While Christmas trees represent generosity and giving, these days they could also be associated with materialism and consumerism. Perhaps somewhat in contrast, Bodhirukka, or tree of enlightenment, is a certain tree associated with the awakening of each of the 29 Buddhas named in the Buddhavamsa, the Chronicle of Buddhas.
The gallery of trees below shows best guesses at anything I could find about trees listed (but not linked to by Wikipedia) for some of Buddhas 1-21. They are captioned with the number of the Buddha, followed by tree name listed in Buddhavamsa, then by common and/or latin tree name for the guess and link to source(s). Also included are tree images for Buddhas 22-29 (as linked to by Wikipedia.)
What can trees teach and help with right now? Stillness? Resilience? Effortless nourishment? Standing in your power? Giving and receiving? Majesty? Flexibility? Firmness? Want of recognition? Growth? Decay? Renewal? Earth connection? Wisdom? Mystery? Beauty?
Monks, spend time with Sāriputta and Moggallāna. They are wise monks who assist their companions in the Holy Life. Monks, Sāriputta is like a parent, Moggallāna is like a babysitter. Monks, Sāriputta leads one to the attainment of stream-entry, Moggallāna leads one to the highest goal. . .
Maudgalyāyana (Pali: Moggallāna), also known as Mahāmaudgalyāyana or by his birth name Kolita
Linked below are places in the Pali Cannon mentioning supranormal abilities or so-called “psychic powers.”
But first, a few questions (even though it is not worth wasting much energy defending the significance of seemingly fantastical things in comparison to where the masses still reference (their) reality: the TeeVee news media which is currently still being dumbed down to around a 5th grade level, and also whatever is on social media in alignment with it.)
Why would supranormal abilities even be mentioned by, or in association with a historical figure so psychologically developed and adept by today’s scientific standards that neuroscience and psychology is finally catching up with some of the Buddha’s teachings?
How do psychologists into Buddhism who deny psychic phenomena respond to Moggallana, often said to be foremost in psychic powers among the senior disciples of the Buddha? Was Moggallana delusional? If so, was the Buddha delusional for not saying anything about Moggallana’s delusions?
If these abilities are only mere mythology or metaphor how did they originate? Where did the ideas come from? If from the imagination, how does that work?
Why spend so much time detailing and mentioning “psychic powers”?
Why were “psychic powers” so important to Devadatta the Buddha’s cousin and brother to his wife, and whom some say was his arch nemesis?
What is the significance, if any, of the (establishing of the) monastic rule prohibiting public displays of psychic power for anyone except the Buddha?
It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They think: ‘My enthusiasm won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving continuity: as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. They think: ‘My inquiry won’t be too lax or too tense. And it’ll be neither constricted internally nor scattered externally.’ And they meditate perceiving continuity: as before, so after; as after, so before; as below, so above; as above, so below; as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
And what is enthusiasm that’s too lax? It’s when enthusiasm is combined with laziness. This is called lax enthusiasm.
And what is enthusiasm that’s too tense? It’s when enthusiasm is combined with restlessness. This is called tense enthusiasm.
And what is enthusiasm that’s constricted internally? It’s when enthusiasm is combined with dullness and drowsiness. This is called enthusiasm constricted internally.
And what is enthusiasm that’s distracted externally? It’s when enthusiasm is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called enthusiasm distracted externally.
And how does a mendicant meditate perceiving continuity: as before, so after; as after, so before? It’s when the perception of continuity is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant. That’s how a mendicant meditates perceiving continuity: as before, so after; as after, so before.
And how does a mendicant meditate as below, so above; as above, so below? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ That’s how a mendicant meditates as below, so above; as above, so below.
And how does a mendicant meditate as by day, so by night; as by night, so by day? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort, with the same features, attributes, and signs by day as by night. And they develop it with the same features, attributes, and signs by night as by day. That’s how a mendicant meditates as by day, so by night; as by night, so by day.
And how, with an open and unenveloped heart, does a mendicant develop a mind that’s full of radiance? It’s when a mendicant has properly grasped the perception of light, and has properly grasped the perception of day. That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.
And what is energy that’s too lax? …
And what is mental development that’s too lax? …
And what is inquiry that’s too lax? It’s when inquiry is combined with laziness. This is called lax inquiry.
And what is inquiry that’s too tense? It’s when inquiry is combined with restlessness. This is called tense inquiry.
And what is inquiry that’s constricted internally? It’s when inquiry is combined with dullness and drowsiness. This is called inquiry constricted internally.
And what is inquiry that’s distracted externally? It’s when inquiry is frequently distracted and diffused externally on account of the five kinds of sensual stimulation. This is called inquiry distracted externally. … That’s how, with an open and unenveloped heart, a mendicant develops a mind that’s full of radiance.
After jotting down intuitive information and collecting odds and ends of teachings on breath for quite some time, I’ve finally compiled the first part into a video (along with an MP3 audio version) and include a (tran)script below:
Breath: Questions for Contemplation; Perceptions and Practice Ideas MP3 audio version [MP3 file download]
Disclaimer: it may be wise to find a balance with this material for whatever it may bring up: intrigue, fear, relief, breakthrough, novelty, overwhelm, overkill, irrelevancy, etc. One can pause the video at anytime for contemplation.
Or instead of viewing as study and practice instructions just sit back and take this in as a display of possibilities — letting the material resonate with whatever strikes as vital.
However you’re called to receive this presentation please take what is skillful, wise and useful/helpful and leave the rest. Also, this presentation could easily become outdated and/or refuted.
For any questions posed in the material it is encouraged to engage each question the following four ways, both internally to yourself, and to me with any counter-questions for both of our benefit:
answer directly
answer with analysis (and elaboration after deconstructing)
answer by counter-question(s)
do not answer, or give no response
In addition to this public presentation the private portion may be given if working with me, or may be released later. Much of what’s public is aggregated from other public sources while the private includes material I’m unsure of what portion is public and what portion is not.
Both the public and private presentations primarily address the breath through approaches, observations, conjecture, perceptions, practice ideas, and inquiries ranging from simple, commonplace, practical, and broad overviews to the bizarre, obscure, esoteric, and minutia while sometimes these categories overlap.
Overall, a basic bare awareness of breath is primarily needed. Again, this presentation is not to overwhelm, for overthinking, for comparison, or judgement. Rather, to enhance the likelihood of maintaining and/or prolonging bare awareness of breath for/during breath practices.
Questions for Contemplation
What if this was the first time noticing breath?
What is more important than breath in this moment?
What effects are the breath having right now (on any and all levels you have access to inside and outside)?
How is your relationship with your breath in this moment?
[Note: prior image here removed due to copyright infringement claim which I claim nothing of as all rights obviously belong to whatever and/or whomever legal mumbo-jumbo applies as as of April 6, 2023 this donation only website makes (below) zero profit]
Then we get into:
scale of consciousness
mindfulness of consciousness and psychology’s recently involvement
Brené Brown’s work on vulnerability
emotional spectrum
inconstancy and impermanence
peak experience
McMindfulness and the Mindfulness Industrial Complex
balancing will and surrender (of control)
control as an illusion
what is skillful, wise and wholesome
judgement vs judgmentalism vs discernment
superior, inferior and equality conceit
sovereignty, group think and unity consciousness
group consciousness and conscious groups
cults and abuse
self-worth
authenticity
not settling
Mindvalley
respect
competition vs. collaboration and cooperation
service to others boosted by inner and shadow work
The following questions address the more metaphysical and parapolitical realms related to CRV. Brent Stuart says clear images are almost always Analytical Overlay (AOL), but what about for higher density/dimensional remote viewing? What if a clear image comes up that could resemble what some refer to as “alien machinery” or (holographically and/or reality controlling) “ai cubes” where there’s not really much of a visual reference point but your intuition says — in the later stages of RV — that maybe whatever was seen as a clear image could be something like this?
And could discarding, or ruling out clear images for higher level RV tasks allow controlling forces and systems to:
Gauge your ability level (if they know you saw something (nearly) exactly as it is and have an accurate label for it that they also know of)?
Help confirm and validate their operations (if (covertly) behind tasking an RV session)?
More so allow controlling forces and systems to monitor the outcome of the observer effect on a RV task?
This also naturally brings up the question of remote influencing on CRV, especially decoys, distractions, deterrents, blocking, alterations, etc.
And the CIA’sPROJECT STARGATE using RV is public knowledge. Would they have an interest in RV beyond the by-the-book method and purpose? And, as a reference point, the CIA seem pretty low level in the cosmic scheme of things.
Much is edited out in this first part of a December 2, 2020, conversation with David Hults of Alternative Life Guide due to our recording setting canceling out barking and aircraft while also silencing us.
For this month’s open-audience, open-discussion “Ask Us Anything” — continuing discussions about meditation and related topics — Denny and I sum up the themes of our lasttwo conversations on Mahayana and Theravada while adding in the 3rd Buddhist Council. We then wrap-up the developmental history of Buddhism in China, South East Asia and Tibet. Finally we move into the history of Zen Buddhism. From Denny’s notes (most of which is covered in this talk and/or previous talks):
Zen was first brought to Japan in the Kamakura era (12th century) through Korea (which originally came through China in the 9th century).
Zen was welcomed by the samurai class, combining Zen, Confucianism and Shintoism and developing into Bushido, a code of honor and ideals, which eventually enabled the transfer of power away from the imperial aristocracy.
In 1187, Zen master Eisai returned to Japan from China and brought with him the Rinzai tradition.
In 1223, another Zen master Dōgen went to China, upon return he brought back the Soto tradition.
«Rinzai for the Shōgun, Sōtō for the peasants»
Rinzai is famous for the kōan (a riddle to keep the mind in suspense)
Sōtō is famous for “Shikantaza” (Only Sitting).
Rinzai and Sōtō are two of the five schools formed by students of the sixth patriarch (Huineng, 638 ~ 713).
Shikantaza is much misunderstood. In reality, Shikantaza is a shorthand for 默照 (Silent Illumination) which is the integration between shamatha (calming of the mind) and vipashyana (contemplation).
On November 18, 2020 at Mary’s House of Healing starting at 7pm, I plan to facilitate a guided meditation starting with brief instructions along with a discussion before and after. We will likely choose from the following: concentration; loving-kindness; (open) awareness; 5 simple qigong breathing exercises; and/or mindfulness [1) body 2) heart-mind: thoughts, emotions, moods, mind states 3) relationship to our experience]
Rohatsu is Japanese for “eighth day of the twelfth month” when Japanese Zen Buddhists observe the enlightenment of the historical Buddha.
Below is a dharma talk from the Jewel Mirror Sesshin with Hokyoji Zen Practice Community I partially attended in August via Zoom.
Fortunately or unfortunately, or both, or neither, Zoom retreats are part of meditation practice for folks at this time. From November 30th to December 6th the hokyoji Zen Practice Community’s Zoom Rohatsu Sesshin (Retreat) focuses on the immeasurable/sublime abiding/Brahma Vihara/divine abode of Upekkha or Equanimity. Retreat details and registration link below:
Equanimity; Finding Our Way Home In the awakened mind two of the most important aspects are: Mindfulness and Equanimity
Please join the Hokyoji Zen Practice Community for the deeply silent and beautiful Rohatsu Sesshin. At Hokyoji we have been studying the practices of the Divine Abodes (Brahma Viharas) for a year. These four abodes of: Metta/Boundless Friendliness; Karuna/Compassion; Mudita/ Sympathetic Joy; Upekkha/ Equanimity, help us to cultivate the powerful and gentle reference points for zazen itself, and for the activities in each day of our lives. Right now, the life within us and around us is particularly fraught with disturbance, loss, and uncertainty. Equanimity, the crown of the Brahma Viharas, is the theme for Rohatsu. Equanimity is a dynamic, demanding practice rooted in the nondual teachings of Zen. It’s blessings are peace, nimbleness, responsiveness and capacity.
This online retreat will begin Monday, November 30th at 7:00pm and continue through Sunday, December 6th at noon. Event leaders will reside at Hokyoji in accord with pandemic guidelines. Participants will participate online via Zoom and have the option to participate as much or as little as desired. We ask that all participants attend the orientation session on Monday evening. Once you register, you will be sent a Zoom link.
A normal Hokyoji in-person retreat would be listed at $510 for 6 nights, with Hokyoji members receiving a 20% discount: $480 for 6 nights. However, as this year is a online retreat, Rohatsu 2020 will be based on dana (generosity). Please pay what you think is appropriate for your participation, or just pay what you can, be it a smaller or possibly a larger amount. No one will be turned away. Please REGISTER HERE
On the topic of equanimity, a few equanimity cultivation phrases:
May I learn to see the arising in passing of all things with equanimity and balance — Jack Kornfield
May I embrace change with stillness and calm. May I deeply except this moment as it is. — Christina Feldman
May I accept and open to how it is right now because this is how it is right now. — Carmella Masters
A write up by Caroline Jones and Paul Burrows on how the Brahma Viharas connect, interrelate, balance and counterbalance each other (as a whole):
The Four Sublime Abidings
Metta, [kindness] the love that connects, is an antidote to all forms of aversion.
It is not attachment.
If it slides into sentimentality, karuna [compassion] brings the heart back into balance.
Karuna, the love that responds, is an antidote to cruelty. It is not pity.
If it slides into sorrow, mudita [appreciative joy] brings the heart back into balance.
Mudita, the love that celebrates, is an antidote to envy. It is not competitive.
If it slides into agitated excitement, upekkha [equanimity] brings the heart back into balance.
Upekkha, the love that allows, is the antidote to partiality. It is not indifference.
If it slides into disconnection, metta brings the heart back into balance.