Monday, 18 June 2012

Evento Sciamanico a Trieste: 15 luglio

Evento Sciamanico della Dolce Medicina

Giornate sugli elementi
L’elemento Fuoco
15 luglio, 2012

Un lavoro Sciamanico, con cerimonie, insegnamenti, trasformazione, comunità, capanna di purificazione

Un evento Sciamanico avrà luogo ogni mese a quindici minuti, dal cuore di Trieste. Ogni incontro, svilupperemo un rapporto più consapevole e concreto con ciascuno dei cinque elementi in sequenza; acqua, terra, aria, fuoco, e vuoto, nelle loro espressioni energetiche e pratiche. Ciò avverrà attraverso gli insegnamenti e cerimonie sciamaniche, fra cui il viaggio sciamanico, la cerimonia dell’albero fiorito, la capanna di purificazione, visualizzazione creativa, e la condivisione di, e sostegno reciproco, del gruppo.

Tuesday, 12 June 2012

Evento Sciamanico a Trieste: 17 giugno

Evento Sciamanico della Dolce Medicina

Giornate sugli elementi
L’elemento Terra
17 Giugno, 2012

Un lavoro Sciamanico, con cerimonie, insegnamenti, trasformazione, comunità, capanna di purificazione

Un evento Sciamanico avrà luogo ogni mese a quindici minuti, dal cuore di Trieste. Ogni incontro, svilupperemo un rapporto più consapevole e concreto con ciascuno dei cinque elementi in sequenza; acqua, terra, aria, fuoco, e vuoto, nelle loro espressioni energetiche e pratiche. Ciò avverrà attraverso gli insegnamenti e cerimonie sciamaniche, fra cui il viaggio sciamanico, la cerimonia dell’albero fiorito, la capanna di purificazione, visualizzazione creativa, e la condivisione di, e sostegno reciproco, del gruppo.

Saturday, 9 June 2012

The Eightfold Path: Right Livelihood, Pt.2

Looking at our working lives
This is part two of a two-part post. You'll find part one here. Now, on with it we go. As most of us do not work in the aforementioned unethical trades, the question of right livelihood will primarily concern the way we work. It can be useful to start by looking at whether our relationship to our job, workplace and colleagues contributes to the creation or maintenance of forms of gross and subtle suffering for ourselves and for others. This may be as simple as recognising that a poor attitude affects not only the approach we take to the events of a working day, but contributes to the establishment of an unpleasant working environment and perhaps even a culture of bad attitude that permeates the working establishment. An ethical approach to work is to honour our agreements (contractually, verbally and interpersonally) and be as impeccable as possible. We dedicate ourselves to excellence as a commitment to ongoing development and we align our use of energy with practice. We use the working environment as a sphere of activity in which we firstly learn to recognise patterns of reactivity, or aversion, and how our preferences, attraction, play out. We let go of frenetic reactivity to stressful circumstances and seek to align with the movements of our working day in a way that allows us to maintain internal balance and presence. It is an ongoing art to do so. It is likely not possible in all working environments and this is the point when a change of circumstances may become necessary. If our working environment demands too many hours, too much stress inducing work, excessive aggressivity, or the giving away of our autonomy and individuality, we may need to consider a different career path if we are dedicated to long-term meditation practice.
As we are all too aware, work takes up a considerable amount of our waking life. That may be good news for some, but for many it is not. Work is a must for a great number of people: an obligation that would be preferably avoided. Even though this attitude is being tested by the global economic crisis we are currently going through, once you step outside of job anxiety, the same dissatisfaction that so many have in relationship to work remains. 
So, what can be done about this? A dichotomy seems to emerge between two basic approaches to an unsatisfactory working life. The first is to accept your lot, view experience as experience and let go of any particular preference. In the light, this is taking a sort of Zen approach of accepting what arises, which is easier said than done, but certainly possible. In the dark it’s resigning yourself to circumstances, because to change would either be impossible, or simply not worth it. These two excuses arise as pretence voices with lots of baggage in tow.
The second approach recognises a genuine necessity for change and engages in the search for more meaningful work, and more rewarding circumstances. Both are important to recognise and develop familiarity with and are certainly not mutually exclusive. The basis for working effectively with either is having a sense of the genuine priority in a given period and a sensitivity to timing.
There have been many books written about finding the job of your dreams. Many of them are very good and have certainly helped many people change their lives and find more rewarding work. For many people this is certainly something to look at, even in challenging economic times like the one we are living in. There is no doubt that when we are enthusiastic about the activity we are investing our energy and time into, we work better and we feel better doing it and it is easier usually to remain present and open to experience. In an ideal world we would all have the job of our dreams and dedicate ourselves to doing the best we can whilst at work. 

Wednesday, 6 June 2012

The Eightfold Path: Right livelihood (Part.1)

How is it that I manage to take a fairly straightforward topic and ramble on about it for pages and pages?!? I was pretty convinced that Right livelihood would require half a page and be done. How wrong I was! In this blog post I explore right livelihood in its typical Buddhist format, and then I look at the relationship between affecting change on our lives and dealing with life circumstances as they are, and in particular how this plays out in the world of work. The first part then will cover the Buddhist issues of right livelihood concerning job selection and our contribution to the world through how we make a living. For those of you who've found my take on the world of Buddhism stimulating to some degree, the second part of this blog post will explore the relationship between the self-development field and Buddhist deconstruction of the self.

Let’s get started then
Right livelihood is an extension of right action and right speech. It therefore concerns the way we interact with the world and in this case how we interact with work. In a way this step on the eightfold Path is relatively straightforward. There are two questions that we need to ask ourselves in relationship to the work we do;

Does the way I earn money and make a living contribute to suffering in this world?
Does my work support my practise and provide conditions in which I can actually practise as I need to?

If the answer is yes to the first, your work may fit into one of the following categories. There are the classical definitions found in most traditions for determining wrong livelihood.

1.      Selling arms, or dealing in weapons and instruments of death and torture
2.      Dealing in slavery including prostitution (I would add slave labour too)
3.      Dealing in meat including raising cattle for meat, slaughtering & butchering
4.      Selling alcohol, drugs, or poison (does this include tobacco?)

In looking at these definitions of wrong livelihood, it seems that we can make a clear distinction between the first and the last two. Yet, even in exploring the first two there is ambiguity and I can’t help but feel that a decisive split from associating ourselves with these two potential forms of livelihood seems to be an expression of both excessive idealism and naivete. As general guidelines, they are on point, but as is almost always the case, there will be exceptions to the rule.
It is sometimes said that what you do is determined to be good or bad based on your intention. I think this is a problematic approach that potentially leads to a form of excessive permissiveness. So, as per usual, there is a need to find a healthy middle ground in weighting up facts and options by not just examining our intent for taking on the work that we do, but looking at how the company or organisation we are working for is interacting with the wider world and how we contribute to that, both directly and indirectly.
Many forms of work cause immense suffering and they fall outside these categories. Unscrupulous money lenders have led many an individual to suicide and the banking industry has destroyed the lives and future of millions, if not billions, or people globally through greed. Vulture funds which rip the heart out of businesses that provide a livelihood for many for short term profit are another example.  People who knowingly manufacture and sell harmful products to children are another.
The basic principles of right work are simple and they mirror general ethical behaviour, which is certainly not limited to Buddhism. Not getting wealthy from the misfortune of others, not actively deceiving and lying are really the basic elements of an ethical approach to work.
On a practise level it becomes increasingly difficult to turn a blind eye to the impact our actions make and the recognition that our involvement in wider fields of activity may cause harm. In time a need naturally arises to align our type of work and our behaviour at work with the principles that form the basis of our meditation practise and path.

Weapons & other issues
The manufacture, sell and use of arms is the most likely to contribute either directly or indirectly to suffering globally. Weapons cause death and unimaginable suffering every day in multiple locations around the world. Oppressive regimes use weapons against their citizens on a daily basis and the producing of those weapons and sell of them to dictators and suppressors of human rights is quite clearly highly unethical.
A blanket ban on weapons production is unrealistic though. Nations need to be able to defend themselves from invasion and from attack. When war is justified, the use and production of arms is also justified. In defending yourself, your country, or the weak from tyranny, the use of arms is appropriate when all other means have failed. Of course in an ideal world we may wish to see violence and war eliminated, and yet that world does not exist.
Let’s suppose though that an ethical arms industry could exist; how would it look? For starters it would be vastly smaller than it is now. It would not sell weapons to countries that carry out human rights abuses and to those where torture and indiscriminate murder take place as the US and UK routinely do. It would produce weapons for internal security services that are designed to incapacitate with minimal harm and it would refuse to give space to the production of weapons that can destroy the entire planet like nuclear weapons and atomic bombs. Again, this sounds extremely naive and unrealistic. But, perhaps it's not.
Idealism is a problem when it has no connection to reality. To consider ideals is an important and valuable exercise in thought. Wishful thinking is another kettle of fish entirely and believing that we can somehow live without weapons and without war is frankly ignorant of history. It may happen one day, but the past is replete with war in all parts of the world including such sources of immense spiritual wealth such as Tibet, and North America before the arrival of the white man.
Does that mean we cannot pray for it? Of course not; in fact it is important to do so as we align ourselves with a non-aggressive approach to life. But if we are to look at actual potentials and alternatives to the circumstances that are now present, in order to give space to a more ethical society, holding up an image of a reality in which government-sponsored industries don't sell weapons to torturers and dictators does not seem too much to ask.
For most people involvement with the arms industries is unethical employment. For the rare individual that makes weapons for sports shooting on the range, they will find their work inhabits what I would consider a neutral territory.

“No one shall be held in slavery or servitude: slavery and the slave trade shall be prohibited in all their forms.” United Nations: Universal Declaration of Human Rights

Slavery & prostitution
Slavery is the second form of wrong livelihood. The basic behaviour underlying any form of slavery is to treat a human being as an object, devoid of value other than monetary. Modern day slavery is not as rare as you might think. There are multiple forms of modern day slavery taking place all over the world with figures ranging from 12-27 million slaves worldwide. The vast majority are debt slaves. From the shanghaiing of Indian labourers to the Emirates, to forced prostitution of Africans and Eastern Europeans, there are endless horrendous stories of individuals being lied to and tricked into going abroad for phantom jobs and then being forced to work endless hours to pay fictitious debts. The sell of children and young desperate women to predators and pimps is surprisingly commonplace, even in Europe and the US. Migrant workers from Africa into Europe, and from Mexico and many central and southern American countries into the States are forced to work in slave like conditions.
In all of these cases there is a total inability to see the humanity in another individual. It is hard to imagine how inhuman the people have become who can actively and consciously force a fellow human being into slavery. Slavery is an unaddressed global issue that needs more attention.
Prostitution is another form of unethical work. In most cases women (and men) have very little choice about ending up as prostitutes. Many come to it through being enslaved. Others are simply desperate. Some have been sexually abused and carry out this work as a way of self-harming. There are very few prostitutes that take on this job through choice. The illegal nature of prostitution has put it in bed with the illegal drugs trade and organised crime.
Prostitution has always existed it seems, so perhaps legalising it and enforcing regulation on the industry is the wisest step to take in the west and may counter the human trafficking of sex slaves from Eastern Europe and Africa. It would not cancel out the presence of slavery in the world of prostitution, but it would make the whole affair much cleaner here. For some people prostitution is a means for earning enough money to survive. In countries like Denmark it is legal and can provide a very good income. Is it ideal? No, but to rule it out entirely seems to smack of idealism again. We do not live in a Buddhist culture or in an enlightened society, so we must do the best we can with the circumstances we have. Change always starts with realistic and doable steps.
Another form of modern-day slavery is the exploitation of workers. We see many, many stories in newspapers from China and from India about the exceptional conditions in which people are often forced to work for pathetic wages, working very long days with no breaks and no rights. They often have to work in toxic environments and do so in fear of violence or abuse. 
Some economists talk about the great shift in the increase of affluence and the growth of the middle-class in China and India as a reason to excuse such conditions, yet we all know that this is no reason for forcing people to work 18 hour days for less than one dollar in horrendous conditions in which they are treated as less than cattle. Perhaps economists find it easier to view all forms of life as monetary units, or machines defined by their production capacity and value? 
In these conditions people become like machines. They lose touch with their basic humanity and the opportunity to practise a spiritual path becomes greatly reduced, if not eliminated. When humans are treated in this way they become like animals, running on instinct, mindlessly absorbed in mundane and highly repetitive work.
It is easy to argue that modern-day capitalism is a machine for turning humans into objects and increasingly we see that people are losing their livelihoods as well as their lives in order to keep an exceptionally unjust economic system afloat. This is a form of slavery as far as I'm concerned in which democracy and human rights are being eroded in the name of economic progress for the very few. When an entire economic system has shown itself to be deeply unethical at its core, change needs to emerge. The challenge for the next generations will be to leave behind the old dichotomy of capitalism or communism and find alternatives that give rise to ethical government and the return of ethics to the world of work.

Friday, 1 June 2012

Meditazione per il 21° secolo: Trieste

Meditazione Pragmatica, Tecniche di Mindfulness, e Coaching.

La Meditazione Pragmatica, e Secolare, è una forma unica e non-religiosa di meditazione che è basata nel Buddismo Secolare. Tradizione, abiti e rituali sono assenti così come sono  termini non-native o esotiche. Ci si riferisce come una pratica, o un percorso. Si tratta di fornire valide alternative alle forme tradizionali di meditazione e buddismo; il mettere in pratica le varie tecniche ha la priorità. Si tratta di metodologia e la creatività; l'apprendimento non è un insieme di credenze.
Espressioni secolari di meditazione sono quelli che adegua effettivamente al tempo in cui stiamo vivendo, i sistemi di pensiero e pratica preso dalle tradizioni buddiste del mondo. Espressioni secolari di buddismo e meditazione tentano di trovare il modo culturalmente appropriati di praticare i suoi principi nel occidente.

Ogni cultura in cui il Buddismo  è sviluppato ha creato il proprio forma unica di essa. Anche se ha compiuto sforzi per adattarsi, gli insegnamenti buddisti sono ancora in gran parte oscurato da una presentazione che è culturalmente estraneo in apparenza, lingua e formato con lo scopo di offrire al pubblico una forma di meditazione buddista priva di bardature religiose, tradizionali e culturali.
Le forme principali di pratica è la meditazione.  Il Buddhismo Secolare non riconosce una figura suprema, onnisciente autoritaria, quindi il progresso dipende interamente dalla propria diligenza e impegno nella pratica che è diretto proprio alla diminuzione della sofferenza umana.