Addiction recovery on Friday the 13th

Seth Auberon, Amber Larson, Pat Macpherson, Ashley Wells, Wisdom Quarterly; Noah Levine (RefugeRecovery.org), Dharma Punx, AgainstTheStream.org; BLVDcenters.com

X marks the spot: BLVD Treatment Center, 1776 N. Highland, Hollywood, CA 90028

Inside the many beautiful rooms and posh digs of BLVD with patio (blvdcenters.com)

Make the 13th good luck. Get a free book. Stop craving from leading to harmful choices.

 

A Buddhist Path to Recovering from Addiction

Today is "Friday the Thirteenth." And that can mean good luck or bad, bad if addiction is on the calendar, the menu, and to do list. But good if one is turning it around to recovery. 

Because today is Noah Levine's BLVD rehab (855 277-5363) open house, with a launch party for his newest book on treating intoxicants like forms of suffering and dumping them. 

The Dharma Punx, Against the Stream, The Heart of the Revolution author is calling the new movement Refuge Recovery (an unfortunate, alliterative name based on the mistranslation of sarana, which actually means guidance rather than refuge).
 
But "refuge," which really refers to nirvana, is what everyone calls the Three Gems or Jewels or Guides of Buddha, Dharma, and Sangha (community), and "going for refuge" is what everyone thinks s/he's doing. The gems are right on the new cover!

Noah Levine and his inner mohawk meditator

Today is the best day ever because EVERYONE IS INVITED to the party with Wisdom Quarterly. And if you come, you'll get a FREE copy of Levine's newest book. Let's ask Noah and the publisher, What is "Refuge Recovery"?

It is a proven practice. It is a process. It is a set of tools. It is a treatment. It is a path to healing [from] addiction.
 

Residential: 516 N. Detroit St., LA, CA 90036 (Melrose/La Brea) behind Canters Deli

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Against the Stream, Melrose Ave., Hlywd

Refuge Recovery is a Buddhist-oriented, non-theistic [not to be confused with atheistic but atheists will love the Stephen Batchelor-inspired "Buddhist Atheist" tee-shirts for sale with the rest of the Against the Stream swag] recovery program that does not ask anyone to believe anything [thanks to the Kalama Sutra] -- only to trust the process and do the hard work of recovery.

In fact, no previous experience or knowledge of Buddhism is required. Recovery is possible, and this book -- like the books of Kevin Griffin -- provides a systematic approach to treating and recovering from all forms of addictions. When sincerely practiced, the program will ensure a full recovery from addiction and a life-long sense of well-being and happiness.

• FREE BOOKS and OPEN HOUSE
• BLVD Outpatient Treatment Center
• 1776 N. Highland Ave., Hollywood, California 90028
• Above Hollywood Blvd. just below Franklin Ave.
• VIDEO: Doubt and the Buddha's Advice (Kalama Sutra)
• Sarana: Going for "Refuge" or Going for "Guidance"?
• SERIES: A Buddhist Path to Recovery?

Noah Levine, M.A., scion/son of Buddhist author Stephen Levine and student of Jack Kornfield, has been using Buddhist practices to recover from addiction since 1988. He is the founding teacher of Against the Stream Buddhist Meditation Society (refugerecovery.org)

Sivali: good luck and enlightenment

G.P. Malalasekera; Seth Auberon and CC Liu (eds.), Wisdom Quarterly

The great "saint" (enlightened monastic) Ven. Sivali is widely revered in Thailand (WQ)

 

Sivali amulet charms, Thailand

Venerable Sīvalī was the luckiest enlightened Buddhist monk at the time of the Buddha, the son of Suppavāsā, daughter of the king of Koliya.

 

For seven years and seven days he resided in his mother's womb, and for seven days she was in labor unable to bring him forth. She finally said to her husband: "Before I die I will make a gift [donation]." She sent a gift from her husband the king to the Buddha, who accepted it and uttered a blessing on her. She immediately gave birth to son, Sīvalī. When her husband returned, she asked him to show hospitality to the Buddha and his ascetic disciples for seven consecutive days.

 

From the time of his birth, Sīvalī could do anything. Ven. Sāriputra, the Buddha's chief male disciple "foremost in wisdom," talked with him on the day of his birth and ordained him [when he turned 7-years-old in accordance with the "Monastic Code" (Vinaya)] with Suppavāsā's permission.

Golden Sivali traveling

Sīvalī soon became a stream enterer -- the first stage of enlightenment -- in the Tonsure Hall when his first lock of hair was cut, and a once returner (the second stage) with the second lock. Some say that after his ordination, he left home on the same day and lived in a secluded hut, meditating on the delays in his birth thus winning final insight and attaining full enlightenment (arahantship).

 

In the time of the Buddha Padumuttara he had made the resolve to be preeminent among recipients of gifts, like Sudassana, a disciple of Padumuttara. To this end he gave alms for seven days to the Buddha and his community of disciples [the noble Sangha or "community" of enlightened male and female monastics, and male and female lay disciples].

In the time of the Buddha Vipassī, he was a householder near Bandhumatī. The people competed with the king giving alms to that Buddha and the Monastic Order of that time. When they were in need of molasses, curds, and sweets, Sīvalī gave enough of these for 68,000 monastics. 

 

In the time of the Buddha Atthadassī, he was a king named Varuna, and when that Buddha passed away into final nirvana, he made great offerings to the Bodhi tree [the treee under which Atthadassi had become enlightened], passing away under it later. Then he was born in the Nimmānaratī world. 

 

Thirty-four times he was a ruler of men under the name of Subāhu (Thag.vs.60; ThagA.i.135). According to the Apadāna account (Ap.ii.492f) his father in his last birth was the Licchavi Mahāli. 

 

The Asātarūpa Rebirth Story (Jātaka) gives the reason for the delay in Sīvalī's birth (cf.Ap.ii.494, vs.29f). The story of Sīvalī is also given at the Verses of Uplift (Udana.ii.8) and elsewhere (AA.i.130f.; DhA.iv.192f.; ii.196; J.i.408f). The Verses of Uplift or Inspired Utterances (Udana) follows the DhA. (iv.192f.) very closely. 

 

Thai dana (Prayudi Hartono)

Both The Verses of Uplift and the Buddhist Birth Tales (Jataka) state that a lay supporter of Maha Moggallāna -- the Buddha's other chief male disciple foremost in psychic powers -- postponed his giving a meal to the Buddha (who requested him to do so) to enable the Buddha to accept Suppavāsā's invitation after the birth of the child. Other accounts omit this. The Verses of Uplift states nothing about Sīvalī's renunciation of the world. The DhA. account of this differs from the others.

 

Sīvalī was declared by the Buddha the monastic disciple "pre-eminent among recipients of gifts" (A.i.24). It is said (ThagA.i.138; Ap.ii.495; AA.i.139) that when the Buddha visited Khadiravaniya-Revata, he took Sīvalī with him because the road was difficult and alms scarce. Sivali's good karma was such that he was never without alms, offerings, and gifts as a result of his ancient karma.

Deva, "shining one" (WQ)

Sīvalī went into the desolate wilderness of the Himālayas with a great number of others to test his good luck, namely, his ability to always receive alms and provisions no matter where he was. The devas (the "shining ones" normally invisible to us) provided all of them with everything. 

 

On Gandhamādana a deva named Nāgadatta supported them for seven days on rich meals of milk rice.

Buddhist multi-millionaire: poor then rich again

Dhr. Seven and Amber Larson (eds.), Wisdom Quarterly; Hellmuth Hecker, Anathapindika: The Great Benefactor, Part II, "As A Wealthy Patron" (Lives of the Great Disciples Series)

The noble disciples with the Buddha at their head (Thai-on/flickr.com)

 

PROLOGUE

"Thus have I heard. One time the Blessed One was staying in the city of Savatthi at Jeta's Grove, in Anathapindika's Monastery..."

Many of the Buddha's sutras begin with these words, so the name of that great lay devotee and multimillionaire, Anathapindika, is well known. His name was Sudatta, a stream enterer, whose honorific nickname means: "One who gives alms (pinda) to the unprotected (a-natha)."

 

Who was he? How did he meet the Buddha? What was his relationship to the Dharma? The answers to these questions may be found in the many references to him in the traditional discourses.

SUTRA

Buying land with gold to gift to the Buddha

Even the wealth of the Buddhist multimillionaire Anathapindika (the merchant, trader, banker, or "best," see setthi*) was not inexhaustible.

One day treasures worth 18 million gold pieces were swept away by a flash flood and washed into the sea. Moreover, Anathapindika had loaned nearly the same amount of money to business friends, who had failed to repay him. He was reluctant, however, to ask for the money.

Because his fortune amounted to about five times 18 million, and he had already spent three-fifths of it for the famous forest monastery he donated to the Buddha and Buddha's wandering ascetics, his money had now nearly run out. Anathapindika had become poor.

Nevertheless, he continued to provide food for the mendicants nuns and monks as well as the needy and defenseless, although it was only a modest serving of thin rice gruel.

At that time a spirit lived in his seven-storied mansion, above the gate-tower. Whenever the Buddha or a noble (enlightened) disciple entered the house, the spirit, following the laws of its realm, was obliged to step down from its place in order to honor the Great Ones. However, this was very inconvenient for the spirit. Annoyed, he tried to think of a way to keep noble ones out away from the house.

He appeared to a servant and suggested the residence stop offering alms. But the servant paid no attention to these urgings. Then the spirit tried to turn the son of the house against the monastics, but this also failed.

Finally, the spirit appeared in the supernatural aura to the householder himself and tried to persuade Anathapindika to stop the giving of alms given that he was now impoverished. However, Anathapindika, who was a stream enterer, explained that he recognized only three treasures: the Buddha, the Enlightened Teacher, the Dharma, the Teaching that leads to Enlightenment, and the Sangha, the Community of Noble Disciples [that runs the gamut from lay disciples who are stream enterers or those destined for stream entry to ordained arhats].
 

Sculpture of his donation (British Library)

Anathapindika was looking after these treasures and told the spirit to leave his house as there was no place in it for adversaries of the noble ones with the Buddha as their head.

Thereupon, the spirit, following the laws of his realm, had to abandon that place. He betook himself to the deity who was the divine protector of the city of Savatthi and requested an assignment to a new shelter. But it was instead referred to a higher court, that of the Four Great Sky Kings (corresponding to the Four Cardinal Directions).

However, these four also did not feel qualified to make judge where the noble ones were concerned and sent the homeless spirit [up one plane of existence] to Sakka, King of the Devas.

In the meantime, the spirit had become aware of its grave misconduct and asked Sakka to seek forgiveness on his behalf. The king of the devas required that as a penance the spirit help Anathapindika regain his fortune.
 
First of all, the spirit had to retrieve the sunken gold that had washed into the sea; moreover, he had to procure unclaimed buried treasure, and finally he had to persuade Anathapindika's ungrateful debtors to repay their debts.

With a great deal of effort, the spirit fulfilled these tasks. In doing so, he appeared to the debtors in dreams to demand repayment. Soon after Anathapindika regained 54 million and was again able to be as generous as before.
 

The Buddha -- noble, awakened, and free -- helped all who came in contact with him, whether human, deva, or spirit. Such was his loving-kindness and wisdom (Hanuman/flickr.com).

 
The spirit appeared before the Enlightened One and asked his pardon for his malevolent misbehavior, motivated by its annoyance. He was forgiven, and after the Buddha explained the Dharma to him, he became a disciple.

The Enlightened One taught him, moreover, that a person who strives for perfection in giving could not be kept from it by anything in the world, neither by bad nor good fairies, not devas, not yakkhas, nor threat of death (Jataka 140; Jataka 340).

After Anathapindika regain his wealthy and status, a Brahmin became jealous of his good fortune and decided to steal from him what, in his opinion, had made him so wealthy. He wanted to abduct the manifestation of Sirī (Sri), the Goddess of Fortune, because he thought that then fortune would leave Anathapindika and come to him.

He could then force her to do his bidding. This strange perception was based on the idea that so called favors of fate, while a [karmic] reward for earlier meritorious deeds, are nevertheless dispensed by devas/deities), who force them to dwell in the beneficiary's house.

So the Brahmin went to Anathapindika's house and looked around to see where the Spirit of Fortune -- the one Americans today refer to, often quite literally, as Lady Luck -- might be found. Like many ancient Indians of his day, he had clairvoyant powers (dibba cakkhu, the "divine eye"), and he saw "Fortune" living in a white cock which was kept in a golden cage in the palace.

He asked the master of the house to give him the cock to awaken his students in the morning. Without hesitation, generous Anathapindika granted the Brahmin his wish. However, just at that moment, "Fortune" wandered into a jewel.

Therefore, the Brahmin also requested the jewel as a present and received it. Then the spirit hid in a staff, a self-defense weapon. After the Brahmin had successfully begged this, the manifestation of Siri settled down on the head of the lady Puññalakkhana-devi, the first wife of Anathapindika, who was truly the good spirit of the house and therefore had the protection of the devas.
 

Anathapindika visits the Buddha (MBDD)

When the Brahmin saw this, he recoiled in fright: "His wife I cannot request from him!" He confessed his greedy unskillful intentions, returned the gifts and, deeply ashamed, he left the house.

Anathapindika went to the Enlightened One and recounted this strange encounter which he had not understood. The Buddha explained the connection to him -- how the world is changed through skillful works and how, for those with right insight through the purification of virtue, everything is attainable, even nirvana (Jataka 284). More

• *Ivo Fiser, "The Problem of the Setthi in Buddhist Jatakas," in Trade in Early India, edited by Ranabir Chakravarti (New Delhi: Oxford University Press, 2001)
• America's two newest multi-millionaires: Will they make merit or regret it? (March 2014)

The Bitter Buddha, comedian Eddie Pepitone

Wisdom Quarterly; John Rabe (Off-Ramp/SCPR.org), Eddie Pepitone

Budai AK-47 (Mr. Will Coles)

Most comics use the F-word in their live acts like it's an article. But when Eddie Pepitone [a regular on the Jimmy Dore Show] uses it, it comes from the heart, or maybe his ample gut [which is good luck to rub].

 

The 54-year old comedian and actor (Law and Order: Criminal Intent, The Beat, Now and Again), who lives in North Hollywood, California, is finally seeing a glimpse of the fame his friends and colleagues have wished for him for years.

• VIDEO: "The Bitter Buddha" (comedy)

He's a regular on the club circuit, gained fame through appearances on Marc Maron's WTF podcast, and is the star of the documentary "Eddie Pepitone: The Bitter Buddha," by Steven Feinartz, which is now out on DVD.

 

Ya gotta feed'em the right nuts for their teeth!

Host John Rabe sat on a blanket with him at his favorite park in North Hollywood where he meditates and feeds the squirrels with his wife Karen. "And we're a little pedantic to other people in the park," he says, "because we see them feeding squirrels things like bread and even peanuts, and we're like 'No, no, no! Walnuts are the best for them because the shell works their teeth.' So we've gotten this reputation for being the squirrel pains in the asses." More

• AUDIO: Listen to the episode now