November 20, 2013 at 2:42 am #9582
Paul Devereaux’s Sacred GeographyNovember 24, 2013 at 6:37 am #9651November 24, 2013 at 11:55 pm #9671November 28, 2013 at 10:58 pm #9726December 4, 2013 at 1:08 am #9827
Because I have limited intelligence and little education,
These verses are not the kind of poetry that delights the learned.
But because I relied on the teachings of the sutras and the revered
I am confident that The Practices of a Bodhisattva is sound.
However, because it’s hard for a person with limited intelligence like me
To fathom the depths of the great waves of the activity of bodhisattvas,
I ask the revered to tolerate
Any mistakes — contradictions, non sequiturs, and such.
From the goodness of this work, may all beings,
Through the supreme mind that is awake to what is ultimately and apparently true,
Not rest in any limiting position — existence or peace:
May they be like Lord All Seeing.
Tog-me, the monk, a teacher of scripture and logic, composed this text in a cave near the town of Ngülchu Rinchen for his own and others’ benefit.
A Summary of How an Awakening Being Behaves
by Tog-me Zong-po (Thogs.med bzang.po, 1245-1369)December 4, 2013 at 9:53 am #9832December 5, 2013 at 10:55 pm #9872
I think that how we perceive the world, how we conceive of it and think about it, is very interesting and important, particularly the locality where we live. This is about the locality where I live.December 6, 2013 at 1:26 pm #9884
The study investigated the effects of a day of intensive mindfulness practice in a group of experienced meditators, compared to a group of untrained control subjects who engaged in quiet non-meditative activities. After eight hours of mindfulness practice, the meditators showed a range of genetic and molecular differences, including altered levels of gene-regulating machinery and reduced levels of pro-inflammatory genes, which in turn correlated with faster physical recovery from a stressful situation.December 7, 2013 at 10:21 am #9900
Plato compares philosophy with preparing for death (Phaedo 67cd) and its goal with becoming like god (Theaetetus 176b). This view of philosophy implies two doctrines central to the Platonic tradition: the immortality of the soul and the community (koinonia) of the human and divine. These ideas were not new with Plato nor did they die with him. It is the nature of the philosophical endeavor to borrow and transform the ideas of others and to pass these ideas on for others to use and adapt. Plato is arguably the single most important ancient Greek thinker, although his strength lies not merely in his innovation but also, and perhaps especially, in his critical understanding of the philosophical tradition. The Golden Chain provides important texts in the history of Platonism. It begins, perhaps startlingly but certainly correctly, with excerpts about Pythagoras, moves through the Pythagorean tradition, then comes to Plato himself, and continues with excerpts from the major Neoplatonist writers. What unfolds is an evolution of a philosophy, a Platonic philosophy, one that starts before Plato is born and continues to grow after his death—and indeed well beyond the times and writings of the pagan Neoplatonists presented here. We do not know much about Pythagoras. Given his fame and large numbers of followers, that may seem strange. We know of multiple biographies of him (four of which are excerpted in Part I, below), but they are all late and suspect. As is the case with all famous individuals, the history of Pythagoras took on a life of its own. Stories of miracles, of divine genealogy, and of superhuman wisdom became associated with the philosopher. Making the matter murkier, others began writing treatises under his name. (See the works collected in Part II, below.) It is therefore very difficult to separate truth from fiction, Pythagoras’ doctrine from later additions. This wealth of information, however, is not so troubling. All philosophy evolves over time, but there are kernels of original doctrines present. We may not know precisely what Pythagoras taught his students, but we can be sure that his teachings included the soul’s immortality, the cycle of birth, and the existence and beneficence of the gods.December 7, 2013 at 8:50 pm #9916
Devil Worship in the Middle Ages
by Denise Horton
The chaos and upheaval that characterized European society in the Middle Ages served
as a breeding ground for many peculiar ideas and events. One of the most interesting is
undoubtedly the explosion of witch hunts and related activity. This “witch mania”
eventually spread throughout most of the continent leaving behind it a trail of death and
distorted ideas that made an impression upon popular opinion which is still felt in the
20th century.December 8, 2013 at 8:17 am #9921December 8, 2013 at 8:31 am #9922December 8, 2013 at 8:57 am #9923December 9, 2013 at 4:26 pm #9940
An Encyclopaedia of Tibetan BuddhismDecember 10, 2013 at 12:40 pm #9953December 10, 2013 at 4:45 pm #9959December 12, 2013 at 2:31 am #9989December 16, 2013 at 3:36 am #10045December 18, 2013 at 4:15 am #10078
Like the art work more than the gibberish…December 18, 2013 at 6:48 am #10079December 18, 2013 at 8:25 pm #10091December 18, 2013 at 10:53 pm #10096
COSMOLOGY AND IDEOLOGY OF TANTRIC SELF-DEIFICATIONDecember 19, 2013 at 1:34 am #10099
This article explores initial findings and the implications of neuroscientific research on meditation. Meditation is conceptualized here as a family of complex emotional and attentional regulatory training regimes developed for various ends, including the cultivation of well-being and emotional balance. The review focuses on the mental processes and the underlying neural circuitry that are critically involved in two styles of meditation. One style, Focused Attention (FA) meditation, entails the voluntary focusing of attention on a chosen object. The other style, Open Monitoring (OM) meditation, involves non-reactive monitoring of the content of experience from moment to moment. We discuss the potential regulatory functions of these practices on attention and emotion processes and their putative long-term impact on the brain and behavior.December 19, 2013 at 1:43 am #10100
Dharma Overground Forum meditation wiki, good infoDecember 23, 2013 at 1:13 am #10172December 28, 2013 at 4:27 pm #10285January 1, 2014 at 8:22 am #10332
Shinto is an ancient faith of forests and snow-capped mountains. It sees the divine in rocks and streams, communing with spirit worlds through bamboo twigs and the evergreen sakaki tree. Yet it is also the manicured suburban garden and the blades of grass between cracks in city paving stones. Structured around ritual cleansing, Shinto contains no concept of sin. It reveres ancestors, but thinks little about the afterlife, asking us to live in, and improve, the present. Central to Shinto is Kannagara: intuitive acceptance of the divine power contained in all living things. Dai Shizen (Great Nature) is the life force with which we ally ourselves through spiritual practice and living simply. This is not asceticism, but an affirmation of all aspects of life. Musubi (organic growth) provides a model for reconciling ancient intuition with modern science, modern society with primal human needs. Shinto is an unbroken indigenous path that now reaches beyond its native Japan. It has special relevance to us aJanuary 1, 2014 at 1:30 pm #10340
A Secret Teaching.
Lay on your back in your bed. You can do this as you first wake up, or as you are about to sleep, or whenever you want, but perhaps the best time is in the small hours when things are very quiet and it is easy to concentrate without any distraction.
With eyes closed, look inside and visualise your internal body, until you can feel the whole of you inner being, strongly and clearly. Just rest and retain that, without any thought or letting attention wander. You just see and feel yourself as that being-ness, a conscious awareness filling your form. It can be sensed or perceived as slightly similar to visual light, or just as a felt presence. It doesn’t really matter, so long as it is the whole body and strongly felt, and maintained for several minutes without any wavering.
Basically, what you are perceiving is the thing that’s not there when you are dead. It’s the vital animate sensual you that is directly aware of its existence, but without any thought or intellectual analytical function in operation.
Then get up, or go to sleep, or whatever you want to do.
Next, you go somewhere else. It could just be another room in your house, but I used the end of my walk with my dog, which is several hundred yards away.
When I stop to turn, and before I begin walking back, I stand and do the exact same exercise I have just described until I cannot tell any difference to when I was in my bed.
I then chose several other points around my home and did the same thing.
Once I had established this exercise strongly, I went to the next step, which was to be at all those points simultaneously.
Try it for yourself. See what happens. Seems to me this breaks ALL THE RULES.January 1, 2014 at 1:58 pm #10341
The paramount reason why the material scientist is incapable of duplicating achievements of the mediaeval alchemists-although he follow every step carefully and accurately- is that the subtle element which comes out of the nature of the illuminated and regenerated alchemical philosopher is missing in his experimentation.January 1, 2014 at 2:07 pm #10342
You see, the scientists, and the Western philosophers, and all the intellectuals of Western culture, all THINK, and they string ideas together and they investigate concepts and they put together theories… but none of them understand what I have just described above, which is something QUITE DIFFERENT.
Here we have a very good example of the typical Western approach, where the intellect applies the cerebral, analytical approach, trying to comprehend something, and ‘materialist convictions’ means walking around blindfolded.
To reject gods and spirits is easy: just bully them away in the name of science.
But to accept them, or at least our experiences of them, and yet give them a scientific explanation: there’s a task worthy of our art. It demands that we look them in the eye and take them seriously, while standing absolutely firm in our materialist convictions.
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