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From a friend of Do No Harm

I was recently asked: What is the point of the "do no harm" campaign?

The point is to remind ourselves to live harmlessly. We each experience, understand and view the world uniquely; but regardless of what we believe is the true nature of the universe, of others, and of ourselves – the holy life, the noble life, the well-lived life is to live harmlessly.

-Clyde

Do No Harm

Let your love flow outward through the universe,
To its height, its depth, its broad extent,
A limitless love, without hatred or enmity.
Then as you stand or walk,
Sit or lie down,
As long as you are awake,
Strive for this with a one-pointed mind;
Your life will bring heaven to earth.

Sutta Nipata

COMFORT

You are not the first man to have the shakes,
the wheels, the horrors, to wear the scarlet
snowshoe, nor yet the invincible harlot
dogged by eyes like fishnets. Leaning, aches
the iron face with agate eyes, and wakes
the guardian angel, sees the past
a parthenon of possibilities...
You are not the first man to be caught lying,
nor to be told that you are dying.


Malcolm Lowry

Anger

If those who are like wanton children
Are by nature prone to injure others,
What point is there in being angry--
Like resenting fire for its heat?

-Bodhicaryavatara

sums up a big part of my last 6 months

In the same way that someone in the midst of a rough crowd guards a wound with great care, so in the midst of bad company should one always guard the wound that is the mind.

-Santideva, "Bodhicaryavatara"

Queer Liberation and an end to repression

In a speech to the European Feminist Summit in London last month, activist and human rights advocate Peter Tatchell argued that by challenging traditional heterosexual masculinity, the queer emancipation movement can contribute to the liberation of all of humanity.

Queer liberation is not a mere minority issue, nor purely a question
of personal lifestyle, civil rights or sexual freedom.

It is, or can be, socially transformative, with the potential to aid all emancipation struggles everywhere.

Queers deviate from traditional masculinity. We reject the orthodox
model of what it is to be a man.

By so doing, we are sexual subversives who unravel the straight machismo that underpins all relations of oppression and exploitation.

Traditional hetero masculinity oppresses women and gay people, with
sexist jibes, domestic violence, rape, homophobic taunts and
queer-bashing assaults.

It is also a source of the toughness and aggression that makes possible the social violence of racist attacks, police brutality, war and torture.

Not all straight men embrace this macho mindset. Some rebel and
dissent.

Conversely, a few women and gay men also adopt their oppressor's machismo. But on a global scale it is predominantly heterosexual males who express violent masculinity and perpetrate such crimes.

Macho ways of thinking and acting are not, of course, biologically
ordained and immutable.

They are primarily the socially-determined product of a specific set of culturally-constructed institutions and ideologies.

In societies the world over, these institutions and ideologies
continue to result in male children being reared and socialised quite differently from female ones.

They tend to be conditioned to see rivalry, toughness, domination and even violence as acceptable and normal attributes for young boys and real men.

During boyhood these harsh masculine values often become internalised and machismo ends up being seen as a routine, legitimate and even desirable mode of male behaviour.

In contrast, emotion, sensitivity, gentleness, persuasion and
conciliation tend to be looked upon with relative disfavour amongst
men.

They are frequently depicted within our culture as signs of
weakness, typically associated with women and with gay men. We queers risk disparagement for failing to conform to a rugged masculine ideal.

In this cultural context, from a very early age many (not all) male
children learn to be competitive, strong, aggressive and unyielding.

The idea that problems can be ultimately resolved - and often validly resolved - by threats and violence becomes deeply etched into their inner psyche.

Echoing the women's liberation movement, the lesbian and gay
liberation movement that emerged four decades ago, following the
Stonewall Riots in New York in June 1969, identified straight machismo as a source of queer oppression and set out to challenge it.

In contrast to earlier, more liberal-oriented movements for homosexual law reform and equality, the 1970s Gay Liberation Fronts in New York and London did not seek to ape heterosexual values or secure the acceptance of queers within the existing sexual conventions.

Indeed, they repudiated the prevailing sexual morality and
institutions - rejecting not only heterosexism but also orthodox
heterosexual masculinity.

Straight maleness was seen as the oppressor of queers, as well as women; with its predisposition to male rivalry, toughness and aggression symbolised most potently by the rapist and the queer-basher.

The "radical drag" and "gender-bender" politics of Gay Liberation
Front politics glorified male gentleness.

It was a conscious, if sometimes exaggerated, attempt to renounce the oppressiveness of masculinity and subvert the way traditional masculinity functions to buttress the subordination of women and gay men.

Four decades on, we also need to question male/female gender roles and straight patriarchy, and the consequent macho cult of competitiveness, domination and violence � including its gay and female imitators.

Let's reaffirm the worthwhileness of male sensitivity and affection
between men and, in the case of lesbians, the intrinsic value of an
eroticism and love independent of heterosexual men.

The social implications of this new queer thinking are enormous. The
bottom line is this:

The construction of a cult of machismo and a mass of aggressive male
egos is a precondition for sexual, gender, class, species, ethnic and imperial oppression.

All forms of oppression depend on two factors for their continued maintenance.

First, on specific economic, political and ideological structures.

Second, on a significant proportion of the population being socialised into the acceptance of harsh masculine values which involve the legitimisation of aggression and the suppression of gentleness and emotion.

The embracing of these culturally-conditioned macho values is what
makes millions of people - mostly straight men, but some women and gay men too - able to participate in repressive regimes.

This interaction between social structures, ideology and individual
psychology was a thesis which the communist psychologist, Wilhelm
Reich, was attempting to articulate six decades ago in his book, The Mass Psychology of Fascism.

In the case of German fascism, what Nazism did was merely awake and
excite the latent brutality that is intrinsic to the forms of
heterosexual masculinity that are usually characteristic of
patriarchal class societies.

It then systematically manipulated and organised this machismo into a fascist regime of terror and torture which culminated in the holocaust.

Since it is the internalisation of the masculine cult of toughness and domination which makes people psychologically suited and willing to be part of oppressive relations of exploitation and subjection,
repressive states invariably glorify masculine "warrior" ideals, and
persecute those men - mainly queers - who fail to conform to them.

The embrace of masculine aggression by sizable chunks of the male
population is a prerequisite for injustice and tyranny.

Love and tenderness between men therefore ceases to be a purely private matter or simply a question of personal lifestyle. Instead, it objectively becomes an act of sexual and cultural subversion that undermines the psychological foundations of oppression.

Hence the Nazi vilification of gay men as "sexual subversives" and
"sexual saboteurs" who, in the words of Heinrich Himmler, had to be
"exterminated root and branch."

The ending of tyranny, injustice and exploitation therefore requires
us to change both the social structures and the individual personality.

To create people who, liberated from orthodox masculinity, no longer psychologically crave the power to dominate and exploit others and who are therefore unwilling to be the agents of oppressive regimes.

Whether as soldiers, police, gaolers and censors or as routine civil servants and state administrators who act as the passive agents of repression by keeping the day-to-day machinery of unjust government ticking over.

By challenging the cult of heterosexual masculinity, queer liberation is about much more than the limited agenda of equal rights.

It offers a unique, revolutionary contribution to the emancipation of the whole of humanity from all forms of subjugation.

Peter Tatchell is the Green Party parliamentary candidate for Oxford East.

www.greenoxford.com/peter and www.petertatchell.net

Thanks to Pink News UK

The Theme of Dharma Practice

The foundation and initial goal of [our] transformation is avoiding doing harm to others. Whether alone or with others, we must strive to avoid doing harm either directly with our words or deeds or indirectly with our thoughts and intentions. We may injure others with abuse, slander, sarcasm, and deceit, or by acts of omission due to insensitivity and thoughtlessness. The most subtle way of harming others is indirectly by means of our thoughts, judgments, and attitudes. When the mind is dominated by hostility, we may be viciously attacking others with our thoughts. Although no apparent injury may be inflicted, these thoughts affect us internally and influence our way of interacting with others, and the long-term effect is invariably harmful. So the initial theme of Dharma practice is a nonviolent approach to our own lives, to other living beings, and to our environment. This is a foundation for spiritual practice, and can provide well-being for both ourselves and others. On this basis of nonviolence we can look for ways to serve others keeping in mind that any work will be altruistic if our motivation is one of kindness and friendliness. --B. Alan Wallace,

This is I
As wax melts near a lit wick and burns, it emits light near the tip of the candle. For the most part, this place from which light is emitted remains the same and appears as a fixed shape; it is this seemingly unchanging shape that we refer to as flame. That which is called I is similar to the flame. Although both body and mind are an unceasing flow, since they preserve what seems to be a constant form, we refer to them as I. Therefore, actually there is no I existing as some substantial thing; there is only the ceaseless flow.... That there is this seemingly fixed form based on various conditions is interdependence.


--Kosho Uchiyama, Opening the Hand of Thought
From Everyday Mind, edited by Jean Smith, a Tricycle book

Gay Buddhist Fellowship

By the power and truth of this practice,
may all beings have happiness and the causes of happiness,
may all be free from sorrow and the causes of sorrow
all never be separated from the sacred
happiness which is without sorrow,
and may all live in equanimity,
without too much attachment or too much aversion,
and live believing in the equality of all that lives.
—GBF Dedication of Merit

THE FOURTEEN PRECEPTS

By Venerable Thich Nhat Hanh (From the book Interbeing)

1
Do not be idolatrous about or bound to any doctrine, theory, or ideology, even Buddhist ones. Buddhist systems of thought are guiding means; they are not absolute truth.

2
Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow minded and bound to present views. Learn and practice nonattachment from views in order to be open to receive others' viewpoints. Truth is found in life and not merely in conceptual knowledge. Be ready to learn throughout your entire life and to observe reality in yourself and in the world at all times.

3
Do not force others, including children, by any means whatsoever, to adopt your views, whether by authority, threat, money, propaganda, or even education. However, through compassionate dialogue, help others renounce fanaticism and narrow-mindedness.

4
Do not avoid suffering or close your eyes before suffering. Do not lose awareness of the existence of suffering in the life of the world. Find ways to be with those who are suffering, including personal contact, visits, images and sounds. By such means, awaken yourself and others to the reality of suffering in the world.

5
Do not accumulate wealth while millions are hungry. Do not take as the aim of your life fame, profit, wealth, or sensual pleasure. Live simply and share time, energy, and material resources with those who are in need.

6
Do not maintain anger or hatred. Learn to penetrate and transform them when they are still seeds in your consciousness. As soon as they arise, turn your attention to your breath in order to see and understand the nature of your hatred.

7
Do not lose yourself in dispersion and in your surroundings. Practice mindful breathing to come back to what is happening in the present moment. Be in touch with what is wondrous, refreshing, and healing both inside and around you. Plant seeds of joy, peace, and understanding in yourself in order to facilitate the work of transformation in the depths of your consciousness.

8
Do not utter words that can create discord and cause the community to break. Make every effort to reconcile and resolve all conflicts, however small.

9
Do not say untruthful things for the sake of personal interest or to impress people. Do not utter words that cause division and hatred. Do not spread news that you do not know to be certain. Do not criticize or condemn things of which you are not sure. Always speak truthfully and constructively. Have the courage to speak out about situations of injustice, even when doing so may threaten your own safety.

10
Do not use the Buddhist community for personal gain or profit, or transform your community into a political party. A religious community, however, should take a clear stand against oppression and injustice and should strive to change the situation without engaging in partisan conflicts.

11
Do not live with a vocation that is harmful to humans and nature. Do not invest in companies that deprive others of their chance to live. Select a vocation that helps realise your ideal of compassion.

12
Do not kill. Do not let others kill. Find whatever means possible to protect life and prevent war.

13
Possess nothing that should belong to others. Respect the property of others, but prevent others from profiting from human suffering or the suffering of other species on Earth.

14
Do not mistreat your body. Learn to handle it with respect. Do not look on your body as only an instrument. Preserve vital energies (sexual, breath, spirit) for the realisation of the Way. (For brothers and sisters who are not monks and nuns:) Sexual expression should not take place without love and commitment. In sexual relations, be aware of future suffering that may be caused. To preserve the happiness of others, respect the rights and commitments of others. Be fully aware of the responsibility of bringing new lives into the world. Meditate on the world into which you are bringing new beings.

From the book 'Interbeing': Fourteen Guidelines for Engaged Buddhism, revised edition: Oct. l993 by Thich Nhat Hanh, published by Parallax Press, Berkeley, California

when he himself is not his own...

"He abides, having suffused with a mind of loving-kindness
one direction of the world,
likewise the second, likewise the third, likewise the fourth,
and so above, below, around and
everywhere, and to all as to himself;
he abides suffusing the entire universe with loving-kindness,
with a mind grown great, lofty, boundless and
free from enmity and ill will."^[10]

Metta Sutta

This is what should be done By one who is skilled in goodness, And who knows the path of peace: ... Wishing: In gladness and in safety, May all beings be at ease.	Karaṇīyam- atthakusalena yaṃ taṃ santaṃ padaṃ abhisamecca ... Sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā
Whatever living beings there may be; Whether they are weak or strong, omitting none, The great or the mighty, medium, short or small,	Ye keci pāṇa bhūtatthi tasā vā thāvarā vā anavasesā Dīghā vā ye mahantā vā majjhamā rassakāṇukathūlā
The seen and the unseen, Those living near and far away, Those born and to-be-born — May all beings be at ease!	Diṭṭhā vā yeva addiṭṭhā ye ca dūre vasanti avidūre Bhūtā vā sambhavesī vā sabbe sattā bhavantu sukhitattā
Let none deceive another, Or despise any being in any state. Let none through anger or ill-will Wish harm upon another.	Na paro paraṃ nikubbetha nātimaññetha katthaci naṃ kañci Byārosanā paṭighasaññā nāññamaññassa dukkhamiccheyya
Even as a mother protects with her life Her child, her only child, So with a boundless heart Should one cherish all living beings;	Mātā yathā niyaṃ puttaṃ āyusā ekaputtamanurakkhe Evampi sabbabhūtesū mānasaṃ bhāvaye aparimānaṃ
Radiating kindness over the entire world Spreading upwards to the skies, And downwards to the depths; Outwards and unbounded, Freed from hatred and ill-will.	Mettaṃ ca sabbalokasmiṃ mānasaṃ bhāvaye aparimānaṃ Uddhaṃ adho ca tiriyañca asambādhaṃ averaṃ asapattaṃ
Whether standing or walking, seated or lying down Free from drowsiness, One should sustain this recollection. This is said to be the sublime abiding....[16]	Tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatassa vigatamiddho Etaṃ satiṃ adhiṭṭheyya brahmametaṃ vihāraṃ idhamāhu....[17

Buddha Vacana

Verse 52:

Come, live with the doors of the senses guarded, watchfully mindful, carefully mindful with the ways of the mind well watched, possessed of a mind that is awake and observing.

"Love is our true destiny". Thomas Merton

Lawrence King

May he find peace and an end to suffering.

Engaged Buddhism

1. Aware of the violence in the world and of the power of non-violent resistance, I stand in the presence of the ancestors, the earth, and future generations and vow to cultivate the compassion that seeks to protect each living being.

2. Aware of the poverty and greed in the world and of the intrinsic abundance of the earth, I stand in the presence of the ancestors, the earth, and future generations and vow to cultivate the simplicity, gratitude, and generosity that have no limits.

3. Aware of the abuse and lovelessness in the world and of the healing that is made possible when we open to love, I stand in the presence of the ancestors, the earth, and future generations and vow to cultivate respect for the beauty and erotic power of our bodies.

4. Aware of the falsehood and deception in the world and of the power of living and speaking the truth, I stand in the presence of the ancestors, the earth, and future generations and vow to cultivate the ability to listen; and clarity and integrity in all I communicate—by my words and actions.

5. Aware of the contamination and desecration of the world and of my responsibility for life as it manifests through me, I stand in the presence of the ancestors, the earth, and future generations and vow to cultivate; discernment and care in what I take into my body and mind.


The Three Refuges

1. I take refuge in the Buddha.
I stand with clear intention to work for the Awakening and Liberation of all Beings

2. I take refuge in the Dharma.
I stand with gratitude for all the ways that lead to the Awakening and Liberation of all Beings

3. I take refuge in the Sangha.
I stand in solidarity with all the Communities that support and work for the Awakening and Liberation of all Beings