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Via Dhamma Wheel | Right Effort: Restraining Unarisen Unhealthy States

 

RIGHT EFFORT
Restraining Unarisen 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 to unhealthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to restrain the arising of unarisen unhealthy mental states. One restrains the arising of the unarisen hindrance of doubt. (MN 141)

Reflection

Unhealthy mental states can erupt at any time, and it is prudent to be on guard against them. The best defense is to not allow them to arise in the first place, and there are ways to help with that. Faith or trust is the antidote to doubt, and if you are capable of cultivating trusting confidence, debilitating doubt will find no foothold in your mind. If you make an effort to think and ponder with trust, the hindrance of doubt will not arise.

Daily Practice

It is always possible to be doubtful of oneself, of others, of what you think you know or what you are doing. And there is a place for honest questioning of your assurances. But doubt can also be crippling, preventing you from moving forward. See if you can gain confidence through faith in the teachings and the value of mindfulness and use that to hold yourself in such a way that doubt does not penetrate your mind.

Tomorrow: Establishing Mindfulness of Body and Abiding in the First Jhāna
One week from today: Abandoning Arisen Unhealthy States

Share your thoughts and join the conversation on social media
#DhammaWheel

Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: Learning the Difference Between Focusing and Fixating

 How is it possible to maintain your focus, to “keep your eyes on the prize,” without getting fixated on results? As you go about your activities, pay attention to the difference between having a goal and being taken over by your hopes, fears, and speculations.

Judy Lief, “Train Your Mind: Abandon Any Hope of Fruition”

CLICK HERE TO READ THE FULL ARTICLE

Via Upworthiest /// Hobbit actors share perfect response to racial grumblings

 

1 Hobbit actors share perfect  response to racial grumblings over 'Rings of Power' casting The Fellowship of the Ring has banded together once again in the name of solidarity and standing up for what’s right. In response to racially centered backlash for the diverse casting choices in the new Amazon series “Rings of Power” (a situation disappointingly common for many modern fantasy franchises) the trilogy’s original Hobbits Elijah Wood, Sean Astin, Billy Boyd and Dominic Monaghan took to social media—about as treacherous as Mordor, some might say—to show their support. Each actor wore a clothing item displaying a row of elf ears in different skin tones along with a message in Elvish that translates to “You Are All Welcome Here.” The coolest, most LOTR way to rebel possibly ever. Read the story

Via Thich Nhat Hanh Foundation

 

The Way Out Is In

How to be Free From Views in a Polarized World

Photo: A still from the film Walk With Me from SpeakIt Films. Each day, we read headlines about political violence, war, racism, and disputes between neighbors that boil over. Often, the problem can be traced to a difference of opinion, a misunderstanding, or wrong perceptions. What begins as a thought can quickly escalate into words and actions that harm not only those involved, but can sweep up entire communities and even nations. Thay taught that cultivating Right View, or insight, is key to maintaining our happiness and the happiness of those around us. “Touching reality deeply—knowing what is going on inside and outside of ourselves—is the way to liberate ourselves from the suffering that is caused by wrong perceptions,” Thay writes in The Heart of the Buddha’s Teaching: Transforming Suffering into Peace, Joy, and Liberation. “Right View is not an ideology, a system, or even a path. It is the insight we have into the reality of life, a living insight that fills us with understanding, peace, and love." In Episode 36 of The Way Out Is In, podcast hosts Brother Phap Huu and Jo Confino explore Right View, which is part of the Buddha’s teachings on the Noble Eightfold Path. “As humans, we have so many views, and because of our views, and because we live with certain views, we trap ourselves in a lifestyle, in a way of being, that can offer suffering or offer happiness,” Brother Phap Huu says. “So the first wing of meditation is learning to stop. And the second wing is to learn to look deeply. “If we don’t ever have a chance to reflect on our own way of how we see life, how we see our sources of joy, our sources of happiness, then we will never have a chance to broaden and be open to our own awakening. So practicing Zen, practicing Buddhism, is learning to be more open and more free of views because it can be such an obstacle to happiness, as well as an obstacle to peace.”

Listen to the Podcast

Via LGBTQ Nation // Queen Elizabeth II, a quiet supporter of LGBTQ rights, has died at age 96

 

Via Dhamma Wheel | Right Living: Abstaining from Harming Living Beings

 

RIGHT LIVING
Undertaking the Commitment to Abstain from Harming Living Beings

Harming living beings is unhealthy. Refraining from harming living beings is healthy. (MN 9) Abandoning the harming of living beings, one abstains from harming living beings; with rod and weapon laid aside, gentle and kindly, one abides with compassion toward all living beings. (M 41) One practices thus: “Others may harm living beings, but I will abstain from the harming of living beings.” (MN 8) This is something that leads to the welfare and happiness of a layperson in this present life: balanced living. Here, a person knows their wealth coming in and their wealth going out, and leads a balanced life, being neither too extravagant nor too frugal, [knowing that] “in this way my income exceeds my expenditures, and my expenditures do not exceed my income.” (AN 8.54)

Reflection

Indian culture is deeply rooted in commerce, as its early civilizations seem to have flourished on trade, and many of the Buddha’s followers were merchants. He thus had respect for commercial life, and the economic balance he mentions here can be seen as a middle-way lifestyle for the layperson. Just as a monk lives being neither too indulgent nor too ascetic, so also a layperson should live a financially balanced life.

Daily Practice

Right living for a householder or layperson involves prudence, self-control, and a balanced lifestyle. Notice the negative psychological effect when you are in debt or living beyond your means, and notice also the harmful effects of extravagance and self-indulgence. Contrast these to the sense of contentment and security that comes from living in equilibrium, when your income and expenses are in harmony with each other.

Tomorrow: Restraining Unarisen Unhealthy States
One week from today: Abstaining from Taking What is Not Given

Share your thoughts and join the conversation on social media
#DhammaWheel

Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: Why Recognize Impermanence?

 If we’re really reflecting on impermanence, then we can see that the important things are compassion and loving others—giving to others and taking care of others—because everything else becomes meaningless, in a sense.

Anyen Rinpoche and Allison Choying Zangmo, “Living and Dying with Confidence”

CLICK HERE TO READ THE FULL ARTICLE

Via White Crane Institute // From Jesus and the Shamanic Tradition of Same-Sex Love

 

Today's Gay Wisdom

Jesus and the Shamanic Tradition of Same-Sex Love

2004 -

From Jesus and the Shamanic Tradition of Same-Sex Love

by Will Roscoe,

originally in White Crane issue #63, winter 2005, Totems and Animal Wisdom:

In 1979, I attended a retreat where Hay passionately presented his idea concerning subject-Subject consciousness and called on us as Gay men to foster it. At that event I discovered I was not alone in yearning to incorporate a spiritual outlook into my life. For many of us, a spiritual inclination began in childhood with a fantasy life that included talking to trees and animals, and inventing rituals. As we shared these experiences at the 1979 retreat, we realized that Gay spirituality begins with reclaiming the child-like awareness we had before the crippling and stifling influence of homophobia penetrated our lives. Whitman had a similar intuition and frequently celebrated boyhood. In “There was a Child Went Forth,” he describes the child’s awareness in terms that resonate with Hay’s concept of subject-subject:

There was a child went forth every day,

And the first object he look’d upon, that object he became,

And that object became part of him

But in 1979 adhesive love and subject-subject consciousness were ideals not realities. In those years, it was difficult to see anything redeeming in the way that Gay men were pursuing love. The activist, experimental era of Gay liberation was over. A grassroots movement of volunteer and self-help organizations was being replaced by agencies staffed with professionals. Gay marches had become Gay parades, and Gay social life was shifting from public and community-organized events to commercial venues.

Discussions of Gay love gave way to a narrower focus on sexuality. Self-identified sex radicals claimed that simply having Gay sex challenged the social system, while moderates claimed that sex was the only thing that distinguished lesbians, Gay men, and bisexuals from heterosexuals, and, since it was a private act, it was an invisible difference. In either case, sex was the lynchpin of Gay identity. To be Gay or bisexual was to have sex. At the same time, many Gays, lesbians, and bisexuals were rejecting the idea advanced by earlier liberationists that they might be gender different. The assimilationist mantra took its place: “We’re no different from heterosexuals except for what we do in bed.”

In the 1970s, to live up to their image as sexual athletes, Gay men began using drugs and alcohol at rates far in excess of the general population. Our sexual experiences became increasingly intense, but they occurred in contexts that attributed them with no particular significance. Gay men began referring to sex as “play”—it became a form of recreation, to be consumed much as entertainment or travel or fashion. Far from posing a challenge to the social order, it turned out that a sexual minority community whose identity was derived from what it consumed was perfectly compatible with postindustrial capitalism.

All this occurred as an organized anti-Gay opposition was emerging. In 1977, Anita Bryant’s campaign in Dade County, Florida overturned legislation to protect Gays from discrimination. Soon Gay civil rights protections were being repealed throughout the country. Heterosexual Americans were not ready to see Gay lifestyles or relationships as equal to theirs in any way, nor were they willing to entertain the possibility that Gays were different in ways that might be beneficial. Indeed, Gays themselves increasingly rejected such speculations as elitist, throwbacks to a discredited model of homosexuality as inborn and essential. Lesbian and Gay intellectuals, under the influence of Michel Foucault and the theory of social constructionism, not only decried the idea of queer differences, the very desire to explore the meaning of one’s sexual identity was dismissed out of hand.

In 1982, at the same time I was reading Clement of Alexandria, I decided to write an essay expressing my dismay at the role of sexual objectification in the Gay men’s community. Instead of healing the wounds inflicted on us by a homophobic society, we were perpetuating low self-esteem. And the consequences of this, I argued, could be seen in a growing range of health problems appearing among Gay men—from alcoholism to sexually transmitted diseases to recent reports of a new and mysterious illness that was taking Gay men’s lives.

My essay, titled “Desperate Living” (after a popular John Waters’ film), was published about the same time that I put down Smith’s book. Our extended stay with Harry and his partner John in Los Angeles was over. Brad and I were still young, in our twenties, and life flowed in strong currents. We found ourselves back in San Francisco, immersed in new jobs and new projects.

Fifteen years passed before I took up Smith’s book again. It was 1997, and I had been invited to speak at Gay Spirit Visions, an annual conference held outside Atlanta, Georgia. The theme was mentoring. As I thought about this topic, it occurred to me that Gay men needed not only mentors—teachers, guides, role models—but also some form of initiatory experience to mark their passage from the closet to community and from Gay childhood to Gay adulthood.

Then I remembered the mystical rite of initiation uncovered by Morton Smith. As I began re-reading his book, I saw connections that had escaped me before. I realized how Jesus’ secret baptism drew on ideas and images with a long history, and how it was that same-sex love could be part of, indeed, give rise to, visionary experiences. I realized as well that the insights I was having now were the result of what I had experienced in the fifteen years since I last picked up Smith’s book.

Those were the years when the AIDS epidemic swept through our lives like wildfire, whisking away acquaintances, friends, and lovers—and, eventually, my own life partner.

Excerpt reprinted from Jesus and the Shamanic Tradition of Same-Sex Love by Will Roscoe (Suspect Thoughts Press) courtesy of the author.

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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 Daily Dharma: Keep Your Aim in Mind

 It’s not about how successful we are right now, but what we aim at that is most important.

Mingyur Rinpoche, “The Easy Middle”

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Via Dhamma Wheel | Right Action: Reflecting upon Bodily Action

RIGHT ACTION
Reflecting Upon Bodily 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 bodily action is to be done with repeated reflection. (MN 61) When you are doing an action with the body, reflect upon that same bodily action thus: “Is this action I am doing with the body an unhealthy bodily action with painful consequences and painful results?” If, upon reflection, you know that it is, then stop doing it; if you know that it is not, then continue. (MN 61)

Reflection

It is never superfluous to be consciously aware of what you are doing as you are doing it. And it is never too late to stop doing something if you become aware that it is causing harm to yourself or someone else. A mindful person is also a thoughtful person, carefully attentive to what they are doing and aware of the effect of their actions on others. Notice how good things come from doing good deeds and bad from bad.

Daily Practice

Practice being both a mindful and a thoughtful person. Take note of how you are acting and how your actions are impacting others. Do not be afraid to suddenly stop what you are doing if you notice it having harmful effects, and be flexible enough to change your behavior for the better when you can. Right action is skillful action, and is measured not only by its outcome but more importantly by the wisdom that is guiding it.

Tomorrow: Abstaining from Harming Living Beings
One week from today: Reflecting upon Verbal Action

Share your thoughts and join the conversation on social media
#DhammaWheel

Questions? Visit the Dhamma Wheel orientation page.

 

Via Daily Dharma: What Is Calm Abiding?

Calm abiding is learning to rest in a nonpreferential, nonreactive relationship that is sensitive, receptive, and free from the demand that things go one way or another.

Christina Feldman, “Doing, Being, and the Great In-Between”

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Via Dhamma Wheel | Right Speech: Refraining from False Speech

RIGHT SPEECH
Refraining from False Speech

False speech is unhealthy. Refraining from false speech is healthy. (MN 9) Abandoning false speech, one dwells refraining from false speech, a truth-speaker, one to be relied on, trustworthy, dependable, not a deceiver of the world. One does not in full awareness speak falsehood for one’s own ends or for another’s ends or for some trifling worldly end. (DN 1) One practices thus: “Others may speak falsely, but I shall abstain from false speech.” (MN 8) When one knows overt sharp speech to be true, correct, and unbeneficial, one should try not to utter it. (MN 139)

Reflection

It is easy for us to admonish other people and point out their faults, especially when we are right about them. The meaning of right speech does not end with the admonition to speak the truth; it also guides us to say only what is beneficial. What is gained by  calling someone a jerk if doing so does not help them become less of a jerk? Skillful speech not only speaks the truth but also works to improve any given situation.

Daily Practice

See if you can discern in any given situation what will be beneficial to say and what will not. Publicly calling out someone’s faults can feel gratifying, especially when it seems entirely justified, but it may do more harm than good. If what you want to say does not contribute in some way to an overall improvement of things, you should resist the temptation to speak out and should try not to utter hurtful speech, even if it is true.

Tomorrow: Reflecting upon Bodily Action One week from today: Refraining from Malicious Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

 

Via White Crane Institute // GAVIN MAXWELL

 

Gavin Maxwell 1969 - GAVIN MAXWELL died on this date, (b: 1914) I don't know about you, but I have always loved otters and that love first made itself known to me in the book Ring of Bright Water by Gavin Maxwell. So it was with great delight that I discovered that this book was written by a gay man. A Scottish naturalist and author, best known for his work with otters Gavin Maxwell wrote the wonderful book Ring of Bright Water in 1960 about how he brought an otter back from Iraq and raised it in Scotland. Ring of Bright Water sold more than a million copies and was made into a movie starring Bill Travers and Virginia McKenna in 1969. The title Ring of Bright Water was taken from a poem by Kathleen Raine, who said in her autobiography that Maxwell had been the love of her life. Maxwell's book Ring of Bright Water describes how, in 1956, he brought a Smooth-coated otter back from Iraq and raised it in "Camusfearna" (Sandaig) on the west coast of Scotland. He took the otter, called Mijbil, to the London Zoological Society, where it was decided that this was a previously unknown sub-species of Smooth-coated Otter. It was therefore named Lutrogale perspicillata maxwelli (or, colloquially, "Maxwell's Otter") after him. It is thought to have become extinct in the alluvial salt marshes of Iraq as a result of the large-scale drainage of the area that started in the 1960s. In his book The Marsh Arabs, Wilfred Thesiger wrote: [I]n 1956, Gavin Maxwell, who wished to write a book about the Marshes, came with me to Iraq, and I took him round in my tarada for seven weeks. He had always wanted an otter as a pet, and at last I found him a baby European otter which unfortunately died after a week, towards the end of his visit. He was in Basra preparing to go home when I managed to obtain another, which I sent to him. This, very dark in colour and about six weeks old, proved to be a new species. Gavin took it to England, and the species was named after him. The otter became woven into the fabric of Maxwell's life. Kathleen Raines' relationship with Maxwell ended in 1956 when she indirectly caused the death of Mijbil. Raine held herself responsible not only for losing Mijbil but for a curse she had uttered shortly beforehand, frustrated by Maxwell's homosexuality: "Let Gavin suffer in this place as I am suffering now." Raine blamed herself thereafter for all Maxwell's misfortunes, beginning with Mijbil's death and ending with the cancer that took his life in 1969 Maxwell was the youngest son of Lieutenant-Colonel Aymer Maxwell and Lady Mary Percy, fifth daughter of the seventh Duke of Northumberland. His paternal grandfather, Sir Herbert Maxwell, was an archaeologist, politician and natural historian. Maxwell was raised in the tiny village of Elrig, in south-western Scotland. Maxwell's relatives still reside in the area and the family's ancient estate and grounds are in nearby Monreith. During World War II, Maxwell served as an instructor with the Special Operations Executive. After the war, he purchased the Isle of Soay of Skye in the inner Hebrides, Scotland. According to his book Harpoon at a Venture (1952, since republished under various titles), bad planning and a lack of finance meant his attempt to establish a basking shark fishery there between 1945-48 proved unsuccessful. In 1956, Maxwell toured the reed marshes of Southern Iraq with explorer Wilfred Thesiger. Maxwell's account of their trip appears in A Reed Shaken By The Wind, later published under the title People of the Reeds. It was hailed by the New York Times reviewer as "near perfect". Maxwell next moved to Sandaig (which he called Camusfeàrna in his books), a small community opposite Eileen Iarmain on a remote part of the Scottish mainland. This is where his "otter books" are set. After Ring of Bright Water (1960), he wrote The Rocks Remain (1963), in which the otters Edal, Teko, Mossy and Monday show great differences in personality. The Rocks Remain is a sequel to Ring of Bright Water, as it demonstrates the difficulty Maxwell was having, possibly as a result of his mental state, in remaining focused on one project and the impact that had on his otters, Sandaig, and his own life. In 1966, he traveled to Morocco with a male companion, tracing the dramatic lives of the last rulers of Morocco under the French. His account of the trip was published as Lords of the Atlas: The Rise and Fall of the House of Glaoua 1893-1956. During the Moroccan Years of Lead, the regime there considered his book subversive and banned its importation. In The House of Elrig (1965), Maxwell describes his family history and his passion for the calf-country, Galloway, where he was born. It was during this period that he met ornithologist Peter Scott and the young Terry Nutkin, who later became a children's television presenter. A closeted homosexual, Maxwell married Lavinia Renton (née Lascelles) on February 1 1962. The marriage lasted little more than a year and they divorced in 1964. In 1968, Maxwell's Sandaig home was destroyed by fire and he moved to the lighthouse cottage of Eilean Bàn (White Island), another island he owned off the coast of Skye. He invited John Lister-Kaye to join him on Eilean Bàn and help him build a zoo on the island and work on a book about British wild mammals. Lister-Kaye accepted the invitation, but both projects were abandoned when Maxwell died from cancer later that same year.

|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 Ram Dass - Love Serve Remember Foundation // Words of Wisdom - September 7, 2022 💌

 
 

As you progress with your sadhana you may find it necessary to change your occupation. Or you may find that it is only necessary to change the way in which you perform your current occupation in order to bring it into line with your new understanding of how it all is. The more conscious that a being becomes, the more they can use any occupation as a vehicle for spreading light.

The next true being of Buddha-nature that you meet may appear as a bus driver, a doctor, a weaver, an insurance salesperson, a musician, a chef, a teacher, or any of the thousands of roles that are required in a complex society—the many parts of Christ’s body. You will know him because the simple dance that may transpire between you—such as handing him change as you board the bus—will strengthen in you the faith in the divinity of humans. It’s as simple as that.

- Ram Dass

Via LGBTQ Nation // Angels