The One Intelligent Thing That Alexander Did - Sadhguru

The unheard story of David and Goliath | Malcolm Gladwell

Is it OK to Masturbate? – Sadhguru Answers

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Via Dhamma Wheel | Right Living: Abstaining 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) On touching a bodily sensation with the body, one does not grasp at its signs and features. Since if one left the body faculty unguarded, unwholesome states of covetousness and grief might intrude, one practices the way of its restraint, guards the body faculty, and undertakes the restraint of the body faculty. (MN 51)

Reflection

The sense of touch is so basic, so intimate, and so alluring a feature of embodied existence that we generally cannot help reaching for what feels good and recoiling from what feels bad. Yet by doing this we are in a way taking more than is given, as we try to leverage the raw sensations and manipulate the next moment into something more favorable for us. This is, in fact, the source of most of our problems.

Daily Practice

Practice regarding the physical sensations that constantly flow from your body to your mind with detached curiosity. Some feel good, some feel bad—interesting! Resist trying to shape the next moment into something other than what it will naturally become by grasping for more gratification or pushing away any discomfort. This ability to be with what is, rather than yearning for something else, eliminates most suffering.

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

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Via Daily Dharma: Assessing Our Actions

 If we are not willing to see and accept those events in which we have been the source of others’ suffering, then we cannot truly know ourselves or the grace by which we live.

Gregg Krech, “Naikan Therapy”

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Via Facebook // wat si chum

 

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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 upon that same verbal action thus: “Is this action I am doing with speech 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

Speech is a form of action, and all actions have their consequences. Using mindfulness as a kind of mirror, pay attention to the effect your verbal actions have on those you speak to, as well as the effect they have on your own mental and emotional states. If you detect that people are being harmed by what you say, or if you notice your own mood turning toward the unhelpful spectrum, then stop saying what you are saying.

Daily Practice

A careful speaker is consciously aware of what they are saying while they are speaking and also takes notice of how their words are affecting others. Practice speaking carefully. It takes some extra effort to both compose your words and reflect upon them, as with a mirror, but it is worthwhile effort. Words are like seeds, and as the discourse reminds us, “However the seed is planted, in that way the fruit is gathered.”

Tomorrow: Abstaining from Taking What is Not Given
One week from today: Reflecting upon Mental Action

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Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: Practicing Nonduality with Pain

 A goal-oriented healing practice cannot permeate deeply enough. We must penetrate our pain so thoroughly that illness and health lose their distinction, allowing us just to live our lives.

Darlene Cohen, “The Practice of Nonpreference”

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Via LGBTQ Nation -- Anti-trans troll Matt Walsh says Black mermaids aren’t “scientific” in on-air meltdown

 

Via LGBTQ Nation -- Pete Buttigieg had the most polite clapback for a GOP official who called him a "weak little girl"

 

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Via Dhamma Wheel | Right Speech: 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) If anyone should speak in disparagement of something, you should not be angry, resentful, or upset on that account. If you were to be angry or displeased that would only be an impediment to you, and then you could not recognize whether what they say is rightly said or not rightly said. If others should speak in disparagement of something, then you are to explain what is incorrect as being incorrect. (DN 1)

Reflection

Speech is a two-way street, and the practice of right speech includes the ability to listen well in addition to speaking well. When you are the recipient of malicious speech—words that are intended to attack and wound and induce anger in you—it is a practice in itself to resist the temptation to take offense and lash out with your own malicious speech. Equanimity is the tool to use here, allowing you to not take things personally.

Daily Practice

Practice listening to the words of others, especially those that are critical of you or that disagree with opinions you hold dear, without taking them personally. Notice when the reflex of self-defense rears up; notice how it inclines you to resist what is being said and even to want to attack the person saying it—and then use the power of equanimity to regard the content objectively, without being automatically triggered into aversion.

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: Investigating Desire

 By going into the experience of desire itself, rather than acting on it, you let go of the belief that you are incomplete.

Ken McLeod, “You Can’t Always Get What You Want”

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Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - September 14, 2022 💌

 
 

"Now the elegance of karma yoga is, the very act you do to help another person is simultaneously the act you’re doing to work on yourself. Like, I am helping you now, at some level, but this act is my work on myself. Because the clearer I get, the better my help is for you. So I’m serving as an act to work on myself; I am working on myself as an act to better serve you. Can you see how the circle works? Can you see the elegance of that?"

- Ram Dass -

From Here & Now Ep. 207: Getting Free with Karma Yoga

Via KCRW // Mt. Shasta

 

Via White Crane Institute // SIR FRANCIS SCOTT KEY

 

Noteworthy

The Anacreonic Song

1814 -

SIR FRANCIS SCOTT KEY wrote “The Star-Spangled Banner” on this day. We celebrate this as a moment in Gay history because the theme of the anthem is based on the then popular “Anacreon in Heaven.” Ahhhh...Anacreon. Who was Anacreon? Born in Teos, Ionia circa 570 BCE, Anacreon was one of the nine Lyric Poets of the golden age of Greek poetry. And being the good and manly Greek he was, Anacreon’s poems and odes were largely about the beautiful boys he loved or longed for or held in his arms as he cooed lyrical poetry to them. He kisses and tells; he names names: Smerdis, Leukapsis, Smialus, Eurylus and Bathyluss, probably the boy band of the day.

The structure of his poesy was so popular in its own time that others imitated the eponymously named “Anacreontics.” Anacreon was rediscovered by English poets in the 19^th century and they swooned for him like a well-oiled boy in the gymnasium. The vogue for Anacreontics in English culminated in the popular song “Anacreon in Heaven,” the famously un-singable tune for the American national anthem. There have been attempts to convince Congress to seek a new national anthem, something a tad more accessible vocally for the masses. Our bet: if you want to accelerate this movement, just whisper in the ear of the Moral Majority the story of the foreign fay and his poems about “dipping his star-spangled banana” in young men.  (thank you Perry Brass!) That ought to do the trick.

 

 

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