#The Buddhist Path of Becoming Fully Human

[eyeoftheheart]

“Try not to be so analytical that you lose your creative vision, your soul‘s third eye of innate intuition. Open your heart. Be willing to be foolish, even if it means straying from the mainstream agenda and risking ridicule. I think we all sense that the world is ready for us to think outside the box, because that box of limited, conventional, rational thinking is destroying us. (p. 75)”

― Miles Neale, Gradual Awakening: The Tibetan Buddhist Path of Becoming Fully Human

Wisdom Keeper Podcast | Dr. Miles Neale | Instagram | Gradual Path Website |

[argrash]

You, even since finishing I have been thinking a lot about Pasqal and Amarnat. And I feel like he has been able to capture a part of the admech that I feel like needs more emphasis. so here comes a giant, probably incoherent and possibly somewhat pretentious rant.

There is something about Pasqal pulling a fucking Cawl, and turning himself into something inhuman, something more than human, simply by adding more humanity into himself. I don't know. I think it is because since I have read Dune, I find myself looking at the admech from the same perspective as the Tleilaxu from Dune. Who are clearly their inspiration. This transhumanist, secretive group of people, who have done everything to lose all their regular humanity. In general in Dune there is this theme of humans losing their humanity by becoming "more". Sometimes for the better, often for the worse for the people they influence. Mentats lose their humanity and see the world around them as a giant pool of data from which calculations and derivations are made, the Bene Gesserit become teachers of humanity, but therefore suppress their own humanity in the process. Paul loses his humanity as Kwisatz Haderach in order to become the Emperor and allow for the Jihad to happen. And Leto II (the second) shows that the one thing that stopped Paul from fully embracing the Golden Path was actually his last shred of humanity, by attaching himself to Chani.

With Pasqal and particularly with Amarnat I feel like it was the first time I really started seeing that part back. With how he combines multiple humans, and clearly, after becoming Amarnat, he is less human than he was before. He knows more, understands more of the world around him, but it came at the cost of losing a big part of his humanity. He joins the consciousness of 7 techpriests, each with their own qualities together to become something greater even than simply the sum of those 7. This combined with all the Buddhist speaking (Cycles being disconnected, suggesting a kind of Nirvana being reached as Amarnat). It truly feels like Amarnat has become for me the true techpriest. Becoming simultaneously more and less than human in a single action.

I think it also shows what, in the larger GW narrative, is missing for me with the admech as a whole. Right now they have just become the people who hand out the macguffins for the imperium whenever they need one, but a stronger focus needs to lie on this weird, secretive theological side, this strong philosophical difference with the larger Imperium, and quite frankly, all other factions in warhammer. It is why I genuinely hope that we get a new named character for the Admech which is some kind of religious messianic figure, who stands in absolute opposition to Cawl.

Rogue trader feels like a game which really looked at the roots of what Warhammer was built upon, and really tried to ingrain itself in those roots again, which I think is a major part of why the game is so good and all the flavour and factions feel so on point. I genuinely hope that the people at GW look at rogue trader again, and take some inspiration and return a bit more to their inspirations again, particularly their roots in Dune, which would be the best time to do it with the new Dune movies

[theperennialpilgrim]

Kankharevata (Thag 1.3) (Thag 3) | Shégan Issari

                See this:

the discernment

of the Tathagatas,

like a fire ablaze in the night,

giving light, giving eyes,

to those who come,

subduing their doubt.

"Single Verses: (1.3)" (Thag 3), translated from the Pali by Thanissaro Bhikkhu.

Thag 1.3, attributed to Kankharevata is contemplative transmission on the luminous wisdom of the Tathāgatas—enlightened beings in Buddhism, most notably the Siddhartha Gautama himself. This verse captures the essence of the Buddha's wisdom as a transformative force, depicted as a beacon that illuminates the path to complete liberation and dispels the darkness of ignorance, separation, and division.

The imagery of discernment as a "fire ablaze in the night" is rich with symbolic resonance. Fire, in many spiritual traditions, represents purification, transformation, and enlightenment. Here, it illustrates the penetrating and illuminating nature of the Tathāgata’s wisdom, which burns away the obscurities that cloud human perception, much like a fire that renders visible the hidden aspects of the physical world in the darkness of night. The reference to giving "light" and "eyes" suggests the enlightening impact of this wisdom, enabling followers to behold the true and unfettered nature of reality, which is otherwise obscured by forces of ignorance and delusion.

The phrase "subduing their doubt" emphasizes the role of the Tathāgata's teachings in overcoming the uncertainties and skepticisms that hinder spiritual progress. Doubt, in the Buddhist context, is one of the five hindrances that impede the development of concentration and insight. By subduing doubt, the teachings of the Tathāgatas facilitate a firmer, unshakeable confidence in the Dhamma, leading practitioners towards a deeper, experiential understanding of spiritual truths.

The Tathāgata, from both exoteric and esoteric perspectives, conceptually embodies the ultimate realization of the Gautama’s Way. Exoterically, the Tathāgata could be understood as a historical figure, Siddhartha Gautama, whose teachings guide overcoming suffering through ethical living, meditation, and wisdom. Esoterically, the Tathāgata represents a transcendent reality—an embodiment of the Dharma itself, timeless and present in all ages, signifying the universal potential for enlightenment inherent in all beings. This dual understanding enriches the concept, making it both a personal guide and a cosmic principle, accessible through inward contemplation and outward reverence.

The term Tathāgata, suggesting "one who has truly gone" or "one who has become authentic," deepens our appreciation of the Buddha's unique spiritual status, as well as that of his arahant disciples. This epithet not only personalizes the enlightened experience but also universalizes it, indicating that such a state is accessible to other realized beings within the Buddhist tradition. The rich tapestry of interpretations from the Pali commentaries highlights different facets of enlightenment, showing the complexity of Kankharevata’s imagery of light and vision.

The departure from ordinary understanding and existence that enlightenment entails is underscored by the Buddha's use of the term Tathāgata when referring to himself, coupled with doctrinal clarifications that neither the five aggregates nor any other phenomenal reality can fully account for the nature of Tathāgata. This interpretative richness also addresses the metaphysical nuances of the Tathāgata's existence, particularly in relation to post-mortem states, where traditional views on existence and non-existence fail to encapsulate the enlightened state of witnessing.

Historically, the term Tathāgata is most frequently associated with Siddhartha Gautama, the historical Buddha. Literally translated as "one who has thus gone" or "one who has thus come," it carries connotations of one who has arrived at a profound truth or departed from the realm of suffering.

Philosophically, the Tathāgata challenges conventional notions of existence and non-existence. From an ontological perspective, the Buddha often used the term to point towards the ineffability of an enlightened being’s state. The famous tetralemma regarding the Tathāgata — whether he exists after death, does not exist, both, or neither — serves to dismantle rigid ontological categories. This suggests that the state of a Tathāgata transcends ordinary understanding and existence, living in a reality where usual dualities (existence and non-existence, coming and going) do not apply. This interpretation invites a deeper metaphysical inquiry into the nature of reality and existence as understood within Buddhist thought.

In esoteric Buddhist contexts, the Tathāgata is seen not merely as an individual who attained enlightenment but as a symbol of the enlightenment potential inherent in all beings. This is closely linked with the Mahayana doctrine of Buddha-nature, which posits that all sentient beings possess an intrinsic, latent capacity for enlightenment, akin to a seed that inherently contains the potential to become a tree. The Tathāgata, in this view, is both a personal attainment and a universal principle, embodying the ultimate truth of inherent Buddhahood.

From a psychological viewpoint, the Tathāgata can be understood as representing the highest potential of human consciousness. This includes the integration and transcendence of the psychological aggregates (skandhas) that compose personality and identity. In existential terms, the Tathāgata exemplifies the liberation from existential suffering, the realization of no-self (anattā), and the transcendence of the cycle of birth and rebirth (samsāra). This perspective focuses on the transformational impact of Tathāgata’s realization in the practical and existential domains of human life.

Comparatively, the Tathāgata could be juxtaposed with similar figures in other spiritual traditions who embody the ultimate truth or reality, such as the concept of Christ in Christianity as the Logos, or the Brahman in Hindu philosophy. This approach fosters an integrative understanding, highlighting the universal themes of enlightenment, transcendence, and ultimate reality across different religious and philosophical traditions.

Kankharevata’s verse, therefore, does more than describe a mere moment of clarity; it encapsulates the entire soteriological aim of Buddhist Philosophy—to illuminate the mind through the profound wisdom of the Tathāgata, who transcends and transforms the perception of conventional realities. This fire of discernment that blazes through the night does not just dispel darkness but radically alters the landscape of understanding and experience, guiding beings toward a liberation that is as inclusive as the definition of the Tathāgata itself—open to all who truly seek to "go" or "become" thus. This verse from the Theragāthā, in its elegant and symbolic brevity, captures the essence of Buddhist enlightenment—inviting deep reflection on the nature of existence and the transformative power of true wisdom.

[primordialsoundmeditation]

Turn Your Thinking Upside Down

An article by Pema Chödrön

We base our lives on seeking happiness and avoiding suffering, but the best thing we can do for ourselves is to turn this whole way of thinking upside down.

On a very basic level all beings think that they should be happy. When life becomes difficult or painful, we feel that something has gone wrong. This wouldn’t be a big problem except for the fact that when we feel something’s gone wrong, we’re willing to do anything to feel OK again. Even start a fight.

According to the Buddhist teachings, difficulty is inevitable in human life. For one thing, we cannot escape the reality of death. But there are also the realities of aging, of illness, of not getting what we want, and of getting what we don’t want. These kinds of difficulties are facts of life. Even if you were the Buddha himself, if you were a fully enlightened person, you would experience death, illness, aging, and sorrow at losing what you love. All of these things would happen to you. If you got burned or cut, it would hurt.

But the Buddhist teachings also say that this is not really what causes us misery in our lives. What causes misery is always trying to get away from the facts of life, always trying to avoid pain and seek happiness—this sense of ours that there could be lasting security and happiness available to us if we could only do the right thing.

“Suffering can humble us. Even the most arrogant among us can be softened by the loss of someone dear.”

In this very lifetime we can do ourselves and this planet a great favor and turn this very old way of thinking upside down. As Shantideva, author of Guide to the Bodhisattva’s Way of Life, points out, suffering has a great deal to teach us. If we use the opportunity when it arises, suffering will motivate us to look for answers. Many people, including myself, came to the spiritual path because of deep unhappiness. Suffering can also teach us empathy for others who are in the same boat. Furthermore, suffering can humble us. Even the most arrogant among us can be softened by the loss of someone dear.

Yet it is so basic in us to feel that things should go well for us, and that if we start to feel depressed, lonely, or inadequate, there’s been some kind of mistake or we’ve lost it. In reality, when you feel depressed, lonely, betrayed, or any unwanted feelings, this is an important moment on the spiritual path. This is where real transformation can take place.

As long as we’re caught up in always looking for certainty and happiness, rather than honoring the taste and smell and quality of exactly what is happening, as long as we’re always running away from discomfort, we’re going to be caught in a cycle of unhappiness and disappointment, and we will feel weaker and weaker. This way of seeing helps us to develop inner strength.

And what’s especially encouraging is the view that inner strength is available to us at just the moment when we think we’ve hit the bottom, when things are at their worst. Instead of asking ourselves, “How can I find security and happiness?” we could ask ourselves, “Can I touch the center of my pain? Can I sit with suffering, both yours and mine, without trying to make it go away? Can I stay present to the ache of loss or disgrace—disappointment in all its many forms—and let it open me?” This is the trick.

There are various ways to view what happens when we feel threatened. In times of distress—of rage, of frustration, of failure—we can look at how we get hooked and how shenpa escalates. The usual translation of shenpa is “attachment,” but this doesn’t adequately express the full meaning. I think of shenpa as “getting hooked.” Another definition, used by Dzigar Kongtrul Rinpoche, is the “charge”—the charge behind our thoughts and words and actions, the charge behind “like” and “don’t like.”

It can also be helpful to shift our focus and look at how we put up barriers. In these moments we can observe how we withdraw and become self-absorbed. We become dry, sour, afraid; we crumble, or harden out of fear that more pain is coming. In some old familiar way, we automatically erect a protective shield and our self-centeredness intensifies.

“We can become intimate with just how we hide out, doze off, freeze up. And that intimacy, coming to know these barriers so well, is what begins to dismantle them.”

But this is the very same moment when we could do something different. Right on the spot, through practice, we can get very familiar with the barriers that we put up around our hearts and around our whole being. We can become intimate with just how we hide out, doze off, freeze up. And that intimacy, coming to know these barriers so well, is what begins to dismantle them. Amazingly, when we give them our full attention they start to fall apart.

Ultimately all the practices I have mentioned are simply ways we can go about dissolving these barriers. Whether it’s learning to be present through sitting meditation, acknowledging shenpa, or practicing patience, these are methods for dissolving the protective walls that we automatically put up.

When we’re putting up the barriers and the sense of “me” as separate from “you” gets stronger, right there in the midst of difficulty and pain, the whole thing could turn around simply by not erecting barriers; simply by staying open to the difficulty, to the feelings that you’re going through; simply by not talking to ourselves about what’s happening. That is a revolutionary step. Becoming intimate with pain is the key to changing at the core of our being—staying open to everything we experience, letting the sharpness of difficult times pierce us to the heart, letting these times open us, humble us, and make us wiser and more brave.

Let difficulty transform you. And it will. In my experience, we just need help in learning how not to run away.

If we’re ready to try staying present with our pain, one of the greatest supports we could ever find is to cultivate the warmth and simplicity of bodhichitta. The word bodhichitta has many translations, but probably the most common one is “awakened heart.” The word refers to a longing to wake up from ignorance and delusion in order to help others do the same. Putting our personal awakening in a larger—even planetary—framework makes a significant difference. It gives us a vaster perspective on why we would do this often difficult work.

There are two kinds of bodhichitta: relative and absolute. Relative bodhichitta includes compassion and maitri. Chogyam Trungpa Rinpoche translated maitri as “unconditional friendliness with oneself.” This unconditional friendliness means having an unbiased relationship with all the parts of your being. So, in the context of working with pain, this means making an intimate, compassionate heart-relationship with all those parts of ourselves we generally don’t want to touch.

Some people find the teachings I offer helpful because I encourage them to be kind to themselves, but this does not mean pampering our neurosis. The kindness that I learned from my teachers, and that I wish so much to convey to other people, is kindness toward all qualities of our being. The qualities that are the toughest to be kind to are the painful parts, where we feel ashamed, as if we don’t belong, as if we’ve just blown it, when things are falling apart for us. Maitri means sticking with ourselves when we don’t have anything, when we feel like a loser. And it becomes the basis for extending the same unconditional friendliness to others.

If there are whole parts of yourself that you are always running from, that you even feel justified in running from, then you’re going to run from anything that brings you into contact with your feelings of insecurity.

“I’m here to tell you that the path to peace is right there, when you want to get away.”

And have you noticed how often these parts of ourselves get touched? The closer you get to a situation or a person, the more these feelings arise. Often when you’re in a relationship it starts off great, but when it gets intimate and begins to bring out your neurosis, you just want to get out of there.

So I’m here to tell you that the path to peace is right there, when you want to get away. You can cruise through life not letting anything touch you, but if you really want to live fully, if you want to enter into life, enter into genuine relationships with other people, with animals, with the world situation, you’re definitely going to have the experience of feeling provoked, of getting hooked, of shenpa. You’re not just going to feel bliss. The message is that when those feelings emerge, this is not a failure. This is the chance to cultivate maitri, unconditional friendliness toward your perfect and imperfect self.

Relative bodhichitta also includes awakening compassion. One of the meanings of compassion is “suffering with,” being willing to suffer with other people. This means that to the degree you can work with the wholeness of your being—your prejudices, your feelings of failure, your self-pity, your depression, your rage, your addictions—the more you will connect with other people out of that wholeness. And it will be a relationship between equals. You’ll be able to feel the pain of other people as your own pain. And you’ll be able to feel your own pain and know that it’s shared by millions.

Absolute bodhichitta, also known as shunyata, is the open dimension of our being, the completely wide-open heart and mind. Without labels of “you” and “me,” “enemy” and “friend,” absolute bodhichitta is always here. Cultivating absolute bodhichitta means having a relationship with the world that is nonconceptual, that is unprejudiced, having a direct, unedited relationship with reality.

That’s the value of sitting meditation practice. You train in coming back to the unadorned present moment again and again. Whatever thoughts arise in your mind, you regard them with equanimity and you learn to let them dissolve. There is no rejection of the thoughts and emotions that come up; rather, we begin to realize that thoughts and emotions are not as solid as we always take them to be.

It takes bravery to train in unconditional friendliness, it takes bravery to train in “suffering with,” it takes bravery to stay with pain when it arises and not run or erect barriers. It takes bravery to not bite the hook and get swept away. But as we do, the absolute bodhichitta realization, the experience of how open and unfettered our minds really are, begins to dawn on us. As a result of becoming more comfortable with the ups and the downs of our ordinary human life, this realization grows stronger.

“We may still get betrayed, may still be hated. We may still feel confused and sad. What we won’t do is bite the hook.”

We start with taking a close look at our predictable tendency to get hooked, to separate ourselves, to withdraw into ourselves and put up walls. As we become intimate with these tendencies, they gradually become more transparent, and we see that there’s actually space, there is unlimited, accommodating space. This does not mean that then you live in lasting happiness and comfort. That spaciousness includes pain.

We may still get betrayed, may still be hated. We may still feel confused and sad. What we won’t do is bite the hook. Pleasant happens. Unpleasant happens. Neutral happens. What we gradually learn is to not move away from being fully present. We need to train at this very basic level because of the widespread suffering in the world. If we aren’t training inch by inch, one moment at a time, in overcoming our fear of pain, then we’ll be very limited in how much we can help. We’ll be limited in helping ourselves, and limited in helping anybody else. So let’s start with ourselves, just as we are, here and now.

Excerpted from Practicing Peace, by Pema Chödrön. © 2006 Pema Chödrön. Reprinted with permission of Shambhala Publications. Published in Lion's Roar Magazine

[mahayanapilgrim]

Maitreya: The Loving Bodhisattva

1. Introduction to Maitreya:

Maitreya is considered the future Buddha, who will succeed Siddhartha Gautama, also known as Buddha Shakyamuni. Presently, Maitreya is believed to reside in the Tushita heaven, awaiting the opportune time to descend to Earth and teach the dharma.

2. Role as the Bodhisattva Regent:

Maitreya is seen as the bodhisattva regent of Buddha Shakyamuni, signifying his commitment to compassion and the well-being of all sentient beings. As a regent, Maitreya assists in preserving and disseminating the teachings of the current Buddha.

3. The Tushita Heaven:

In Buddhist cosmology, Tushita is one of the heavens where enlightened beings reside. Maitreya is said to be dwelling in the Tushita heaven, awaiting his turn to descend to the human realm and fulfill his role as the next Buddha.

4. Prophecy of Maitreya:

Various Buddhist traditions contain prophecies about the coming of Maitreya. These prophecies often describe a period of spiritual decline on Earth, followed by Maitreya's descent to restore the dharma and guide beings towards enlightenment.

5. Iconography and Symbolism:

Maitreya is commonly depicted seated in a relaxed posture with a hand resting on the cheek, indicating a contemplative and approachable demeanor. His iconography often includes symbols such as the stupa, a representation of enlightenment, and a water pot, symbolizing purity.

6. Maitreya in Mahayana Buddhism:

In Mahayana Buddhism, Maitreya is highly venerated, and there are numerous sutras dedicated to his teachings. The Maitreya Bodhisattva is considered an embodiment of boundless compassion and love, inspiring practitioners to cultivate these qualities.

7. Fifth Buddha of the Aeon:

Maitreya is prophesied to become the fifth Buddha of this cosmic era, following the current Buddha Shakyamuni. His arrival is seen as a period of renewed spiritual flourishing and a chance for sentient beings to attain enlightenment.

8. Maitreya's Teachings:

While the specific teachings of Maitreya are not fully revealed until his descent, it is generally believed that they will emphasize compassion, wisdom, and the path to liberation. His teachings are expected to be suitable for the spiritual capacities of the beings in that particular era.

9. Devotion and Practices:

Devotees often engage in practices and prayers dedicated to Maitreya to cultivate loving-kindness and prepare for his future advent. These practices may include meditation on compassion, recitation of Maitreya mantras, and rituals aimed at invoking his blessings.

10. Conclusion:

Maitreya, as the Loving One and future Buddha, holds a special place in Buddhist eschatology and serves as a source of inspiration for practitioners. The anticipation of Maitreya's arrival encourages Buddhists to continue their spiritual journey with the hope of contributing to a world guided by compassion and wisdom.

In summary, Maitreya's significance lies in his role as a bodhisattva regent, his awaited descent as the fifth Buddha, and the embodiment of compassion that he represents in Buddhist teachings.

[lingshanhermit]

Lingshan Hermit: Do what is beneficial to both yourself and others

Ever since the existence of humankind, we have been striving to avoid suffering and to seek happiness. We have attempted various ways to achieve this goal. We expand military power to avoid invasion, invent air conditioners to escape the summer heat, use elevators to rest our feet, and listen to weather forecasts to avoid getting cold or soaked in rain.

To some extent, these explorations are not completely in vain. For instance, the elevator does indeed alleviate our fatigue. However, due to our lack of long-term vision, our explorations tend to stay at this level, without going any deeper.

Although we have laptops, fully automatic drum washing machines, and 24-hour hot water systems for bathing, what we possess more of is worry. Possessing these has not had the slightest suppressive effect on our worries. We have not become genuinely happy through these explorations.

Although we don't want to be plagued by inner worries, it's fair to say that most people fail in this aspect. On the path of exploring how to avoid suffering and find happiness, we have also paid countless prices. Up until today, most people still feel bewildered about how to avoid suffering and find happiness. There are too many people, too many methods in front of you, and everyone tells you that their method is correct. You may feel at a loss.

So, some people will try various ways in hopes of achieving this goal. They take drugs, have sex with someone other than their spouse, practice yoga, travel around the world, or go bungee jumping. The reason people seek stimulation is because they have become disillusioned with previous methods. Those things that we originally thought could bring us happiness have not fulfilled our expectations.

We can say that their subjective wishes are good, but there is a problem with the methods. From Genghis Khan to Einstein, from Bill Gates to Jackson, from Aristotle to Nobel, from Confucius to Wang Shuo, to every person and being that has walked past you, all are trying to explore the path to avoid suffering and attain happiness. All actions should be seen as attempts to avoid suffering and seek happiness.

In these explorations, almost none can bring true happiness. Contrary to what we hope, they can only bring you what you do not want. This is because these explorations are all aimed at satisfying the "self," and the desires of the self are endless.

Some explorations, although they can bring us temporary benefits (such as fully automatic washing machines), cannot provide real happiness. This type of exploration is considered incomplete. Although, to some extent, it's not completely without value, Buddhists should not remain at this level. Buddhists also cannot use this as a reason to belittle these explorations.

Every exploration has its value, failure teaches us a lot of things, and eventually leads us to the Dharma. I know that many people turn to the Dharma only after other methods fail to achieve their desired goals. Each exploration is actually a preparation for the Dharma, including the attempts made by Sakyamuni Buddha.

In human exploration, we see that some people conquer countless lands as a way to avoid suffering and attain happiness, some conquer countless women, some derive their happiness from the suffering of other animals. Some people need the attention of the crowd to be happy. Without a doubt, these explorations stem from wrong views and will ultimately lead to wrong results, results they don't want to face. These results harm both themselves and others. These explorations are all about pleasing and satisfying the "self," and the "self" is the root of all your suffering. It does you no good to nourish it to robust health.

As a Buddhist, you shouldn't remain silent when you see these things. Everyone has the same goal as you. But they don't know the method. Some think they know the method, but you know clearly, the only thing their methods bring them is harm, and they're oblivious to it.

You watch as they're deceived by illusions, smiling and closing their eyes, walking towards the fire, the flames about to touch their clothes. At this point, what should you do? Remain indifferent? Or pull them back? Even if you don't think they have all been your mothers, out of basic compassion, you shouldn't remain indifferent.

But telling them that there is a fire ahead and pointing out the right path requires great skill and wisdom. Sometimes you need to persuade them, telling them what they will encounter if they keep going. Sometimes you should take some forceful measures to stop them from continuing if that being doesn't want to listen to you. If it can guide beings onto the right path, any method is allowed. Even if those methods seem hard to understand, as long as you are sure it benefits beings.

What a Buddhist should do in the world is not just to make themselves happy. If you are only concerned with how to make yourself happy, then you will become very unhappy (it is said that autism is caused by paying too much attention to oneself). But if you start to pay attention to others, that's the beginning of real happiness. Because focusing on the "self" is based on a false "self," and no longer paying attention to the self means you are no longer deceived by the "self."

Buddhists have every reason to provide all kinds of happiness to others, because while providing happiness to others, your self is also gradually deconstructed. The happiness mentioned here includes temporary happiness, such as opening the door for a lady when entering, providing food for a hungry cat, as well as ultimate happiness like attaining Buddhahood. Many people ask me about the life purpose of Buddhists. I think the above is the best answer: Buddhists should strive to be a person who does not harm themselves or others, not the opposite.

First posted on the Lingshan Hermit blog, December 16, 2007.

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灵山居士：做对自己和他人都有益的事　　　

[mlembug]

I find these translator notes pretty fascinating. (the context is that this is a fansub for the anime made for for cult recruitment purposes by Aum Shinrikyo, the cult responsible for 1995 sarin attack on Tokyo subway)

I'd say the combination of casual explaining the translation choices given the subject matter, but also mention of quieting questioning the inconsistencies through "10 precepts" and guilt-tripping you into your good behaviour which is similar to a certain other religion.

(id is very long so I'm also putting it under the "Keep reading" line here, in addition to putting it directly on an image)

YouTube comment by "Garlic Goblin Ziusudra"

This fansub project left me gasping. No, not in admiration before Shoko Asahara, I won't start to frequent Aleph's meditation circle, don't fret! But because it was mentally taxing. It was my most ambitious solo project to date… I juggled with complex Buddhist concepts along the way. Also, I felt as if the stampede of a Brahma bull rammed into me with unbridled idiocy. I needed a long sleep to recover from all that, I tell you. Now, I'll write footnotes around the project I think you may need to know:

1) I covered this project purely because of its entertainment value. Besides, I think Aum Shinrikyo is a poorly known cult, and I sincerely hope my translation shed light on what they were about. Being well informed is power. 2) trying to keep a straight face, I translated the script in a manner I think an authentic disciple would, full of misguided admiration. Since the cultists regarded Asahara like a god, his pronouns all start with a capital letter. 3) the kanji of "spirit force" roughly translates "transcendental human power". Spirit force isn't a fully accurate translation, but sticking with it shorten the sentences considerably… Shoko Asahara basically baited you into the cult, thinking you could become like a super hero from Marvel after passing meditation stages. 3) I interchangeably translated そんし (尊師), as "our guru" "our leader" and "the Holy One". Funnily enough, そんし is the way you pronounce Sun Tzu's name in Japanese. If you misinterpret, it comes as if the adepts have an unhealthy admiration for the Art of War 😂 4) note the Abrahamic component of the cult with the 10 precepts. Aren't they a formidable tool of peer pressure, used by a guru to quell any dissent? I am sure Asahara used these vague commandments more than once to quiet those questioning the inconsistencies in his teachings or attitude. Anyway, the long lasting members end to be the most efficiently brainwashed ones, gurus know how to weed out the obdurate people from the ones they desire. 5) Imagine believing that transgressing precepts gets you to reincarnate in the three lower paths of Reincarnation. You would be terrified to stand against the bullcrap of Asahara, wouldn't you? "Chouetsu Sekai" tells you in substance that obeying the guru will either reward you with blessedness or doom you to a next life of suffering hell. Very efficient tool of manipulation, am I right? 6) Vajratissa wasn't an original character created for this OAV. He genuinely existed, like Kalu Rinpoche. It was the holy name of Tomomasa Nakagawa, a senior member. He was a physician with a legitimate background, acting as a scientific arm of the cult, much like fellow death row mates Masami Tsuchiya and the veterinarian Seiichi Endo. I ignore what exact parts he had in conceiving the chemical weapons, but he had a clear interest in the topic. During his time in the death row, he even wrote a paper about the VX nerve agent and accused Kim Jong Un of recuperating Aum Shinrikyo's stock to kill Kim Jong Nam! Nakagawa was one of the few members expressing remorse for the sarin gas attack and the death of Sakamoto family. He didn't deny responsibility and fully accepted his hanging. He is definitely a more complex and intriguing figure than the guru. 7) I know, I know, the last part is particularly disgusting. It is a thing to enroll consenting adults, but another to indoctrinate children like that Noriko. By the way, the mother is Shoko Asahara's spouse and Noriko his daughter. I am not exactly certain whether Uma Parvati is Asahara's wife holy name or the narrators refers to the Hindu goddess (the spouse of Shiva). I'd lean towards the first option.

[lifechanyuan]

7. Inductive Relationship

Although the Greatest Creator is very far away, like the distance between the brain and the finger, the brain reacts instantly to any sensation from the finger, and any command from the brain is immediately sensed by the finger. Therefore, in essence, the Greatest Creator is with us, and any activity we engage in, whether physical, mental, or psychological, is instantly reflected to the Greatest Creator. Similarly, any command from the Greatest Creator is immediately reflected on our physical and spiritual bodies.

The Greatest Creator does not have a specific form, which is why we humans cannot see the true existence of the Greatest Creator. However, this does not mean that the Greatest Creator does not exist, or that the Greatest Creator exists but has little to do with us humans. In fact, each one of us lives under the care and protection of the Greatest Creator, and we interact with the Greatest Creator and are interdependent.

If the Greatest Creator is compared to the ocean, then we humans are like fish swimming in the ocean. The Father, Son, and Holy Spirit referred to in the Bible are the Greatest Creator, Jesus, who carries out the Greatest Creator 's will, and other gods, and the spirit of the Greatest Creator. The Greatest Creator 's spirit fills the universe, and we live in the spirit of the Greatest Creator, just as fish live in water. Lao Tzu recognized the "Tao" in the Tao Te Ching as the "Holy Spirit," which is the spirit of the Greatest Creator. To "perceive the Tao," "attain the Tao," or "practice the Tao" means to fully understand the existence, operation, and function of the spirit of the Greatest Creator through contemplation, intuition, and logical reasoning, and then unite with the Greatest Creator 's spirit. Once united with the spirit (Tao) of the Greatest Creator, it is like what is described in the Buddhist sutras: “attain the highest, supreme enlightenment, profound realization, and great wisdom.” At this point, becoming a celestial is inevitable, and it is only one step away from becoming a Buddha.

You may say, "What you're saying seems reasonable, but I still can't feel the existence of the Greatest Creator 's spirit and its effect on me."

This involves the issue of levels of wisdom. Einstein's theories, such as "energy equals mass times the speed of light squared" and "light bends when it encounters a massive object," as well as "mass and energy cause the curvature of space and time," are difficult for ordinary people to understand because our level of wisdom has not reached the height to understand his theories. However, when faced with the theories of "quantum mechanics" and the "uncertainty principle," Einstein himself became confused. He believed that the Greatest Creator rules over everything, and therefore created the laws of physics, so the universe is orderly. That is, as long as we know the current state of everything, we can understand its future development and changes. But the "quantum mechanics" and "uncertainty principle" show that the future cannot be accurately predicted, and the results can be diverse. For example, the more accurately we measure the position of a small particle, the less accurately we can measure its velocity. And the more accurately we measure the velocity of a small particle, the less accurately we can measure its position.

The more profound, abstract, and close to the edge of truth a theory is, the more difficult it is to understand. For the general public, it becomes a kind of mysticism. However, as long as we are open-minded and thoughtful, there is no summit that we cannot climb.

The brilliant path of life has three levels of realm. The first level of heaven is to become a president or a billionaire. To achieve this goal, reading "The Law of Success" by Napoleon Hill, the creator of millionaires, can provide insights.

　　　　

The second level of realm is to be extraordinary and to "enjoy the carefree and unrestrained life of a wanderer." Before you start to march towards becoming a president or a billionaire, imagine yourself as already being a president or a billionaire, and then fully feel that splendor in your thoughts. You will find that being a president or a billionaire cannot bring you real happiness and joy. Instead, it feels like a burden. Life should have a higher realm. Everything in the secular world is no longer enough to satisfy your pursuit. But you cannot escape from the influence and fetters of the secular world. At this time, your thinking must inevitably develop towards how to obtain the greatest freedom and enter the eternal realm of life. Your wisdom has reached a higher level, and you can understand the harm of attachment and the disadvantages of success in worldly affairs. You can reach the realm of " taking things as they are, associating with others by following naturally come-and-go relations, acting in accordance with our natures, and taking advantage of opportunities as they arise." At this point, you can achieve the wisdom realm of "never doing anything, yet all things happening through it." You can then fully embrace the carefree and unrestrained life of a wanderer.　　　　

　　

The third realm is the understanding of the mysteries of the universe and the true meaning of life. The feeling at this point is "The sky is unlimited for birds to fly at ease, as the ocean is boundless for fish to leap at will." You have reached the realm of "one’s mind abiding  nowhere" as spoken by Buddha Sakyamuni. You know that life itself does not matter whether it is born or dies, and you can enter the "Pure Land." At this point, when you look back at the behavior of world leaders and billionaires, it's like watching children “playing house.”

Now let's continue to explore why we can't sense the existence of the Greatest Creator and the influence of the Greatest Creator 's spirit on us.

I believe this is simply a matter of different levels of wisdom. If our understanding remains stuck at the first level, like a frog at the bottom of a well, we cannot know or understand the colorful and magnificent world outside the well. Even if other frogs tell us how variegated the outside world is, we still cannot believe it, and even think that other frogs are exaggerating things to scare people and be deliberately mystifying . If our understanding is limited to the second realm, like a frog in a pond, we cannot imagine the thousand waves and vast wonders of rivers, lakes, and oceans.

The Greatest Creator is within us, and the Greatest Creator is always with us. We resonate with the Greatest Creator, and whether you can sense it or not depends entirely on the degree of your spiritual resonance. A low-quality television set cannot receive audio and video signals transmitted by television stations. Even if it does, the image is not clear, or there is a lot of noise, making it difficult to hear what the announcer is saying. A black and white TV cannot receive color images. Even if the quality of the TV is very good, if it does not receive the right frequency, it cannot receive the required signal.

"Having no wings, I can’t fly to you as I please; our hearts as one, your ears can hear my inner call," resonance occurs at the same frequency, and resonant communication occurs when frequencies are the same.

[aneetasingh]

The Taj In India Travel Company offers spiritual tours of India.

India is a spiritually and mystically rich country that provides a wide range of experiences for people looking for calm and spiritual enlightenment. Creating custom spiritual trips that not only visit the holy places but also delve deeply into the core of India's many religious rituals and ideas is the specialty of The Taj In India Travel Company. Set out on an adventure that guarantees not just travel but also an in-depth examination of the soul.

Varanasi's Inner Peace Journey

One of the holiest cities in India is Varanasi, sometimes referred to as Kashi. Varanasi, a city resonant with the sound of prayers and the tranquillity of the Ganges, provides a special fusion of spiritual awakening and cultural immersion.

A heavenly experience at morning aarti

Initiate your day with the captivating Ganga Aarti at sunrise, a spiritual ceremony honoring the holy Ganges river. As chanting fill the air as priests conduct the aarti with fire, witness the devotion and vitality of faith.

Sarnath: Following in the Footsteps of the Buddha

You may reach Sarnath, the location of Lord Buddha's first discourse, from Varanasi with a quick drive. Understanding the history and teachings of Buddhism can be gained by touring the ruins and museum here.

Rishikesh, The Yoga Capital

Rishikesh is a haven for people looking to advance spiritually via yoga and meditation. It is tucked away beside the Ganges River and encircled by the Himalayas.

Sessions of Yoga and Meditation

Participate in yoga and meditation classes taught by seasoned gurus. The serene surroundings of Rishikesh offer an ideal atmosphere for in-depth spiritual practise, regardless of one's level of experience.

Triveni Ghat Ganga Aarti in the evening

At Triveni Ghat, take in the Ganga Aarti's spiritual intensity. An enlightening spiritual experience is provided by the devotional ambiance, the rhythmic chanting, and the lamp lighting.

Dharamshala, the Dalai Lama's home

With its colorful Tibetan culture and tranquil settings, Dharamshala makes for a tranquil getaway. It is a location where spirituality and the beauty of nature meet.

Exploration of the Tsuglagkhang Complex

Explore the Dalai Lama's home, the Tsuglagkhang Complex. Engage in interactions with monks, attend lessons, and become fully immersed in Tibetan Buddhist practices.

Walking and Practicing Mindfulness

Trekking into the nearby hills and then spending time in nature for meditation are great ways to combine spiritual practice with physical exercise and foster a strong bond with the natural world.

Amritsar on the Path to Self-Discovery

The Golden Temple's location, Amritsar, is more than simply a city; it's an emotion that reflects the unmatched human spirit and dedication.

A Visit to the Holy Shrine at The Golden Temple

Take a tour of the Golden Temple, the holiest Sikh shrine, then eat at the Langar, a volunteer-prepared communal dinner. Here, there is a strong and endearing sense of commitment and community.

Jallianwala Bagh: Taking Stock of the Past

An opportunity to consider the sacrifices made for India's freedom can be found when visiting Jallianwala Bagh. It pays homage to the spirit of resiliency and serves as a moving remembrance of the past.

Why Select India's Taj Travel Company?

A customized experience for your spiritual quest is guaranteed when you choose The Taj In India Travel Company. They transform every trip into a route to enlightenment rather than merely a tour with knowledgeable guides, well-considered itineraries, and an emphasis on genuine experiences.

In conclusion

Spiritual trips offered by The Taj In India Travel Company are journeys of introspection, self-discovery, and spiritual connection rather than simple vacations. In the context of India's many religious customs and traditions, every destination presents a distinct route to spiritual enlightenment. Set out on this hallowed voyage and discover the spiritual center of India.

Q&As

When is the ideal time to embark on an Indian spiritual tour?

When most spiritual sites have beautiful weather, October to March is the ideal time to visit. Does taking one of these excursions need me to be religious?

No, regardless of religious affiliation, anyone interested in learning about spirituality, culture, and history can sign up for these tours. In what way should I be ready for a spiritual tour?

When visiting religious sites in particular, have an open mind, show respect for the customs and traditions of the area, and dress modestly. Are these excursions able to be tailored to accommodate certain spiritual interests?

Indeed, The Taj In India Travel Company provides bespoke excursions to suit your own spiritual requirements and interests. Exist any guidelines or safety measures related to health?

It's advisable to have general health exams. It's also advised to pack simple prescriptions and drink enough of water when traveling.

Delhi Temples and Spiritual Sites – 6 Hours

Skip The Line

Duration : 1 Days

Free cancellation

Instant confirmation

Private Tour

Overview - Delhi Temples and Spiritual Sites Tour

Because of its occupied and uproarious modern and business segments, Delhi has a standing as a swarmed, swarmed city. Being the most populated city in India, its metropolitan regions experience a continuous progression of individuals and vehicles. Be that as it may, you’ll be stunned to see the harmony and quiet past a few of Delhi’s heavenly spots. There are a few Hindu and Jain sanctuaries as well as Sufi Sanctums, Old Mosques, Gurudwaras, and different spots of love around Delhi. You will have the potential chance to investigate some of them on this Spiritual Delhi Tour.

Tour Highlights

 Delhi’s elite 6-hour Profound Visit.

 Get stunned by Akshardham Sanctuary’s size.

 Notice Lotus Sanctuary’s botanical propelled development.

 Witness Jama Masjid’s eminence.

 Find the Gurudwara and the Sikh religion.

 Service for Live Tour Guides.

 Help with get and drop-off.

Tour Itinerary

09:00 A.M - Pick Up from hotel in Delhi/NCR.

Inclusion / Exclusion

 Pick and Drop off Assistance.

 Round trip Air Conditioned Car Service.

 Entrance Tickets of all Monuments.

 Buffet Lunch at Luxury Restaurant.

 Live Tour Guide Service.

 Applicable taxes

 Complimentary water bottles {in Car}

 Parking, Tolls, fuel & Road Tax included

 All taxes.

book with us : https://thetajinindia.com/tours/delhi-temples-and-spiritual-sites-6-hours/

[selflessanatta]

Right Living, Right Mindfulness: Navigating the Fourth Noble Truth, https://selflessanatta.com/right-living-right-mindfulness-navigating-the-fourth-noble-truth/

New Post has been published on https://selflessanatta.com/right-living-right-mindfulness-navigating-the-fourth-noble-truth/

Right Living, Right Mindfulness: Navigating the Fourth Noble Truth

True spiritual paths lead to true cessations of suffering and complete peace of mind.

Siddhārtha Gautama became the Buddha, the awakened one. His first teachings were the Four Noble Truths.

The first noble truth in Buddhism acknowledges the fundamental reality of suffering or unsatisfactoriness (dukkha) in human existence. It’s important to note that the term “suffering” doesn’t fully capture the depth of dukkha, as it encompasses a broader range of human experiences and conditions.

See: Human Suffering: Understanding Dukkha in the First Noble Truth

The Traditional Story of the Buddha When a prince named Siddhārtha Gautama was born, the mystic seers of the time told the royal family that Siddhārtha would either become a great king or a great spiritual teacher.

In the Second Noble Truth, the Buddha teaches us to “abandon origins.” Known as “The Truth of the Cause of Suffering” or “Samudaya,” the Buddha states that the mind causes suffering.

The Second Noble Truth identifies the root cause of suffering as “tanha,” which translates to craving, attachment, or desire. It asserts that the fundamental reason people experience suffering is their insatiable and clinging desires for objects, people, and even their “self.”

See: Transforming Desire into Liberation: Practical Wisdom from the Second Noble Truth

The reason the mind continually makes this harmful mistake is due to ignorance of the true nature of reality. We falsely attribute qualities to objects and people and form attachments to them because we believe they will satisfy us and make us happy. We believe the qualities of these objects or people are inherent, as if these positive qualities exist outside of our mind and our perceptions and reside in the object or person. This is not what way things are.

In the Third Noble Truth, the Buddha states that true cessations exist. The problem of suffering can be overcome. It offers hope and motivation to Buddhist practitioners, as it underscores that suffering is not an inherent, unalterable part of existence. It invites individuals to embark on a path of inner transformation and liberation.

See: True Cessations: The Transformative Journey of the Third Noble Truth

The young prince, Siddhārtha Gautama, grew up in opulence, but he found that he was not happy. His pleasures were fleeting, and he came to believe he would never be truly happy, enjoying a life free from the many forms of human suffering. He saw that pursuing pleasure and engaging in worldly matters was pointless, and his real desire to be happy was a futile endeavor. He came to see suffering was endemic to human existence, yet he believed there must be a solution to the problem.

The Fourth Noble Truth: Navigating True Paths

A true path is any spiritual path that leads to a true cessation. As external paths lead from one destination to another, internal paths are related contemplations and realizations that lead from a mind of suffering to a peaceful mind of liberation.

In order to reach a true cessation, a practitioner must first discover a true path they must navigate. There are many kinds of true cessations, and there are many true spiritual paths.

The Fourth Noble Truth presents the three higher trainings and the Eightfold Path. The three higher trainings are as follows:

Moral discipline,

higher concentration, and

higher wisdom.

Moral discipline is important for everyone in order to prevent future problems for ourselves and others. Without practicing moral discipline, it’s very difficult to make progress in spiritual training.

Sadly, many religious people live double lives. They act non-virtuously much of the time, but then on Sunday, they attend a church service, hear a few good words, and convince themselves they are good, moral people. That’s not a spiritual practice; it’s indulging in rationalization and delusion.

A true spiritual practice with moral discipline invites practitioners to look honestly at their own behavior, abandon rationalizations for their misdeeds, and modify their activities accordingly. It’s a more difficult path to follow, but it’s essential to making real spiritual progress.

See: Tibetan Buddhist Lamrin: Actions and Their Effects

Higher concentration is meditation on virtuous objects without distraction. By far, the biggest downfall among spiritual seekers is the failure to meditate on their realizations. Intellectual learning only resides on the surface and fails to penetrate the heart.

It’s one thing to read about compassion and learn that people are suffering. It’s something much deeper to meditate for hours on compassion and feel a strong empathy for other people’s pain and want to do something about it.

Selfish and greedy individuals know that their pleasures and enjoyments often come at the expense of others, yet they don’t think about it too deeply, as evidenced by the fact they continue their selfish, non-virtuous behavior without remorse.

All hypocrisy lies in the chasm between intellectual knowledge about spiritual teachings and what people actually do about it. Thin rationalizations and willful ignorance help people ignore their hypocrisy.

Higher concentration is essential to turn a spiritual teaching into a feeling that actually motivates your behavior.

See: The Advantages of Meditation as Documented by Leading Scientists

Higher wisdom is the body of spiritual teachings and studiously learning the various paths toward true cessations.

In the writing on true cessations, a few of these paths were outlined:

The suffering of anger ceases with the practice of patient acceptance.

See: The Toll of Anger: Why Getting Angry Isn’t Worth It

The suffering of attachment ceases by meditating on impermanence.

See: Tibetan Buddhist Lamrim: Death and Impermanence

And the suffering of jealousy ceases with the practice of rejoicing.

See: The Joyful Cure: How Rejoicing Leads to the Cessation of Jealousy

But the main path, the ultimate goal of Buddhist teachings is to directly realize the emptiness of self and all phenomena.

See: Emptiness of Self: The Key to Buddhist Enlightenment

The three higher trainings are essential to all Buddhist practitioners.

The Eightfold Path

The Fourth Noble Truth also presents the Eightfold Path, which is a set of ethical and mental guidelines for living a life that leads to the cessation of suffering.

Other practitioners may disagree, but I view the Eightfold Path as a guideline rather than a rulebook. It isn’t something you set out to do and judge yourself or others by how well they follow it, a common failing in Western religious traditions.

When practitioners focus on the three higher trainings, and meditate on virtuous objects as outlined in the Lamrim, walking the Eightfold Path comes naturally. It doesn’t require constant reminders and a harsh internal critic to force one to toe the line.

It’s been my observation that you can tell where a practitioner is in their practice by watching how closely their actions align with the Eightfold Path, not because they are forcing themselves to, but because it’s a natural expression of their internal state of mind.

Right Understanding (Samma-ditthi):

This is the first step of the path and involves understanding the Four Noble Truths and the nature of suffering, the impermanence of all things, and the principle of non-self (Anatta).

Right Intention (Samma-sankappa):

Right intention refers to the development of wholesome and ethical intentions, such as renunciation, goodwill, and harmlessness. It involves cultivating a mindset aligned with the path to liberation.

Right Speech (Samma-vaca):

Right speech emphasizes truthful, kind, and helpful communication while avoiding harmful speech, such as lying, gossip, and divisive speech. [Few politicians succeed here.]

Right Action (Samma-kammanta):

Right action involves ethical conduct in one’s physical actions, refraining from harming others, stealing, and engaging in sexual misconduct.

Right Livelihood (Samma-ajiva):

Right livelihood focuses on choosing an occupation or means of living that is ethical and does not harm others. It encourages engaging in work that supports one’s spiritual growth. [Very hard to achieve in a society subservient to unbridled capitalism.]

Right Effort (Samma-vayama):

Right effort involves cultivating positive qualities, eliminating negative ones, and maintaining mindfulness and concentration on the path. It is the persistent and balanced effort in one’s practice.

Right Mindfulness (Samma-sati):

Right mindfulness is the cultivation of moment-to-moment awareness and presence. It involves observing thoughts, feelings, and sensations without attachment or aversion.

Right Concentration (Samma-samadhi):

Right concentration refers to the development of deep mental focus and meditation. It leads to heightened states of awareness and insight, allowing one to directly experience the cessation of suffering.

The Fourth Noble Truth teaches that by following the Eightfold Path, individuals can transform their minds, cultivate wisdom and compassion, and ultimately attain the cessation of suffering and liberation from samsara.

Meditation on the Fourth Noble Truth

Many people come to practice Buddhism because they recognize they are not as happy as they believe they should be. They already recognized the First Noble Truth.

Once they discover Buddhist practice, they realize the cause of their unhappiness is not in the outside world, but inside their own mind. They realize the Second Noble Truth.

Because all they’ve known is unhappiness and lingering dissatisfaction, when they hear there is a path to cessation, the Third Noble Truth, they must suspend their disbelief and attempt the practice.

Those who find a diminishment of suffering early in their practice, which is most people, gain faith in the Buddha’s teachings, and they decide to go deeper. They embrace the Fourth Noble Truth and develop a practice capable of eliminating all their suffering at the source.

For those fortunate enough to be exposed to Tibetan Buddhism, they are exposed to Lamrim, the stages in the complete path to enlightenment as taught by Buddha.

Contemplation

Consider what you read in this post and review the linked postings on the practices of cessation. Then focus on the following first-person narrative:

I should not be satisfied with temporary cessations. I must attain permanent cessation of all sufferings caused by self-grasping ignorance through sincerely practicing the three higher trainings and walking the eightfold path.

Object of Meditation

You meditate on this determination continually until you feel a strong commitment to follow the path to the cessation of all suffering.

You should hold this determination in your mind for as long as possible.

When you are out of the meditation session, you should feel a strong desire to find and follow the paths to the cessation of your sufferings.

~~wink~~

Anatta

[planetdharma]

Book Launch: Wasteland to Pureland – Teachings of Dharma

We all have that experience of waking up one day and feeling like our life is really not what we have always wanted it to be. We might wonder, ‘How did I get here?’ That’s part of being human and that’s an important question. That can be a real time of despair.

Wasteland to Pureland is about how we get from that moment of despair to a more beautiful place – the Pure Land. According to Buddhist philosophy the Pure Land is a place of clarity, compassion and wisdom. Our book addresses typical events in a person’s life, like relationship, career, joy and loss. It also talks about practices that you can use, like tantras, meditations, therapies and psychological approaches that open doors from where we get stuck.

The Motivation

The nature of being human is to be in struggle. And, as the Four Ennobling Truths say, there is an end to this struggle. How do we do this in our daily life? How do we do this with others? In our careers? It’s an amazing journey. That is our motivation for sharing our experiences with other people.

Wasteland to Pureland are for those of you who have a motivation to explore the world you’re in. To unlock the patterns that get you into trouble, but also the ones that are just interesting and curious that grow in unfolding, and raise new questions.

The Goal

Question raising is the number one approach to the path of awakening. In order to get to realization, you need to raise the question about the nature of spiritual awakening. Can I do it? Is it possible? You start with a question and end up with a question. The process of becoming more awake is by asking better questions about ideas you’ve already settled on.

Personally, we like to explore the edges of our comfort zone and then push against those edges to see if they’ll go out farther.That’s an exciting frontier. It makes us stronger human beings. Life is a great big experiment.

We try a lot of different things at our meditation centre at Clear Sky and it’s exciting. In writing Wasteland to Pureland, we’re partly sharing this great big experiment as we’ve known it – what’s worked well, what hasn’t, what we’ve seen.

And, there’s no way of fully describing it all. You have to experience the path of awakening for yourself.

Source URL: https://www.planetdharma.com/wasteland-pureland-book-launch/

[eyeoftheheart]

“Each and every one of us is capable of manifesting magic.”

~ Dr. Miles Neale

[silence-the-barking-monk]

At times, Buddhist teachings and meditation practice may feel like an attempt to escape human life. Being born into this world can seem somehow wrong or undesirable. This can lead to a sense of mistrust in our bodies, our impulses, and in nature itself. But what if this path actually led to becoming more fully human, rather than escaping the human condition? What if liberation could be found through embracing our true nature as conscious beings, rather than taming it?

***

[panjunli]

The self-cultivator’s ideal sleeping posture

Here’s another article for this quarter

Source: https://kknews.cc/culture/59zg4l2.html

TRANSLATION STARTS

The Sleeping Lion Posture is a stance for self-cultivation, merit-accumulation and good health

The Sleeping Lion Posture, which refers to lying on one’s right side, is a stance for self-cultivation in Buddhism. The third chapter of the Dhirgha-agama Sutra records, “At that moment, while wearing his monastic robe, the Buddha laid on his right side like the king of lions, resting his left leg upon his right.” This tells us that the Buddha laid on his right side whenever he laid down, which gave rise to sculptors creating statues of sleeping Buddhas lying on their right sides.

“Lying on one’s right side is an auspicious posture.” When you sleep, lie on your right side, and keep your legs together, with the knees slightly bent. Place your right thumb behind your right earlobe, while keeping an open palm in front of your right ear. This will enable your chi to extend upwards from your back. This will place the body in a state of self-cultivation even while you are sleeping. Place the tip of your tongue against the roof of your upper jaw, just like when you meditate. Cradle your head with your right hand, and rest your left hand on the left side of your body. This is an auspicious posture. When you adopt this posture, you will not descend to the three evil paths (i.e. the Animal Path, the Hungry Ghost Path, and the Hell Path) even if you should pass away while sleeping. Padmasambhava said in his book, The Six Antarabhava (Six States of Existence between Life and Death), “Any sentient being (not just humans), while adopting the Sleeping Lion Posture before its demise, will not descend to the three evil paths, regardless of their sins or karmic debts.” This is an important teaching! When my mentor talked about the states of Antarabhava, he emphasized, “When we pass away, the Sleeping Lion Posture is the best posture. If we are unable to adopt this posture ourselves, those who are witnesses to our passing should help arrange our body this way. Even yaks or dogs that are on their last breaths will not descend to the three evil paths if their bodies are arranged this way.”

When one sleeps in this position, one’s body is kept stable, maintaining a state of light sleep and keeping nightmares away. The sutra has already expounded its benefits. Now let us look at this scientifically. The human stomach is created such that digested food exits from its right side, so if we were to lie on our right side, digested food will flow out from its intended exit and not cause a gastrointestinal blockage. That is partly why we Buddhists call this an “auspicious” posture.

The Sleeping Lion Posture brings four merits. Firstly, it prevents our body from becoming fully relaxed, thus staving off unwholesome thoughts and behaviours. Secondly, akin to a lion, the king of beasts, it prevents the loss of the correct state of mind while sleeping for practitioners. Thirdly, it prevents the state of drowsiness and keeps the body alert. Lastly, it prevents nightmares and facilitates auspicious dreams. Shakyamuni Buddha, who was aware of the laws of the universe, chose this posture when he demonstrated Parinirvana (the Great Passing), bringing great benefit to all who had chosen the path of Buddhism.

We should remember this posture when we are about to sleep every day.

TRANSLATION ENDS

[mahayanapilgrim]

The Prophecy of the Evil Age

“The evil age to come, living beings will decrease in good qualities and increase in utter arrogance, coveting gain and honors, developing their evil qualities, and being far removed from deliverance.” Lotus Sutra

13 (Buddhism)

Introduction:

The Lotus Sutra, a central text in Mahayana Buddhism, contains a prophetic passage in Chapter 13 that foretells an era of spiritual decline known as the "evil age to come." This article explores the significance of this prophecy, its portrayal of diminishing virtues, and the path to deliverance as outlined in Buddhist teachings.

Understanding the Evil Age Prophecy:

The quote from the Lotus Sutra highlights a grim vision of the future, describing a time when living beings will exhibit a decline in good qualities. Central to this prophecy is the idea that arrogance, the pursuit of material gain and honors, and the development of negative qualities will become pervasive. This serves as a cautionary tale within Buddhist philosophy, emphasizing the challenges that individuals will face in maintaining virtuous qualities in the face of worldly temptations.

Context within Buddhist Cycles of Time:

To comprehend the prophecy fully, one must consider the broader Buddhist perspective on the cycles of time. Buddhist cosmology often describes periods of ascent and descent in the moral and spiritual qualities of living beings. The "evil age to come" fits into this cyclical view, highlighting a phase of deterioration that challenges the very fabric of ethical conduct and spiritual progress.

Practical Implications for Practitioners:

For Buddhists, the Lotus Sutra's prophecy serves as a call to action. It underscores the importance of cultivating and preserving good qualities amid a world tempted by arrogance and material pursuits. The emphasis on deliverance suggests that spiritual practice, compassionate living, and a commitment to wisdom are essential in navigating the challenges of the evil age.

The Role of the Lotus Sutra in Buddhist Thought:

The Lotus Sutra is revered for its universal teachings and its emphasis on the potential for all beings to attain Buddhahood. Within this context, the evil age prophecy is not just a forewarning but an opportunity for practitioners to engage in transformative practices that lead to enlightenment. The sutra's overarching message encourages a profound shift in perspective and behavior, fostering a commitment to selflessness and compassion.

Conclusion:

The Lotus Sutra's prophecy of the evil age to come serves as a poignant reminder within Buddhist philosophy, highlighting the ever-present struggle between virtue and worldly distractions. It challenges practitioners to embody the teachings of the sutra, fostering a spiritual resilience that can withstand the pressures of the age. In this way, the Lotus Sutra remains a timeless guide, offering insight and guidance for navigating the complexities of the human experience.

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A remarkable thing about the Buddhist philosophy in the Tibetan Book of the Dead is that the visionary deities can appear simultaneously as realities or as images. They are on the one hand the highest reality and on the other, mere images of psychic projection. Yet both aspects are fully justified and in no way exclude one another. For Buddhist philosophy there exist no gods as absolute beings, for even their being is restricted to the time during which they are recognized as such by human beings. Nevertheless the Book of the Dead uses divine figures, the transcendent buddhas, in order to express certain spiritual and psychic qualities, or also their wrathful counter images, in which the aspects of power and reaction manifest. But beyond all images and symbols, Buddhism has placed nirvana, the imageless stage of liberation, which is therefore also called the great emptiness (Sunyata). In this all pervading emptiness, figures of reality and of mere appearance dissolve in their relativity, for here at the point of direct realization nothing more is to be attained, that would have to be concretely made present. For is not the mind but the only portal to reality of bliss in compssion.

The buddhas and bodhisattvas are considered a reality on the path of meditation in order that the seeker of reality may grasp philosophical and religious teachings. For the followers of the Mahāyāna they are the guiding symbols of the spiritual path, and thus these images are identical with the ethical contents of the teachings. As Buddhas they point the way to higher awareness and to a life of metaphysical fulfillment in embodied existence, which is just the purpose of each individual human. Yet the Tibetan Book of the Dead teaches that the buddhas are only the visible forms of the inner, pure buddha nature of awareness, representable manifestations of the enlightened nature or better nature of man which is always present in him. (Tathagatagarbha)

We thereby reach the second level, that of the psychological knowledge that all images and visions, even the highest images and deities, are figures from one's own awareness. So we recognize them as projections, in which deep contents of consciousness are made accessible to us through images. The images of the Buddhas are nothing other than forms of expression of the contents of awareness.

Similarly, the projections of the visionary deities are logical extensions of Mahayana philosophy and its applications, in that it too teaches the psychological viewpoint that all images, forms, and thought contents are ultimately to be understood as products of awareness. What do these primordial collective images of spiritual actualities become from the psychological viewpoint? Are they not projections as imaginal contents of a conciousness a subliminal consciousness with symbolic figures representing psychic processes and concrete transformations of awareness that change collective human behavior. Resting on this reality, the Buddhas are absolutely real, infusing spirit into matter. As soon as they symbolically stand for anything, they are to be seen psychologically. This is grounded metaphysically upon the purely philosophical heart of Buddhist metaphysics, which is here rep- resented in numinous images, appearing in the psychological plane of projections of consciousness as a psychical and even metaphysical reality. These are visionary deities, recognized as symbols of the spirit, and because there character is archetypal, they have no real location. They can rooted deep in Earth or placed in the Heavens. We put them  where they are in metaphysical reality.  Established, because the whole process of the existence of conscious is not yet transferred into the transcendence beyond earthly life. That is to say, the existence of the psyche is extended as a projection far beyond its earthly dimension.

The doctrines of Yogacara philosophy, among which the Tibetan Book of the Dead can be counted, proceed from the prem- ise that karmically laden awareness by far outlasts the earthly life-span of the individual. According to this view, psychic life lasts as long as the power of personal karma influences last. This is true at an individually level and collectively.