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@sharanam
What are we when there is no one doing anything, no one attaining anything, no place to go? There is no place to go. The whole foundation is already here in each one of us. It is the same in all of us. There is only one foundation, which is presence, wholeness, boundless love."
Toni Packer, from "Effort and Energy" in The Wonder of Presence and the Way of Meditative Inquiry
Toni died yesterday, age 86. Learn more about her here and here.
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The fight for justice for Trayvon has a lot of aspects. On the most immediate level, it’s a fight to prove the guilt of George Zimmerman - the racist vigilante that killed an unarmed black teenager on the night of 26 February, 2013. That means civil lawsuits, a wide-ranging campaign of protests,…
As I understand the bodhisattva vow, personal transformation means little if it is not in the service of liberation of all, and that means dismantling systemic oppression. We have so so much work to do.
I am not as engaged with this little Tumblr as I once was, but I had a reason to search for a post among these today and am feeling really grateful for the dialogue and relationships that have been cultivated here. It's also it's all dhamma's fourth birthday! Thanks for all your support over the years, fine folks.
Candis Mendut and Borobodur
(I've never seen a Buddha seated in a chair before!)
Candi Prambanan
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Is it possible for the rose to say, “I will give my fragrance to the good people who smell me, but I will withhold it from the bad”? Or is it possible for the lamp to say, “I will give my light to the good people in this room, but I will withhold it from the evil people”? Or can a tree say, “I’ll give my shade to the good people who rest under me, but I will withhold it from the bad”? These are images of what love is about.
— Anthony De Mello, SJ, Awareness: The Perils and Opportunities of Reality (1992)
Images of folks: some children, Islamic boarding school students, Buddhist Sunday school students, men in prayer, and a teacher of Krishnamurti vipassana meditation (Hudoyo Hupodio)
I went to Mendut Vihara today and it was incredibly special.
Sayadaw U Jotika on Relationship
Chapter 7: Friendship, Relationship, and Loving-kindness What is the key to people’s hearts? (Understanding.) The most valuable thing in life is relationship (friendship). Life cannot be real if relationships are not real. Relationship is sacred. The best thing I can give you is my friendship. Relationship is the source of the greatest joy and the greatest mental suffering. The quality of our life depends much on the quality of our relationship with people around us. It is nice to have good friends. Life would be so flat without kalyana mittas (noble/spiritual friends). How rare it is to have a friend. Dear friend, I don’t have many friends left. So I value whatever friends I still have. To have a friend is one of the most wonderful experiences in life. To develop a deeper and deeper understanding of oneself and the world is also very wonderful. For me understanding is the most satisfying thing in life. There is no time and space in our friendship. I have made many new friends with whom I can relate to; I don’t expect anything from them: just open-hearted, free-flowing communication. Yes, I also have "deeper cravings for some kind of sincere companion". I want my relationship with you, with him, with my daughters, with my former wife to be a nurturing, nourishing relationship. Relationships with people are not really reliable in most cases. Most relationships are just games. An honest, open, sincere, genuine, non-manipulative, non-domineering relationship, where there is mutual respect and trust, and which does not have unrealistic expectations - is such a relationship possible?
--Sayadaw U Jotika, Snow in Summer (PDF)
I say yes, yes, it's hard, but yes.
(Note: Sayadaw U Jotika was a very close student of Shwe Oo Min Sayadaw, my teacher's teacher ... so all in the family. For more, see influences.)
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Produced by ad agency I&S BBDO, the life-sized poster depicts a human skeleton recreated in colorful flower petals set on an arresting white background.
Though they were not meditators or very religious in their own right, they taught me very fundamental Buddhist principles simply by way of their conduct in everyday life. Like the baby bird, I instinctively followed their glide. By their example, and not by their command, I learned truthfulness, patience, generosity and unconditional love. Throughout my life, they have been unfailing examples of these and other virtues. And as any good Buddhist will profess, these virtues constitute the very foundation of the Buddha’s teaching. Later, when I was in my early twenties, I recall someone asking me how she could convince her young children to become interested in the Dhamma. She seemed keen to uncover what sneaky tactic my parents had employed to manipulate me into going to the temple. I remember suggesting that her best bet would be to, quite simply, be a true example of the Buddha’s teachings herself - to give her children the foundations of virtue and love and then let them find their own wings. I vaguely remember she was not too satisfied with my response. It’s not so easy, after all, to really practice what we preach.
A snippet from a beautiful and broad reflection by a renunciant in the Thai Forest Tradition on gratitude for her parents, for her teacher, for the opportunity to practice, and for the Dhamma itself. Read more here >> Ehipassiko: To Honour the Worthy Ones.
Can we bear to acknowledge the complete interdependence of psyche and culture, while working to differentiate ourselves from identifications with collective norms and ideas?
Helene Shulman Lorenz & Mary Watkins, "Individuation, Seeing-through, and Liberation: Depth Psychology and Colonialism," (PDF) courtesy of brannu.
While the unity of the human race must be championed tirelessly by Interspirituality, we must also leave ample room for the messy complexity, the blood and marrow, that diversity demands.
Rory McEntee and Adam Bucko discussing an "Interspiritual Revolution" which grounds their call for New Monasticism. What do you think of this idea?
Do not hesitate to love and to love deeply. You might be afraid of the pain that deep love can cause. When those you love deeply reject you, leave you, or die, your heart will be broken. But that should not hold you back from loving deeply. The pain that comes from deep love makes your love ever more fruitful. It is like a plough that breaks to ground to allow the seed to take root and grow into a strong plant. Every time you experience the pain of rejection, absence, or death, you are faced with a choice. You can become bitter and decide not to love again, or you can stand straight in your pain and let the soil on which you stand become richer and more able to give life to new seeds. The more you have loved and have allowed yourself to suffer because of your love, the more you will be able to let your heart grow wider and deeper. When your love is truly giving and receiving, those whom you love will not leave your heart even when they depart from you. They will become part of yourself and thus gradually build a community within you. Those you have deeply loved become part of you. The longer you live, there will always be more people to be loved by you and to become part of your inner community. The wider your inner community becomes, the more easily you will recognise your own brothers and sisters in the strangers around you. Those who are alive within you will recognise those who are alive around you. The wider the community of your heart, the wider the community around you. Thus the pain of rejection, absence, and death can become fruitful. Yes, as you love deeply the ground of your heart will be broken more and more, but you will rejoice in the abundance of the fruit it will bear.
Henri J. M. Nouwen, “Love Deeply,” The Inner Voice of Love: A Journey Through Anguish To Freedom (via discourseoflove)
(via Godthings)
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Funny, got a lovely note this morning about having a great Turntable and just assumed dude must have been talking about this one, and not this one. Two different worlds, same (infrequent) curator.
For your reference, my other Tumblr is Silence | Sounds.
Speaking of feedback, I recognize my selections have changed since becoming a PhD student. Has this alienated you? Inspired you? I've noticed less engagement, and specifically a distinct lack of interest in more academic postings and a preference for short (perhaps more popular) Buddhist soundbites. I suppose that's the bane of Tumblr in general, but I must admit I feel a little disillusioned :(
It's hard to be authentic in a consumption-oriented world.
Sulak Sivaraksa on Buddhist Ecumenism
Today I accidentally encountered Sulak Sivaraksa at my school. Was very fortunate not to have missed his talk despite its not being advertised ahead of time!
At the 43:25 mark of the video, he calls on me. I ask the following:
Q: In relation to your comment that it's not okay to just be focusing on inner stability and peace, that we have to radiate it outward--that, from a very traditional, or the common understanding between Theravada and Mahayana in this country, people tend to see the difference between the arhat and the bodhisattva and say that Theravadans don't care about anyone else, they're just concerned with their own salvation or their own awakening, and they aren't concerned with anyone else.
I'm curious if you see your understanding as a traditional Theravadan view or do you feel that it has been influenced by the northern teachings? Could you respond to that? I don't necessarily agree with that distinction, I'm just curious.
A: I think that is the usual Mahayana slander against Theravada. Theravada = small vehicle, which is true. Very small vehicle, small beautiful! To say that Theravada only care for yourself is not possible. Because the Buddha's teaching on anatta is selflessness, not selfishness. And the Buddha teaches, in all schools, that we are interconnected.
In my last exile, I was teaching at Ryukoku University in Kyoto. Before I left there, I had to give one formal lecture. Hundreds of people came to my lecture, interpretation, and they were surprised. Theravada--we thought you only care for yourself, but what you're talking is very similar to us. All schools of Buddhism have something very similar. Different stress, that's all. So, Mahayana is sometimes special. Theravada sometimes special. But if you stress on the wrong thing, it could be wrong. If Theravada says, we are the only authentic [Buddhism], Pali is the sacred language spoken by the Buddha. It's all bullshit. The Buddha never spoke Pali. I think one has to be honest, and we have to learn from Mahayana, Vajrayana, Theravada.
The uniqueness of Thich Nhat Hanh, he's from Vietnam, he understands Mahayana, Chinese, Sanskrit, he also studied Pali. He's from Vietnam [Mahayana country], which is next to Cambodia [Theravada country]. We all have to learn from each other.
