Darren Littlejohn's Blog, page 2
October 1, 2012
What's Wrong With Right?
These days, it's important to look more closely at things like food labels for our health. Isn't it equally important to look at our views on who and what is right?
September 30, 2012
Addiction and Impermanence
The problem with the addicted state and our fixation on it is that we refuse to accept that it is not real, not permanent and not what we have convinced ourselves that it is. However, as anyone who has lived through teenage heartbreak knows, this too does indeed pass. But there’s knowing it on a mental level, where we tell ourselves that we understand the concept of impermanence, and there’s a deep, experiential knowing of this Buddhist principle, where we feel it at the core, at the root, at inception. That’s where delusion dissolves and we begin to break free. My Zen teacher used to say, “A little crack opens up..and the light comes in. That’s the beginning.” But the beginning of what?
September 7, 2012
Robina
Maitripa College, Portland OR September, 2012
August 20, 2012
12-Step Buddhist Coffee Mugs are IN!
July 27, 2012
Meditation for Headaches and Other Sufferings
All medicine gurus, Buddhas and blue-bodies light healers be Present, here and now where you are needed. I call upon your promise to help suffering beings like me. Bless me with your healing light. At least allow me the wisdom and presence to bear this pain without making it worse. Help me see the true condition of my spiritual being, beyond physical limitations. Be with me here, now. I need you.
July 25, 2012
Buddha in the Bedroom: Why Meditators Are Better Lovers
I'm Buddhist and have great sex. I've also been in recovery for nearly 15 years. Buddhism is a sexy topic these days. But do real Buddhists have sex? Aren't Buddhists supposed to be beyond things like desire?
Many people still see Buddhists only as robe-wearing monastics who have given up worldly things like sex, drugs and rock 'n' roll. But there are different kinds of Buddhists. Some are celibate renunciates like the Dalai Lama. When asked on a recent TV interview if he ever thought about women, he said he doesn't because he's a monk, though occasionally he does notice a beautiful woman. As a monk, the Dalai Lama has taken vows that prohibit sex, partly because it can lead to attachment which is a distraction from the spiritual path. But other kinds of Buddhists are young, single and sexually active. Some are married. And some are "wild yogis" who don't even look like Buddhists.
Sex can be unethical for those who've taken a vow of celibacy or who some who have sex addiction issues. I have taken lay vows (no pun intended), one of which is not to engage in sexual misconduct. What's misconduct? It's hard to say. There are no universal rules. For me, misconduct is behavior that goes against my own ethics. But ethics can change, like everything else. Buddhists call this impermanence. Is that an excuse for bad behavior? No. If we lower the moral bar to justify selfish behavior, that's a compromise in integrity. If circumstances change, so then can the rules. If we realize, for example, that monogamy isn't an ideal that works for us, then our ethics can change. Then certain behaviors that might once have been considered misconduct become normal behavior. This level of self-awareness takes time and a mindful approach to develop. At first, we might trick ourselves into all sorts of justifications. If we're on a spiritual path and keep good counsel we can develop the skill of adapting to such change, rather than holding on to rigid, outdated ideals.
Desire for anything, sex included, is not inherently bad, in my view. Some Buddhists learn not to succumb to certain desires as part of the spiritual path, even without specific vows. If they fail, sometimes they practice various forms of confession or purification which can quite extreme. I've heard stories of monks in monasteries who have been whipped naked, in front of the abbot. Sounds kinky, right? Maybe a little repression going on there. Recovering addicts must also be careful, but for us, failure to manage attachment can mean death. A man who was a part of our 12-Step Buddhist group as well as a regular 12-Stepper was recently found dead with a crack pipe in his pocket. This incident wasn't sex related to my knowledge. The point is that for addicts, desire can become full blown addiction and can lead to the worst of consequences when not managed diligently with a comprehensive, multi-faceted recovery program.
As an addict in recovery, any behavior that causes harm to myself or others is likely to directly or indirectly lead to relapse. But we have to do our own work to discover what actions to avoid. For some, polyamory is not OK. But sex workers, dancers, prostitutes or porn\webcam stars who get sober don't always change their line of work or everything in their lifestyle -- at least not right away. In 12-Step recovery, we don't decide what an individual's sex conduct should be. It's up to each person to "shape a sane and sound ideal" based on the process of working the 12 Steps. One's sponsor (according to the traditions of most 12-step programs, a sponsor is only for helping one learn the 12 steps) doesn't get to tell us who to date or when to have sex. Some may take their roles too seriously and become controlling in this way, but it's not part of the program.
As 12-Steppers, Buddhists, 12-Step Buddhists -- those of us who practice both -- do we renounce all desire? No. It's part of life and isn't likely to evaporate just because we meditate. But we do need to be careful about attachment. Sex, like food, is a regular part of normal life for healthy people. Sometimes we desire sex. That's normal. But some feel that we need sex to be OK. If we're using sex compulsively or when it goes against or own ideals, we may need to take a step back and address the issue honestly.
We can be rigorous in our practice, whichever form it takes, depending on our circumstances. A sex addict will have a different situation than someone with a mere high sex drive. For the sex addict, it may make sense to follow the three-second rule: not to look at stimulating people for more than three seconds. They may also follow guidelines about levels of behavior that let them know they're in serious danger of sexual relapse. Staring for more than three seconds may move a sex addict from outer circle, somewhat normal desire, to inner circle, more dangerous desire. The next level is considered relapse into addictive patterns. Most sex addicts that I've met are not trying to kill sexual desire for life. There are differences between practicing Dharma\recovery and shutting ourselves off from natural desires. Again, different ethics for different people and situations. Whether we're addicted or Buddhist or neither, we can use mindfulness practices from Buddhism to decrease attachment and increase fun times.
Practice: The paramita (perfection) of generosity can be a great way for counteracting an over abundant desire and creating a loving, safe space for sex. We can apply it for ourselves and for others. For each, we first mindfully consider our intention and then consciously apply an action in accordance with our principle, in this case, generosity.
Practice for Self
Meditation on intention: For yourself, begin with a silent meditation for at least 10-15 minutes. As the meditation period comes to a close, try to cultivate the intention to be more generous to yourself. In the quiet space of mindfulness, think about it a little. Give yourself permission. You may have to get over any hang up about being selfish; remember, you deserve to be generous to yourself. The practice will allow you to be less selfish with your partner(s). Ask yourself how it would be to practice generosity for yourself in your sex life. Gently consider the possibilities of what it might look like. Perhaps you will indulge a fetish, read an erotic novel or purchase something at a shop to enhance your own experience. Allow yourself the experience of desire. We're not talking compulsion here but more acknowledgment of healthy desire. By using mindfulness we can be more aware when desire moves into attachment. Just explore the feelings and allow yourself some healthy desire.
Action: Take yourself out, or in, on a sexual generosity date. Apply something from your intention meditation that you feel comfortable taking action on. Use common sense, be mindful and consult your support group if necessary.
Practice for Others
Meditation on intention: Use this awareness from your practice with yourself going in to the practice for your partner. While this is written as a couple's practice, it can be done alone, without your partner's knowledge. It will still have an effect. Either way, the practice should be done at first outside the bedroom or other sexual context. Give it space to work.
First, create an atmosphere conducive to meditation and relaxation. Use candles, aromatherapy sprays, incense and a special seating arrangement. Then, sit in silent meditation with your partner for 10-15 minutes. Perhaps practice meditation together many times before moving on to the next exercise! The practice of mindfulness alone will enhance your awareness and sensitivity. After meditation, each person can write out their intentions or aspiration for practicing generosity with their partner. The inspiration can come from internal exploration, or a conversation. Consider the following types of questions, or make up your own. What would you give? It could be time doing their favorite activity or listening to their needs, validation of some of their feelings, a massage or a special thing they like done for them. It doesn't have to be directly sexual. It could be a foot rub or washing their hair (or their car!). Maybe they would like to have you role play a fantasy figure of some sort. Be creative, ask questions. Listen actively to the answers: keep eye contact, nod as your partner speaks, tell them that you respect their feelings. Take your time to explore, not exploit, their desire and your intention to bring it alive a little.
Action: Take the awareness that you've cultivated in your intention and action for generosity for yourself and the intention of generosity for your partner into the bedroom. Be playful. Let go of expectations. Try to forget and release any and all inhibitions. Let this practice work, or perhaps let it fail. It may take a few tries, especially if you or your partner is new to meditation. The effort will increase intimacy. Intimacy increases pleasure. Remember not to get attached! Let things come, let them go. It's all good.
We'll be working with the Six Perfections -- Generosity, Discipline, Patience, Diligence, Meditative Concentration and Wisdom -- on the 12-Step Buddhist Summer 2012 Retreat Aug. 26-28 at Breitenbush Hot Springs. For information and to register, see 12-Step Buddhist Summer Retreat 2012-Perfecting Maintenance: The Six Perfections and the 12 Steps.
Many people still see Buddhists only as robe-wearing monastics who have given up worldly things like sex, drugs and rock 'n' roll. But there are different kinds of Buddhists. Some are celibate renunciates like the Dalai Lama. When asked on a recent TV interview if he ever thought about women, he said he doesn't because he's a monk, though occasionally he does notice a beautiful woman. As a monk, the Dalai Lama has taken vows that prohibit sex, partly because it can lead to attachment which is a distraction from the spiritual path. But other kinds of Buddhists are young, single and sexually active. Some are married. And some are "wild yogis" who don't even look like Buddhists.
Sex can be unethical for those who've taken a vow of celibacy or who some who have sex addiction issues. I have taken lay vows (no pun intended), one of which is not to engage in sexual misconduct. What's misconduct? It's hard to say. There are no universal rules. For me, misconduct is behavior that goes against my own ethics. But ethics can change, like everything else. Buddhists call this impermanence. Is that an excuse for bad behavior? No. If we lower the moral bar to justify selfish behavior, that's a compromise in integrity. If circumstances change, so then can the rules. If we realize, for example, that monogamy isn't an ideal that works for us, then our ethics can change. Then certain behaviors that might once have been considered misconduct become normal behavior. This level of self-awareness takes time and a mindful approach to develop. At first, we might trick ourselves into all sorts of justifications. If we're on a spiritual path and keep good counsel we can develop the skill of adapting to such change, rather than holding on to rigid, outdated ideals.
Desire for anything, sex included, is not inherently bad, in my view. Some Buddhists learn not to succumb to certain desires as part of the spiritual path, even without specific vows. If they fail, sometimes they practice various forms of confession or purification which can quite extreme. I've heard stories of monks in monasteries who have been whipped naked, in front of the abbot. Sounds kinky, right? Maybe a little repression going on there. Recovering addicts must also be careful, but for us, failure to manage attachment can mean death. A man who was a part of our 12-Step Buddhist group as well as a regular 12-Stepper was recently found dead with a crack pipe in his pocket. This incident wasn't sex related to my knowledge. The point is that for addicts, desire can become full blown addiction and can lead to the worst of consequences when not managed diligently with a comprehensive, multi-faceted recovery program.
As an addict in recovery, any behavior that causes harm to myself or others is likely to directly or indirectly lead to relapse. But we have to do our own work to discover what actions to avoid. For some, polyamory is not OK. But sex workers, dancers, prostitutes or porn\webcam stars who get sober don't always change their line of work or everything in their lifestyle -- at least not right away. In 12-Step recovery, we don't decide what an individual's sex conduct should be. It's up to each person to "shape a sane and sound ideal" based on the process of working the 12 Steps. One's sponsor (according to the traditions of most 12-step programs, a sponsor is only for helping one learn the 12 steps) doesn't get to tell us who to date or when to have sex. Some may take their roles too seriously and become controlling in this way, but it's not part of the program.
As 12-Steppers, Buddhists, 12-Step Buddhists -- those of us who practice both -- do we renounce all desire? No. It's part of life and isn't likely to evaporate just because we meditate. But we do need to be careful about attachment. Sex, like food, is a regular part of normal life for healthy people. Sometimes we desire sex. That's normal. But some feel that we need sex to be OK. If we're using sex compulsively or when it goes against or own ideals, we may need to take a step back and address the issue honestly.
We can be rigorous in our practice, whichever form it takes, depending on our circumstances. A sex addict will have a different situation than someone with a mere high sex drive. For the sex addict, it may make sense to follow the three-second rule: not to look at stimulating people for more than three seconds. They may also follow guidelines about levels of behavior that let them know they're in serious danger of sexual relapse. Staring for more than three seconds may move a sex addict from outer circle, somewhat normal desire, to inner circle, more dangerous desire. The next level is considered relapse into addictive patterns. Most sex addicts that I've met are not trying to kill sexual desire for life. There are differences between practicing Dharma\recovery and shutting ourselves off from natural desires. Again, different ethics for different people and situations. Whether we're addicted or Buddhist or neither, we can use mindfulness practices from Buddhism to decrease attachment and increase fun times.
Practice: The paramita (perfection) of generosity can be a great way for counteracting an over abundant desire and creating a loving, safe space for sex. We can apply it for ourselves and for others. For each, we first mindfully consider our intention and then consciously apply an action in accordance with our principle, in this case, generosity.
Practice for Self
Meditation on intention: For yourself, begin with a silent meditation for at least 10-15 minutes. As the meditation period comes to a close, try to cultivate the intention to be more generous to yourself. In the quiet space of mindfulness, think about it a little. Give yourself permission. You may have to get over any hang up about being selfish; remember, you deserve to be generous to yourself. The practice will allow you to be less selfish with your partner(s). Ask yourself how it would be to practice generosity for yourself in your sex life. Gently consider the possibilities of what it might look like. Perhaps you will indulge a fetish, read an erotic novel or purchase something at a shop to enhance your own experience. Allow yourself the experience of desire. We're not talking compulsion here but more acknowledgment of healthy desire. By using mindfulness we can be more aware when desire moves into attachment. Just explore the feelings and allow yourself some healthy desire.
Action: Take yourself out, or in, on a sexual generosity date. Apply something from your intention meditation that you feel comfortable taking action on. Use common sense, be mindful and consult your support group if necessary.
Practice for Others
Meditation on intention: Use this awareness from your practice with yourself going in to the practice for your partner. While this is written as a couple's practice, it can be done alone, without your partner's knowledge. It will still have an effect. Either way, the practice should be done at first outside the bedroom or other sexual context. Give it space to work.
First, create an atmosphere conducive to meditation and relaxation. Use candles, aromatherapy sprays, incense and a special seating arrangement. Then, sit in silent meditation with your partner for 10-15 minutes. Perhaps practice meditation together many times before moving on to the next exercise! The practice of mindfulness alone will enhance your awareness and sensitivity. After meditation, each person can write out their intentions or aspiration for practicing generosity with their partner. The inspiration can come from internal exploration, or a conversation. Consider the following types of questions, or make up your own. What would you give? It could be time doing their favorite activity or listening to their needs, validation of some of their feelings, a massage or a special thing they like done for them. It doesn't have to be directly sexual. It could be a foot rub or washing their hair (or their car!). Maybe they would like to have you role play a fantasy figure of some sort. Be creative, ask questions. Listen actively to the answers: keep eye contact, nod as your partner speaks, tell them that you respect their feelings. Take your time to explore, not exploit, their desire and your intention to bring it alive a little.
Action: Take the awareness that you've cultivated in your intention and action for generosity for yourself and the intention of generosity for your partner into the bedroom. Be playful. Let go of expectations. Try to forget and release any and all inhibitions. Let this practice work, or perhaps let it fail. It may take a few tries, especially if you or your partner is new to meditation. The effort will increase intimacy. Intimacy increases pleasure. Remember not to get attached! Let things come, let them go. It's all good.
We'll be working with the Six Perfections -- Generosity, Discipline, Patience, Diligence, Meditative Concentration and Wisdom -- on the 12-Step Buddhist Summer 2012 Retreat Aug. 26-28 at Breitenbush Hot Springs. For information and to register, see 12-Step Buddhist Summer Retreat 2012-Perfecting Maintenance: The Six Perfections and the 12 Steps.
Buddha In The Bedroom: Why Meditators Are Better Lovers
Many people still see Buddhists only as robe-wearing monastics who have given up worldly things like sex, drugs and rock 'n' roll. Aren't Buddhists supposed to be beyond things like desire? Well, there are different kinds of Buddhists.
July 24, 2012
Mass Murder: A Buddhist Yogi's Response
More than 50 people injured. Twelve dead. We woke up to the news from Aurora, Colo. Many friends here in Portland went to see Batman that night. They raved all about it on Facebook. But we know very well the question on their minds today. The thought permeates deep into the core of our beings: "What if that was us last night? That could have happened to us."
Since I was a child, whenever I hear about a tragedy the first thing that happens is that I ask myself these same questions. How would I feel in that situation? What would I do? Would I run or try to help? When I was about 5, I saw a dog dead in the road and thought about how he was alone and what if that were my dog and why is no one helping. I remember when my mom told me about the Holocaust and when my sixth grade teacher read to us from the Diary of Anne Frank. All I could imagine was how it felt to be those people.
Recently, a friend in the sangha (spiritual community) was found alone in his apartment, his iPhone as dead as his body. He was an addict, like me. I'm almost 15 years sober. He died of an overdose. We often say in 12-Step, "But for the Grace of God, there go I." When I was young I couldn't manage the suffering from these stories or in my own life. But now, as yogi and a Buddhist practitioner, I know I have a choice on how to respond.
As a certified yoga teacher and practitioner, I should practice Ahimsa, non-harming. But in the situation of a madman with four guns and gas canisters, it might not be so simple. If I'm capable of stopping him and use violence to do so, is the harm caused to the killer justified? I think so. If he weren't stopped, more harm would surely be done. I am a yogi. But I'm glad I'm a Buddhist yogi, because in Buddhism we have more teachings that can be applied to complicated moral dilemmas such as this.
First, I know without a doubt that if I were in a movie theater and a man started shooting people that I would instantly go kung fu on his ass. I'm not a super ninja, far from it. But in that moment, every maneuver I've ever learned or seen would be called upon. He would die, or I would die trying. That's not called being an American or a hero or a Buddhist. It's called stopping the killing. It doesn't mean I have no compassion for the murderer. We must find compassion in our hearts for someone who is so insane and full of rage that they go on a killing spree. Some would run, some would freeze. But I would do what I had to do in that moment, as we all would. Hopefully my body would act with swiftness and skill and the shooting would end as abruptly as it started. None of us could say until we were in the situation. But these are my thoughts today as I feel the pain of this event.
In Mahayana Buddhism we set our intention as the highest aspect of action. The earlier Buddhists would say, "Do No Harm -- no matter what." But the later teachings considered more complex ethical dilemmas. Intention is key. It must be tempered with wisdom, however. The road to the hot, hot hells is paved with misguided intentions. With the knowledge that I am on the bodhisattva path to end suffering for all beings, however impossible it seems and however long it takes, may I do my best at all times. That means I should be aware of my real intentions and try to change bad ones to good ones whenever possible.
Sometimes we all have bad intentions. A lot of times we're in pain ourselves and want to lash out. This is one of those moments. The man in the theater with the gas and the guns is also lashing out. We know this. But it's not helpful to the girl laying in a pool of her own blood for us to be pacifist in this moment. The man must be stopped. The philosophy behind this is that he is also creating his own miserable karma, a cause for more and more suffering for himself. It would be a very high level indeed of spiritual compassion to actually know this in the moment and to apply a killing blow with utter compassion. But the man must be stopped. We can pray about it later.
I wasn't there though. I'm here in Portland where we think we're far far away from such violence. But we're not so far from it really. The people in the theater in Aurora surely didn't think it could happen to them. But though I wasn't in that theater last night, it did happen to me. It happened to all of us. The Buddha would probably say that every time anyone inflicts any suffering on any other being it happens to all of us. But we stay tuned out and try to forget suffering any way we can. We work insanely hard to distract ourselves from the pain of our own bodies and minds by every addiction, craving and activity possible. How could we be asked to consider the suffering of anyone else, let alone a mass murderer or numberless sentient beings who are killing and being killed around the clock and have been doing so since beginningless time? But the Buddha knows all suffering from all beings who have lived, are living and who will live. That is the heart of absolute, infinite compassion. For the rest of us, to attempt be on a spiritual path, at least from a Buddhist perspective, is to try to understand this and to try, however falteringly, to apply it in our lives. That is the heart of relative compassion or the aspiration to have the compassion of a Buddha. From my perspective, however, if the Buddha were sitting in that theater, he'd have kicked some ass. Some would call this fierce compassion.
When a tragedy happens, if we're fortunate enough to be outside observers, we can practice Dharma by allowing ourselves to feel the pain, firstly. We can react later, but hopefully from a quieter, deeper place. I know that if I were in that theater and had to fly over some seats with my arms ready for a rear naked choke, if I survived, I'd spend a long time in quiet prayer and meditation for that being and for all beings who suffer. Buddha said, "Life is suffering." No one is a stranger to suffering. Knowing this, may we all aspire to be free of suffering and it's causes.
Since I was a child, whenever I hear about a tragedy the first thing that happens is that I ask myself these same questions. How would I feel in that situation? What would I do? Would I run or try to help? When I was about 5, I saw a dog dead in the road and thought about how he was alone and what if that were my dog and why is no one helping. I remember when my mom told me about the Holocaust and when my sixth grade teacher read to us from the Diary of Anne Frank. All I could imagine was how it felt to be those people.
Recently, a friend in the sangha (spiritual community) was found alone in his apartment, his iPhone as dead as his body. He was an addict, like me. I'm almost 15 years sober. He died of an overdose. We often say in 12-Step, "But for the Grace of God, there go I." When I was young I couldn't manage the suffering from these stories or in my own life. But now, as yogi and a Buddhist practitioner, I know I have a choice on how to respond.
As a certified yoga teacher and practitioner, I should practice Ahimsa, non-harming. But in the situation of a madman with four guns and gas canisters, it might not be so simple. If I'm capable of stopping him and use violence to do so, is the harm caused to the killer justified? I think so. If he weren't stopped, more harm would surely be done. I am a yogi. But I'm glad I'm a Buddhist yogi, because in Buddhism we have more teachings that can be applied to complicated moral dilemmas such as this.
First, I know without a doubt that if I were in a movie theater and a man started shooting people that I would instantly go kung fu on his ass. I'm not a super ninja, far from it. But in that moment, every maneuver I've ever learned or seen would be called upon. He would die, or I would die trying. That's not called being an American or a hero or a Buddhist. It's called stopping the killing. It doesn't mean I have no compassion for the murderer. We must find compassion in our hearts for someone who is so insane and full of rage that they go on a killing spree. Some would run, some would freeze. But I would do what I had to do in that moment, as we all would. Hopefully my body would act with swiftness and skill and the shooting would end as abruptly as it started. None of us could say until we were in the situation. But these are my thoughts today as I feel the pain of this event.
In Mahayana Buddhism we set our intention as the highest aspect of action. The earlier Buddhists would say, "Do No Harm -- no matter what." But the later teachings considered more complex ethical dilemmas. Intention is key. It must be tempered with wisdom, however. The road to the hot, hot hells is paved with misguided intentions. With the knowledge that I am on the bodhisattva path to end suffering for all beings, however impossible it seems and however long it takes, may I do my best at all times. That means I should be aware of my real intentions and try to change bad ones to good ones whenever possible.
Sometimes we all have bad intentions. A lot of times we're in pain ourselves and want to lash out. This is one of those moments. The man in the theater with the gas and the guns is also lashing out. We know this. But it's not helpful to the girl laying in a pool of her own blood for us to be pacifist in this moment. The man must be stopped. The philosophy behind this is that he is also creating his own miserable karma, a cause for more and more suffering for himself. It would be a very high level indeed of spiritual compassion to actually know this in the moment and to apply a killing blow with utter compassion. But the man must be stopped. We can pray about it later.
I wasn't there though. I'm here in Portland where we think we're far far away from such violence. But we're not so far from it really. The people in the theater in Aurora surely didn't think it could happen to them. But though I wasn't in that theater last night, it did happen to me. It happened to all of us. The Buddha would probably say that every time anyone inflicts any suffering on any other being it happens to all of us. But we stay tuned out and try to forget suffering any way we can. We work insanely hard to distract ourselves from the pain of our own bodies and minds by every addiction, craving and activity possible. How could we be asked to consider the suffering of anyone else, let alone a mass murderer or numberless sentient beings who are killing and being killed around the clock and have been doing so since beginningless time? But the Buddha knows all suffering from all beings who have lived, are living and who will live. That is the heart of absolute, infinite compassion. For the rest of us, to attempt be on a spiritual path, at least from a Buddhist perspective, is to try to understand this and to try, however falteringly, to apply it in our lives. That is the heart of relative compassion or the aspiration to have the compassion of a Buddha. From my perspective, however, if the Buddha were sitting in that theater, he'd have kicked some ass. Some would call this fierce compassion.
When a tragedy happens, if we're fortunate enough to be outside observers, we can practice Dharma by allowing ourselves to feel the pain, firstly. We can react later, but hopefully from a quieter, deeper place. I know that if I were in that theater and had to fly over some seats with my arms ready for a rear naked choke, if I survived, I'd spend a long time in quiet prayer and meditation for that being and for all beings who suffer. Buddha said, "Life is suffering." No one is a stranger to suffering. Knowing this, may we all aspire to be free of suffering and it's causes.
A Buddhist Yogi's Response To Mass Murder
I should practice Ahimsa, non-harming. But in the situation of a madman with four guns and gas canisters, it might not be so simple.
July 14, 2012
12-Step Buddhist 2nd Annual Summer Retreat 2012 8/26-8/28: Perfecting Maintenance
For our second summer retreat we'll be working with some basic Buddhist concepts as they relate to steps 10, 11 and 12 of the AA literature. These are commonly referred to as the "maintenance steps" to be practiced in daily life after working through Steps 1-9. In Buddhism the system of the paramitas (Sanskrit for perfections) are used as a path to enlightenment. The Perfections are Generosity, Discipline, Patience , Diligence, Meditative concentration and Wisdom. Similar to the way Step Six in the AA 12x12 is discussed as an ideal, we practice the perfections. The difference between 12-Step and Buddhism is that Buddhism aims for total liberation from suffering. Rather than saying we'll never be perfect so why try, the Dharma teaches us how to get free-total liberation, just like Buddha.
