(BPS) The Signless and the Deathless by renowned academic Western Theravada scholar-monk Bhikkhu Anālayo is a groundbreaking investigation into the ultimate goal of Early Buddhist practice.
Namely, there is "signless" concentration (a-nimitta)—a profound state of mind achieved by releasing the conceptual marks used to construct our daily experiences—and the "deathless" element (amata)—the complete transcendence of mental suffering caused by mortality (non-immortality).
Ultimately, this book provides advanced practitioners and Buddhist scholars alike with a precise, systematic map for stepping out of conventional mental conditioning and realizing the final end of suffering while still alive (in this very life). More
Ven. Nyanatiloka (Anton Gueth) edited by Dhr. Seven, Wisdom Quarterly
Vajrayana, Mahayana, and Theravada scholarship
The Sanskrit spiritual term moksha ("liberation") is in Pali vimokkha (also vimutti): The three -- namely, emptiness- (suññatā-vimokkha), signless- (animitta-vimokkha), and aimless- [undirected] (appanihita-vimokkha) -- are for the first time described and enumerated in Pts.M. II, 351. As suññatāsamādhi, and so on; however, they are already given in the Sangiti Sutta (DN 33).
DN 33: Buddhist scholar L. S. Cousins has tentatively suggested [25] that this was the first discourse (Pali canon sutta) created as a literary text, at the Second Buddhist Council, his theory being that "sutta" was originally a pattern of teaching rather than a body of literature. This discourse is taught by the Buddha's Chief Disciple Sariputta ("Foremost in Wisdom") at the Buddha's request. It gives lists arranged numerically from ones to tens... More
First, what is "Juice"? - That is explained below as the sort of nectar that gives the goddess her power to bestow youth on those whom she serves or those who win her favor. So we ask...
QUESTION: How shall we worship Youth?
ANSWER: Maybe the ancient Greek way? First, what is "worship"? We need to petition her for more youth of our own. Oh, please, Great Goddess, make us young! Make us healthy! Make us pretty and long-lived!
Worship is an act of religious devotion usually directed towards a deity or God. For many, worship is not about an emotion, it is more about a recognition of a God. An act of worship may be performed individually, in an informal or formal group, or by a designated leader. Such acts may involve honoring [1, 2, 3].
ETYMOLOGY: The word is derived from the Old English weorþscipe, meaning to venerate "worship, honor shown to an object or deity [4]," which has been etymologized as "worthiness" or "worth-ship" — at its simplest, to give worth to something.
The Eastern ideal of devas (gods, lit. "shining ones")
Sanskrit amrita (Hindi amrit, Pali amata, "deathless," also sudha, amiy, and ami) is the word for "immortality," a central concept in Dharmic religions, often referred to in ancient Indian texts as an elixir [1]. Its first occurrence is in the Rig Veda, where it is considered one of several synonyms for soma, the drink of the celestial devas [2]. Amrita plays a significant role in the Samudra Manthana and is the cause of the conflict between devas (gods) and asuras (anti-gods), each competing for it to obtain longevity or immortality [3]. It has varying significance in different Indian religions. In Buddhism, it is a synonym for nirvana ("the deathless").
The Goddess of Justice Themis
.
The masculine word Amrit, feminine Amritā, is also a common first name for Hindus and Sikhs [4]. It is cognate to and shares many similarities with Greek ambrosia, both originating from a common Proto-Indo-European source [5, 6].
ETYMOLOGY: Amrita is composed of the negative prefix a- (अ, Sanskrit for "not") + mṛtyu (Sanskrit for "death"), therefore "not death," "deathless," or "immortal." The concept of a drink for immortality is attested in at least two Indo-European languages, Ancient Greek and Sanskrit. The Greek ἀμβροσία (ambrosia, from ἀ- “not” + βροτός “mortal”) is semantically linked to the Sanskrit अमृत (amṛta), both denoting a drink or food that "gods" (devas) use to achieve longevity and immortality. The two words appear to be derived from the same Indo-European form *ṇ-mṛ-tós, "un-dying" [7] (n-: negative prefix from which the prefix a- in both Greek and Sanskrit are derived + mṛ: zero grade of *mer-, "to die" + -to-: adjectival suffix). A semantically similar etymology exists for Greek (νέκταρ, néktar) "nectar," the beverage of the gods, a compound of the PIE roots *nek-, "death," and -*tar, "overcoming." More
Alabaster Shiva in white marble, triune God of India
When Heracles' nephew and charioteer Iolaus was about to fight Eurystheus, he asked Hebe to make him young again for one day.
Hebe was initially reluctant, but the Goddess of Justice Themis told her it was a fair and just thing to do. Hebe granted Iolaus' wish, and he emerged victorious in battle.
Eventually Hebe lost her job as a cupbearer of the gods (a nectar server) when she tripped and her dress came undone, exposing her breasts.
Apollo dismissed her, and she was replaced by Prince Ganymede, Zeus' pederastic homosexual lover and protege (sugar baby).
The Buddhist Goddess of Youth: Kwan Yin
Avalokita transformed into a female
If Early (pre-sectarian) Buddhism had gods and goddesses (personifications) for everything, there would surely be one for youth, vitality, health, and beauty. The Buddha was not out to found a "religion" and therefore had no need to personify and mythologize everything like a pantheistic or polytheistic tradition might. But so powerful was the influence of Hinduism (Vedic Brahmanism) on Chinese Mahayana and Tibetan Vajrayana that these later Buddhist traditions did just that, with the all-lovable Goddess of Compassion Guanyin (Chenrezig) Bodhisattva becoming the ever youthful, ever-beautiful, ever delightful "Mother Mary" and "Mary Magdalene" of Buddhism. Theravada loves her, too, as ancient Sri Lankan statuary reveals that she was venerated far and wide.
Youthful Buddhist fairy Kwan Yin rides a dragon
Prajnaparamita of Java
Of course, we at Wisdom Quarterly prefer the personification of Perfect Wisdom (Prajnaparamita of Java), but that's just our silliness. The historical Buddha could not turn the attention of the monastics of his day from lovable Ananda to wise Sariputra, try as he might. Ananda just had that sort of Scythian (Indo-Sakan) charm, friendliness (metta), and warm, nonjudgmental nature. What is the root of "friendship," of agape given to others? Is it loving-kindness, compassion, happiness in the happiness of others, or unbiased looking on (the Four Divine Abidings)? Or is the core of the kalayana-mitta ideal, the ability to announce the path-of-practice that leads to spiritual liberation, the Dhamma? What is so great about wisdom (panna, prajna) anyway, and why isn't this publication called Compassion Quarterly?
What is the ideal of beauty?
That's a good question. Karuna is great. We love it and need more of it. But all the compassion in the world would not lead one to vimutti, moksha, liberation-by-wisdom. What a friend can do for one in the utmost is share the Dharma, the Dhamma, that which the historical Buddha himself taught to a benighted world hungry for light and the alleviation of suffering, disappointment, and samsara.
The Bhutanese, Nepalese, Tibetans, Russians, and Mongolians have many Vajrayana goddesses, like the multihued Taras and personifications for all kinds of popular desires -- riches, powers, magic...love and lust deities.
(Asangoham) The Taoist book that changes everything | The Secret of the Golden Flower
The Secret of the Golden Flower (Chinese 太乙金華宗旨, Pinyin Tàiyǐ Jīnhuá Zōngzhǐ) is a Chinese Taoist traditional medical textbook on neidan (inner alchemy) meditation, which also mixes Mahayana Buddhist teachings with some Confucian thoughts [1]. These are the three blended traditions of China.
It was written by means of the spirit-writing (fuji) technique, through two groups, in 1688 and 1692 [2]. It addresses the nature of the Tao.
After publication of the translation by Richard Wilhelm, with commentary by Jungian psychologist Carl Jung, it became modernly popularized among Westerners as a Chinese "religious classic."
It is read in psychological circles for analytical and transpersonal psychology considerations of Taoist meditations [3, 4], although it received little attention in the East [1]. More
The wandering ascetic (shramana) Siddhartha awakened in Bodh Gaya ("Enlightenment Grove"), Bihar (Vihar), but at that time there was no "India." That came into being when many disparate kingdoms and republics were untied under Buddhist Emperor Ashoka. Prior to the many mahajanapadas or "familial territories" (lit. "greater territorial clan footholds").
Soon after awakening (mahabodhi or "great enlightenment"), the Buddha (the "Awakened One") returned to his hometown in Central Asia, Kapilavastu (quite likely Bamiyan, according to Indian historian Dr. Ranajit Pal) and gained many Scythian/Shakyian/Saka followers, many who took up a life of wandering asceticism and followed him back to Bihar (Vihar'), so named because there were at one time so many viharas (Buddhist temples, monasteries and nunneries, and chaityas) across the land.
Technically speaking, "Buddhism" was born in Rajgir, India, where the great former-Brahmin Buddhist monk Maha Kassapa called together the First Buddhist Council to standardize and create a formal "religion" or "Eastern philosophy"
The only three connections of cannabis (ganja, marijuana, herb, flower, pot, weed) to Buddhism that we are aware of are indirect and not very connected to enlightenment, but some users of this plant treat them as if they are connected.
The first is possible but unlikely. Potheads are convinced -- either through wishful thinking, speculation, or some handed down mythology that got stretched to enhance cannabis' glorious reputation -- that when the wandering ascetic Siddhartha (the Bodhisatta or Future Buddha) was engaged in severe asceticism, he took less and less food until he was down to just one cannabis seed a day. This would have been a healthy choice because hemp is so incredibly nutritious, though not likely psychoactive.
Hempseeds are extraordinary because they are one of a very few plant sources of balanced Omega 3, 6, and 9 fatty acids plus a great source of protein.
To emphasize how dedicated struggling Siddhartha was to attaining Buddhahood, his austerities (tapas), penances, and asceticism are spoken of in the extreme to make a point. He ate a bowlful of grain (most often said to have been rice or sesame maybe mustard seed). Then regarding that as too indulgent, he took only a handful...until he took only a single grain a day. That didn't work to gain him calm, insight, or enlightenment, and he gave all of these practices up for the Middle Way that avoids extremes of hedonism and asceticism. He realized that jhana practice was the way to awakening/liberation, serving as the foundation of insight (vipassana, lit. "clear seeing").
The second is a curious omission in the Monastic Disciplinary Code (Vinaya and Pāṭimokkha and Pratimokṣa), such as one freely available translation by American Theravada monk Ven. Thanissaro Bhikkhu (abbot of Metta Forest Monastery, San Diego), which states and explains (with a backstory) all the rules Buddhist monks and nuns vow to live by.
There are major rules, lesser rules (which might be described as "minor"), and many more miscellaneous rules of etiquette. Which is which is not completely obvious.
When Ananda was told by the Buddha that after his passing into final nirvana, the monastic order (sangha), could democratically vote to alter or abandon the "minor rules" but not the others. Ananda did not have the presence of mind to clarify by asking which were which, so the historically-based Theravada tradition chose to keep them all. But Buddhist Councils debate, argue, and attempt to define or redefine them, even on occasion voting to modify or better explain them. For instance, maybe in the past monastics walked or were driven, but today a rule might be relaxed to allow them to drive.
Among arguably "minor" rules is a rule that monastics can smoke [such as tobacco], but what exactly they would have been smoking in those days is not thoroughly specified. They can smoke something. So a monk or nun might smoke hemp leaf, THC-containing weed, or herbs and flowers and grass and think that no violation (of the rules they live by as laid down by the historical Buddha) is taking place.
(It may well be that cannabis was not very powerful back then so that it made little difference). Smoking weed would be taking a risk because one of the biggest rules incumbent on all Buddhists is the Fifth Precept to "abstain from intoxicants that occasion heedlessness," namely beer and liquor.
The way the rules are classified is by way of seriousness and their consequences. As regards the most serious, there are FOUR "defeat offenses" (parajikas). This is a little odd because these four are the Five Precepts with one exception. The only one left out is the fifth, consuming intoxicants, getting high, taking a substance that occasions heedlessness (which mean breaking other rules through neglect, indifference, lack of mindfulness, or the ignorance that comes from being high a.k.a. tripping balls). Isn't it odd that getting intoxicated does not rise to a "defeat" offense but all the others do? Because of intoxication, one is likely to commit any of the other offenses, including the defeat offenses of sex, stealing, killing, or lying [about attainments] that immediately and irrevocably lead one to lose one's ordination as a monk or nun for this lifetime.
Texts describe the preparation of soma by means of extracting juice from a plant, the identity of which is now unknown and debated among scholars. The ancient Historical Vedic religion's soma and Zoroastrianism's haoma (Avestan, name of the drink and plant) are not exactly the same [7].
There has been much speculation about the most likely original botanical.
Some accounts, such as those from practitioners of yogic Ayurveda, Siddha medicine, and Somayajna, identify the plant as "Somalata" (Cynanchum acidum) [8].
Some researchers have proposed candidates including:
[Into this or as a later substitute, it is believed cannabis was steeped in mare's milk kumis, perhaps a "poor man's soma."]
So legendary is soma in the West that The Doors of Perception author Aldous Huxley used it as a central ingredient in his novel Brave New World, suggesting that the word refers to a psychoactive, entheogenic, psychedelic substance similar to mescaline, derived from cacti like peyote and San Pedro. But these might only be substitutes for the real thing because the character Linda tries mescal (the psychedelic protoalkaloid mescaline) and peyotl (peyote) and longs to get back to the World State and real soma.
The society described in Brave New World keeps its citizens peaceful by various methods, including the constant consumption of the soothing, happiness-producing drug "soma."
Zoroastrians use a soma to this day, identified as the plantephedra, whose effects mirror the descriptions found in the Rig Veda [a pre-Hindu Brahminical text of great importance to Hindus].
The old Vedic religion was the belief system of some of the Vedic Indo-Aryan tribes, the Aryas (Aryans) [14][15], who migrated into the Indus River Valley region of the Indian subcontinent [16].
[To be clear, the word Aryan, "noble," came to designate "enlightened" in Buddhist usage rather than being any kind of reference to race, ethnicity, or "Iranian" usage from which it originally derived.]
The Indo-Aryans were speakers of a branch of the Indo-European language family, which originated in the Sintashta culture and further developed into the Andronovo culture, which in turn developed out of the Kurgan culture of the Central Asian steppes [17].
The Vedic beliefs and practices of the pre-classical era were closely related to the hypothesized Proto-Indo-European religion [18, Note 1] and show relations with rituals from the Andronovo culture, from which the Indo-Aryan people descended [14].
Sakka in Christianity: St. Michael
According to Anthony, the Old Indic religion probably emerged among Indo-European immigrants in the contact zone between the Zeravshan River (present-day Uzbekistan) and (present-day) Iran [19].
It was "a syncretic mixture of old Central Asian and new Indo-European elements" [19], which borrowed "distinctive religious beliefs and practices" [11] from the Bactria–Margiana culture (BMAC) [11].
This syncretic influence is supported by at least 383 non-Indo-European words that were borrowed from this culture, including the god Indra [Sakka] and the ritual drink Soma [12]. According to Anthony:
"Many of the qualities of Indo-Iranian god of might and victory Verethraghna were transferred to the adopted god Indra [Sakka of the Sakas], who became the central deity of the developing Old Indic culture.
Indra was the subject of 250 hymns, a quarter of the Rig Veda. He was associated more than any other deity with Soma, a stimulant drug (perhaps derived from ephedra) probably borrowed from the BMAC religion. His rise to prominence was a peculiar trait of the Old Indic speakers [20]." More: Soma (drink)
Strain Hunters; Dhr. Seven, Pat Macpherson, Amber Larson (eds.), Wisdom Quarterly Wiki edit
(Rajada's World) "Soma: The Psychedelic Origins of Religious Experience"
Altered states of consciousness? The first ever monthly Universal Quest Salon (universalquest) was held on Sunday, August 23, 2015, in Conference Room 2 inside the India International Centre IIC). Founder, filmmaker, and inner-explorer (psychonaut) Raja Choudhury gave a talk and presentation followed by an open Socratic discussion in the company of Dr. Singh and friends, exploring how India's religions (and most religions of the world) have their origins in the psychedelic (entheogenic and sometimes hallucinogenic) experiences of shamans (priestesses and priests), seers, and mystics and how Soma became a sacred and integral part of Indian religious life even after its hallucinogenic use was abandoned with the evolution of advanced forms of Yoga and other inner-techniques.
Confusion and Denial: Historical Attempts to Identify the Soma Plant, Part 1
We can trade these worldwide
(On Paradise Earth) The exclusive use of poetic and metaphorical language to describe the soma-plant [the secret ingredient in the drink known as amrita or Greek ambrosia] in Vedic hymns is one of various explanations for the failure of modern linguists to ascertain the botanical identity of India's famous "plant of the gods [devas]."
Yet, related uses of symbolic and iconographic imagery in mythical literature during classical time periods provide additional evidence on which to base our general impressions of the plant itself, its habitat preferences, and the manners in which the plant was employed during libation ceremonies.
Isn't it strange that what we call "LSD" or "acid" is actually a mushroom (ergot fungus)? Now science distinguishes plants and fungi, but people do not. From ancient times, mushrooms were just very strange plants popping up. So might an ingredient have been contaminated rye or barley?
Harvard doctor (Wm. Hurt) becomes obsessed with Altered States
Scholarly efforts have yet to settle on an agreeable determination of the soma-plant's identity.
But many conjectures and hypotheses on the issue have been proposed over the last two centuries, with many specialists favoring the plant's identification as an Ephedra species from the arid steppes of Central Asia.
Nevertheless, from a strictly botanical perspective, most if not all previous proposals on soma's identity are questionable at best.
This video explores some of the latest hypotheses and considers their unlikely relevance to soma's enigmatic nature and identity.
[It surely had to include a strain or variety of cannabis, perhaps referring to more than one brew (elixir), the way ayahuasca is composed of different sets of ingredients that have the same effect so are all simply called ayahuasca, yage, caapi, or natema.]
On Paradise Earth, April 13, 2023; Dhr. Seven, Amber Larson, Pat Macpherson (eds.), Wisdom Quarterly
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