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Via Daily Dharma: Know Your Scars

 

By looking at our own old wounds, by identifying them, by being with them with compassion, we can all find healing and contribute to our world in a meaningful way.

Radhule Weininger, “A Practice for Breathing Through Pain”

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Via St. Alban's Episcopal Church // FB

 

MOST POWERFUL VAJRA GURU MANTRA INNER PEACE | REMOVABLE OBSTACLE, NEGATI...

Via Dhamma Wheel // Abandoning Arisen Unhealthy States

 

RIGHT EFFORT
Abandoning Arisen
Unhealthy States

Whatever a person frequently thinks about and ponders, that will become the inclination of their mind. If one frequently thinks about and ponders unhealthy states, one has abandoned healthy states to cultivate unhealthy states, and then one’s mind inclines toward unhealthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to abandon arisen unhealthy mental states. One abandons the arisen hindrance of ill will. (MN 141)

Reflection

Unhealthy mental states arise all the time. The causes and conditions for their arising have been forged in previous mind moments, and we have no direct conscious control over whether or not they arise. The practice of right effort has to do entirely with how we handle them once they have come up. In other words, we have no control over what hand we are dealt in each moment, but we have the power to play that hand more or less skillfully.

Daily Practice

The conscious mind cannot control what emerges from the unconscious, but it can exercise some influence over how we respond. Take, for example, ill will, which can manifest as annoyance, resentment, or hatred; practice the art of acknowledging it but choosing not to feed it. To abandon ill will is not to suppress it or block it but rather to see it, know it to be harmful, and abandon it—to let it pass through and wave farewell.

Tomorrow: Establishing Mindfulness of Feeling and Abiding in the Second Jhāna
One week from today: Developing Unarisen Healthy States

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Via Daily Dharma: Life Doesn’t Wait

 

The breath waits for no one. It just keeps coming and going, coming and going. It will not stop for you. Just like the river will not stop—it flows and flows, it doesn’t wait—so it is with our lives. They just keep going.

Guo Jun, “Zen’s Seven Wonders”

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Via Tricycle // Buddhist Shorts Film Festival 2022

 

Buddhist Shorts Film Festival 2022 Streaming January 1 through February 4

Grab your popcorn! This month we’re screening five short films documenting Buddhist diversity around the world.

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Tibetan Healing Sounds: Removes all negative energy & Cleans the Aura a...

Via White Crane Institute // ROBERT DUNCAN

 

Robert Duncan

1919 - 

ROBERT DUNCAN, American poet, born (d: 1988); An American poet and a student of H.D. and the Western esoteric tradition who spent most of his career in and around San Francisco. Though associated with any number of literary traditions and schools, Duncan is often identified with the New American Poetry and Black Mountain Poets.

Duncan's mature work emerged in the 1950s from within the literary context of Beat culture and today he is also identified as a key figure in the San Francisco Renaissance. Duncan’s name figures prominently in the history of pre-Stonewall Gay culture, particularly with the publication of The Homosexual in Society. While in Philadelphia, Duncan had a relationship with a male instructor he had first met in Berkeley. In 1941 he was drafted and declared his homosexuality to get discharged.

In 1943, he had his first heterosexual relationship. This ended in a short, disastrous marriage. In 1944, he published The Homosexual in Society, an essay in which he compared the plight of homosexuals with that of African Americans and Jews. The immediate consequence of this brave essay was that John Crowe Ransom refused to publish a previously accepted poem of Duncan's in Kenyon Review, thus initiating Duncan's exclusion from the mainstream of American poetry.

From 1951 until his death, he lived with the artist Jess Collins. Before then, Duncan began a relationship with Robert De Niro Sr., the father of famed actor Robert De Niro, Jr., shortly before DeNiro Sr. broke up with his wife, artist Virginia Admiral.

Duncan was the first poet to use the word “cocksucker” in print, and the first to strip to the buff during a reading. Nevertheless, he is in spirit, if not in fact, a modern romantic whose best work is instantly engaging by the standards of the purest lyrical traditions.

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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

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Via Dhamma Wheel // Undertaking the Commitment to Abstain from Taking What is Not Given

 

RIGHT LIVING
Undertaking the Commitment to Abstain from Taking What is Not Given

Taking what is not given is unhealthy. Refraining from taking what is not given is healthy. (MN 9) Abandoning the taking of what is not given, one abstains from taking what is not given; one does not take by way of theft the wealth and property of others. (MN 41) One practices thus: "Others may take what is not given, but I will abstain from taking what is not given." (MN 8) A person reflects thus: "If someone were to take from me what I have not given, that is, to commit theft, that would not be pleasing and agreeable to me. Now if I were to take from another what he has not given, that is, to commit theft, that would not be pleasing and agreeable to the other either. How can I inflict on another what is displeasing and disagreeable to me?" Having reflected thus, one abstains from taking what is not given, exhorts others to abstain from it, and speaks in praise of abstinence from it. (SN 55.7)

Reflection

Another way of stating the Golden Rule, this text is simply pointing out the natural argument against misappropriating the property of others. It is not just that it is wrong and invites retribution but in an important way it is actually unhealthy. That is to say, theft damages the quality of our own character, thus contributing to our own suffering, as well as causing suffering in others.

Daily Practice

This precept against taking what is not given is a rich ground for practice, because it raises the bar for what is to be considered theft. How many things do we take that may not have been freely given? More than you might think. Look into this matter today and see if you notice how many things are coerced from others or taken without returning adequate compensation, and how often you assume you are entitled to something others have overlooked.

Tomorrow: Abandoning Arisen Unhealthy States
One week from today: Abstaining from Misbehaving Among Sensual Pleasures

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Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: What Is Beginner’s Mind?

Beginner’s mind is Zen practice in action. It is the mind that is innocent of preconceptions and expectations, judgments and prejudices.

Blanche Hartman, “The Zen of Not Knowing”

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Via Dhamma Wheel | Right Action: Reflecting upon Verbal Action

 

RIGHT ACTION Reflecting Upon Verbal 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 verbal action is to be done with repeated reflection. (MN 61) When you are doing an action with speech, reflect on that same verbal action thus: "Does this action I am doing with speech lead to my own affliction?" If, on reflection, you know that it does, then stop doing it; if you know that it does not, then continue. (MN 61)

Reflection Speaking is a form of action, and depending on the context, it can have far-reaching consequences. This is especially true when our words are printed, broadcast, or digitally shared with the wider world. This text is encouraging us to be aware of what we are saying as we are saying it. Speaking reflectively, can you notice when your words are causing harm to yourself or others and just stop what you are saying? Daily Practice We are familiar with mindfulness of the body and mindfulness of mental objects, but what about mindfulness of speech? This is not one of the formal four foundations of mindfulness, but it is no less an opportunity for practice. Try, for a start, to speak slower and more deliberately and notice the difference from when the words seem to tumble out on their own. Speech is something we do, so let’s do it mindfully. Tomorrow: Abstaining from Taking What is Not Given One week from today: Reflecting upon Mental Action Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

Via Tricycle // Buddhism for Beginners

 

Buddhism for Beginners
Tricycle's free learning platform

How did Buddhism evolve when it first made its way from India to East Asia? How do the traditions differ in their understanding of who the Buddha was? Discover the many Buddhist traditions with our newly expanded Buddhism for Beginners learning platform.

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Via Daily Dharma: Being at Ease With Unease

Sitting every day requires sitting even when one does not feel like it, because that is when discomfort arises, and one can begin to become at ease with unease. This is easier said than done, but in the end that is precisely the point.

Alex Tzelnic, “Meditation Is Not Always Bliss, and That’s a Good Thing”

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Via Dhamma Wheel // Refraining from Malicious Speech

 

RIGHT SPEECH
Refraining from Malicious Speech

Malicious speech is unhealthy. Refraining from malicious speech is healthy. (MN 9) Abandoning malicious speech, one refrains from malicious speech. One does not repeat there what one has heard here to the detriment of these, or repeat here what he has heard there to the detriment of those. One unites those who are divided, is a promoter of friendships, and speaks words that promote concord. (DN 1) One practices thus: "Others may speak maliciously, but I shall abstain from malicious speech."(MN 8) When others address you, their speech may be true or untrue. . . .  One is to train thus: "My mind will be unaffected, and I shall utter no bad words; I shall abide with compassion for their welfare, with a mind of lovingkindness, without inner hate." (MN 21)

Reflection

These days, it seems we are surrounded by malicious speech. So much speech is intended to divide, to insult, and to vent anger and frustration. We do not need to participate in this, however alluring it may seem at times. We can choose to work in the other direction, speaking in ways that unite people and promote concord. As you become sensitized to this, its healthy benefits become increasingly apparent.

Daily Practice

It is hard to remain equanimous when you know people are lying to you. "But still they do what’s hard to do," the Buddha said in the face of this. To resist the reflex to strike back and instead respond with kindness and compassion is a difficult practice. Yet it can be done. Regardless of the facts on the table, the quality of our own response in any situation is the measure of our wisdom and understanding.

Tomorrow: Reflecting upon Verbal Action
One week from today: Refraining from Harsh Speech

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Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: Slow Down

 

There may be good reason to move quickly. There is never good reason to rush.

Martin Aylward, “The Art of Slowing Down”

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