. It does not assume that the way an individual describes herself will be identical to the institutional definition of labels that have been applied to her. It is multicultural and comparative. Rather than a unitary instance — "the modern homosexual" — it employs the notion of a family tree (like Wittgenstein's concept of "family resemblance") to conceptualize the relationship between the Queer identities and roles of different cultures and historical periods. It views history as a process of continuity-within-change rather than as a series of sharply defined periods of ruptures. Concept/labels like "Sodomite" and "Urning," "homosexual," and "Gay," have overlapped in their usage. Neither can be defined without reference to the other. It focuses on praxis. It seeks to analyze the interaction between individuals and their societies and cultures. It looks for instances of symbols and ideas in action as well as in discourse. The mass coming-out that transformed the quiescent homophile movement of the 1960s into the dynamic Lesbian/Gay liberation and civil rights movements of the 1970s and 1980s was in large measure a function of joining a community where a negative label could be replaced with an affirmative identity. Hay's writings show that this was no accident. The cultural minority model was a carefully thought out political analysis and strategy on the part of the Mattachine founders. |8|O|8|O|8|O|8|O|8|O|8|O|8|O|8| Gay Wisdom for Daily Living from White Crane Institute "With the increasing commodification of gay news, views, and culture by powerful corporate interests, having a strong independent voice in our community is all the more important. White Crane is one of the last brave standouts in this bland new world... a triumph over the looming mediocrity of the mainstream Gay world." - Mark Thompson Exploring Gay Wisdom & Culture since 1989! www.whitecraneinstitute.org |8|O|8|O|8|O|8|O|8|O|8|O|8|O|8|

Via White Crane Institute /// MARK ASHTON

Exploring Gay Wisdom & Culture since 1989
This Day in Gay History
February 11

 

Died

1987 -

MARK ASHTON, died on this date (b:1960); Ashton was a British gay rights activist and co-founder of the Lesbians and Gays Support the Miners (LGSM) support group. He was a member of the Communist Party of Great Britain and general secretary of the Young Communist League.

Ashton was born in Oldham, and moved to Portrush, County Antrim, Northern Ireland, where he grew up. He studied at the former Northern Ireland Hotel and Catering College in Portrush, before moving to London in 1978. Richard Coles wrote about this period: "Mark also worked for a while as a barman at the Conservative Club in King’s Cross, or, rather, as a barmaid, in drag, with a blonde beehive wig. I was never sure if the patrons worked out that he was really a man".

In 1982 he spent three months in Bangladesh visiting his parents, where his father was working for the textile machinery industry. The experience of his sojourn had a profound effect on him. Upon his return, he volunteered with the London Lesbian and Gay Switchboard, supported the Campaign for Nuclear Disarmament and joined the Young Communist League. In 1983 he featured in the Lesbian and Gay Youth Video Project film Framed Youth: The Revenge of the Teenage Perverts, an early documentary that won the Grierson Award 1984 for Best Documentary.

He formed, with his friend Mike Jackson, the Lesbians and Gays Support the Miners (LGSM) support group after the two men collected donations for the miners on strike at the 1984 Lesbian and Gay Pride march in London. The group was formed in Ashton's flat in Claydon House on the Heygate Estate, Elephant and Castle.

The LGSM's activities were dramatised in Pride, a film released in September 2014 featuring Ben Schnetzer as Ashton. Ashton's role in the Lesbians and Gays Support the Miners group was recalled in a series of interviews with some of its other members prior to the film's release. However -- reminiscent of Harry Hay's travails regarding the Communist party -- Ashton's membership in the Young Communist League was not explicitly mentioned in the film, possibly to avoid alienating American audiences. Fellow communist activist and a close friend of Mark Ashton, Lorraine Douglas, accused the film of having "glossed over Mark's politics and said nothing about the fact he subsequently became General Secretary of the YCL", the youth wing of the Communist Party of Great Britain.

After LGSM, he became involved in the Red Wedge collective and became the General Secretary of the Young Communist League from 1985 to 1986.

Diagnosed with HIV/AIDS, Ashton was admitted to Guy's Hospital in January 1987 and died 12 days later of Pneumocystis pneumonia. His death prompted a significant response from the gay community, particularly in publication and attendance at his funeral at Lambeth Cemetery.

|8|O|8|O|8|O|8|O|8|O|8|O|8|O|8| Gay Wisdom for Daily Living from White Crane Institute "With the increasing commodification of gay news, views, and culture by powerful corporate interests, having a strong independent voice in our community is all the more important. White Crane is one of the last brave standouts in this bland new world... a triumph over the looming mediocrity of the mainstream Gay world." - Mark Thompson Exploring Gay Wisdom & Culture since 1989! www.whitecraneinstitute.org |8|O|8|O|8|O|8|O|8|O|8|O|8|O|8|

Via Daily Dharma: Aspire to Life

 

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Aspire to Life Aspiration is a verb. It’s not something that we have; it’s something that we do. To aspire is to connect with the energy of our life, to the spirit inside that moves us. Oren Jay Sofer, “Nurturing the Energy for Change” CLICK HERE TO READ THE ARTICLE

In the Midst of the Ordinary By Shinge Sherry Chayat Roshi Simply sitting with things as they are right now can be our most wonderful teacher. Read more »

Via Dhamma Wheel | Right Speech: Refraining from Frivolous Speech

 

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RIGHT SPEECH Refraining from Frivolous Speech Frivolous speech is unhealthy. Refraining from frivolous speech is healthy. (MN 9) Abandoning frivolous speech, one refrains from frivolous speech. One speaks at the right time, speaks only what is fact, and speaks about what is good. One speaks what is worthy of being overheard, words that are reasonable, moderate, and beneficial. (DN 1) One practices thus: "Others may speak frivolously, but I shall abstain from frivolous speech." (MN 8) When a person commits an offense of some kind, you should not hurry to reprove them but rather consider whether or not to speak. If you will not be troubled, the other person will be hurt, and you can help them emerge from what is unhealthy and establish them in what is healthy—then it is proper to speak. It is a trifle that they will be hurt compared with the value of helping establish them in what is healthy. (MN 103)

Reflection So many of our speech patterns are habitual and unfold automatically. The practice of right speech gives us an opportunity to notice this, because we are bringing greater awareness to the action of speaking. It also enables us to change our habitual patterns because it gives us time to respond differently. The ability to pause and reflect before responding is particularly important when in the presence of offensive speech. Daily Practice The next time you feel offended by something someone says to you, slow down enough to not react automatically and to take some time to consider whether or not to speak. Not every putdown requires a comeback. The critical factor in the analysis above is whether or not what you say will make a difference. It is okay to hurt someone’s feelings if you "can help them emerge from what is unhealthy" and get on a better track. Tomorrow: Reflecting upon Social Action One week from today: Refraining from False Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

Tricycle is a nonprofit and relies on your support to keep its wheels turning. Donate »

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