Via Ram Dass - Love Serve Remember Foundation \\ Words of Wisdom - October 16, 2024 💌

 

"For my spiritual work I had to hear what Alan Watts used to say to me: 'Ram Dass, God is these forms. God isn’t just formless. You’re too addicted to formlessness.' I had to learn that - I had to honor my incarnation. I’ve got to honor what it means to be a man, a Jew, an American, a member of the world, a member of the ecological community, all of it.

I have to figure out how to do that—how to be in my family, how to honor my father. All of that is part of it. That is the way I come to God, acknowledging my uniqueness. That’s an interesting turn-about in a way. That brings spiritual people back into the world."

- Ram Dass -
 
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Via Dhamma Wheel | Right Speech: Refraining from Harsh Speech

 

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RIGHT SPEECH Refraining from Harsh Speech Harsh speech is unhealthy. Refraining from harsh speech is healthy. (MN 9) Abandoning harsh speech, one refrains from harsh speech. One speaks words that are gentle, pleasing to the ear, and affectionate, words that go to the heart, are courteous, and are agreeable to many. (DN 1) One practices thus: “Others may speak harshly, but I shall abstain from harsh speech.” (MN 8) It is a mistake to return anger with anger. Not giving anger for anger, one wins a double victory. One behaves for the good of both oneself and the other person. Knowing well the other’s anger, be mindful and remain calm. In this way you are healing both yourself and the other person. (SN 11.14)

Reflection This call for calm in the face of anger is timeless—and timely. Anger can be an effective emotion, but it is also toxic. Not only can things escalate and get seriously out of hand when you return anger with anger, but cultivating anger has a corrosive effect on your own heart and mind. If you regard the angry person as caught up by a hostile force, you can feel compassion for them rather than anger. This contributes to healing both of you. Daily Practice Make a point of remaining calm when someone else is angry and see what it feels like. You may feel the impulse to get angry in return, but you can recognize that this is an impulse you can abandon when it arises. By not giving in to anger when it is provoked by others, you are not only protecting yourself from the harmful effects of the toxic emotion but also helping the other person, who often, like you, is a victim of anger. Tomorrow: Reflecting upon Mental Action One week from today: Refraining from Frivolous Speech Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: Transforming Shame

 

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Transforming Shame I trust that my shame is being transformed, as quickly as it can be, into self-knowledge, compassion for others, and grace.  Satya Robyn, “Meeting Shame with Compassion: A Pure Land Antidote” CLICK HERE TO READ THE ARTICLE

Finding Presence By Pema Düddul A teaching and practice on the Four Yogas of Dzogchen Semde. Read more »

VIA Dhamma Wheel | Right Intention: Cultivating Appreciative Joy

 

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RIGHT INTENTION Cultivating Appreciative Joy Whatever you intend, whatever you plan, and whatever you have a tendency toward, that will become the basis on which your mind is established. (SN 12.40) Develop meditation on appreciative joy, for when you develop meditation on appreciative joy, any discontent will be abandoned. (MN 62)  Appreciative joy is like a mother with a son who is young, for she just wants him to long enjoy the benefits of youth. (Vm 9.108)

Reflection Appreciative joy is what lovingkindness transforms into when we witness something good and beneficial happening to another person, just as it turns to compassion when we see harm being done. Appreciating the good fortune of others is a readily available source of joy, as there are many blessings that can be counted. You can choose to focus on the harm or the good in the world around you and thereby feel either joy or sorrow. Daily Practice Practice focusing on the good things around you, the many ways other people can experience good fortune and well-being. Notice how your mind is uplifted when you appreciate the positive aspects of others' experience. This is a skill that can be developed with practice. It is not about shutting out the misfortunes that abound in the world but about balancing them with recognizing the many blessings that also exist. Tomorrow: Refraining from Harsh Speech One week from today: Cultivating Equanimity Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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VIA Daily Dharma: Moments of Awareness

 

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Moments of Awareness Every moment of awareness is a hammer stroke on this chain of conditioning. Striking it with the force of wisdom and awareness, the chain gets weaker and weaker until it breaks. Joseph Goldstein, “Dependent Origination: The Twelve Links Explained” CLICK HERE TO READ THE ARTICLE

Like Clouds in the Sky By Orgyen Chowang Rinpoche Where does the mind come from? Read more »

Via FB

 

Via White Crane Institute // MICHEL FOUCAULT

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Michel Foucault

1926 -

MICHEL FOUCAULT, French philosopher, historian and sociologist[d: 1984].  Foucault held a chair at the Collège de France, giving it the title "History of Systems of Thought," and taught at the University of California, Berkeley.

Foucault is best known for his critical studies of various social institutions, most notably psychiatry, medicine, the human sciences, and the prison system, as well as for his work on the history of human sexuality. Foucault's work on power, and the relationships among power, knowledge, and discourse, has been widely discussed and applied. Sometimes described as postmodernist or post-structuralist, in the 1960s he was more often associated with the structuralist movement. Foucault later distanced himself from structuralism and always rejected the post-structuralist and postmodernist labels.

Three volumes of The History of Sexuality were published before Foucault's death in 1984. The first and most referenced volume, The Will to Knowledge (previously known as An Introduction in English — Histoire de la sexualité, 1: la volonté de savoir in French) was published in France in 1976, and translated in 1977, focusing primarily on the last two centuries, and the functioning of sexuality as an analytics of power related to the emergence of a science of sexuality (scientia sexualis) and the emergence of biopower in the West. In this volume he attacks the "repressive hypothesis," the widespread belief that we have, particularly since the nineteenth century, "repressed" our natural sexual drives. He shows that what we think of as "repression" of sexuality actually constituted sexuality as a core feature of our identities, and produced a proliferation of discourse on the subject.

The second two volumes, The Use of Pleasure (Histoire de la sexualite, II: l'usage des plaisirs) and The Care of the Self (Histoire de la sexualité, III: le souci de soi) dealt with the role of sex in Greek and Roman antiquity. Both were published in 1984, the year of Foucault's death, with the second volume being translated in 1985, and the third in 1986. In his lecture series from 1979 to 1980 Foucault extended his analysis of government to its 'wider sense of techniques and procedures designed to direct the behavior of men', which involved a new consideration of the 'examination of conscience' and confession in early Christian literature. These themes of early Christian literature seemed to dominate Foucault's work, alongside his study of Greek and Roman literature, until the end of his life. However, Foucault's death from AIDS-related causes left the work incomplete, and the planned fourth volume of his History of Sexuality on Christianity was never published. The fourth volume was to be entitled Confessions of the Flesh (Les aveux de la chair). The volume was almost complete before Foucault's death and a copy of it is privately held in the Foucault archive. It cannot be published under the restrictions of Foucault's estate.

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