[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.
Lek Lai, a Sacred Kaya Siddhi Adamantine substance is the subject of legendary tales of miracle powers. One translation for Lek Laï may be “steel eel”, an allusion to the ability of certain Lek Laï to assume a liquid state. Some tales tell of Lek Laï not as a simple mineral, but a kind of metal-animal capable of “swimming across mountains”.
I learned of Lek Lai on a podcast. I cannot really comment as I have not encountered Lek Lai other than being mindful of spiritual materialism and at the same time investigating how the so-called spiritual is not separate from the physical. While I include links and a playlist of videos above, I am not responsible for what does, or does not happen when studying Lek Lai and/or acquiring Lek Lai so please employ discretion and discernment if and when doing so.
Nansen saw the monks of the eastern and western halls fighting over a cat. He seized the cat and told the monks: ‘If any of you say a good word, you can save the cat.’
No one answered. So Nansen boldly cut the cat in two pieces.
That evening Joshu returned, and Nansen told him about this. Joshu removed his sandals and, placing them on his head, walked out.
Nansen said: ‘If you had been there, you could have saved the cat.’
Mumon’s Comment: Why did Joshu put his sandals on his head? If anyone answers this question, he will understand exactly how Nansen enforced the edict. If not, he should watch his own head.
Nansen saw the monks of the eastern and western halls fighting over a baby cat. He seized the cat and said, “If (any of) you can say (a word of Zen), you can spare the cat. Otherwise I will kill it.” No one could answer. So Nansen cut the cat in two .
That evening Joshu returned and Nansen told him what had happened. Joshu thereupon took off his sandals and, placing them on his head, walked away. Nansen said, “If only you had been there, you could have saved the cat.”
Mumon’s Comment:
Why did Joshu put his sandals on his head? If you can answer this question with one word, you understand Nansen’s efforts. If not, you are utterly in danger.
Given today is the general election for President of the USA perhaps it seems fitting to post about “personal” images. Because unless you’ve actually sat down face-to-face beside the candidates, all anyone voting has to go on are video images and (spoken) words. (And the rare discussion with those who’ve actually met the candidates.)
An electronic visual depiction of a human being is only a very tiny semblance of a rendition of who and what that individual is. But in this day and age where information gluttony is status quo, “image is everything,” especially in America. A vapid statement indeed. Especially given so many hold one another’s images anywhere in the range of high regard and affection, all the way down to utter contention and resentment, mostly unconsciously, not realizing even that in real life — away from all the screen time, and even combined with all the screen time — our sight, eyes, vision, images, eyesight, seeing, looking and visual consciousness is but a mere sliver of our current and potential experience and reality.
While professional photography for one’s (individual) website is commonplace today, that doesn’t make the process any less challenging.
It is all about how to depict and represent oneself authentically while bucking the mainstream staged photography aesthetic of appearing self-absorbed, egotistical, attention seeking, and feeding the hungry ghost of fame and celebrity solely for the sake of fame and celebrity. But not going to the other extreme either — the extreme of jadedness, disinterest, too-cool-for-school, and instilling any other mindsets detracting from authenticity. The aim is to transcend these two extremes while conveying a look and feel to accompany and complement the intent and purpose of the published location of the images.
Ideally, these types of pictures will also accurately convey an encapsulation of the culmination of one’s life experience and state of being at that unique moment in time and specific place. All without any kind of typecasting. Without defining, freezing in, and locking down any kind of personal identity while allowing plenty of mindspace to grow, evolve and expand into one’s next highest version.
Sometimes an image is so captivating one forgets the elements of mind, intent, attitude, and consciousness of the photographer, subject, and even the viewer in forging the visual experience. On one hand it can be wondrous, moving, inspiring and beautiful. On the other hand spellbinding with deep subconscious influences.
“While the white man sits on his fat can And takes pictures of the Navajo Every time he clicks his Kodak pics He steals a little bit of soul”
Some say one’s image can allow those with certain psychic abilities to heal, harm or otherwise affect or influence the subject. At the least, a picture can definitely form a mental impression in the viewer. How much difference this makes varies vastly and is dependent on myriad conditions.
On the other end of this spectrum photographs can coax out often hidden aspects, traits, demeanors, and comportments hitherto unbeknownst allowing one to “be seen” on deeper, more expansive levels and dimensions. There are those who need to be heard to be seen. And those who need to be seen to be heard.
Behold the butt chin, caved temples, jelly jowls and an Adams apple for a neck. And be sure to blink a few times to make sure you’re not viewing a corpse. I can kind of see now some of the reasoning why I was playfully told a long time ago, “I’ll break your face.” Or maybe just call such a semblance uniquely and distinctly chiseled. Whatever. It’s a bit of a shock sometimes to see what we look like on camera (as well as how our recorded voice sounds.)
I can’t sing enough praise about the color, lighting, background and composition though. Big ups and much love to Brannon Rehm, the operatorbehind the lens at Meramec Highlands Quarry aka Quarry Park aka Dee Koestering Park; a place where I wonder WTF went on there in an old twitter thread below:
(Mostly minute & unanswerable) questions about Meramec Highlands Quarry aka Quarry Park aka Dee Koestering Park https://goo.gl/maps/7sVdztNgKrLTNPzv7
Why the interest in this Meramec blue limestone over other limestone in the area?
Why stack huge stones on top of each other in the woods?
Some are at strange angles. Others look like they have tumbled down. Did they tumble? If so, how? If not, why and how were they placed the way they were? How (and why) did each stone get to its (current) position?
Why don’t the little stones propping up the bigger stones crush?
Is there evidence of these stones being sawed? If so is it reproducible? How long would it have taken to cut all these?
Why was the site abandoned?
What’s underneath the big stones?
What are all the kinds of fossils in the rock? Have these been studied and recorded?
How was this particular Meramec blue limestone formed and why at this location?
How were the massive table top portions of stone extracted from the sides of the hill? Why were certain areas of the (bed)rock cut into diagonally while other rock areas close by appear not cut into?
Why do some stone slabs have mini drill holes close together while others don’t seem to?
Why is one section of rocks spaced apart in 2 to 3 major piles?
Who all has inhabited & owned this land over time? What groups & companies were involved and their histories & backgrounds?
Is all the stone accounted for, as in do quarry records say how much stone was extracted; who bought it; where it went (& is it still there now); and how much stone was left unsold or unsellable?
[While taking notes at site iPhone froze & needed hard reset: power + home buttons]
For this month’s open-audience, open-discussion “Ask Us Anything” — continuing discussions about meditation and related topics — Denny and I expand from last month’s chat on “Hīnayāna” as a superlative and more on Theravada and Mahayana in general. We also get into:
On one occasion the Blessed One was staying near Savatthi, in Jeta’s Grove, Anathapindika‘s monastery. Then Rohitassa, the son of a deva, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to the Blessed One, he stood to one side. As he was standing there he said to the Blessed One: “Is it possible, lord, by traveling, to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away or reappear?”
“I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.”
“It is amazing, lord, and awesome, how well that has been said by the Blessed One: ‘I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.’ Once I was a seer named Rohitassa, a student of Bhoja, a powerful sky-walker. My speed was as fast as that of a strong archer — well-trained, a practiced hand, a practiced sharp-shooter — shooting a light arrow across the shadow of a palm tree. My stride stretched as far as the east sea is from the west. To me, endowed with such speed, such a stride, there came the desire: ‘I will go traveling to the end of the cosmos.’ I — with a one-hundred year life, a one-hundred year span — spent one hundred years traveling — apart from the time spent on eating, drinking, chewing & tasting, urinating & defecating, and sleeping to fight off weariness — but without reaching the end of the cosmos I died along the way. So it is amazing, lord, and awesome, how well that has been said by the Blessed One: ‘I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear.'”
[When this was said, the Blessed One responded:] “I tell you, friend, that it is not possible by traveling to know or see or reach a far end of the cosmos where one does not take birth, age, die, pass away, or reappear. But at the same time, I tell you that there is no making an end of suffering & stress without reaching the end of the cosmos. Yet it is just within this fathom-long body, with its perception & intellect, that I declare that there is the cosmos, the origination of the cosmos, the cessation of the cosmos, and the path of practice leading to the cessation of the cosmos.” It’s not to be reached by traveling, the end of the cosmos — regardless. And it’s not without reaching the end of the cosmos that there is release from suffering & stress. So, truly, the wise one, an expert with regard to the cosmos, a knower of the end of the cosmos, having fulfilled the holy life, calmed, knowing the cosmos’ end, doesn’t long for this cosmos or for any other.
Buddhism in America in reference to Buddhism in Asia
Distinctions between belief/disbelief, information, reference points, data, facts, histories, etc.
Integrating Presence 