The shaman climbed the mountain, gathered sacred flowering herbs and berries along the way -- Datura moonflowers, toloache, Brugmansia angel's-trumpets, Salvia apianakasiile sage, toyon, holly -- until delirium overwhelmed him with lurid and ecstatic visions of hell and heaven. Then he returned to the human world.
Word spread of him. People asked, "Is it true, as they say, that you have seen hell?"
"I have."
"What's it like?"
"It's hideous, ironic, horror beyond imagination," the shaman winced to relive, nearly blinded by his recollection:
When do we eat? - We're eaten.
"There's food everywhere, but no one eats, and drink aplenty, but no one drinks. There are long wooden spoons with which to partake, but their bodies have only tiny appendages for arms, too short to bring such elongated spoons up to their shriveled lips. Parched slaver forms ashes in their mouths, and bodies waste away. Struggle as they might, everything goes to wrack and ruin. They bellow in agony."
The people shrank away, with growing acreage dedicated to burying their discarded surplus, collapsing under smoldering heaps of trash.
"And heaven?" asked the hopeful. "Is it true, as they say, that you have seen heaven?"
"I have."
"And what's it like?" they pleaded.
"Heaven," the shaman revealed, "is exactly the same."
"What!?" cried the people. "The same? Surely that is no heaven!"
How they faced one another.
"There is one difference," the shaman went on to explain.
"In heaven, there is an abundance of food and drink, long wooden spoons, and bodies with tiny appendages too short to bring these utensils up to their mouths. But the beings there, without hesitation, use the long spoons to feed one another.
"There is no want. No request goes unanswered, no desire unfulfilled. Acts of kindness overflow as do the spoons. Spoon fed and cared for, there are continuous cries of gratitude and rejoicing as beings fall over one another to be the first to give.
Time to eat? - For us? - No, for them.
"There is food, and they eat. There is drink, and they drink, and they relish their bounty and diversity. They care for one another, nourish one another, thank one another. The sweetness of their caresses, gentleness of their words, and kindness of their eyes," the shaman wept to recall, "make the place so beautiful that I only wish I could show one world to the other."
Are you ready for #Stolen Amazon Package Wednesday? How about Apple is Overrated Thursday? Today is Giving Tuesday, following Cyber Monday...
NATIONAL DAY OF GIVING
If I could teach them to let go of low to get high
The National Day of Giving encourages giving back. It takes place on the first Tuesday after Thanksgiving. The nation has just been fleeced by Cyber Monday and Black Friday, having spent the extended weekend shopping in brick-and-mortar outlets as well as online, searching for the best (greediest) possible deals.
The Buddha on reasons to give
Mahavira agreed: It is good to give
[Why the Hades should I give? I should receive!] Reasons for Giving: "There are eight reasons for giving. What are these eight? One may give out of affection; or in an angry mood;[5] out of foolishness [6]; out of fear; or because of thinking: 'Such gifts have been given before by my relatives, and as it was done by them before, it would be unworthy of me to let lapse this family tradition'; or because of thinking: 'By giving this gift, I shall — after the body's break-up, after death — be reborn in a happy realm of existence, even in a heavenly world'; or because of thinking, 'When giving this gift, my heart will be glad, and happiness and joy will arise in me'; or one gives because it ennobles and adorns the mind (heart)." (Giving, Numerical Discourses, AN 8.33)
The National Day of Giving reminds us to give to those in need -- like the victims of American imperialism in Palestine, Gaza, and the West Bank. Whether we look to our favorite causes or charities, it is a great reminder to lift others up during a generous time of year.
On the Tuesday after Thanksgiving, charities, families, businesses, community centers, and students around the world will come together for one common purpose: to celebrate generosity (Buddhist dana) and to give, help, and share. #GIVINGTUESDAY
The Buddha is famous for saying:
"If you knew what I know about (the karma of) giving (the results and fruits), you would never eat a morsel without sharing with another if there were another to share with."
Our favorite charitable organization
Sharing brings abundance and amity.
Of all the giving, the gift of the Dharma (Dhamma-dāna) is the highest. Why? It engenders all other forms of letting go, generosity, sharing, and giving. It also involves the greatest returns -- internal letting go to be free of all clinging and experience liberation from all suffering. So to support Wisdom Quarterly: American Buddhist Journal and/or Dharma Buddhist Meditation (Meetup 2, Meetup 3), please contact us through the Comments Section for details. What is "giving" in Buddhism?Dāna
Gift ideas? Give a smile, offer a hug, say a kind thing, volunteer, give unselfish service (seva) with no expectation of it being reciprocated (because, as it is said, "No good deed goes unpunished").
Then the rich householder Anāthapiṇḍika [the philanthropist Sudatta, the "Giver of Alms," "Supporter of the Needy"] went to the Buddha, bowed, and sat respectfully to one side. Seated there, the Buddha said to him:
“Ten pleasure seekers are found in the world. What are the ten?
We're here to have a good time, right Bri-Bri?
“One, a pleasure seeker seeks wealth using illegitimate, coercive means. One neither makes oneself happy nor pleased, neither shares it nor makes merit.
“Two, a pleasure seeker seeks wealth using illegitimate, coercive means. One makes oneself happy and pleased but neither shares it nor makes merit.
“Three, a pleasure seeker seeks wealth using illegitimate, coercive means. One makes oneself happy and pleased and shares it and makes merit.
“Four, a pleasure seeker seeks wealth using means both legitimate and illegitimate, coercive and uncoercive. One neither makes oneself happy nor pleased, neither shares it nor makes merit.
“Five, a pleasure seeker seeks wealth using means both legitimate and illegitimate, coercive and uncoercive. One makes oneself happy and pleased, but neither shares it nor makes merit.
“Six, a pleasure seeker seeks wealth using means both legitimate and illegitimate, coercive and uncoercive. One makes oneself happy and pleased and shares it and makes merit.
“Seven, a pleasure seeker seeks wealth using legitimate, uncoercive means. One neither makes oneself happy nor pleased, neither shares it nor makes merit.
“Eight, a pleasure seeker seeks wealth using legitimate, uncoercive means. One makes oneself happy and pleased, but neither shares it nor makes merit.
“Nine, a pleasure seeker seeks wealth using legitimate, uncoercive means. One makes oneself happy and pleased and shares it and makes merit. But one enjoys that wealth in bondage, infatuated, clinging, blind to the drawbacks, not understanding the escape.
See, Stewie? We're rich, we share, we get it...
“Ten, a pleasure seeker seeks wealth using legitimate, uncoercive means. One makes oneself happy and pleased and shares it and makes merit. And one enjoys that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape.
The first
Why, you ask? Here's why.
“Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, who neither makes oneself happy nor pleased, neither shares it nor makes merit. That person may be criticized on three grounds: One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One does not make oneself happy nor pleased. This is the second ground for criticism. One neither shares it nor makes merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds.
The second
“Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, who makes oneself happy and pleased, but who neither shares it nor makes merit. That person may be criticized on two grounds and praised on one. One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One makes oneself happy and pleased. This is the one ground for praise. One neither shares it nor makes merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds and praised on this one.
The third
“Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, who makes oneself happy and pleased, who shares it and makes merit. This person may be criticized on one ground and praised on two. One seeks for wealth using illegitimate, coercive means. This is the one ground for criticism. One makes oneself happy and pleased. This is the first ground for praise. One shares it and makes merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground and praised on these two.
The fourth
“Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, coercive and uncoercive, who neither makes oneself happy and pleased, neither shares it nor makes merit. This person may be praised on one ground and criticized on three. One seeks for wealth using legitimate, uncoercive means. This is the one ground for praise. One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One neither makes oneself happy nor pleased. This is the second ground for criticism. One neither shares it nor makes merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground and criticized on these three.
The fifth
“Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, coercive and uncoercive, who makes oneself happy and pleased, but who neither shares it nor makes merit. That person may be praised on two grounds and criticized on two. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One seeks for wealth using illegitimate, coercive means. This is the first ground for criticism. One makes oneself happy and pleased. This is the second ground for praise. One neither shares it nor makes merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds and criticized on these two.
The sixth
“Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, coercive and uncoercive, who makes oneself happy and pleased, shares it and makes merit. One may be praised on three grounds and criticized on one. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One seeks for wealth using illegitimate, coercive means. This is the one ground for criticism. One makes oneself happy and pleased. This is the second ground for praise. One shares it and makes merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds and criticized on this one.
The seventh
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who neither makes oneself happy nor pleased, neither shares it nor makes merit. One may be praised on one ground and criticized on two. One seeks for wealth using legitimate, uncoercive means. This is the one ground for praise. One neither makes oneself happy nor pleased. This is the first ground for criticism. One neither shares it nor makes merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground and criticized on these two.
The eighth
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, but who neither shares it nor makes merit. One may be praised on two grounds and criticized on one. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One makes oneself happy and pleased. This is the second ground for praise. One neither shares it nor makes merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds and criticized on this one.
The ninth
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, and who shares it and makes merit. But one enjoys that wealth in bondage, infatuated, clinging, blind to the drawbacks, and not understanding the escape. One may be praised on three grounds and criticized on one. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One makes oneself happy and pleased. This is the second ground for praise. One shares it and makes merit. This is the third ground for praise. One enjoys that wealth in bondage, infatuated, clinging, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds and criticized on this one.
The tenth
“Now, consider the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, who shares it and makes merit. And one enjoys that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape. One may be praised on four grounds. One seeks for wealth using legitimate, uncoercive means. This is the first ground for praise. One makes oneself happy and pleased. This is the second ground for praise. One shares it and makes merit. This is the third ground for praise. One enjoys that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds.
“These are the ten pleasure seekers found in the world. The pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, who shares it and makes merit, who uses that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.
“From a cow comes milk, from milk come curds, from curds come butter, from butter comes ghee [clarified butter now almost always adulterated with lard], and from ghee comes cream of ghee [crème de la crème]. And the cream of ghee is said to be the best of these.
“In the same way, the pleasure seeker who seeks wealth using legitimate, uncoercive means, who makes oneself happy and pleased, who shares it and makes merit, who uses that wealth without bondage, without infatuation, without clinging, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.”
James F. O’Connell, the “Tattooed Man,” arrived in New York City in 1835, causing much consternation. If a lady so much as glanced at him, her future children would be born just as hideously inked as he was — covered in thick, patterned black bands that curved down and around their hands, arms, legs, and backs. Or so the churchmen told their flocks.
O’Connell, an Irish sailor, acquired his full-body tattoo during a stint as a castaway in the South Pacific’s Caroline Islands during the late 1820s and early 1830s.
After their ship sunk, Irishman O’Connell and his shipmate, George Keenan, were taken in by inhabitants of the island of Pohnpei — who were not cannibals, O’Connell emphatically states in his memoir.
Within a few days, the two were bustled off to an isolated hut, where five or six women, “savage printers” armed with ink and thorns, set about providing the newcomers with the markings that would smooth their way into the community.
The resulting tattoo, called pelipel, made O’Connell “fully human” in the world of the South Pacific, writes Juniper Ellis in her book Tattooing the World (Columbia University Press, 2008), for which the National Endowment for the Humanities (NEH) provided research support. More: neh.gov
The Dharma Bum
There's something about the Irish, going from a tiny island under the thumb of a neighboring island, pushed out into the world as a diaspora that saw the sidhe, Tuatha de Danan, the wee people, the spirits, and creatures of the Emerald Isle spread out into all corners of the world and the public imagination. The neighboring island forced itself on everyone, like the last militant vestige of the Roman Empire (the remaining force in Rome slipping on a sheep's disguise in an exhibition of soft power that conquered the planet or plane more deeply than British weapons and forces.
U Dhammaloka (right) with Burmese monks
How did the Irish win their way into the hearts of all, particularly with so many redheads? One of the most prominent and important of the Irish was named O'Connell (Laurence), who became the first Westerner to ordain as a Theravada Buddhist monk, Ven. U Dhammaloka(pronounced \ooh-dah-mah-low-kuh\), the "U" being an Burmese honorific.
He traveled by boat to California then by ship to Asia, where he made a name for himself as a freethinker and Buddhist, opposing Christian missionaries, ended up all the way in Mandalay, Burma, in a Buddhist monastery.
Another O'Connell (James F.), not JFO, also made a splash in the Pacific among the people of Pohnpei among the Caroline Islands. He was a sailor on a boat that wrecked, landing him in Micronesia and this adventure.
(Rare Earth) James O'Connell, 18, survived a shipwreck along with seven others only to become the most famous Western man in Pohnpei. Ah, coming home after being enslaved since your late teens only to have your own society condemn you as Satanic for what they did to you and then be forced to headline a traveling circus freakshow until you died. No matter where you go, the tattoos always speak first.
This is the (self-told, probably exaggerated for circus reasons) story of P.T. Barnum's original freak success story, "James O'Connell, America's first tattooed man."
One Million Acts of Kindness is the goal, a goal for each person to individually perform 1,0000,000 acts of kindness in this life.
Can anyone imagine a greater goal for one’s life? [Yes, we can think of two things, bcoming a "noble one" (any of the stages of enlightenment) or doing one million and one acts.]
Let's develop a constant mindset (heart) of loving-kindness (called metta in Buddhism) every day of our lives for the next 55 years.
Dad, let's join OMAK! - Shut up, I'm drinking!
Do what? Do for others (with kind friendliness in our hearts). For whom? For everyone! It is Founder Bob Votruba's wish that each of us dedicate our lives to a charity…finding the passion in our heart for some cause, some need, someone, or something that can use our help to help others.
Can I start with my dog, Whitey Bogart-Jones?
As a father of three college-age kids, the founder is concerned for a world in which all future kids will live.
A great way to create a safer, more caring world is for everyone to start a lifetime goal of OMAK (One Million Acts of Kindness).
So Bob bought a bus.
Hop onboard the Kindness Bus
The he had about 60 family members, friends, and neighbors help paint. So began a 10-year journey, with "Bogart," his Boston terrier, to college campuses across the country, hoping to convince as many Americans as possible about this much-needed movement for the world.
When we are as kind to others as we are to ourselves, we'd better be very kind to ourselves. :)
Oh, Buddha, how can I be kind to anyone when I can't even be kind to myself? - Meditate.
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Loving-kindness (metta) in practice
I love all y'all too much to sit back and not do anything. Let’s start a kindness movement! Where? In this country. When? Today! Why? To change the direction of the world and where we are all headed!
We are the change this world needs.
We are trying to offer inspiration to those wanting to better themselves by leading a lifetime of constantly spreading kindness to others. Mission
They're bullying me at school for being weird! - Oh, dear I'll never let this happen.
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Ride for life and kindness
An 8-year ride for kids to put an end to bullying and adolescent suicide. In Year 3 of the mission, Bob introduced a bicycle ride to his travels to raise
awareness about issues kids have to deal with when they are far too young.
Bullying and adolescent suicide are two of these challenges, burdens most kids
will unfairly have to overcome throughout the remainder of their lives. At rides' end, we will have biked enough miles to travel the perimeter of the known Earth, twice.
The mission of this ride is one focus: to save kids' lives.
A: What can one man do? A: Start a movement?
How to save a life... Be kind. We have no idea what impact our actions have, can have, or have had. More
Help Bogart and Bob spread the message of a goal of kindness to schoolchildren across the country. Donations are crucial to making kindness a reality.
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