- Gnosticism seems to be the Western version of the Vedic/Hindu concept of God (the One or the Supreme) at "divine play" (lila), coming under the illusion (maya) of separation. But all is one. Who is this Demiurge, this false God that created this simulation/illusory reality (duality) around us and the cycle of endless rebirth (samsara)?
Saturday, April 25, 2026
Gnostic: Demiurge's prison of 'reality'
Thursday, April 17, 2025
Good Friday: God of Bible is the Devil?
- New books: amzn.to/47d4PgN. Follow podcast on Spotify: open.spotify.com/show/3qYG2pk... Get access to members' videos by supporting at morgueofficial. More ways to support: Merch at morgueofficial.com. Follow Morgue: ⇀ Facebook: morgueofficial, Instagram: morgueofficial, Twitter: morgueofficial. #hiddenknowledge #gnostic #cathars #occult #esoteric #god #bible #jesus #heresy
- Morgue Official, Sept. 7, 2024; Pat Macpherson, Sheldon S., Dhr. Seven (eds.), Wisdom Quarterly
Tuesday, March 11, 2025
When can we expect Female Messiah?
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| I'd better flatter women so that they'll know they're loved (statustown.com) |
| Prajna Paramita of Java |
| Prajna Paramita Devi, Tibet |
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| Madonna and child: Pajapati and Siddhattha |
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| Vajra-yogini from a thangka - wrathful deities |
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| If I'm reborn as a woman, I want to be sexy hot. |
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- Mariology: the study of Virgin Mary
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| Virgin/Guanyin in Chinese dress (researchgate.net) |
- MorgueOfficial; Wise Quotes, Oct. 10, 2024; CC Liu, Pat Macpherson, Dhr. Seven (eds.), Wisdom Quarterly
Monday, September 2, 2024
Gnostic: God, Yahweh, Demiurge's 3D jail
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| Leonardo DaVinci was really drawing a brain he saw in secret autopsies? Reason touches Man? |
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| Get out of here, Wisdom Seekers! This garden is a place for dummies who obey! Get lost! |
- 00:00 - Introduction
- 01:22 - The Gnostic Worldview
- 03:20 - Yahweh as the Demiurge
- 05:31 - The Three-Dimensional Prison
- 07:40 - Escaping from the Demiurge's dominion
- 10:07 - Dark conspiracy theories
- 16:41 - Escaping the Demiurge's dominion in the modern world
- 18:58 - Conclusion
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| I've been eagerly awaiting your arrival. |
- Esoteric Guardian, Aug. 30, 2024; Sheldon S., Pat Macpherson, Dhr. Seven (eds.), Wisdom Quarterly
Saturday, June 11, 2011
America's favorite drink (liquid energy)
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| List of eight alternatives to caffeine for interesting drinks (detoxyourworld.com) |
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| What plant alkaloids are there? |
The Amazon jungle is an amazing (and some say created, i.e., terraformed) factory of amazing alkaloids. The world's favorite stimulants come from South American jungles and highlands: chocolate (cacao with theobromides), coffee (caffeine), coca (cocaine).
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| Traditional yerba mate serving container |
The continental favorite is Guayaki, known everywhere as Yerba Mate (Ilex paraguariensis) a subtropical species of Holly.
According to ABC, Yerba Mate is now being marketed in the US as an energy-boosting diet tea. It contains various minerals, including phosphorous, iron, calcium, and vitamins C, B1, and B2. But it also contains caffeine (and, in limited amounts, theophylline and theobromine), which are all stimulants.
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| Bottled Yerba Mate |
Let them In: How Brazilians Could Help the U.S. Economy

Friday, January 21, 2011
Amazing Material Science (video)
Watch the full episode. See more NOVA.
Wednesday, January 19, 2011
Exploring the material world (PBS)
(PBS) Invisibility cloaks. Spider silk that is stronger than steel. Plastics made of sugar that dissolve in landfills. Self-healing military vehicles. Smart pills and micro-robots that zap diseases. Clothes that monitor your mood. What will the future bring, and what will it be made of? In NOVA's fascinating new four-hour series "Making Stuff," popular New York Times technology reporter David Pogue takes viewers on a thrilling tour of the material world. He also looks at the world that may lie ahead, offering viewers a behind-the-scenes look at scientific innovations that are ushering in a new generation of materials that are stronger, smaller, smarter, and cleaner than anything ever seen.
- Wednesdays, beginning Jan. 19, 2011
Thursday, January 14, 2010
Helping Haiti: Why?
"If living beings knew the fruit and final reward of generosity and the distribution of gifts, as I know them, then they would not eat their food without giving to others and sharing with others, even if it were their last morsel and mouthful. If they should meet a person who is worthy of receiving a gift, selfishness would not abide in their hearts."
-- The Buddha (Avadana Jataka)
Haiti, which is next to the richest nation in the world, is one of the poorest (arguably the poorest). Their juxtaposition and proximity is not coincidental. Haiti is kept in slave-like conditions. That's what we as a nation do around the world. The profit goes does not go only to us. A tiny fraction goes to a few well-educated and installed Haitian businessmen/politicians, a power elite. Their self-interest as they sell their people out is stoked by Americans, goaded by American firms, and enforced by the CIA and other economic gatekeepers. (That's how wealth and might are wielded by empires).
For us to be rich, the vast majority of the world's people are kept dirt poor. Haiti is particularly bad in that it has a history of being left desolate -- from time to time, as covered by Wisdom Quarterly, subsisting by eating mud as food.
But why give? The Buddha is reputed to have said that a beggar or person need is potentially one's best friend. Why? That person provides the opportunity for the making of a great deal of merit (puรฑรฑa). Merit, or profitable karma, is remarkably valuable in Samsara and exceedingly rare.
The sutras record various motives for exercising generosity. The Numerical Discourses (AN.iv,236) lists the following eight motives:
- One gives with annoyance, or as a way of offending the recipient, or with the idea of insulting the person.
- Fear motivates a person to make an offering.
- One gives in return for a favor done to oneself in the past.
- One also may give with the hope of getting a similar favor for oneself in the future.
- One gives because giving is considered good.
- "I cook; they do not cook. It is improper for me who cooks not to give to those who do not cook." Some give urged by such altruistic motives.
- Some give alms to gain a good reputation.
- Still others give alms to adorn and beautify the mind.
Favoritism (chanda), ill-will (dosa), and delusion (moha) are also listed as motives for giving. Sometimes alms are given for the sake of maintaining a long-standing family tradition. Desire to be reborn in heaven after death is another strong motive. Giving pleases some, and they give with the idea of winning a happy frame of mind (A.iv, 236).
- with the expectation of getting
- to gain a good reputation
- to adorn the mind
One is inferior and will not produce excellent results. The other is middling. The third, giving with the thought of helping others (as one helps oneself) is an excellent motive! The misguided notion that only pure altruism is of value is incorrect and harmful, since it leads people not to give. Give because it feels good, and give again. Better than giving is encouraging others to give as one gives. Even with inferior motives, the result is good.
Merit grows for one who gives; no enmity builds up for one restrained; one skilled abandons unskillful deeds; with greed, anger, and delusion exhausted, one attains release, a final of suffering (Verses of Uplift, Udana 8.5).
- All About Giving (accesstoinsight.org)
- Reasons for Giving (urbandharma.org)
- Int'l Buddhist disaster relief: TzuChi.org
Tuesday, December 29, 2009
Meditation: Getting to Jhana

THE JHANIC EXPERIENCE (The four material jhanas)
Ron Wijewantha, Ph.D. (edited for Wisdom Quarterly)
ABSORPTION: The word jhana (Sanskrit, dhyana) implies, essentially, the process of unifying the mind and transmuting the lower states of consciousness into higher, transcendental states that lead to the summit of progress in meditative training. That summit is enlightenment.
Most followers of the Theravada tradition hold the jhanas in awe, for they believe that attaining them is not within the capability of lay persons. Fortunately during the last few decades, there has been a resurgence of insight practice (vipassana) by lay meditators, some of whom are reported to have been quite successful in their endeavors.
However, they are yet diffident in even attempting to extend their meditation practices to the field of the jhana. This may perhaps be due to the scarcity of monastics and lay teachers adept at achieving even the first four (of eight) jhanas.
The Jhanic Journey
The purpose of this essay is to give an explanation, substantiated by textual information, of how one should be able to attain the first four jhanas by proper application and striving. But there is one proviso. It is that the person who wishes to proceed along this path should be conscientious and dedicated to the task in hand and not discouraged by the pace of progress.
The journey could be short or long, depending on individual temperament, mentality, and dedication. Nevertheless, success in the end is within a person's reach. It must also be kept in mind that there can initially be no "instant jhana." One can attain jhana only by exercising unlimited patience and proper application, and by having the constant guidance of an experienced and accomplished teacher.
Finally, a meditator should also have previously had some experience in vipassana meditation so as to be familiar with the five hindrances that prevent a meditator from concentrating and remaining collected without straying from the object of meditation or scattering the mind to diverse thoughts. The Five Hindrances are:
- Sensual desire (kamacchanda)
- Ill-will (vyapada)
- Sloth and torpor (thina-middha)
- Restlessness and scruples (uddhacca-kukkucca)
- Doubt or perplexity (vicikiccha)
It is appropriate to briefly discuss the hindrances that need to be eliminated before discussing the mental factors that characterize jhana.
Meditators will have experienced the Five Hindrances to varying degrees in their daily meditation on in-and-out breathing (anapana-sati). With practice they will then have learned to temporarily rid themselves of these hindrances to concentration and insight. But a deeper understanding is necessary. Because without coming to terms with these hindrances, meditation leading to jhana is impossible. Bhikkhu Bodhi discusses these hindrances in the following manner:
Two methods
"The elimination of the hindrances prior to attaining jhana is brought about by means of two methods, one specifically directed to each hindrance separately, the other applicable to all at once. The former is to be employed when a particular hindrance obtrudes itself with persistent force, the latter on other occasions when no one hindrance seems especially conspicuous.
"The specific method involves the reversing of the causal situation out of which the hindrance develops. Since each defiling factor is a conditioned phenomenon coming into existence through distinct causes, the key to its elimination lies in applying the appropriate antidote to its causal base:
Sensual desire arises on account of unskillful attention to the attractive features of things, to alluring objects and physical bodies. It is attenuated by considering the impermanence of the objects of attachment, and by reflecting on the repulsive nature underlying the attractive appearance of the bodies that arouse desire.
Ill-will or anger also springs up from unskillful attention, in this case to the unpleasant aspects of persons and things; it is reversed by developing loving-kindness towards disagreeable people and patience in the face of unfavorable circumstances.
Sloth and torpor become prominent by submitting to moods of sloth and drowsiness; they are dispelled by the arousal of energy.
Restlessness and worry and regret arise from attending to disturbing thoughts and are eliminated by directing the mind to an object conducive to inner peace.
Doubt or perplexity, grounded upon un-clarity with regard to fundamental points of doctrine, is dispelled by clear thinking and precise analysis of the issues shrouded in obscurity.
To further comprehend the hindrances, there are similes in the discourses illustrating the manner in which they obstruct mental clarity, summarized as follows:
Imagine a pond of clear water with a rare gem lying at the bottom. A number of bright dyes are added to the surface, which swirl into psychedelic patterns. The colors are entrancing, beautiful and intricate, and the depths cannot be discerned.
- Sensual desires can be compared to these colors.
- Anger, ill will, and aversion can be compared to boiling water. Water that is boiling, as in a geyser, is very turbulent, and we cannot see through to the bottom.
- Sloth and torpor are like the pond getting covered by a dense layer of algae. One cannot possibly penetrate to the bottom.
- Restlessness, worry, and regret are like a windswept pond. The surface is agitated and the bottom is impenetrable.
- Doubt is like turbid water that has become all muddy obsucring the bottom.
The First (material) Jhana
There are in the first jhana five mental factors namely:
- Applied attention (vitakka)
- Sustained attention (vicara)
- Rapture (piti, euphoria, happiness in the mind)
- Joy (sukha, bliss, happiness in the body)
- One-pointedness (ekaggata)
These factors can bring about a complete (temporary) suspension of fivefold sense activity. Entry (or absorption) into the first jhana is then possible. These factors simultaneously expel from the mind the Five Hindrances (pancha nivarana) to jhana. Absorption is a purified, undistracted, powerfully wholesome state of mind.
Friday, August 28, 2009
UC Berkeley police help nab kidnapper






















