Wednesday, August 3, 2022

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: “I shall initiate and sustain mental acts of kindness toward my companions, both publicly and privately.” One lives with companions in concord, with mutual appreciation, without disputing, blending like milk and water, viewing each other with kindly eyes. One thinks thus: “It is a gain for me, it is a great gain for me, that I am living with such companions in the spiritual life.” (MN 31)
Reflection
Of the three kinds of action recognized in Buddhist teaching, mental acts are more important than verbal and bodily actions because we say and do things only after we think them. The system of cause and effect generated by our thoughts is called karma, and we create either healthy or unhealthy karma not only by acting and speaking but also with every mental action. Attending to the quality of the mind is so important.

Daily Practice
In the privacy of your own mind, practice thinking good thoughts about people. This can be a kind of guerilla lovingkindness practice, in which you send friendly and benevolent thoughts to people without them knowing you are doing so. See what a good effect this has on your own mind. The people you direct your kindness to do not need to be aware of your thoughts; you only have to generate them to reap the benefits.

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

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Tuesday, August 2, 2022

Via Dhamma Wheel | Right Intention: Cultivating Equanimity

 

RIGHT INTENTION
Cultivating Equanimity
Whatever you intend, whatever you plan, and whatever you have a tendency toward, that will become the basis upon which your mind is established. (SN 12.40) Develop meditation on equanimity, for when you develop meditation on equanimity, all aversion is abandoned. (MN 62) 

The far enemies of equanimity are attachment and aversion. (Vm 9.101) When a person smelling an odor with the nose is not attached to pleasing odors and not repelled by unpleasing odors, they have established mindfulness and dwell with an unlimited mind. For a person whose mindfulness is developed and practiced, the nose does not struggle to reach pleasing odors, and unpleasing odors are not considered repulsive. (SN 35.274)
Reflection
Buddhist teachings are not abstract but always point us to the front lines of lived experience. Cycling through each of the six senses, we come to exploring the quality of equanimity even in the smelling of odors. Equanimity is the midpoint between favoring and opposing, between wanting what feels good and not wanting what feels bad. It is not indifference but a more refined attitude of understanding and acknowledging.

Daily Practice
See if you can find and then inhabit that middle emotional ground in which you are acutely aware of a sensation—in this case a smell coming through the nose—but are not reacting to it, either for or against. All sensory experience is just what it is; we need not make it good or bad by our emotional response. Learning to do this with a sense like smell will help you apply equanimity to other, more complex situations as needed. 

Tomorrow: Refraining from Frivolous Speech
One week from today: Cultivating Lovingkindness

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Via Daily Dharma: Give Up Being Busy

But to be overly busy cannot possibly bring peacefulness. It cannot bring contentment. It cannot bring a heart full of love; it cannot bring a heart that can actually bring the mind to meditation. 

Ayya Khema, “There’s No Need to be Busy” 


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Monday, August 1, 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 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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Via Daily Dharma: Investigate the Knowing Mind

 Most of us spend an entire lifetime chasing thoughts and emotions like a dog, never finding complete satisfaction. Yet, with a slight but radical shift of attention, we turn toward the stone thrower—awareness itself. 

Phakchok Rinpoche and Erric Solomon, “Creating a Confident Mind”


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Via White Crane Institute / LAMMAS DAY

 


Lammas crafts
2017 -

LAMMAS DAY ‒ In English-speaking countries, August 1 is Lammas Day ("loaf-mass day"), the festival of the first wheat harvest of the year. In Wiccan traditions, the name Lammas is used for one of the sabbats, The festival is also known as Lughnasadh, a feast to commemorate the funeral games (Tailtean Games) of Tailtiu, foster-mother of the Irish sun-god Lugh. Lammas is a cross-quarter occurring ¼ of a year after Beltane. Lughnasadh was one of the four main festivals of the medieval Irish calendar: Imbolc at the beginning of February, Beltane on the first of May, Lughnasadh in August and Samhain in November.

The early Celtic calendar was based on the lunar, solar, and vegetative cycles, so the actual calendar date in ancient times may have varied. Lughnasadh marked the beginning of the harvest season, the ripening of first fruits, and was traditionally a time of community gatherings, market festivals, horse races and reunions with distant family and friends. Among the Irish it was a favored time for handfastings ‒ trial marriages that would generally last a year and a day, with the option of ending the contract before the new year, or later formalizing it as a more permanent marriage.

In Christian tradition on this day it was customary to bring to church a loaf made from the new crop. In many parts of England, tenants were bound to present freshly harvested wheat to their landlords on or before the first day of August. In the Anglo-Saxon Chronicle, where it is referred to regularly, it is called "the feast of first fruits".

Now is a great time of year to work on honing your own talents. Learn a new craft, or get better at an old one. Put on a play, write a story or poem, take up a musical instrument, start getting crafty, or sing a song. Whatever you choose to do, this is the right season for rebirth and renewal, so set August 1 as the day to share your new skill with your friends and family.


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Exploring Gay Wisdom & Culture since 1989!
www.whitecraneinstitute.org

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Sunday, July 31, 2022

Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - July 31, 2022 💌


 

There is a grieving process that is required when you change—you grieve the shifts in your identity, you put the dream to rest before you can go on. You have to deal with your past before you can come into the moment. You don’t deny it. It’s not not there. It’s just not compelling you. It’s not busy holding onto you.

- Ram Dass -

Saturday, July 30, 2022

Via Daily Dharma: Cultivate Contagious Joy

 We have to return to the root of the problem, which is the mistaken belief that joy can be hoarded, seized, or commodified when the fact is that real joy is contagious.

Scott Tusa, “Joy Is a Radical Act”


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Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Mind and the Third Jhāna

 

RIGHT MINDFULNESS
Establishing Mindfulness of Mind
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 the mind is not composed, one is aware: “The mind is not composed”. . . One is just aware, just mindful: “There is mind.” And one abides not clinging to anything in the world. (MN 10)
Reflection
With the third of the four foundations of mindfulness, or practices on which mindfulness can be established, we learn to notice the effect of various mental and emotional states on the way consciousness manifests in our experience. A composed mind consists of a moment of coherence, unity, tranquility, and internal harmony. Sometimes this happens, and sometimes it does not. Simply be aware when it does and does not.

Daily Practice
When observing the many changing mental states in your experience, it is important to avoid getting attached to them. This is particularly difficult with thoughts, which have rich content that can draw us into the story and away from an attitude of neutral observation. This is why the instruction to just be aware, to just be mindful, is so important. This keeps the mind moving forward and not clinging to anything.


RIGHT CONCENTRATION
Approaching and Abiding in the Third Phase of Absorption (3rd Jhāna)
With the fading away of joy, one abides in equanimity. Mindful and fully aware, still feeling pleasure with the body, one enters upon and abides in the third phase of absorption, on account of which noble ones announce: “One has a pleasant abiding who has equanimity and is mindful.” (MN 4)

One practices: “I shall breathe in concentrating the mind”; 
one practices: “I shall breathe out concentrating the mind.”
This is how concentration by mindfulness of breathing is developed and cultivated 
so that it is of great fruit and great benefit. (A 54.8)

Tomorrow: Understanding the Noble Truth of the Way to the Cessation of Suffering
One week from today: Establishing Mindfulness of Mental Objects and the Fourth Jhāna

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Via Dhamma Wheel | Right Effort: Developing Unarisen Healthy States

 

RIGHT EFFORT
Developing Unarisen 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 develop the arising of unarisen healthy mental states. One develops the unarisen awakening factor of energy. (MN 141)
Reflection
Energy is a word with many different meanings in English. Here it refers to a mental state that may or may not co-arise with other mental states. Its presence or absence determines how much effort we put into whatever we are doing in any given moment. Energy levels can be adjusted by intention. Sometimes we need to put more effort into what we are doing; sometimes we need to back off and stop trying so hard.

Daily Practice
Since our concern here is developing healthy states, working with energy is a means of supporting such things as practicing when you don't feel like it, being patient when your impulses are urging otherwise, and looking more closely at a situation to see where the wisdom is to be found in it. Think of energy as an impersonal factor you can either dial up or dial down, depending on the situation.

Tomorrow: Establishing Mindfulness of Mind and Abiding in the Third Jhāna
One week from today: Maintaining Arisen Healthy States

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Via Daily Dharma: Reframe Forgiveness

 Forgiveness is really not about someone’s harmful behavior; it’s about our own relationship with our past. When we begin the work of forgiveness, it is primarily a practice for ourselves.

-Gina Sharpe, “The Power of Forgiveness”


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Friday, July 29, 2022

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

 

RIGHT LIVING
Undertaking the Commitment to Abstain from Misbehaving Among Sensual Pleasures
Sensual misconduct is unhealthy. Refraining from sensual misconduct is healthy. (MN 9) Abandoning sensual misconduct, one abstains from misbehaving among sensual pleasures. (MN 41) One practices thus: “Others may engage in sensual misconduct, but I will abstain from sensual misconduct.” (MN 8)

Odors cognizable by the nose are of two kinds: those to be cultivated and those not to be cultivated. Such odors as cause, in one who cultivates them, unhealthy states to increase and healthy states to diminish, such odors are not to be cultivated. But such odors as cause, in one who cultivates them, unhealthy states to diminish and healthy states to increase, such odors are to be cultivated. (MN 114)
Reflection
The point here is not that some things smell good and some smell bad. Rather it is that some odors provoke unhealthy states in us and some incline us toward healthy states. As usual, the emphasis is on the mental and emotional response to sensory input and not on the quality of that data. The key is to avoid the tendency for the odor to give rise to craving, either craving for more pleasure or craving for pain to go away.

Daily Practice
Here you have another invitation to abide in your experience with equanimity, to be acutely aware of something, in this case an odor, without being driven by that information into responding with attraction or aversion. Smells are a good way to practice equanimity, since it is so easy to observe the mind being automatically hijacked by pleasure or displeasure into liking or not liking the smell.

Tomorrow: Developing Unarisen Healthy States
One week from today: Abstaining from Intoxication

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Via Daily Dharma: Be a Beginner

 Christian mystic Meister Eckhart wrote: “Be willing to be a beginner every single morning.” Beginners are comfortable with not-knowing and the impossibility of knowing. It is this admission that allows you to relax and think clearly and creatively.

Fabrice Desmarescaux, “The Power of Not-Knowing”


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Wednesday, July 27, 2022

Via Daily Dharma: Delighting in Others’ Success

I intentionally ask myself the question, “What would I gain from this person’s loss?” and it is quite clear to me that I don’t benefit at all. The true benefit is in stepping off of center stage, and experiencing the kindness of delighting in someone else’s good experience.

Sharon Salzberg, “A More Complete Attention”


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Via Dhamma Wheel | Right Action: Reflecting upon Mental Action

 


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

When you have done an action with the mind, reflect upon that same mental action thus: “Has this action I have done with the mind led to both my own affliction and the affliction of another?” If, upon reflection, you know that it has, then tell someone you trust about it and undertake a commitment not to do it again. If you know it has not, then be content and feel happy about it. (MN 61)
Reflection
Mental action is at least as important and influential as physical and verbal action. Every thought, memory, or image that goes through your mind constitutes a mental act, and it is based on these mental events that other actions are put into play. It is okay to reflect from time to time on what has gone through your mind and inquire whether on the whole it has been healthy or unhealthy. This is a form of mental housekeeping.

Daily Practice
Now and then, step out of merely thinking thoughts and reflect on them. A mirror creates an image of whatever passes before it and reveals what it looks like from another perspective. Learn to do that with your own mind by stepping back and gazing on your thoughts rather than “inhabiting” them, as you normally do. This is one way of understanding the practice of mindfulness—becoming aware of what is happening.

Tomorrow: Abstaining from Misbehaving Among Sensual Pleasures
One week from today: Reflecting upon Social Action

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