subtract from the sum of his desires.
-- Seneca
~
-Live life like your hair is on fire. -- Ashley Brilliant
+Live life like your hair is on fire. -- Ashleigh Brilliant
~
City people have a hard time handling the silences when they first
come out to the country. After a certain period of solitude, I myself
that plays havoc with the garden.
-- Shakyamuni Buddha
~
-You will not be punished for your anger, you will be punished by it.
+You will not be punished for your anger, you will be punished by your anger.
-- Shakyamuni Buddha
~
Buddhists take a vow of morality in the context of first taking refuge--in
Unwaveringly remain right with that very seeker.
-- Khetsun Sangpo Rinpoche, "Strand of Jewels", published by Shambhala
Publications
+~
+Thus, all compounded and uncompounded phenomena--the ten directions, the
+three times, the three worlds, and so forth--are none other than one’s own
+mind, as is stated in the Great Sovereign of Practices, the Victory over the
+Three Worlds: "If one realizes, in accordance with one’s own unmistaken
+mind or the power of the mind, that discerning consciousness is the very
+nature of the buddhas, bodhisattvas, and the like, one is enlightened. If one
+fails to understand this, everything appears as the vessel and contents that
+constitute samsara. The three worlds are simply this; the great elements
+are simply this."
+ -- Padmasambhava, "A Garland of Views: A Guide to View, Meditation, and
+ Result in the Nine Vehicles", from Padmasambhava’s classic text with a
+ commentary by Jamgön Mipham, published by Shambhala Publications
+~
+The Hinayana counsels a life of discipline--not the onerous, punishing kind,
+but the kind that can actually create a life of joy. Little slips are to be
+avoided because they really seem to pile up. Rather than being seen as moral
+wrongdoings, however, they are seen as obstacles and obscurations to true
+wakefulness and as such are to be eschewed. To do so, tremendous precision is
+required. I mean, take just one of the most basic precepts, common to every
+religion under the sun: "don’t lie." If you can read to the end of this
+paragraph without telling a lie, please alert the media.
+ -- Susan Piver, "Start Here Now", published by Shambhala Publications
+~
+The reason and the meaning of love in our life is very profound. It is unlike
+any other reason. In my own personal view, I do not think that love has to be
+for no reason at all. Rather, I think that the reason to love is so vast that
+it cannot be limited to any particular reasons.
+ -- The Karmapa, Ogyen Trinley Dorje, in "The Heart Is Noble", published by
+ Shambhala Publications
+~
+ Human beings suffer birth, sickness, aging and death. We enumerate these
+different forms of suffering but prefer not to think about what they entail.
+We only need to watch a birth to know how traumatic and painful the passage
+through the birth canal must be for the baby. Aging is distasteful to
+everyone but small children, who long to be grown up. Everyone else likes to
+be told they don’t look a day older.
+ Even reading about diseases or hearing of others’ sicknesses fills us
+with a dread that we might contract them. When we actually fall ill
+ourselves, we feel afraid and helpless. As for death, everyone avoids talking
+about it. Humans also experience the constant frustration of not getting what
+they want and getting what they don’t want. When we first meet people, they
+may seem successful and happy, but as soon as we get to know them better, we
+discover they all have a tale of woe to tell.
+ -- "Atisha’s Lamp for the Path to Enlightenment", commentary by Geshe
+ Sonam Rinchen, translated and edited by Ruth Sonam, published by
+ Shambhala Publications
+~
+The idea is that passion should be transmuted into compassion for yourself and
+others. This is possible because passion without reference point, goal
+orientation, or aggression is compassion. When passion is transmuted into
+compassion, you do not abandon your existence, but you are able to be gentle
+and nice. Since you are not substituting such behavior for your actual self,
+you do not feel particularly lost or deprived of your capabilities. Beyond
+that, you can expand to others as well. So you are full, but at the same
+time, you are empty.
+ -- Chögyam Trungpa, "The Bodhisattva Path of Wisdom & Compassion",
+ published by Shambhala Publications.
+~
+Traditionally, many subtle distinctions are made about the various
+characteristics and levels of the development of bodhichitta. Chagme Rinpoche
+mentions these and says, “If you are studying to become a scholar, you need
+to know all of these distinctions. But if you are a practitioner, these
+distinctions are extremely unimportant.” For example, I arrived here at
+these teachings by traveling in airplanes and automobiles. Now, I might
+wonder, “Who built the airplane I traveled in? How does it work?” But, in
+fact, I don’t know the answers to any of these things because it is not
+important for me to know these things. What is important is that I got on an
+airplane and flew thousands of miles and was able to get here. In the same
+way, I regularly travel by automobile, and I might wonder, “How do you make
+an automobile? Who made this automobile? How does it work exactly?” From
+one point of view, of course, it is good to know these things, but from the
+point of view of actually getting somewhere, it is not important. What is
+important is that I got in a car and I came here. So, from one point of view,
+it might be important to know all about the various aspects and
+characteristics of bodhichitta, but according to Karma Chagme, it is perfectly
+okay if you don’t.
+ -- Khenchen Thrangu, "Luminous Clarity: A Commentary on Karma Chagme’s
+ Union of Mahamudra and Dzogchen", published by Shambhala Publications
+~
+- You are a deeply selfish person. -
+~
++ You are a deeply compassionate person. +
+~
+* You are a deeply deep person. *
+~
+- You are a deeply selfish person. -
++ You are a deeply compassionate person. +
+* You are a deeply deep person. *
+~
+ Buddhism asserts that the mind can be changed. I doubt whether anyone
+would dispute that point although we often feel as if we are stuck with an
+obstinate mind that refuses to do what we want it to. In addictions this
+feeling of being stuck can be very powerful. But Buddha said that all this
+can change, no matter how bad it is.
+ Buddha was a top psychologist. He taught methods for dealing with
+immediate and urgent situations as well as methods that look into long-term
+change. For the long term, meditation is an important method. When he was
+teaching about how to meditate, he suggested a number of tools from which we
+can benefit. We are going to use three of these tools to help us:
+mindfulness, introspection, and equanimity. Mindfulness keeps our mind on
+whatever we have decided to do. Introspection checks whether we are being
+mindful or not. Equanimity stops the dramatizing and catastrophizing that we
+get into when we do not get what we want (the craving and grasping that arise
+from attachment) or we get what we do not want (aversion which gives rise to
+hatred, jealousy, and depression).
+ -- Chönyi Taylor, from "Enough! A Buddhist Approach to Finding Release
+from Addictive Patterns", published by Shambhala Publications
+~
+It is said in the Supreme Continuum of the Great Vehicle:
+ Earth is based upon water,
+ Water on wind, and wind on space,
+ But space is not based on anything.
+ Similarly, the aggregates and sensory sense fields
+ Are based on deeds and afflictive mental states.
+ Deeds and afflictive mental states are always based on mistaken attention.
+ Mistaken attention is based on the purity of mind.
+ But the nature of mind is not itself based on any of these things.
+ -- Choying Tobden Dorje, from "The Complete Nyingma Tradition from Sutra to
+Tantra, Books 15 to 17, Volume 1", published by Shambhala Publications
+~
+ First, I’ll begin with self, which sometimes goes by the name ego, or
+more familiarly, I and me. What is this self, really? We can investigate by
+trying to analyze this self, to locate it or pin it down, to see if it even
+exists in the first place. This can be a highly illuminating contemplation,
+but for the purposes of this book, I would like to focus more on our everyday
+experience. Let’s identify how having a self feels. In our mind stream,
+there is always some kind of feeling of having a self, which is at the center
+of all our thoughts and emotions. One Tibetan phrase targets this phenomenon
+precisely: dak che dzin. Dak means “self”; che means “important” or
+“dear”; dzin means “holding” or “regarding.” This term has various
+translations, which all capture different nuances: self-centeredness, self-
+clinging, ego-clinging, self-absorption. I like to use all of these terms in
+different contexts, but my favorite translation is “self-importance.”
+ This word may make us think dak che dzin has mostly to do with being proud
+and arrogant, but such pride is nowhere near the whole story. Self-importance
+includes both self-cherishing and self-protection. It is the source of the
+five main types of painful emotions, known as the “five poisons”:
+attachment, aggression, jealousy, arrogance, and stupidity. It can manifest
+as feeling like we’re better than others, but just as easily it can manifest
+as low self-esteem, or even self-hatred. The bottom line is that we regard
+this self—whatever or wherever it is—as the most important thing in the
+entire universe.
+ -- Dzigar Kongtrul, from "The Intelligent Heart: A Guide to the
+Compassionate Life", published by Shambhala Publications.
+~
+Poverty is an anomaly to rich people; it is very difficult to make out why
+people who want dinner do not ring the bell.
+ -- Walter Bagehot
+~
+ In reality, nothing can save us from a state of chaos or confusion unless
+we have acknowledged it and actually experienced it. Otherwise, even though
+we may be in the midst of chaos, we don’t even notice it, although we are
+subject to it. On the path of meditation, the first real glimpse of our
+confusion and the general chaos is when we begin to feel uncomfortable. We
+feel that something is a nuisance. Something is bugging us constantly.
+ What is that? Eventually we discover that we are the nuisance. We begin
+to see ourselves being a nuisance to ourselves when we uncover all kinds of
+thought problems, emotional hang-ups, and physical problems in meditation.
+Before we work with anyone else, we have to deal with being a nuisance to
+ourselves. We have to pull ourselves together. We might get angry with
+ourselves, saying, "I could do better than this. What’s wrong with me? I
+seem to be getting worse. I’m going backward." We might get angry with
+the whole world, including ourselves. Everything, the entire universe,
+becomes the expression of total insult. We have to relate to that experience
+rather than rejecting it. If you hope to be helpful to others, first you have
+to work with yourself.
+ -- Chögyam Trungpa, from "Mindfulness in Action", published by Shambhala
+ Publications
+~
+If I could conceive that the general government might ever be so administered
+as to render the liberty of conscience insecure, I beg you will be persuaded,
+that no one would be more zealous than myself to establish effectual barriers
+against the horrors of spiritual tyranny, and every species of religious
+persecution.
+ -- George Washington, letter to the United Baptist Chamber of Virginia (1789)
+~
+Question with boldness even the existence of a God; because, if there be one,
+he must more approve of the homage of reason, than that of blindfolded fear.
+ -- Thomas Jefferson, letter to Peter Carr (1787)
+~
+In regard to religion, mutual toleration in the different professions thereof
+is what all good and candid minds in all ages have ever practiced, and both by
+precept and example inculcated on mankind.
+ -- Samuel Adams, The Rights of the Colonists (1771)
+~
+Persecution is not an original feature in any religion; but it is always the
+strongly marked feature of all religions established by law. Take away the
+law-establishment, and every religion re-assumes its original benignity.
+ -- Thomas Paine, The Rights of Man (1791)
+~
+Congress has no power to make any religious establishments.
+ -- Roger Sherman, Congress (1789)
+~
+The way to see by faith is to shut the eye of reason.
+ -- Benjamin Franklin, Poor Richard's Almanack (1758)
+~
+I contemplate with sovereign reverence that act of the whole American people
+build a wall of separation between Church & State.
+ -- Thomas Jefferson, letter to the Danbury Baptists (1802)
+~
+To argue with a man who has renounced the use of reason is like administering
+medicine to the dead.
+ -- Thomas Paine, The American Crisis No. V (1776)
+~
+Our civil rights have no dependence on our religious opinions, any more than
+our opinions in physics or geometry.
+ -- Thomas Jefferson, A Bill for Establishing Religious Freedom (1779)
+~
+Christian establishments tend to great ignorance and corruption, all of which
+facilitate the execution of mischievous projects.
+ -- James Madison, letter to William Bradford, Jr. (1774)
+~
+There is nothing which can better deserve our patronage than the promotion of
+science and literature. Knowledge is in every country the surest basis of
+public happiness.
+ -- George Washington, address to Congress (1790)
+~
+During almost fifteen centuries has the legal establishment of Christianity
+been on trial. What has been its fruits? More or less, in all places, pride
+and indolence in the clergy; ignorance and servility in the laity; in both,
+superstition, bigotry and persecution.
+ -- James Madison, General Assembly of the Commonwealth of Virginia (1785)
+~
+If the present and the future
+Depend upon the past,
+Then both the present and the future
+Are existent in the past.
+
+If the present and the future
+Are not present then,
+How could the present and the future
+Be dependent on it?
+
+If they are not dependent on the past,
+Then both are unestablished.
+Thus the present and the future time
+Do not exist.
+
+To the two remaining times, it should be understood,
+This same procedure is applied.
+And likewise it applies to high and low and medium,
+And to the singular and so forth.
+
+Time that does not stay we cannot grasp;
+And time that could be grasped
+Does not remain. So how can time,
+Ungraspable, be said to be?
+
+If time depends on things,
+Then how can there be time if things do not exist?
+And since there are no things at all,
+How can time exist?
+ -- Nagarjuna, from "The Root Stanzas of the Middle Way: The
+ Mulamadhyamakakarika", published by Shambhala Publications
+~
+White Rabbit, by Jefferson Airplane
+
+One pill makes you larger
+And one pill makes you small
+And the ones that mother gives you
+Don't do anything at all
+Go ask Alice
+When she's ten feet tall
+
+And if you go chasing rabbits
+And you know you're going to fall
+Tell 'em a hookah-smoking caterpillar
+Has given you the call
+Call Alice
+When she was just small
+
+When the men on the chessboard
+Get up and tell you where to go
+And you've just had some kind of mushroom
+And your mind is moving low
+Go ask Alice
+I think she'll know
+
+When logic and proportion
+Have fallen sloppy dead
+And the White Knight is talking backwards
+And the Red Queen's off with her head
+Remember what the dormouse said
+Feed your head
+Feed your head
+~
+How can we integrate these teachings into our lives? I think that only
+happens when we are faced with challenges and respond to them in a new way,
+not according to habitual self-importance. In other words, we respond by
+applying the exchange of self and other. When tonglen becomes our familiar
+way of being, the entire path unfolds easily in front of us. This difficult
+modern age turns out to be the perfect setting for our spiritual practice,
+proving far more hospitable to our growth than past eras of idealized calm and
+simplicity. When we figure out for ourselves how to apply the wisdom of books
+to whatever difficult circumstances arise in life, then that wisdom becomes
+part of our mind. We become transformed. My hope for every reader—as well
+as for myself—is that we will apply these lojong teachings again and again
+until they become part of who we are.
+ -- Dzigar Kongtrul and Joseph Waxman, in "The Intelligent Heart: A Guide
+ to the Compassionate Life", published by Shambhala Publications
+~
+Siddhis? Cities.
+
+Honolulu: a relaxed city, like an uncrowded bar where everyone is clean and
+rested.
+
+Los Angeles: a scattered city, like a teenager's sexual curiosity.
+
+San Francisco: a clean city, like an elegant, genteel Christian graveyard.
+
+Santa Fe: a picturesque city, like a painter’ s bright, simple palette,
+imitating Tibet.
+
+Boston: a sophisticated city, like London without queens and dukes and falling
+bridges.
+
+New York: a no-more-nothingness city,
+where gentle, quiet audiences sit in theaters listening to classical concerts;
+where rough, noisy audiences sit in stadiums in pandemonium watching boxing;
+where there are clean people with dirty minds;
+where there are dirty people with clean minds;
+where hundreds of nihilist people reject spiritual teachings;
+where hundreds of spiritual teachers reject samsara's teachings;
+where poor people sleep underground on low subway platforms;
+where rich people sleep aboveground in high skyscraper penthouses;
+where many non-practitioners stay for their nightclub retreat to find pleasure;
+practitioners leave for their countryside retreat to find pleasure.
+ - Thinley Norbu Rinpoche, from "A Brief Fantasy History of a Himalayan",
+ published by Shambhala Publications
+~
+As a blind man feels when he finds a pearl in a dustbin, so am I amazed by the
+miracle of awakening rising in my consciousness. It is the nectar of
+immortality that delivers us from death, the treasure that lifts us above
+poverty into the wealth of giving to life, the tree that gives shade to us
+when we roam about scorched by life, the bridge that takes us across the
+stormy river of life, the cool moon of compassion that calms our mind when it
+is agitated, the sun that dispels darkness, the butter made from the milk of
+kindness by churning it with the dharma. It is a feast of joy to which all
+are invited.
+ -- from "Teachings of the Buddha", written by Shantideva, edited by Jack
+ Kornfield, published by Shambhala Publications
+~
+Even though we may actually recognize the nature of awareness, we should not
+hold on to that mindfulness tightly, thinking, “I have indeed recognized it."
+If we do hold on to it tightly, it will be like when a thread is twisted too
+taut: one cannot sew with it, because it knots up. In the same way, if one
+is too tense, one's mindfulness will be obscured. If mindfulness is not
+grasped too tightly but left in the natural flow, sometimes it will be clear
+and sometimes not. But we should not get caught up in whether it is clear or
+not. If genuine mindfulness is left without being altered, gradually we will
+come to know, through our own experience, “This is awareness, and this is
+ignorance; this is mind, and this is wisdom.”
+ -- Dilgo Khyentse, from "Primordial Purity", published by Shambhala
+ Publications
+~
+He says Tibetans are unique because we value the practice of Buddhism. He
+gives the example of Tibetan mothers who in the course of a day point
+repeatedly toward suffering. They tell their children: don’t kill the ant,
+it will suffer; don’t pour hot water on the soil, the earthworm will feel
+the sting and the heat will cause it great pain; don’t pull the dog’s tail
+so hard. We are told to think for the animals and insects who cannot voice
+their pain but for whom suffering is as acute as it is for humans. From a
+young age, he says, we are reminded that nobody is free from suffering. I
+agree that my Tibetan friends are instinctively more likely to brush away
+flies or mosquitoes instead of crushing or swatting them. But why is
+compassion so important? What about our land, our independence? Will
+compassion free our land?
+ -- Tsering Wangmo Dhompa, in "Coming Home to Tibet: A Memoir of Love, Loss,
+and Belonging", published by Shambhala Publications
+~
+ At the end of every meditation session, recognize what kind of healing
+experience you are feeling. You could be feeling peace, warmth, bliss,
+spaciousness, boundlessness, richness, sacredness, or strength. If you have
+multiple experiences, it can help to recognize the most prominent one.
+ The goal is to calmly enjoy the particular experience, resting in
+awareness of what you are feeling, without grasping at it or analyzing it or
+needing to think about it in words. Just remain one with the experience, in
+open awareness, in silence, like water that has merged in water.
+ Purpose: This meditation is for sowing the seed of experience of the
+meditation, not on the rough surface of concepts or afflicting emotions but at
+the deeper and calmer level of the open mind. Merging your awareness with the
+experience ensures the fruition of the meditation with greatest certainty.
+Open awareness helps unite your mind with the result of healing.
+ This meditation could also lead to, or be, the awareness state of the
+enlightened nature itself.
+ -- by Tulku Thondup, in "Boundless Healing", published by Shambhala Publications
+~
+ Amazing!
+ These precious freedoms and endowments are rare as a daytime star;
+ Even when found, like a candle flame in the wind,
+ They could vanish in an instant!
+ Pondering this, most people seem like mad sea captains.
+
+ The root of practice is renunciation.
+ So if you don’t use the key points of mind training
+ To till the soil of your mind, hardened toward liberation,
+ When death comes and you beat your chest with regret,
+ it will be too late!
+
+ -- Jigme Lingpa, from "Steps to the Great Perfection: The Mind-Training
+ Tradition of the Dzogchen Masters", published by Shambhala Publications
+~
+We don’t have to try to surrender. That sounds too effortful. Then we will
+have a surrender competition. There is going to be a spiritual marathon, a
+spiritual Olympics, how about that? Indeed, there is a spiritual Olympics.
+It is not officially announced. Many people are working really hard trying to
+be the best meditator, the best ascetic, the most enlightened. So don’t try
+to surrender with your personal will or deliberate effort. It sounds like too
+much work, trying to surrender to everything. Instead, go inside. That is
+all you need to do sometimes. Go inside and let yourself be in touch with
+your heart. You know how to be in touch with your heart. Your heart is
+waiting to be recognized. This is why the Tibetan masters often said there
+are many forms or levels of meditation. The highest level is what they call
+effortless meditation. When they teach how to meditate, especially the
+masters from the Nyingma tradition, they always say, "Don’t do anything."
+Rest in the present moment. Relax in the natural state of your mind, because
+if you can relax, rest in the natural state of your own mind, then you will be
+in touch with your own heart, with your original heart, with your innocent
+heart, and then surrender is very easy because all of your heart wants it.
+ -- Anam Thubten, from "Embracing Each Moment: A Guide to the Awakened Life",
+ published by Shambhala Publications
+~
+ One day the Dalai Lama went to Ganden accompanied by his security agent
+Kumbula. They went in ordinary clothes on ordinary horses and left Lhasa
+traveling east. When they got to the ferries they met with an elderly man
+heading back home from Lhasa where he had taken a load of wood on a donkey.
+The Dalai Lama entered into a conversation with him. "Where are you off to?"
+he asked. "I am going back home," the man replied. "I have taken a load of
+wood to the Norbulinka to the kitchens there." This was when a new building
+called the Chensel Palace was being constructed. New taxes had been
+introduced to pay for it and part of the tax was the requisitioning of pack
+animals to transport rocks. "He already has some very beautiful palaces but
+still he is building a new one. People have to spend a lot of their time
+there and use their animals for building this new palace. It is that fellow
+Kumbula who decided yet another palace is needed in Norbulinka even though
+there are a lot there already. He is not a bad fellow, this Kumbula," the old
+man continued, "but he really does load up the ordinary people with his taxes
+and requisitions. This fellow Kumbula, he always has to be starting some new
+project or other, he is that sort of fellow." Now Kumbula was right there
+with the Dalai Lama, and a bit later the old fellow started up again. "This
+Kumbula is definitely too quick to start up new projects, if you ask me; but
+you know, he is no fool either, and he is loyal to the Dalai Lama. He is
+useful to the Dalai Lama, no doubt about that." The gist of his remarks was
+that the ordinary man like himself found the taxation burdensome. The Dalai
+Lama was very pleased with the conversation.
+ "Rinpoche," the old man said, thinking the Dalai Lama was just a
+distinguished looking older monk, "have some tea with me." They had some tea
+and tsampa together and then the old fellow pulled out a bottle of barley beer
+and offered it to the Dalai Lama. "I am a monk, I do not drink beer," the
+Dalai Lama protested. "Do not be silly," he said, "a lot of the monks are
+drinking beer nowadays, go ahead and have a swig." "Is that so?" said the
+Dalai Lama. "A lot of the monks nowadays are drinking beer are they?" "Piles
+of them," the old fellow replied, "though I am pleased to see that you do not
+accept my offer." After the old man had downed his beer with some bread he
+was carrying, they set off in the direction of Ganden together, talking as
+they went. As they began to approach Ganden, at the place called Dechen, they
+caught sight of a large smoke offering and the monks of Ganden lined up to
+welcome a special guest. The old fellow said, "They are making a big welcome
+up there for someone today, I wonder who is coming." The Dalai Lama said, "I
+am not positive, but I suspect it is for me." Then the old fellow began to
+suspect that he was there with the Dalai Lama and he thought he had better
+make a run for it. As he tried to flee the Dalai Lama caught hold of him and
+would not let him go. He took the old man right in through the gates of
+Ganden Monastery and told the people there not to let him leave, but to give
+him a good meal and something excellent to drink. After he had been well-fed
+and looked after, the Dalai Lama sent word to bring him.
+ The old man was beside himself with fear, thinking he was going to be
+given a terrible punishment, but the Dalai Lama treated him as a friend and
+told him to sit down, right opposite to where Kumbula was sitting. "Hey, old
+fellow," he said, "I must introduce you to Kumbula. This is Kumbula." He was
+overcome with embarrassment, but the Dalai Lama said that he should not be.
+"You spoke your heart, you spoke what you felt was true and there is no shame
+in that. You described faults as faults and good qualities as good qualities.
+Some people only complain but you did not do that. Some, again, cover up
+faults and say nothing but good and that is not right either. You spoke
+honestly and openly, and I am very happy." He gave him fifty white silver
+sangs as a parting gift, a large sum of money, and said that the problems
+would be looked into. It was from then that the levies on the people for
+Norbulinka building projects stopped.
+ -- Ven. Lobsang Gyatso, translated by Ven. Dr. Gareth Sparham, "Memoirs
+ of a Tibetan Lama", published by Shambhala Publications
+~
+The secret of health for both mind and body is not to mourn for the past, nor
+to worry about the future, but to live the present moment wisely and
+earnestly.
+ -- Shakyamuni Buddha
+~
+Do not dwell in the past, do not dream of the future, concentrate the mind on
+the present moment.
+ -- Shakyamuni Buddha
+~
+You only lose what you cling to. -- Shakyamuni Buddha
+~
+Pain is certain, suffering is optional. -- Shakyamuni Buddha
+~
+Holding on to anger is like grasping a hot coal with the intent of throwing it
+at someone else; you are the one who gets burned.
+ -- Shakyamuni Buddha
+~
+Holding onto anger is like drinking poison and expecting the other person to
+die.
+ -- Shakyamuni Buddha
+~
+Most problems, if you give them enough time and space, will eventually wear
+themselves out
+ -- Shakyamuni Buddha
+~
+If the problem can be solved why worry? If the problem cannot be solved
+worrying will do you no good.
+ -- Shakyamuni Buddha
+~
+There is nothing more dreadful than the habit of doubt. Doubt separates
+people. It is a poison that disintegrates friendships and breaks up pleasant
+relations. It is a thorn that irritates and hurts; it is a sword that kills.
+ -- Shakyamuni Buddha
+~
+Set your heart on doing good. Do it over and over again, and you will be
+filled with joy.
+ -- Shakyamuni Buddha
+~
+Happiness does not depend on what you have or who you are, it solely relies on
+what you think.
+ -- Shakyamuni Buddha
+~
+Happiness comes when your work and words are of benefit to others.
+ -- Shakyamuni Buddha
+~
+Wear your ego like a loose fitting garment. -- Shakyamuni Buddha
+~
+People with opinions just go around bothering one another.
+ -- Shakyamuni Buddha
+~
+Greater in battle
+than the man who would conquer
+a thousand-thousand men,
+is he who would conquer
+just one--
+himself.
+ -- Shakyamuni Buddha
+~
+Do not look for a sanctuary in anyone except your self. -- Shakyamuni Buddha
+~
+With our thoughts we make the world. -- Shakyamuni Buddha
+~
+However many holy words you read, however many you speak, what good will they
+do you if you do not act on upon them?
+ -- Shakyamuni Buddha
+~
+Every morning we are born again. What we do today is what matters most.
+ -- Shakyamuni Buddha
+~
+Just as a snake sheds its skin, we must shed our past over and over again.
+ -- Shakyamuni Buddha
+~
+A dog is not considered a good dog because he is a good barker. A man is not
+considered a good man because he is a good talker.
+ -- Shakyamuni Buddha
+~
+Silence is an empty space, space is the home of the awakened mind.
+ -- Shakyamuni Buddha
+~
+Your purpose in life is to find your purpose and give your whole heart and
+soul to it
+ -- Shakyamuni Buddha
+~
+All that we are is the result of what we have thought: it is founded on our
+thoughts and made up of our thoughts. If a man speaks or acts with an evil
+thought, suffering follows him as the wheel follows the hoof of the beast that
+draws the wagon... If a man speaks or acts with a good thought, happiness
+follows him like a shadow that never leaves him.
+ -- Shakyamuni Buddha
+~
+The mind is everything. What you think you become. -- Shakyamuni Buddha
+~
+The fool who knows he is a fool is that much wiser. -- Shakyamuni Buddha
+~
+Every human being is the author of his own health or disease.
+ -- Shakyamuni Buddha
+~
+In the sky, there is no distinction of east and west; people create
+distinctions out of their own minds and then believe them to be true.
+ -- Shakyamuni Buddha
+~
+Three things can not hide for long: the Moon, the Sun, and the Truth.
+ -- Shakyamuni Buddha
+~
+Do not believe in anything simply because you have heard it. Do not believe
+in anything simply because it is spoken and rumored by many. Do not believe
+in anything simply because it is found written in your religious books. Do
+not believe in anything merely on the authority of your teachers and elders.
+Do not believe in traditions because they have been handed down for many
+generations. But after observation and analysis, when you find that anything
+agrees with reason and is conducive to the good and benefit of one and all,
+then accept it and live up to it.
+ -- Shakyamuni Buddha
+~
+If we could see the miracle of a single flower clearly our whole life would
+change.
+ -- Shakyamuni Buddha
+~
+brain fully charged
+(at lockn 2016...)
+
+It really seemed like every band built on the one just prior to it, so that as
+each day moved on, the acts just generated more and more energy and awesome
+music, storing it up in a celestial battery. the peak of it all for me was
+the phish show on the last night, which was so high energy and saturated with
+fun and healthy vibes that I felt like "i never need to feel fear again".
+that feeling lasted for days after the festival was over. hopefully memory of
+that thought never fades.
+~
+ Don’t become easily discouraged. If you never try to go beyond that
+stage of initial discouragement because there are thoughts arising in your
+meditation, you are never going to have the true experiences of meditation.
+You need to go beyond that initial stage. You need to keep trying. If you
+keep making that effort to go beyond that initial discouragement, you will
+arrive at the experience of not getting caught up in your thoughts and mental
+events.
+ Sometimes you may even observe an increase in the frequency of thoughts.
+When that happens, don’t get discouraged. My enlightened master Jigme
+Phuntsok Rinpoche says:
+ "One sign that your meditation is beginning to be effective is that both
+subtle thoughts and obvious thoughts become more noticeable than before. This
+is not a bad sign; it’s a good sign. When water rushes in a strong river
+current, you don’t see the fish or rocks beneath the rapids. But when the
+current slows and the water becomes clear, then you can see the fish, the
+rocks, and everything below the surface distinctly. Similarly, if you never
+pay attention to your mind, and your thoughts and emotions are uncontrolled,
+you don’t even know how many thoughts go by. But when your mind becomes
+more stable and calm, you begin to see your thoughts more clearly. Don’t be
+discouraged. Take heart at this sign. Don’t hold yourself too loosely or
+too tightly. Maintain your meditation in the right way without concern and
+gradually your meditation experience will increase and stabilize."
+ Remember: Do not follow the past. Do not anticipate the future. Remain
+in the present moment. Leave your mind alone. Those four simple,
+straightforward instructions give us a chance to go beyond our mental events
+and, eventually, to experience the natural state of mind.
+ -- Orgyen Chowang Rinpoche, in "Our Pristine Mind", published by Shambhala
+ Publications
+~
+ Knowing full well that his aim is to achieve enlightenment, Sujata adopts
+a parallel program to help sustain him. Symbolically feeding Gautama with
+each offering to the priests, she utters the dedication prayer,
+ May the Bodhisattva take my food and thereby truly attain perfect and
+completely unexcelled awakening!
+ After six years of this, the gods notify her that Gautama has ceased his
+austerities and urge her to take further action. Due to her abundant good
+karma in past lives, she is preordained to serve him. Sujata sets to work
+preparing the rice milk offering in the fashion of the one thousand cows
+milked to feed the five hundred and so forth. In observing miracles around
+the cooking pot, she prays that they foretell the Bodhisattva’s imminent
+supreme awakening. She brings the rice porridge in a golden bowl to Gautama
+where he is sitting along the river and offers it to him after reverentially
+making prostrations. According to this story, the Bodhisattva regains his
+former strength and splendor upon consuming Sujata’s excellent food. In
+this version, it is his first meal after the six years of austerities and has
+instantly restored him to wholeness. After bathing and meditating at the
+river, Gautama proceeds to the tree of enlightenment. All these events have
+taken place within the span of one day.
+ -- Wendy Garling, in "Stars at Dawn", published by Shambhala Publications
+~
+True compassion is spacious and wise as well as resourceful. This type of
+compassion could be called intelligent love or intelligent affection. We know
+how to express our affection so that it does not destroy a person but instead
+helps him or her to develop. It is more like a dance than a hug. And the
+music behind it is that of intellect.
+ -- " 'Intellect and Intuition,' in The Heart of the Buddha: Entering the
+ Tibetan Buddhist Path", by Chögyam Trungpa Rinpoche, published by
+ Shambhala Publications
+~
+ Gampopa recognized in Dusum Khyenpa an exceptional being and declared that
+he would amply spread Buddhism throughout Tibet. He added that he would be
+liberated in this life from samsara, cyclic existence. Over many years the
+Karmapa received from this great bodhisattva the teachings that Gampopa
+himself had been given by his masters. First, Gampopa transmitted to him the
+teachings of the Kadampa tradition, including the classical scholastic studies
+known as the “gradual path,” which emphasize the development of
+renunciation and altruism. They henceforth became an educational constant for
+the Kagyu lineage and the basis of the study of the Vajrayana. Dusum Khyenpa
+then received from his master the teachings and transmissions related to the
+tantras. One day, when Gampopa bestowed upon his disciple the Hevajra
+initiation, the Karmapa perceived his master in the form of the deity himself.
+ Gampopa then urged Dusum Khyenpa to go on retreat into the neighboring
+caves in order to actualize what had been transmitted. After only nine days
+of meditation, he spontaneously experienced a strong feeling of warmth and
+bliss. He removed his monk robes and dressed himself in the simple attire of
+white cotton—repa—worn by yogis. He meditated for nine months,
+concentrating in particular on the practice of calm abiding (samatha), which
+allows practitioners to pacify and stabilize their mind. Having excelled in
+this, he continued his retreat for three more years, perfecting his meditative
+capacities on the understanding of the nature of mind through penetrating
+vision (vipashyana) practice. Finally Gampopa conferred upon him the ultimate
+instructions of the Kagyu lineage. He then considered that the realization of
+his disciple was henceforth stable.
+ From then on the life of Dusum Khyenpa was divided between retreat and
+travel. He traveled throughout central Tibet, receiving instructions from
+other teachers or dispensing his own teachings. Nonetheless, until his master
+passed away, he often returned to Gampopa to receive other transmissions.
+Gampopa encouraged the Karmapa to go on retreat in the near future at Kampo
+Gangra in eastern Tibet, prophesying that it would be in this location that
+Dusum Khyenpa would attain complete enlightenment.
+ -- from "History of the Karmapas", by Lama Kunsang, Lama Pemo, and Marie
+ Aubèle, published by Shambhala Publications
+~
+One cannot force or grasp a spiritual experience, because it is as delicate as
+the whisper of the wind. But one can purify one’s motivation, one’s body,
+and train oneself to cultivate it. Because we come from a culture which
+teaches us there is always something external to be obtained which will lead
+us to fulfillment, we lose contact with our innate wisdom. As the Indian
+Tantric Buddhist saint Saraha says in one of his dohas (poems expressing the
+essence of his understanding):
+ Though the house-lamps have been lit,
+ The blind live on in the dark.
+ Though spontaneity is all-encompassing
+ And close, to the deluded it remains
+ Always far away.
+ -- Tsultrim Allione, in "Women of Wisdom", published by Shambhala Publications
+~
+being royalty is nothing compared to being composed from parts of a far
+flung star explosion, as we all are.
+ -- fred t. hamster
+~
+Six right livelihood guidelines...
+
+Consume mindfully.
+ Eat with awareness and gratitude.
+ Pause before buying and see if breathing is enough.
+ Pay attention to the effects of media you consume.
+
+Pause. Breathe. Listen.
+ When you feel compelled to speak in a meeting or conversation, pause.
+ Breathe before entering your home, pleace of work, or school.
+ Listen to the people you encounter. They are buddhas.
+
+Practice gratitude.
+ Notice what you have
+ Be equally grateful for opportunities and challenges.
+ Share joy, not negativity.
+
+Cultivate compassion and loving kindness.
+ Notice where help is needed and be quick to help
+ Consider others' perspectives deeply.
+ Work for peace at many levels.
+
+Discover wisdom
+ Cultivate "don't know" mind (= curiosity).
+ Find connections between Buddhist teachings and your life.
+ Be open to what arises in every moment.
+
+Accept constant change.
+
+ -- Source: "Moon journeying through clouds", Zen Buddhist chants, sayings and recitations from the Buddhist Society for Compassionate Wisdom.
+~
+never forget that the truth is always larger than you know.
+ -- fred t. hamster
+~
+Roger Babson's Ten Commandments of Investing
+
++ Keep speculation and investments separate.
++ Don't be fooled by a name.
++ Be wary of new promotions.
++ Give due consideration to market ability.
++ Don't buy without proper facts.
++ Safeguard purchases through diversification.
++ Don't try to diversify by buying different securities of the same company.
++ Small companies should be carefully scrutinized.
++ Buy adequate security, not super abundance.
++ Choose your dealer and buy outright (i.e., don't buy on margin.)
+~
+Continuous improvement is better than delayed perfection. -- Mark Twain
+~
+All of us cherish helpful and loving friends, and wise, compassionate
+spiritual mentors are especially important to us to progress on the path.
+Being separated from the people we value or having an important relationship
+not work out the way we had hoped is painful, yet it is a common occurrence in
+cyclic existence. Because we ourselves, others, and all the conditioned
+things around us are impermanent by nature, whatever comes together must also
+separate.
+ -- Thubten Chodron, "Good Karma: How to Create the Causes of Happiness and
+ Avoid the Causes of Suffering", published by Shambhala Publications
+~
+There are no limits to our imagination,
+or if there are,
+we can only imagine them.
+ -- Fred T. Hamster
+~
+When I was a boy and I would see scary things in the news, my mother would say
+to me, "Look for the helpers. You will always find people who are helping."
+ -- Fred Rogers
+~
+Some people are born on third base and go through life thinking they hit a
+triple.
+ -- Barry Switzer
+~
+ First, let’s take a look at how physical and emotional health supports
+our spiritual health. What is spiritual health? One way that the Buddhist
+teachings define spiritual health is having a sense of interconnection with
+other living beings on the planet, as well as respect for the natural
+environment. Recognition of this interconnection with others is developed as
+we call to mind the things that all beings have in common: the wish to attain
+happiness and avoid suffering. We can reflect on this by thinking that all of
+the wonderful things we want for ourselves, others want them too. Just so,
+all of the painful things we would like to avoid, others wish to avoid those
+things too.
+ However, spiritual health is far more than a mere sense of connection.
+True spiritual health arises from discovering love and compassion for all
+sentient beings. In doing so, we cut through our own painful feelings of
+anger, resentment, and strong desire, which cause us so much personal
+unhappiness and sorrow. By bringing ourselves back into harmonious
+relationship with friends, family, and the larger community, even those we may
+dislike, we ourselves become spiritually rich.
+ -- Anyen Rinpoche & Allison Choying Zangmo, "The Tibetan Yoga of Breath:
+ Breathing Practices for Healing the Body and Cultivating Wisdom",
+ published by Shambhala Publications
+~
+Our worries may zoom around the state of the world. “What happens if the
+economy plummets? If the ozone layer keeps decreasing? If we have more
+anthrax attacks? If terrorists take over the country? If we lose our civil
+liberties fighting terrorism?” Here, our creative writing ability leads to
+fantastic scenarios that may or may not happen, but regardless, we manage to
+work ourselves into a state of unprecedented despair. This, in turn, often
+leads to raging anger at the powers that be or alternatively, to apathy,
+simply thinking that since everything is rotten, there’s no use doing
+anything. In either case, we’re so gloomy that we neglect to act
+constructively in ways that remedy difficulties and create goodness.
+ -- Thubten Chodron, in "Taming the Mind", published by Shambhala Publications
+~
+It really seemed like every band built on the one just prior to it, so that as
+each day moved on, the acts just generated more and more energy and awesome
+music, storing it up in a celestial battery. the peak of it all for me was
+the phish show on the last night, which was so high energy and saturated with
+fun and healthy vibes that I felt like "i never need to feel fear again".
+that feeling lasted for days after the concert was over. hopefully memory of
+that thought never fades.
+ -- fred t. hamster, after lockn 2016
+~
+The dawn of the Great Eastern Sun is based on actual experience. It is not a
+concept. You realize that you can uplift yourself, that you can appreciate
+your existence as a human being. Whether you are a gas station attendant or
+the president of your country doesn’t really matter. When you experience
+the goodness of being alive, you can respect who and what you are. You need
+not be intimidated by lots of bills to pay, diapers to change, food to cook,
+or papers to be filed. Fundamentally, in spite of all those responsibilities,
+you begin to feel that it is a worthwhile situation to be a human being, to be
+alive, not afraid of death.
+ -- Chögyam Trungpa, "Shambhala: The Sacred Path of the Warrior", published
+ by Shambhala Publications
+~
+ These deities share a freedom from passion and experience more and more
+subtle states of mind in each higher level. In the first level, the freedom
+from passion is experienced; in the second, freedom from discursive thought;
+in the third, the elimination of gross joy in meditation, leaving only sublime
+delight; in the fourth, freedom even from delight. Above these are the four
+levels of the realm of formlessness, whose inhabitants have transcended form
+altogether and have no bodies or forms at all. Here deities experience
+successively even more subtle states of mind: the infinity of space, the
+infinity of consciousness, “nothing at all,” and neither perception nor
+nonperception.
+ These states can certainly appear enormously attractive from our human
+point of view. In fact, they correspond to what many think religious practice
+is all about—attaining some kind of heaven or some sort of tranquillity or
+bliss. But from the Buddhist viewpoint, the sublimity even of these states is
+not a worthy ultimate goal. One may ask, “What can possibly be wrong with
+such attainments?”
+ It is important to remember that the divine states of the desire realm,
+the form realm, and the formless realm, like all the other states known in the
+other five realms, are still part of samsara and subject to karma,
+impermanence, and suffering. In spite of the relative exaltation of their way
+of being, there comes a day for every god when he or she begins to feel the
+signs of impending death. The intoxication of the godly state gives way to
+sadness, pain, fear, and finally terror, and this is followed by death and
+rebirth in a lower realm.
+ In addition, the gods have one enormous liability: precisely because of
+their power, longevity, and intoxication, they are unable to hear the dharma
+with its teachings about duhkha, the first noble truth. They, like the
+inhabitants of all the other nonhuman realms, are victims of their karma and
+are unable to practice a spiritual path to gain liberation.
+ -- Reginald A. Ray, in "Indestructible Truth", published by Shambhala Publications
+~
+The Zen monk Thich Nhat Hanh writes, "I like to walk alone on country paths,
+rice plants and wild grasses on both sides, putting each foot down on the
+earth in mindfulness, knowing that I walk on the wondrous earth. In such
+moments, existence is a miraculous and mysterious reality. People usually
+consider walking on water or in thin air a miracle. But I think the real
+miracle is to walk on earth... a miracle we don’t even recognize."
+ -- from Jan Chozen Bays, MD, "How to Train a Wild Elephant & Other Adventures
+ in Mindfulness", published by Shambhala Publications
+~
+Begin the sequence of sending and taking with yourself
+
+Whatever pain you feel, take it in, wishing for all beings to be free of it.
+Whatever pleasure you feel, send it out to others. In this way, our personal
+problems and delights become a stepping-stone for understanding the suffering
+and happiness of all beings.
+ -- Pema Chodron's "Compassion Cards", published by Shambhala Publications
+~
+Tuvaṭaka Sutta: The Discourse on Being Quick
+
+(The Buddha said,)
+"Let them completely destroy the root
+Of conceptual differentiation,
+That is, [the idea] ‘I am the thinker.’
+Ever mindful, they train to subdue their cravings.
+
+"They shouldn’t get entrenched in any teachings they know
+Whether their own or that of others.
+Good people say that
+Being entrenched is not release.
+
+"They would not, because of this, think themselves
+Better, worse, or equal [to others].
+Experiencing many things,
+They don’t take a stand in thoughts of themselves."
+
+ The Buddha’s first teachings in this poem are particularly important.
+Here he emphasizes the destruction of the root source for conceptual
+proliferation which he describes as being either the idea "I am the
+thinker" or the thought "I am." While the grammar of the Pali phrase
+allows for both translations into English, the two options both identify some
+form of conceit as the basis from which a problematic differentiation of
+concepts with which the world is categorized arises. When this conceit is
+uprooted, the conceptual proliferation stops. A sage does not categorize or
+conceptualize the world with any fixed reference point of existing as "I."
+ While training to become such a sage, a monastic should avoid swelling up
+with conceit, which is described as thinking they are better, worse, or equal
+to others. The alternative to such comparative thinking is to have a mind
+that is still and unmoving like a calm sea. Many of the training instructions
+the Buddha mentions can be understood as support for having a still, peaceful
+mind.
+ -- Gil Fronsdal, "The Buddha before Buddhism: Wisdom from the Early
+ Teachings", published by Shambhala Publications
+~
+I. Path of Accumulation
+
+ One who has the Mahayana family cultivates bodhicitta, receives teachings
+from masters, and makes effort in the virtues until the heat of wisdom is
+attained. During this time, progress is classified in four stages:
+realization, aspiration, greater aspiration, and achievement. Why is this
+called the path of accumulation? Because on it, one gathers the accumulations
+of virtue in order to become a vessel for the realization of heat and so forth.
+Therefore, it is called the path of accumulation.
+
+ These are also called the root virtues which are similar to liberation.
+At this stage, twelve of the branches of enlightenment are practiced:
+
+ A. the four types of mindfulness,
+ B. the four types of perfect abandonment, and
+ C. the four feet of miracle powers.
+The Four Types of Mindfulness are:
+
+ 1. sustaining mindfulness of the body,
+ 2. sustaining mindfulness of feelings,
+ 3. sustaining mindfulness of the mind, and
+ 4. sustaining mindfulness of phenomena.
+
+These four occur during the lesser stage of the path of accumulation.
+
+The Four Types of Perfect Abandonment are:
+
+ 1. abandoning nonvirtues which have been created,
+ 2. not allowing new nonvirtues to be produced,
+ 3. producing the antidotes, virtues which have not arisen, and
+ 4. allowing those virtues which have arisen to increase.
+
+These four occur during the middle stage of the path of accumulation.
+
+The Four Feet of Miracle Powers are:
+
+ 1. the absorption of strong aspiration,
+ 2. the absorption of perseverance,
+ 3. the absorption of the mind, and
+ 4. the absorption of investigation.
+
+These four occur during the greater stage of the path of accumulation.
+ -- Gampopa, from "The Jewel Ornament of Liberation", published by Shambhala
+ Publications
+~
+II. Path of Application
+
+ The path of application begins after perfection of the path of
+accumulation. It has four stages corresponding to the realization of the Four
+Noble Truths: heat, maximum heat, patience, and realization of the highest
+worldly dharma. Why is it called the path of application? Because there, one
+makes an effort to directly realize truth.
+
+A. Five Powers. Furthermore, during the stages of heat and maximum heat,
+five powers are practiced:
+ the power of faith,
+ the power of perseverance,
+ the power of mindfulness,
+ the power of absorption, and
+ the power of wisdom awareness.
+
+B. Five Strengths. During the stages of patience and highest worldly dharma,
+five strengths are practiced:
+ the strength of faith,
+ the strength of perseverance,
+ the strength of mindfulness,
+ the strength of absorption, and
+ the strength of wisdom awareness.
+ -- Gampopa, in "The Jewel Ornament of Liberation", published by Shambhala
+ Publications
+~
+III. Path of Insight
+
+ The path of insight begins after the highest worldly dharma and consists
+of calm abiding as a basis for special insight focused on the Four Noble
+Truths. Four insights correspond to each of the Four Noble Truths, making a
+total of sixteen—eight patient acceptances and eight cognitions: the patient
+acceptance of the cognition of the dharma with respect to suffering, the
+cognition of the dharma with respect to suffering, the patient acceptance of
+the cognition that is the subsequent realization with respect to suffering,
+the cognition that is the subsequent realization with respect to suffering,
+and so forth.
+ Why is it called the path of insight? Because there, one realizes the
+Four Noble Truths which were not seen before. At this stage there are seven
+of the branches of enlightenment:
+ the perfect mindfulness branch,
+ the perfect discrimination branch,
+ the perfect perseverance branch,
+ the perfect joy branch,
+ the perfect relaxation branch,
+ the perfect absorption branch, and
+ the perfect equanimity branch.
+ -- The Jewel Ornament of Liberation, by Gampopa, published by Shambhala
+ Publications
+~
+IV. Path of Meditation
+
+The path of meditation practice begins after the realization of special
+insight. It has two paths:
+ A. the path of worldly meditation practice and
+ B. the path of meditation practice beyond the world.
+A.
+ Worldly Meditation Practice consists of the first, second, third, and
+fourth meditative stages, and the formless stages of increasing the infinite
+nature of space, increasing the infinity of consciousness, increasing the
+nothing-whatsoever-ness, and increasing neither perception nor non-perception.
+There are three purposes to practicing this meditation:
+
++ suppressing the afflicting emotions which are the subject of
+abandonment in the path of meditation;
++ establishing the special qualities of the Four Immeasurables and so
+forth; and
++ creating the foundation for the path beyond the world.
+
+B.
+ Meditation Practice Beyond the World consists of the furthering of calm
+abiding and special insight, focused on the two types of wisdom. During the
+path of insight there were two “patient acceptances” and two
+“awarenesses” corresponding to each of the Four Noble Truths, making a
+total of sixteen. The eight patient acceptances were completed in the path of
+insight. One becomes familiarized with the eight awarenesses in the path of
+meditation through the calm abiding and special insight related to the four
+meditative concentrations and three of the formless absorptions. Furthermore,
+part of the awareness of phenomena is to familiarize oneself with all the
+realization of dharma-as-such. Part of the continuity awareness is to
+familiarize oneself with all the realization of primordial wisdom. The state
+of neither perception nor non-perception is merely worldly meditation because
+the movement of sensation is so unclear.
+ Why is this called the path of meditation? Because there, one becomes
+familiar with the realizations that one achieved in the path of insight. At
+this stage, there are eight of the thirty-seven branches of enlightenment:
+
++ perfect view,
++ perfect conception, perfect speech, perfect action,
++ perfect livelihood,
++ perfect effort,
++ perfect mindfulness, and
++ perfect absorption.
+ -- Gampopa, from "The Jewel Ornament of Liberation", published by Shambhala
+Publications
+~
+ Your eggnog to rum ratio should be 23% to 77%. I would then spice the
+eggnog with nutmeg and use more than you're comfortable with because sailors
+used to use it as [a] hallucinogen...
+ Also, enter on a reindeer. And if you enter on a reindeer, stay on the
+reindeer. And if you can’t reach something because you’re too high up
+sitting on the reindeer, just ask for help. That goes for life, too. Don’t
+be afraid to ask for help and stay on that reindeer.
+ -- T.J. Miller’s recipe for the perfect holiday party
+~
+if you can't beat them, join them, and subvert them from the inside.
+ -- fred t. hamster
+~
+regarding christmas cards...
+"i would create my own as a desktop publishing activity, with all new current
+stuff. but it's way too much effort. basically, i can either give you a
+present or make you a card. which do you prefer?"
+ -- thus spake slackathustra.
+~
+Hope is not a strategy.
+Luck is not a factor.
+Fear is not an option.
+ -- James Cameron
+~
+A man is the sum of his actions, of what he has done, of what he can do,
+nothing else.
+ -- John Galsworthy
projects / feisty_meow.git / blobdiff