Via Ram Dass / Words of Wisdom

Lighthouses don’t go running all over an island looking for boats to save; they just stand there shining.  

 

- Anne Lamott

GREAT SPIRIT [Nahko bear music video]

Via Sri Prem Baba

Via Daily Dharma / December 8, 2016: Fear of Pain

If we’re afraid of pain and always try to change it to pleasure, we’ll end up even more ignorant than before.

—Upasika Kee Nanayon, "A Glob of Tar"

Via Ram Dass

 

 

As I have explored my own and others' journey towards love, I've encountered different kinds of happiness. There's pleasure, there's happiness, and then there's joy. Addiction, even in the broad sense of just always wanting more of something, gives only pleasure. Pleasure is very earthbound when you're getting it from sensual interaction, and it always has its opposite; also, the need for satisfaction is never ending. Happiness is emotional, and emotions come and go. It may play into the complex of other emotional stuff that we all carry. But there is also spiritual happiness, which gets very close to joy.

As it becomes less personal, spiritual happiness becomes joy. Joy is being part of the One. It's spiritual, the joy-full universe, like trees are joyful. It's bliss, or ananda. It's all those things. The difference is that it comes from the soul.

Via Sri Prem Baba

Via Daily Dharma / December 7, 2016: It Is What It Is

The world is what the world is, and I will work in the best way I can to do the healing I can, to take loving actions.

—Roshi Bernie Glassman, "Working in the Cracks"

Via NY Magazine / The Cut: Every One of Donald Trump’s Cabinet Picks So Far Opposes LGBT Rights

Nikki Haley, Mike Flynn, and Betsy DeVos.Photo: Getty Images

During his acceptance speech at the Republican National Convention, Donald Trump did something unusual: He acknowledged LGBT Americans. Referring to the mass shooting at Pulse nightclub in Orlando, Florida, Trump said, “This time, the terrorist targeted the LGBTQ community … and we’re going to stop it.” He then promised to “protect LGBTQ citizens from the violence and oppression of a hateful foreign ideology.”

Coming from a Republican politician, even an acknowledgment of the LGBT community is pretty novel. But Trump’s promise was to protect LGBT Americans from hateful ideology abroad — he didn’t mention the hatred many regularly experience at home, sometimes due to policies proposed by people with whom he surrounds himself. Because of all his cabinet and cabinet-level picks so far, not one has a history of standing up for LGBT rights.

Jeff Sessions, attorney general

It isn’t just the definition of sexual assault that Alabama senator Jeff Sessions has twisted. As the Huffington Post pointed out when Trump nominated him for the post of attorney general, you can pick almost any LGBT rights issue, and chances are Sessions has voted against it. He supported a constitutional ban on same-sex marriage; voted against adding sexual orientation and gender identity to the definition of hate crimes; and voted against repealing the military’s “don’t ask, don’t tell” policy.

He also co-sponsored a bill that would allow Alabama’s definition of marriage to supersede the federal definition, basically ending same-sex marriage in the state. And he’s co-sponsoring the First Amendment Defense Act, which would let government-funded organizations ignore laws that conflict with their religious beliefs. His score with the Human Rights Campaign is a big, fat zero.

Mike Pompeo, Central Intelligence Agency director

Trump chose Kansas congressman Mike Pompeo to fill the post of CIA director around the same time he tapped Sessions. While serving in congress, Pompeo voted to protect anti-same-sex marriage opinions as free speech and also supported a bill saying a state’s definition of marriage should supersede the federal one. And during a 2014 interview with a Kansas State University radio station, Pompeo elaborated on his opinion of same-sex marriage. “I don’t agree with [same-sex marriage],” he said. “I think marriage ought to continue to be between one man and one woman.” He went on, “I think as you look back at civilization, look back at history, you find the strength of these families having a father and a mother is the ideal condition for childbearing. Doesn’t mean there aren’t great families with single parents, great young men and women raised without either parent. If you’re asking for what is ideal, I think it’s being raised by a man and a woman.”

Betsy DeVos, Education secretary

Betsy DeVos, Trump’s pick for Education secretary, comes from a wealthy Michigan family with a long history of donating to anti-LGBT, pro-GOP causes. According to Politico, DeVos and her husband — Dick DeVos — have “given hundreds of thousands of dollars to Focus on the Family, a conservative Christian group whose founder called the battle against LGBT rights a ‘second civil war.’” DeVos’s late father and her husband’s family were also major donors to the Family Research Council (another conservative Christian group), and they reportedly donated thousands to efforts to block the legalization of same-sex marriage in states like Florida, Michigan, and California. The DeVos family reportedly donated $400,000 to victims of the Orlando shooting, but many pointed out that this pales in comparison to what they’ve spent to oppose LGBT causes.

Tom Price, Health and Human Services secretary

As a state representative for Georgia, Tom Price — Trump’s pick for Health and Human Services secretary —- voted against prohibiting job discrimination based on sexual orientation and in favor of defining marriage in the Constitution as between one man and one woman. He also has a zero rating from the Human Rights Campaign, and pro-LGBT advocates worry that, as secretary of Health, he could take away protections specifically for transgender Americans. Price is in favor of dismantling the Affordable Care Act, which bans sex discrimination — including discrimination against trans people — in health care. That means insurance providers are obligated to cover transition-related care, but with Price at the helm, that’s liable to change.

Price has also criticized protections for transgender students in public schools, saying a “federal restroom policy” is “yet another abuse and overreach of power by the Obama administration, and a clear invasion of privacy.”

Elaine Chao, Transportation secretary

Yesterday, Trump named Elaine Chao to the post of secretary of Transportation. Chao served as secretary of Labor for eight years under George W. Bush, and before that she worked as a deputy secretary of Transportation under Bush Sr. She has no voting record, so it’s tough to pin down where Chao stands on the issue of LGBT rights, but her family provides some clues. She’s married to Senate Majority Leader Mitch McConnell, who led opposition to LGBT rights in the upper house. Chao has campaigned heavily for her husband in the past, so it’s likely she shares at least some of his views on the issue.

Reince Priebus, chief of staff

True, Reince Priebus — Trump’s new chief of staff — doesn’t have a voting record either, but as chairman of the Republican Party, the guy spearheaded one of the most anti-LGBT platforms to date. Among other things, it calls for the repeal of same-sex marriage, gives states the right to choose which bathroom transgender people use, and defends businesses who deny service to LGBT Americans based on their religious beliefs. Priebus has also gone on record saying that being raised by heterosexual parents is the “best scenario” for children. (In fact, studies have shown that children raised by same-sex couples are just as happy and successful as those raised by opposite-sex couples.)

Mike Flynn, White House national security adviser

According to the Human Rights Campaign, retired Army Lieutenant General Michael Flynn has a “history of animus toward LGBT people.” Most recently Flynn, whom Trump has named national security adviser, went on a tirade against “political correctness” in response to the Obama administration’s decision to allow transgender soldiers to serve openly in the military. “My God, war is not about bathrooms,” he said at the Republican National Convention. “War is not about political correctness or words that are meaningless. War is about winning.” Flynn appeared to contradict himself during an interview in July, saying, “On the gay issue, hey, you know what, if people love each other, Jesus, I mean, come on.” It’s unclear how or if his personal views will factor into the way he runs the military.

Nikki Haley, ambassador to the United Nations

South Carolina governor Nikki Haley will serve as the ambassador to the United Nations, and although she drew fire from conservative pundits for referencing “modern families” in her response to Obama’s final State of the Union, she’s not exactly progressive when it comes to LGBT issues. In 2010 she said marriage is between “one man and one woman,” and three years later she backed her state’s ban on same-sex marriage. “The citizens of South Carolina spoke … they spoke something that I, too, believe, which is marriage should be between a man and a woman,” she said at the time. 

“I’m going to stand by the people of this state, stand by the Constitution, I’m going to support it and fight for it every step of the way.”

To read the original and more make the jump here.

The making of Walk With Me

Via Lionsroar: Now Is the Time to Stand Up: Practicing the Dharma in Uncertain Times, Part 2

An ordained tree in Thailand. Photo by Peter Hershey.

After the election of Donald Trump, Lion’s Roar shared a new teaching by Jack Kornfield, called “Practicing the Dharma Uncertain Times.” Now, Jack follows up with second, more action-oriented installment of post-election guidance and encouragement.

As long as a society holds regular and frequent assemblies, meeting in harmony and mutual respect, can they be expected to prosper and not decline.
As long as a society follows the long held traditions of wisdom, and honors its elders, can they be expected to prosper and not decline.
As long as a society protects the wives and daughters and vulnerable among them, can they be expected to prosper and not decline.
As long as a society cares for the shrines and sacred places of the natural world, can they be expected to prosper and not decline.
—Mahaparinirvana Sutta (a text of Buddha’s last teachings)

Whatever your political perspective, now is the season to stand up for what matters. To stand against hate. To stand for respect. To stand for protection of the vulnerable. To care for the natural world.

Do not believe that meditation and contemplation are the fulfillment of the Buddhist Path. Inner peace, freedom and joy develop only when paired with the outer teachings of virtue, respect and mutual care. The foundation of Dharma is relational, built on generosity, virtue and loving-kindness. 

The Path to human happiness and liberation requires Right Intention, intentions that are free from greed, hatred and cruelty; Right Speech, speech that is true and helpful, not harsh, not vain, slanderous nor abusive; and Right Action, actions that are free from causing harm, killing, stealing and sexual exploitation.

In his life, the Buddha intervened to try to stop wars. He counseled kings and ministers, and guided those around him with teachings of peace and respect. In modern times, Maha Ghosananda of Cambodia joined the United Nations peace process and led years of peace walks of loving-kindness through the war zones and killing fields of Cambodia. Thai abbots have taken their robes and ordained the oldest trees as elders of the forest to protect whole ecosystems from logging. Burmese monks and nuns marched in the streets to protect citizens from the harsh military dictatorship. A.T. Ariyaratne in Sri Lanka enlisted hundreds of thousands in a 500-year peace plan. Vietnamese, Chinese and Tibetan monastics have stood up for peace, justice and compassion, even immolating themselves to stop the harmful actions around them.

Gandhi explains, “Those who say spirituality has nothing to do with politics do not know what spirituality really means.”

This is not about red or blue. It is about standing up for the most basic of human principles, for moral action and the prevention of harm. It is embodying Dharma amidst the troubles of the world.

You are not alone. You have generations of ancestors at your back. You have the blessing of interdependence and community. You have the great trees of the forest as steadfast allies. You have the turning of the seasons and the renewal of life as your music. You have the vast sky of emptiness to hold all things graciously.

With peacefulness and mutual respect, our Buddhist communities can become centers of protection and vision.

You have been training for this for a long time. With practice you have learned to quiet the mind and open the heart. You have learned emptiness and interdependence. Now it is time to step forward, bringing your equanimity and courage, wisdom and compassion to the world. The Bodhisattva shows the way to alleviate suffering amidst it all.

As Zen master Thich Nhat Hanh explains, “When the crowded Vietnamese refugee boats met with storms or pirates, if everyone panicked all would be lost. But if even one person on the boat remained calm and centered, it was enough. It showed the way for everyone to survive.”

Since the election, storms of uncertainty and fear have arisen. It is time to collectively stand up, calm and clear. With peacefulness and mutual respect, our Buddhist communities can become centers of protection and vision.

Protection can take many forms. Protection can be providing sanctuary for those in danger. Protection can be skillfully confronting those whose actions would harm the vulnerable among us. Protection can be standing up for the environment. Protection can be becoming an active ally for those targeted by hate and prejudice.

Vision means carrying the lamp of the Dharma. It means standing up for the truth—no matter what:
“Hatred never ceases by hatred, but by love alone is healed.”

“Greed, Hate and Ignorance create suffering. Generosity, Love and Wisdom bring happiness.”
“Mind is the forerunner. Speak and act with a pure mind and happiness will follow.”
“Plant seeds of goodness, and well-being will grow.”

Now a time of change has come.

We must listen deeply, bear witness, honor everyone, and choose our actions wisely and courageously.

Do not worry if the Right Action is not yet clear to you.

Wait in the unknowing with mindfulness and a clear heart.

Soon the right time will come and you will know to stand up.

I will meet you there.

This piece was originally published on SpiritRock.org.

Today in "There is hope for this planet, yet"

Via Sri Prem Baba

Via Daily Dharma / December 6, 2016: Should We Become Monks?

If you are really practicing all the time, then it makes no difference whether you are monk or not. Being a monk is just a way of helping you do that.

—Matthieu Ricard, "Released from All Bounds"

Via Sri Prem Baba

Via Daily Dharma / December 5, 2016: Finding Your Place on the Path

There is humility in the act of pilgrimage, akin to the act of bowing; you’re surrendering your own path to follow where others have gone before. It puts you in place, in that sense, and your intentions in perspective.

—Pico Iyer, "The Long Road to Sitting Still"

Via Ram Dass

 

 

So what do I do? I do my best, but I give up the fruit of the action. If I don't know what's supposed to happen, it's probably better if I don't get to attached to one particular outcome. I listen to hear what my next step should be. I do my acts in the best way I can. And how it comes out...well, that's just how it comes out. Interesting, nothing more. It's a matter of letting go of expectations.

Via Sri Prem Baba

Via Daily Dharma / December 4, 2016: A Clouded Reality

If we indulge the human propensity to understate, exaggerate, and alter facts for whatever comfort or false security a lie might accord us, we forfeit our capacity to see reality clearly, and see only a world of our own invention.

—Lin Jensen, "Right Lying"

Via Sri Preem Baba

Andreas Vollenweider - The Glass Hall

Via Daily Dharma / December 3, 2016: Breaking Habits

Through repeated meditation practice, we can build awareness of our existing mental habits. With awareness, there is space—allowing us to interrupt habitual response patterns and bring intention to our responses, choosing to form a different association. —Wendy Hasenkamp, "Brain Karma"

Via Ticycle: Turkey, Cranberry Sauce, Death

Zen priests and partners Robert Chodo Campbell and Koshin Paley Ellison talk about the importance of having meaningful conversations about what we want out of our life (and death).

 

By Wendy Joan Biddlecombe

Nov 23, 2016

The third Buddhist Contemplative Care Symposium was held at the Garrison Institute earlier this month, bringing together 170 caregivers and healthcare practitioners for the weekend-long event to discuss ways to make sure patients’ wishes are kept in mind as they navigate the dying process.
Tricycle’s web editor, Wendy Joan Biddlecombe, sat down with conference organizers Robert Chodo Campbell and Koshin Paley Ellison, co-founders of the New York Zen Center for Contemplative Care, which offers the only accredited contemplative-based chaplaincy program in the U.S. Their book, Awake at the Bedside: Contemplative Teachings on Palliative and End-of-Life Care, was released by Wisdom Publications in April and is in its third printing.

Here’s what Chodo and Koshin had to say when asked if the holidays are the appropriate time to have the tough conversations about what we want out of our life (and death): 

Koshin: Now is always a good time for meaningful conversations.

Chodo: Death is always present. It doesn’t stop for the holidays. But I wouldn’t necessarily raise the topic over Thanksgiving dinner or Christmas lunch unless there was someone in our presence transitioning toward death. In that case, then I would want everyone in the room to be open to a conversation. Because why would we be sitting around and bullshitting and not talking about what’s in front of us?
So I don’t think it should be barred from the holidays, but it’s also not something I’d put on the menu in particular: turkey, cranberry sauce, death.

Koshin: One of the things that’s particular about this symposium is that we’re gathering together to share the challenges and joys of being with people in their death process. Most of the people here are not clinicians—75 percent of end-of-life care comes from family members and friends. How do we have the meaningful conversations that make our wishes known, and how do we allow ourselves to really be open to these conversations? Have you told everyone you love that you love them? Are there people in your life who are you most grateful to? Who haven’t you told that you love them or are grateful to them? Are there relationships you would like to repair? What are you waiting for? It’s amazing that we don’t often take these risks because of our own nervousness or distractedness.

Chodo: Speaking of the holidays, a great party or after-dinner game would be to have everyone write down the five most important people in their life.
Koshin: And why.

Chodo: And why. Who is the person you could call at three o’clock in the morning if you really needed something? Most of us don’t have five people. We might get one or two.
Koshin: Who would drop everything to show up for you.

Chodo: And that can be quite shocking: “Wow, I need to tend to my relationships. I need to write more, call more.”

Koshin: Those relationships are like the refuge of sangha. We live in a time where isolation is one of the greatest indicators of morbidity and early death.

Chodo: It could be simply looking around the table and thinking, “Yeah, no, yeah, no. Maybe, yeah, no. Yeah, definitely”—those are the people that are important to me in my life.

Koshin: It’s also who you don’t want to be there. Because when we have very little time, seeing certain people can be too complicated, too charged, too traumatic. It’s important to just be able to know who you don’t want to be there and if you want to address that relationship . . . or not. Our practice is to investigate everything.

Read Robert Chodo Campbell’s essay, “Death is Not an Emergency,” from Awake at the Bedside

Via Sri Prem Baba

Via Daily Dharma / December 2, 2016: Learning to Learn

Don’t follow the old masters’ footsteps,
seek what they sought.
To learn about pine trees, go to the pine tree;
to learn of the bamboo, study bamboo.

—Basho, "Basho as Teacher"

Via Bill Maher Fanpage / FB:

Via Daily Dharma / December 1, 2016: Self-Actualization

To study the way of enlightenment is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things.

—Eihei Dogen Zenji, "Actualizing the Fundamental Point"

Via Ram Dass

 

 

Ramakrishna said, "Only two kinds of people can attain to self-knowledge: those whose minds are not encumbered at all with learning - that is to say, not overcrowded with thoughts borrowed from others - and those who, after studying all the scriptures and sciences, have come to realize that they know nothing."

That last part is when the jnana yoga path is really working, because the "know nothing" is the next step in this trip. You learn and you learn and you learn until you realize that with all you've learned, you don't know anything - and that's the route through. You use your intellectual models to get you going - they're really helpful for that - but you don't cling to the models; you keep letting go of them, letting go of the intellectual structures. Otherwise they get in your way.

Via Sri Prem Baba

Via Daily Dharma / November 30, 2016: The Mind’s Potential

The mind has the capacity for great things; it is not meant to behave in petty ways.

—Huineng, "Prajna"

Via Lionsroar: Among the Bodhisattvas at Standing Rock

Lion’s Roar spoke with Wendy Egyoku Nakao, abbot of the Zen Center of Los Angeles, about her work to thwart the Dakota Access Pipeline, in order to – as the Standing Rock Sioux Tribe and their allies have put it – “protect our water, our sacred places, and all living beings.” Following news of use of increased force against protestors at Standing Rock, her message is particularly urgent.

Thanks for talking to Lion’s Roar, Egyoku. I understand that you’ve been to Standing Rock not once, but twice. How long have you been involved, and how did that come to be?
Wendy Egyoku Nakao: In the summer of 2014, the Zen Peacemakers held a Native American Bearing Witness Retreat (NABW) in the Black Hills of South Dakota. It was held in a meadow in Santee Sioux land. During this retreat, several Native American Elders, mostly Lakota, spoke to us about their history and current situation. They asked us to listen to their stories and to participate in their ceremonies if we’re invited into them. There is a great suspicion of non-native peoples due to the genocide and breaking of all treaties by the U.S. government.

I have attended the Bearing Witness retreats at Auschwitz-Berkinau, which have been happening for twenty-one years now, and Rwanda for the twentieth anniversary of their genocide. The NABW was a first attempt to bear witness to the genocide in our own country. The effects of this retreat continue to resonate in many ways: a small retreat was held in the Cheyenne River reservations this summer, a Dakota Native American Bearing Witness is being held in Minnesota this month, winter clothing has been sent to Pine Ridge reservation, and visits to Standing Rock are ongoing.

I go to the Oceti Sakowin (OS) encampment to support a Native American friend who has her own camp within OS, to and to bear witness to their stand and the birthing and emergence of a new Native American nation. I have a deep resonance with the Native peoples and a vow to address the hard-wired instincts we seem to have to destroy the first peoples of this land. I also find that Native American spirituality is deeply resonant with the earth and, as a Zen Buddhist, I have come to live my life from a place of deep listening and ceremony/prayer.

Also, living at the Zen Center of Los Angeles, I have always been keenly aware of the people who lived here before us — the Tongva and Chumash tribes — and the need to honor them and their ancestors. These are people who were savagely enslaved and decimated to make room for the settlers.

Could you say more about how being in L.A. has honed that keen awareness?
I have always felt a unique “sense of place” in the city of Los Angeles. The little Zen mountain of ZCLA is a power spot; one can certainly feel the energy of the place just walking in. The roots of spiritual energy go deep. We are on sacred land of people going back thousands of years. I feel that the energy and voices of the Native Americans from all those generations past are continually speaking to us when we listen to the sense of this place.

What would you most like Lion’s Roar and Buddhadharma’s readers to know about the DAPL situation?
We need to understand that the Native American call to stand against the DAPL and to protect the water has had the effect of unifying the Native American tribes for the first time in recent memory. In addition, indigenous peoples throughout the world, and non-native allies, are being drawn to the energetic vortex of these encampments to offer support. The encampments are providing the context for inter-tribal healing, reclaiming of their cultural practices, renewing their ceremonies and prayer as a way of life and protest, and forging a viable identity as Native Americans. Essentially, the Native peoples are “decolonizing” by standing against their genocide and letting corporations and governments know that they have every right to exist and live on their land.

On your second trip to Standing Rock, you attended in your capacity as a priest, along with other clergy. What can you tell us about that gathering and the common ground that was (or was not) found there?
Rev. John Floberg, who has had twenty-five years of relationship with the Standing Rock Sioux through the Episcopal Church in North Dakota, issued a call for clergy to come “Stand with Standing Rock.” He’d hoped for 100, but in the end, over 500 clergy representing some fifteen denominations attended. The unifying factor was to stand with Standing Rock against the DAPL and for the protection of the water for all. I spotted at least seven Buddhist clergy there.

Rev. John laid out the agreement of the participants: Prayerful. Peaceful. Nonviolent. Lawful. We were asked not to engage in any violence and to treat law enforcement with respect. We were free to express our faith through our dress and speeches and to stand in solidarity with the Standing Rock Sioux nation.

One of the most important moments was the repudiation of the 15^th-century Doctrine of Discovery by eight Christian Churches on the morning of the gathering. This doctrine, issued through Papal Bulls which are still on the books of the Catholic Church, sanctioned the domination and destruction of indigenous peoples by explorers and missionaries in the interests of the spreading of Christianity. The effects of this colonizing document reverberate in the world today through our laws and basic attitudes of racism. (In 2014 at the Zen Peacemaker retreat, Steve Newcomb, a Native American lawyer who has dedicated his life to having this document renounced, taught us about its pernicious effects.)

The ceremony for renouncing the document began with representatives from eight Christian churches, which had already repudiated the document, each taking turns reading a statement of renunciation in front of Tribal Elders. Then copies of the document were given to each Elder and subsequently burned. All clergy and people at the camp in attendance were witnesses, with Rev. Floberg stating that “We [the Protestant churches represented] were wrong” about the document. Very powerful.

Following the ceremony, each clergy member was smudged with sage and then joined a procession to the bridge where a violent confrontation between militarized police and unarmed Native Americans had taken place a week prior. The burned-out remains of trucks and tires littered the bridge. On the other side, were manned army tanks and sound cannons.

The gathering at the bridge was marked by short speeches by various clergy, and the singing of hymns. Police helicopters are in constant surveillance there, so it was hard to hear many of the speakers. Among the most moving speakers to me were an African American woman pastor and a Muslim American woman, who each spoke of how the doctrine of discovery has affected their people. Roshi Joe Bobrow said a few words at the gathering and led the crowd in a few lines of “Kwan Um Bosa.”

The day prior to the gathering, Rev. John had crossed the bridge, approached the police in tanks, and asked to speak with them. He told them about the upcoming clergy gathering and also explained the doctrine of discovery, which he told them was the reason the militarized units were on the bridge and the Native Americans were asking to be respected and heard.

After the gathering was over, several Christian clergy went to the capital of Bismarck with the intention of performing civil disobedience on behalf of stopping the pipeline. I think about 14 were arrested.

Are you heartened that President Obama is considering rerouting the DAPL?

No, because the violence continues with militarized police becoming more aggressive against unarmed protectors acting in prayer and ceremony, and pipeline construction continues night and day. President Obama needs to act now to stop the pipeline because the president-elect will likely not be so inclined.

I think we are heading for more confrontation in the days ahead. The First Nation peoples are taking a ceremonial and prayerful stand for healing from historical trauma and declaring their right to live on this earth. The DAPL folks have continued their actions, with the support of the Morton County law enforcement, regardless of injunctions, and are poised to go under the Missouri River. The mainstream media all but ignores what is happening. The current POTUS has been weak on the issue; the future POTUS is invested in Energy Transfer Partners. I encourage everyone to Stand with Standing Rock and protect the Water. Water is Life.

For more information about Standing Rock / DAPL, visit http://standingrock.org/

Via Lionsroar: A New Look at the Heart Sutra, from Thich Nhat Hanh and Norman Fischer

Photo by Chris Ensey.

Zen teacher Norman Fischer looks at the famed Heart Sutra and explains why compassion and emptiness go hand in hand. Plus, Thich Nhat Hanh offers his new translation of the Heart Sutra, which teaches the transcendent wisdom that frees us from fear, wrong perceptions, and suffering.

The key term in Buddhism’s Heart Sutra is the Sanskrit word shunyata, usually translated into English as “emptiness.” As the sutra says in its opening lines, “All dharmas [things, phenomena] are empty.” Eyes, ears, noses, tongues, bodies, minds: all external objects—and all Buddhist teachings—are empty.

The word “emptiness” is a fair translation of shunyata, but it has the drawback of sounding negative, even despairing. The emptiness of the Heart Sutra is something else entirely. It’s good news of joyful freedom and liberation. Commentators to the sutra often ask the question, “Empty of what?” and answer, “Empty of separate self, empty of weightiness, empty of burden, empty of boundary.”

The Chinese, searching for a word that might translate shunyata, used the character for “sky.” All dharmas are empty like the sky—blue, beautiful, expansive, and always ready to receive a bird, a wind, a cloud, the sun, the moon, or an airplane. The emptiness of the Heart Sutra isn’t the emptiness of despair; it’s the emptiness of all limitation and boundary. It is open, released.

When I am bound inside my own skin and others are bound inside theirs, I have to defend and protect myself from them. And when I do place myself among them, I must do it carefully, which is hard work, because I am often hurt, opposed, and thwarted by others. But when there’s openness, no boundary between myself and others—when it turns out that I literally am others and others literally are me—then love and connection is easy and natural.

This is why the emptiness teaching of the Heart Sutra, which seems to be rather philosophical and dour, is the necessary basis for compassion. Emptiness and compassion go hand in hand. Compassion as transaction—me over here, being compassionate to you over there—is simply too clunky and difficult. If I am going to be responsible to receive your suffering and do something about it, and if I am going to make this kind of compassion the cornerstone of my religious life, I will soon be exhausted. But if I see the boundarylessness of me and you, and recognize that my suffering and your suffering are one suffering, and that that suffering is empty of any separation, weightiness, or ultimate tragedy, then I can do it. I can be boundlessly compassionate and loving, without limit. To be sure, living this teaching takes time and effort, and maybe we never entirely arrive at it. But it’s a joyful, heartfelt path worth treading.

In Mahayana Buddhism, compassion is often discussed in terms of absolute and relative compassion. Absolute compassion is compassion in the light of emptiness: all beings are empty; all beings are, by virtue of their empty nature, already liberated and pure. As the sutra says, suffering is empty, and relief from suffering is also empty.
 
But this would be one-sided and distorted. Relative compassion—human warmth and practical emotional support—completes the picture. Absolute compassion makes it possible for us to sustain, joyfully, the endless work of supporting and helping; relative compassion grounds our broad view of life’s empty nature in heart connection and engagement. Either view by itself would be impossible, but both together make for a wonderfully connected and sustainable life.

The Insight That Brings Us to the Other Shore

The insight of prajñaparamita, the perfection of wisdom as taught in the Heart Sutra, is the ultimate truth, transcending of all conventional truths. It is the highest vision of the Buddha.
Prajñaparamita is the liberating insight that helps us to overcome all pairs of opposites, such as birth and death, being and non-being, defilement and immaculacy, increasing and decreasing, subject and object, and so on. All phenomena are products of dependent arising: that is the main point of the prajñaparamita teaching. This helps us to get in touch with the true nature of no birth/no death, no being/no non-being, etc., which is the true nature of all phenomena.
This is a state of coolness, peace, and non-fear that can be experienced in this very life, in your own body and in your own five skandhas. It is nirvana. As it is said in a very beautiful sentence in the nirvana chapter of the Chinese Dharmapada, “Just as the birds enjoy the sky, and the deer enjoy the meadow, so do the wise enjoy dwelling in nirvana.”—Thich Nhat Hanh

Avalokiteshvara
while practicing deeply with
the Insight that Brings Us to the Other Shore,
suddenly discovered that
all of the five Skandhas are equally empty,
and with this realization
he overcame all Ill-being.
“Listen Sariputra,
this Body itself is Emptiness
and Emptiness itself is this Body.
This Body is not other than Emptiness
and Emptiness is not other than this Body.
The same is true of Feelings,
Perceptions, Mental Formations,
and Consciousness.
“Listen Sariputra,
all phenomena bear the mark of Emptinesss;
their true nature is the nature of
no Birth no Death,
no Being no Non-being,
no Defilement no Immaculacy,
no Increasing no Decreasing.
“That is why in Emptiness,
Body, Feelings, Perceptions,
Mental Formations and Consciousness
are not separate self entities.
“The Eighteen Realms of Phenomena
which are the six Sense Organs,
the six Sense Objects,
and the six Consciousnesses
are also not separate self entities.
“The Twelve Links of Interdependent Arising
and their Extinction
are also not separate self entities.
“Ill-being, the Causes of Ill-being,
the End of Ill-being, the Path,
insight and attainment,
are also not separate self entities.
“Whoever can see this
no longer needs anything to attain.
“Bodhisattvas who practice
the Insight that Brings Us to the Other Shore
see no more obstacles in their mind,
and because there
are no more obstacles in their mind,
they can overcome all fear,
destroy all wrong perceptions
and realize Perfect Nirvana.
“All Buddhas in the past, present, and future
by practicing
the Insight that Brings Us to the Other Shore
are all capable of attaining
Authentic and Perfect Enlightenment.
“Therefore Sariputra,
it should be known that
the Insight that Brings Us to the Other Shore
is a Great Mantra,
the most illuminating mantra,
the highest mantra,
a mantra beyond compare,
the True Wisdom that has the power
to put an end to all kinds of suffering.
Therefore let us proclaim
a mantra to praise
the Insight that Brings Us to the Other Shore.
“Gate, Gate, Paragate, Parasamgate, Bodhi Svaha! Gate, Gate, Paragate, Parasamgate, Bodhi Svaha! Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!”

Thich Nhat Hanh translates the Heart Sutra‘s closing Sankrit mantra as: Gone, gone, gone all the way over, everyone gone to the other shore. Enlightenment!

Image: “I have arrived I am home” calligraphy by Thich Nhat Hanh, available in the Lion’s Roar Store.

Via Sri Prem Baba

Via Daily Dharma / November 29, 2016: Act on Your Compassion

Compassion, as Confucius said, is not something that’s quantifiable. Unless you do it, you don’t know what it is.

—Karen Armstrong, "Compassion Restored"

Via God / FB: SMITE!

Via JMG: Associated Press Issues Reporter Guidelines For Using The Term “Alt-Right”: They’re Really Just Racist Nazis

 

November 28, 2016 Extremists, Media, Racism

Politico reports:

In a memo to reporters writing about the “alt-right,” John Daniszewski, vice president for Standards at the Associated Press, cautioned journalists to be specific and deliberate when writing about a label that many say is just a euphemism for white nationalism.

“Avoid using the term generically and without definition, however, because it is not well known and the term may exist primarily as a public-relations device to make its supporters’ actual beliefs less clear and more acceptable to a broader audience,” Daniszewski wrote. “In the past we have called such beliefs racist, neo-Nazi or white supremacist.”

Daniszewski said that when writing about extreme groups, journalists should be as specific as possible. “We should not limit ourselves to letting such groups define themselves, and instead should report their actions, associations, history and positions to reveal their actual beliefs and philosophy, as well as how others see them,” he wrote.

 Read the original and more here on JMG

Homosexuality: It's about survival - not sex | James O'Keefe | TEDxTallaght

Via Daily Dharma / November 28, 2016: Qualities of a Good Teacher

A good teacher who embodies lovingkindness, compassion, sympathetic joy, and equanimity will surely operate with his or her students in a generous spirit of deep listening and selfless action, and will be open to feedback, willing to challenge the status quo.

—Daniel Clarkson Fisher, "The Teacher Racket"

Via FB:(copied and pasted verbatim) important read.

Yale historian and Holocaust expert Timothy Snyder wrote: "Americans are no wiser than the Europeans who saw democracy yield to fascism, Nazism, or communism. Our one advantage is that we might learn from their experience. Now is a good time to do so." Snyder's a member of the Council on Foreign Relations (which includes former Secretaries of State), and consults on political situations around the globe. He says, "Here are twenty lessons from the twentieth century, adapted to the circumstances of today.

1. Do not obey in advance. Much of the power of authoritarianism is freely given. In times like these, individuals think ahead about what a more repressive government will want, and then start to do it without being asked. You've already done this, haven't you? Stop. Anticipatory obedience teaches authorities what is possible and accelerates unfreedom.

2. Defend an institution. Follow the courts or the media, or a court or a newspaper. Do not speak of "our institutions" unless you are making them yours by acting on their behalf. Institutions don't protect themselves. They go down like dominoes unless each is defended from the beginning.

3. Recall professional ethics. When the leaders of state set a negative example, professional commitments to just practice become much more important. It is hard to break a rule-of-law state without lawyers, and it is hard to have show trials without judges.

4. When listening to politicians, distinguish certain words. Look out for the expansive use of "terrorism" and "extremism." Be alive to the fatal notions of "exception" and "emergency." Be angry about the treacherous use of patriotic vocabulary.

5. Be calm when the unthinkable arrives. When the terrorist attack comes, remember that all authoritarians at all times either await or plan such events in order to consolidate power. Think of the Reichstag fire. The sudden disaster that requires the end of the balance of power, the end of opposition parties, and so on, is the oldest trick in the Hitlerian book. Don't fall for it.

6. Be kind to our language. Avoid pronouncing the phrases everyone else does. Think up your own way of speaking, even if only to convey that thing you think everyone is saying. (Don't use the internet before bed. Charge your gadgets away from your bedroom, and read.) What to read? Perhaps "The Power of the Powerless" by Václav Havel, 1984 by George Orwell, The Captive Mind by Czesław Milosz, The Rebel by Albert Camus, The Origins of Totalitarianism by Hannah Arendt, or Nothing is True and Everything is Possible by Peter Pomerantsev.

7. Stand out. Someone has to. It is easy, in words and deeds, to follow along. It can feel strange to do or say something different. But without that unease, there is no freedom. And the moment you set an example, the spell of the status quo is broken, and others will follow.

8. Believe in truth. To abandon facts is to abandon freedom. If nothing is true, then no one can criticize power, because there is no basis upon which to do so. If nothing is true, then all is spectacle. The biggest wallet pays for the most blinding lights.

9. Investigate. Figure things out for yourself. Spend more time with long articles. Subsidize investigative journalism by subscribing to print media. Realize that some of what is on your screen is there to harm you. Bookmark PropOrNot or other sites that investigate foreign propaganda pushes.

10. Practice corporeal politics. Power wants your body softening in your chair and your emotions dissipating on the screen. Get outside. Put your body in unfamiliar places with unfamiliar people. Make new friends and march with them.

11. Make eye contact and small talk. This is not just polite. It is a way to stay in touch with your surroundings, break down unnecessary social barriers, and come to understand whom you should and should not trust. If we enter a culture of denunciation, you will want to know the psychological landscape of your daily life.

12. Take responsibility for the face of the world. Notice the swastikas and the other signs of hate. Do not look away and do not get used to them. Remove them yourself and set an example for others to do so.

13. Hinder the one-party state. The parties that took over states were once something else. They exploited a historical moment to make political life impossible for their rivals. Vote in local and state elections while you can.

14. Give regularly to good causes, if you can. Pick a charity and set up autopay. Then you will know that you have made a free choice that is supporting civil society helping others doing something good.

15. Establish a private life. Nastier rulers will use what they know about you to push you around. Scrub your computer of malware. Remember that email is skywriting. Consider using alternative forms of the internet, or simply using it less. Have personal exchanges in person. For the same reason, resolve any legal trouble. Authoritarianism works as a blackmail state, looking for the hook on which to hang you. Try not to have too many hooks.

16. Learn from others in other countries. Keep up your friendships abroad, or make new friends abroad. The present difficulties here are an element of a general trend. And no country is going to find a solution by itself. Make sure you and your family have passports.

17. Watch out for the paramilitaries. When the men with guns who have always claimed to be against the system start wearing uniforms and marching around with torches and pictures of a Leader, the end is nigh. When the pro-Leader paramilitary and the official police and military intermingle, the game is over.

18. Be reflective if you must be armed. If you carry a weapon in public service, God bless you and keep you. But know that evils of the past involved policemen and soldiers finding themselves, one day, doing irregular things. Be ready to say no. (If you do not know what this means, contact the United States Holocaust Memorial Museum and ask about training in professional ethics.)

19. Be as courageous as you can. If none of us is prepared to die for freedom, then all of us will die in unfreedom.

20. Be a patriot. The incoming president is not. Set a good example of what America means for the generations to come. They will need it."

ETA: Feel free to share, but please copy+ paste into your own status or else it will not be viewable to all of your friends.

The root of fear is the feeling of separateness that can exist here, within oneself. The root of the fear is within the model one has of oneself. That’s where fear starts. Once that feeling of separation exists, then you process everything from either inside or outside in terms of that model. It then keeps reinforcing the feeling of vulnerability, because there are incredibly powerful forces moving both inside and outside of you. The transformative process of spiritual work is reawakening to the innocence of going behind that model of separation that one has, that cuts you off, that made you a tiny little fragile somebody. A lot of the power comes from a freeing of our own fragility.