Friday, May 29, 2026

Via Daily Dharma: The Importance of Joy

 

The Importance of Joy
Joy is very important in your practice. It’s a marker to a signpost that says awakening.
 
Bhante Buddharakkhita, “The Joy of Dharma”
 
CLICK HERE TO READ THE ARTICLE

Via Dhamma Wheel | Right Living: Abstaining from Misbehaving Among Sensual Pleasures


 

Via Rest of World \\\ Pope’s encyclical raises questions over who shapes AI

 

Getty Images
Rina Chandran
Deputy Editor

On Monday, Pope Leo XIV released his first encyclical, titled Magnifica Humanitas, or magnificent humanity. The 83-page letter is about “safeguarding the human person in the time of artificial intelligence,” and warns that AI power shouldn’t be concentrated in the hands of a few private companies, that jobs should be protected, and that there should be greater oversight and regulation.

Christopher Olah, co-founder of Anthropic, was present at the briefing, and got a shoutout from the pope. That’s not surprising, since the company recently hosted more than a dozen Christian leaders for talks at its office in San Francisco. Officials from Meta, Google, and Amazon have also held meetings in the Vatican. 

Why are big tech companies courting the pope? Technology has changed how we worship and seek spiritual guidance, with religious leaders and commoners alike embracing social media platforms and AI chatbots. In the absence of international regulations and standards on AI, perhaps it is natural that companies and organizations are turning to religion for answers. But who decides which religions have a say, and who lays down the rules?

For the 1.4 billion Catholics in the world, guidance from the pope is critical. Many live in South America, and the fastest growing pockets are in Asia — largely in India and the Philippines — and Africa. It is in these regions that most of the workers doing the essential, low-paid data annotation and labeling work for AI are also located. It’s here that the critical minerals needed to make chips are being mined, and data centers that suck up water and electricity are being built, as opposition to them grows in the Western world.

While Christianity is the world’s most dominant religion, Islam is the fastest-growing one, according to Pew Research. Hinduism is the biggest religion in the world’s most populous country, India, while only about a fourth of Chinese people practice a religion. 

Many popular AI models show bias toward Catholicism and against a number of other religious traditions when asked about converting, according to new research. Earlier this year, Egypt banned the use of AI to interpret the Quran because of concerns that chatbots such as ChatGPT and Claude were moving Muslim users toward Western values, and away from their communities.

Religion is a deeply divisive issue, and as an agnostic Hindu, I don’t have the answers, so I asked an expert. Brian Patrick Green, director of technology ethics at the Markkula Center for Applied Ethics at Santa Clara University, has been involved in the talks at Anthropic. I asked him: Should religion have a role in shaping AI? And what is the risk of one religion dominating others?

“Regardless of whether religion should have a role in shaping AI, it already does,” Green told me. Data scraped from the internet to train large language models includes religious scriptures, sermons, homilies, speeches, and other texts, he said.

“AI should be able to serve everyone, and that means it needs to know about the religions of the world,” Green said. But cultures can also act like religions, and the cultures of the U.S. and China are shaping AI systems now, he said. 

“It is likely that over time AI systems will become customized for the cultures that have enough power and wealth to enforce or pay for that customization,” said Green. “So there will be conflicts over AIs that are aligned with certain moral values.”

Is there an alternative? The Geneva-based Interfaith Alliance for Safer Communities last year hosted leaders from various religious groups, and companies including Anthropic and OpenAI, in New York to discuss how to infuse morality and ethics into AI. More such discussions are planned in Beijing, Nairobi, and Abu Dhabi. 

Perhaps they can be the “plurality of voices and visions” that the Pope’s encyclical mentions, which can contribute equally to shaping AI.

Thursday, May 28, 2026

Via Tricycle: The Buddhist Review \\\ On Being Nobody Special

 

We’re moving Three Teachings to Substack! On June 18, this newsletter will start publishing via Substack. You’ll still receive it in your inbox. Nothing changes there. (And the rest of Tricycle's newsletters remain the same.) But, as so many of you have requested over the years, you will now be able to connect with fellow readers, discuss these teachings, and access them in one central library if you choose to click through to Substack. We look forward to seeing you there!
 May 28, 2026
 
What Is a Person of No Rank?

“A person of no rank” is a Zen saying attributed to 9th-century Chinese monk Linji Yixuan, who was known for his provocative statements and teachings, which eventually developed in the Rinzai school of Zen in Japan. It represents someone unattached to ego—someone who embodies the principle of not-self, which points to the emptiness and interconnectedness of all of us. 
 
While the concept of being a person of no rank, or nobody special, is emphasized in Zen practice, surrender of ego to the dharma resonates throughout traditions. 
 
Of course, the notion of being nobody special couldn’t be more at odds with the cultural obsession with celebrity, exceptionalism, and individualism. “Our reaching out for singularity these days is not unexpected, given that social media bombards us with opportunities to acquire the latest product or the swiftest device to put us out in front of the crowd. Our jobs are sometimes less about intrinsic value or usefulness than position and status and salary. To be special is to be safe—from criticism, from dismissal,” writer and Buddhist teacher Sandy Boucher points out.
 
And as the teachers in this week’s Three Teachings readily concede, even if one is able to temporarily realize the concept of no-self, staying continuously unattached to the self, immune to criticism or praise, is difficult. Being nobody special is an ongoing practice, but one that yields great fruit if we trust it.


By Sandy Boucher
 
Pointing out that celebrating our singularity protects us and reflecting on her own struggle with this, writer and Buddhist teacher Sandy Boucher shares what she’s learned about letting go of her specialness. 

By Satya Robyn 
 
Writer, psychotherapist, and environmental activist Satya Robyn explains how the Pure Land tradition’s concept of bombu, or “foolish beings of wayward passion,” reminds us of our fallibility, which, in turn, opens us to accepting unlimited love. 

By Ken McLeod
 
Author, translator, and teacher Ken Mcleod explains that the practice of detaching from the self is ongoing and not something to achieve. “All our ideas about who we are or would be are revealed to be just that—ideas. The reality is quite different and we have to meet it, even if it means the end of everything we have known or understood. This may be one of the conditions for the seed to germinate, but this change is more like something that happens to us than something we decide to do. I doubt that the caterpillar decides to transform into a butterfly, but it happens.”

Via White Crane Institute \\ More From Oscar Wilde’s DE PROFUNDIS

White Crane InstituteExploring Gay Wisdom & Culture since 1989
 
This Day in Gay History

May 28

 

Today's Gay Wisdom
2018 -

TODAY'S GAY WISDOM

More From Oscar Wilde’s DE PROFUNDIS

The poor are wise, more charitable, more kind, more sensitive than we are. In their eyes prison is a tragedy in a man's life, a misfortune, a casuality, something that calls for sympathy in others. They speak of one who is in prison as of one who is 'in trouble' simply. It is the phrase they always use, and the expression has the perfect wisdom of love in it. With people of our own rank it is different.

With us, prison makes a man a pariah. I, and such as I am, have hardly any right to air and sun. Our presence taints the pleasures of others. We are unwelcome when we reappear. To revisit the glimpses of the moon is not for us. Our very children are taken away. Those lovely links with humanity are broken. We are doomed to be solitary, while our sons still live. We are denied the one thing that might heal us and keep us, that might bring balm to the bruised heart, and peace to the soul in pain. . . .

I must say to myself that I ruined myself, and that nobody great or small can be ruined except by his own hand. I am quite ready to say so. I am trying to say so, though they may not think it at the present moment. This pitiless indictment I bring without pity against myself. Terrible as was what the world did to me, what I did to myself was far more terrible still.

I was a man who stood in symbolic relations to the art and culture of my age. I had realised this for myself at the very dawn of my manhood, and had forced my age to realise it afterwards. Few men hold such a position in their own lifetime, and have it so acknowledged. It is usually discerned, if discerned at all, by the historian, or the critic, long after both the man and his age have passed away. With me it was different. I felt it myself, and made others feel it. Byron was a symbolic figure, but his relations were to the passion of his age and its weariness of passion. Mine were to something more noble, more permanent, of more vital issue, of larger scope.

The gods had given me almost everything. But I let myself be lured into long spells of senseless and sensual ease. I amused myself with being a FLANEUR, a dandy, a man of fashion. I surrounded myself with the smaller natures and the meaner minds. I became the spendthrift of my own genius, and to waste an eternal youth gave me a curious joy. Tired of being on the heights, I deliberately went to the depths in the search for new sensation. What the paradox was to me in the sphere of thought, perversity became to me in the sphere of passion. Desire, at the end, was a malady, or a madness, or both. I grew careless of the lives of others. I took pleasure where it pleased me, and passed on. I forgot that every little action of the common day makes or unmakes character, and that therefore what one has done in the secret chamber one has some day to cry aloud on the housetop. I ceased to be lord over myself. I was no longer the captain of my soul, and did not know it. I allowed pleasure to dominate me. I ended in horrible disgrace. There is only one thing for me now, absolute humility.

I have lain in prison for nearly two years. Out of my nature has come wild despair; an abandonment to grief that was piteous even to look at; terrible and impotent rage; bitterness and scorn; anguish that wept aloud; misery that could find no voice; sorrow that was dumb. I have passed through every possible mood of suffering. Better than Wordsworth himself I know what Wordsworth meant when he said –

'Suffering is permanent, obscure, and dark And has the nature of infinity.'


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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

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Via Daily Dharma: Our Training Ground

Our Training Ground
The cushion is the training ground; daily life is where the practice becomes real.
 
Reverend Amitha Khema, “Visiting Teacher: Reverend Amitha Khema”
 
CLICK HERE TO READ THE ARTICLE
 

Via Dhamma Wheel | Right Action: Reflecting upon Mental Action

 


Wednesday, May 27, 2026

Via FB \\\ "It is not our part to master all the tides of the world, but to do what is in us for the succour of those years wherein we are set, uprooting the evil in the fields that we know, so that those who live after may have clean earth to till." - Gandalf



 

Via FB


 

Via FB


 

Via FB


 

Via FB


 

Watch "2001: A Space Odyssey docking sequence - Blue Danube" on YouTube


 

Via LGBTQ Nation \\ “Trojan horse”: Far-right lawmaker in tears as he confirms he’s gay & has an immigrant boyfriend MP Jason Virgo responded to campaign trail rumors that he’s gay by discussing his partner of 11 years during his first speech in the state house.


 

Via FB


 

Via Mushim em Oakland, California




 

Via FB


 

Watch "CHOIR! of 2500 sings "ANGEL" with Sarah McLachlan" on YouTube


 

Via White Crane Institute \\\ OSCAR WILDE

White Crane InstituteExploring Gay Wisdom & Culture since 1989
 
This Day in Gay History

May 27

 


Wilde shortly after his release from Reading Gaol
1895 -

OSCAR WILDE was imprisoned for sodomy on this date. He would write his De Profundis during his stay in the Reading Gaol prison as a letter to his lover Lord Alfred Douglas. It would not be published in its entirety until 1962.


Today's Gay Wisdom
-

TODAY'S GAY WISDOM

From Oscar Wilde’s DE PROFUNDIS

I don't regret for a single moment having lived for pleasure. I did it to the full, as one should do everything that one does. There was no pleasure I did not experience. I threw the pearl of my soul into a cup of wine. I went down the primrose path to the sound of flutes. I lived on honeycomb. But to have continued the same life would have been wrong because it would have been limiting. I had to pass on. The other half of the garden had its secrets for me also. Of course all this is foreshadowed and prefigured in my books. Some of it is in THE HAPPY PRINCE, some of it in THE YOUNG KING, notably in the passage where the bishop says to the kneeling boy, 'Is not He who made misery wiser than thou art'? a phrase which when I wrote it seemed to me little more than a phrase; a great deal of it is hidden away in the note of doom that like a purple thread runs through the texture of DORIAN GRAY; in THE CRITIC AS ARTIST it is set forth in many colours; in THE SOUL OF MAN it is written down, and in letters too easy to read; it is one of the refrains whose recurring MOTIFS make SALOME so like a piece of music and bind it together as a ballad; in the prose poem of the man who from the bronze of the image of the 'Pleasure that liveth for a moment' has to make the image of the 'Sorrow that abideth for ever' it is incarnate. It could not have been otherwise. At every single moment of one's life one is what one is going to be no less than what one has been. Art is a symbol, because man is a symbol.

It is, if I can fully attain to it, the ultimate realisation of the artistic life. For the artistic life is simply self-development. Humility in the artist is his frank acceptance of all experiences, just as love in the artist is simply the sense of beauty that reveals to the world its body and its soul. In MARIUS THE EPICUREAN Pater seeks to reconcile the artistic life with the life of religion, in the deep, sweet, and austere sense of the word. But Marius is little more than a spectator: an ideal spectator indeed, and one to whom it is given 'to contemplate the spectacle of life with appropriate emotions,' which Wordsworth defines as the poet's true aim; yet a spectator merely, and perhaps a little too much occupied with the comeliness of the benches of the sanctuary to notice that it is the sanctuary of sorrow that he is gazing at.

I see a far more intimate and immediate connection between the true life of Christ and the true life of the artist; and I take a keen pleasure in the reflection that long before sorrow had made my days her own and bound me to her wheel I had written in THE SOUL OF MAN that he who would lead a Christ-like life must be entirely and absolutely himself, and had taken as my types not merely the shepherd on the hillside and the prisoner in his cell, but also the painter to whom the world is a pageant and the poet for whom the world is a song. I remember saying once to Andre Gide, as we sat together in some Paris CAFE, that while meta-physics had but little real interest for me, and morality absolutely none, there was nothing that either Plato or Christ had said that could not be transferred immediately into the sphere of Art and there find its complete fulfillment.


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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

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