brahmaviharas - good will, compassion, empathetic joy, and equanimity. Such things promote happiness, good merit, and ethical action. Heedfulness (effort/mindfulness).
mindfullness - alert presence of mind and intentional state heedfulness is helped by clear comprehension of what is to be done importantly, you need to trust in your moral system and in your ability to put it into action. Such Deindividuation could be benign or toxic.
Buddhist virtues - Non-attachment, benevolence, and understanding are virtues for Buddhism. I don’t feign complete adherence to such, but strive for them.
Buddhist perfections - generosity, proper conduct, renunciation, wisdom, energy, patience, honesty, determination, good-will, & equanimity > dunno about renunciation/
other principals are self-respect, regard for consequences/embarrassment, giving, non-violence/harm, good friendship, ideal to work for the benefit of all.
- killing - no taking life, compassion, kindness, and love, though skillful means (war, food, compassionate killing) when it follows virtuous thought, may be acceptable. Creepy, but acceptable. if the entention is purely to protect others from evil, the act of killing is sometimes seen as meritorious.
- war - conflict is from 3 poisons, greed, hatred, and delusion. conflict arrises from a sense of posession. could be good, but is often bad.
- non-violence - don’t sell or trade weapons. the tranquil lives happily, abandoning both victory and defeat.
- abortion - I disagree with buddhists. a woman’s business, especially when her life is threatened. piss off. also, “following violence with violence”
- contraception - non-issue, agreed.
- suicide/euthanasia - ending one’s life is disturbing, and an end of life is not an excuse to get out of misery. don’t say that death leads to good. in death, learn to let go. traditionalists hold that killing out of compassion because it prevents suffering is delusion. life support or removal is neutral.
- capital punishment / death penalty fails to value life. “Him I call a brahmin who has put aside weapons and renounced violence toward all creatures. He neither kills nor helps others to kill”
- animals/environment - humans are not special, but able to make moral choices, and should protect and be kind to animals and the environment, the natural state of which is suffering. we are not seperate from nature. we should not harm ourselves, and we should not harm nature.
- vegitarianism - disagree - no slaughtering without virtuous purpose. 50⁄50 dalai lama. purposeful slaughter is a reason to refuse, whether seen, heard, or suspected.
- environment - being outspoken in environmental crisis
- gender equality - women have the same spiritual capacities as men. unclear if this is only an edited view, but it’s a good one.
- relationships - importance on cultivation on good will/compassion, harmony in family and community, The Sigalovada Sutta outlines how a virtuous person “worships the six directions” which are parents (East), teachers (South), wife (West), and friends and colleagues (North), and the two vertical directions as: ascetics and Brahmins (Up) and the Servants (Down).
- sexual misconduct - conduct harmful to others
- sexual orientation - if it is compassionate and consensual and does not contravene vows
- economic ethics - gross national happiness - right living (killing, complicit in suffering, lying, stealing, deceit) The Sigalovada Sutta states that a master should look after servants and employees by: “(1) by assigning them work according to their ability, (2) by supplying them with food and with wages, (3) by tending them in sickness, (4) by sharing with them any delicacies, (5) by granting them leave at times” (Digha Nikaya 31) Early Buddhist texts see success in work as aided by one’s spiritual and moral qualities. In the Adiya Sutta the Buddha also outlined several ways in which people could put their ‘righteously gained’ wealth to use: Providing ‘pleasure & satisfaction’ to themselves, their mother & father, their children, spouse, slaves, servants, & assistants. Providing ‘pleasure & satisfaction’ to their friends and associates. Warding off calamities coming from fire, flood, kings, thieves, or hateful heirs, and keeps himself safe. Performs five oblations/offerings: to relatives, guests, the dead, kings, & devas. Giving of offerings to priests (brahmins) and contemplatives (monks). The Buddha placed much emphasis on the virtue of giving and sharing, and hence the practice of donating and charity are central to Buddhist economic ethics.
the vipassana - nanas/knowledges
analytical knowledge of body/mind, knowledge of discerning conditionality, comprehension, of arising and passing away, dissolution, awareness of fearfulness, knowledge of misery, disgust, desire for deliverance, re-obersvation, equanimity about formations, insight leading to emergence, knowledge of adaption, maturity, path, fruition, and knowledge of reviewing.
while I identify with the Buddhists’ use of discipline, I don’t follow most of their training rules. I agree that abstaining from: takin life, taking what is not given, & false speech. Given how kinky and gay I am, sensual misconduct is a touchy subject. I agree with the idea that keeping a precept develops its opposite virtue (not killing develops kindness and compassion, not stealing develops non-attachment)
the four noble truths - we crave and cling to impermanent states and things. This can be haulted by restaining oneself, cultivating discipline, and practicing mindfulness and meditation.
in Buddhism, forgiveness is the practice of preventing harmful thoughts of hatred and ill-will, to prevent them from causing havoc on one’s mental well-being.
threefold training (higher virtue, mind, & wisdom) - right speech, action, livelihood; right effort, mindfulness, concentration; right view, right intention.
The Brahma-vihara (Loving-kindness, compassion, empathetic joy, equanimity) are useful emotions to approach the world with.
- Loving Kindness - active good will towards all
- compassion - identifying the suffering of others as one’s own
- empathetic joy - joy because others are happy, even if not our fault
- equanimity - even-mindedness and serenity, impartial treatment to everyone
psychological stability and composure, undisturbed by things that would cause others to lose the balance of their mind. A realization of reality’s transience. It does not mean neutrality or disinvestment, but appropriate calm.