For a Future to Be Possible: Commentaries on the Five by Thich Nhat Hanh, Jack Kornfield, Maxine Hong Kingston,

By Thich Nhat Hanh, Jack Kornfield, Maxine Hong Kingston, Stephen Batchelor, Joan Halifax, Christopher Reed, Annabel Laity, Patricia Marx Ellsberg, David Steindl-Rast

The 5 Mindfulness Trainings—protecting lifestyles, appearing with generosity, behaving responsibly in sexual relationships, conversing and listening deeply and mindfully, and warding off substance abuse—are the fundamental assertion of ethics and morality in Buddhism. In For a destiny to be attainable, Zen grasp and peace activist Thich Nhat Hanh and fourteen sought after co-authors talk about those 5 Mindfulness Trainings and supply insights and demanding situations for the way they could play a massive function in our own lives and in society.

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It is totalitarian. We do not want anyone to prevent us from being with him or her. This kind of love can be de­ scribed as a prison, where we lock up our beloved and cre­ ate only suffering for him or her. The one who is loved is deprived of freedom-of the right to be him or herself and enjoy life. This kind of love cannot be described as maitri or karuna. It is only the willingness to make use of the other person in order to satisfY our own needs. When you have sexual energy that makes you feel un­ happy, as though you are losing your inner peace, you 0 The Five Awarenesses are: I.

How can they sit there and listen to our suffering, and understand our suffering? Psy­ chotherapists have to practice the universal door, the Fourth Mindfulness Training-deep listening and mindful speech. Unless we look deeply into ourselves, this practice will not be easy. If there is a lot of suffering in you, it is difficult to listen to other people or to say nice things to them. First you have to look deeply into the nature of your anger, de­ spair, and suffering to free yourself, so you can be available to others.

J Training 49 the arts of listening and speaking. We do not know how to listen to each other. We have little ability to hold an intel­ ligent or meaningful conversation. The universal door of communication has to be opened again. When we cannot communicate, we get sick, and as our sickness increases, we suffer and spill our suffering on other people. We purchase the services of psychotherapists to listen to our suffering, but if psychotherapists do not practice the universal door, they will not succeed.

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