Showing posts with label bhumma devas. Show all posts
Showing posts with label bhumma devas. Show all posts

Monday, November 7, 2022

LIVE: Blood Moon total eclipse: Rahu (11/7)

Doyle Rice, USA TODAY, 11/7/22; G Park; Pat Macpherson, Dhr. Seven (eds.), Wisdom Quarterly
Is it really dripping blood or just eerily glowing red due to Rahu's bite/atmospheric conditions?


Total Lunar Eclipse: LIVE from Hollywood
(Griffith Observatory) Scheduled for midnight, Nov. 8, 2022. This program is made possible in part by Griffith Observatory Foundation. Join in support of Griffith Observatory and its programs. Become a member: GOFoundationJOIN. Donate: GOFoundationDonate. Newsletter sign up: GOFoundationSignUp. "All Space Considered" is Griffith Observatory’s live science program that is free and open to the public, held the first Friday of every month.


A total lunar eclipse is coming Tuesday: What to know and best times to see the 'blood' moon
Super blood full moon (Peter Komka/EPA-EFE)
Sick of politics on Election Day? Well, there is an astronomical spectacle coming Tuesday morning that we can all enjoy. A total lunar eclipse will occur across the USA early Tuesday, which is Election Day.

It's the first Election Day total lunar eclipse in U.S. history, according to EarthSky.org.

Rahu is an Asura or Titan.
The next Election Day lunar eclipse won't occur for another 372 years, long after the country is a smoking ember in the ruins of the Apocalypse, when no one will know that it is Nov. 8, 2394.

And there won't be another total lunar eclipse visible in the U.S. until March 2025, NASA claimed.

A total lunar eclipse occurs when the moon and the sun are on exact opposite sides of Earth, according to NASA.

  • [According to Hindu and Buddhist cosmology, it happens when the Planet Rahu swallows the Moon Soma/Chandra. Until it lets it go, there is darkness. Eclipses are a fearful portent in India, as well as other parts of the world.  Modern Ayurvedic Doctor Kumar (ashwinayurveda.com) explained to Wisdom Quarterly that Rahu is not a planet but a node or point on its elliptic orbit when the eclipse occurs, one heavenly body blocking another in the play of sun (Sol or Surya), Earth (Bhumi), and moon (Soma or Chandra).]
When this happens, NASA continues, Earth blocks the sunlight that normally reaches the moon. Instead of that sunlight hitting the moon’s surface, Earth's shadow falls on it.

Where and when can one see the eclipse? Lunar eclipses can be visible from everywhere on the night side of Earth, if the sky is clear, TimeandDate.com said. "From some places the entire eclipse will be visible, while in other areas the moon will rise or set during the eclipse."

According to EarthSky's Bruce McClure, if one lives in the U.S., or elsewhere in North America, one can see the eclipse in the wee hours before sunrise Tuesday. More

Who is the Titan (Asura) Rahu?
.
Mt. Sumeru is the mythical axis mundi.
(Wiki) The world of the Asuras ("Titans") is the space at the foot of Mount Sumeru (Pali Mt. Sineru), much of which is a deep ocean. It is not the Asuras' original home, but the place they found themselves after they were cast out, drunk on sura (heavenly "beer"), from the Heaven of the Thirty-Three (Trāyastriṃśa) where they had formerly lived alongside the devas there. The Asuras are always fighting to regain their lost home in that lowly heavenly kingdom on top of Mt. Sumeru, but they are unable to break the guard of the Four Great Sky Kings (Regents) that were tasked with protecting that world by Sakka, Chief of the Devas. The Asuras are divided into many groups and have no single chief or ruler, but among their leaders are Vemacitrin (वेमचित्री or Pāli Vepacitti, वेपचित्ती) and Rāhu. In later texts, the Asura realm as one of the four unhappy states of rebirth. However, the Nikāya evidence does not show that the Asura realm was regarded as a state of suffering. More

Thursday, December 20, 2018

Shorter Exposition to the Buddha's son (sutra)

Dhr. Seven, Amber Larson (eds), Ven. Thanissaro (trans.), Cularahulovada Sutra, the "Minor Exposition to Rahula Discourse" (MN 147), Wisdom Quarterly


Thus have I heard. On one occasion the Blessed One (the Buddha) was staying in Savatthi, in Jeta's Grove, in Anathapindika's Monastery. Then, as he was alone in seclusion, this line of thinking arose in his awareness:

"The mental qualities that ripen in liberation have ripened in Rahula [the Buddha's son]. What if I were to lead Rahula further to the ending of the mental defilements?"

Then early in the morning, the Blessed One put on his robes and, carrying his bowl and upper robe, went into Savatthi for alms. Having gone on alms round in Savatthi, after his meal, he said to Ven. Rahula, "Fetch your sitting cloth, Rahula. We will go to the Blindman's Grove to spend the day."

Responding, "As you say, venerable sir," Rahula carried his sitting cloth and followed the Blessed One. Now at that time, many thousands of devas (lit. "shining ones," woodland fairies, nature spirits, space beings) were following behind the Blessed One [thinking,] "Today the Blessed One will lead Ven. Rahula further along to the ending of the mental defilements (kilesas)."

Then the Blessed One plunged into the Blindman's Grove and sat down at a seat made ready at the foot of a tree. Ven. Rahula, having bowed, sat respectfully to one side.

Teaching
As he was sitting there, the Blessed One said: "What do you think, Rahula -- is the eye constant or inconstant?"
  • "Constant or inconstant": permanent or impermanent, reliable or unreliable, steady or in flux.
"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think -- are forms constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is consciousness of the eye constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is contact of the eye constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — whatever arises in dependence on contact of the eye as a mode of sensation, a mode of perception, a mode of fabrication (formation), or a mode of consciousness,* is it constant or inconstant?"
  • *The Buddha's basic approach in this sutra is to take a line of questioning that he usually applies to the Five Aggregates clung to as self (see SN 22.59) and to apply it to the framework of the six senses (the five senses plus mind as the sixth) as given in SN 35.28. This phrase, however, is the one point where this discourse deviates from that framework. The corresponding phrase in SN 35.28 focuses exclusively on sensations (feelings). The passage here -- vedanagatam, saññagatam, sankharagatam, viññanagatam -- focuses on all four mental aggregates. For another example of translating -gatam as "mode," see the phrase "mode of perception" (saññagatam) in MN 121.
"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

I asked dad for my inheritance, and boy did he give it to me. Ordain with us, mother!
.
"What do you think, Rahula — is the ear constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is the nose constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is the tongue constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is the body constant or inconstant?"

"Inconstant, venerable sir"...

"What do you think, Rahula — is mind constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — are mind objects (e.g., impressions, ideas) constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is consciousness of the mind [apart from the five consciousnesses of the senses] constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — is mental contact constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"What do you think — whatever arises in dependence on contact of the mind as a mode of sensation, a mode of perception, a mode of fabrication, or a mode of consciousness, is it constant or inconstant?"

"Inconstant, venerable sir."

"And is what is inconstant easy or painful?"

"Painful, venerable sir."

"And is it fitting to regard what is inconstant, painful, and subject to change as, 'This is mine. This is my self. This I am'?"

"No, venerable sir."

"Seeing this, Rahula, a well-instructed disciple of the noble ones grows disenchanted with the eye, disenchanted with forms (perceived by the eye), disenchanted with eye consciousness [arising dependent on the eye and forms], disenchanted with contact [of these three] at the eye.

"And whatever arises in dependence on contact at the eye as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness, with that one also grows disenchanted.

"One grows disenchanted with the ear...

"One grows disenchanted with the nose...

"One grows disenchanted with the tongue...

"One grows disenchanted with the body...

"One grows disenchanted with the mind, disenchanted with mind-objects (impressions, ideas), disenchanted with mental consciousness, disenchanted with contact at the mind.

"And whatever arises in dependence on mental contact as a mode of feeling, a mode of perception, a mode of fabrication, or a mode of consciousness, with that one also grows disenchanted.

"Disenchanted, one becomes dispassionate. Through dispassion, one is fully liberated (released, freed, emancipated). With full liberation comes the knowledge, 'Fully liberated.'

"One discerns that,  'Rebirth is exhausted, the supreme life fulfilled, the task done; there is nothing further for this world.'"

That is what the Blessed One said. Gratified, Ven. Rahula delighted in the Blessed One's words. And while this explanation was being given, Ven. Rahula's mind, by letting go and no longer clinging (not being sustained), was fully released from the defilements.

And for the many thousands of shining ones (devas) listening there arose the dustless and stainless eye of the Dharma: "Whatever is subject to arising is all subject to cessation as well."
For more, see also MN 61; MN 62

Wednesday, April 5, 2017

Edgar Cayce: Fairies, Angels, Unseen Forces


UAMN TVEdgar Cayce (pronounced K-C, now reborn as David Wilcox as he continues his mission) offers a fresh and fascinating perspective on the supernatural realms and their inhabitants, exploring fairies, angels, brownies, and more. 

Who in the world was Edgar Cayce?
Edgar Cayce and the couch used for his psychic investigations/healings (A.R.E.)
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Cayce reborn as the young David Wilcock
The A.R.E. (Association for Research and Enlightenment) has a good explanation: Edgar Cayce (1877-1945) has been called the "sleeping prophet," the "father of holistic medicine," and the most documented American psychic of the 20th century.

For more than 40 years of his adult life, Cayce gave psychic "readings" to thousands of seekers while asleep or in an unconscious state, diagnosing illnesses and revealing past lives lived prior to this one (where symptoms were manifesting from previous karma) and prophecies yet to come. But who, exactly, was Cayce?
 
Cacye was a psychic Christian who saw karma.
He was born on a farm in Hopkinsville, Kentucky, in 1877, and his psychic abilities began to appear in his childhood. He was able to see and talk to his late grandfather's spirit, and he often played with "imaginary friends," whom he said were spirits on the other side.

He also displayed an uncanny ability to learn/memorize the pages of a book simply by sleeping on it. These gifts earned the young Cayce the label "strange," but all Cayce really wanted was to help others, particularly children.

Later in life, Cayce would find that he had the ability to put himself into a sleep-like trance state by lying down on a couch, closing his eyes, and folding his hands over his stomach.

In this state of deep relaxation and meditation (jhana, dhyana, zen), he was able to place his mind in contact with all time and space -- the universal consciousness, also known as the super-conscious mind. From there, he could respond to questions... More
  • Edgar Cayce's A.R.E. (Ass'n for Research and Enlightenment)
  • 215 67th Street, Virginia Beach, VA 23451
  • Toll free: (800) 333-4499; local: (757) 428-3588

Thursday, January 19, 2017

We are MERMAIDS! (photos)

Spirit of Caitlin, Dhr. Seven, Ashley Wells, Crystal Quintero (eds.), Wisdom Quarterly; Hellmuth Hecker; Timothyna Duncan (DailyMail.com, Jan. 18, 2017); Dr. Doreen Virtue
Real-life mermaids like Melissa Dawn and friends live out the dream (dailymail.co.uk).
My tail means a lot to me. "I sometimes joke that I wear a prosthetic because I was born with a terrible birth defect -- which is legs," the modern American mermaid Cyanea explains.
 .
Mermaid Melissa knows the life (dailymail)
Inside America's secret community of MERFOLK where men and women identify as part-human and part-fish -- and some give up their day jobs to could concentrate on this full-time.
  • Caitlin Nielsen dreamed of being a mermaid from a young age and declared at kindergarten it was what she wanted to be when she grew up.
  • In 2015 the biology graduate quit her job to focus full-time on following her dream.
  • She is part of a growing community of people who identify as part-human, part-fish and call themselves merfolk.
When Caitlin Nielsen told her kindergarten teacher she wanted to be a mermaid when she grew up, the kids laughed at her.
 
Those who in a past life were mermaids (sea nymphs) sometimes have a hard time adjusting to life on land. Note the European folklore of the Silkies (Sealfolk) in Ireland, Iceland, and the area.
 
The real thing today -- what is it?
But now aged 32, Caitlin is living her dream: She is part of a "secret" American community of people in Seattle who identify as part-human, part-fish and call themselves merfolk.
 
Caitlin had long dreamed of being a mermaid and watching the Disney movie The Little Mermaid only excited her aspirations.
 
So in 2015 the biology graduate quit her job so she could focus full-time on her real ambition: being a full-time mermaid. [Suck it, grown up world of monkey-clad business apes in ties and shaved apes in sensible shoes!]

Under her mer name of "Cyanea," she earns a living running mermaid workshops and creates majestic silicone tails. But for her -- and many more of her kind -- it is more than a tail: It is part of her, and she refers to it as a "prosthetic limb." More + PHOTOS + VIDEO

Lana Del Rey: bi mermaid or tease?
A strange theme runs through Lana Del Rey's ecstatic song "Freak," which seems to have started in "Music to Watch Boys To" video

Mermaids were real
"Mermaids were real" Dr. Doreen Virtue, Ph.D. (AngelTherapy.com); Ashley Wells, Dhr. Seven, Wisdom Quarterly, updated, first published Nov. 20, 2012
Real-life mermaid inspired by Disney wears tail, holds breath (dailymail.co.uk)


() Dr. Virtue, guitarist for Obsidian (with Mark Watson and Tatiana), and her friend Angela Hartfield are mermaids on an adventure to the Obsidian song "Find That Place." Ocean footage in Kona, Hawaii, Fiji. Editing by Jeff Leicher, Jack's Diving Locker, Kona, and Michael Allen.

Water-devi Doreen Virtue (angeltherapy.com)
If dogs are "man's best friend," dolphins are women's. And it's okay. According to geneticists and other scientists examining fossilized structures, dogs and dolphins evolved from one to the other.

They are both mammals breathing atmospheric air rather than strictly depending on air pulled from water through gills.
 
Aquatic Ape theorists may be onto something. There is a sutra with a strange echo of mermaid lore. The Buddha's chief male disciple Maha Moggallana, who was "foremost in psychic powers," mentioned mermaids [Middle Length Discourses, Bhikkhu Bodhi (trans.), MN 50.25]:
 
"In the middle of the ocean
There are mansions aeon-lasting,
Sapphire-shining, fiery-gleaming
With a clear translucent luster,
Where iridescent sea-nymphs dance
In complex, intricate rhythms."
(MN 50.25, Ven. Nanamoli/Bhikkhu Bodhi translation)
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There be dragon? (Evs in Nz)
Dr. Doreen Virtue dazzled millions by talking about the reality of mermaids on Coast to Coast. They really used to exist on Earth, the surface of which was 70% covered by water. The water was brought here. Our bodies are also 70% water.

Mer-persons (mer meaning mar, maritime, marine, "ocean") were once as common as dolphins. But they were killed off. They came to exist only as earthbound-devas, subtle light beings, fairies delighting in water. Seamen have been spotting them for millennia.
 
The mermaid archetype is powerful in our collective consciousness. We all recognize them. And many of us are drawn to them. Dr. Virtue makes becoming one possible with the help of modern technology and a variety of unifin/monofin models. More

A Sutra with Mermaids
Dhr. Seven (ed.) based on MN 50, Hellmuth Hecker's life of Venerable Maha Moggallana
Maritime lore: golden sea nymph or waterbound deva on Prince Frederick's barge (wiki)
.
Mara even bothers enlightened disciples.
Soon after the final nirvana of Sariputra, the Buddha's chief male disciple "foremost in wisdom" (counterpart of the Buddhist nun Khema), Mara (the Buddhist Tempter figure, the Evil One, the personification of Death), did something strange.

He entered Maha Moggallana's belly and traveled into his bowels. Maha Moggallana was the Buddha's chief male disciple "foremost in magical powers" (counterpart of the Buddhist nun Uppalavana).

Mara could not make him possessed by entering his head because Mara had access only to the lowest chakra on the fully enlightened chief disciple. Maha Moggallana, however, quickly discerned what was happening and calmly told Mara to get out. Go away; you have been recognized.

Mara was perplexed and could not believe this, surprised he had been found out so soon. He thought, in his delusion, that even the Buddha would not have discerned his presence so quickly.

But even as these things occurred to Mara, Maha Moggallana read his thoughts and again ordered him out. Mara escaped from his hiding place through Maha Moggallana's mouth and stood at the meditation hut's door post.

Great Moggallana told him that he knew him not only from today but was aware of Mara's karmic past and his line of descent. In this way, Great Moggallana manifested three supernormal faculties: the divine or third eye, telepathy, and recollection of past lives.

 
It was only on this occasion, reported in the Middle Length Discourses of the Buddha (Majjhima Nikaya 50), that Great Moggallana spoke of his recollection of his own distant past lives.

He began by declaring this in verse:

"In the middle of the ocean
There are mansions aeon-lasting,
Sapphire-shining, fiery-gleaming
With a clear translucent luster,
Where iridescent sea-nymphs dance
In complex, intricate rhythms."
 
Ariel and that funny little lobster guy in Disney Corporation's The Little Mermaid
 
Mermaid (killmydaynow.com)
The following is the gist of what he then told Mara the Evil One.

The first buddha appearing in this our "fortunate aeon" (bhadda-kalpa) with its five buddhas was the Buddha Kakusanda. He lived when the human lifespan was 40,000 years and when the first darkening of the Golden Age became evident because of a ruler's lack of concern and the occurrence of the first theft among people.

Because of that, the vital energy of humans was reduced to half. At that time, Great Moggallana was Mara, chief of demons, lord of the lower worlds, and his name was Mara Dusi or "Mara the Corrupter." He had a sister named Kali, whose son at that time was to become the Mara Namuci of our age.

Therefore, Great Moggallana's own nephew was now standing in front of him at the door post. While being the mara of that distant time, Great Moggallana had attacked a chief disciple of the previous Buddha by taking possession of a boy and making him throw a shard of pottery at the enlightened disciple's head so that it broke his skin and blood came forth.

When the Buddha Kakusandha saw this, he said: "Truly, Mara knows no moderation here" -- because even in diabolical actions there might be moderation.

Under the glance of the Perfectly Enlightened One, the astral body of Mara Dusi (Great Moggallana in that previous life) dissolved on the spot and reappeared in the deepest hell known as the "Waveless" or Avici.

Just a moment before he had been the overlord of all the hellish worlds, and now he himself was one of hell's victims. A moment before he had been the greatest torturer, and now he himself was undergoing one of those terrible torments.

Such is the rapid change in situations in the Wheel of Rebirth (samsara). For many thousands of years Mara Dusi/Great Moggallana had to suffer in the lowest hell as a natural consequence of his frivolity towards a saintly enlightened being.

Ten thousand years he had to spend alone in a hellish pool, with a human body and the head of a fish, just as Pieter Breughel painted such beings in his pictures of the hells.

Whenever two slowly penetrating lances of his torturers crossed in his heart, he would know that a thousand years of his torment had passed (MN 50).
 
After this encounter with Mara, which once more brought to his mind the terrors of samsara from which he now was free forever, fully enlightened Great Moggallana felt that the time of his last birth was running out.

Being fully enlightened, a Buddhist "saint," he saw no reason for making use of his ability to extend, by an act of will, his life span up to the end of this kalpa (Pali kappa, which really means "the normal lifespan" for the time rather than its usual meaning of "aeon").

So he calmly allowed impermanence to take its lawful course. As many great sages of the East and many arhats (enlightened beings, saints) following the Buddha did, he left behind a kind of autobiography in verses (gathas) that summarize how he, as a liberated one, had since becoming fully enlightened passed through all of the situations of his life unperturbed and unshaken.

Events that completely overwhelm others left him calm. These verses, found in the Psalms of the Brethren or Verses of the Elders (Theragatha) could be summed up by saying that none of samsara's upheavals appeared to him extraordinary, nor could anything disturb the equipoise of his enlightenment.

The disappointment (ill, woe, suffering, dukkha) of the world no longer touched him as he lived in a peace that transcended all of the pain, perplexity, and restlessness of existence: The verses begin with events of his life in the world:
  • Wherever others craved for possessions, as a forest hermit he was content with an austere life of few wants (Theragatha 1146-1149).
  • Once when a harlot tried to seduce him, he rejected her just as the Buddha had rejected Mara's daughters (Thag. 1150-1157).
  • When his best friend Sariputra -- the Buddha's other chief male disciple -- had died, he was not agitated by sorrow as was Ananda, who had not yet become an arhat, but instead remained serene and unshaken, full of understanding and compassion (1158-1163).
Then the verses turn to events of a supernormal nature such as his shaking a monastery building with his toe (1164) and his undisturbed meditation in a mountain cleft in the midst of thunder and lightning (1167)... More

Thursday, May 12, 2016

Flower Power: Nature's daffodil design

American Institute of Physics (ScienceDaily.com, 5-10-16); Amber Larson, Wisdom Quarterly
Inspired by the stem of a daffodil, a structure with a twisted, helical shape and an elliptical cross section can reduce drag and eliminate side-force fluctuations (ikewrites.com).

 
The Buddha in the garden (pinterest.com)
The unique shape of daffodil stems can reduce drag and remove side-forces due to wind, so now daffodils are helping scientists by inspiring the design of stable structures.
SUMMARY: Researchers have found that a structure inspired by the stem of a daffodil can reduce drag and eliminate side-force fluctuations.
Discovery
In 1940, the Tacoma Narrows Bridge collapsed in dramatic fashion, twisting in the wind before it snapped and plunged into the water below. As wind blew across the span, the flow induced oscillating sideways forces that helped bring down the bridge -- just months after opening. This type of side-force oscillation can also damage antennae, towers and other structures. More

Tuesday, July 23, 2013

Devas in "Midsummer Night's Dream" (audio)

Dev, Imogen, Seven, Amber Larson, Wisdom Quarterly; LATW.org, KPFK.org
Who were the DEVAS on Earth (Bhumi), and are some of us still here?
Devas ("shining ones") fly around the Buddha Wat Bua Kwan, Thailand (Wisdom Quarterly)
  
This week L.A. Theatre Works’ Radio Theatre Series aired an mesmerizing production of the Edward De Vere (aka Shakespeare) classic "A Midsummer Night’s Dream.

Directed by Martin Jarvis and featuring Hector Elizondo, Glenne Headley, Simon Helberg, Stacy Keach, and David Krumholtz leading an all-star cast.
 
The broadcast can be heard worldwide in the KPFK.org Archives (Thursday, July 18, 2013 from 7:00-9:00 pm).

It was heard live on KPFK 90.7 FM in Los Angeles (98.7 FM in Santa Barbara, 99.5 FM in Ridgecrest/China Lake, and 93.7 FM in Rancho Bernardo/North San Diego). 
A MIDSUMMER NIGHT'S DREAM
Himalayan Buddhist India (creative_pixels)
ACT II, SCENE I. In a wood near Athens. Enter, from opposite sides, a Fairy (Devi), and PUCK
  
PUCK: How now, spirit! whither wander you?

Fairy: Over hill, over dale,
Through bush, through brier,
Over park, over pale,
Through flood, through fire,
I do wander everywhere,
Swifter than the moon's sphere;
And I serve the fairy queen,
To dew her orbs upon the green.
The cowslips tall her pensioners be:
In their gold coats spots you see;
Those be rubies, fairy favors,
In those freckles live their savors:
I must go seek some dewdrops here
And hang a pearl in every cowslip's ear.
Farewell, thou lob of spirits; I'll be gone:
Our queen and all our elves come here anon.

PUCK: The king doth keep his revels here tonight:
Take heed the queen come not within his sight;
For Oberon is passing fell and wrath,
Because that she as her attendant hath
A lovely boy, stolen from an Indian king;
She never had so sweet a changeling;
And jealous Oberon would have the child
Knight of his train, to trace the forests wild;
But she perforce withholds the loved boy,
Crowns him with flowers and makes him all her joy:
And now they never meet in grove or green,
By fountain clear, or spangled starlight sheen,
But, they do square, that all their elves for fear
Creep into acorn-cups and hide them there.

Fairy: Either I mistake your shape and making quite,
Or else you are that shrewd and knavish sprite
Call'd Robin Goodfellow: are not you he
That frights the maidens of the villagery;
Skim milk, and sometimes labor in the quern
And bootless make the breathless housewife churn;
And sometime make the drink to bear no barm;
Mislead night-wanderers, laughing at their harm?
Those that Hobgoblin call you and sweet Puck,
You do their work, and they shall have good luck:
Are not you he? 
  

PUCK: Thou speak'st aright;
I am that merry wanderer of the night.
I jest to Oberon and make him smile
When I a fat and bean-fed horse beguile,
Neighing in likeness of a filly foal:
And sometime lurk I in a gossip's bowl,
In very likeness of a roasted crab,
And when she drinks, against her lips I bob
And on her wither'd dewlap pour the ale.
The wisest aunt, telling the saddest tale,
Sometime for three-foot stool mistaketh me;
Then slip I from her bum, down topples she,
And 'tailor' cries, and falls into a cough;
And then the whole quire hold their hips and laugh,
And waxen in their mirth and neeze and swear
A merrier hour was never wasted there.
But, room, fairy! here comes Oberon.

Fairy: And here my mistress. Would that he were gone!

Enter, from one side, OBERON, with his train; from the other, TITANIA, with hers

Space devas, Bangkok, Thailand, May 2013 (GeordieDiary2012/flickr.com)
 
OBERON: Ill met by moonlight, proud Titania.

TITANIA: What, jealous Oberon! Fairies, skip hence:
I have forsworn his bed and company.

OBERON: Tarry, rash wanton: am not I thy lord?

TITANIA: Then I must be thy lady: but I know
When thou hast stolen away from fairy land,
And in the shape of Corin sat all day,
Playing on pipes of corn and versing love
To amorous Phillida. Why art thou here,
Come from the farthest Steppe of India?
But that, forsooth, the bouncing Amazon,
Your buskin'd mistress and your warrior love,
To Theseus must be wedded, and you come
To give their bed joy and prosperity.

OBERON: How canst thou thus for shame, Titania,
Glance at my credit with Hippolyta,
Knowing I know thy love to Theseus?
Didst thou not lead him through the glimmering night
From Perigenia, whom he ravished?
And make him with fair AEgle break his faith,
With Ariadne and Antiopa?

TITANIA: These are the forgeries of jealousy:
And never, since the middle summer's spring,
Met we on hill, in dale, forest or mead,
By paved fountain or by rushy brook,
Or in the beached margent of the sea,
To dance our ringlets to the whistling wind,
But with thy brawls thou hast disturb'd our sport.
Therefore the winds, piping to us in vain,
As in revenge, have suck'd up from the sea
Contagious fogs; which falling in the land
Have every pelting river made so proud
That they have overborne their continents:
The ox hath therefore stretch'd his yoke in vain,
The ploughman lost his sweat, and the green corn
Hath rotted ere his youth attain'd a beard;
The fold stands empty in the drowned field,
And crows are fatted with the murrion flock;
The nine men's morris is fill'd up with mud,
And the quaint mazes in the wanton green
For lack of tread are undistinguishable:
The human mortals want their winter here;
No night is now with hymn or carol blest:
Therefore the moon, the governess of floods,
Pale in her anger, washes all the air,
That rheumatic diseases do abound:
And thorough this distemperature we see
The seasons alter: hoary-headed frosts
Far in the fresh lap of the crimson rose,
And on old Hiems' thin and icy crown
An odorous chaplet of sweet summer buds
Is, as in mockery, set: the spring, the summer,
The childing autumn, angry winter, change
Their wonted liveries, and the mazed world,
By their increase, now knows not which is which:
And this same progeny of evils comes
From our debate, from our dissension;
We are their parents and original.

The Buddha with the devas in the "Fairy Kingdom of the Thirty-Three" (Tavatimsa)
 
OBERON: Do you amend it then; it lies in you:
Why should Titania cross her Oberon?
I do but beg a little changeling boy,
To be my henchman.

TITANIA: Set your heart at rest:
The fairy land buys not the child of me.
His mother was a votaress of my order:
And, in the spiced Indian air, by night,
Full often hath she gossip'd by my side,
And sat with me on Neptune's yellow sands,
Marking the embarked traders on the flood,
When we have laugh'd to see the sails conceive
And grow big-bellied with the wanton wind;
Which she, with pretty and with swimming gait
Following,--her womb then rich with my young squire,--
Would imitate, and sail upon the land,
To fetch me trifles, and return again,
As from a voyage, rich with merchandise.
But she, being mortal, of that boy did die;
And for her sake do I rear up her boy,
And for her sake I will not part with him.

OBERON: How long within this wood intend you stay?

TITANIA: Perchance till after Theseus' wedding-day.
If you will patiently dance in our round
And see our moonlight revels, go with us;
If not, shun me, and I will spare your haunts.

OBERON: Give me that boy, and I will go with thee.

TITANIA: Not for thy fairy kingdom. Fairies, away!
We shall chide downright, if I longer stay.

Exit TITANIA with her train.

OBERON: Well, go thy way: thou shalt not from this grove
Till I torment thee for this injury.
My gentle Puck, come hither. Thou rememberest
Since once I sat upon a promontory,
And heard a mermaid on a dolphin's back
Uttering such dulcet and harmonious breath
That the rude sea grew civil at her song
And certain stars shot madly from their spheres,
To hear the sea-maid's music.

PUCK: I remember.

Nordic devi Inna, Kiev, Ukraine
OBERON: That very time I saw, but thou couldst not,
Flying between the cold moon and the earth,
Cupid all arm'd: a certain aim he took
At a fair vestal throned by the west,
And loosed his love-shaft smartly from his bow,
As it should pierce a hundred thousand hearts;
But I might see young Cupid's fiery shaft
Quench'd in the chaste beams of the watery moon,
And the imperial votaress passed on,
In maiden meditation, fancy-free.
Yet mark'd I where the bolt of Cupid fell:
It fell upon a little western flower,
Before milk-white, now purple with love's wound,
And maidens call it love-in-idleness.
Fetch me that flower; the herb I shew'd thee once:
The juice of it on sleeping eye-lids laid
Will make or man or woman madly dote
Upon the next live creature that it sees.
Fetch me this herb; and be thou here again
Ere the leviathan can swim a league.

PUCK: I'll put a girdle round about the earth
In forty minutes. Exit

OBERON: Having once this juice,
I'll watch Titania when she is asleep,
And drop the liquor of it in her eyes.
The next thing then she waking looks upon,
Be it on lion, bear, or wolf, or bull,
On meddling monkey, or on busy ape,
She shall pursue it with the soul of love:
And ere I take this charm from off her sight,
As I can take it with another herb,
I'll make her render up her page to me.
But who comes here? I am invisible;
And I will overhear their conference.

Enter DEMETRIUS, HELENA, following him.

DEMETRIUS: I love thee not, therefore pursue me not.
Where is Lysander and fair Hermia?
The one I'll slay, the other slayeth me.
Thou told'st me they were stolen unto this wood;
And here am I, and wode within this wood,
Because I cannot meet my Hermia.
Hence, get thee gone, and follow me no more.
HELENA You draw me, you hard-hearted adamant;
But yet you draw not iron, for my heart
Is true as steel: leave you your power to draw,
And I shall have no power to follow you. More
Edward De Vere (as Shakespeare) combined his love of theater with ancient Greek mythology [as influenced by Buddhist and Vedic India] and the supernatural to create what is arguably his most influential and imaginative work. From love potions to bizarre transformations to the unforgettable play within a play, A Midsummer Night’s Dream is a non-stop delight and remains one of the milestones of the Bard’s career.
(auraphoto.com)