Trust Me, I'm Lying (media manipulation)

CoastToCoastAM.com (7-22-12), RyanHoliday.net (trustmeimlying.com); Wisdom Quarterly

   

Professional liar and business strategist Ryan Holiday was on C2C recently talking about how media manipulators control and distort the news. He declares, "Look, this is exactly what's happening, and I know that it's happening because I've personally done it."

  

He shared a media manipulation story as a marketer for the film I Hope They Serve Beer in Hell. He lacked money and media access, so he manufactured a "controversy" around the film. After buying cheap billboards for the movie, for example, he vandalized his ads and sent anonymous pictures of the handiwork to local news blogs. The story spread throughout the Internet and, "It created this nationwide backlash against the movie that generated millions and millions of advertising impressions," he brags.

• Trust Me, I'm Lying: Confessions of a Media Manipulator

Holiday also decried the lack of oversight by the mainstream media when it comes to verifying the veracity of their sources. He cited a social network used by journalists to find "sources" to say what they need said for their stories. He then confessed that he spent the last six months on the site posing as an expert on topics he knew nothing about.

  

He was subsequently cited as a source by nearly two dozen media outlets, including ABC News, MSNBC, and even the New York Times. But Holiday is quick to note that he used his real name during his "experiment." Not one of the news organizations investigated his background, which would have quickly shown that he was an author on media manipulation and not the expert he claimed to be.

  

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The Best Book about Buddhism (FREE)

Ven. Dr. Walpola Rahula, ELECTRONIC EDITION (BuddhaSociety.com, PBS) Grove Press, Inc., New York, proofread by F. Ruzsa; online version by V. Máthé as a gift of Dharma

The entire core contents are available online. An expanded edition is also available.    What the Buddha Taught Countless volumes have been written on Buddhism. Wisdom Quarterly has gone through many of them -- finding a few diamonds and a great deal of dross in the process. This work stands the test of time. It manages to quickly explain, rather than outline, almost every important Dharma topic. How it does this is hard to understand.     But that it does it is easy to see. If one had only one Buddhist book to read, it might be a "best of" collection of well translated sutras (like In the Buddha's Words). But if one prefers a book about Buddhism that explains what the historical Buddha actually taught, one would be hard pressed to find a better book.    This indispensable volume is a lucid and faithful account of the Buddha’s teachings. “For years,” says the Journal of the Buddhist Society, “the newcomer to Buddhism has lacked a simple and reliable introduction to the complexities of the subject. Dr. Rahula’s What the Buddha Taught fills the need as only could be done by one having a firm grasp of the vast material to be sifted. It is a model of what a book should be that is addressed first of all to ‘the educated and intelligent reader.’ Authoritative and clear, logical and sober, this study is as comprehensive as it is masterly.”     Table of Content Foreword Preface The Buddha The Buddhist Attitude of Mind The Four Noble Truths The First Noble Truth: Dukkha The Second Noble Truth: Samudaya The Third Noble Truth: Nirodha The Fourth Noble Truth: Magga The Doctrine of No Soul: Anatta Meditation or Mental Culture: Bhāvanā What the Buddha Taught and the World Today             Abbreviations

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The Buddha on Jainism and Karma (sutra)

Seven, Wisdom Quarterly translation, "The Conch-Trumpet" discourse, Sankha Sutta (S 42.8)

Jainism's Mahavira, the Nigantha Nataputta

Once the Buddha was residing near Nalanda in the Parileyyaka mango grove. The headman Asibandhakaputta, a disciple of the Niganthas [Jains], went to him and respectfully bowed and sat to one side. 

   

Then the Buddha asked: "Headman, how does the Nigantha Nataputta [Mahavira, the founder of Jainism] teach the dharma (path, doctrine) to his disciples?"

"Venerable sir, the Nigantha Nataputta teaches the [Jain] dharma to his disciples in this way: 

1. 'All who take life are destined for a state of deprivation, destined for hell [one or more hellish states].
2. All who take what is not given...
3. All who take sexual liberties...
4. All who take the truth in vain [lie in various ways] are destined for a state of deprivation, destined for hell. 
5. Whatever one does frequently, by that is one led [to states of rebirth].'

"That is how the Nigantha Nataputta teaches the dharma to his disciples.

 

"If it is true," the Buddha replied, "that 'Whatever one does frequently, by that is one led [to states of rebirth]' then no one is destined for a state of deprivation or hell in line with the Nigantha Nataputta's words.

  

"Headman, what do you think? If a person is one who takes life, taking into consideration time spent doing and not doing, by day and by night, which is greater, the time spent taking life or the time spent not taking life?"

 

"Venerable sir, if a person is one who takes life, taking into consideration time spent doing and not doing, by day and by night, the time spent taking life is less; the time spent not taking life is certainly more. Then, if it is true that 'Whatever one does frequently, by that is one led [to states of rebirth]' no one is destined for a state of deprivation or hell in line with the Nigantha Nataputta's words."

 

"Headman, what do you think? If a person is one who takes what is not given... takes sexual liberties... takes the truth in vain [engages in perjury, divisive, harsh, or idle speech, all of which amounts to much more than bearing false witness]... then, taking into consideration time spent doing and not doing, by day and by night, which is greater, the time spent taking the truth in vain or the time not spent in this way?"

 

"If a person... then the time spent taking the truth in vain is less; the time spent not doing so is certainly more. Then, if it is true that 'Whatever one does frequently, by that is one led,' no one is destined for a state of deprivation or hell in line with the Nigantha Nataputta's words."

 

Consequence of this view

"Headman, take for instance a certain teacher who holds to this doctrine, to this view: 'All who take life are destined for a state of deprivation, destined for hell. All who take what is not given... who take sexual liberties... who take the truth in vain... are destined for a state of deprivation, destined for hell.'

   

"A disciple has confidence in such a teacher, so the thought naturally occurs: 'Our teacher holds to this doctrine, holds to this view: "All who take life are destined for a state of deprivation, destined for hell." There are living beings whom I have killed. So I am destined for a state of deprivation, destined for hell.'

   

"Such a disciple clings to [becomes affixed, stuck, trapped by] that view. Without abandoning that doctrine, without abandoning that state of mind, without relinquishing that view, then it will be just as if that person were to be carried off and placed in hell.

 

"[The thought occurs:] 'Our teacher holds to this doctrine, holds to this view: 'All who take what is not given... who take sexual liberties... who take the truth in vain... are destined for a state of deprivation, destined for hell.' [I have done these things]. So I am destined for a state of deprivation, destined for hell.' 

   

"Such a disciple clings to that view. Without abandoning that doctrine, without abandoning that state of mind, without relinquishing that view, then it will be just as if that person were to be carried off and placed in hell.

What the Buddha teaches

The Buddha (Beggs/flickr.com)

"Headman, it happens [very rarely] that a Tathagata, worthy and perfectly enlightened, appears in the world, consummate in clarity and conduct, welcome and well-gone [having arrived at enlightenment and escaped samsara], knower of the universe, unexcelled trainer of those to be tamed, teacher of human and light beings, fully awakened, and blessed. In various ways he

• criticizes and censures taking life saying: 'Abstain from taking life,'
• criticizes and censures taking what is not given saying, 'Abstain from theft,'
• criticizes and censures taking sexual liberties saying, 'Abstain from sexual misconduct,'
• criticizes and censures taking the truth in vain saying, 'Abstain from [various kinds of harmful speech like] lying.'

"A disciple has confidence in such a teacher and reflects: 'The Blessed One in a variety of ways criticizes and censures the taking of life saying, "Abstain from taking life." There are living beings whom I have deprived of [length of] life to a greater or lesser extent. That was not right. That was not skillful. But if I become remorseful due to it, such unwholesome karma (deeds) of mine will not be undone.'

 

"Wisely reflecting in this way, one abandons taking life right then and in the future refrains from it. This is how there comes to be the abandoning of such unskillful karma. This is how there comes to be the transcending of such unprofitable karma.

 

"[One goes on to wisely reflect:] 'The Blessed One in a variety of ways criticizes and censures taking what is not given... taking sexual liberties... taking the truth in vain... saying, "Abstain from [such unskillful karma]." [I have done these things] to a greater or lesser extent. That was not right. That was not skillful. But if I become remorseful for that reason, such unskillful karma of mine will not be undone.' 

  

"So wisely reflecting in this way, one abandons [these actions] right then and in the future refrains from [them]. This is how there comes to be the abandoning of such unwholesome karma. This is how there comes to be the transcending of such unprofitable karma.

1. "Having abandoned the taking of life, one refrains from taking life.
2. Having abandoned taking what is not given, one refrains from it.
3. Having abandoned taking sexual liberties, one refrains from it.
4. Having abandoned perjury, one refrains from it.
5. Having abandoned divisive speech, one refrains from it.
6. Having abandoned harsh speech, one refrains from it.
7. Having abandoned idle chitchat, one refrains from it.
8. Having abandoned greed, one cultivates non-greed [such as contentment, unselfishness, generosity, beneficence, liberality, etc.].
9. Having abandoned ill will, one cultivates compassion [friendliness, concern, sympathy, non-bias, loving kindness, consideration, etc.]
10. Having abandoned wrong views, one cultivates right views [through mindfulness, clear comprehension, presence of mind, wide learning, reflection, questioning, listening, contemplation, bare awareness, wisdom, liberating insight].

"Headman, such a disciple of noble ones -- devoid of greed, hatred/fear, perplexity and instead full of contentment, serenity, and mindfulness -- pervades one direction [east] with an awareness imbued with goodwill, likewise the second, third, and fourth [cardinal] directions.

  

"So above, below, and all around, everywhere one pervades the all-encompassing universe [space] with an awareness imbued with goodwill -- grown abundant, exalted, immeasurable, free of hostility, free of ill will. 

   

"Just as a strong conch-trumpet blower can reach the four cardinal directions without any difficulty, in the same way, when liberating insight is so developed and so pursued through goodwill, any deed done to a limited extent no longer remains there, no longer stays there.

  

"Such a disciple of noble ones -- devoid of covetousness, aversion, delusion and instead full of radiant kindness, compassion, and mindfulness -- pervades one direction with an awareness imbued with compassion... joyful appreciation... equanimity, likewise the second, third, and fourth directions. 

 

"So above, below, and all around, everywhere one pervades the all-encompassing universe with an awareness imbued with equanimity -- grown abundant, exalted, immeasurable, free of hostility, free of ill will.

   

"Just as a strong conch-trumpet blower can reach the four cardinal directions without any difficulty, in the same way, when liberating insight is so developed and so pursued through equanimity, any deed done to a limited extent no longer remains there, no longer stays there."

  

When this was said, the [Jain] headman Asibandhakaputta, disciple of the Niganthas, said to the Buddha: 

  

"Excellent, venerable sir, excellent! It is just as if one were to place upright what was upset, or were to reveal what was hidden, or were to point out the way to one who was lost, or were to carry a lamp into the dark so that those with eyes could see! In just the same way the Blessed One through many explanations has made the Dharma clear.

  

"I go to the Blessed One for guidance, to the Dharma for guidance, and to the [accomplished] Sangha for guidance. May the Blessed One remember me as a lay follower who has gone for guidance from this day forward so long as life lasts."

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Warped Tour ending; Summer to continue

Warped Tour; KROQ.cbslocal.com; Wisdom Quarterly

Tanning Warped Tour crowd watches The Used’s frontman (Photo: Cody Black)

 

Don't kiss in a car in the woods (AM)

The corporate-sponsored Warped Tour is wrapping up. The annual alternative fest encourages indie rock and sometimes gets it, but not most of the time. Still, it's something to do when it gets so hot that all you want to do is stand in the sun in a parking lot made of black asphalt with kids and their parents while skateboarders naff off on their boards and post-grungified acts strum along. At least there's a chance of seeing some real punk with the pop, Anyway, tattoos need replacing because who knew they fade in the sun?
 

AIDS 2015 from Zach Galifianakis     

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Buddhism and American lay life (video)

Ven. K. Sri Dhammananda (Buddhism in Society and Seclusion) edited by Wisdom Quarterly

An all-American guy goes from birth, to the shower, to the rest of his life with a song, Dove commercial, Super Bowl XLI (WR Films|2.0, wrfilmshd.yolasite.com, WRfilmshd).

 

The Buddha addressing female monastics

Some believe Buddhism is so lofty and sublime a system that it cannot be practiced by ordinary men and women in our workaday world. Does someone have to retire to a forest monastery or some quiet place if one wishes to be an authentic Buddhist?
   
This misconception comes from a lack of understanding the Buddha. We jump to such conclusions after casually reading or hearing something about Buddhism. We form impressions of Buddhism after reading  magazine articles or books that only give a partial or lopsided view of Buddhism.
  
Authors of such articles and books only possess a limited understanding of the Dharma, the Buddha's Teaching. It is not meant only for monastics in hermitages or those on retreat. It is for ordinary women and men living at home with families.
  

"Little monks," novices (annecam.blogspot.com)

The Noble Eightfold Path is the Buddhist way of life, and it is intended for all people [regardless of their "religion"]. It was an offering to all humankind without distinction.
  
The vast majority of people cannot become monks or nuns who retire into caves and peaceful wooded glades. However noble and pure Buddhism may be or seem, it would be useless to the earthlings if we could not follow its guidance and advice in our daily lives in this modern world with all its complexity.
  
If we understand the spirit of Buddhism, we can surely follow and practice it while living the life of an ordinary "householder."
  
There may be some who find it easier or more convenient to accept Buddhism by living in a remote place, by cutting themselves off from others. Yet others may find that this kind of retiring into seclusion -- instead of being a means to uninterrupted practice -- actually dulls and depresses their entire being, physically and mentally. It wold therefore not be conducive to the development of any kind of spiritual or even intellectual life.
  

  Our lives seem so special and different from one another but boil down to an animated short.

   
Real renunciation does not mean physically running away from the world. We can let go right here. (We often fool ourselves, of course, and never get around to actually letting go).
   
Sariputta, the Buddha's chief male disciple (whose female counterpart was the nun Khema who was also declared "foremost in wisdom" by the Buddha), said that one might live in a forest devoting oneself to ascetic practices and yet might be full of impure thoughts and "defilements" of the heart/mind. Another might live in a village, town, or city practicing no ascetic discipline yet be purifying the mind/heart freeing it of defilements.
 
"Of the two," Sariputta explained, "one who lives a pure life in the village, town, or city is definitely far superior to and greater than the one who lives in the forest" (Middle Length Discourses).
   
The common belief that to follow the Buddha's guidance one has to retreat from normal family life is a definite misconception. It is actually, when examined carefully, an unconscious defense mechanism against practicing! And it works.
  
Nirvana now

Ten Precept nuns (Ragg Burns Imaging/Flickr)

There are numerous references in Buddhist literature to men and women living ordinary family lives while successfully practicing what the Buddha taught and realizing nirvana.
   
Vacchagotta the Wanderer once asked the Buddha in a very straightforward way: "Venerable sir, are there laymen and laywomen leading the family life who follow the Dharma successfully and attain high spiritual states?"
   
The Buddha categorically answered that there are many laypeople leading the household family life who follow this Dharma successfully and attain high spiritual states.
   
It may be agreeable for certain people to retreat and live a retired life in a quiet place away from noise and disturbances. But it is certainly more praiseworthy and courageous to practice Buddhism wherever one is. Making the excuse that we will begin to practice when conditions are better than they are is a sure way delay and even permanently put off doing good for ourselves, others, and everyone we impact.
   
It is better to undertake our self-training while living among our fellow beings (often with us because of karma working itself out in mysterious ways), helping them and offering service to the planet. It may perhaps be useful in some cases for a person to live in a hermitage or alone for a time in order to improve mind and character, as a preliminary to training in virtue, spirituality, and intellectual pursuits. (We often do not get a vision quest or any kind of official rite of passage nowadays to graduate from total dependence to full participation in society).

Such preparation makes us strong enough to come out later and help others and recognize how to best help ourselves. But if a person lives all her life in solitude, thinking only of one's own happiness and liberation, without caring for one's fellow travelers through life, it is surely not in keeping with the Buddha's Teaching, which is based as much on loving compassion and serving the interests of ourselves and others as it is on insightful wisdom and having advanced ourselves spiritually to aid us in the many lives to come.
   
(We are not likely to be conscious of the Dharma, karma, or how life really works for a long, long time. If we have that awareness now, it will be very profitable to advance now to ensure the future we would wish for ourselves in the future. How can I make that person happy, that person I will be far in the future? If I only worry about this person, I indulge and doubt and shortchange myself terribly!)
   
What are monastics for?

American nuns (Sylvia Boorstein/Huff Post)

One might now ask, "If a person can follow Buddhism while living the life of an ordinary householder, why was the Monastic Order, the Sangha, established by the Buddha?"
  
The Order provides opportunity for those who are willing to devote their lives not only to their own spiritual and intellectual development, but also to serve others. An ordinary person with a family cannot be expected to give oneself over to an entire life of service to others, whereas a monastic freed of family responsibilities and other worldly ties is in a position to devote oneself "for the good of the many" (Ven. Walpola Rahula, Ph.D. author of What the Buddha Taught).
   
What is the "good" that many can benefit from?
  

Where in the world can I find reliable guides?

Monastics can provide spiritual guidance to those troubled by worldly, family, and emotional problems even if they cannot give laypeople material comfort. Monastics devote their lives to the pursuit of knowledge-and-vision of the Dharma taught by the Buddha.
  
They then explain and inspire untutored laypersons to benefit from what the Buddha taught. And if the layperson is well educated, the monastic is there to discuss the deeper aspects of the Dharma so both can gain insight from the discussion.
   
In Buddhist countries, monastics are largely responsible for the education of the young. As a result of their contribution, Buddhist countries have very literate populations well-versed in spiritual values without the expense many other nations expend. Monastics also comfort the bereaved, soothing their emotional upset by explaining how all humankind is subject to similar disturbances now as in the time of the Buddha, who also soothed a great deal of grief.
  
In turn, the laypeople are expected to look after the material well-being of monastics who do not gain income (even if they work from morning to night). Monastics are provided with the basics of life -- food, robes, shelter, and medicine.
   
In common Buddhist practice, it is considered meritorious to contribute to the health of a virtuous person, such as a monastic, because by so doing one makes it possible for the monastic cultivate virtue, serene concentration, liberating-insight, and to continue to minister to the spiritual needs of the community. More: Previous - Contents - Next

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Cara Menghilangkan Tanda Panah pada Icon Desktop

Cara Menghilangkan Tanda Panah pada Icon Desktop. Ilmu komputer kita hari akan bertambah dengan mengetahui cara menghilangkan tanda pada pada icon desktop. Tanda panah ini sejak lama memang saya sendiri kurang suka melihatnya. Penampilan desktop menjadi kotor, tidak bersih dan kurang enak dipandang. Kalo sobat juga sama dengan saya tidak senang dengan tampilan icon ada anak panahnya dan berniat

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