Saturday, March 19, 2022

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?
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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!

 

Via White Crane Institute // RICHARD FRANCIS BURTON & Sir Arthur C. Clarke

Born
Richard Francis Burton
1821 -

RICHARD FRANCIS BURTON, legendary British explorer, diplomat and author was born (d. 1890); an English explorer, translator, writer, soldier, orientalist, ethnologist, linguist, poet, hypnotist, fencer and diplomat. If we left anything out it’s hard to imagine what it might be.

Burton was "the most interesting man alive" before there was such a thing. He was known for his far-flung and exotic travels and explorations within Asia and Africa as well as his extraordinary knowledge of languages and cultures. According to one count, he spoke 29 European, Asian, and African languages.

His best-known achievements include traveling in disguise to Mecca, making an unexpurgated translation of The Book of One Thousand and One Nights (the collection is more commonly called The Arabian Nights in English because of Andrew Lang's abridgment) and the Kama Sutra and journeying with John Henning Speke as the first white men guided by the redoubtable Sidi Mubarek Bombay to discover the Great Lakes of Africa in search of the source of the Nile.

Allegations of homosexuality followed Burton throughout most of his life, at a time when it was a criminal offense in the United Kingdom. Biographers disagree on whether or not Burton ever experienced Gay sex (he never directly acknowledges it in his writing). But then, they usually don't. I suspect we know better, don't we?

These allegations began in his army days when General Sir Charles James Napier requested that Burton go undercover to investigate a male brothel reputed to be frequented by British soldiers. It has been suggested that Burton's detailed report on the workings of the brothel may have led some to believe he had been a customer.

Burton was, indisputably, a party boy and a heavy drinker at various times in his life and also admitted to taking both hemp and opium. Friends of the poet Algernon Swinburne blamed Burton for leading him astray, holding Burton responsible for Swinburne's alcoholism and interest in the works of the Marquis de Sade.

 

Died
Sir Arthur C. Clarke
2008 -

On this date the British science fiction writer (and -- we note proudly -- longtime subscriber to White Crane) SIR ARTHUR C. CLARKE died on this date (b. 1917). British writer, born in Minehead, Somerset, as Arthur Charles Clarke. He studied Maths and Physics at King's College in London.

His book "2001, A Space Odyssey" was made into a film in 1968 by Stanley Kubrick. Clarke lived in Colombo, Sri Lanka since 1956. His books include: Childhood's End (1953), The Deep Range (1957), A Fall of Moondust (1961), Profiles of the Future (1962), 2001, A Space Odyssey (1968), 2010: Odyssey Two (1985), The Ghost from the Grand Banks (1990), The Hammer of God (1993), The Light Of Other Days.

These accomplishments are all well-known and well-celebrated among Clarke aficionados and critics. Less discussed are the ways Clarke’s works challenged heteronormative sexual mores, particularly those surrounding men who went for men. But reviewing some of Clarke’s most notable works, one sees the author surveying the changing sexual landscape of a post-Stonewall society. Taken together, they provide a panoramic view of a gay man questioning the world in which he lived.

Clarke was a gay man, or, at the very least, queer. Though he married a woman in 1953, they separated six months later, and it’s well established that Clarke’s romantic existence was spent mostly with other men. Obsessed with the Kinsey Scale when it first came out, Clarke never believed people had strict straight or gay tendencies, a belief made clear in a number of his books.

Author Michael Moorcock wrote in a 2008 Guardian essay that “everyone knew [Clarke] was gay,” even in the ’50s, well after Clarke moved to Sri Lanka, where he found the lack of sexual policing refreshing after living in uptight England. Clarke also spent 1964-1965 at New York’s famously libertine Chelsea Hotel, romping around town with Allen Ginsberg and William S. Burroughs, two of the most male-loving men of the era.

And insiders also know that Clarke and a man named Leslie Ekanayake were in love; Clarke described Leslie as “the only perfect friend of a lifetime,” and the author was buried alongside him when he died in 2008.

But Clarke would never admit his love of men. Not on the record, at least. Asked by a reporter about his bedroom activities, Clarke campily laughed, “Why, what have you heard?” He only admitted his yen for men a few times: sheepishly in his semi-autobiographical 1963 novel Glide Path, in which the sexually inexperienced protagonist makes a passing reference to “a highly refined encounter with the clergyman who had (very briefly) run the local scout troop;” and off-handedly in 1986, when Playboy journalist Ken Kelley asked Clarke whether he’d had bisexual experiences. Clarke replied with a resounding yes: “Of course. Who hasn’t? Good God! If anyone had ever told me that he hadn’t, I’d have told him he was lying. But then, of course, people tend to ‘forget’ their encounters.”

He went on, “I don’t want to go into detail about my own life, but I just want it to be noted that I have a rather relaxed, sympathetic attitude about it.” Such reticence is only natural for a man born in 1917 and who came of age during the height of the Pink Scare, when western governments branded gay people as criminal scourges, as sexual criminals. And it’s equally logical that Clarke would use fiction to explore societies that had evolved past such sexual judgment. 

The author’s personal feelings on—or hopes for—human sexuality are perhaps most clear in his 1986 novel The Songs of Distant Earth. His sexiest work—almost every character is bed-hopping with another, or hoping to—Songs lays this society’s feeling out in the open with this exchange between two men at a hospital: Lieutenant Horton explains to his roommate, Loren Lorenson, that he was injured during a surfing expedition with a group of “hairy hunks” known for their homo-social ways. Loren is surprised by the revelation: “I’d have sworn you were ninety percent hetero.” Horton replies, “Ninety-two, according to my profile, but I like to check my calibration from time to time.” This prompts Loren to recall that “he had heard that hundred percenters were so rare that they were classed as pathological.” Clarke’s old interest in Kinsey’s work remained unabated. His only hope was the rest of humanity would see things as he did.

Clarke died in 2008, the same year conservatives used Proposition 8 to beat back marriage equality in California. He never lived to see the Supreme Court rule in favor of love. Nor did he see the same wave of progress sweep England, Australia, Brazil, France, and so many other lands. Today, more than a decade after Clarke’s death, millions of people live in a world in which marriage equality is a reality, in which transgender people are increasingly accepted and in which heteronormative notions of love and sexuality are steadily eroding, even though this brave new world of acceptance remains tenuous, at best.


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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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Friday, March 18, 2022

Via White Crane Institute // WILFRED OWEN

 


Poet Wilfred Owen
1893 -

On this date the soldier and iconic war poet WILFRED OWEN was born (died 1918).  Regarded by many as the leading poet of the First World War, his shocking, realistic war poetry on the horrors of trench and gas warfare was heavily influenced by his friend Siegfried Sassoon and sat in stark contrast to both the public perception of war at the time, and to the confidently patriotic verse written earlier by war poets such as Rupert Brooke. Some of his best-known works—most of which were published posthumously—include "Dulce Et Decorum Est", "Insensibility", "Anthem for Doomed Youth", "Futility" and "Strange Meeting". His preface intended for a book of poems to be published in 1919 contains numerous well-known phrases, especially 'War, and the pity of War', and 'the Poetry is in the pity'. He is perhaps just as well-known for having been killed in action at the Battle of the Sambre just a week before the war ended, causing news of his death to reach home as the town's church bells declared peace.

Robert Graves and Sacheverell Sitwell (who also personally knew him) have stated Owen was homosexual, and homo-eroticism is a central element in much of Owen's poetry. Through Sassoon, Owen was introduced to a sophisticated homosexual literary circle which included Oscar Wilde's friend Robbie Ross, writer and poet Osbert Sitwell, and C. K. Scott-Moncrieff, the translator of Proust. This contact broadened Owen's outlook, and increased his confidence in incorporating homoerotic elements into his work.

The account of Owen's sexual development has been somewhat obscured because his brother, Harold Owen, removed what he considered discreditable passages in Owen's letters and diaries after the death of their mother. Owen also requested that his mother burn a sack of his personal papers in the event of his death, which she faithfully did.


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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 Dhamma Wheel | Right Living: Abstaining from Intoxication

RIGHT LIVING
Undertaking the Commitment to Abstain from Intoxication
Intoxication is unhealthy. Refraining from intoxication is healthy. (MN 9) What are the imperfections that defile the mind? Negligence is an imperfection that defiles the mind. Knowing that negligence is an imperfection that defiles the mind, a person abandons it. (MN 7) One practices thus: "Others may become negligent by intoxication, but I will abstain from the negligence of intoxication." (MN 8)

One of the dangers attached to addiction to intoxicants is loss of good name. (DN 31)
Reflection
Negligence can seem harmless enough in some minor cases, but often it has serious consequences. When we are not paying adequate attention, people can get hurt. The opposite of negligence—diligence or attentiveness—is a cardinal Buddhist virtue. This is partly because of the care for life that we have seen expressed in many places. Committing to abstain from intoxication is a gift of harmlessness we give to others.

Daily Practice
On the practical side, this text is pointing out the loss of reputation that so often accompanies any kind of addiction or habitual intoxication. A person who has a compulsive habit simply cannot be trusted and will usually demonstrate this in potentially harmful ways. If you are generally attentive, acknowledge that your friends and family trust you, and take pride in your good reputation. It’s okay to do so.

Tomorrow: Maintaining Arisen Healthy States
One week from today: Abstaining from Harming Living Beings

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Questions?
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Via Daily Dharma: Seeking Nirvana

 Birth-and-death is itself nirvana. There is nothing such as birth and death to be avoided; there is nothing such as nirvana to be sought. Only when you realize this are you free from birth and death.

Eihei Dogen Zenji, “Birth and Death”


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Thursday, March 17, 2022

Via FB

A THOUGHT FOR TODAY:

 
Religions are not revealed: they are evolved. If a religion were revealed by God, that religion would be perfect in whole and in part, and would be as perfect at the first moment of its revelation as after ten thousand years of practice. There has never been a religion that fulfills those conditions.
 
--Robert Blatchford, journalist and author (17 Mar 1851-1943)

Via The Raaft / Thich Nhat Hanh Foundation



“Social engagement does not only mean taking care of hungry children in remote areas or protesting wars. It means first engaging to transform suffering right where you are, then slowly moving out from there as far as you can.
- Sister Chan Khong, Learning True Love

Via Dhamma Wheel | Right Action: Reflecting upon Social Action

 

RIGHT ACTION
Reflecting Upon Social 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 social action is to be done with repeated reflection. (MN 61)

One reflects thus: "Others may act in unhealthy ways; I shall refrain from acting in unhealthy ways." (MN 8) One lives with companions in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. One practices thus: "I maintain bodily acts of lovingkindness toward my companions both openly and privately." (MN 31)
Reflection
So much of what we think, say, and do affects the people around us. It is important to bring awareness and care to our social interactions. When we “view each other with kindly eyes,” it is natural and easy to be thoughtful. It is often the little things we do that have a big effect on maintaining harmony among friends, family, and co-workers.

Daily Practice
One simple way to practice living with others in harmony is to do kindly acts for them from time to time. Today, actively look for ways to do little things with the intention of pleasing someone. And don’t necessarily feel the need for such deeds to be acknowledged. Much value comes from performing acts of kindness in private. Take it up as a challenge—finding creative ways to do something nice for someone, even in secret.

Tomorrow: Abstaining from Intoxication
One week from today: Reflecting upon Bodily Action

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Questions?
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Via Daily Dharma: No Mud, No Lotus

 If you know how to make good use of the mud, you can grow beautiful lotuses. If you know how to make good use of suffering, you can produce happiness. We need some suffering to make happiness possible.

Thich Nhat Hanh, “Thich Nhat Hanh on Transforming Suffering”


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Wednesday, March 16, 2022

Via Tumblr

 


Via Tricycle

 

Creative Engagement in an Imperfect World
By Gavin Milne
As we respond to the crises of today’s world, embracing imperfection—and cultivating compassion—can help us chart a path forward.
Read more »

Via Daily Dharma: Settling the Snow Globe Mind

Learning to drop what we’re doing, however momentarily, and to genuinely pay attention in the present moment, without attachment or bias, helps us become clear, just as a snow globe becomes clear when we stop shaking it and its flakes settle.

Lama Surya Das, “The Heart-Essence of Buddhist Meditation”


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Via Dhamma Wheel | Right Speech: Refraining from Frivolous Speech

 

RIGHT SPEECH
Refraining from Frivolous  Speech
Frivolous speech is unhealthy. Refraining from frivolous speech is healthy. (MN 9) Abandoning frivolous speech, one refrains from frivolous speech. One speaks at the right time, speaks only what is fact, and speaks about what is good. One speaks what is worthy of being overheard, words that are reasonable, moderate, and beneficial. (DN 1) One practices thus: "Others may speak frivolously, but I shall abstain from frivolous speech." (MN 8)

When a person commits an offense of some kind, one should not hurry to reprove them but rather should consider whether or not to speak. If you will be troubled, the other person will be hurt, and you can help them emerge from what is unhealthy and establish them in what is healthy, then it is proper to speak. It is a trifle that you will be troubled and they will be hurt compared with the value of helping establish them in what is healthy. (MN 103)
Reflection
The teachings on right speech are encouraging us to take the matter of communication more seriously than we often do. Often a lot of chattering is not conveying anything important, and it has a tendency to be distracting, making us less attentive. Speaking carefully about what is true and good brings greater value to our speech and renders it more worthy of being overheard.

Daily Practice
The example offered in this passage suggests that we should not jump to reprimand someone when they have committed some small offense. Pausing to consider whether to speak up breaks the momentum of a quick, reflexive reaction. It may turn out to be appropriate to speak, but the key issue is whether it would be helpful to do so. Note that whether speaking up would be troublesome or might hurt the other person is a trifle in comparison to the benefit of “helping establish them in what is healthy.”

Tomorrow: Reflecting upon Social Action
One week from today: Refraining from False Speech

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Questions?
Visit the Dhamma Wheel orientation page.

Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - March 16, 2022 💌

 
 

The technique of the witness is to merely sit with the fear and be aware of it before it becomes so consuming that there’s no space left. The image I usually use is that of a picture frame and a painting of a gray cloud against a blue sky. But the picture frame is a little too small. So you bend the canvas around to frame it. But in doing so you lost all the blue sky. So you end up with just a framed gray cloud. It fills the entire frame.

So when you say 'I'm afraid' or 'I'm depressed', if you enlarged the frame so that just a little blue space shows, you would say ‘ah, a cloud.’ That is what the witness is. The witness is that tiny little blue over in the corner that leads you to say, ‘ah, fear.’ 

- Ram Dass

Via Lion's Roar // Rest In Your Buddhanature

 

Rest In Your Buddhanature
Your true nature is like the sky, says Mingyur Rinpoche, its love and wisdom unaffected by the clouds of life. You can access it with this awareness meditation.

Tuesday, March 15, 2022

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

 

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 perfects their ethical behavior by abandoning the taking of life, dwelling without taking life, with rod and weapon laid aside, gentle and kindly, and with compassion for all living beings. (DN 2)
Reflection
The first and perhaps most important of the basic ethical precepts is committing yourself to the practice of harmlessness. This means not only no deliberate killing but also refraining from any kind of assault against living beings. The phrase used above literally means “laying down the stick” and broadly speaking is construed as not only abandoning any overt acts of violence but also softening the heart internally with kindness and compassion.

Daily Practice
How can you bring more harmlessness to your daily life? It  is an emotional attitude more than anything else. It involves seeing things through the eyes of other beings and recognizing that they do not want and do not deserve to be assaulted. Begin by brushing insects away rather than killing them, slowing down to avoid animals on the road, and in every way increasing your sensitivity to the inherent value of life. 

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

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Questions?
Visit the Dhamma Wheel orientation page.