HAPPY LUNAR NEW YEAR
The Path of the Horse - Full Length documentary
Tuesday, January 28, 2014
The Year of the Horse 2014
As the Lunar New Year is approaching, let's watch an insightful video clip about horse training on YouTube. Horses are really inspiring. Through the art of horse training, humans may find many lessons to learn about their own world, both external and internal, and to understand their mind as well as their heart.
HAPPY LUNAR NEW YEAR
HAPPY LUNAR NEW YEAR
Sunday, January 26, 2014
Adam Smith on Wealth, Inequality and Civil Government
Wherever there is great property
there is great inequality. For one very rich man there must be at least five
hundred poor, and the affluence of the few supposes the indigence of the many.
The affluence of the rich excites the indignation of the poor, who are often
both driven by want, and prompted by envy, to invade his possessions. It is
only under the shelter of the civil magistrate that the owner of that valuable
property, which is acquired by the labour of many years, or perhaps of many
successive generations, can sleep a single night in security. He is at all
times surrounded by unknown enemies, whom, though he never provoked, he can
never appease, and from whose injustice he can be protected only by the
powerful arm of the civil magistrate continually held up to chastise it. The
acquisition of valuable and extensive property, therefore, necessarily requires
the establishment of civil government. Where there is no property, or at least
none that exceeds the value of two or three days' labour, civil government is
not so necessary. Civil government supposes a certain subordination. But as the
necessity of civil government gradually grows up with the acquisition of
valuable property, so the principal causes which naturally introduce
subordination gradually grow up with the growth of that valuable property.
(...) Men of inferior wealth combine to defend those of superior wealth in the
possession of their property, in order that men of superior wealth may combine
to defend them in the possession of theirs. All the inferior shepherds and
herdsmen feel that the security of their own herds and flocks depends upon the
security of those of the great shepherd or herdsman; that the maintenance of
their lesser authority depends upon that of his greater authority, and that
upon their subordination to him depends his power of keeping their inferiors in
subordination to them. They constitute a sort of little nobility, who feel
themselves interested to defend the property and to support the authority of
their own little sovereign in order that he may be able to defend their
property and to support their authority. Civil government, so far as it is
instituted for the security of property, is in reality instituted for the
defence of the rich against the poor, or of those who have some property
against those who have none at all.
Source:
An Inquiry into the Nature and Causes of the Wealth of Nations, Book 5,
Chapter 1, Part 2
Thursday, January 23, 2014
The Law of Karma
According to the law of karma, differences among individual beings and between humans and animals are the result of their respective karma. In general, this law explains why some people are lucky, wealthy and healthy, while others are sick, poor and miserable. The Buddha taught that karma drives beings into the endless cycle of birth and death, up and down within the six realms. But He also taught that karma is not destiny (fate) or determinism. Hence, we should not naively consider karma as fixed and unchanged.
Karma is defined as voluntary/intentional action, or action done with full awareness. In physics, Newton discovered that for every force there is always a counter force that is equivalent to the original force but in the opposite direction. Similarly, in metaphysics and in ethics, for every intentional action by humans, there are equivalent counter actions. The discussion on karma is therefore one about intentional actions and their counteractions or results. The law of karma is closely related to the law of cause and effect in Buddhism.
There are mainly two types of karma: good (kushala, skillful) versus bad (akushala, unskillful). Another type of karma is involuntary or neutral action, action done without any intention or the involvement of consciousness.
Kushala or good intentional actions are those that benefit the doer, benefit others, and/or benefit both the doer and others. They are free from greed, hatred, and ignorance, and done out of altruism, compassion and wisdom. Skillful intentional actions lead to happiness to the doer, others, and/or both. On the other hand, bad intentional actions are those that cause harm to the doer, others, and/or both. Such unskillful actions bring about sufferings. The results of the intentional actions could happen sooner or later, but they are inevitable. Only time and the long-term consequence or result of the intentional action can tell us whether it is good or bad. This is similar to the process of a fruit forming from a flower. With wisdom, however, one may be able to predict or recognize whether an intentional action is skillful or not, even before its result or consequence comes into full existence.
Because karma is not unchanged or predestined, it is possible to transform one's karma. From the Buddhist perspective, our intentional actions could be related to or caused by our body (e.g., killing, stealing, and adultery), our mouth (lying, slandering, using vulgar language, and abusing someone verbally), and our monkey mind (greed, hatred, and ignorance). By preventing these ten actions from arising, we can avoid their bad results or consequences, namely, sufferings in the present life and sufferings in future lives. Skillful actions include either preventing and eradicating the above-mentioned ten unskillful actions, or cultivating good karma through giving (donation), practicing the precepts and leading a moral life, meditation, and developing wisdom by learning the Dharma. While stealing leads to imprisonment and poverty, giving or donation brings happiness and wealth to the doer.
However, the interpretation of karma is a complicated process dependent on many factors and specific situations or conditions in which the action actually takes place. The weight or power of karma depends on both the doer (subjectively) and the receiver of the action (objectively). That is, it depends on whether the action is done repeatedly, whether the doer carried it out with a strong determination or with any remorse or not afterward. It also depends on whether the receiver of the action is a virtuous and extraordinary person with accumulated high spiritual development and power or not. In terms of consequences, there is a huge difference between killing a robber and assassinating an Arahat.
Therefore, it is not simple to understand and interpret karma and its power, but, in general, the consequence or effect is usually corresponding with the cause. Although the result could be delayed for many lives, one cannot avoid one's karma, for it follows us like our shadow, and in due time we will definitely reap what we have sown.
Regarding neutral actions, or actions done unintentionally (e.g., accidentally causing death to a little worm while tilling the soil), it is said that their impact on our karma is very weak, and trivial. However, we need to learn more about the weight of different types of karma, and their respective impacts on us right in this life and beyond.
Source:
http://www.buddhanet.net/e-learning/karma1.htm
Karma is defined as voluntary/intentional action, or action done with full awareness. In physics, Newton discovered that for every force there is always a counter force that is equivalent to the original force but in the opposite direction. Similarly, in metaphysics and in ethics, for every intentional action by humans, there are equivalent counter actions. The discussion on karma is therefore one about intentional actions and their counteractions or results. The law of karma is closely related to the law of cause and effect in Buddhism.
There are mainly two types of karma: good (kushala, skillful) versus bad (akushala, unskillful). Another type of karma is involuntary or neutral action, action done without any intention or the involvement of consciousness.
Kushala or good intentional actions are those that benefit the doer, benefit others, and/or benefit both the doer and others. They are free from greed, hatred, and ignorance, and done out of altruism, compassion and wisdom. Skillful intentional actions lead to happiness to the doer, others, and/or both. On the other hand, bad intentional actions are those that cause harm to the doer, others, and/or both. Such unskillful actions bring about sufferings. The results of the intentional actions could happen sooner or later, but they are inevitable. Only time and the long-term consequence or result of the intentional action can tell us whether it is good or bad. This is similar to the process of a fruit forming from a flower. With wisdom, however, one may be able to predict or recognize whether an intentional action is skillful or not, even before its result or consequence comes into full existence.
Because karma is not unchanged or predestined, it is possible to transform one's karma. From the Buddhist perspective, our intentional actions could be related to or caused by our body (e.g., killing, stealing, and adultery), our mouth (lying, slandering, using vulgar language, and abusing someone verbally), and our monkey mind (greed, hatred, and ignorance). By preventing these ten actions from arising, we can avoid their bad results or consequences, namely, sufferings in the present life and sufferings in future lives. Skillful actions include either preventing and eradicating the above-mentioned ten unskillful actions, or cultivating good karma through giving (donation), practicing the precepts and leading a moral life, meditation, and developing wisdom by learning the Dharma. While stealing leads to imprisonment and poverty, giving or donation brings happiness and wealth to the doer.
However, the interpretation of karma is a complicated process dependent on many factors and specific situations or conditions in which the action actually takes place. The weight or power of karma depends on both the doer (subjectively) and the receiver of the action (objectively). That is, it depends on whether the action is done repeatedly, whether the doer carried it out with a strong determination or with any remorse or not afterward. It also depends on whether the receiver of the action is a virtuous and extraordinary person with accumulated high spiritual development and power or not. In terms of consequences, there is a huge difference between killing a robber and assassinating an Arahat.
Therefore, it is not simple to understand and interpret karma and its power, but, in general, the consequence or effect is usually corresponding with the cause. Although the result could be delayed for many lives, one cannot avoid one's karma, for it follows us like our shadow, and in due time we will definitely reap what we have sown.
Regarding neutral actions, or actions done unintentionally (e.g., accidentally causing death to a little worm while tilling the soil), it is said that their impact on our karma is very weak, and trivial. However, we need to learn more about the weight of different types of karma, and their respective impacts on us right in this life and beyond.
Source:
http://www.buddhanet.net/e-learning/karma1.htm
Peter Della Santina. Fundamentals of Buddhism
Monday, January 20, 2014
Learning Foreign Languages
Some important factors that contribute to learning foreign languages are:
1. The learner's motivation and language ability or skills: In language learning it is true that the learner's motivation and determination is crucial. Where there is a will, there is a way. Highly motivated learners make use of every opportunity to attain their learning goals, no matter how complicated the language is.
Language ability varies from person to person, but learning foreign languages is always better and easier before puberty. After that period, it is more and more difficult. It is true that after the age of 18, most language learners usually have a foreign accent.
2. Time devoted to learning the target language: The longer, the better, of course. Therefore, foreign languages should be taught to young children (at kindergarten, or even earlier). Practice regularly, every day and everywhere possible.
3. Context of language acquisition: Immersion in the culture or living in the country where the target language is spoken is the best way to learn and master that language. Languages are living. Therefore, they need to be learned in natural contexts in life. Watching films, listening to and singing songs, getting engaged in role plays or games.... That is, direct (or indirect) interactions with native speakers is the best and the most interesting way to learn the language.
4. Learners' attitudes and characters: Learners should be bold and adventurous. Shyness is a huge hurdle that the learner needs to get over in learning a foreign language. Learners must be actively engaged in the learning process, without any fear of making mistakes. In addition to speaking and listening, reading, writing (poetry, diary, essays, articles, blogs....), and composing (lyrics or words for songs/music) will certainly help the leaner hone and master all the necessary skills in the target language.
Flash cards to develop vocabulary, translation (or interpretation), sentence structure/grammar drills and memorization (rote memory) of passages written in the target language... may work well for some learners, but such methods are passive, and dependent on short-term memory. Actually, translation is not a simple and easy way to learn foreign languages, and should be regarded as an art suitable to those who have mastered the fundamentals in both languages, and would like to hone their skills in language expression at higher levels. Unless the translation version is double checked by some experts (in the subject matter), the product is often subjective. In addition, a good translator is expected to know the two cultures well enough to be able to find equivalent expressions in natural and fluent ways.
Finally, learners need to know that languages are living and evolving. Thus, language learning never comes to an end, and should be considered as living that target language till the end of the learner's life.
1. The learner's motivation and language ability or skills: In language learning it is true that the learner's motivation and determination is crucial. Where there is a will, there is a way. Highly motivated learners make use of every opportunity to attain their learning goals, no matter how complicated the language is.
Language ability varies from person to person, but learning foreign languages is always better and easier before puberty. After that period, it is more and more difficult. It is true that after the age of 18, most language learners usually have a foreign accent.
2. Time devoted to learning the target language: The longer, the better, of course. Therefore, foreign languages should be taught to young children (at kindergarten, or even earlier). Practice regularly, every day and everywhere possible.
3. Context of language acquisition: Immersion in the culture or living in the country where the target language is spoken is the best way to learn and master that language. Languages are living. Therefore, they need to be learned in natural contexts in life. Watching films, listening to and singing songs, getting engaged in role plays or games.... That is, direct (or indirect) interactions with native speakers is the best and the most interesting way to learn the language.
4. Learners' attitudes and characters: Learners should be bold and adventurous. Shyness is a huge hurdle that the learner needs to get over in learning a foreign language. Learners must be actively engaged in the learning process, without any fear of making mistakes. In addition to speaking and listening, reading, writing (poetry, diary, essays, articles, blogs....), and composing (lyrics or words for songs/music) will certainly help the leaner hone and master all the necessary skills in the target language.
Flash cards to develop vocabulary, translation (or interpretation), sentence structure/grammar drills and memorization (rote memory) of passages written in the target language... may work well for some learners, but such methods are passive, and dependent on short-term memory. Actually, translation is not a simple and easy way to learn foreign languages, and should be regarded as an art suitable to those who have mastered the fundamentals in both languages, and would like to hone their skills in language expression at higher levels. Unless the translation version is double checked by some experts (in the subject matter), the product is often subjective. In addition, a good translator is expected to know the two cultures well enough to be able to find equivalent expressions in natural and fluent ways.
Finally, learners need to know that languages are living and evolving. Thus, language learning never comes to an end, and should be considered as living that target language till the end of the learner's life.
Aaron Schwartz and His Legacy
The Stop Online Piracy Act
(SOPA), a law activists claimed would restrict freedom of speech online, was shelved
and activists claimed Jan. 18 as "Internet Freedom Day." This year,
plenty of the same issues that drove those protests — Internet censorship,
privacy and open access to information — will be brought up again.
Aaron Schwartz, the 26-year-old activist against Internet censorship,
privacy and open access to information, took his life a little more than a year
ago, after being charged with hacking into the library at MIT and downloading
millions of academic articles. Schwartz was
instrumental in developing RSS at the age of 14. In 2006, before he could
legally celebrate with a glass of champagne, Reddit, which he cofounded, was sold
to Conde Nast. He gradually became a prominent figure in Internet activist circles, both by
launching non-profits like Demand Progress and, after his death, bringing
attention to the Computer Fraud and Abuse Act (CFAA) — an amendment made to an
existing law in 1986 that allows federal prosecutors to charge
people for
“exceeding authorized access” to private computers, which includes
things as
seemingly minor as violating a website's terms of service contract. The
law made it possible for federal prosecutors to push for jail time for
Schwartz, even as JSTOR dropped its civil suit against him.While Schwartz may be gone, he has become a rallying point over the intervening years, filled with revelations about government data collection, massive corporate hacks, and increasingly invasive social networks.
"If Aaron were alive, he'd be on the front lines, fighting against a world in which governments observe, collect, and analyze our every digital action," reads the website for "The Day We Fight Back," a campaign to protest against the scope of the NSA's electronic surveillance program.
"As a personal tragedy, his death was a wake-up call.”
Parker Higgins, an activist at the Electronic Frontier Foundation who first met Schwartz in 2008
Schwartz' death prompted Rep. Zoe Lofgren (D-Calif.) to introduce Aaron's Law, a series of reforms to the CFAA. His suicide also brought attention to open access issues and a host of other Internet activist causes.
“In some ways, his message is still relevant because of what hasn't changed."
"One of the struggles when you’re talking about online rights and Internet freedom is making sure the right metaphor gets adopted — that email is like mail, and that mail should be private. If the wrong metaphor gets adopted and email is described like a postcard, or worse, like shouting in a crowded room, then you lose that privacy."
Brian Knappenberger, director of "The Internet's Own Boy: The Story of Aaron Schwartz," which will premiere at the Sundance Film Festival on Jan. 20.
The director said that Schwartz almost certainly would have been interested in the revelations of former NSA contractor Edward Snowden and the battle over net neutrality, which was renewed this week after a U.S. district court invalidated regulations that forced telecom companies to treat all Internet traffic equally.
Schwartz was concerned about government surveillance issues long before it became a hot topic in the media, multiple people who knew him said, which made his premature death a big blow to the privacy activists — partly because of his skill at making complicated technical issues accessible to regular people, according to Higgins, the EFF activist.
"Part of Aaron's life was moving from the very technical to the very political. Aaron was the one who motivated me to shift my work from Internet freedom to focus on this issue of corruption."
Lawrence Lessig, director of Harvard's Edmond J. Safra Center for Ethics,where Schwartz was a fellow. On the anniversary of Swartz' death, Lessig began a walk across the entire state of New Hampshire in order to bring attention to political corruption ahead of the 2016 presidential election.
Source:
Thursday, January 16, 2014
Some of Ajahn Chah's Teachings
Karma
Through right practice, you allow your old karma to wear itself
out. Knowing how things arise and pass away,
you can just be aware and let them run their course. It is like having two trees: If you fertilize
and water one, and do not take care of the other, there is no question which
one will grow, and which one will die.
Meditation Practice
Don’t think that only sitting with the eyes closed is
practice. If you think this way, then
quickly change your thinking. Steady
practice is being mindful in every posture, whether sitting, walking, standing,
or lying down. When coming out of
sitting, don’t think that you are coming out of meditation, but that you are
only changing postures. If you reflect
in this way, you will have peace.
Wherever you are, you will have peace.
Wherever you are, you will have this attitude of practice with you
constantly. You will have a steady
awareness within yourself.
I travel all over, looking for a place to meditate. I didn’t realize it was there in my
heart/mind. All meditation is inside
you. Birth, old age, sickness, and death
are right there within you. I traveled
all over until I dropped dead from exhaustion.
Only then, when I stopped, did I find what I was looking for: inside me.
We practice meditation to learn letting go, not to increase
our holding on to things. Enlightenment
appears when you stop wanting anything.
Virtue/precepts, concentration/meditation, and wisdom make
up the heart of Buddhist practice. …It’s
like a log of wood cut into three sections, but it’s only one log.
Birth and death
In the language of the mind (Dhamma), there are no such
things as birth and death.
Learn to let go without struggle, simply let go…Be just as
you are-no holding on, no attachment.
Free.
Source:
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