Via Dhamma Wheel | Right Action: Reflecting upon Mental Action

 

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RIGHT ACTION Reflecting Upon Mental 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 mental action is to be done with repeated reflection. (MN 61) When you wish to do an action with the mind, reflect upon that same mental action thus: “Would this action I wish to do with the mind lead to both my own affliction and the affliction of another?” If, upon reflection, you know that it would, then do not do it; if you know that it would not, then proceed. (MN 61)

Reflection It may seem odd to us that we could be aware of our intention to think thoughts before actually doing so. Thinking before you speak is one thing, but thinking before you think? And yet in the Buddhist model of mind and body, actions of the mind are not so different from actions of body and speech. We can learn to be aware of them before, during, and after undertaking all forms of action.  Daily Practice Identify some of your thought patterns that are familiar to you: the stories you tell yourself over and over, the episodes from the past you ruminate over. Now make the decision not to go there yet again. Some of this introspection can be helpful, but if it becomes repetitive and involuntary it can “lead to your own affliction.” There are ways to take more control over your mental action, and not ruminating is one of those ways. Tomorrow: Abstaining from Misbehaving Among Sensual Pleasures One week from today: Reflecting upon Social Action Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: Multitasking?

 

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Multitasking? We often convince ourselves that we can do several things at once. The truth is we’re not really multitasking; we’re just focusing on one thing for a very brief time, and then focusing on the next thing, intentionally shifting our focus over and over again. Dan Zigmond, “Practicing at the Office” CLICK HERE TO READ THE FULL ARTICLE

Culinary Compassion on the Buddhist Path By Colin Simonds How should we consider the Buddhist stance on eating meat in today’s agricultural context?  Read more » Living Courageously With Bradley Donaldson Join Theravada teacher Bradley Donaldson to discuss the principles of living with courage and compassion through the lens of the Middle Length Discourses (Majjhima Nikaya 131). Watch now »

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Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - May 29, 2024

 

"A Mantra, which is a repeated phrase, is designed to keep your consciousness centered. It’s a perspective giving device. It’s adding a third component to every relationship you have with object in the universe. This could be OM, this could be the sun, this could be Buddha consciousness, this could be called the witness, it’s Self-remembering in the Gurdjieff system. It’s a technique of adding a third component in order to get free of the identification with either of the other two.

You can use the mantra to find a center in yourself and to keep that third component going. Which allows you to watch your own drama all day long. It’s all a vehicle, and it’s going to have to go. But mantra is a useful vehicle."

- Ram Dass -

Via Daily Dharma: Stop Resisting Suffering

 

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Stop Resisting Suffering When we resist change, it’s called suffering. But when we can let go and not struggle against it, that’s called enlightenment. Pema Chödrön, “The Fundamental Ambiguity of Being Human” CLICK HERE TO READ THE FULL ARTICLE

Combating Ableism at the Zendo By Brendan Crowe Reflections from the Soto Zen Buddhist Association’s recent Disability in Zen Workshop Series.  Read more » Living Courageously With Bradley Donaldson Join Theravada teacher Bradley Donaldson to discuss the principles of living with courage and compassion through the lens of the Middle Length Discourses (Majjhima Nikaya 131). Watch now »

Via Dhamma Wheel | Right Speech: Refraining from Harsh Speech

 

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RIGHT SPEECH Refraining from Harsh Speech Harsh speech is unhealthy. Refraining from harsh speech is healthy. (MN 9) Abandoning harsh speech, one refrains from harsh speech. One speaks words that are gentle, pleasing to the ear, and affectionate, words that go to the heart, are courteous, and are agreeable to many. (DN 1) One practices thus: “Others may speak harshly, but I shall abstain from harsh speech.” (MN 8) When one speaks unhurriedly, one’s body does not grow tired and one’s mind does not become excited, one’s voice is not strained and one’s throat does not become hoarse. The speech of one who speaks unhurriedly is distinct and easy to understand. (MN 139)

Reflection The previous text on right speech emphasized the drawbacks of speaking hurriedly, and this one reverses the focus and speaks to the benefits of taking your time when you have something to say. This can seem out of touch with the pace of modern life, but does that mean we should ignore this advice to fit in with the times? Might it be better to be guided by these wise words and learn to slow down how we communicate? Daily Practice How much of the stress in your experience comes from speaking too fast or trying to follow the speech of others who are speaking at a mile a minute? Notice, by paying attention, when this happens and make a conscious effort to slow down the pace of your own speech. This can have the effect of slowing down the people you talk with as well. You don’t have to be swept along by the speaking habits of others.  Tomorrow: Reflecting upon Mental Action One week from today: Refraining from Frivolous Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via White Crane Institute // TODAY'S GAY WISDOM More From Oscar Wilde’s DE PROFUNDIS

 

Today's Gay Wisdom

2018 -

TODAY'S GAY WISDOM

More From Oscar Wilde’s DE PROFUNDIS

The poor are wise, more charitable, more kind, more sensitive than we are. In their eyes prison is a tragedy in a man's life, a misfortune, a casuality, something that calls for sympathy in others. They speak of one who is in prison as of one who is 'in trouble' simply. It is the phrase they always use, and the expression has the perfect wisdom of love in it. With people of our own rank it is different.

With us, prison makes a man a pariah. I, and such as I am, have hardly any right to air and sun. Our presence taints the pleasures of others. We are unwelcome when we reappear. To revisit the glimpses of the moon is not for us. Our very children are taken away. Those lovely links with humanity are broken. We are doomed to be solitary, while our sons still live. We are denied the one thing that might heal us and keep us, that might bring balm to the bruised heart, and peace to the soul in pain. . . .

I must say to myself that I ruined myself, and that nobody great or small can be ruined except by his own hand. I am quite ready to say so. I am trying to say so, though they may not think it at the present moment. This pitiless indictment I bring without pity against myself. Terrible as was what the world did to me, what I did to myself was far more terrible still.

I was a man who stood in symbolic relations to the art and culture of my age. I had realised this for myself at the very dawn of my manhood, and had forced my age to realise it afterwards. Few men hold such a position in their own lifetime, and have it so acknowledged. It is usually discerned, if discerned at all, by the historian, or the critic, long after both the man and his age have passed away. With me it was different. I felt it myself, and made others feel it. Byron was a symbolic figure, but his relations were to the passion of his age and its weariness of passion. Mine were to something more noble, more permanent, of more vital issue, of larger scope.

The gods had given me almost everything. But I let myself be lured into long spells of senseless and sensual ease. I amused myself with being a FLANEUR, a dandy, a man of fashion. I surrounded myself with the smaller natures and the meaner minds. I became the spendthrift of my own genius, and to waste an eternal youth gave me a curious joy. Tired of being on the heights, I deliberately went to the depths in the search for new sensation. What the paradox was to me in the sphere of thought, perversity became to me in the sphere of passion. Desire, at the end, was a malady, or a madness, or both. I grew careless of the lives of others. I took pleasure where it pleased me, and passed on. I forgot that every little action of the common day makes or unmakes character, and that therefore what one has done in the secret chamber one has some day to cry aloud on the housetop. I ceased to be lord over myself. I was no longer the captain of my soul, and did not know it. I allowed pleasure to dominate me. I ended in horrible disgrace. There is only one thing for me now, absolute humility.

I have lain in prison for nearly two years. Out of my nature has come wild despair; an abandonment to grief that was piteous even to look at; terrible and impotent rage; bitterness and scorn; anguish that wept aloud; misery that could find no voice; sorrow that was dumb. I have passed through every possible mood of suffering. Better than Wordsworth himself I know what Wordsworth meant when he said –

'Suffering is permanent, obscure, and dark And has the nature of infinity.'

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Gay Wisdom for Daily Living from White Crane Institute

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