Via Dhamma Wheel | Right Intention: Cultivating Compassion

 

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RIGHT INTENTION Cultivating Compassion 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 compassion, for when you develop meditation on compassion, any cruelty will be abandoned. (MN 62) The near enemy of compassion is ordinary sorrow. (Vm 9.99)

Reflection Just as physical pleasure and pain are natural and inevitable aspects of human experience, the same is true of mental pleasure and pain. Sorrow can be seen as a form of mental pain, and it is natural to feel such pain, for example, with the death of a loved one. Compassion is also accompanied by sorrow, but it is not ordinary sorrow; it is a higher sorrow, raised beyond the personal to the level of a universal emotion. Daily Practice Allow yourself to open to the suffering of another person; there is plenty of opportunity for this these days. See if you can discern a difference between feeling sorry for them and feeling sorrow on account of their pain. See if you can feel the difference between a personal sorrow and a universal sorrow. Practice opening to the suffering of others on this broader, more universal level of experience and meaning. Tomorrow: Refraining from Malicious Speech One week from today: Cultivating Appreciative Joy Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: Your Best

Your Best

The best joyful perseverance is to be able to let go of the endeavor.  Atisha, “Your Best” CLICK HERE TO READ THE FULL ARTICLE

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Via Daily Dharma: Get Intimate with Your Emotions

 

Get Intimate with Your Emotions

There is a kind of joy that sooner or later emerges from such exploration, the joy of simply being present at the heart of whatever we are feeling. Such joy weeps as easily as it celebrates; its loss of face only deepens its presence.  Robert Augustus Masters, “Get Intimate with Your Emotions” CLICK HERE TO READ THE FULL ARTICLE

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Via Dhamma Wheel | Right Mindfulness and Concentration: Establishing Mindfulness of Body and the First Jhāna

 

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RIGHT MINDFULNESS Establishing Mindfulness of Body 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)   Full awareness: when going forward and returning, looking ahead and looking away . . . one is just aware, just mindful: “There is body.” And one abides not clinging to anything in the world. (MN 10)

Reflection Mindfulness involves focusing awareness very precisely on whatever is occurring in the present moment. Its sibling term, full awareness, expands the scope of awareness to encompass the whole sweep of a movement or activity. The two terms work together somewhat like a spotlight and a floodlight to illuminate an activity at the micro level of detail and at the macro level of broader continuity. Daily Practice Cultivate an attitude of full awareness as you go about the ordinary activities of daily life. When you are sipping tea, full awareness takes in the entire motion of lifting the cup, bringing it to the lips, sipping, swallowing, and returning the mug to the table. Many ordinary motions, like “looking ahead and looking away,” can be done every day as a practice of full awareness, complementing rather than replacing mindfulness.  RIGHT CONCENTRATION Approaching and Abiding in the First Phase of Absorption (1st Jhāna) Having abandoned the five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, one enters and abides in the first phase of absorption, which is accompanied by applied thought and sustained thought, with joy and the pleasure born of seclusion. (MN 4) One practices: “I shall breathe in experiencing the mind;” one practices: “I shall breathe out experiencing 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 Origin of Suffering One week from today: Establishing Mindfulness of Feeling and Abiding in the Second Jhāna Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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Via Daily Dharma: The Psychology of Awakening

 

The Psychology of Awakening

Since it is the nature of human beings to live on both the absolute and relative levels, we can never reduce reality to a single dimension. We are not just this relative body-mind organism; we are also absolute being/awareness/presence, which is much larger than our bodily form or personal history. John Welwood, “The Psychology of Awakening” CLICK HERE TO READ THE FULL ARTICLE

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Via Ram Dass - Love Serve Remember Foundation // Words of Wisdom - July 16, 2023 💌 I

 

"Your anger and your inspiration are all inside you. They are just being who they are. Your reaction is your reaction. It is showing you your attachments and aversions."

- Ram Dass -

Via Dhamma Wheel | Right Effort: Restraining Unarisen Unhealthy States

 

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RIGHT EFFORT Restraining Unarisen Unhealthy States Whatever a person frequently thinks about and ponders, that will become the inclination of their mind. If one frequently thinks about and ponders unhealthy states, one has abandoned healthy states to cultivate the unhealthy states, and then one’s mind inclines to unhealthy states. (MN 19) Here a person rouses the will, makes an effort, stirs up energy, exerts the mind, and strives to restrain the arising of unarisen unhealthy mental states. One restrains the arising of the unarisen hindrance of sluggishness. (MN 141)

Reflection Among the five hindrances is the hindrance of sluggishness. More colorfully called “sloth and torpor” in many texts, this is the quality of mind that is lacking energy, is low on enthusiasm, and just generally results in laziness or sleepiness. It is not a moral failing, but it is unhealthy insofar as it obstructs clarity of mind and thereby can contribute to suffering. It helps to make an effort to restrain its arising in the mind whenever possible. Daily Practice The practice of restraining the arising of sluggishness is not about repressing it but about understanding the conditions in which it thrives. You can work to limit those conditions so that sluggishness is not inclined to arise. Cultivate its antidote, energy, by raising physical and mental activity before sluggishness gains a foothold. Knowing it is present as a latent or potential trait helps guard against having it flare up in experience.  Tomorrow: Establishing Mindfulness of Body and Abiding in the First Jhāna One week from today: Abandoning Arisen Unhealthy States Share your thoughts and join the conversation on social media #DhammaWheel Questions? Visit the Dhamma Wheel orientation page.

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