Via Dhamma Wheel | Right Intention: Cultivating Lovingkindness

 

RIGHT INTENTION Cultivating Lovingkindness 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 lovingkindness, for when you develop meditation on lovingkindness, all ill will will be abandoned. (MN 62)  The proximate cause of lovingkindness is seeing the lovable qualities of beings. (Vm 9.93)

Reflection We can all practice being kinder to one another. If we are able to make lovingkindness the basis upon which our mind is established, then we will all become kinder. The principle is so simple: the emotions we feed and nurture will grow stronger, and their opposites will starve and eventually die off. The immediate benefit of such practice is not only the growth of kindness but also the withering of hate and ill will. Daily Practice The way to develop lovingkindness is to bring to mind the lovable qualities of others. Try looking at a puppy or a kitten. Don’t you just love it? It has many lovable qualities. All the people you know also have such qualities; you just have to look for them and call them to mind. Practice seeing how often you can find something lovable in another person, even someone you might not like that much. Cultivate lovingkindness. Tomorrow: Refraining from False Speech One week from today: Cultivating Compassion Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: Discover Your Real Self

 To know who you really are, all you have to do is just be in reality as it really is. There you discover the natural state of your existence and realize the ultimate principle of existence called dharma. Then, under all circumstances, whatever happens in life, you can depend on your real self.

Dainin Katagiri Roshi, “You Are Already Here”

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Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Mental Objects and the Fourth Jhāna

 

RIGHT MINDFULNESS
Establishing Mindfulness of Mental Objects

A person goes to the forest or to the root of a tree or to an empty place and sits down. Having crossed the legs, one sets the body erect. One establishes the presence of mindfulness. (MN 10) One is aware: "Ardent, fully aware, mindful, I am content." (SN 47.10)   When restlessness is internally present, one is aware: "Restlessness is present for me." When restlessness is not present, one is aware: "Restlessness is not present for me." When the arising of unarisen restlessness occurs, one is aware of that. And when the abandoning of arisen restlessness occurs, one is aware of that … One is just aware, just mindful: "There is a mental object." And one abides not clinging to anything in the world. (MN 10)

Reflection

As we move into practicing with the fourth foundation of mindfulness, mindfulness of mental objects, the instructions become somewhat more detailed. The first section goes through each of the five hindrances and invites us to notice not only whether they are present or not but also how they arise in the mind. The teaching also points out that each hindrance can be abandoned once it has arisen. Observing this is important.

Daily Practice

Sometimes when you are sitting in meditation you will notice that the mind is restless. That’s okay; just notice it. And other times the mind will be calm and without restlessness. Notice this as well. Once familiar with these two modes, you can look more closely at the transition from one state to the other—watching the arising and passing away of restlessness. It is just a mental factor that comes and goes. Looking carefully, you’ll see that.

RIGHT CONCENTRATION Approaching and Abiding in the Fourth Phase of Absorption (4th Jhāna)

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, one enters upon and abides in the fourth phase of absorption, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. The concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability. (MN 4) When one sees oneself purified of all these unhealthy states and thus liberated from them, gladness is born. When one is glad, joy is born; in one who is joyful, the body becomes tranquil; one whose body is tranquil feels pleasure; in one who feels pleasure, the mind becomes concentrated. (MN 40)

Reflection

Concentration is not something we do to the mind, but is something we allow the mind to do. The mind would naturally be far more concentrated than it usually is if we could just stop interfering with it. The states of restlessness, sluggishness, sense desire, ill will, and doubt act as obstacles or hindrances preventing the mind from reaching a natural state of great tranquility, clarity, unity, and strength.

Daily Practice

Once you are able to experience this particular kind of pleasure, the pleasure born of freedom, gladness, and joy, it is only a small step to develop a deep and stable concentration. The pleasure morphs into equanimity and allows for a profound seeing of things as they actually are, without distortion. Approach concentration in your practice in this way, as uncovering a natural state of mind.

Tomorrow: Understanding the Noble Truth of Suffering
One week from today:  Establishing Mindfulness of Body and Abiding in the First Jhāna

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Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: Sit Like the Mountain

 Become still, quiet the mind, sit like the mountain and sky—stable and undivided in the face of everything that comes up.

Diane Musho Hamilton, “Practice Is the Way”

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Via White Crane Institute // The Adelphopoieia Rite of the Roman Catholic Church

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Today's Gay Wisdom

2017 -

TODAY'S GAY WISDOM

The Adelphopoieia Rite of the Roman Catholic Church

Medieval Sourcebook: Two Versions of the Adelphopoiia Rite

In 1994 John Boswell published a book—Same Sex Unions in Pre-Modern Europe (New York: Villard, 1994) which claimed, essentially, that the adelphopoiia rite known to have been used in Orthodox and Greek rite Catholic Churches constituted, in usage at least, a form of ecclesiastical blessing for homosexual unions. To say the least this claim has been highly contested. Boswell was not able to show that any high church body gave approval to such a use of the rite, but was able to show, as most critics allow, that the rite was both fairly widespread [he had about 70 manuscripts], and that it probably was used by some same-sex couples to give some outward sign to their relationship.

There are contrary indications about the entire ceremony. The late 18th century Orthodox law text known as the Pedalion or Rudder does indicate that the ceremony was [ab]used in this way. From a much earlier date, St. Theodore of Studium in his Reform Rules seems to relate the ceremony to marriage. On the other hand, the Life of St. Mary the Younger, which is quite willing to use strong marital imagery about male-male relationships, describes the development of one such relationship, between Mary's brother and a drungarius, in which the couple agree that the bonds of kinship need to be added to their bond of love—and so the drungarius marries Mary. [... this observation [was made] in an unpublished paper, some time ago. Alice Mary Talbot of Dumbarton Oaks strongly doubted that interpretation, but it is supported in the forthcoming translation and commentary on the Life by Angeliki Laiou, also of Dumbarton Oaks.

 As well as Boswell, numerous people were interested in this rite. Presented here [1.] are Boswell's translation of one of the various manuscripts he has, and [2.] a version from Jacob Goar's version of the rite, printed in the 17th century, translated by an independent scholar Nicholas Zymaris. Zymaris, who speaks both Greek and some Albanian, has made a number of verbal presentations, and Internet postings, in which he describes having witnessed such ceremonies in modern Albanian usage and which clearly indicate same sex unions.

Office for Same-Sex Union [Akolouthia eis adelphopoiesin] from John Boswell, Same Sex Unions in Pre-Modern Europe, (NewYork: Villard, 1994)

i.  The priest shall place the holy Gospel on the Gospel stand and they that are to be joined together place their right hands on it, holding lighted candles in their left hands.     Then shall the priest cense them and say the following:ii.  In peace we beseech Thee, O Lord.    For heavenly peace, we beseech Thee, O Lord.    For the peace of the entire world, we beseech Thee, O Lord.    For this holy place, we beseech Thee, O Lord.    That these thy servants, N. and N., be sanctified with thy spiritual benediction, we beseech Thee, O Lord.   That their love [agape] abide without offense or scandal all the days of their lives, we beseech Thee, O Lord.   That they be granted all things needed for salvation and godly enjoyment of life everlasting, we beseech Thee, O Lord.   That the Lord God grant unto them unashamed faithfulness [pistis] and sincere love [agape anhypokritos], we beseech Thee, O Lord...  Have mercy on us, O God.  "Lord, have mercy" shall be said three times.iii    The priest shall say:  Forasmuch as Thou, O Lord and Ruler, art merciful and loving, who didst establish humankind after thine image and likeness, who didst deem it meet that thy holy apostles Philip and Bartholomew be united, bound one unto the other not by nature but by faith and the spirit. As Thou didst find thy holy martyrs Serge and Bacchus worthy to be united together [adelphoi genesthai], bless also these thy servants, N. and N., joined together not by the bond of nature but by faith and in the mode of the spirit [ou desmoumenous desmi physeis alla pisteis kai pneumatikos tropi], granting unto them peace [eirene] and love [agape] and oneness of mind. Cleanse from their hearts every stain and impurity and vouchsafe unto them to love one other [to agapan allelous] without hatred and without scandal all the days of their lives, with the aid of the Mother of God and all thy saints, forasmuch as all glory is thine.iv. Another Prayer for Same-Sex Union  O Lord Our God, who didst grant unto us all those things necessary for salvation and didst bid us to love one another and to forgive each other our failings, bless and consecrate, kind Lord and lover of good, these thy servants who love each other with a love of the spirit [tous pneumatike agape heautous agapesantas] and have come into this thy holy church to be blessed and consecrated. Grant unto them unashamed fidelity [pistis] and sincere love [agape anhypokritos], and as Thou didst vouchsafe unto thy holy disciples and apostles thy peace and love, bestow them also on these, O Christ our God, affording to them all those   things needed for salvation and life eternal. For Thou art the light and the truth and thine is the glory.v.   Then shall they kiss the holy Gospel and the priest and one another, and conclude.

Another Version of a Union Rite

By Nicholas Zymaris [independent Orthodox scholar]

INTRODUCTION [by Zymaris]

This service is a rite of the Eastern Orthodox Church dating from very early times and assuming its present form between the fourth and ninth centuries AD. This service is translated from the Euchologion of Jacobus Goar, which was printed in 1647 and revised in 1730. A facsimile of the 1730 edition, published in Graz, Austria, in 1960, is the edition available in many theological libraries. With the rising influence of western ideas in recent centuries, this rite ceased to be practiced widely and was largely forgotten or ignored except in isolated areas, most notably Albania and other areas in the Balkans, where it flourished throughout the nineteenth century and up to at least 1935. Both men and women were united with this rite or similar ones.

This rite is called "spiritual" because the relationship between spiritual brothers is not one of blood-relation but of the Holy Spirit, and also to distinguish the rite from blood-brotherhood, which the Church opposed. In the service, the saint-martyrs Sergius and Bacchus are invoked, who were united in spiritual brotherhood "not bound by the law of nature but by the example of faith in the Holy Spirit". These saints were tortured and martyred late in the third century AD. when they refused to worship the emperor's idols. In their biography by Simeon Metaphrastes (available in J.P. Migne, Patrologia Graeca, vol. 115, pp. 1005-1032) they are described as sweet companions and lovers to each other."

"This rite is incorporated into the Divine Liturgy. It begins with the usual blessing and prayers of a Liturgy. During the Great Synapte, petitions for the couple to be united in spiritual brotherhood are added to the usual petitions. After the First Antiphon, two special prayers are said for the couple, after which they kiss the Gospel Book and each other. After the priest sings a hymn, the Liturgy continues at "Have mercy on us, O God.". Accounts of the use of this rite (such as Nacke, _Jahrbuch fuer sexuelle Zwischenstufen_ 9 (1908), 328) confirm that the spiritual brothers receive Holy Communion together, thereby forming the sacramental bond in this union. However, Goar mentions in a footnote that in some manuscripts, the couple is only blessed with holy water."

"UNION RITE" TEXT

PRIEST: Blessed is the kingdom of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.Holy God, Holy Mighty, Holy Immortal, have mercy on us. (3 times).Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.  Amen.All-Holy Trinity, have mercy on us.Lord forgive our sins Master, pardon our transgressions.Holy One, visit and heal our infirmities for your name's sake.Lord, have mercy. Lord, have mercy. Lord, have mercy.Glory to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages. Amen.Our Father, who is in heaven, hallowed be your name. Your kingdom come. Your will be done, on earth as it is in heaven.Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us; and lead us not into temptation, but deliver us from evil. For yours is the kingdom and the power and the glory, of the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.  Amen.(After this, the priest says the Troparion.) Save, O Lord, your servants, and bless your inheritance. (And the two who are about to be joined together in brotherly unity place their hands on the holy Gospel book, which has been prepared and placed on the table.  And they hold in their hands lighted candles.) (And the priest says the following, so that it is heard from above: Save, O Lord, your servants.  Followed by the Troparion of the day)Glory to the Father and the Son and the Holy Spirit. Holy Apostles, intercede with the merciful God to grant our souls forgiveness of sins. Now and ever and unto ages of ages.  Amen. Through the intercessions, O Lord, of all the saints and of the Theotokos, grant us your peace and have mercy upon us, only merciful One.  THE GREAT SYNAPTE. The responses of "Lord, have mercy" are understood.)In peace let us pray to the Lord.For the peace that is from above, and for the salvation of our souls, let us pray to the Lord.For the peace of the entire world, the welfare of the holy churches of God, and the union of all of them, let us pray to the Lord. For this holy house, and for those who enter it with faith, reverence, and fear of God, let us pray to the Lord. For our Archbishop, the honorable priesthood, the deacons in Christ, and all of the clergy and laity, let us pray to the Lord. For the servants of God who have approached to be blessed by Him, and for their love (agapesis) in God, let us pray to the Lord.That they may be given full knowledge of the apostolic unity, let us pray to the Lord. That they may be granted a faith unashamed, a love unfeigned, let us pray to the Lord. That they may be deemed worthy to glory in the honorable Cross, let us pray to the Lord. That both they and we may be delivered from all affliction, wrath, and distress, let us pray to the Lord. Help us, save us, have mercy on us and keep us, O God, by your grace.

PEOPLE: Amen.

PRIEST: Having called to remembrance our all-holy, immaculate, most blessed, glorious Lady Theotokos and ever-virgin Mary, with all the Saints, let us commend ourselves and one another, and all our life unto Christ our God.

PEOPLE: To You, O Lord.

PRIEST (quietly): O Lord our God, whose might is beyond compare, whose glory is incomprehensible, whose mercy is infinite, and whose love toward mankind is ineffable; in Your tender compassion look down upon us Yourself, O Master, and upon this holy house, and grant us and those who pray with us Your rich mercies and compassion.

PRIEST (aloud): For to You are due all glory, honor, and worship; to the Father and the Son and the Holy Spirit, now and ever and unto ages of ages.

PEOPLE: Amen.

PRIEST: Let us pray to the Lord.Lord our God, who has granted us all things for salvation, and who has commanded us to love one another and to forgive each others' transgressions; now You Yourself, Master and Lover of mankind, to these Your servants who have loved each other with spiritual love, and who approach Your holy temple to be blessed by You, grant to them a faith unashamed, a love unfeigned.  And as You gave Your holy disciples Your own peace, also grant these all the petitions for salvation, and eternal life. For You are a merciful and loving God, and to You we ascribe glory, to the Father and the Son and the Holy Spirit. Let us pray to the Lord. Lord our God, the omnipotent, who made the heaven and the earth and the sea, who made man according to Your image and likeness, who was well-disposed to Your holy martyrs Sergius and Bacchus becoming brothers, not bound by the law of nature but by the example of faith of the Holy Spirit; Master, do send down Your Holy Spirit upon Your servants who have approached this temple to be blessed.  Grant them a faith unashamed, a love unfeigned, and that they may be without hatred and scandal all the days of their lives.  Through the prayers of Your immaculate Mother and of all the Saints. For Yours is the kingdom and the power and the glory, of the Father and the Son and the Holy Spirit, now and ever, and to the ages.(And with the table made ready in the middle of the church, they place the holy Gospel upon it.  And they kiss the Holy Gospel, and each other.)

THEN THE PRIEST SINGS: By the union of love the apostles join in the praying to the Master of all; themselves committed to Christ, they extended their beautiful feet, announcing the good news of peace to everyone.

PRIEST: Have mercy on us, O God.
(And continues the Liturgy.)

This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history. Paul Halsall Mar 1996

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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 Ram Dass - Love Serve Remember Foundation // Words of Wisdom - March 20, 2022 💌

 

You have to be very honest about your spiritual predicaments. You can’t be phony. Phony Holy isn’t going to get us there, in other words, you don’t go dramatically changing everything once you get a new value in your head, because you’re doing it with a certain kind of attachment of mind that’s going to cause you to have a reaction to it anyway. So don’t get voluntary-simple too soon. Let it be something that naturally falls away, rather than you ripping it away. 

- Ram Dass -

Via White Crane Institute // THE VERNAL EQUINOX

 

Noteworthy

2021 -

THE VERNAL EQUINOX -- also known as The March equinox – marks the beginning of the spring season in the Northern Hemisphere and the autumn season in the Southern Hemisphere. The March 2021 equinox arrived yesterday, March 20 at 09:37 UTC or 4:37 a.m. Central Daylight Time.

On the dates of the equinox, the sun rises due east and sets due west as it crosses the celestial equator. If you live in the Northern Hemisphere, start watching the sun this month, and watch every night as the sun sets just a bit farther north on the horizon each evening until the summer solstice.

In the Northern Hemisphere, the March equinox will bring earlier sunrises, later sunsets, softer winds, sprouting plants. Meanwhile, you’ll find the opposite season – later sunrises, earlier sunsets, chillier winds, dry and falling leaves – south of the equator.

The equinoxes and solstices are caused by Earth’s tilt on its axis and ceaseless motion in orbit. You can think of an equinox as happening on the imaginary dome of our sky, or as an event that happens in Earth’s orbit around the sun.

Owing to the pandemic, and in the interests of public health, there will be no Spring Equinox gathering at Stonehenge this year.  People wanting to watch the sunrise to mark the first day of spring have been told not to travel to Stonehenge. English Heritage maintains it cannot host the usual celebrations at the prehistoric monument due to safety concerns.

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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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Bach - Gloria in excelsis Deo BWV 191 - Van Veldhoven | Netherlands Bach...

Retiro com Lama Padma Samten | Sutra Surangama | 23 de março a 06 de abril

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

 

RIGHT VIEW
Understanding the Noble Truth of Suffering

When people have met with suffering and become victims of suffering, they come to me and ask me about the noble truth of suffering. Being asked, I explain to them the noble truth of suffering. (MN 77) What is suffering? (MN 9) Sorrow and lamentation are suffering: the sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness of one who has encountered some misfortune or is affected by some painful state. (MN 9)

Reflection

The first noble truth, the truth of suffering, is described in some detail in these texts. Here the experience of loss and sorrow is highlighted. Elsewhere we might be able to make a distinction between sorrow as a form of mental pain and suffering as a state of emotional affliction, but here we are simply directed to the universal human experience of the pain of loss or misfortune. It hurts a lot to lose someone you love.

Daily Practice

The truth of suffering is not meant to encourage us to wallow in our afflictions, but it does not let us try to escape them through some kind of denial. The first noble truth is a starting point. Only when the suffering is acknowledged can the healing begin. Look at some aspect of your own suffering with courage and without fear and decide that you can and will undertake a path to heal the pain by understanding it and letting it go.

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

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Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: Meditate Without Ambition

 We may come to our meditation with the hope of reducing our stress or perfecting our technique or maybe even attaining enlightenment. But we very soon discover that the practice requires that we drop such ambition and sit still on the cushion, letting go of our internal dialogue, opening to our world—very simply, very directly.

Michael Carroll, “Bringing Spiritual Confidence in the Workplace”

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Via Dhamma Wheel | Right Effort: Maintaining Arisen Healthy States

 

RIGHT EFFORT
Maintaining Arisen Healthy States

Whatever a person frequently thinks about and ponders, that will become the inclination of their mind. If one frequently thinks about and ponders healthy states, one has abandoned unhealthy states to cultivate healthy states, and then one’s mind inclines to healthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to maintain arisen healthy mental states. One maintains the arisen joy-awakening factor. (MN 141)

Reflection

Last week we looked at abandoning unhealthy states that have arisen in the mind, and this week we are doing the opposite: practicing to maintain the good states of mind that have come up. If we are feeling generous or kind, or are being truthful, that is a good thing and should be supported. The word translated here as “maintain” also has the sense of guarding or protecting healthy emotions and healthy thoughts.

Daily Practice

All kinds of positive states arise and pass away naturally in the mind. The practice here is to notice that and to support, reinforce, and sustain positive states. If you say something nice to someone, say it again or say it to another person. If you give something to someone in an act of generosity, acknowledge that giving to others is good for you and look for opportunities to give again and again in different ways.

Tomorrow: Establishing Mindfulness of Mental Objects and Abiding in the Fourth Jhāna
One week from today: Restraining Unarisen Unhealthy States

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Questions? Visit the Dhamma Wheel orientation page.

Via Daily Dharma: The Root of Wisdom

 The body isn’t just a vehicle for realization, or for getting things done. It’s the root of wisdom—its very source. Sometimes we need to be nudged to remember this. Sometimes the reminder is a bit more blunt. But at the end of the day, the body will have the last word.

Vanessa Zuisei Goddard, “Stuck in Slow Motion”

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Via Tricycle // Living the Dharma in a Time of Crisis

March 19, 2022

Living the Dharma in a Time of Crisis

 
The ecological crisis isn’t a future threat. It is our present reality. 

The Buddhist teachings have always offered guidance for living with uncertainty and difficulty. How can the dharma help us to better understand the predicament we currently find ourselves in? What do Buddhist teachings and practices have to offer for helping us to live harmoniously—and be effective agents of change—in the face of catastrophe? 

In honor of Earth Day 2022, Tricycle is hosting The Buddhism and Ecology Summit: Living the Dharma in a Time of Crisis. We’re bringing together leading Buddhist teachers, writers, and environmentalists—including Joanna Macy, Roshi Joan Halifax, Tara Brach, Paul Hawken, and Terry Tempest Williams—for a donation-based weeklong virtual event series exploring what the dharma has to offer in a time of environmental crisis. 

Registration is now open. We hope you’ll join the conversation!
 

Sign up now »