Mindfulness 2

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    “When you are correctly seated in the ideal position, even the rudest person cannot disturb you”.







    After years of ibogaine’s increasing popularity to treat Westerners with substance use disorders, iboga is under intense ecological pressure, and could be extinct in its native habitat of Gabon by late 2016,




    TIHKAL: The Continuation is a 1997 book written by Alexander Shulgin and Ann Shulgin about a family ofpsychoactive drugs known as tryptamines.




    But beyond mastering the art and alchemy of molecular manipulation, Shulgin was also one of the great psychonauts – an intrepid explorer and experimentalist of the mind who knocked on as many of the doors of perception that he could during his stay on Earth. His conclusion was that psychedelics open us up to a vast repository of knowledge: “I am completely convinced that there is a wealth of information built into us,” he once wrote, “with miles of intuitive knowledge tucked away in the genetic material of every one of our cells. Something akin to a library containing uncountable reference volumes, but without some means of access, there is no way to even begin to guess at the extent of quality of what is there. The psychedelic drugs allow exploration of this interior world, and insights into its nature”.




    Newberg has studied Eastern and Western thinkers to understand their differing perspectives on whether or not an objective reality exists outside of human perception. What fascinates him about mystical experiences—the goal of many meditation practices—are the reports of experiencing a higher reality that is “more real” than everyday perceptions.

    Newberg said it’s “the only description that I’ve ever seen where somebody will say ‘I got beyond my brain, I got beyond my ego self, I got beyond the subjective and objective nature of the world;’ and then they see the universe, and they experience the universe in a very, very different kind of way.”

    He added, “I think these experiences need to be taken very seriously. I think they tell us something about the nature of reality and how we perceive that reality.”




    ABSTRACT.. Seventy-four near-death experiencers (NDErs) and 54 persons

    interested in near-death experiences (NDEs) participated in a mail question-

    naire survey to assess the role of psychological factors in influencing suscep-

    tibility to NDEs and to measure aftereffects stemming from such events.

    NDErs, while not more fantasy-prone than control subjects, reported greater

    sensitivity to nonordinary realities as children and a higher incidence of child

    abuse and trauma. NDErs also scored higher on a measure of psychological

    dissociation. We discuss the implications of these findings for the concept of an

    NDE-prone personality. In addition to substantial shifts in values and beliefs,

    NDErs described far more psychophysical changes, including symptoms of

    kundalini activation, following their NDEs than did controls. We then discuss

    the implications of these findings with respect to their possible significance for

    human transformation and the emergence of a more highly evolved human

    being, the Omega Prototype.




    Reset.Me provides accurate journalism on psychedelics and natural therapies for depression, anxiety, stress, PTSD, addiction, and other health conditions, and strives to help expand consciousness, enhance spirituality and well-being.

    Through the aggregation of content and production of independent journalism by experienced reporters,  Reset.Me aims to create an open discussion surrounding these medicines.

    The team behind Reset.Me endeavors to build a community that connects like-minded individuals worldwide to promote the sharing of knowledge and experiences.







    Song of Tea

    The first bowl moistens my lips and throat.

    The second bowl banishes my loneliness and -melancholy.

    The third bowl penetrates my withered entrails,

    finding nothing except a literary core
    of five thousand scrolls.

    The fourth bowl raises a light perspiration,

    casting life’s inequities out through my pores.

    The fifth bowl purifies my flesh and bones.

    The sixth bowl makes me one with the immortal, feathered spirits.

    The seventh bowl I need not drink,
    feeling only a pure wind rushing beneath
    my wings.

    (Lu Tong, 9th century)



    Times for Drinking Tea
    In idle moments
    When bored with poetry
    Thought confused
    Beating time to songs
    When the music stops
    Living in seclusion
    Enjoying scholarly pastimes
    Conversing late at night
    Studying on a sunny day
    In the bridal chamber
    Detaining favored quests
    Playing host to scholars or pretty girls
    Visiting friends returned from far away
    In perfect weather
    When skies are overcast
    Watching boats glide past on the canal
    Midst trees and bamboos
    When flowers bud and birds chatter
    On hot days by a lotus pond
    Burning incense in the courtyard
    After tipsy guests have left
    When the youngsters have gone out
    On visits to secluded temples
    When viewing springs and scenic rocks

    from Ch’a Shu (Book of Tea)
    by Hsü Jan-Ming



    The “Song of Tea” is one of the most beloved poems known by tea-drinkers the world over. Its verses on “seven cups” of tea remain as famous today as when written in China during the T’ang dynasty (618–906 ad). The Song was composed by the poet Lu T’ung (775–835 ad), a Taoist recluse and connoisseur of tea.
    Lu T’ung was inspired by a gift of rare tea from one of his patrons, an official high in the ranks of the imperial court. The tea was named Yang-hsien, after the imperial estates where it was grown for the exclusive use of the emperor. Surprised and delighted by the special present, Lu T’ung brewed the tea and drank. Bowl after bowl, he felt the tea transform him until it seemed that he became immortal. The story of Lu T’ung provides a glimpse into the art of tea and the Taoist world that produced the “Song of Tea.”




    It is in applying the principles of wu wei to our life that we truly begin to understand and experience Tea Mind or Cha Dao. By not forcing, by going with the flow, by letting things develop in their own time, by not being attached to outcomes, by giving ourselves time to “just be”—through meditation, walking in nature, through whatever activity or non-activity that allows us to feel the spaciousness of our true self, by being ok with not being ok sometimes—these are all ways to open ourselves to the ongoing, ever flowing stream of life both within and around us.


    tea ceremony



    When the world is all at odds
    And the mind is all at sea
    Then cease the useless tedium
    And brew a cup of tea.
    There is magic in its fragrance,
    There is solace in its taste;
    And the laden moments vanish
    Somehow into space.
    The world becomes a lovely thing!
    There’s beauty as you’ll see;
    All because you briefly stopped
    To brew a cup of tea.

    English Tea Ceremony



    私は茶道に取りつかれています – Watashi wa sadō ni toritsukarete imasu





    Letting Go Breath




    Many scientists concede that there are huge gaps in their knowledge of how the brain makes consciousness, but they are certain they will be filled in as science progresses. Eccles and philosopher of science Karl Popper branded this attitude “promissory materialism.” “[P]romissary materialism [is] a superstition without a rational foundation,” Eccles says. “[It] is simply a religious belief held by dogmatic materialists . . .who confuse their religion with their science. It has all the features of a messianic prophecy.” 





    But like many spiritual renaissances, this process is not all what it seems. Many assumptions are being unconsciously made, assumptions that are not being questioned. “Who or what am I?” is not the only question we need to ask ourselves, but the other questions you will never hear mentioned in the Advaita community because they undermine Advaita itself. But if we are genuinely on a quest for truth, we must ask them. This is what this essay is about — it is to get the reader to question Advaita itself.




    Felicity’s process

    The most important point is that we create our own reality, period. And to do that we have to embody the solution to both our personal problems and to global problems. We must become a walking solution. We do that by being 100% responsible for the thoughts that we think and the beliefs that we hold. Whenever something isn’t working, that is an opportunity for more consciousness… to uncover unconsciousness. And so we learn to walk this world fully empowered and with love. We no longer play the victim. By embodying the solution we most effectively spread consciousness to the world. Our influence on everyone we meet is orders of magnitude greater than if we just harped on about world destruction and how horrible Bush is etc. That is real change and that is the purpose of this Earthly training ground!






    Nothing Higher to Live For
    A Buddhist View of Romantic Love

    The love of a man for a woman and a woman for a man is often the floor to which people fall after the collapse of other dreams. It is held to be solid when nothing else is, and though it frequently gives way and dumps them into a basement of despair, it still enjoys a reputation of dependability. No matter that this reputation is illogical — it still flourishes and will continue to flourish regardless of what is said in any book. Love, or possibly the myth of love, is the first, last, and sometimes the only refuge of uncomprehending humanity. What else makes our hearts beat so fast? What else makes us swoon with feeling? What else renders us so intensely alive and aching? The search for love — the sublime, the nebulous, the consuming — remains sacred in a world that increasingly despises the sacred. When the heroic and the transcendental are but memories, when religious institutions fill up with bureaucrats and social scientists, when nobody believes there is a sky beyond the ceiling, then there seems no other escape from the prison of self than the abandon of love. With a gray age of spiritual deadness upon us, we love, or beg for love, or grieve for love. We have nothing higher to live for





    How to think about writing

    The key thing to realise, Pinker argues, is that writing is “cognitively unnatural”. For almost all human existence, nobody wrote anything; even after that, for millennia, only a tiny elite did so. And it remains an odd way to communicate. You can’t see your readers’ facial expressions. They can’t ask for clarification. Often, you don’t know who they are, or how much they know. How to make up for all this?





    Pinker is ignorant and a loathsome shill.



    He looks a bit like a sad Putin, actually. With curly hair.




    I don’t care what he looks like, it’s what he says and writes that I judge him by, and I have nothing to say in his favour, imo he represents the worst kind of American establishment apologist for evil.



    Are you a peach or a coconut?

    Like any attempt to split humanity neatly into two, the peach/coconut divide is absurdly oversimplified. But it’s also useful. The Dutch organisational theorist Fons Trompenaars, who popularised it, argues that it explains all sorts of animosities that bedevil cross-cultural friendships, business dealings and diplomacy. Coconuts view peaches as insincere, because their surface effusiveness doesn’t signify deep friendship; peaches see coconuts as rude, refusing to oil the wheels of life with a few pleasantries. It’s all relative: the British are coconuts in California but peaches in Paris. And there are subtle gradations, as caricatured in the old joke about the Swede and the Finn who meet for drinks, spending hours imbibing schnapps in silence. Eventually, raising his glass, the Swede says, “Skol!” The Finn is appalled: “Did we come here to talk, or to drink?”


    coconut delivery



    wonderful wisdom. just wonderful. This will be my guiding light from here on 🙂

    You can’t reason someone out of a position they didn’t reason themselves into. ~Author Unknown

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