2022/01/07

The Book of Joy: Lasting Happiness in a Changing World - Friends Journal

The Book of Joy: Lasting Happiness in a Changing World - Friends Journal


The Book of Joy: Lasting Happiness in a Changing World


Reviewed by Lauren Brownlee

October 1, 2017

By His Holiness the Dalai Lama and Archbishop Desmond Tutu with Douglas Abrams. Avery, 2016. 368 pages. $26/hardcover; $13.99/eBook.
===

I know I am not alone among f/Friends in my desire to cultivate more joy in my own life and in the lives of those around me. In The Book of Joy: Lasting Happiness in a Changing World, His Holiness the Dalai Lama and Archbishop Desmond Tutu, two spiritual leaders who exude joy, share their understanding of the qualities of joy and how to sustain it. Joy, they describe, is “much bigger than happiness”; joy is “a way of approaching the world.” The Dalai Lama and Archbishop Tutu spent a week together reflecting on joy; their wisdom, along with highlights of the academic study of joy, is synthesized by their coauthor Douglas Abrams. The two leaders delight in each other’s presence, and throughout the book readers are invited into their joyful world.

After initially defining joy, the leaders discuss the obstacles to lasting happiness. They share that there is no joy without suffering and that we must embrace the shadows of life to fully appreciate the beautiful moments. They address the power of prayer and reflection to help ease fear, anxiety, and stress, and the power of empathy to help us move beyond our anger and frustration toward others. They also offer advice about how to overcome sadness, grief, despair, loneliness, envy, adversity, and illness. They discuss the importance of developing a “sense of we,” particularly in our communities of faith. They remind readers that the more we celebrate our shared humanity, the stronger we are in building our resilience to all the challenges that we will inevitably face. One of the most inspirational quotes from this section came from the archbishop: “You are made for perfection, but you are not yet perfect. You are a masterpiece in the making.”

After discussing the obstacles to our enduring happiness, the Archbishop and Dalai Lama delve into the eight pillars of joy as they understand them. The four pillars of the mind are perspective, humility, humor, and acceptance. Abrams reminds readers that although some of these values can be viewed as passive, they are meaningful tools when we are in command of them. They also point to four pillars of the heart that we benefit from developing: forgiveness, gratitude, compassion, and generosity. They often return to a theme of the significance of our choosing how we respond to the pain of the world. They invite us to become “an oasis of peace, a pool of serenity that ripples out to all of those around us.”

Thankfully, these spiritual guides do not leave the readers with only theories. The final section of the book offers techniques for practicing the “mental immunity” they preach. They include suggestions on intention setting, silent retreats, gratitude journaling, fasting, prayer, and generosity practices. They share a variety of meditations, including breathing, walking, analyzing, and visioning, that empower us to develop the space between a stimulus and our response, allowing us to choose our best selves. This section functions as a toolkit from which readers are encouraged to “find what works best” for each of us. Ultimately, they advise that relationships and communities are the greatest joy of all, and they direct readers to “seek out [our] own communities of love.”

The Book of Joy is both beautiful and practical. As interesting and useful as the information would be on its own, it is all the more meaningful because of the book’s collaborative approach. The Dalai Lama often advocates for proactive mental training so that we don’t feel suffering as intensely in the first place, whereas much of Archbishop Tutu’s advice is about what to do once we experience hurt. They both stress that love is at the core of all religions, but that we must do more than “rely on religious faith”; we must put our faith into action. They speak consistently about how recognizing the humanity in all others around the world is at the foundation of our enjoying the fullness of our own humanity, a message that will resonate with Friends and those who appreciate Quaker values. Indeed, I ended up sharing quotes from this book with friends, colleagues, and students throughout the period in which I was reading it. Once I finished I sent pictures of the cover to people in my life with a simple caption: “highly recommend.” The Book of Joy truly lives up to its title.

남성에서 가장 "단명"인 것은 "미혼의 사람"이지만 ... 데이터가 넘치는 남녀의 현저한 차이 | 일간 겐다이 DIGITAL

남성에서 가장 "단명"인 것은 "미혼의 사람"이지만 ... 데이터가 넘치는 남녀의 현저한 차이 | 일간 겐다이 DIGITAL

일간 겐다이 DIGITAL 생명 생활 뉴스 기사

화제의 초점
남성에서 가장 "단명"인 것은 "미혼의 사람"이지만 ... 데이터가 넘치는 남녀의 현저한 차이
공개일:2022/01/06 
==
  
"2040년에는 일본의 인구의 절반 정도가 독신자로 차지되어 가구의 40%가 혼자 사는 전망이다"라고 말하는 것은, 칼럼니스트로 독신 연구가의 아라카와 카즈히사씨다.

 최근, 평생 미혼의 사람 뿐만이 아니라, 이별·사별도 포함한 독신 비율이 상승. 미혼화와 함께 진행되고 있는 것이 고령화(2020년의 평균 수명은 남성 82세, 여성은 88세)이지만, 남녀의 사망 연령에 현저한 차이가 나타나고 있는 것이다.

“18년의 인구동태조사에서 배우관계별 연령별 사망자수 구성비를 그래프로 한 결과, 가장 오래 살아있는 것이 배우자와 사별한 사람으로, 이것은 남녀 모두 변하지 않습니다. 한편, 미혼자 , 유배우자, 이별자의 사망 연령 중앙값에, 남녀로 현저한 차이가 나와 있습니다」라고 아라카와씨.

 남성의 경우, 가장 빨리 사망하고 있는 것이 「미혼의 사람(사망 연령 중앙값 약 66세)」으로, 다음이 「이혼하고 있는 사람(약 72세)」. 그리고 「배우자가 있는 사람(약 80세)」 「배우자와 사별한 사람(약 86세)」이라고 계속된다.

==
한편, 여성은 '배우자가 있는 사람(약 78세)'이 가장 빨리 사망하고 있고, 다음이 '이혼한 사람(약 81세)', '미혼인 사람(약 82세)'. 가장 오래 살아있는 것이 "배우자와 사별한 사람(약 92세)".

 남성은 미혼, 여성은 배우자 개미가 “가장 단명”이라는 결과에… … 이 배경에 대해 아라카와씨에게 해설해 준다.

“혼자 사는 남성은 당뇨병, 고혈압, 심장 질환으로 사망하는 경우가 많아, 이들은 생활 습관에 기인하는 것입니다. , 독신 남성의 외식비는 많아, 한 가족의 외식비가 월 평균 1만엔 정도에 대해, 단신자는 2만엔 정도.대기업에 근무하고 있으면, 건강 진단 결과가 나쁘다고 강제적으로 식생활의 체크가 들어갑니다만, 그렇지 않은 환경의 사람도 많을 것입니다.부인이 있는 사람은 확실히 식사를 관리해 주고 있으므로, 이 차이가 크다고 생각됩니다」

==

여자는 어떨까.

「여성의 경우, 노후는 남편이 죽고 나서 쪽이 행복을 느끼는 사람이 많은 경향이 있습니다.노후의 부부간의 스트레스는 개별적으로 사정은 있을 것입니다만, 어느 쪽이든, 여성은 남성보다, 혼자 살아가는 것에 내성과 적응성이 강하다고 보아야 한다고 생각합니다」

 단지 20년 후, 이 결과가 크게 바뀌고 있을 가능성은 있다고 한다.

“지금의 젊은 사람들은 근육 트레이닝을 하거나, 탄수화물의 섭취에 신경을 쓰거나 의식이 높고, 혼자 살아가는 수술을 가지고 있는 사람도 늘고 있습니다. 평생 미혼율은 상승해 가는 전망이지만, 특히 미혼 남성은 건강을 위해서도, 매일의 약간의 생활 습관의 재검토가 소중해진다고 생각합니다」

 당신은 괜찮습니까?

2022/01/06

Boston martyrs - Wikipedia

Boston martyrs - Wikipedia

Boston martyrs

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The Boston martyrs is the name given in Quaker tradition[1] to the three English members of the Society of Friends, Marmaduke Stephenson, William Robinson and Mary Dyer, and to the Barbadian Friend William Leddra, who were condemned to death and executed by public hanging for their religious beliefs under the legislature of the Massachusetts Bay Colony in 1659, 1660 and 1661. Several other Friends lay under sentence of death at Boston in the same period, but had their punishments commuted to that of being whipped out of the colony from town to town.

"The hanging of Mary Dyer on the Boston gallows in 1660 marked the beginning of the end of the Puritan theocracy and New England independence from English rule. In 1661 King Charles II explicitly forbade Massachusetts from executing anyone for professing Quakerism. In 1684 England revoked the Massachusetts charter, sent over a royal governor to enforce English laws in 1686, and in 1689 passed a broad Toleration act."[2][3]

Boston origins[edit]

John Winthrop

The settlement of Boston was founded by Puritan chartered colonists of the Massachusetts Bay Colony under John Winthrop, and acquired the name of Boston soon after the arrival of the Winthrop Fleet in 1630. It was named after Boston, Lincolnshire, in England. During the 1640s, as the English Civil War reached its climax, the founder of English Quakerism, George Fox (1624–1691), discovered his religious vocation. Under the Puritan English Commonwealth led by Oliver Cromwell, Quakers in England were persecuted, and during the 1650s various groups of Quakers left England as 'Publishers of Truth'.[citation needed]

Mary Dyer's early work[edit]

Mary Dyer was an English Puritan living in Boston, in the Massachusetts Bay Colony. In 1637 she supported Anne Hutchinson, who believed that God 'spoke directly to individuals' and not only through the clergy. They began organizing Bible study groups in violation of Massachusetts Colony laws, and for this 'Antinomian heresy' Mary Dyer, her husband William Dyer, Anne Hutchinson, and others were banished from the colony in January 1637/8. They relocated at Portsmouth in the Rhode Island colony, joined by the religious group they had founded.

Voyages of the Speedwell (1656) and the Woodhouse (1657)[edit]

Leaving England on 30 May, the Speedwell under captain Robert Locke arrived at Boston on 27 July 1656, having on board eight Quakers including Christopher Holder, John Copeland and William Brend.[4][5] As required by Boston law, the authorities were notified of their arrival, and all eight were immediately brought before the court. They were imprisoned on orders of Governor John Endecott, under a sentence of banishment. Shortly after this, Mary Dyer and Anne Burden arrived in Boston from Rhode Island and also were imprisoned. Eleven weeks later, Holder, Copeland and the six other Quakers from the Speedwell were deported to England; however, they immediately took steps to return.[6]

In July 1657 an additional party of Quakers for Massachusetts (including six of those from the Speedwell), set out on the Woodhouse, undertaken by her owner Robert Fowler of Bridlington Quay, Yorkshire, England. The Woodhouse made land at Long Island. Five were set ashore at the Dutch plantation of New Amsterdam (New York): Robert Hodgson, Richard Doudney, Sarah Gibbons, Mary Weatherhead, and Dorothy Waugh.[7]

Confrontations with Governor Endecott[edit]

John Endecott

Mary Dyer, who had returned to England with Roger Williams and John Clarke in 1652, heard the ministry of George Fox and became a Friend. She and her husband returned to Rhode Island in 1657. In time, Holder and Copeland returned to Massachusetts and met with other Friends in Sandwich and other towns. However, they were arrested at Salem by Endecott's order and were imprisoned for several months. They were released, but in April 1658 were rearrested at Sandwich and whipped. In June they went to Boston and were again arrested, and Copeland's right ear was cut off as a judicial penalty. Katherine Scott, Anne Hutchinson's sister, spoke up for them and was imprisoned and whipped.[8]

Boston law against Quakers[edit]

At the end of 1658, the Massachusetts legislature, by a bare majority, enacted a law that every member of the sect of Quakers who was not an inhabitant of the colony but was found within its jurisdiction should be apprehended without warrant by any constable and imprisoned, and on conviction as a Quaker, should be banished upon pain of death, and that every inhabitant of the colony convicted of being a Quaker should be imprisoned for a month, and if obstinate in opinion should be banished on pain of death. Some Friends were arrested and expelled under this law.[9] At that time various punishments of Friends were vigorously and cruelly acted upon, as a letter of James Cudworth written from Scituate in 1658 reveals.[10]

Stephenson and Robinson[edit]

Marmaduke Stephenson had been a ploughman in Yorkshire in England in 1655, when (as he wrote), "as I walked after the plough, I was filled with the love and presence of the living God, which did ravish my heart". Leaving his family to the Lord's care, he followed the divine prompting to Barbados in June 1658, and after some time there he heard of the new Massachusetts law and passed over to Rhode Island. There he met William Robinson (a merchant of London), another Friend from the company of the Woodhouse, and in June 1659 with two others they went into the Massachusetts colony to protest at their laws. Mary Dyer went for the same purpose. The three were arrested and banished, but Robinson and Stephenson returned and were again imprisoned.[11] During their imprisonment and trial, the ministers Zechariah Symmes and John Norton were instructed to attend them "with religious conversation fitted for their condition".[12] Mary Dyer went back to protest at their treatment, and was also imprisoned. In October 1659, Endecott, according to the instruction of the law previously passed, pronounced sentence of death upon the three.

Executions at Boston Neck[edit]

The execution day was Thursday 27 October (the usual weekly meeting day for the Church in Boston) 1659, and the gallows stood on Boston Neck, the narrow isthmus of land that connected Boston to the mainland.[13] They spoke as they were led there, but their words were drowned out by the sound of drums. After they had taken leave of one another, William Robinson ascended the ladder. He told the people it was their day of visitation, and desired them to mind the light within them, the light of Christ, his testimony for which he was going to seal with his blood. At this the Puritan minister (John Wilson) shouted, "Hold thy tongue, thou art going to die with a lie in thy mouth." The rope was adjusted, and as the executioner turned the condemned man off, he said with his dying breath, "I suffer for Christ, in whom I live and for whom I die." Marmaduke Stephenson next climbed the ladder and said, "Be it known unto all this day that we suffer not as evil-doers, but for conscience sake." As the ladder was pushed away, he said, "This day shall we be at rest with the Lord."[14]

In memory of this, October 27 is now International Religious Freedom Day to recognize the importance of Freedom of religion.[15]

Mary Dyer's and William Leddra's executions[edit]

"Mary Dyer led to execution on Boston Common, 1 June 1660", by an unknown 19th century artist

Mary Dyer also stepped up the ladder, her face was covered and the halter put round her neck, when the cry was raised, "Stop! for she is reprieved." She was again banished, but returned in May 1660. Since her reprieve, others, both colonists and visiting Friends, had brought themselves within the capital penalty, but the authorities had not ventured to enforce it. After ten days Endecott, at the bidding of the courts, sent for her, and asked her if she were the same Mary Dyer who had been there before. On her avowing this, the death sentence was passed and executed.[16] Another Friend, William Leddra of Barbados, was hanged on 14 March 1661.[17][18]

The King's Missive, and Wenlock Christison's words[edit]

Others lay in prison awaiting sentence but were set at liberty, and a new law was passed substituting whipping out of the colony from town to town. Shortly after, the 'King's Missive' reached Boston and showed the royal disapproval of the policy of persecution.[19] When the last Friend to be condemned to death (Wenlock Christison, afterwards released) had received his sentence, he had said:

Do not think to weary out the living God by taking away the lives of his servants. What do you gain by it? For the last man you put to death, here are five come in his room. And if you have power to take my life from me God can raise up the same principle of life in ten of His servants and send them among you in my room.[20]

References[edit]

  1. ^ The term martyr is problematic in Quakerism, which does not thereby uphold any theological distinction of sanctity, but records the sufferings, witness and constancy of Friends who were persecuted for the sake of the Spirit.
  2. ^ Puritans and Puritanism in Europe and America: a comprehensive encyclopedia
  3. ^ Johan Winsser Mary Dyer: Quaker Martyr and Enigma
  4. ^ Charles Frederick Holder, LL.D, The Holders of Holderness. A History and Genealogy of the Holder Family with especial reference to Christopher Holder (Author, California (1902)), pp. 22-26 (Internet Archive). The text includes a full transcript of the original 1656 shipping list in the Massachusetts Colonial Records: the eight were Christopher Holder (25), William Brend (40), John Copeland (28), Thomas Thurston (34), Mary Prince (21), Sarah Gibbons (21), Mary Weatherhead (26), Dorothy Waugh (20).
  5. ^ The Speedwell carried the same name as the ship which set out for the Americas with the Mayflower in 1620 but was forced to return to Plymouth having transferred her party of Pilgrims to the Mayflower.
  6. ^ James Bowden, History of the Society of Friends in America (Charles Gilpin, London 1850), Vol. I, pp. 42-51.
  7. ^ 'A true relation of the voyage undertaken by me, Robert Fowler (etc)' in James Bowden, History of the Society of Friends in America (Charles Gilpin, London 1850), Vol. I, pp. 63-67. Read here.
  8. ^ See J. Besse, A Collection of the Sufferings of the People called Quakers (Luke Hinde, London 1753), Vol. 2, Chapter 5 at pp. 177 ff. Read here
  9. ^ Christian Life, Faith and Thought in the Society of Friends. Book of Discipline Part 1 (Friends Book Centre, London 1921), p. 31.
  10. ^ 'James Cudworth's Letter, written in the tenth month, 1658', in Appendix to Richard P. Hallowell, The Quaker Invasion of Massachusetts (Houghton, Mifflin & Co, Boston/Riverside Press, Cambridge 1883), pp. 162-72. Read here
  11. ^ Trial and Testament of Marmaduke Stephenson, in J. Besse, A Collection of the Sufferings of the People called Quakers, from 1650 to 1689 (Luke Hinde, London 1753), Vol. 2, pp. 198-202. Read here.
  12. ^ J.B. Felt, The Ecclesiastical History of New England, 2 vols., (Congregational Library Association, Boston 1862), II, p. 212 (Hathi Trust).
  13. ^ Canavan, Michael J. (1911). "Where Were the Quakers Hanged?"Proceedings of the Bostonian Society: 37–49 – via HathiTrust.
  14. ^ J. Besse, A Collection of the Sufferings of the People called Quakers, 1753, Vol. 2, pp. 203-05.
  15. ^ Margery Post Abbott (2011). Historical Dictionary of the Friends (Quakers). Scarecrow Press. pp. 102ISBN 978-0-8108-7088-8.
  16. ^ Rogers, Horatio, 2009. Mary Dyer of Rhode Island: The Quaker Martyr That Was Hanged on Boston pp.1-2. BiblioBazaar, LLC
  17. ^ ODNB article by John C. Shields, ‘Leddra, William (d. 1661)’, Oxford Dictionary of National Biography, Oxford University Press, September 2004; online edn, May 2007 [1], accessed 16 August 2009]
  18. ^ G. Bishop, New England Judged, Part 1 (London 1661). Reprint of the 1703 edition, pp.189-218.
  19. ^ Text: New-England Judgedpp. 214-15. See also John Greenleaf WhittierThe King's Missive, and other poems (Houghton, Mifflin & Co., Boston 1881), 'The King's Missive. 1661' at pp. 9-17. Read here.
  20. ^ Christian Life, Faith and Thought (1921), pp. 31-32.

Further reading[edit]

  • Christian Life, Faith and Thought in the Society of Friends of Great Britain. Book of Discipline Part 1 (Friends Book Centre, London 1921), 28-34.
  • Joseph Besse, A Collection of the Sufferings of the People called Quakers, from 1650 to 1689 (Luke Hinde, London 1753), Volume 2, Chapter 5.
  • George Bishop, New England Judged, Not by Man's, but by the Spirit of the Lord: And The Summe sealed up of New-England's Persecutions (Robert Wilson, 1661). An Appendix to the Book, Entituled, New-England Judged, The Second Part. (London, 1667). Reprint of the abbreviated 1703 edition, (T. Sowle, London 1703), (Hathi Trust).
  • Winsser, Johan (2017). Mary and William Dyer: Quaker Light and Puritan Ambition in Early New England. North Charleston, South Carolina: CreateSpace (Amazon). ISBN 1539351947.

External links[edit]