Buddhist Acceptance Quotes

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Pain is not wrong. Reacting to pain as wrong initiates the trance of unworthiness. The moment we believe something is wrong, our world shrinks and we lose ourselves in the effort to combat the pain.
Tara Brach (Radical Acceptance: Embracing Your Life With the Heart of a Buddha)
According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been. The resulting serenity is so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it. It is like a man standing for decades on the seashore, embracing certain ‘good’ waves and trying to prevent them from disintegrating, while simultaneously pushing back ‘bad’ waves to prevent them from getting near him. Day in, day out, the man stands on the beach, driving himself crazy with this fruitless exercise. Eventually, he sits down on the sand and just allows the waves to come and go as they please. How peaceful!
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
Every faith in the world is based on fabrication. That is the definition of faith―acceptance of that which we imagine to be true, that which we cannot prove. Every religion describes God through metaphor, allegory, and exaggeration, from the early Egyptians through modern Sunday school. Metaphors are a way to help our minds process the unprocessible. The problems arise when we begin to believe literally in our own metaphors. Should we wave a flag and tell the Buddhists that we have proof the Buddha did not come from a lotus blossom? Or that Jesus was not born of a literal virgin birth? Those who truly understand their faiths understand the stories are metaphorical.
Dan Brown (The da Vinci Code (Robert Langdon, #2))
When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole? For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.
Nikola Tesla
The Buddha's original teaching is essentially a matter of four points -- the Four Noble Truths: 1. Anguish is everywhere. 2. We desire permanent existence of ourselves and for our loved ones, and we desire to prove ourselves independent of others and superior to them. These desires conflict with the way things are: nothing abides, and everything and everyone depends upon everything and everyone else. This conflict causes our anguish, and we project this anguish on those we meet. 3. Release from anguish comes with the personal acknowledgment and resolve: we are here together very briefly, so let us accept reality fully and take care of one another while we can. 4. This acknowledgement and resolve are realized by following the Eightfold Path: Right Views, Right Thinking, Right Speech, Right Conduct, Right Livelihood, Right Effort, Right Recollection, and Right Meditation. Here "Right" means "correct" or "accurate" -- in keeping with the reality of impermanence and interdependence.
Robert Aitken (The Dragon Who Never Sleeps: Verses for Zen Buddhist Practice)
When others, out of Jealousy, Mistreat me with abuse, slander, and so on, I will practice accepting defeat And offering the victory to them.
Christopher Titmuss (Sons and Daughters of the Buddha: Daily Meditations from the Buddhist Tradition)
Your job then, should you choose to accept it, is to keep searching for the metaphors, rituals and teachers that will help you move ever closer to divinity. The Yogic scriptures say that God responds to the sacred prayers and efforts of human beings in any way whatsoever that mortals choose to worship—just so long as those prayers are sincere. I think you have every right to cherry-pick when it comes to moving your spirit and finding peace in God. I think you are free to search for any metaphor whatsoever which will take you across the worldly divide whenever you need to be transported or comforted. It's nothing to be embarrassed about. It's the history of mankind's search for holiness. If humanity never evolved in its exploration of the divine, a lot of us would still be worshipping golden Egyptian statues of cats. And this evolution of religious thinking does involve a fair bit of cherry-picking. You take whatever works from wherever you can find it, and you keep moving toward the light. The Hopi Indians thought that the world's religions each contained one spiritual thread, and that these threads are always seeking each other, wanting to join. When all the threads are finally woven together they will form a rope that will pull us out of this dark cycle of history and into the next realm. More contemporarily, the Dalai Lama has repeated the same idea, assuring his Western students repeatedly that they needn't become Tibetan Buddhists in order to be his pupils. He welcomes them to take whatever ideas they like out of Tibetan Buddhism and integrate these ideas into their own religious practices. Even in the most unlikely and conservative of places, you can find sometimes this glimmering idea that God might be bigger than our limited religious doctrines have taught us. In 1954, Pope Pius XI, of all people, sent some Vatican delegates on a trip to Libya with these written instructions: "Do NOT think that you are going among Infidels. Muslims attain salvation, too. The ways of Providence are infinite." But doesn't that make sense? That the infinite would be, indeed ... infinite? That even the most holy amongst us would only be able to see scattered pieces of the eternal picture at any given time? And that maybe if we could collect those pieces and compare them, a story about God would begin to emerge that resembles and includes everyone? And isn't our individual longing for transcendence all just part of this larger human search for divinity? Don't we each have the right to not stop seeking until we get as close to the source of wonder as possible? Even if it means coming to India and kissing trees in the moonlight for a while? That's me in the corner, in other words. That's me in the spotlight. Choosing my religion.
Elizabeth Gilbert (Eat, Pray, Love)
True wisdom is being able to say 'it is what it is' with a smile of celebratory wonder on your face.
Eric Micha'el Leventhal
Pain is inevitable; lives come with pain. Suffering is not inevitable. If suffering is what happens when we struggle with our experience because of our inability to accept it, then suffering is an optional extra [p. 19].
Sylvia Boorstein (It's Easier Than You Think: The Buddhist Way to Happiness)
Happiness is closer to the experience of acceptance and contentment than it is to pleasure. True happiness exists as the spacious and compassionate heart's willingness to feel whatever is present.
Noah Levine (Against the Stream: A Buddhist Manual for Spiritual Revolutionaries)
We usually appreciate only half the cycle of impermanence. We can accept birth but not death, gain but not loss, or the end of exams but not the beginning. True liberation comes from appreciating the whole cycle and not grasping onto those things we find agreeable.
Dzongsar Jamyang Khyentse (What Makes You Not a Buddhist)
We are born into a realm of constant change. Everything is decaying. We are continually losing all that we come in contact with. Our tendency to get attached to impermanent experiences causes sorrow, lamentation and grief, because eventually we are separated from everything and everyone we love. Our lack of acceptance and understanding of this fact makes life unsatisfactory.
Noah Levine (Against the Stream: A Buddhist Manual for Spiritual Revolutionaries)
As a Buddhist, I view death as a normal process, a reality that I accept will occur as long as I remain in this earthly existence. Knowing that I cannot escape it, I see no point in worrying about it. I tend to think of death as being like changing your clothes when they are old and worn out, rather than as some final end. Yet death is unpredictable: We do not know when or how it will take place. So it is only sensible to take certain precautions before it actually happens.
Sogyal Rinpoche (The Tibetan Book of Living and Dying)
Buddhism teaches us to be tolerant and accepting, but tolerance does NOT mean accepting what is harmful.
Timber Hawkeye (Buddhist Boot Camp)
The greatest satisfaction comes not from chasing pleasure and avoiding pain, but from the radical acceptance of life as it is, without fighting and clinging to passing desires.
Noah Levine (Against the Stream: A Buddhist Manual for Spiritual Revolutionaries)
One is a Buddhist if he or she accepts the following four truths: All compounded things are impermanent. All emotions are pain. All things have no inherent existence. Nirvana is beyond concepts.
Dzongsar Jamyang Khyentse (What Makes You Not a Buddhist)
We Vietnamese have two philosophies to sustain us. The Confucian tells us how to behave when fate grants us peace and order. The Buddhist trains us to accept our fate even when it brings us blood and chaos.
Denis Johnson (Tree of Smoke)
We must do away with any shred of denial, minimization, justification, or rationalization. To recover, we must completely and totally understand and accept the truth that addiction creates suffering.
Noah Levine (Refuge Recovery: A Buddhist Path to Recovering from Addiction)
I wish I'd been accepted sooner and better. When I was younger, not being accepted made me enraged, but now, I am not inclined to dismantle my history. If you banish the dragons, you banish the heroes--and we become attached to the heroic strain in our personal history. We choose our own lives. It is not simply that we decide on the behaviors that construct our experience; when given our druthers, we elect to be ourselves. Most of us would like to be more successful or more beautiful or wealthier, and most people endure episodes of low self-esteem or even self-hatred. We despair a hundred times a day. But we retain the startling evolutionary imperative for the fact of ourselves, and with that splinter of grandiosity we redeem our flaws. These parents have, by and large, chosen to love their children, and many of them have chosen to value their own lives, even though they carry what much of the world considers an intolerable burden. Children with horizontal identities alter your self painfully; they also illuminate it. They are receptacles for rage and joy-even for salvation. When we love them, we achieve above all else the rapture of privileging what exists over what we have merely imagined. A follower of the Dalai Lama who had been imprisoned by the Chinese for decades was asked if he had ever been afraid in jail, and he said his fear was that he would lose compassion for his captors. Parents often think that they've captured something small and vulnerable, but the parents I've profiled here have been captured, locked up with their children's madness or genius or deformity, and the quest is never to lose compassion. A Buddhist scholar once explained to me that most Westerners mistakenly think that nirvana is what you arrive at when your suffering is over and only an eternity of happiness stretches ahead. But such bliss would always be shadowed by the sorrow of the past and would therefore be imperfect. Nirvana occurs when you not only look forward to rapture, but also gaze back into the times of anguish and find in them the seeds of your joy. You may not have felt that happiness at the time, but in retrospect it is incontrovertible. For some parents of children with horizontal identities, acceptance reaches its apogee when parents conclude that while they supposed that they were pinioned by a great and catastrophic loss of hope, they were in fact falling in love with someone they didn't yet know enough to want. As such parents look back, they see how every stage of loving their child has enriched them in ways they never would have conceived, ways that ar incalculably precious. Rumi said that light enters you at the bandaged place. This book's conundrum is that most of the families described here have ended up grateful for experiences they would have done anything to avoid.
Andrew Solomon (Far from the Tree: Parents, Children, and the Search for Identity)
She laughed at that, and finally accepted the gift. “Thank you,” she said, bowing, “for your kampana.” This was a Buddhist term that spoke of when “good people’s hearts are moved” to do a compassionate act. “May I ask the name of our benefactor?
Alan Brennert (Honolulu)
If at the present day it has found a warm welcome among certain circles in Europe, it is because all those who hope to derive from humanitarianism a moral code of human kindness for the acceptance of an atheistic society are already implicitly Buddhists.
Jacques Maritain (An Introduction to Philosophy (A Sheed & Ward Classic))
Fearlessness is generated when you can appreciate uncertainty, when you have faith in the impossibility of these interconnected components remaining static and permanent. You will find yourself, in a very true sense, preparing for the worst while allowing for the best....By knowing that something is lying in wait for you just around the bend, by accepting that countless potentialities exist from this moment forward, you acquire the skill of pervasive awareness and foresight like that of a gifted general, not paranoid but prepared.
Dzongsar Jamyang Khyentse (What Makes You Not a Buddhist)
I practiced what the Dalai Lama calls 'inner disarmament.' Of course, I still had judgments, but I tried to accept even my judgments without judgment. At a glacial pace, I moved beyond repression and self-criticism to something more skillful. I discovered the difference between recoiling from feelings and opening to them. I trained myself to be more curious than fearful. Sometimes I even felt compassion for myself as I struggled.
Mary Pipher (Seeking Peace: Chronicles of the Worst Buddhist in the World)
According to Zen Buddhists, all things have their existence in The Void. The Void is that which is no-thing, but contains all things within it, or as some Christian mystics state, “God is Nothing; He is Utterly Other; He is the VOID.
Joseph P. Kauffman
Reincarnation isn't something in which I choose to believe but rather a truth I accept. Most people will never know the meaning of their friendships, passions, choices and even challenges. I embrace them, knowing that there’s always a perfect correlation between everything, including between us and the ones that love us and betray us at the end. That’s how I know I’m almost never traveling somewhere but returning, or not meeting someone but fixing the past, or facing a challenge but ending a karmic cycle. If I was a Buddhist Monk, a Scottish Doctor, a French Monarch, or a Spanish Templar, none of that really matters, not as much as what I experienced and believed during that time, not as much as what I did ten years ago or what I believed during my childhood, not as much as who I am now and what I can do with my life at present time.
Robin Sacredfire
Because there's no missing puzzle piece. And there's no great mystery to solve. I'm perfect and complete exactly as I am. The world is perfect and complete exactly as it is. An my practice is learning to accept that fact regardless of what desire tells me.
Alex Kakuyo (Perfectly Ordinary: Buddhist Teachings for Everyday Life)
I wish to emphasize to the millions of my fellow Buddhists worldwide the need to take science seriously and to accept its fundamental discoveries within their worldview.
Dalai Lama XIV (The Universe in a Single Atom: The Convergence of Science and Spirituality)
It follows that I must accept myself for what I am before I can deliberately change it.
Christmas Humphreys (The Buddhist way of life)
Intimacy puts us in touch with fragility, he realized, and the acceptance of fragility opens us to intimacy.
Mark Epstein (Going to Pieces Without Falling Apart: A Buddhist Perspective on Wholeness)
Tibetan Buddhists say that a person should never get rid of their negative energy, that negative energy transformed is the energy of enlightenment, and that the only difference between neurosis and wisdom is struggle. If we stop struggling and open up and accept what is, that neurotic energy naturally arises as wisdom, naturally informs us and becomes our teacher.
Natalie Goldberg (Long Quiet Highway: Waking Up in America)
Having faith requires leaps of faith, cerebral acceptance of miracles - immaculate conceptions and divine interventions. And then there are the codes of conduct. The Bible, the Koran, Buddhist scripture ... they all carry similar requirements - and similar penalties. They claim that if I don't live by a specific code I will go to hell. I can't imagine a God who would rule that way.
Dan Brown (Angels & Demons (Robert Langdon, #1))
Accept that other people’s perspectives on reality are as valid as your own (even if they go against everything you believe in), and honor the fact that someone else’s truth is as real to them as yours is to you.
Timber Hawkeye (Buddhist Boot Camp)
Like most people who decide to get sober, I was brought to Alcoholics Anonymous. While AA certainly works for others, its core propositions felt irreconcilable with my own experiences. I couldn't, for example, rectify the assertion that "alcoholism is a disease" with the facts of my own life. The idea that by simply attending an AA meeting, without any consultation, one is expected to take on a blanket diagnosis of "diseased addict" was to me, at best, patronizing. At worst, irresponsible. Irresponsible because it doesn't encourage people to turn toward and heal the actual underlying causes of their abuse of substances. I drank for thirteen years for REALLY good reasons. Among them were unprocessed grief, parental abandonment, isolation, violent trauma, anxiety and panic, social oppression, a general lack of safety, deep existential discord, and a tremendous diet and lifestyle imbalance. None of which constitute a disease, and all of which manifest as profound internal, mental, emotional and physical discomfort, which I sought to escape by taking external substances. It is only through one's own efforts to turn toward life on its own terms and to develop a wiser relationship to what's there through mindfulness and compassion that make freedom from addictive patterns possible. My sobriety has been sustained by facing life, processing grief, healing family relationships, accepting radically the fact of social oppression, working with my abandonment conditioning, coming into community, renegotiating trauma, making drastic diet and lifestyle changes, forgiving, and practicing mindfulness, to name just a few. Through these things, I began to relieve the very real pressure that compulsive behaviors are an attempt to resolve.
Noah Levine (Refuge Recovery: A Buddhist Path to Recovering from Addiction)
We would all say that deep down, all we want is to be happy. Yet we don’t have a realistic understanding of what happiness really is. Happiness is closer to the experience of acceptance and contentment than it is to pleasure.
Noah Levine (Refuge Recovery: A Buddhist Path to Recovering from Addiction)
Running away is futile. Even if you run very far away from home to a remote mountain monastery, as long as you carry the same attitude you've always had, you'll never truly get away. You'll just end up transferring all the stuff from home onto the other people at the monastery... Lots of people run away from responsibilities to "find themselves." But not so many of them have a real commitment to the truth. It would be better to find the truth in the life you're living, with the responsibilities you've already accepted. Responsibilities have a way of finding you, even if you run away from them.
Brad Warner (Sex, Sin, and Zen: A Buddhist Exploration of Sex from Celibacy to Polyamory and Everything In Between)
Buddhist teachings discourage us from clinging and grasping to those we hold dear, and from trying to control the people or the relationship. What’s more, we’re encouraged to accept the impermanence of all things: the flower that blooms today will be gone tomorrow, the objects we possess will break or fade or lose their utility, our relationships will change, life will end.
Sharon Salzberg (Real Love: The Art of Mindful Connection)
Buddhist philosophy points out that the true nature of all forms is essentially formless. Forms do not have an existence of their own, but rather they arise together, and are mutually dependent on one another. Everything in the world of form is constantly changing, constantly dying, and constantly being reborn—which is why Buddhists say that there is no-self; no form that has an existence in and of itself.
Joseph P. Kauffman (The Answer Is YOU: A Guide to Mental, Emotional, and Spiritual Freedom)
Projections' - attempts to blame all and sundry for my own past folly - will be found of no avail, and we must learn to withdraw them. None other is to blame for our body, home or circumstance, our friends and enemies, our job and place in the world. We made it all; let us accept and use and better it.
Christmas Humphreys (The Buddhist way of life)
We have one impermanent experience, and, unable to be at peace as it passes, we reach out and grab for another, The Tibetan Buddhist tradition defines renunciation as accepting what comes into our lives and letting go of what leaves our lives. To renounce in this sense is to come to a state of simple being.
Sharon Salzberg (Lovingkindness: The Revolutionary Art of Happiness (Shambhala Library))
However, maitri is not just being kind and nice. It is the understanding that one has to become one with the situation. That does not particularly mean that one becomes entirely without personality and has to accept whatever the other person suggests. Rather, you have to overcome the barrier that you have formed between yourself and others. If you remove this barrier and open yourself, then automatically real understanding and clarity will develop in your mind.
Chögyam Trungpa (Smile at Fear: Awakening the True Heart of Bravery)
It takes courage to accept life fully, to say yes to our life, yes to our karma, yes to our mind, emotions and whatever else unfolds. This is the beginning of courage. Courage is the fundamental openness to face even the hardest truths. It makes room for all the pain, joy, irony, and mystery that life provides.
Dzigar Kongtrül III (It's Up to You: The Practice of Self-Reflection on the Buddhist Path)
To pose a question entails that you do not know something. To ask “Who is the abbot?” means that you do not know who the abbot is. To ask “What is this?” means that you do not know what this is. To cultivate doubt, therefore, is to value unknowing. To say “I don’t know” is not an admission of weakness or ignorance, but an act of truthfulness: an honest acceptance of the limits of the human condition when faced with “the great matter of birth and death.” This deep agnosticism is more than the refusal of conventional agnosticism to take a stand on whether God exists or whether the mind survives bodily death. It is the willingness to embrace the fundamental bewilderment of a finite, fallible creature as the basis for leading a life that no longer clings to the superficial consolations of certainty.
Stephen Batchelor (Confession of a Buddhist Atheist)
The Dalai Lama began by saying it’s not possible for everyone to be a Christian or a Buddhist. “There’s no other choice but for followers of the world’s religions to accept the reality of other faiths. We have to live together. In order to live happily, we must respect each other’s traditions. I really admire other traditions.
Dalai Lama XIV (The Book of Joy: Lasting Happiness in a Changing World)
Practice listening to other people talk about their beliefs without interrupting them. Listen to Catholics, Jews, Buddhists, Mormons, Anarchists, Republicans, KKK members, Heterosexuals, Homosexuals, Meat Eaters, Vegans, Scientists, Scientologists, and so on . . . Develop the ability to listen to ANYTHING without losing your temper. The first principle here at Buddhist Boot Camp is that the opposite of what you know is also true. Accept that other people’s perspectives on reality are as valid as your own (even if they go against everything you believe in), and honor the fact that someone else’s truth is as real to them as yours is to you. Then (and this is where it gets even more difficult), bow to them and say, “Namaste,” which means the divinity within you not only acknowledges the divinity within others, but honors it as well. Compassion is the only thing that can break down political, dogmatic, ideological, and religious boundaries. May we all harmoniously live in peace. You will not be punished for your anger; you will be punished by your anger. —The Buddha
Timber Hawkeye (Buddhist Boot Camp)
Buddhist mindfulness meditation called vipassana, which means “to see clearly
Tara Brach (Radical Acceptance: Embracing Your Life with the Heart of a Buddha)
Mindfulness, the aware, balanced acceptance of present experience, is at the heart of what the Buddha taught.
Sylvia Boorstein (It's Easier Than You Think: The Buddhist Way to Happiness)
From the Buddhist perspective, it’s not that we’re accepting the bad things that happen; we’re just accepting that bad things happen.
Noah Rasheta (No-Nonsense Buddhism for Beginners: Clear Answers to Burning Questions About Core Buddhist Teachings)
Chaos is part of our home ground. Instead of looking for something higher or purer, work with it just as it is.
Pema Chödrön (When Things Fall Apart: Heart Advice for Difficult Times)
The point is that we can dissolve the sense of dualism between us and them, between this and that, between here and there, by moving toward what we find difficult and wish to push away.
Pema Chödrön (When Things Fall Apart: Heart Advice for Difficult Times)
To recover we must understand and accept impermanence. We must replace the reactive survival instinct of clinging, grasping, and attachment with the wise response of nonclinging, nonattachment, and compassion. In a world where everything is constantly being pulled beyond our grasp, clinging and grasping always result in the rope burns and unnecessary suffering that accompanies it.
Noah Levine (Refuge Recovery: A Buddhist Path to Recovering from Addiction)
The lack of fulfillment we feel is natural and normal. That's true enlightenment. It's when we feel fulfilled that we're deluded. By doing zazen practice, we gradually begin to loosen our grip on the idea that we ought to be fulfilled. We begin to see that our normal condition of feeling that something is missing in our lives is not really such a terrible thing. It's just a feeling. No more and no less. We no longer desperately seek to shove something into that void. We can just let it be just as it is and accept that it's all right... If we can accept this lack of fulfillment as our natural condition, we can be totally free. We can accept good and bad equally. We can accept loneliness, and we can accept love. We no longer feel that things ought to be different from how they actually are. At the same time we do not complacently accept things that actually do need to be changed. We can understand that it is often our duty to change a situation.
Brad Warner (Sex, Sin, and Zen: A Buddhist Exploration of Sex from Celibacy to Polyamory and Everything In Between)
Never judge anyone for the choices that they make, and always remember that the opposite of what you know is also true. Every other person’s perspective on reality is as valid as your own, so no matter how certain you are that what you’re doing is the “right thing,” you must humbly accept the possibility that even someone doing the exact opposite might be doing the “right thing” as well.
Timber Hawkeye (Buddhist Boot Camp)
I fully love and accept you and want to hang out with you and be friends if you’re Christian or Muslim or Jewish or Buddhist or Jedi or love the opposite sex or love the same sex or love Rick Springfield circa 1983.
Rachel Hollis (Girl, Wash Your Face: Stop Believing the Lies About Who You Are so You Can Become Who You Were Meant to Be (Girl, Wash Your Face Series))
Mindfulness, the aware, balanced acceptance of present experience, is at the heart of what the Buddha taught. This book is meant to be a basic Buddhist primer, but no one should be daunted. It's easier than you think [p. 4]
Sylvia Boorstein (It's Easier Than You Think: The Buddhist Way to Happiness)
Through Buddhist awareness practices, we free ourselves from the suffering of trance by learning to recognize what is true in the present moment, and by embracing whatever we see with an open heart. This cultivation of mindfulness and compassion is what I call Radical Acceptance. Radical Acceptance reverses our habit of living at war with experiences that are unfamiliar, frightening or intense. It is the necessary antidote to years of neglecting ourselves, years of judging and treating ourselves harshly, years of rejecting this moment’s experience. Radical Acceptance is the willingness to experience ourselves and our life as it is. A moment of Radical Acceptance is a moment of genuine freedom.
Tara Brach (Radical Acceptance: Embracing Your Life with the Heart of a Buddha)
Mindfulness and fearless presence bring true protection. When we meet the world with recognition, acceptance, investigation, and non-identification, we discover that wherever we are, freedom is possible, just as the rain falls on and nurtures all things equally.
Jack Kornfield (The Wise Heart: A Guide to the Universal Teachings of Buddhist Psychology)
Fearlessness outs generated when you can appreciate uncertainty, when you have faith in the impossibility of these interconnected components remaining static and permanent. You will find yourself, in a very true sense, preparing for the worst while allowing for the best....By knowing that something is lying in wait for you just around the bend, by accepting that countless potentialities exist from this moment forward, you acquire the skill of pervasive awareness and foresight like that of a gifted general, not paranoid but prepared.
Dzongsar Jamyang Khyentse (What Makes You Not a Buddhist)
Nowadays, people of many lands and cultures are being intermingled more and more. Christians, Muslims, and Buddhists may live in the same apartment building. In which case it is more important to accept each other's beliefs than to ask why everyone does not believe the same thing
Jostein Gaarder (Sophie’s World)
It is as if a woman has a right to vote, but the polling place is across the state and casting a ballot costs two weeks’ pay, and as if she has a right to be a Jew or a Muslim or a Buddhist, but her place of worship is a four-hour bus ride away, and before she can go to services she has to listen to a fundamentalist Christian sermon warning her that if she doesn’t accept Jesus as her personal savior she’s going straight to hell. We would never accept the kinds of restrictions on our other constitutional rights that we have allowed to hamper the right to end a pregnancy.
Katha Pollitt (Pro: Reclaiming Abortion Rights)
A deep acceptance of life “just as it is” allows you to be more fully present in your life moment by moment, no matter how difficult or how sweet it is, and it empowers you to act more from your deepest values. Regardless of the circumstances of your life at any given time, your experience is richer, more alive.
Phillip Moffitt (Dancing With Life: Buddhist Insights for Finding Meaning and Joy in the Face of Suffering)
It is striking how many spiritual writers react to the specificity of real prayer. It runs deeper than Greek Neoplatonism and the influence of Buddhist spirituality. Frankly, God makes us nervous when he gets too close. We don’t want a physical dependence on him. It feels hokey, like we are controlling God. Deep down we just don’t like grace. We don’t want to risk our prayer not being answered. We prefer the safety of isolation to engaging the living God. To embrace the Father and thus prayer is to accept what one pastor called “the sting of particularity.”4 Our dislike of asking is rooted in our desire for independence.
Paul E. Miller (A Praying Life: Connecting With God In A Distracting World)
If you take the negative as absolute and definitive, however, you increase your worries and anxiety, whereas by broadening the way you look at a problem, you understand what is bad about it, but you accept it. This attitude comes to me, I think, from my practice and from Buddhist philosophy, which help me enormously.
Dalai Lama XIV (My Spiritual Journey: Personal Reflections, Teachings, and Talks)
Meditation isn’t what most people think,’ she said. ‘You’re meditating right now, in the way that you’re focused on what I’m saying. If your mind was somewhere else—if you were thinking about the Saints game or what you might have for dessert—that’s not meditation. You have to be here, now. Inhabit the present moment, because that’s the only way to find lasting happiness. If you think happiness is somewhere out there, you’ll spend your whole life chasing it, and once you find something that looks like happiness, it will change without warning. You have to accept yourself as you are, happy to be breathing, to be present in this moment.
Israel Morrow (Gods of the Flesh: A Skeptic's Journey Through Sex, Politics and Religion)
I can’t possibly love them well if I first demand that they be like me in order to receive it. I am a Christian, but I fully love and accept you and want to hang out with you and be friends if you’re Christian or Muslim or Jewish or Buddhist or Jedi or love the opposite sex or love the same sex or love Rick Springfield circa 1983. Not only that: I think the ability to seek out community with people who are different from me makes me a stronger, better version of myself. Trying to be in community with people who don’t look or vote or believe like you do, though sometimes uncomfortable, will help you stretch and grow into the best version of yourself.
Rachel Hollis (Girl, Wash Your Face: Stop Believing the Lies About Who You Are so You Can Become Who You Were Meant to Be (Girl, Wash Your Face Series))
I will be a better Catholic, not if I can refute every shade of Protestantism, but if I can affirm the truth in it and still go further. So, too, with the Muslims, the Hindus, the Buddhists, etc. This does not mean syncretism, indifferentism, the vapid and careless friendliness that accepts everything by thinking of nothing. There is much that one cannot 'affirm' and 'accept,' but first one must say 'yes' where one really can. If I affirm myself as a Catholic merely by denying all that is Muslim, Jewish, Protestant, Hindu, Buddhist, etc., in the end I will find there is not much left for me to affirm as a Catholic; and certainly no breath of the Spirit with which to affirm it.
Gustav Niebuhr (Beyond Tolerance: Searching for Interfaith Understanding in America)
There is a veil of gravity in his eyes, but no sadness. In a confidential tone, he speaks about this lama who had been close to him and was just a little older. His death is a reminder of impermanence, in the Buddhist sense, which asserts the transitory quality of sentient beings and phenomena. Everything that is born from causes and conditions is perishable. Impermanence contradicts our feeling of the lasting quality of time and our human desire for immortality. It is unbearable for ordinary beings who have not trained their mind to conceive of the world's absence of reality. Denial of impermanence represents one of the main causes of suffering in our existences. Buddhist teachings invite us to contemplate and accept it.
Sofia Stril-Rever (My Spiritual Journey: Personal Reflections, Teachings, and Talks)
Appriciating that this oneness is the divine creative power and life of the universe, moving and breathing in the people we meet and the objects we encounter, we will spontaneouly treat everyone and everything with respect, and what Buddhists call "loving kindness." based on the acceptance and acknowledgement of this ultimate commonality, compassion will arise naturally.
Ilchi Lee (Change: Realizing Your Greatest Potential)
the 'secret' of a spiritual life is the capacity to '...return to that which we have spent a lifetime hiding from, to rest in the bodily experience of the present moment -- if even it is a feeling of being humilated, of failing, of abandonment, of unfairness.' Through the sacred art of pausing, we develop the capacity to stop hiding, to stop running away from our experience.
Tara Brach (Radical Self-Acceptance: A Buddhist Guide to Freeing Yourself from Shame)
What a nuisance is the friend who must have this and that, whose likes and hates are infinite, with bitter and loud voiced complaint about the whole of circumstance? How pleasant are the truly great who, wanting nothing, are content with anything. Accepting all things in a world of illusion as born of cause-effect they live in a mind above the opposites, and we call them great because they do so.
Christmas Humphreys (The Buddhist way of life)
Radical acceptance is a psychology term coined by Marsha Linehan and rooted in ancient Buddhist teachings. It doesn’t mean you approve of your problems or deem them as okay. Radical acceptance is about avoiding unnecessary suffering by accepting rather than resisting what is. You need all your strength to teach, and practicing radical acceptance will keep you from wasting energy on perpetual outrage.
Angela Watson (Fewer Things, Better: The Courage to Focus on What Matters Most)
This is the version of the emptiness doctrine that makes sense to me, and it’s the version most widely accepted by Buddhist scholars: not the absence of everything, but the absence of essence. To perceive emptiness is to perceive raw sensory data without doing what we’re naturally inclined to do: build a theory about what is at the heart of the data and then encapsulate that theory in a sense of essence.
Robert Wright (Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment)
When we’re angry, our anger is our very self. To suppress or chase away our anger is to suppress or chase away ourselves. When we’re joyful, we are joy. When we’re angry, we are anger. When we love, we are love. When we hate, we are hatred. When anger is born, we can be aware that anger is an energy in us, and we can change that energy into another kind of energy. If we want to transform it, first we have to know how to accept it.
Thich Nhat Hanh (Awakening of the Heart: Essential Buddhist Sutras and Commentaries)
In other words, for your personal reality to be created purposefully, rather than haphazardly, you must understand your mind. But the kind of understanding required isn’t just intellectual, which is ineffective by itself. Like a naturalist studying an organism in its habitat, we need to develop an intuitive understanding of our mind. This only comes from direct observation and experience. For life to become a consciously created work of art and beauty, we must first realize our innate capacity to become a more fully conscious being. Then, through appropriately directed conscious activity, we can develop an intuitive understanding of the true nature of reality. It’s only through this kind of Insight that you can accomplish the highest purpose of meditative practice: Awakening. This should be the goal of your practice. When life is lived in a fully conscious way, with wisdom, we can eventually overcome all harmful emotions and behavior. We won’t experience greed, even in the face of lack. Nor will we have ill will, even when confronted by aggression and hostility. When our speech and action comes from a place of wisdom and compassion, they will always produce better results than when driven by greed and anger. All this is possible because true happiness comes from within, which means we can always find joy, in both good times and bad. Although pain and pleasure are an inevitable part of human life, suffering and happiness are entirely optional. The choice is ours. A fully Awake, fully conscious human being has the love, compassion, and energy to make change for the better whenever it’s possible, the equanimity to accept what can’t be changed, and the wisdom to know the difference. Therefore, make the aim of your meditation the cultivation of a mind capable of this type of Awakening.
Culadasa (John Yates) (The Mind Illuminated: A Complete Meditation Guide Integrating Buddhist Wisdom and Brain Science for Greater Mindfulness)
Contentment with our life as it is brings a feeling of great lightness, for we lose the burden of continually craving for situations and people to be different. Things are as they are. Refusing to accept this creates dukkha and brings pain. It is like pushing against a sealed door. We push and we push until our hands hurt, but we cannot open it. If we are wise, we accept that this is simply how it is. The door is sealed, and it is perfectly all right that it is so.
Ayya Khema (Who Is My Self?: A Guide to Buddhist Meditation)
Human beings are more alike than unalike. There's no real mystique. Every human being, every Jew, Christian, backslider, Muslim, Shintoist, Zen Buddhist, atheist, agnostic, every human being wants a nice place to live, a good place for the children to go to school, somebody to love, the courage, the unmitigated gall to accept love in return, someplace to party on Saturday or Sunday night, and someplace to perpetuate that God. There's no mystique. None. And if I'm right in my work, that's what my work says.
Maya Angelou
even though we find many such imperfect things in the world we live in, we cannot help but love them. Because our lives are far too precious to be spent in ridicule and hatred of what doesn’t appeal to us, of what we do not understand. As we become spiritually mature, we naturally develop more empathy and try to see things from others’ perspectives. This, in turn, teaches us to accept the imperfections of others, and of ourselves, in a more graceful and compassionate way, like a mother loves her child no matter what.
Haemin Sunim (Love for Imperfect Things: A Buddhist monk's guide to mindfulness and resisting the urge to strive for perfectionism)
Those who had seen eyes like hers before understood instantly that she was a woman who had suffered, but wore it well, with dignity and grace. Rather than dragging her down into depression, her pain had lifted her into a peaceful place. She was not a Buddhist, but shared philosophies with them, in that she didn’t fight what happened to her, but instead drifted with it, allowing life to carry her from one experience to the next. It was that depth and wisdom that shone through her work. An acceptance of life as it really was, rather than trying to force it to be what one wanted, and it never could be. She was willing to let go of what she loved, which was the hardest task of all. And the more she lived and learned and studied, the humbler she was. A monk she had met in Tibet called her a holy woman, which in fact she was, although she had no particular affinity for any formal church. If she believed in anything, she believed in life, and embraced it with a gentle touch. She was a strong reed bending in the wind, beautiful and resilient.
Danielle Steel (Matters of the Heart)
They are not concerned with the need to enforce negative consequences on others. They are not worried about making sure that others get what they deserve. As practitioners of lojong, we must be extremely pragmatic. Allowing others to experience the natural consequences of their actions is something that we will have to accept if we are to find peace of mind. Concerning ourselves with the consequences of others’ actions gives rise to a state of mind that is resentful, angry, or wishes negativity on others, and that will only harm us in the end.
Anyen Rinpoche (Stop Biting the Tail You're Chasing: Using Buddhist Mind Training to Free Yourself from Painful Emotional Patterns)
To say “I don’t know” is not an admission of weakness or ignorance, but an act of truthfulness: an honest acceptance of the limits of the human condition when faced with “the great matter of birth and death.” This deep agnosticism is more than the refusal of conventional agnosticism to take a stand on whether God exists or whether the mind survives bodily death. It is the willingness to embrace the fundamental bewilderment of a finite, fallible creature as the basis for leading a life that no longer clings to the superficial consolations of certainty. By
Stephen Batchelor (Confession of a Buddhist Atheist)
Or, as the united Buddhist leadership phrased it at the time: In order to establish eternal peace in East Asia, arousing the great benevolence and compassion of Buddhism, we are sometimes accepting and sometimes forceful. We now have no choice but to exercise the benevolent forcefulness of “killing one in order that many may live” (issatsu tasho). This is something which Mahayana Buddhism approves of only with the greatest of seriousness. No “holy war” or “Crusade” advocate could have put it better. The “eternal peace” bit is particularly excellent. By the end of the dreadful conflict that Japan had started, it was Buddhist and Shinto priests who were recruiting and training the suicide bombers, or Kamikaze (“Divine Wind”), fanatics, assuring them that the emperor was a “Golden Wheel-Turning Sacred King,” one indeed of the four manifestations of the ideal Buddhist monarch and a Tathagata, or “fully enlightened being,” of the material world. And since “Zen treats life and death indifferently,” why not abandon the cares of this world and adopt a policy of prostration at the feet of a homicidal dictator? This
Christopher Hitchens (God is Not Great: How Religion Poisons Everything)
Ananda, an attendant of the Buddha, passed by a well near a village. A young low-caste woman, Pakati, was fetching water. He asked her for a drink. Pakati said: “I am low caste and therefore may not give you water. Please ask nothing from me in case I contaminate your holy state with my low-caste status.” Ananda said, “I am not interested in caste. It is water I am after.” Pakati’s heart leaped joyfully. She gave him water to drink, and when he left she followed him at a discrete distance. Finding out that he was a disciple of the Buddha, she went to the Buddha and said, “Please accept me and let me live in this place where your disciple Ananda dwells, so that I may see him and supply him with what he needs. For I find that I love Ananda.” The Buddha understood what was going on in her feelings and he said gently, “Pakati, your heart if full of love but you don’t understand your own emotions. It is not Ananda that you love, but his kindness. Accept the kindness that he has shown to you and in your turn practice it toward other. You have been born low caste, but in time you will outshine the glory of kings and queens.
Anne Bancroft (The Buddha Speaks - A book of guidance from Buddhist scriptures)
After their time in the monastery, most young men and women will return to their villages, having completed their training with the elders. They are now accepted as “ripe,” as initiated men and women, respected in their community. Outwardly they will have learned the religious forms and sacred rituals of the Buddhist community. Inwardly, these ancient forms are intended to awaken an unshakable virtue and inner respect, fearlessness in the face of death, self-reliance, wisdom, and profound compassion. These qualities give one who leaves the monastery the hallmark of a mature man or woman.
Jack Kornfield (Bringing Home the Dharma: Awakening Right Where You Are)
We are messy because the universe began with an explosion and the debris has drifted ever since. We are all messy mammals on a messy planet in a messy cosmos. To deny mess is to deny who we are. To see it, to allow it, to forgive it, is to reach a state of what Buddhist and psychologist Tara Brach calls “radical acceptance,” where we can appreciate our so-called flaws or imperfections as a natural part of existence. And then we can exist with openness and honesty, rather than shrink ourselves by trying to shut ourselves away like the contents of a cluttered cupboard. We can, in short, live.
Matt Haig (The Comfort Book)
After Guru Rinpoche subdued Tseringma, he pursued her four younger sisters. One by one, they repented and became Buddhist deities, moving to mountains of their own. Miyolangsangma patrols the summit of Everest on the back of a tigress. Now the goddess of prosperity, her face shines like 24-carat gold. Thingi Shalsangma, her body a pale shade of blue, became the goddess of healing after galloping on a zebra to the top of Shishapangma, a 26,289-foot peak in Tibet. Chopi Drinsangma, with a face in perpetual blush, became the goddess of attraction. She chose a deer instead of a zebra and settled on Kanchenjunga, a 28,169-foot peak in Nepal. The final sister—Takar Dolsangma, the youngest, with a green face—was a hard case. She mounted a turquoise dragon and fled northward to the land of three borders. In the modern Rolwaling folklore, this is Pakistan. Guru Rinpoche chased after her and eventually cornered her on a glacier called the Chogo Lungma. Takar Dolsangma appeared remorseful and, spurring her dragon, ascended K2, accepting a new position as the goddess of security. Although Guru Rinpoche never doubted her sincerity, maybe he should have: Takar Dolsangma, it seems, still enjoys the taste of human flesh.
Peter Zuckerman, Amanda Padoan (Buried in the Sky: The Extraordinary Story of the Sherpa Climbers on K2's Deadliest Day)
I have given a brief explanation of the various meanings of dharma according to the Abhidharma, but what I want to say next is much more important. In Mahayana Buddhism, and especially in Dōgen Zenji's teachings, the meaning of dharma has more depth. According to the concepts we accept, we think that everything exists as objects outside the self. For example, we usually think that all phenomenal things that appear before our eyes, or this twentieth-century human society, have existence outside our individual self. We believe that when we are born we appear on this world's stage, and when we die we leave that stage. All of us think this way. But the truth is that this common-sense concept is questionable. Mahayana Buddhism began from a reexamination of this common-sense attitude. I'll give you one of my favorite examples. I am looking at this cup now. You are also looking at the same cup. We think that we are looking at the very same cup, but this is not true. I am looking at it from my angle, with my eyesight, in the lighting that occurs where I am sitting, and with my own feelings or emotions. Furthermore, the angle, my feeling, and everything else is changing from moment to moment. This cup I am looking at now is not the same one that I will be looking at in the next moment. Each of you is also looking at it from your own angle, with your eyesight, with your own feelings, and these also are constantly changing. This is the way actual life experience is. However, if we use our common-sense way of thinking, we think we are looking at the very same cup. This is an abstraction and not the reality of life. Abstract concepts and living reality are entirely different. The Buddhist view is completely different from our ordinary thinking. Western philosophy's way of thinking is also based on abstractions. It assumes that all of us are seeing the same cup. Greek philosophers went further and further in their abstractions until they came up with the concept of the idea that cannot be seen or felt. One example is Venus, the goddess of beauty. In the real world, no woman is as well-proportioned as Venus, or embodies perfect beauty as she does. Yet the Greeks idealized beauty and created a statue of Venus, just as they had thought of the "idea" of a circle that is abstracted from something round. In other words, the Greek way of thinking is abstraction to the highest degree. Buddhism is different. Buddhism puts emphasis on life, the actual life experience of the reality of the self.
Dōgen (The Wholehearted Way: A Translation of Eihei Dogen's Bendowa, With Commentary by Kosho Uchiyama Roshi)
Many Buddhists understand the Round of birth-and-death quite literally as a process of reincarnation, wherein the karma which shapes the individual does so again and again in life after life until, through insight and awakening, it is laid to rest. But in Zen, and in other schools of the Mahayana, it is often taken in a more figurative way, as that the process of rebirth is from moment to moment, so that one is being reborn so long as one identifies himself with a continuing ego which reincarnates itself afresh at each moment of time. Thus the validity and interest of the doctrine does not require acceptance of a special theory of survival.
Alan W. Watts (The Way of Zen)
Our culture is not unacquainted with the idea of food as a spiritually loaded commodity. We're just particular about which spiritual arguments we'll accept as valid for declining certain foods. Generally unacceptable reasons: environmental destruction, energy waste, the poisoning of workers. Acceptable: it's prohibited by a holy text. Set down a platter of country ham in front of a rabbi, an imam, and a Buddhist monk, and you may have just conjured three different visions of damnation. Guests with high blood pressure may add a fourth. Is it such a stretch, then, to make moral choices about food based on the global consequences of its production and transport?
Barbara Kingsolver (Animal, Vegetable, Miracle: A Year of Food Life)
This is where renunciation enters the picture--renunciation of the hope that our experience could be different, renunciation of the hope that we could be better. The Buddhist monastic rules that advise renouncing liquor, renouncing sex, and so on are not pointing out that those things are inherently bad or immoral, but that we use them as babysitters. We use them as a way to escape; we use them to try to get comfort and to distract ourselves. The real thing that we renounce is the tenacious hope that we could be saved from being who we are. Renunciation is a teaching to inspire us to investigate what's happening every time we grab something because we can't stand to face what's coming.
Pema Chödrön (When Things Fall Apart: Heart Advice for Difficult Times)
Buddha himself said in the Kalama Sutra, Rely not on the teacher, but on the teaching. Rely not on the words of the teaching, but on the spirit of the words. Rely not on theory, but on experience. Do not believe in anything simply because you have heard it. Do not believe in traditions because they have been handed down for many generations. Do not believe anything because it is spoken and rumored by many. Do not believe in anything because it is written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and the benefit of one and all, then accept it and live up to it. Thus
Brad Warner (Sex, Sin, and Zen: A Buddhist Exploration of Sex from Celibacy to Polyamory and Everything In Between)
People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been.
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
The problem, according to Buddhism, is that our feelings are no more than fleeting vibrations, changing every moment, like the ocean waves. If five minutes ago I felt joyful and purposeful, now these feelings are gone, and I might well feel sad and dejected. So if I want to experience pleasant feelings, I have to constantly chase them, while driving away the unpleasant feelings. Even if I succeed, I immediately have to start all over again, without ever getting any lasting reward for my troubles. What is so important about obtaining such ephemeral prizes? Why struggle so hard to achieve something that disappears almost as soon as it arises? According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been.
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
We have to make a consideration: emotional states are deeply influenced by external events, and here lies the problem. Since the external events are unstable, namely, that they are in perpetual change - a situation that Buddhist tradition defines as “impermanence” - they are very difficult to be managed, and this bring people to panic. This difficulty to experience a reality in which nothing is permanent, that all is in constant motion- change, belongs to the human incapacity to accept the discontinuity of an occurrence of events that are always unpredictable and new. Impermanence is a principle that is a natural thing, but, in relation to the social and interhuman fields, this becomes a problem: especially in the last ten years, we can witness scenarios where instability, turbulence and uncertainty, frantically increase and continue to increase. Instability and change are perceivable everywhere - from the personal interaction between people to economic instability: in poor words, we don’t know what the future will bring to us and we feel a continuous pressure. People feel a need for safety and stability, but this is an impossible thing in the conditions in which society finds itself, and here lies one of the main reasons why tensions, anxiety, and panic have became common situations.
Andrea Dandolo (The Book of "Little Things")
Peter announced: “There is salvation in no one else! God has given no other name under heaven by which we must be saved” (Acts 4:12 NLT). Many recoil at such definitiveness. John 14:6 and Acts 4:12 sound primitive in this era of broadbands and broad minds. The world is shrinking, cultures are blending, borders are bending; this is the day of inclusion. All roads lead to heaven, right? But can they? The sentence makes good talk-show fodder, but is it accurate? Can all approaches to God be correct? Islam says Jesus was not crucified. Christians say he was. Both can’t be right. Judaism refuses the claim of Christ as the Messiah.6 Christians accept it. Someone’s making a mistake. Buddhists look toward Nirvana, achieved after no less than 547 reincarnations.7 Christians believe in one life, one death, and an eternity of enjoying God. Doesn’t one view exclude the other? Humanists do not acknowledge a creator of life. Jesus claims to be the source of life. One of the two speaks folly. Spiritists read your palms. Christians consult the Bible. Hindus perceive a plural and impersonal God.8 Christ-followers believe “there is only one God” (1 Cor. 8:4 NLT). Somebody is wrong. And, most supremely, every non-Christian religion says, “You can save you.” Jesus says, “My death on the cross saves you.” How can all religions lead to God when they are so different? We don’t tolerate such illogic in other matters. We don’t pretend that all roads lead to London or all ships sail to Australia.
Max Lucado (3:16: The Numbers of Hope)
To start the process of healing and recovery from addiction, the first thing we must do is accept how our addictions cause suffering in us and in the ones we love. We begin by understanding that addiction always creates suffering. Suffering is greed, hatred, and delusion. For the addict it may manifest as: Suffering is the stress created by craving for more. Suffering is never having enough to feel satisfied. Suffering is stealing to support your addiction. Suffering is lying to hide your addiction. Suffering is feeling ashamed of one’s actions. Suffering is feeling unworthy. Suffering is living in fear of the consequences of one’s actions. Suffering is the feelings of anger and resentment. Suffering is hurting other people. Suffering is hurting yourself. Suffering is the feeling of being isolated and alone. Suffering is the feeling of hatred toward oneself or others. Suffering is jealousy and envy. Suffering is feeling less than, inferior, or beneath others. Suffering is feeling superior, better than, or above others. Suffering is greedy, needy, and selfish. Suffering is the thought that I cannot be happy until I get. . . . Suffering is the anguish and misery of being addicted. All these feelings are unnecessary suffering caused by an imbalance between our instinctual drive for happiness and our instinctual need for survival. It is also very important to remember that the end of suffering does not mean the end of pain or difficulties, just the end of creating unnecessary suffering in our lives.
Noah Levine (Refuge Recovery: A Buddhist Path to Recovering from Addiction)
there is no such thing as "magic" Daoism, "daojia" and "daojiao" had different meanings way back then, and now. The priginal term dao jia 道家was counterposed to rujia,儒家 the folks who swore by Confucius, and fajia 法家realists who (legalists), like modern day republicans equated money, weapons w political power. Daojia was the category for every one else, ie those who were neither.Confucian or Legalist. Daoism, “the way that never parted,” is a great river flowing thru all of China's history, fed by many streams. Many of the "modern" "western" people such as "sex hygiene" 房中 and other "Dao for $$$" folk (eg a multi-millionaire in Pacific Grove - 17 Mile Drive) have made fortunes by claiming to teach "Daoist Secrets", in a system that forbids taking recompense of any kind for receiving true Daoist teachings. So much more to say, the writings of the late Anna Seidel show how what we call "Dao Jiao" 道教(Dao teaching), which includes liturgy as well as inner alchemy meditation, derives from the Guweishu 古緯書, ie the ancient "wei" (parallel threads or "woof" thread), human compassion for each other and oneness with change in nature, as opposed to the "jing" 經 vertical (Confucian, political up-down) threads that support the Imperial governing power. Buddhism appears as sacred art painted on the surface of the Chinese cultural fabric, which is eventually accepted because it won the hearts of the people by praying for the deceased, something that was not a part of the original Buddhist teachings from India, but essential in China." [Saso FB Post May 4th 2015]
Michael Saso
In short the only fully rational world would be the world of wishing-caps, the world of telepathy, where every desire is fulfilled instanter, without having to consider or placate surrounding or intermediate powers. This is the Absolute's own world. He calls upon the phenomenal world to be, and it IS, exactly as he calls for it, no other condition being required. In our world, the wishes of the individual are only one condition. Other individuals are there with other wishes and they must be propitiated first. So Being grows under all sorts of resistances in this world of the many, and, from compromise to compromise, only gets organized gradually into what may be called secondarily rational shape. We approach the wishing-cap type of organization only in a few departments of life. We want water and we turn a faucet. We want a kodak-picture and we press a button. We want information and we telephone. We want to travel and we buy a ticket. In these and similar cases, we hardly need to do more than the wishing—the world is rationally organized to do the rest. But this talk of rationality is a parenthesis and a digression. What we were discussing was the idea of a world growing not integrally but piecemeal by the contributions of its several parts. Take the hypothesis seriously and as a live one. Suppose that the world's author put the case to you before creation, saying: "I am going to make a world not certain to be saved, a world the perfection of which shall be conditional merely, the condition being that each several agent does its own 'level best.' I offer you the chance of taking part in such a world. Its safety, you see, is unwarranted. It is a real adventure, with real danger, yet it may win through. It is a social scheme of co-operative work genuinely to be done. Will you join the procession? Will you trust yourself and trust the other agents enough to face the risk?" Should you in all seriousness, if participation in such a world were proposed to you, feel bound to reject it as not safe enough? Would you say that, rather than be part and parcel of so fundamentally pluralistic and irrational a universe, you preferred to relapse into the slumber of nonentity from which you had been momentarily aroused by the tempter's voice? Of course if you are normally constituted, you would do nothing of the sort. There is a healthy- minded buoyancy in most of us which such a universe would exactly fit. We would therefore accept the offer—"Top! und schlag auf schlag!" It would be just like the world we practically live in; and loyalty to our old nurse Nature would forbid us to say no. The world proposed would seem 'rational' to us in the most living way. Most of us, I say, would therefore welcome the proposition and add our fiat to the fiat of the creator. Yet perhaps some would not; for there are morbid minds in every human collection, and to them the prospect of a universe with only a fighting chance of safety would probably make no appeal. There are moments of discouragement in us all, when we are sick of self and tired of vainly striving. Our own life breaks down, and we fall into the attitude of the prodigal son. We mistrust the chances of things. We want a universe where we can just give up, fall on our father's neck, and be absorbed into the absolute life as a drop of water melts into the river or the sea. The peace and rest, the security desiderated at such moments is security against the bewildering accidents of so much finite experience. Nirvana means safety from this everlasting round of adventures of which the world of sense consists. The hindoo and the buddhist, for this is essentially their attitude, are simply afraid, afraid of more experience, afraid of life. And to men of this complexion, religious monism comes with its consoling words: "All is needed and essential—even you with your sick soul and heart. All are one
William James (Pragmatism: A New Name for Some Old Ways of Thinking)
We don't die willingly. The more invested we are in the worlds projected by patterns, the stronger the denial, anger, and bargaining, and the despair of depression. Insight practice is inherently frustrating because you are looking to see where, at first, you are unable to see--beyond the world of the patterns. Another way to look at insight practice is to see that the process has three stages: shock, disorganization, and reorganization. The first stage starts when you see beyond illusion. You experience a shock. You react by denying that you saw what you saw, saying, in effect, "That makes no sense. I'll just forget about that." Unfortunately, or fortunately, your experience of seeing is not so easily denied. It is too vivid, too real, to ignore. Now you become angry because the illusion in which you have lived has been shattered. You know you can't go back, but you don't want to go forward. You are still attached to the world of patterns. You feel anxious, and the anxiety gradually matures into grief. You now know that you have to go forward. You experience the pain of separating from what you understood, just as the lama in the example experienced pain at the loss of his worldview. You then enter a period of disorganization. You withdraw, become apathetic, lose your energy for life, become restless, and routinely reject new possibilities or directions. You surrender to the changes taking place but do nothing to move forward. A major risk at this stage is that you remain in a state of disorganization. You hold on to an aspect of the old world. parents who have lost a child in an accident or to violence, for example, have great difficulty in letting go. They may keep the child's bedroom just as it was. Their views and expectations of life have been shattered, and, understandably, they cling to a few of the shards. They may stay in the stage of disorganization for a long time. The third stage of insight is reorganization. You experience a shift, and you let the old world go, even the shards. You accept the world that you see with your new eyes. What was previously seen as being absolute and real is now seen differently. The old structures, beliefs, and behaviors no longer hold, and you enter a new life.
Ken McLeod (Wake Up To Your Life: Discovering the Buddhist Path of Attention)
Daoist Ordination – Receiving a valid “Lu” 收录 Register Since returning to the US, and living in Los Angeles, many (ie, truly many) people have come to visit my office and library, asking about Daoist "Lu" 录registers, and whether or not they can be purchased from self declared “Daoist Masters” in the United States. The Daoist Lu register and ordination ritual can only be transmitted in Chinese, after 10+ years of study with a master, learning how to chant Zhengyi or Quanzhen music and liturgy, including the Daoist drum, flute, stringed instruments, and mudra, mantra, and visualization of spirits, where they are stored in the body, how they are summoned forth, for which one must be able to use Tang dynasty pronunciation of classical Chinese texts, ie “Tang wen” 唐文, to be effective and truly transmitted. Daoist meditation and ritual 金录醮,黄录斋 must all be a part of one's daily practice before going to Mt Longhu Shan and passing the test, which qualifies a person for one of the 9 grades of ordination (九品) the lowest of which is 9, highest is 1; grades 6 and above are never taught at Longhu Shan, only recognized in a "test", and awarded an appropriate grade ie rank, or title. Orthodox Longhu Shan Daoists may only pass on this knowledge to one offspring, and one chosen disciple, once in a lifetime, after which they must "pass on" (die) or be "wafted to heaven." Longmen Quanzhen Daoists, on the other hand, allow their knowledge to be transmitted and practiced, in classical Chinese, after living in a monastery and daily practice as a monk or nun. “Dao for $$$” low ranking Daoists at Longhu Shan accept money from foreign (mostly USA) commercial groups, and award illegitimate "licenses" for a large fee. Many (ie truly many) who have suffered from the huge price, and wrongful giving of "documents" have asked me this question, and shown me the documents they received. In all such cases, it is best to observe the warning of Confucius, "respect demonic spirits but keep a distance" 敬鬼神而遠之. One can study from holy nuns at Qingcheng shan, and Wudangshan, but it is best to keep safely away from “for profit” people who ask fees for going to Longhu Shan and receiving poorly translated English documents. It is a rule of Daoism, Laozi Ch 67, to respect all, with compassion, and never put oneself above others. The reason why so many Daoist and Buddhist masters do not come to the US is because of this commercial ie “for profit” instead of spiritual use, made from Daoist practices which must never be sold, or money taken for teaching / practicing, in which case true spiritual systems become ineffective. The ordination manual itself states the strict rule that the highly secret talisman, drawn with the tongue on the hard palate of the true Daoist, must never be drawn out in visible writing, or shown to anyone. Many of the phony Longhu Shan documents shown to me break this rule, and are therefore ineffective as well as law breaking. Respectfully submitted, 敬上 3-28-2015
Michael Saso
Most religions and philosophies have consequently taken a very different approach to happiness than liberalism does.3 The Buddhist position is particularly interesting. Buddhism has assigned the question of happiness more importance than perhaps any other human creed. For 2,500 years, Buddhists have systematically studied the essence and causes of happiness, which is why there is a growing interest among the scientific community both in their philosophy and their meditation practices. Buddhism shares the basic insight of the biological approach to happiness, namely that happiness results from processes occurring within one’s body, and not from events in the outside world. However, starting from the same insight, Buddhism reaches very different conclusions. According to Buddhism, most people identify happiness with pleasant feelings, while identifying suffering with unpleasant feelings. People consequently ascribe immense importance to what they feel, craving to experience more and more pleasures, while avoiding pain. Whatever we do throughout our lives, whether scratching our leg, fidgeting slightly in the chair, or fighting world wars, we are just trying to get pleasant feelings. The problem, according to Buddhism, is that our feelings are no more than fleeting vibrations, changing every moment, like the ocean waves. If five minutes ago I felt joyful and purposeful, now these feelings are gone, and I might well feel sad and dejected. So if I want to experience pleasant feelings, I have to constantly chase them, while driving away the unpleasant feelings. Even if I succeed, I immediately have to start all over again, without ever getting any lasting reward for my troubles. What is so important about obtaining such ephemeral prizes? Why struggle so hard to achieve something that disappears almost as soon as it arises? According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been.
Yuval Noah Harari (Sapiens: A Brief History of Humankind)
One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the point of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum. In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path. From the Tantric perspective, the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages. As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee! Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death. In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind. I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.
Dalai Lama XIV (The Dalai Lama’s Book of Wisdom)