Saturday, October 7, 2023

Via Dhamma Wheel | Right Effort: Restraining Unarisen Unhealthy States

 


TRICYCLE      COURSE CATALOG      SUPPORT      DONATE
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 all five unarisen hindrances. (MN 141)
Reflection
Having gone through the five hindrances individually—sense desire, ill will, restlessness, sluggishness, and doubt—we are now encouraged to work with all five of them as the opportunity arises. Instead of looking at each in turn and exploring how it might be inhibited from arising (not suppressed once arisen!), we allow ourselves to guard against any of them erupting by learning to avoid the conditions giving rise to them.

Daily Practice
The hindrances are a natural part of our everyday lives, but we need not feel at their mercy. They are mental qualities that obstruct our ability to focus and relax our minds, and they can be resisted with some understanding of what sets them off and how to avoid triggering them. Cultivating equanimity, for example, will inhibit the arising of sense desire and ill will. The other hindrances too have antidotes that can be deployed.

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.



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

© 2023 Tricycle Foundation
89 5th Ave, New York, NY 10003

Friday, October 6, 2023

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

 


TRICYCLE      COURSE CATALOG      SUPPORT      DONATE

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 compassionate to 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)

What is wrong livelihood? Scheming, cajoling, hinting, belittling, pursuing gain with gain. (MN 117)
Reflection
The Buddhist emphasis on non-harming goes beyond killing and encompasses all forms of “raising the rod to strike against” a living being. Beyond physical assault, this can also include various kinds of psychological or emotional abuse, as mentioned in this passage. When you hurt others in some way, you also damage your own heart and mind. Like thrusting a flaming torch into the wind, you hurt yourself more than the other.

Daily Practice
It is not healthy to engage in dishonest or manipulative behavior, and if you need to do this as part of your job, you should think about changing professions. This is not to make a moral judgment but rather to point out a simple fact: harsh and harmful states of mind damage not only others but also the person initiating them. Take an honest look at how you behave as part of your livelihood and make changes if appropriate.

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.



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

© 2023 Tricycle Foundation
89 5th Ave, New York, NY 10003

Via Daily Dharma: The Pros of Pursuing Liberation

The Pros of Pursuing Liberation

Pursuing liberation in our next life is also a way of being fully present now.

Kurt Spellmeyer, “Helpless, Not Hopeless”


CLICK HERE TO READ THE FULL ARTICLE
Support Daily Dharma »

Via White Crane Institute // GERALD HEARD

 



1889 - 

GERALD HEARD, British historian, philosopher, educator and science writer, born (d: 1971); Born Henry Fitzgerald Heard, Heard was a guide and mentor to numerous well-known Americans, including Clare Booth Luce and Bill Wilson, co-founder of Alcoholics Anonymous in the 1950s and 1960s. His work was a forerunner of, and influence on, the consciousness development movement that has spread in the Western world since the 1960s.

In 1929, he edited The Realist, a short-lived monthly journal of scientific humanism (its sponsors included H.G. Wells, Arnold Bennett, Julian Huxley and Aldous Huxley). In 1927 Heard began lecturing for South Place Ethical Society. During this period he was Science Commentator for the BBC for five years.

He first embarked as a book author in 1924, but The Ascent of Humanity, published in 1929, marked his first foray into public acclaim as it received the British Academy’s Hertz Prize. In 1937 he emigrated to the United States, accompanied by Aldous Huxley, Huxley's wife Maria and their son Matthew Huxley, to lecture at Duke University. In the U.S., Heard's main activities were writing, lecturing, and the occasional radio and TV appearance. He had formed an identity as an informed individual who recognized no conflict among history, science, literature, and theology.

Heard turned down the offer of a post at Duke, settling in California. In 1942 he founded Trabuco College (in Trabuco Canyon, located in the Santa Ana Mountains) as a facility where comparative religion studies and practices could be pursued. However, the Trabuco College project was somewhat short lived and in 1949 the campus was donated by Heard to the Vedanta Society of Southern California (Christopher Isherwood’s sanctuary), who still maintain the facility as a monastery and retreat.

Heard was the first among a group of literati friends (several others of whom, including Isherwood, were also originally British) to discover Swami Prabhavanada and Vedanta. Heard became an initiate of Vedanta. Like the outlook of his friend Aldous Huxley (another in this circle), the essence of Heard’s mature outlook was that a human being can effectively pursue intentional evolution of consciousness. He maintained a regular discipline of meditation, along the lines of yoga, for many years.

In the 1950s, Heard tried LSD and felt that, used properly, it had strong potential to 'enlarge Man's mind' by allowing a person to see beyond his ego. In late August 1956, Alcoholic Anonymous founder Bill Wilson first took LSD — under Heard's guidance and with the officiating presence of Dr. Sidney Cohen. According to Wilson, the session allowed him to re-experience a spontaneous spiritual experience he had had years before, which had enabled him to overcome his own alcoholism.

Heard is also responsible for introducing the then unknown Huston Smith to Huxley. Smith became one of the preeminent religious studies scholars in the United States. His book The World's Religions is a classic in the field, sold over two million copies and is considered a particularly useful introduction to comparative religion. The meeting with Huxley led eventually to Smith's connection to Timothy Leary.

In 1963, what some consider to be Heard's magnum opus, a book titled The Five Ages of Man, was published. According to Heard, the prevalent developmental stage among humans in today’s well-industrialized societies (especially in the West) should be regarded as the fourth: the "humanic stage" of the “total individual,” who is mentally dominated, feeling him- or herself to be autonomous, separate from other persons. Heard writes this stage is characterized by "the basic humanic concept of a mankind that is completely self-seeking because it is completely individualized into separate physiques that can have direct knowledge of only their own private pain and pleasure, inferring but faintly the feelings of others. Such a race of ingenious animals, each able to see and to seek his own advantage, must be kept in combination with each other by appealing to their separate interests."

In modern industrial societies, a person, especially if educated, has the opportunity to begin entering the “first maturity” of the humanic “total individual” in his or her mid teens. However, according to Heard — based on his decades of studies, his intuition, and his many years of reflection — a fifth stage is in the process of emerging: a post-individual psychological phase of persons and therefore of culture. According to Heard, the second maturity can be one that lies beyond "personal success, economic mastery, and the psychophysical capacity to enjoy life" (p. 240)

Heard termed this phase 'Leptoid Man' (from the Greek word lepsis: "to leap") because humans increasingly face the opportunity to 'take a leap' into a considerably expanded consciousness, in which the various aspects of the psyche will be integrated, without any aspects being repressed or seeming foreign. A society that recognizes this stage of development will honor and support individuals in a "second maturity" who wish to resolve their inner conflicts and dissolve their inner blockages and become the sages of the modern world. Further, instead of simply enjoying biological and psychological health, as Freud and other important psychiatric or psychological philosophers of the “total-individual” phase conceived, Leptoid man will not only have entered a meaningful “second maturity” recognized by his or her society, but can then become a human of developed spirituality, similar to the mystics of the past; and a person of wisdom.

But collectively and culturally we are still in the transitional phase, not really recognizing an identity beyond the super-individualistic fourth, "humanic" phase. Heard's views were cautionary about developments in society that were not balanced, about inappropriate aims of our use of technological power. He wrote: "we are aware of our precarious imbalance: of our persistent and ever-increasing production of power and our inadequacy of purpose; of our critical analytic ability and our creative paucity; of our triumphantly efficient technical education and our ineffective, irrelevant education for values, for meaning, for the training of the will, the lifting of the heart, and the illumination of the mind."


|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|


 

Thursday, October 5, 2023

Via LGBTq Nation \\ Laphonza Butler sworn in as senator & becomes the first out LGBTQ+ senator of color

 


Foto of Baker Beach on FB from a friend

 

I posted on his site: 

 

"This is where we first said our first vows... we bought rings, and gave them to each other, and some folks we didn't know came over and asked... "Did you just get married?" This was b4 being domesticated, then married in 2 countries... 25 yrs ago! 

Very special place indeed for us!"

Via FB

 


Via Dhamma Wheel | Right Action: Reflecting upon Bodily Action

 


TRICYCLE      COURSE CATALOG      SUPPORT      DONATE

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 have done an action with the body, reflect on that same bodily action thus: “Was this action I have done with the body an unhealthy bodily action with painful consequences and painful results?” If, on reflection, you know that it was, then tell someone you trust about it and undertake a commitment not to do it again. If you know it was not, then be content and feel happy about it. (MN 61)
Reflection
While Buddhist teachings encourage us to be in the present moment and not ruminate obsessively on the past, it can still be valuable to reflect on past behavior in order to learn from it. The point is not to relive your faults or retell the story to yourself, but to bring things into the light of day so they don’t get buried in the unconscious mind. Self-examination and self-honesty can be powerful tools for internal transformation.

Daily Practice
If you feel remorse about something you have done in the past because it has caused harm to you or someone else, it can be helpful to admit to the action, acknowledge the harm it caused, and undertake a commitment to refrain from such behavior in the future. You can do this internally, but it can be even more effective to reveal the action to a person you respect and trust. This really brings it into the open.

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.



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

© 2023 Tricycle Foundation
89 5th Ave, New York, NY 10003

Via Daily Dharma: Aging is a Reality

Aging is a Reality

We need to live our life in accordance with how things actually are—and you can, perhaps, see this reality most clearly reflected in your own aging body and mind.

Lewis Richmond, “Aging is a Reality”
 

CLICK HERE TO READ THE FULL ARTICLE
Support Daily Dharma »

 

Via FB / Tiny Buddha