I did my yoga, and I'm starting to see not-self and that I am One. What's for lunch?
Rites and rituals for samadhi in India
(dakota of earth) India's worst way to reach "enlightenment," usually defined in Hinduism as mere samadhi, which is a stage to understanding not the final goal itself in Buddhism.
I think I'm starting to lose my grip on reality.
When one becomes a "saint" (a NOBLE ONE) in Buddhism, having entered at least the first stage of enlightenment (of seven stages usually condensed and described as four main stages), one is immediately rid of four things.
Of these is the wrong view that clinging to rites and rituals could ever lead to enlightenment (bodhi, awakening to the ultimate truth).
Attachment to rites and rituals (sīlabbata-parāmāso) is one of the subtle fetters binding beings (who are constantly becoming and never actually being) to samsara, the Wheel of Life and Death. Śīla refers to "virtue" or "moral conduct" + vata (bata) to "religious duty, observance, rite, practice, custom" [25] + parāmāsa to "being attached to" or "a contagion" (clinging, upādāna) and has the connotation of "mishandling" the Dhamma[26], Buddha's Teachings. Together sīlabbata-parāmāso translates as "the contagion of [adhering to] mere rule and ritual, the infatuation of good works, the delusion that they suffice" [27] or, more simply, "fall[ing] back on attachment [clinging] to precepts and rules" [28]. Whereas the fetter of "doubt" (vicikiccha) can be seen as pertaining to the dharmas of competing wandering ascetics (samanas) during the time of the Buddha, the fetter regarding clinging to rites and rituals likely refers to some practices of contemporary Brahmanical authorities [29]. More
The former prince Siddhartha Gautama (the future historical Buddha), as a wandering ascetic on a quest for enlightenment, practiced these futile things -- particularly extreme fasting -- for years until he finally stopped blaming the body for the mind's defilements and accepted the blissful meditative absorptions (jhanas) as the real path of purification and path of freedom to seeing things as they really are and thereby finally being able to let go of lust, clinging, attachment, and all that binds us to interminable rebirth and suffering in samsara.
Until then, a person might do any useless thing -- particularly engaging in the extremes of severe austerities and bodily mortifications (tapas, penances, extreme austerities, attempts at purification) to purify oneself or hedonism, debauchery, and excess with the excuse that "anything can be used in the service of liberation, including the very poisons -- alcohol, drugs ("Crazy Wisdom"), sanctified or twisted sexuality (tantric sex), meat eating and cannibalism (as in Aghori holyman practices), fasting and self-starvation (inedia), self-mummification (sokushinbutsu)...
(Baba Ram Dass) June 8, 2026: Ram Dass' full lecture interview from "The Congress of Planetary Initiative for the World We Choose" in Toronto, Ontario, Canada in 1983.
Who is "God," Ram Dass? The Monad (Gnosticism), Brahman (Vedas), Maha Brahma (Buddhism), Brahma (Hinduism)? We need to make a distinction between the lesser personality many call "God" (the Demiurge or "Fabricator") and that all-encompassing reality behind the illusion (Brahman), which in the West may be called the Monad (One).
Remember: Be Here Now (Ram Dass)
In this interview, Ram Dass (formerly Harvard's Dr. Richard Alpert) presents his viewpoints regarding the state of the world and what we can do. He skillfully weaves his way through his perspectives on personal responsibility, American media, and spiritual practice.
The Love Serve Remember Foundation is dedicated to preserving and continuing the teachings of Ram Dass and his love guru, Neem Karoli Baba.
Find out more at ramdass.org. Social media: Instagram (babaramdass), Facebook (babaramdass), TikTok (ramdassofficial). Patreon: ramdasspodcast.
Support channel in offering more content like this: igfn.us/form/dHI2oA
or text YouTube to 91999. This is an all-time favorite Ram Dass piece, so enjoy! SUBSCRIBE to channel for more magic Ram Dass moments.
I was trying to read the Heart Sutra to chant it in Sanskrit. But it doesn't make any sense translated into English. At least it didn't until Wisdom Quarterly's Dharma editor explained it.* Now it's clear. Now I know why "enlightenment" eludes me. Now I know what to study and put into practice to know-and-see. Thanks, WQ!
one is called a noble disciple who is a stream-winner, no longer liable to ever fall into subhuman states of woe [1], assured of full and final enlightenment."
NOTE: 1.
The "stream-winner" (sotapanna) is sure to become fully enlightened (an arahant) within seven rebirths and will not be reborn more than seven more times, and such a person will never again be reborn in any state lower than the human plane.
the one "with seven rebirths at the utmost" (sattakkhattu-parama) ["one with only seven further rebirths at the utmost," is one of the three kinds of stream-winners (sotāpannas).
the one "passing from one noble family to another" (kolankola),
the one "germinating only once more" (eka-bījī, lit. "one seed" or perhaps "at most once more seeded").]
(1) "If a person, after the disappearance of the three lower fetters (personality-belief, skeptical doubt, attachment to rites and rituals), see samyojana), has entered the stream [that leads inevitably to nirvana], that person is no longer subject to any rebirth in the lower worlds [anywhere below the human plane], is firmly established, destined to reach full enlightenment. After having passed among celestial beings (deva) and human beings (manussya) only at most seven times more through the Round of Rebirths, one puts an end to all suffering. Such a person is called "one with seven rebirths at the utmost" (sattakkhattu-parama).
I continued to practice to make an end of all ill.
(2) "If a person, after the disappearance of the three fetters.... is destined to reach full enlightenment, that person, after having passed among noble families two or three times through the round of rebirths, makes an end of all suffering. Such a person is called "one passing from one noble family to another" (kolankola).
(3) "If a person, after the disappearance of the three fetters...is destined to full enlightenment, one, after having only once more returned to the human plane, makes an end of all suffering. Such a person is called "one germinating only once more" (eka-bījī).
7. This is an encouraging message for many! Compare it to the end of MN 22 and also the charming image of the newborn calf in MN 34. The Commentary (MA) to MN 22 says such people are termed "lesser stream-winners" (cula-sota-panna). This term is discussed in The Path of Purification (VM XIX, 27). [This term is more fully explained in The Path of Freedom (Vimuttimagga).] The stress laid here on the importance of faith (actually saddha, "confidence," "conviction," the trust sufficient to investigate that precedes personal verification) is interesting in view of later developments such as the Pure Land schools (e.g., Jodo-Shinshu or "Shin-Buddhism" in Japan).
(SN 22.109 PTS: S iii 160 CDB i 9650)
Maurice O'Connell Walshe (trans.), Sotapanno Sutta: The Sotapanna, "The Stream-Winner" Pali title based on PTS (Feer) edition; Dhr. Seven (ed.), Wisdom Quarterly
Yogachara (Sanskrit Yogācāra) is an influential tradition of Buddhist philosophy and psychology emphasizing the study of cognition, perception, and consciousness through the interior lens of meditation and philosophical reasoning (hetuvidyā) [1, 2].
Yogachara was one of the two most influential traditions in Mahayana Buddhism in India, along with Madhyamaka [3].
The compound Yogā-cāra literally means "practice of yoga" or "one whose practice is yoga." Hence, the name of the school is literally "the School of the Yogins" [4, 3].
Yogācāra was also variously termed Vijñānavāda (the Consciousness Doctrine), Vijñaptivāda (the Ideas or Perceptions Doctrine), or Vijñaptimātratā-vāda (the "Mere Representation" Doctrine), which is also the name given to its major theory of mind that seeks to deconstruct how we perceive the world.
There are several interpretations of this main theory, which include various forms of idealism as well as phenomenology or representationalism.
Aside from this, Yogācāra also developed an elaborate analysis of consciousness (vijñāna) and mental phenomena (dharmas, "things"), as well as an extensive system of Buddhist spiritual practice, namely, yoga [1],
The movement has been traced to the first centuries of the common era and seems to have evolved as some yogis of the Sarvāstivāda and Sautrāntika traditions in North India adopted Mahayana Buddhism [5, 6].
The brothers Asaṅga and Vasubandhu (circa 4-5th century) are considered the classic philosophers and systematizers of this school, while it is also traditionally attributed by Buddhist believers to the figure of Maitreya-nātha [7].
Yogācāra was later imported to Tibet and East Asia by figures like Shantaraksita (8th century) and Xuanzang (7th century).
Today, Yogācāra ideas and texts continue to be influential subjects of study for Tibetan Vajrayana Buddhism and East Asian Buddhism. More
(The Theory of Samsara) Avoid falling into spiritual delusion. We need to know this if we're on the spiritual path, particularly within Tibetan Buddhism, a form of Vajrayana [a kind of Mahayana Buddhist Hinduism with yoga and lots of ritual, magic, and siddhis]
God as the Substance of All Being - Julian of Norwich
1st English book by female
(Spiritual Quest) Premiered Aug. 7, 2025:
Discover the profound vision of Julian(a) of Norwich, a 14th-century mystic who redefined the Christian understanding of "God" during times of plague and despair.
This video explores her revolutionary insight that "God" is not a distant judge but the very essence of being—present in every breath, every tree, and even the smallest hazelnut.
Journey through Juliana’s mystical revelations that unveil divine love as the foundation of reality, embracing suffering as transformation and highlighting God’s maternal nature.
00:00:00 The Vision in the Stillness
00:01:06 A Mystic in a Time of Collapse
00:02:19 The Ground of Being
00:03:22 The Divine in All Things
00:04:32 Sin, Suffering, and Divine Love
00:05:34 Feminine Mysticism and the Motherhood of God
00:06:35 The Mirror of Consciousness
00:07:37 The Whole Story is Love
Perfect for spiritual seekers, this contemplative narrative blends medieval wisdom with modern philosophy, inviting us to experience unity, non-duality, and radical love (metta).
Let's immerse ourselves in this timeless story with serene cosmic visuals and a calming Northern English narration. Like and share if this message of hope and divine presence resonates.
Julian of Norwich (circa 1343 [note 1]–after 1416)—also known as Juliana of Norwich, the Lady Julian, Dame Julian [4], and Mother Julian—was an English anchoress of the Middle Ages.
Her writings, now known as Revelations of Divine Love, are the earliest surviving English-language works attributed to a woman. (One might surmise that the poems of Sappho from the Island of Sappho in ancient Greece wrote works earlier and was credited for doing so before Mother Juliana).
They are also the only surviving English-language works by an anchoress. Julian(a) lived in the English city of Norwich, an important center for commerce which also had a vibrant religious life.
During her lifetime, the city suffered the devastating effects of the Black Death (plague) of 1348–1350, the Peasants' Revolt (which affected large parts of England in 1381), and the suppression of the Lollards.
In 1373, aged 30 and so seriously ill that she thought she was on her deathbed, she received a series of visions or "shewings" (showings) of the Passion (Suffering) of Christ.
She recovered from her illness and wrote two versions of her experiences, the earlier one being completed soon after her recovery. A much longer version, today known as the Long Text, was written many years later. More
The deepest meditation I’ve ever found (and I’ve tried 112)
(SoulArtist) May 14, 2025: After exploring over 100 different meditation techniques across the past seven years — from silent sitting to active movement, from vipassana (insight) to breathwork (pranayama) — I recently discovered a meditation so powerful, it went deeper than anything I’ve ever tried before: the OSHO Mahamudra Meditation™.
Might the Tibetan version be better than Osho's?
In this video, I share my honest experience with this practice, what makes it so different, and why I believe it may be one of the most transformative meditations available today. This is not a technique for the mind; it’s a surrender into something far greater.
🧘♂️ What is OSHO Mahamudra Meditation™? “This meditation is a meeting between you and the cosmos, between you and the whole of existence. It helps you to merge, melt, and let-go on the deepest level possible.”
– Osho, from “Tantra: The Supreme Understanding, #6”
The meditation has two stages (approx. 50 minutes) and is supported by specific music that mirrors and deepens the energetic flow of the practice. Instructions (from osho.com):
First Stage – 30 minutes: Stand with eyes closed and let the body move naturally. Allow spontaneous movements to arise — no control, just witnessing. This is Latihan. The body becomes an expression of pure energy.
Second Stage – 20 minutes: Kneel, raise both hands to the sky. Feel like a hollow bamboo. Let energy pour into you from above — then bow down and release it into the earth. Repeat at least 7 times.
“If you do this every day, soon, somewhere within three months, one day you will feel you are not there. Just the energy is pulsating with the universe – nobody is there, the ego is completely lost, the doer is not. The universe is there, and you are there, the wave pulsating with the ocean – that is Mahamudra. That is the final orgasm, the most blissful state of consciousness that is possible.”
If you’ve tried many meditations but still feel like something’s missing, this might be the one. ✨ Subscribe for more honest insights on presence, awareness, and embodied spiritual practice. #mahamudra #osho #meditation #powerfulmeditation
Saraha, Mahāsiddhas (British Museum)
Mahāmudrā (Sanskrit महामुद्रा, Tibetan ཕྱག་ཆེན་, phyag chen, chag-chen, contraction of Tibetan ཕྱག་རྒྱ་ཆེན་པོ་, phyag rgya chen po, chag-gya chen-po) literally means "great seal" or "great imprint."
It refers to the fact that "all phenomena inevitably are stamped by the fact [that] wisdom and emptiness [are] inseparable" [1]. (That is to say, the "perfection of wisdom" or prajnaparamita is that all things are ultimately impersonal).
Mahāmudrā is a multivalent term of great importance in later Indian Buddhism and Tibetan Buddhism, which "also occurs occasionally in Hindu and East Asian Buddhist esotericism" [2].
The name also refers to a body of teachings representing the culmination of all the practices of the New Translation schools of Tibetan Buddhism that believe it to be the quintessential message of all of their sacred texts.
The practice of Mahāmudrā is also known as the teaching called "Sahaja Yoga" or "Co-emergence Yoga" [3].
In Tibetan Buddhism, particularly the Kagyu school, Sahaja Mahāmudrā is sometimes seen as a different Buddhist vehicle (yana), the "Sahajayana" (Tibetan lhen chig kye pa), also known as the vehicle of self-liberation [4].
Jamgon Kongtrul, a Tibetan nonsectarian (ri-mé) scholar, characterizes mahāmudrā as the path to realizing the "mind as it is" (sems nyid), which also stands at the core of all Kagyu paths. He states, "In general, Mahāmudrā and everything below it are the ‘mind path’" (sems lam).
Mahāmudrā traditionally refers to the quintessence of mind itself and the practice of meditation in relation to a true understanding of it [5].
History
The usage and meaning of the term mahāmudrā evolved over the course of hundreds of years of Indian and Tibetan history and, as a result, the term may refer variously to "a ritual hand-gesture, one of a sequence of 'seals' in Tantric practice, the nature of [ultimate] reality as emptiness [impersonal], a meditation procedure focusing on the nature of Mind, an innate blissful gnosis [knowing] cognizing emptiness nondually, or the supreme attainment of buddhahood at the culmination of the Tantric path" [2].
According to Jamgon Kongtrul, the Indian theoretical sources of the mahāmudrā tradition are Yogacara and tathagatagarbha ("buddha-nature") texts such as the Saṃdhinirmocana Sūtra and the Mahāyānottaratantraśāstra [6].
The actual practice and lineage of mahāmudrā can be traced back to wandering maha-siddhas ("great adepts") during the Indian Pala Dynasty (760-1142), beginning with the 8th century siddha Saraha [7].
Saraha's dohas ("songs" or "poems in rhyming couplets") are the earliest extant mahāmudrā literature and promote some of the unique features of mahāmudrā such as the importance of:
pointing-out instruction by a guru,
the non-dual nature of mind, and
the negation of the conventional means of achieving enlightenment such as calm-and-insight (samatha-vipasyana) meditation, monasticism, rituals, tantric practices, and doctrinal study in favor of more the direct methods of mahāmudrā "non-meditation" and "non-action" [8].
These teachings also became the wellspring for the body of instructions eventually known as the mind teachings of Tibet associated with mahāmudrā of the Kagyu lineages [9].
Later Indian and Tibetan masters such as Padmavajra, Tilopa, and Gampopa incorporated mahāmudrā into tantric, monastic, and traditional meditative frameworks [10]. More: Mahamudra
Osho's Mahamudra Meditation. How to practice. A Tibetan Vajrayana meditation
(The Rebirthing Journey) Feb. 20, 2022: Osho says of this meditation: “If you do this every day, soon, somewhere within three months, one day you will feel you are not there. Just the energy is pulsating with the universe – nobody is there, the ego is completely lost, the doer is not. The universe is there, and you are there, the wave pulsating with the ocean – that is Mahamudra. That is the final orgasm, the most blissful state of consciousness that is possible.” #osho #mahamudra #meditation
Why our inner state matters more than our goals | Eckhart Tolle
(Eckhart Tolle) Oct. 17, 2024: Ever wonder why achieving your goals doesn't always bring the happiness you expected? Eckhart Tolle dives into the difference between external success and inner fulfillment in this video. He reveals how a deeper understanding of faith can transform your daily life and explains why feeling whole now is the key to effortless manifestation. If you're tired of the endless pursuit of more, Eckhart's wisdom offers a refreshing alternative. Discover more insights from Eckhart Tolle: Subscribe to his channel today!
How to stop pretending and start living | Eckhart Tolle
(Eckhart Tolle) Oct. 22, 2024: Eckhart Tolle shares practical wisdom on how to be your authentic self in every situation. He explains why playing roles can hold us back and offers simple tips for staying present, even in high-pressure moments. Whether we're dealing with work stress or social anxiety, Eckhart's insights can help us find more ease and authenticity in our daily interactions.
ABOUT:
Eckhart Tolle is widely recognized as one of the most inspiring and visionary spiritual teachers in the world today. With his international bestsellers, The Power of Now and A New Earth —translated into more than 50 languages — he has introduced millions to the joy and freedom of living life in the present moment. The New York Times has described him as “the most popular spiritual author in the United States,” and in 2011, Watkins Review (now Watkins Mind Body Spirit) named him “the most spiritually influential person in the world.”
Eckhart’s profound yet simple teachings have helped countless people around the globe experience a state of vibrantly alive inner peace in their daily lives. His teachings focus on the significance and power of Presence, the awakened state of consciousness, which transcends ego and discursive thinking. Eckhart sees this awakening as the essential next step in human evolution.
Find this video helpful? Want more peace of mind or to bring more Presence into days, work, and other areas of life? Join Eckhart Tolle Now, Eckhart’s online community, and get access to his new in-depth teachings every month, practical Q&A sessions with Eckhart, and member-only discounts on Eckhart’s online programs. Enroll in The School of Awakening - A 5-Month Online Advanced Training Program to teach, lead, and live your highest purpose: https://bit.ly/School-of-Awakening-YT... Get FREE access Eckhart Tolle’s new miniseries - The world needs you as a teacher of Presence: https://bit.ly/become-a-teacher-2024 Enjoy a FREE 10-DAY TRIAL to Eckhart Tolle Now: https://members.eckharttolle.com/10-d...
Religion and alcohol have a mixed up history. The world's religions have had different relationships with alcohol, reflecting diverse cultural, social, and spiritual practices across different traditions.
Some religions are strict in prohibiting consumption, viewing it as "missing the mark" (sin) and harmful to spiritual and physical well-being, whereas others incorporate it into their rituals and ceremonies because, if you can't beat 'em, join 'em.
Come get drunk with me, Flanders! - God, no, Homie
Booze can't be bad. Drunk Whitey's going to heaven!
Throughout history, toxic alcohol has held significant roles in religious observances, from the use of "sacramental" wine in Christian sacraments to the offering and moderate drinking of omiki (sacramental sake) in Japanese (shapeshifter-taming) Shinto purification rituals.
O, Buddha, should people avoid alcohol?
Buddhism calls on practitioners to avoid consuming alcohol (surāmerayamajja, referring to the types of intoxicating fermented beverages), as it violates the 5th of the Five Precepts, the basic Buddhist code of ethical conduct as it disrupts mindfulness, leads to negligence and heedlessness, all of which impedes one's progress along the Noble Eightfold Path [2] to serenity, insight, enlightenment, and the blissful liberation of nirvana.
Christian attitudes towards alcohol shift all the time, with some sects and denominations advocating for moderation, while others promote abstinence. The use of sacramental wine in religious rites, such as the Eucharist, underscores a symbolic significance within Roman Catholicism (and the Vatican) as well as subsequent Protestant Christian theologies, to say nothing of more original Coptic and Eastern Orthodox views.
Hinduism in Śruti texts, such as the Vedas and Upanishads, says consumption of alcohol and/or intoxication is considered as a recipe for weakness, while in Smriti texts, the verses contradict each other and allow the use of alcohol for some castes, but remind everyone that total abstention is better.
Islam says the consumption of alcohol is strictly prohibited, according to Muslim teachings, reflecting its foundational role in shaping Muslim identity.
Across various religious traditions, attitudes toward alcohol mirror broader societal norms and values rather than strict adherence to religious texts since society is more influential in shaping individual behaviors and attitudes than religion.
Research on the correlation between religiosity and alcohol consumption reveals the complex interplay between religious affiliation, cultural context, and drinking patterns. Understanding these dynamics is crucial for informing public health initiatives and interventions aimed at addressing alcohol-related issues (like alcoholism, domestic abuse, child molestation, sexual misconduct, theft, negligence, injury to reputation, cancer, mental illness, morbidity, obesity, dementia, and so on) within specific religious communities.
Drink up, Dumb@ss. We love rounding you up.
As societies grapple with the complexities for profit alcohol consumption (which makes many private companies rich while costing society inestimable harms), further exploration of the intersection between religion, culture, spirituality, and health behaviors provides insights into how individuals navigate their spiritual, religious, and social identities concerning alcohol.
Buddhism is not a monolith with two major schools, the back-to-basics Theravada (that follows the teachings (-vada) of the historical Buddha and his enlightened disciples or (theras-) and the more scattered Mahayana ("great boat," which makes up 90% of Buddhists). Tibetan Vajrayana, while spoken of as yet another school, is subsumed as a Mahayana sect.
There are various Buddhist "tantric" (esoteric) schools or traditions, claiming their goal is attaining enlightenment, which go by different names [Note 1] such as
Vajra-yana,
Secret Mantra, and
Mantra-yana [3, 4].
The Indo-Tibetan Buddhist tradition has been dominant in Tibet and other Himalayan regions [3] (Nepal, Bhutan, Sikkim, Mongolia, etc.) because Tibet was once an empire.
That tradition first spread to Tibet in the 8th century and quickly rose to prominence [5]. The Tibetan Buddhist tantric teachings (heavily influenced by Brahmanism and Hinduism from neighboring India) have recently been spread to the Western world by the Tibetan diaspora.
NepaleseNewar Buddhism, meanwhile, is still practiced in the Kathmandu Valley by the Newar people. The tradition maintains a canon of Sanskrit Buddhist texts, the only Buddhist tantric tradition to still do so.
In Tibetan Buddhism, it is traditional to offer a tsok (Tibetan for ganachakra) to Padmasambhava or other deities, usually gurus, on the tenth lunar day, and to a form of dakini such as Yeshe Tsogyal, Mandarava, or Vajra Yogini on the 25th lunar day.
Generally, participants are required by their bond or vow (samaya) to partake of meat and alcohol, and the rite tends to have elements symbolic of coitus (sexual intercourse), making it more reminiscent of pre-Buddhist Bon (Tibetan shamanism) black magic.
Traditions of the Ganachakra liturgy and rite extends remains of food and other offerings to alleviate the insatiable hunger of the hungry ghosts (including alcohol, which they intensely crave (as drinking and other harmful karma brought on by drinking is likely what led to rebirth is the intensely miserable Realm of Hungry Ghosts or preta-loka), genius loci (protective spirits or local genies the djinn), and other subhuman entities [6].
Zen koan: A little sake makes a lotta sense?
The [rationalization for the] use of these harmful substances is related to [a kind of deluded sophistry that rationalizes that] the non-dual (advaya) nature of a Buddha's wisdom (buddha-jñana) [sees nothing as inherently good or bad].
Since the ultimate state [in Hindu-influenced Mahayana thinking] is in some sense non-dual, a practitioner can approach that state by "transcending attachment to dual categories such as pure and impure, permitted and forbidden" [sinful or blessed, harmful or healthful, leading downward or upward, advised by the historical Buddha or condemned, practiced by fools or the wise, leading to more samsara or to liberation].
As the Guhyasamaja Tantra [misleadingly] states "the wise man who does not discriminate achieves Buddhahood" [7] [because as no one ever said, the Bodhisattva (the "being bent on supreme enlightenment") attained buddhahood by doing just whatever and not discriminating.
It is exactly because that being, wishing to become a buddha, discriminated then pursued the path [Ten Perfections] that leads to the good that he eventually reached supreme enlightenment with the ability to teach and establish the Dharma in the world again after an unbelievably long period of darkness]. More
Pat Macpherson, Dhr. Seven, Amber Larson (eds.), Wisdom Quarterly Wiki edit
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