Tuesday, July 30, 2024

Via Daily Dharma: Clear Away Obscurities

 

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Clear Away Obscurities

Simplifying mental activity is not about losing our ability to think things through. Rather, it concerns clearing away the irrelevant mental activities that obscure clear discernment, flexibility, and finding helpful solutions.

Kim Allen, “The Value of Simplicity”


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Sounds of Enlightenment
Interview with Miguel Atwood-Ferguson by Stephan Kunze
Composer and musician Miguel Atwood-Ferguson opens up about how Nichiren Buddhism saved his life. 
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Via White Crane Institute // President Lyndon B. Johnson signs the SOCIAL SECURITY ACT of 1965

 

 
 

1965 -

President Lyndon B. Johnson signs the SOCIAL SECURITY ACT of 1965 into law, establishing Medicare and Medicaid, which Republicans have sought to undermine, sabotage and eventually undo ever since. Claims that the fund is running out of money are a cover for the looting of the fund that Republicans (and Congress in general) have carried out, beginning with Ronald Reagan who with the help of Alan Greenspan, pulled off one of the greatest frauds ever perpetrated against the American people.

The Social Security Amendments of 1983 laid the foundation for 30-years of federal embezzlement of Social Security money to use the money to pay for wars, tax cuts and other government programs. The payroll tax hike of 1983 generated a total of $2.7 trillion in surplus Social Security revenue. This surplus revenue was supposed to be saved and invested in marketable U.S. Treasury bonds that would be held in the trust fund until the baby boomers began to retire in about 2010. But not one dime of that money went to Social Security.

The mechanism, which allowed the government to transfer $2.7 trillion from the Social Security fund to the general fund over a 30-year period, was the brainchild of President Ronald Reagan and his advisers, especially Alan Greenspan. Greenspan played a key role in convincing Congress and the public to support a hike in the payroll tax. A few years later, Reagan appointed Greenspan to become Chairman of the Federal Reserve System. Since Greenspan’s new job was one of the most coveted positions in Washington, many observers have wondered whether or not this appointment represented, at least in part, payback for the role Greenspan had played in making vast sums of new revenue available to the government.

President Reagan and his advisors knew, from the very beginning, that the government would soon face a severe cash shortage. Budget Director, David Stockman, had deliberately rigged the computer at the Office of Management and Budget to generate bogus revenue forecasts in an effort to convince Congress to enact Reagan’s unaffordable proposed tax cuts. When Stockman first fed the data from Reagan’s economic proposals into the computer, he was shocked. The computer forecast that, if Reagan’s proposals were enacted into law, massive budget deficits would loom ahead for as far as the eye could see.

Social Security was definitely not “teetering on the edge of bankruptcy” in 1981 as Reagan claimed in his letter to Congressional leaders. The 1983 National Commission on Social Security Reform, headed by Alan Greenspan, issued its “findings and recommendations” in January 1983. The Commission accurately foresaw major problems for Social Security when the baby boomers began to retire in about 2010. But that was nearly two decades down the road. In addition to the long-term problem of the baby boomers, the Commission found a possible short-term problem for the years 1983-89. Nevertheless, Reagan set out to convince a gullible public that Social Security was his chief focus.

There is no way that anyone who knew Reagan’s record would accept his claim that Social Security was his highest priority. He had always wanted the program eliminated, or at least privatized.

Reagan’s scare tactics worked. Congress passed the Social Security Amendments of 1983, which included a hefty increase in the payroll tax rate. The tax increase was designed to generate large Social Security surpluses for the next 30 years. The public was led to believe that the surplus money would be saved and invested in marketable U.S. Treasury Bonds, which could later be resold to raise cash with which to pay benefits to the boomers. But that didn’t happen. The money was all deposited directly into the general fund and used for non-Social Security purposes. Reagan spent every dime of the surplus Social Security revenue, which came in during his presidency, on general government operations. His successor, George H.W. Bush, used the surplus money as a giant slush fund, and both Bill Clinton and George W. Bush looted and spent all of the Social Security surplus revenue that flowed in during their presidencies. So we can’t blame the whole problem on Reagan. Reagan was the one who figured out a way to use Social Security money as general revenue, and his successors just followed his example.

The most recent tax cuts under the Trump Administration continues this subterfuge. If republicans can create enough of a deficit they can lie that "the only way to make up for the deficit" is to cut Social Security, Medicare and Medicaid. 

Keep your eye out for this kind of lie. And keep your hand on your wallet.


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Gay Wisdom for Daily Living from White Crane Institute

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Monday, July 29, 2024

Via GBF // "The Brahma Vihāras" with Walt Opie

The divine abodes, also known as the Brahma Vihāras in Sanskrit, are four supreme emotions or mental states that are emphasized because of the Buddha's teaching that "whatever one frequently ponders on, that will become the inclination of their mind."

In this talk, Walt Opie examines these four and offers the "near and far enemy" of each one.

The commentaries on the Brahma Viharas explain that each of the four qualities has two "enemies." The far enemy represents the opposite mental state, which can pose a challenge to our practice. However, the near enemy, while appearing similar enough to be mistaken for the desired quality, is an imposter that is ultimately detrimental. These are:

1. Metta (Loving-kindness)
Near Enemy: Sentimentality (a superficial or insincere affection).
Far Enemy: Hatred or ill will.

2. Karuna (Compassion)
Near Enemy: Pity (a condescending form of compassion).
Far Enemy: Cruelty or indifference.

3. Mudita (Sympathetic joy)
Near Enemy: Comparison (feeling joy only when others are less successful).
Far Enemy: Jealousy or envy.

4. Upekkha (Equanimity)
Near Enemy: Indifference (a lack of care or engagement).
Far Enemy: Attachment or aversion.

Walt also recounts the impact of loving-kindness practice on inmates in his prison outreach program and describes Metta as a good antidote to ill will and anger.

He concludes by offering stories of loving-kindness as examples.
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Listen to the talk on your favorite podcast app or our website:

Via Dhamma Wheel | Right View: Understanding the Noble Truth of the Way to the Cessation of Suffering

 


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RIGHT VIEW
Understanding the Noble Truth of the Way to the Cessation of Suffering
And what is the way leading to the cessation of suffering? It is just this noble eightfold path: that is, right view, right intention, right speech, right action, right living, right effort, right mindfulness, right concentration. (MN 9)

One who has perfected their ethical behavior sees no danger from any side, just as a king who has vanquished his enemies sees no danger from any side. One experiences in oneself the blameless happiness that comes from maintaining noble ethical behavior. (DN 2)
Reflection
From the Buddhist point of view, our own toxic internal states are our greatest threat. The hostility, cruelty, and hatred we are capable of act as a poison corroding our hearts from within, just as the craving, attachment, and grasping tendencies within us obscure our ability to see clearly and do what is best for us. The way to end suffering is to walk a path that relies on upright ethical conduct as a shield against these threats.   

Daily Practice
It is just as important to acknowledge our victories over our harmful inner tendencies as it is to be aware of our failures. It is okay to feel good about doing good. Allow yourself to feel the power of a commitment to honesty or a dedication to justice or a refusal to participate in harmful behavior. It is natural to feel happiness when behaving ethically, and you are encouraged to relish the healthy states that come from positive actions.

Tomorrow: Cultivating Equanimity
One week from today: Understanding the Noble Truth of Suffering

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#DhammaWheel

Questions?
Visit the Dhamma Wheel orientation page.



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Via Daily Dharma: Sadness as an Opening

 

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Sadness as an Opening

The profound sadness that overwhelms us when we understand the impermanent nature of all phenomena opens us up to the world around us. We open our hearts and begin to notice our fellow beings. 

Chokyi Nyima Rinpoche, “The Secret Strength of Sadness”


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Imagining Reality
By Nagapriya
A reflection on our imaginative capacities to reach a fuller understanding of the “reality” of experience.
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Sunday, July 28, 2024

Via Ram Dass - Love Serve Remember Foundation \\ Words of Wisdom - July 28, 2024 💌

 

There is great delight in tuning in through a variety of different methods, and really looking to each method to move you in its own unique way, but also keep opening you. So be very generous in your opening to methods, because if you bring to them a pure heart and a yearning to be free, they will serve you in that way. - Ram Dass

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Via Daily Dharma: Experience Buddha Within

 

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Experience Buddha Within

A perfectly clear state of a mind firmly established in great faith is in no way different from the clarity of the buddhanature in someone who has cast aside all discrimination and achieved self-awakening. The buddhanature itself is Buddha.

Yamada Mumon Roshi, “This Mind Itself Is Buddha”


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Beyond the Ivory Tower
By Vanessa R. Sasson
A scholar discusses the dilemma of trickle-down education and how we can use fiction to share Buddhist stories.
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Khata: Purity or Poison?
Directed by Huatse Gyal
July’s film is still available! Khata: Purity or Poison?, directed by Huatse Gyal, explores the paradoxical relationship between the meaning of the Khata, a sacred scarf used in much of the Tibetan Buddhist world, and its materiality, between purity and poison, to raise awareness of the unintended consequences of our good intentions.
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