Avalokitesvara Mantra

 

 

 

Oṃ Mani Padme Hūṃ / Om Mani Padme Hum

Avalokiteshvara (or Avalokiteśvara) is a Bodhisattva who represents compassion, and his mantra also symbolizes that quality. 

Avalokiteshvara means “The Lord Who Looks Down (in compassion)”.

There are various forms of Avalokiteśvara (Chenrezig in Tibetan). The four-armed form is shown here. There is also a 1000-armed form — the many arms symbolizing compassion in action. And in the far east, Avalokiteshvara turned into the female Bodhisattva, Kuan Yin.

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The Sūtra on the Heart of Realizing Wisdom beyond Wisdom

 

Avalokiteshvara, who helps all to awaken, moves in the deep course of realizing wisdom beyond wisdom, sees that all five streams of body, heart, and mind are without boundary, and frees all from anguish.

 

O Shāriputra, [who listens to the teachings of the Buddha], form is not separate from boundlessness; boundlessness is not separate from form.

 

Form is boundlessness; boundlessness is form.

 

The same is true of feelings, perceptions, inclinations, and discernment.

 

O Shāriputra, boundlessness is the nature of all things.

 

It neither arises nor perishes, neither stains nor purifies, neither increases nor decreases.

 

Boundlessness is not limited by form, nor by feelings, perceptions, inclinations, or discernment.

 

It is free of the eyes, ears, nose, tongue, body, and mind; free of sight, sound, smell, taste, touch, and any object of mind; free of sensory realms, including the realm of the mind.

 

It is free of ignorance and the end of ignorance.

 

Boundlessness is free of old age and death, and free of the end of old age and death.

 

It is free of suffering, arising, cessation, and path, and free of wisdom and attainment.

 

Being free of attainment, those who help all to awaken abide in the realization of wisdom beyond wisdom and live with an unhindered mind.

 

Without hindrance, the mind has no fear. Free from confusion, those who lead all to liberation embody profound serenity.

 

All those in the past, present, and future, who realize wisdom beyond wisdom, manifest unsurpassable and thorough awakening.

 

Know that realizing wisdom beyond wisdom is no other than this wondrous mantra, luminous, unequaled, and supreme.

 

It relieves all suffering. It is genuine, not illusory.

 

So set forth this mantra of realizing wisdom beyond wisdom. Set forth this mantra that says:

 

Gaté, gaté, paragaté, parasamgaté, Bodhi! Svaha!

Gaté, gaté, paragaté, parasamgaté, Bodhi! Svaha!

Gaté, gaté, paragaté, parasamgaté, Bodhi! Svaha!

 

Translated by Kazuaki Tanahashi and Joan Halifax Rōshi

 

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Via Dhamma Wheel | Right Living: Abstaining from Taking What is Not Given

 

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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) On hearing a sound with the ear, one does not grasp at its signs and features. Since if one left the ear faculty unguarded, unwholesome states of covetousness and grief might intrude, one practices the way of its restraint, one guards the ear faculty, one undertakes the restraint of the ear faculty. (MN 51)

Reflection This is another encouragement to be with what is happening without going beyond the experience and taking more than is given in the moment. The image of guarding the sense doors, as a watchman might guard the gate to a city, suggests the ability to choose what gets into the mind and what is turned away. It is a way of gaining some power and claiming some freedom over what happens to you. Daily Practice Practice along these lines: “In what is heard, there will be only what is heard.” As we work with each of the sense modalities in turn, we learn to be fully present with what is occurring without embellishing it or projecting our desires onto it. Can we hear without grasping? What does this feel like? Mindfulness practice involves being fully aware of what is presenting at the sense doors without getting swept away by it or swept beyond it.  Tomorrow: Abandoning Arisen Unhealthy States One week from today: Abstaining from Misbehaving Among Sensual Pleasures Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Vehicles of Knowledge Pain is also a vehicle of knowledge. It may very well be knowledge itself.  Ocean Vuong, “Why Buddhist Ocean Vuong Practices a Death Meditation”  CLICK HERE TO READ THE FULL ARTICLE

Make Your Practice a Continuous Stream By Ajahn Chah, Translated by Thanissaro Bhikkhu A lesson in disenchantment from one of the Thai Forest Tradition’s most influential teachers. Read more »

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see also: https://www.mediamatters.org/heritage-foundation/project-2025-leader-heritage-foundation-calls-social-security-cuts

Via NPR // Jonathan Merritt's book reminds kids what makes them different makes them special

 

Via NPR // In a win for Thailand's LGBTQ community, lawmakers vote to legalize same-sex marriage

 

 

Exploring Gay Wisdom & Culture since 1989

 

 

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Noteworthy

Bob Barzan

1989 -

BOB BARZAN publishes 1st issue of White Crane Newsletter, forerunner of White Crane Journal and GayWisdom.org. Bob has since moved on to found the Modesto Museum of Art in…you guessed it, Modesto, California. I am proud to call him a friend.

He has also made three of his other projects available online. White Crane and GayWisdom happily endorses each of them and strongly recommends readers check them out:

Sex and Spirit
Songs for Winter Solstice
Leaving the Priesthood

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Today's Gay Wisdom

2017 -

Actualizing

By Bob Barzan

In the days following the attack on Pearl Harbor in 1941, Abraham Maslow was watching a parade of citizens marching to patriotic tunes. Deeply moved, he resolved at that moment to explore a “psychology of the peace table”, to discover the best and loftiest ideals and possibilities of the human species. It was clear to him that to learn about the complete and authentic individual he had to study men and women that were remarkably healthy. He offered this analogy for what he was to do.

“If we want to know how fast human beings can run, we don’t study a runner with a broken ankle or a mediocre runner. Instead, we study the Olympic gold medal winner, the best there is. Only in that way can we find out how fast human beings can run. Similarly, only by studying the healthiest personalities can we find out how far we can stretch and develop our capacities.”

This new perspective, a focus on health and thriving, and the best that we are rather than the common focus on illness and surviving, gave birth to a new school of psychology that came to be known as “humanistic”. This perspective, in turn, became popular through the human potential movement of the 1960s and 1970s. Psychotheorists gave different names to this healthy life. Maslow called it the actualized life, Karl Jung, the individuated life, and Carl Rogers the fully functioning life, but what they described are individuals with very similar characteristics.

Healthy individuals are men and women who are, first of all, authentic. They do not try to live lives denying who they are in order to please society or others, but rather they live lives that are true or faithful to their inner callings. And here a distinction was made between a person’s true inner self and a superficial self. Second, these people excel, or strive to excel in the virtues that make it possible for us to live together harmoniously; love, compassion, kindness, forgiveness, joy, courage, patience, truth, peace, tolerance, generosity, and other similar virtues. The presence of these two characteristics, authenticity and what I call healthy spiritual virtues became for me indicators of what it means to be a healthy man or woman and they became the bases for my definition of spirituality.

For more than twenty years I’ve been aware that most people make at least one false assumption in the area of spirituality. Most people assume that all things having to do with spirituality, and they usually mean religion, are good and beyond judgment or evaluation. As I reflected on my own life, on my own coming out as a gay man, and on my experience of eleven years as a Jesuit, it became clear to me that spirituality and religion are not the same; rather religion is just one of many spiritual paths. More importantly I saw that some spiritual paths, including many religions, are not helping people live actualized, fully functioning, in other words healthy, lives, but making them sick or unhealthy. Instead of helping them live authentic lives characterized by healthy spiritual virtues, some spiritual paths encourage hate, greed, revenge, intolerance, and all the characteristics that make it impossible for people to live together in peace.

Like many gay men, I had tried to live in a society that made me suppress my own sexuality, my own identity. It was a society that deceived me, and told me that being gay is bad, unnatural, a sin. It was a society that encouraged me to be alienated from my self, and so was in violation of the first principle of healthy living, authenticity. Right from the beginning I was living a lie, truth had been sacrificed for some other priority, and I was expected to build a healthy spirituality on this false foundation. I realized that a spiritual path that had me denying the truth, especially about myself, may bring me all sorts of “benefits” like acceptance, security, position, and power, but it wasn’t life giving, it was making me sick.

Several years ago a wonderful story circulated in San Francisco about the opening of a new Zen center. A distinguished straight Zen master addressed the assembly of mostly gay Zen practitioners. Everyone expected he would give a typical dedication address, saying nothing of consequence. He astounded everyone, however, by proclaiming that unless you are out of the closet you are not practicing Zen. These are amazing, insightful, and rare words from a religious leader. But in these words he confirms what Maslow and others discovered years ago; the importance of authenticity for a healthy life. A healthy spirituality then is really about two major concerns; authenticity and the development of life giving spiritual virtues. An unhealthy spirituality is the opposite.

There is a tendency in our society to compartmentalize our lives so that spirituality has little or nothing to do with how we live day-to-day. Spirituality, however, is not something we do only when we are meditating, analyzing our dreams, or worshiping on any given day. Our spirituality is our whole way of life and that includes our sexuality, our play, how we make our money, how we spend our money, how we use our time, drive a car, make decisions, and how we treat people every day. Everything that is part of our life is part of our spirituality whether we are conscious of it or not. And everything we do can either help us live more authentically, help us develop healthy spiritual virtues, or it can do the opposite.

Over the years I have learned to discern when I am on or off a healthy spiritual track by watching the results of my decisions, my attitudes, and way of living. A healthy spiritual life manifests itself differently in every individual, but in general you can recognize it because you will see an increase in love, compassion, generosity, kindness, courage, patience, and an ability to live harmoniously with other people and all of nature.

Bob Barzan lives in Modesto, California where he created the Modesto Museum of Art.

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Via Dhamma Wheel | Right Action: Reflecting upon Verbal Action

 

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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 upon that same verbal action thus: “Does this action I am doing with speech lead to both my own affliction and the affliction of another?” If, upon reflection, you know that it does, then stop doing it; if you know that it does not, then continue. (MN 61)

Reflection Human speech is actually a complex and remarkable phenomenon. There are many ways in which we are monitoring our own speech as we utter it, if only to know how to end the sentence we have started. We can make use of this power of self-observation to improve the ethical quality of our verbal behavior. It is largely a matter of becoming more conscious of what we are accustomed to doing automatically. Daily Practice You can be aware of what you are saying before, during, and after saying it. Here the emphasis is on active mindfulness of speech—awareness of what you are saying in the present moment. It can be helpful to speak somewhat more slowly, to allow yourself time and space to both create and monitor your words. Perhaps a synonym for mindfulness in this context would be thoughtfulness. Practice speaking thoughtfully. Tomorrow: AAbstaining 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.

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