Monday, September 26, 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 practices mindfulness and full awareness . . . (DN 2)
Reflection
Having established that there is an escape from suffering, based on understanding what causes it in the first place, the teachings go on to lay out a path you can walk to get from here to there, from suffering to the end of suffering. It is an integrated path, involving many interrelated components, but at heart it requires the ability to be mindful and fully aware of all that happens in the realm of lived experience.

Daily Practice
Practice the skill of being mindful in all you do. That is, be aware of what is happening in the moment with an attitude of equanimity, neither attached to nor repelled by anything. Also practice the skill of doing all you do—in body, speech, and mind—with full awareness. That is, be carefully attentive to what you do as you do it. These two practices serve as the right and left steps along the path to the end of suffering.

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


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Via Daily Dharma: Meditation Is an Access Point

 The human body is already and always abiding in the meditative state, the domain of awakening—and we are just trying to gain entry.

Reginald Ray, “Tapping into the Body for Radical Change and Transformation”


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Sunday, September 25, 2022

Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Mind and Abiding in 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 liberated, one is aware: “The mind is not liberated”. . . One is just aware, just mindful: “There is mind.” And one abides not clinging to anything in the world. (MN 10)
Reflection
Consciousness itself is open and empty of defining characteristics. Its function is to reflect like a mirror whatever object presents itself—to simply be aware of it. The mind is bound by the emotions, attitudes, and viewpoints it becomes entangled in, and these bonds change from moment to moment. In meditation one can sometimes distinguish between “just knowing” itself, and the mind’s many other more elaborate co-activities. 

Daily Practice
The mind is not liberated most of the time, meaning it is bound by various habits, influences, assumptions, projections, and other residue accumulated through past activity. Mindfulness of mind is the practice of just observing the mind, however it naturally manifests in experience. Practice simply noticing what is there, without commentary and without elaboration. Sometimes its bound, and sometimes its free.


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)     

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 Daily Dharma: Let Go of Thoughts

 When longing, ambition, and doubt arise, one need not follow. Not following thoughts into habitual patterns is the effort that engages the awakened state in the present moment. 

Douglas Penick, “Exploring What Is”


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Saturday, September 24, 2022

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 factors of tranquility and concentration. (MN 141)
Reflection
Sometime we may find ourselves falling into tranquil and focused states of mind quite naturally, but more often this is a practice that needs to be deliberately cultivated. When we know the value of such states, it is useful to induce them whenever we can. Usually this is just a matter of remembering to do so and then going through certain exercises of focusing on a single object and returning to it consistently when you drift.

Daily Practice
It is worthwhile calling to mind and developing the awakening factors of tranquility and concentration, grouped together here because each entails the other. A focused mind is naturally tranquil, and a tranquil mind is focused. Get in the habit of putting aside some time—at least 20 minutes—whenever you can, devoting it to accessing and sustaining a state of peaceful alertness, quiet concentration, and focused tranquility. It feels good.

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

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Friday, September 23, 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)

Sensations cognizable by the body are of two kinds: things to be cultivated and things not to be cultivated. Such sensations as cause, in one who cultivates them, unhealthy states to increase and healthy states to diminish, such sensations are not to be cultivated. But such sensations as cause, in one who cultivates them, unhealthy states to diminish and healthy states to increase, such sensations are to be cultivated. (MN 114)
Reflection
Sensual pleasures come in many forms, some obvious and overt, some more delicate and suggestive. All have the potential for leading us into misbehavior, which is defined as acting in ways that cause harm or are laced with greed, hatred, and delusion. The pleasures of physical sensations are particularly seductive, and it is conducive to overall health and well-being to be capable of abstaining from misconduct whenever possible. 

Daily Practice
We practice observing physical sensations in formal sitting meditation, when we can remove ourselves somewhat from everyday sights and sounds that can be so distracting. By paying close attention to very subtle sensations, such as those accompanying the inbreath and outbreath, we learn that all sensations are impermanent, thus giving us the ability to avoid misconduct when facing more challenging enticements later.

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

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Via Daily Dharma: Learning from Difficult Emotions

 When you become uncomfortable or frightened, remember that difficult emotions are your most profound teachers.

Ruth King, “Soothing the Hot Coals of Rage”


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Thursday, September 22, 2022

Via Daily Dharma: Enjoy the Task at Hand

 Doing tasks fully and thoroughly can help ground us while also providing a sense of accomplishment and, by extension, an enhanced sense of agency.

Christopher Ives, “Alarming Truths”


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Via Dhamma Wheel | Right Action: Reflecting upon Mental Action

 

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 are doing an action with the mind, reflect on that same mental action thus: “Is this action I am doing with the mind an unhealthy bodily action with painful consequences and painful results?” If, on reflection, you know that it is, then stop doing it; if you know that it is not, then continue. (MN 61)
Reflection
The mind is always in motion, either taking in information from the senses and processing it, or conjuring up thoughts and images, memories and plans, from its own interior reaches. It is valuable to learn how to watch what your mind is doing, for in this way you gain the ability to discern whether your mental actions are healthy or unhealthy and helpful or unhelpful to the agenda of well-being and happiness.

Daily Practice
Practice and develop the skill of metacognition: that is, being aware of what you are thinking as you are thinking it. The same goes for being aware of the entire range of mental activity, including remembering, imagining, and associating one mental object with another. In addition, measure your mental activity in terms of how harmful or beneficial the consequences of your actions are, and adjust your actions as appropriate.

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

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Via White Crane Institute // THE FURIES COLLECTIVE

 

Noteworthy
House at 219 11th St., SE, now on the National Register of Historic Place
1971 -

THE FURIES COLLECTIVE was a short-lived commune of twelve young lesbian separatists in Washington, D.C., in 1971 and 1972. The exact date of its establishment is difficult to ascertain, but it is known that in the Fall of 1971, twelve women moved into 219 11th St., SE, Washington, D.C.  so we make note of it on this first day of Autumn.

The women viewed lesbianism as more political than sexual, and declared heterosexual women to be an obstacle to the world revolution they sought. Their theories are still acknowledged among feminist groups.

The Furies Collective was, along with the Gay Liberation House and the Skyline Collective, among Washington, D.C.'s best known communal living groups in the early 1970s. They were an example of lesbian feminism which emerged during the women's movement of the late 1960s and 1970s.

The twelve women in the collective were aged eighteen to twenty-eight, all feminists, all lesbians, all white, with three children among them. They shared chores and clothes, held some of their money in common, and slept on mattresses on a common floor.

All of the founding members had extensive organizing and activist experience before they started The Furies. In particular, many were members of the women's movement, specifically the DCWLM (D.C. Women's Liberation Movement). The group was modeled after other revolutionary movements such as the Black Panther Party and the Weathermen. In this sense, they aimed to promote a global revolution through the establishment of small radical groups. They wanted to abolish patriarchy, white supremacy and imperialism. They were particularly devoted to developing and exploring feminist theory, especially the way in which sexual identity is socially constructed.

As part of their mission, they started a school to teach women auto and home repair so they would not be dependent on men. Members called for other feminists to create more communes wherein women could nurture their relationships with one another away from male chauvinism. Not only men, but heterosexual women were also seen as impediments to progress.

Most of the members of the collective wrote for their newspaper, The Furies. From January 1972 until mid-1973, the paper was published and distributed nationally. In the first issue in January 1972, contributor Ginny Berson stated her view that: "Sexism is the root of all other oppressions, and Lesbian and woman oppression will not end by smashing capitalism, racism, and imperialism. Lesbianism is not a matter of sexual preference, but rather one of political choice which every woman must make if she is to become woman-identified and thereby end male supremacy."

The Furies received criticism from other feminist publications for using elitist, male-determined standards of language and theory. The criticism included focusing on theory because it was a tool used and created by men which ultimately perpetuates male power. Additionally, critics argued that The Furies publishing the names of authors undermines the collective nature of knowledge in the movement and upholds hierarchical power structures that parallel those in society. The members of the collective included little coverage of this criticism in their publication which some insisted displayed their unwillingness to engage in discussions with other women. This resistance to criticism and devotion to theory above personal experience alienated many women and hindered the Furies' ability to expand their membership in order to achieve their mass movement goals.

The group promoted a model of lesbianism for all members of the women's movement, an alternative identity which combined sexual orientation, gender identity, and radical philosophy. For  member  Charlotte Bunch, to be a lesbian "is to love oneself, woman, in a culture that denigrates and despises women." Berson also stated "Lesbians must become feminists and fight against woman oppression, just as feminists must become Lesbians if they hope to end male supremacy."

According to Rita Mae Brown in Rita Will, the members of the collective were "Rita Mae Brown, Charlotte Bunch, Tasha Byrd [sic], Ginny Berson, Sharon Deevey, Susan Hathaway, Lee Schwin [sic], Helaine Harris, Coletta Reid, Jennifer Woodull [sic], Nancy Myron and Joan E. Biren (J.E.B.)" The names marked "[sic]" are actually Tasha Petersen or Peterson, Lee Schwing, and Jennifer Woodul.

The collective did not last long (1971 - 1972) but its influence was felt beyond the group's end. Theoretical contributions to the women's movement included connecting the enforcement of heterosexuality with women's oppression, understanding sexual orientation as culturally, rather than biologically, constructed, and the legitimacy of lesbian feminism within the women's movement. Future feminist groups across the country cited the importance of the Furies' theoretical developments of feminism to their own organizing efforts. Former members of the collective went on to other organizing and activist positions, especially in media and publishing.

The first two members asked to leave were Joan E. Biren and Sharon Deevey, followed shortly thereafter by Rita Mae Brown. The newsletter survived the disbanding of the collective in the spring of 1972 by about a year. Olivia Records was founded in 1973 by former group members and the Radicalesbians

 

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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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Wednesday, September 21, 2022

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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)

Just see how many people fight! I’ll tell you about the dreadful fear that caused me to shake all over: seeing creatures flopping around, like fish in shallow water, so hostile to one another! Seeing people locked in conflict, I became completely distraught. But then I discerned here a thorn, hard to see, lodged deep in the heart. It’s only when pierced by this thorn that one runs in all directions. So if that thorn is taken out, one does not run and settles down. (Sn 935-939)
Reflection
This poignant passage attributed to the Buddha strikingly depicts the human situation under the effects of craving—like fish desperate to breathe in water that is becoming ever shallower—and the conflict to which that gives rise. It is not that we are evil, only wounded by the thorn of desire and driven to hostility by the pain. If the thorn were removed from our hearts we would all become well and live together in harmony.      

Daily Practice
Look for the thorn in your own heart and pluck it out every time it pierces you. It is not a hard object lodged there since birth that can be removed once and for all. Rather it is a reflex triggered again and again when attachment or aversion or confusion is present. As such, it is a response you can unlearn and remove. Practice replacing craving with equanimity in small ways, gradually gaining the skill of removing the thorn.

Tomorrow: Reflecting upon Mental Action
One week from today: Refraining from Frivolous Speech

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Via Daily Dharma: Mindfulness Is Clear Sight

 Every moment of mindfulness renounces the reflexive, self-protecting response of the mind in favor of clear and balanced understanding.

Sylvia Boorstein, “The First Teachings”


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Via White Crane Institute // Toward A Gay Ecological Perspective: the Gay Experience and Ecology

 

Today's Gay Wisdom
2017 -

In 1992 White Crane #15 looked at The Wild Man, Robert Bly and Gays, and included a spirited debate among Harry Hay, Mark Thompson, and Arthur Evans on the origins of the Faeries. J. Michael Clark issued a call to ecological reflection:

Toward A Gay Ecological Perspective: the Gay Experience and Ecology

One important theme in Gay liberation is the realization that we cannot wait for others to sanction our efforts in theology or spirituality. We must instead find our own prophetic voice and assume our own authority to speak in theology and spirituality. Ultimately, neither Gay men and Lesbians, nor Native Americans, nor the poor, nor any other oppressed people can afford to wait for an external conferral of authority to speak. Moreover, the shared nature of oppression means that as we create our own liberation, so also are we obliged to seek the liberation of other people, and of the Earth itself, from objectification, disvaluation and exploitation.

Gay spirituality and theology, borne out of our experience of oppression, can contribute something unique to ecological reflection. While we would not expect the so called deep ecologists and other straight male writers to include our particular perspective, it is surprising that the majority of feminist writers also do not include Gay/Lesbian oppression as part of their analysis of human and ecological oppression and exploitation. Even when women, African Americans, Native Americans and Third World [sic] peoples and their environments are acknowledged and examined, Gay men and Lesbians are consistently absent and invisible. The extension of rights to Blacks, to women, and in a limited extent to some endangered species and the environment, conveniently passes over certain groups which, therefore, remain disenfranchised — most Native Americans, the poor, the homeless, and Gay men and Lesbians. These groups of people are all too much of the biosphere as well as invisible, even to so-called liberals, and treated as disvalued and disposable.

According to deep ecology, human self-centeredness has led to environmental problems. According to feminism, masculine privilege and social structures have devalued and exploited both women and nature. A Gay perspective would insist that not only are women, nature and the Earth devalued, but our society, with its fear of diversity, disvalues anyone (Gays, Lesbians, Native Americans, the poor and homeless, etc.) and anything (the environment, the Earth) designated as “other.” What we see is not just a devaluing which leads to domination and exploitation, but a disvaluing which strips away all value leading to exclusion, to being disposable, to being acceptable for extinction. This insight is one unique contribution to ecology which Gay people can offer, Gay thinking must move beyond the issues of domination and exploitation to those of disvaluation, exclusion and expendability to radically celebrate diversity and the intrinsic value of all that is, the human, the biospheric, the geospheric. Gay people must work against the disvaluation and exclusion of self and world as disposable, worthless commodities in a society that disdains diversity and eliminates the unnecessary — that which has no utilitarian value.

As Gay men and Lesbians look out on our disposable society of planned obsolescence and throw-away consumerism, we cannot help but be aware of the growing trash heap, the over-burdened landfills, the industrially polluted water and the wastelands of deforestation. We are able to see out society throwing away our Earth, our home, because we are also aware of how often human beings themselves have been treated as disposable and expendable. Historically, African-Americans, Native Americans, the poor and the homeless, the physically and mentally challenged and virtually all Third World [sic] peoples have been treated as either expendable after use (in slavery or minimum wage work) or as totally useless.

In the history of our own community, never has our expendability been so evident as in the rising incidence of anti-Gay violence and in the AIDS health crisis. Our government continues to spend money in the pursuit of protocols and vaccines, while ouor politico-medical system drags its feet in regard to approving treatment protocols or to finding a cure. Gay men, IV-drug users, people of color, and Third World [sic] communities where AIDS rages heterosexually are still devalued and/or disvalued. Our expendability becomes an example of our society’s attitudes toward all the Eart. Hence, our Gay ecological perspective must adamantly oppose any disvaluation and exclusion that leads to dispensing with diversity and disposing of life. Neither Gay men and Lesbians, nor the biosphere, nor the geosphere, nor any of the great diversity which god/dess creates and delights in is expendable.

An ecological perspective will also address our own lives as Gay men and Lesbians. We must be held accountable whenever we accede to or cooperate with the forces of oppression, exploitation and expendability. We must challenge any Gay/Lesbian assimilation which mitigates our diversity. Gor Gay men in particular, we must also examine our socialization as men. We must discern how we as men have been conditioned to accept exploitation, disvaluation and expendability — worthlessness — in our lives. If the typical masculine socialization process of our society works against a compassionate, caring, empathy for nature, spiritual Gay men who escaped that socialization may be able to demonstrate, for all men, a male-embodied love and care for nature.

As we (re)confront the abuses that imperil the environment, we can begin to create a Gay ecology that discloses that our Gay and Lesbian existence is not only a mode of being-in-the-world, but also a way of being-with-the-world, as co-partners in the process of healing and liberation throughout the Earth. Granted, in some respects Gay men and Lesbians, as a larger community, may lag behind other groups in wrestling with ecological issues and environmental causes because our energies are so consumed with dealing with AIDS, homophobia and other forms of oppression. Even with our considerable in-house agenda, which absolutely must not be forsaken, groups such as the various faerie circles and Gays United Against Nuclear Arms have pursued ecological concerns, while individuals have worked within local neighborhood groups on similar issues. Developing a broader, ecological perspective can help us see the connection among all forms of oppression, exploitation and disvaluataion and can facilitate liaisons to confront all of these. Not through co-option, but through cooperation, working together to achieve liberation for all peoples and the Earth itself, will we find out own liberation achieved as well.

Michael Clark is the author of Beyond the Ghetto: Gay Theology in Ecological Perspective, Pilgrim Press 1993


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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 - September 21, 2022 💌

 
 

"Patience is not something you develop out of choice; it’s something you develop because you see nothing else works."

- Ram Dass -