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These supposedly more advanced teachings were expressed in sutras that the Buddha purportedly made available only to his more advanced disciples.

As Buddhism spread, it encountered new currents of thought and religion. In some Mahayana communities, for example, the strict law of karma the belief that virtuous actions create pleasure in the future and nonvirtuous actions create pain was modified to accommodate new emphases on the efficacy of ritual actions and devotional practices.

This movement was influenced by gnostic and magical currents pervasive at that time, and its aim was to obtain spiritual liberation and purity more speedily.

Despite these vicissitudes , Buddhism did not abandon its basic principles. Instead, they were reinterpreted, rethought, and reformulated in a process that led to the creation of a great body of literature.

These Pali texts have served as the basis for a long and very rich tradition of commentaries that were written and preserved by adherents of the Theravada community.

Consequently, from the first sermon of the Buddha at Sarnath to the most recent derivations, there is an indisputable continuity—a development or metamorphosis around a central nucleus—by virtue of which Buddhism is differentiated from other religions.

Article Media. Info Print Print. Table Of Contents. Submit Feedback. Thank you for your feedback. Joseph M. Author of Religions of the East and others.

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Kindness can be practiced and developed within ourselves. Kindness truly is a superpower and as we develop our capacity for kindness we relationally begin to heal, to forgive, and to remember that holding on to the burdens of a hardened heart impedes our ability to live fully.

Pretensions of kindness only lead us to a niceness that is shallow and more concerned with self-protection than with acceptance.

So how do we develop genuine Kindness? We can evoke feelings of lovingkindness and friendliness towards ourselves and others by practicing metta and compassion meditation.

The transformational power of these practices allows us to gently turn towards our suffering and others.

Metta is generosity of the heart that wishes happiness to all beings, both oneself and others. The practice of lovingkindness unties the hard knots of resentments, illuminates the mind, and softens the heart to greater joy and love.

Compassion as a meditative practice is the loving expression of heart that recognizes suffering, in oneself and others, and wishes to alleviate it.

When we enact compassion we express wise action that moves skillfully to meet suffering with understanding and kindness. Compassion enables us to see the suffering in the world while Metta provides us with the wisdom to know how to respond.

What are the feelings that hinder your own ability to be kind? Can you take a moment now to reflect on how it feels to carry burdens of being disappointed, mistreated, diminished, and discriminated against?

The healing power of kindness is needed. Those who have it are healing heroes. If you would like to investigate metta and compassion practice in a more personal, supportive setting MOI welcomes you to join the meditation classes we have available.

I would like to bring some attention to the practice of discernment and the difference between discernment and judgment.

There are many things we view as right or wrong that can be useful. Right and wrong can serve us well; judgments that we collectively agree upon allow us to enjoy a sense of ease with one another.

Growing up we are taught many of these rights and wrongs, e. Although some judgments are useful, in reflecting on judgment we can see that it is limited to a dualistic perspective, right and wrong, good and bad, better or worse, my side your side.

In reality there are no divisions or categories, we artificially create the divisions and build the mental framework of how we believe things should be and lose sight of how things actually are.

A good example of this is the lines of demarcation we see on a map. When we see images of earth from space, there are no lines of separation, we see one whole and complete planet.

When something is compliant with the arbitrary shifting lines of our acceptability we judge it positively.

Our favoritism of what is right and wrong changes as our relationship to the world and our experience changes. These changes often come about through exposure and education.

The flowing patterns of judgmental thoughts also supports and strengthens our identification with self.

There is someone that is doing the judging, employing judgment to try and support, protect, or compensate for the self.

Fighting or struggling with judgments is not the practice of discernment; rather discernment is to mature in our relationship to experience by being mindful.

We can think of discernment as the maturation of judgment. While judgment is based in duality and a sense of self, discernment is based in wisdom and the recognition of what leads to fulfillment and what leads to suffering.

Not what we think fulfillment is but what fulfillment actually is. To be more precise we could exchange the notion of fulfillment with genuine contentment.

To help illustrate the distinction between how judgment and discernment might look we can use the dessert analogy.

Judgment might see the dessert and label it good, because this particular dessert resides in your favorable mental framework.

Without discernment we are simply acting out all our old patterns of conditioning whether or not they entangle us or lead us to inner freedom.

If we can allow ourselves to be discerning with our experience we realize wise discrimination, which can be tremendously empowering.

Buddhism Omaha Video

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