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Equanimity per Donald Rothberg

On the first Monday of each month, our Insight Meditation Houston sangha has a tradition of practicing a guided meditation to open the heart. Over the past months we have practiced the four Brahma Viharas: Metta or Lovingkindness, Karuna or Compassion, Mudita or Sympathetic Joy, and Upekkha or Equanimity. Tonight I’m adapting a Dharma talk about Equanimity given by Donald Rothberg during the month-long retreat I attended at Spirit Rock Meditation Center in March of 2015.

According to its Latin roots, equanimity signifies “equal mind” and stems from the word “animus” or “soul.” Qualities of equanimity are wisdom, a caring heart, and responsiveness. The Buddha referred to equanimity in this way: “As a solid mass of rock….as a deep lake undisturbed….The sage shows no sign of being elated or depressed.”

Upekkha entails seeing with patience, balance and clear vision, and standing in the middle of whatever is happening, while being centered. In Buddhist philosophy, equanimity plays an important role as the last of the Brahma Viharas, the Jhanas, the Paramis, and the Seven Factors of Awakening. Its so-called “near enemies” include indifference, numbness, resignation and complacency, which can sometimes be mistaken for equanimity, but which lack its heartfelt quality.

In the speech he gave in Memphis the night before he was assassinated, Martin Luther King, Jr. proclaimed, “I want to do God’s will. I’ve seen the Promised Land. I’m happy tonight. I don’t fear any man.”

Our meditation practice spirals through the full range of human experience from agony to ecstasy to deep and sublime peace. As Mark Twain commented, “Good judgment comes from experience. Experience comes from bad judgment.”

In many ways, equanimity helps us stay steady amidst the 10,000 joys and sorrows of our experiences.   First, equanimity has a quality of evenness, so that we maintain perspective without being reactive. Regardless of our circumstances, we can note, “This is happening. I can be present with it.”

Secondly, equanimity has an unshakable quality that allows us to see everything as an opportunity for learning. We notice the so-called “eight wordly winds” or changing conditions: pleasure and pain, praise and blame, gain and loss, and fame and disrepute. With equanimity, we become aware of self-judgment and stories that we tell ourselves when our situations change for the good or for the bad.

Donald recalls a story about Larry Rosenberg, founder of Insight Meditation Cambridge in Massachusetts, who comes from a Zen background. Years ago, nobody signed up to attend a Zen meditation retreat that he was offering. Larry’s Zen master asked him to teach the entire retreat anyway; Larry learned not to fall into “comparing mind” about which teacher attracts the most students to retreats. He practiced noting narratives and interpretations that rocked his balance.

Thirdly, equanimity entails understanding the Buddhist principles of impermanence, suffering, freedom, causes and conditions, and the arising of a sense of solid self. Joanna Macy, a long-time meditator and a committed social activist, states, “I am just a part of this great story in the web of life.”

Fourthly, equanimity builds on faith and confidence that come from ongoing practice. A deep intuitive knowing arises about what we need to do next. Before his house was bombed in 1955, Martin Luther King, Jr. had a moment of fear, which dissipated as soon as he connected with his religious faith. He felt Jesus assuring him, “I will never leave you. Stand up for righteousness.”

Fifthly, mature equanimity has warmth and responsiveness. It blends clear, objective, impersonal Vipassana practice with heartfelt, personal Metta practice. Equanimity combines wisdom and compassion, the two wings of the Dharma bird. This combination is evident in a poem that Gary Snyder wrote after Taliban zealots destroyed huge, venerable, ancient Buddha statues in Afghanistan: “Ah yes, impermanence. But this is never a reason to let compassion slide.” Mindfulness of reacting does not react.

Equanimity incorporates Lovingkindness, Compassion and Sympathetic Joy, with patience and devotion. Deep responsiveness leads to wise action and caring involvement in the world.

Now I’ll guide you through one form of equanimity practice:

Reflect on the value of an open, peaceful mind.

Notice any indifference or apathy that arise and let them go.

Image or sense the presence of a dear one.

Repeat the following phrases:

May you accept the comings and goings of life.

May you be open and balanced and peaceful.

Bring to mind a benefactor, and repeat the same phrases for this person who has given you love and support.

Now visualizing or sensing the presence of everyone in our Insight Meditation Houston sangha, possibly including neutral people whom you do not know, difficult ones who may bother you, and good friends who share your values:

May we accept the comings and goings of life.

May we all be open, balanced and peaceful.

Extending our good wishes for all beings everywhere:

May all beings everywhere be open, balanced and peaceful.

May Sarton’s At Seventy

Recently I read May Sarton’s journal, At Seventy, about her intimate engagement with the Buddhist principles of impermanence and the inevitability of aging, sickness and death. In hopes of stimulating a rewarding discussion, I’ve selected some of the pithiest quotations from the journal by this Belgian-American poet and novelist to share with you.

“I take joy in the friendship of someone older than I. It is a rest to be with someone who has made her peace with life and enjoys everything…I am keenly interested in the young women who come here with their fervors, their problems, their hopes, who come to me, I suppose, to reaffirm a vision of life or a way of living that appeals to them. But they cannot know what such a life costs. They take so much for granted, and when I look back at myself at twenty-five or thirty, I am newly aware that so did I. Youth is a kind of genius in itself and knows it. Old age is often expected to recognize that genius and forget its own, so much subtler and gentler, so much wiser. But it is possible to keep the genius of youth into old age, the curiosity, the intense interest in everything from a bird to a book to a dog….” (p. 75)

Right here in our sangha, we notice that insight meditation practice develops a capacity to be in the moment instead of distracted by our “monkey-mind” thoughts about the past or future. When we cleanse the dust from our sense doors in meditation, we meet life with more fresh attention, approximating what Sarton terms “the genius of youth.”

As much as she might be reconciled with her advancing age, May Sarton admits, “I have to face wrinkles, the first sign of old age. It’s not easy to accept, but I remind myself that they do not really diminish the beauty of an old face. [My friend] Lotte Jacobi, for instance, has never been as beautiful as she is now, and one simply does not see the wrinkles. What one does see is the aliveness inside, the twinkling humor and the wisdom in her eyes. [Although we may] ‘love the things we love for what they are’…, an old face that looked too young would be troubling. Still, I do mind. If old age can be an ascension, it is at the same time a letting go, yet maybe it is only a true ascension when one does let go. Much harder than for me, of course, must be the wrinkles of a woman who has been a real beauty, her identity bound up in that beauty and the homage it elicited.” (p. 306)

You might take a moment to consider your own attitude towards wrinkles that are appearing on the forehead, mouth, neck and eyes. Do you welcome them as a badge of experience or try to mask the process of aging?   My maternal grandmother was naturally grey and wonderfully etched with wrinkles that provided a map of ninety years of living. As a child, I liked to sit in her lap. On the other hand, my paternal grandmother had a tight, smooth face, thanks to repeated facelifts. Her carefully applied make-up, platinum-dyed blond hair, and heavily clinking jewelry made me feel hesitant to approach her.

Referring to a creative life, May Sarton says, “ If you are a writer or an artist, it is work that fulfills and makes you come into wholeness, and that goes on through a lifetime. Whatever the wounds that have to heal, the moment of creation assures that all is well, that one is still in tune with the universe, that the inner chaos can be probed and distilled into order and beauty.” (p. 106)

In regard to solitude, she muses: “[I]n many ways, a three-day visit is a good length of time. Less hurried and intense than a short visit, for the guest begins to find her own way around and to be able to help too….Why then, with such a beneficent presence here, do I get so exhausted? Because the inner life comes to a complete stop. The self who writes, thinks, gardens, the solitary compulsive is temporarily absent. And I miss her.” (p. 107)

Sarton continues, “deep silence—at this moment I hear crows cawing but they only punctuate it briefly—is nourishing. I suffer for the lack of it in any city now. And in these weeks of work and silence, when I see only two or three people in seven days, I am never lonely. I feel well, so full of ideas and “things to do,” so fully conscious, so centered in work, that this is as close to happiness as I can imagine. For what is happiness, but work in peace?” (p. 252)

She journals about “two days of real rest, breakfast in bed and two hours or more each day of just lying there and thinking, watching birds come and go, and ruminating without pressure on what I may be able to do with the [latest] novel. It is so rare that I ever have open time like that, it felt like several Christmas presents rolled into one.” (p. 321)

Regarding long-term friendships, which she values most highly, “…we all have illusions about what we give to each other, and we rarely realize that receiving is also giving. I suppose that in the end the only gift, the most important, is simply to be there for each other.” (p. 263)

An admirer of Gandhi and Martin Luther King, Jr., Sarton has a strong sense of justice and compassion. She bemoans what Katharine Taylor of the Unitarian Service Committee called the globally unmet “basic needs” of children—food, clothing, protection, and spiritual needs such as:

  1. the longing for respect and love
  2. the sense of belonging, of being included and of being able to contribute
  3. the need to feel…that one can develop one’s powers and take part in society—[seeking] skills, more understanding, some form of creative expression [and] good human relations. (p. 281)

It occurs to May Sarton that “every middle-class ‘safe’ person should have to go to prison at some point to find out what that locked world is like. It is hard to imagine what one has not experienced, and this goes for life in the slums, for unemployment, for illness. Rare is the person who has the imagination to share in the suffering of others….” [About] what we have not experienced on the pulse, we are dreadfully smug.” (p. 312)

She reflects, “[H]atred and violence are so close to the surface in all human beings, it would seem that it is very easy to give them free rein. How infinitely harder to bring tolerance and love to the surface! And why is this so? I think it is because hatred and intolerance spring primarily from fear of what is different in any way from ourselves—they are self-protective….Love and tolerance are vulnerable, always. And the miracle of the spiritual genius of a Gandhi or a Martin Luther King is that they are able to persuade us that love can be strong and tolerance can be strong, stronger than hate. [Gandhi’s life] makes tangible the dignity of nonviolent men and women and the loss of it in their attackers. A man beating another man has no dignity….The tragedy is that war, even non-violent war, rouses the heroic in men and women, but the day-to-day struggle after victory to maintain human rights, to make peace among factions within the free, to go forward from there, is infinitely harder.” (p. 255)

Just this past week, we have witnessed the power of love and forgiveness in the congregation of the black church in Charleston where nine worshippers were gunned down by a man who is disconnected from his own innate divine nature and from that of his neighbors. I recall the Dalai Lama’s prayers of compassion for the closed hearts of the Chinese oppressors who have harmed so many Tibetans. He recognized the bad karma and suffering that results from hardening one’s heart and separating oneself from those who appear different. Let us take a moment now to connect to our hearts and to send Metta to those who lost loved ones in the Charleston massacre.

Forgiveness

Forging ourselves

Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.  Res ipso locatur.

Forgiving others

The Four Noble Truths

1. There is suffering

For all of us there are unwanted circumstances that cause our sufferings.

2. The cause of suffering is clinging and attachment

While the unwanted circumstances like birth, old age sickness and death are inevitable much of our suffering is caused by our reactions to these situations.   The more we cling to and attach to having a idealized perfect world that can never exist the more we will struggle against those realities of life.   That struggle manifests itself in the dramatizations and stories that we tell our selves that drive emotions such as hatred, anger, guilt, shame,  fear and anxiety.  The emotions drive us to bad decisions, high blood pressure and eventually create additional suffering that keeps us in the cycle of Samsara.

3. There is a way out of this suffering

That is the Noble Eight fold path