Via Sri Prem Baba: Flor do dia - Flor del día - Flower of the day - 25/02/2016

“O amor é o poder que permite que transcendamos todas as nossas limitações. Nosso trabalho é remover tudo aquilo que nos impede de manifestar esse poder. Nosso desafio é remover as capas temporárias formadas pelo karma; capas que fecham nosso coração e restringem nossa capacidade de amar. Somente um coração aberto pode colocar o amor em movimento; e somente quando o amor está em movimento, ou seja, está sendo compartilhado com todos, a ascensão é possível. Portanto, nosso maior desafio é sustentar o coração aberto em todas as situações da vida.”

“El amor es el poder que nos permite trascender todas nuestras limitaciones. Nuestro trabajo es remover todo aquello que nos impide manifestar ese poder. Nuestro desafío es remover las capas temporales formadas por el karma; capas que cierran nuestro corazón y restringen nuestra capacidad de amar. Sólo un corazón abierto puede poner el amor en movimiento; y sólo cuando el amor está en movimiento, es decir, está siendo compartido con todos, la ascensión es posible. Por lo tanto, nuestro mayor desafío es mantener el corazón abierto en todas las situaciones de la vida.”

"Love is the power that enables us to transcend all of our limitations. Our job is to remove everything that prevents us from manifesting this power. Our challenge is to remove the temporary layers formed by karma, which keep our hearts closed and restrict our ability to love. Only an open heart can put love in motion, and only when love is being shared can we ascend. Our greatest challenge is to sustain an open heart in all situations of life.”

Via Daily Dharma: On Daily Practice

As Buddhists, we take up the work of the community. We weed the garden, we wash the dishes.

—Susan Moon, "Ten Practices to Change the World"

Via Have A Gay Day / FB:

A foto of my husband & I in Amparo, São Paulo, during Carnval 2016

Just a pair of grandpas, together 18 years in August 2016.

Via Ram Dass...

February 24, 2016

Until you can allow your own beauty, your own dignity, your own being, you cannot free another; so if I were giving one instruction, I would say, ‘Work on yourself; have compassion for yourself; allow yourself to be beautiful, and all the rest will follow.’

 

Another long but very true story…

When I lived in ABQ (that's Albuquerque, NM), finishing grad school… coming out, divorce… it was a tough time.  It was more than 30 years ago. I was really a lost rowboat on a stormy sea… poor choice of metaphore whe nyou are living at the northern reach ofthe Chiuahan Destert, but I  digress... I even attempted a suicide once or twice on my bike in traffic… dumb, I know.

A professor of mine, Rafael, was one of the first openly gay role models I had. He was a former Jesuit, turned Zen practioner, and let me stay with him and his partner until I could steady myself. I owe a lot to them.  Strike that, I owe everything to them… Until then, my only contact with gay people, was, with, well unsavory and not very well put together types. 
They introduced me to strong, together, professionals and good decent people.  Saturdays we went to a Gay men’s meditation group, and then we went to brunch. Learnign to brunch is an essential gay skill, I had to learn. It was there that I first met some gay men who were working on their spiritual side.  At that time, I was still going to feasts and wearing a Bahá’í ring.  
One morning a very, very odd man came to the group, his energy field was really off, and at brunch he sat next to me.  Early on he noticed my ring, and began ranting about the Guardian… come to find out he was a big cheese in the Covenant Breakers near ABQ. Sigh… he began a very wacky rant… I remember, turning to him and saying,“My friend, this is hardly the place for such a discussion, I do not agree with you, and we will not continue this discussion. Period”.

He started in again, and as he did, his plate lifted off the table, and dumped into his lap…

The group just stared at him, our Zen teacher and leader turned to Rafael, and said…
“The force is strong in this one” and we all laughed…

Soon after, I took a faculty position in Sacramento, and Rafa, got a job at Stanford… he is since retired, and still a great mentor.  I owe him a lot, he taught me that I could be gay and follow a spiritual path, and could ignore all this nutty Bahá’í administrative homophobic dysfunction. He introduced me to the idea of service and tools that helped me deal with the anger I had with Bahá’í. I volunteered with the Sacramento AIDS project when things began to explode in SMF. Again I met a lot of good, decent, service oriented people. His mentorship planted the seed in me that allowed me to eventually meet the other great people here. 

It is also why I get frustrated with all this Bahá’íness… it doesn’t want to look at what works, or adapt. And why I no longer feel the magic with it or have any sense of Sangha in it.

So maybe, just maybe Baha’u’llah was looking  out for me after all, and  showed me a place where I was loved, where I was welcome, where I could serve with out fear.

Namaskar Rafa!

A Mosca e o Samurai!

Via Sri Prem Baba: Flor do dia - Flor del día - Flower of the day - 24/02/2016

“A principal prática do buscador espiritual é colocar-se presente em cada ação. Mas, estando tomado por impulsos inconscientes e pela própria história, isso não é possível. Nesse caso, se faz necessário um trabalho de cura, que consiste em mergulhar fundo nessa história para conhecer aquilo que, no passado, você não pôde aceitar e perdoar; aquilo que, por ser tão dolorido, você precisou negar e esconder nos porões do inconsciente. E um dos principais sintomas da negação é o medo. Quanto maior o medo, maior a negação.” 

“La principal práctica del buscador espiritual es estar presente en cada acción. Pero, cuando eres tomado por impulsos inconscientes y por la propia historia, esto no es posible. En este caso, se hace necesario un trabajo de cura, que consiste en sumergirse profundamente en esa historia para conocer aquello que, en el pasado, no pudiste aceptar y perdonar; aquello que, por ser tan doloroso, necesitaste negar y esconder en los sótanos del inconsciente. Y uno de los principales síntomas de la negación es el miedo. Cuanto mayor es el miedo, mayor es la negación.”

"The main practice of the spiritual seeker is to be present in every action. If we are taken over by unconscious impulses and by our personal histories, this goal is not possible to achieve. In this case, some healing work is needed in order to dive deeper into this story and get to know what you could not accept and forgive in the past. Because this was so painful, you had to deny and hide it in the basement of your unconscious. One of the main symptoms of denial is fear. The greater the fear, the more denial there is.”

Via Daily Dharma: Finding Forgiveness

Forgiveness is a deep process, which is repeated over and over and over again in our hearts. It honors the grief and it honors the betrayal. And in its own time, it ripens into the freedom to truly forgive.

—Gina Sharpe, "The Power of Forgiveness"

 

Read More 

The Yoga Sutras of Patanjali The Threads of Union Translation by BonGiovanni

The Yoga Sutras of Patanjali
The Threads of Union
Translation by BonGiovanni

---

1. on Contemplations
2. on Spiritual Disciplines
3. on Divine Powers
4. on Realizations

---

Before beginning any spiritual text it is customary to clear the mind of all distracting thoughts, to calm the breath and to purify the heart. 

1.1 Now, instruction in Union.
1.2. Union is restraining the thought-streams natural to the mind.
1.3. Then the seer dwells in his own nature.
1.4. Otherwise he is of the same form as the thought-streams.
1.5. The thought-streams are five-fold, painful and not painful.
1.6. Right knowledge, wrong knowledge, fancy, sleep and memory.
1.7. Right knowledge is inference, tradition and genuine cognition.
1.8. Wrong knowledge is false, illusory, erroneous beliefs or notions.
1.9. Fancy is following after word-knowledge empty of substance.
1.10. Deep sleep is the modification of the mind which has for its substratum nothingness.
1.11. Memory is not allowing mental impressions to escape.
1.12. These thought-streams are controlled by practice and non-attachment.
1.13. Practice is the effort to secure steadiness.
1.14. This practice becomes well-grounded when continued with reverent devotion and without interruption over a long period of time.
1.15. Desirelessness towards the seen and the unseen gives the consciousness of mastery.
1.16. This is signified by an indifference to the three attributes, due to knowledge of the Indweller.
1.17. Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of 'I am.'
1.18. There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain.
1.19. For those beings who are formless and for those beings who are merged in unitive consciousness, the world is the cause.
1.20. For others, clarity is preceded by faith, energy, memory and equalminded contemplation.
1.21. Equalminded contemplation is nearest to those whose desire is most ardent.
1.22. There is further distinction on account of the mild, moderate or intense means employed.
1.23. Or by surrender to God.
1.24. God is a particular yet universal indweller, untouched by afflictions, actions, impressions and their results.
1.25. In God, the seed of omniscience is unsurpassed.
1.26. Not being conditioned by time, God is the teacher of even the ancients.
1.27. God's voice is Om.
1.28. The repetition of Om should be made with an understanding of its meaning.
1.29. From that is gained introspection and also the disappearance of obstacles.
1.30. Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point, instability- these distractions of the mind are the obstacles.
1.31. Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles.
1.32. For the prevention of the obstacles, one truth should be practiced constantly.
1.33. By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure.
1.34. Optionally, mental equanimity may be gained by the even expulsion and retention of energy.
1.35. Or activity of the higher senses causes mental steadiness.
1.36. Or the state of sorrowless Light.
1.37. Or the mind taking as an object of concentration those who are freed of compulsion.
1.38. Or depending on the knowledge of dreams and sleep.
1.39. Or by meditation as desired.
1.40. The mastery of one in Union extends from the finest atomic particle to the greatest infinity.
1.41. When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known.
1.42. The argumentative condition is the confused mixing of the word, its right meaning, and knowledge.
1.43. When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative.
1.44. In this way the meditative and the ultra-meditative having the subtle for their objects are also described.
1.45. The province of the subtle terminates with pure matter that has no pattern or distinguishing mark.
1.46. These constitute seeded contemplations.
1.47. On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness.
1.48. Therein is the faculty of supreme wisdom.
1.49. The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars.
1.50. The habitual pattern of thought stands in the way of other impressions.
1.51. With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained.
End Part One.

Part Two
on Spiritual Disciplines

2.1 Austerity, the study of sacred texts, and the dedication of action to God constitute the discipline of Mystic Union.
2.2 This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One's Own Reality, and for attenuating the afflictions.
2.3 The five afflictions are ignorance, egoism, attachment, aversion, and the desire to cling to life.
2.4 Ignorance is the breeding place for all the others whether they are dormant or attenuated, partially overcome or fully operative.
2.5 Ignorance is taking the non-eternal for the eternal, the impure for the pure, evil for good and non-self as self.
2.6 Egoism is the identification of the power that knows with the instruments of knowing.
2.7 Attachment is that magnetic pattern which clusters in pleasure and pulls one towards such experience.
2.8 Aversion is the magnetic pattern which clusters in misery and pushes one from such experience.
2.9 Flowing by its own energy, established even in the wise and in the foolish, is the unending desire for life.
2.10 These patterns when subtle may be removed by developing their contraries.
2.11 Their active afflictions are to be destroyed by meditation.
2.12 The impressions of works have their roots in afflictions and arise as experience in the present and the future births.
2.13 When the root exists, its fruition is birth, life and experience.
2.14 They have pleasure or pain as their fruit, according as their cause be virtue or vice.
2.15 All is misery to the wise because of the pains of change, anxiety, and purificatory acts.
2.16 The grief which has not yet come may be avoided.
2.17 The cause of the avoidable is the superimposition of the external world onto the unseen world.
2.18 The experienced world consists of the elements and the senses in play. It is of the nature of cognition, activity and rest, and is for the purpose of experience and realization.
2.19 The stages of the attributes effecting the experienced world are the specialized and the unspecialized, the differentiated and the undifferentiated.
2.20 The indweller is pure consciousness only, which though pure, sees through the mind and is identified by ego as being only the mind.
2.21 The very existence of the seen is for the sake of the seer.
2.22 Although Creation is discerned as not real for the one who has achieved the goal, it is yet real in that Creation remains the common experience to others.
2.23 The association of the seer with Creation is for the distinct recognition of the objective world, as well as for the recognition of the distinct nature of the seer.
2.24 The cause of the association is ignorance.
2.25 Liberation of the seer is the result of the dissassociation of the seer and the seen, with the disappearance of ignorance.
2.26 The continuous practice of discrimination is the means of attaining liberation.
2.27 Steady wisdom manifests in seven stages.
2.28 On the destruction of impurity by the sustained practice of the limbs of Union, the light of knowledge reveals the faculty of discrimination.
2.29 The eight limbs of Union are self-restraint in actions, fixed observance, posture, regulation of energy, mind-control in sense engagements, concentration, meditation, and realization.
2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.
2.31 These five willing abstentions are not limited by rank, place, time or circumstance and constitute the Great Vow.
2.32 The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God.
2.33 When improper thoughts disturb the mind, there should be constant pondering over the opposites.
2.34 Improper thoughts and emotions such as those of violence- whether done, caused to be done, or even approved of- indeed, any thought originating in desire, anger or delusion, whether mild medium or intense- do all result in endless pain and misery. Overcome such distractions by pondering on the opposites.
2.35 When one is confirmed in non-violence, hostility ceases in his presence.
2.36 When one is firmly established in speaking truth, the fruits of action become subservient to him.
2.37 All jewels approach him who is confirmed in honesty.
2.38 When one is confirmed in celibacy, spiritual vigor is gained.
2.39 When one is confirmed in non-possessiveness, the knowledge of the why and how of existence is attained.
2.40 From purity follows a withdrawal from enchantment over one's own body as well as a cessation of desire for physical contact with others.
2.41 As a result of contentment there is purity of mind, one-pointedness, control of the senses, and fitness for the vision of the self.
2.42 Supreme happiness is gained via contentment.
2.43 Through sanctification and the removal of impurities, there arise special powers in the body and senses.
2.44 By study comes communion with the Lord in the Form most admired.
2.45 Realization is experienced by making the Lord the motive of all actions.
2.46 The posture should be steady and comfortable.
2.47 In effortless relaxation, dwell mentally on the Endless with utter attention.
2.48 From that there is no disturbance from the dualities.
2.49 When that exists, control of incoming and outgoing energies is next.
2.50 It may be external, internal, or midway, regulated by time, place, or number, and of brief or long duration.
2.51 Energy-control which goes beyond the sphere of external and internal is the fourth level- the vital.
2.52 In this way, that which covers the light is destroyed.
2.53 Thus the mind becomes fit for concentration.
2.54 When the mind maintains awareness, yet does not mingle with the senses, nor the senses with sense impressions, then self-awareness blossoms.
2.55 In this way comes mastery over the senses. 

End Part Two

Part Three
on Divine Powers

3.1 One-pointedness is steadfastness of the mind.
3.2 Unbroken continuation of that mental ability is meditation.
3.3 That same meditation when there is only consciousness of the object of meditation and not of the mind is realization.
3.4 The three appearing together are self-control.
3.5 By mastery comes wisdom.
3.6 The application of mastery is by stages.
3.7 The three are more efficacious than the restraints.
3.8 Even that is external to the seedless realization.
3.9 The significant aspect is the union of the mind with the moment of absorption, when the outgoing thought disappears and the absorptive experience appears.
3.10 From sublimation of this union comes the peaceful flow of unbroken unitive cognition.
3.11 The contemplative transformation of this is equalmindedness, witnessing the rise and destruction of distraction as well as one-pointedness itself.
3.12 The mind becomes one-pointed when the subsiding and rising thought-waves are exactly similar.
3.13 In this state, it passes beyond the changes of inherent characteristics, properties and the conditional modifications of object or sensory recognition.
3.14 The object is that which preserves the latent characteristic, the rising characteristic or the yet-to-be-named characteristic that establishes one entity as specific.
3.15 The succession of these changes in that entity is the cause of its modification.
3.16 By self-control over these three-fold changes (of property, character and condition), knowledge of the past and the future arises.
3.17 The sound of a word, the idea behind the word, and the object the idea signfies are often taken as being one thing and may be mistaken for one another. By self-control over their distinctions, understanding of all languages of all creatures arises.
3.18 By self-control on the perception of mental impressions, knowledge of previous lives arises.
3.19 By self-control on any mark of a body, the wisdom of the mind activating that body arises.
3.20 By self-control on the form of a body, by suspending perceptibility and separating effulgence therefrom, there arises invisibility and inaudibilty.
3.21 Action is of two kinds, dormant and fruitful. By self-control on such action, one portends the time of death.
3.22 By performing self-control on friendliness, the strength to grant joy arises.
3.23 By self-control over any kind of strength, such as that of the elephant, that very strength arises.
3.24 By self-control on the primal activator comes knowledge of the hidden, the subtle, and the distant.
3.25 By self-control on the Sun comes knowledge of spatial specificities.
3.26 By self-control on the Moon comes knowledge of the heavens.
3.27 By self-control on the Polestar arises knowledge of orbits.
3.28 By self-control on the navel arises knowledge of the constitution of the body.
3.29 By self-control on the pit of the throat one subdues hunger and thirst.
3.30 By self-control on the tube within the chest one acquires absolute steadiness.
3.31 By self-control on the light in the head one envisions perfected beings.
3.32 There is knowledge of everything from intuition.
3.33 Self-control on the heart brings knowledge of the mental entity.
3.34 Experience arises due to the inability of discerning the attributes of vitality from the indweller, even though they are indeed distinct from one another. Self-control brings true knowledge of the indweller by itself.
3.35 This spontaneous enlightenment results in intuitional perception of hearing, touching, seeing and smelling.
3.36 To the outward turned mind, the sensory organs are perfections, but are obstacles to realization.
3.37 When the bonds of the mind caused by action have been loosened, one may enter the body of another by knowledge of how the nerve-currents function.
3.38 By self-control of the nerve-currents utilising the lifebreath, one may levitate, walk on water, swamps, thorns, or the like.
3.39 By self-control over the maintenance of breath, one may radiate light.
3.40 By self-control on the relation of the ear to the ether one gains distant hearing.
3.41 By self-control over the relation of the body to the ether, and maintaining at the same time the thought of the lightness of cotton, one is able to pass through space.
3.42 By self-control on the mind when it is separated from the body- the state known as the Great Transcorporeal- all coverings are removed from the Light.
3.43 Mastery over the elements arises when their gross and subtle forms,as well as their essential characteristics, and the inherent attributes and experiences they produce, is examined in self-control.
3.44 Thereby one may become as tiny as an atom as well as having many other abilities, such as perfection of the body, and non-resistence to duty.
3.45 Perfection of the body consists in beauty, grace, strength and adamantine hardness.
3.46 By self-control on the changes that the sense-organs endure when contacting objects, and on the power of the sense of identity, and of the influence of the attributes, and the experience all these produce- one masters the senses.
3.47 From that come swiftness of mind, independence of perception, and mastery over primoridal matter.
3.48 To one who recognizes the distinctive relation between vitality and indweller comes omnipotence and omniscience.
3.49 Even for the destruction of the seed of bondage by desirelessness there comes absolute independence.
3.50 When invited by invisible beings one should be neither flattered nor satisfied, for there is yet a possibility of ignorance rising up.
3.51 By self-control over single moments and their succession there is wisdom born of discrimination.
3.52 From that there is recognition of two similars when that difference cannot be distinguished by class, characteristic or position.
3.53 Intuition, which is the entire discriminative knowledge, relates to all objects at all times, and is without succession.
3.54 Liberation is attained when there is equal purity between vitality and the indweller. 

End Part Three

Part Four
on Realizations

4.1 Psychic powers arise by birth, drugs, incantations, purificatory acts or concentrated insight.
4.2 Transformation into another state is by the directed flow of creative nature.
4.3 Creative nature is not moved into action by any incidental cause, but by the removal of obstacles, as in the case of a farmer clearing his field of stones for irrigation.
4.4 Created minds arise from egoism alone.
4.5 There being difference of interest, one mind is the director of many minds.
4.6 Of these, the mind born of concentrated insight is free from the impressions.
4.7 The impressions of unitive cognition are neither good nor bad. In the case of the others, there are three kinds of impressions.
4.8 From them proceed the development of the tendencies which bring about the fruition of actions.
4.9 Because of the magnetic qualities of habitual mental patterns and memory, a relationship of cause and effect clings even though there may be a change of embodiment by class, space and time.
4.10 The desire to live is eternal, and the thought-clusters prompting a sense of identity are beginningless.
4.11 Being held together by cause and effect, substratum and object- the tendencies themselves disappear on the dissolution of these bases.
4.12 The past and the future exist in the object itself as form and expression, there being difference in the conditions of the properties.
4.13 Whether manifested or unmanifested they are of the nature of the attributes.
4.14 Things assume reality because of the unity maintained within that modification.
4.15 Even though the external object is the same, there is a difference of cognition in regard to the object because of the difference in mentality.
4.16 And if an object known only to a single mind were not cognized by that mind, would it then exist?
4.17 An object is known or not known by the mind, depending on whether or not the mind is colored by the object.
4.18 The mutations of awareness are always known on account of the changelessness of its Lord, the indweller.
4.19 Nor is the mind self-luminous, as it can be known.
4.20 It is not possible for the mind to be both the perceived and the perceiver simultaneously.
4.21 In the case of cognition of one mind by another, we would have to assume cognition of cognition, and there would be confusion of memories.
4.22 Consciousness appears to the mind itself as intellect when in that form in which it does not pass from place to place.
4.23 The mind is said to perceive when it reflects both the indweller (the knower) and the objects of perception (the known).
4.24 Though variegated by innumerable tendencies, the mind acts not for itself but for another, for the mind is of compound substance.
4.25 For one who sees the distinction, there is no further confusing of the mind with the self.
4.26 Then the awareness begins to discriminate, and gravitates towards liberation.
4.27 Distractions arise from habitual thought patterns when practice is intermittent.
4.28 The removal of the habitual thought patterns is similar to that of the afflictions already described.
4.29 To one who remains undistracted in even the highest intellection there comes the equalminded realization known as The Cloud of Virtue. This is a result of discriminative discernment.
4.30 From this there follows freedom from cause and effect and afflictions.
4.31 The infinity of knowledge available to such a mind freed of all obscuration and property makes the universe of sensory perception seem small.
4.32 Then the sequence of change in the three attributes comes to an end, for they have fulfilled their function.
4.33 The sequence of mutation occurs in every second, yet is comprehensible only at the end of a series.
4.34 When the attributes cease mutative association with awarenessness, they resolve into dormancy in Nature, and the indweller shines forth as pure consciousness. This is absolute freedom. 

End Part Four
The end of the Yoga Sutras of Patanjali

Found here with gratitude

Via Upworthy: When he saw his son kiss a boy, I thought he'd be mad. He completely surprised me.

You know those moments that just seem like something out of a movie?

You know the ones — when you're expecting an uplifting song to start playing right at the climax of a tearjerking scene, which you happen to be seeing live before your eyes? Well, I just witnessed an Oscar-worthy performance.

This weekend as I sat in Starbucks, writing — I know, it doesn't get much more cliché than that — I noticed a man and his son walk into the coffee shop. My gaydar immediately informed me that I was in the presence of my own kind. 
'

The boy was very handsome: With a Gaga shirt and rolled-up jeans, he looked to be around 16. A man who appeared to be his father — who could only be described as a man's man — accompanied him. Large and intimidating in stature, his father wore a camouflaged shirt and some rather dirty jeans.

A moment later, another young boy about the same age came into the shop. He walked over to the first boy and gave him a loving hug.

The father sternly nodded his head at the boy in a rather macho display of a greeting. 

"Uh oh," I thought. This didn't look to be the kind of guy that would be incredibly happy about having an openly gay son. 

The boys walked up to the counter to order their overpriced lattes, and the father stepped in to pay.

After getting their drinks and sitting down, the father said to the boys, "You guys be good" and gave them both handshakes (I told you he was a man's man). He told his son to call him when he was ready to be picked up, and walked out of the store. Facing the front door, I saw the father stop at the window of the storefront. With their backs turned to the door, unaware that dad was still watching, the boys leaned in for a kiss.

To my surprise, the father's reaction was that of a beaming smile. His son was in love, and it didn't matter that it happened to be with a boy.

 Read the full and original article here

 

Via Tricycle Wisdom: H.H. Karmapa: Vegetarianism, Online Education and Nuns’ Ordination

For our debut episode, Daniel travels to Dharamsala, India, to interview His Holiness the Karmapa, Ogyen Trinley Dorje.

His Holiness talks about the efficacy of listening to Dharma classes, receiving empowerments, and taking ordination vows online, touching on the differences between Tibetan and traditional Western education and how each benefits from dialogue with the other.

He further shares some thoughts on how Western Dharma centers could be improved; he talks about vegetarianism, including anecdotes from his own and his previous emanations’ experiences with vegetarianism; and he discusses his recent involvement planning to re-establish the tradition of full ordination for Tibetan Buddhist nuns.

Make the jump here to listen

Via Tricycle: The Wisdom Podcast

The Wisdom Podcast is a Buddhist podcast that features interviews with leading thinkers from the Buddhist world. Each episode takes you on a fascinating exploration of Buddhism and meditation as our guests share stories and discuss life-changing practices, timeless philosophies, and new ways to think and live. Recent episodes have featured guests like His Holiness the Karmapa, Bhikkhu Bodhi, and Jeffrey Hopkins. 

Make the jump here to register and listen

Via Tricycle: Meditation Month Is Coming Soon!

Are you hoping to start a regular meditation practice? Looking to pick up where you left off? Could your current practice use a dash of invigoration and guidance? If so, you’re in luck, because Meditation Month is one week away! Commit to sit with us every day of the month—we’ll be here to lend you a hand along the way.

Beginning next Monday, February 29, we’ll be kicking off Meditation Month with the first of five guided meditations led by Vipassana teacher Spring Washam. Sign up for Meditation Month here, and you’ll be able to ask Spring questions about your practice. If you're a Tricycle subscriber, you can also look forward to the release of our third volume of Tricycle Teachings: Meditation, a selection of the clearest and most helpful meditation instructions from Pema Chödrön, Joseph Goldstein, Sharon Salzberg, and many others. The guidance of these master meditators will help you commit to a full month of “sit.”

When it’s time to get off your seat and back on the track, court, field, or yoga mat, consider the words of Tricycle contributor (and elementary school gym teacher) Alex Tzelnic: “Practice, both the athletic and the spiritual kind, is not a manifestation of perfection but an acceptance of imperfection.” Read more about the link between athletics and compassionate action in the latest installment of his web-column, “(Meta)Physical Education.”

Finally, if you haven’t watched this month’s Film Club selection, Siddharth, now’s your last chance. This film, about one father’s quest to find his missing 12-year-old, won Best Film and Best Director at the South Asian International Film Festival. It’ll be gone by March, so tune in before Meditation Month takes the place of movie night. 

Via Sri Prem Baba: Flor do dia - Flor del día - Flower of the day - 23/02/2016

“Ao perceber-se visitado pelo medo, lembre-se de ocupar o corpo. Volte para o momento presente e coloque-se total na ação. No momento presente não existe medo, pois o medo está relacionado a uma fantasia a respeito do futuro, que é construída a partir de experiências do passado. O medo é um excesso de controle. No aqui/agora não existe necessidade de controlar, você simplesmente se move de acordo com o fluxo - a existência te leva. Mas, para isso, é preciso confiar, e a confiança é uma fragrância da presença.”

“Al percibirte siendo visitado por el miedo, recuerda ocupar tu cuerpo. Vuelve al momento presente y colócate total en la acción. En el momento presente no existe miedo, pues el miedo está relacionado a una fantasía respecto al futuro, que es construida a partir de experiencias del pasado. El miedo es un exceso de control. En el aquí/ahora no existe necesidad de controlar, simplemente te mueves de acuerdo con el flujo, la existencia te lleva. Pero para eso, es necesario confiar, y la confianza es una fragancia de la presencia.”

"When you realize that fear is paying you a visit, remember to occupy your body. Return to the present moment and be whole in your actions. There is no fear in the present, because fear is related to a fantasy about the future, which is built on past experiences. Fear turns us into control freaks; in the here and now, there is no need to control – you simply move with the flow and allow Existence to lead you. In order to reach this point, you have to first trust – and trust is a fragrance of presence.”

Via Daily Dharma: Developing Our Skillfulness

Because each of us is trapped in the system of interconnectedness by our own actions, only we, as individuals, can break out by acting in increasingly skillful ways. The Buddha and members of the noble sangha can show us the way, but actual skillfulness is something we have to develop on our own.

—Thanissaro Bhikkhu, "We Are Not One"

 

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For Everyman Lyrics by Jackson Browne:

Everybody I talk to is ready to leave
With the light of the morning
They've seen the end coming down
Long enough to believe
That they've heard their last warning
Standing alone
Each has his own ticket in his hand
And as the evening descends
I sit thinking 'bout Everyman
Seems like I've always been
Looking for some other place
To get it together
Where with a few of my friends
I could give up the race
And maybe find something better
But all my fine dreams
Well though out schemes
To gain the motherland
Have all eventually come down
Yo waiting for Everyman
Waiting here for Everyman
Make it on your own if you think you can
If you see somewhere to go I understand
Waiting here for Everyman
Don't ask me if he'll show -- baby I don't know
Make it on your own if you think you can
Somewhere later on you'll have to take a stand
Then you're going to need a hand
Everybody's just waiting to hear from the one
Who can give them the answers
And lead them back to that place
In the warmth of the sun
Where sweet childhood still dances
Who'll come along
And hold out that strong
And gentle father's hand?
Long ago I heard someone say
Something 'bout Everyman
Waiting here for Everyman
Make it on your own if you think you can
If you see somewhere to go I understand
I'm not trying to tell you
That I've seen the plan
Turn and walk away if you think I am
But don't think too badly
Of one who's left holding sand
He's just another dreamer,
Dreaming 'bout Everyman

Writer(s): JACKSON BROWNE

Copyright: Lyrics © Jackson Browne/Swallow Turn Music/Night Kitchen Music/Open Window Music

Lyrics licensed & provided by LyricFind

https://en.wikipedia.org/wiki/For_Everyman

Via Sri Prem Baba: Flor do dia - Flor del día - Flower of the day - 22/02/2016

“O medo é a antítese do amor; ele está sempre ligado ao ódio. Outros aspectos do eu inferior, como o orgulho e a obstinação, se conectam a ele, mas saber disso não vai te ajudar muito. O que pode te ajudar é olhar de frente para o medo e ver o que está por trás dele. O medo é um guardião que está a serviço de proteger apegos; é o sintoma de um desencaixe interno, uma insatisfação. E você evita entrar em contato com isso porque talvez seja necessário mudar alguma coisa na sua vida. Mas, como um buscador da Verdade, você precisa ter coragem de olhar e se perguntar: Quem é esse que vê a vida como uma ameaça? O que esse medo está escondendo? Assim você desarma o guardião e se torna um explorador da consciência.”

“El miedo es la antítesis del amor, siempre está conectado al odio. Otros aspectos del yo inferior como el orgullo y la obstinación se conectan a él, pero saber esto no te va a ayudar mucho. Lo que te puede ayudar es mirar de frenteal miedo y ver qué está por detrás de él. El miedo es un guardián que está al servicio de proteger apegos, es el síntoma de un desencaje interno, una insatisfacción. Y evitas entrar en contacto con esto porque tal vez sea necesario cambiar algo en tu vida. Pero como un buscador de la Verdad, necesitas tener coraje para mirar y preguntarte: ¿Quién es este que ve la vida como una amenaza? ¿Qué es lo que este miedo está escondiendo? Así desarmas al guardián y te vuelves un explorador de la conciencia.”

"Fear is the antithesis of love; it is always linked with hatred. Other aspects of the lower self such as pride and stubbornness are also connected to fear, but knowing all this will not help us much. What can help us is to face the fear straight on and look to see what lies behind it. Fear is the Guard who protects the doorway to attachments; it is the symptom of dissatisfaction, where something just isn’t sitting right internally. We avoid getting in touch with this because it means we may need to change something in our lives. However, as a seeker of the truth, we must have the courage to take a look at ourselves and ask: ‘Who is the one that sees life as a threat? What is this fear hiding?’ By doing so, we can disarm our inner Guard and become an explorer of consciousness.”

Via Daily Dharma: The Small Self and the True Self

Our small self is the “I, my, me” that feels like a separate person. Our true self has no idea of being separate, because it is before all ideas and thinking.

—Jane Dobisz, "Up and Down"

 

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