Suicide or not-suicide? (video)

Billie Pirate Eilish, "Bury a Friend"; Ashley Wells, Dhr. Seven, Crystal Q., Wisdom Quarterly

How could it get any worse than now?

Suicide is killing. Killing is bad karma. For one who suffers (enough to want suicide), there will be more suffering as a result of bad karma (unskillful deeds motivated by aversion). One is likely, due to past karma, to be immediately reborn in the downfall (apaya) -- as a hungry ghost, animal, asura (anti-gods, titans), or hellion.

In the Realm of Hungry Ghosts (Gabor Mate)

What steps of training lead out of endless rebirth, conditioned existing, and constantly re-arising now here, now there? If one were really sick and tired of it all, one would strive for enlightenment and liberation, awakening and freedom. Nirvana (the end of suffering) is the solution, not rebirth, not death, not suicide.

What will the Realm of Hungry Ghosts be like for suicidal sorts? If legends are to be believed, the shape shifting beings in this invisible world (outside the range of our vision) are like Tim Burton films -- for example, The Nightmare Before Christmas -- or this possessed Billie Eilish music video "Bury a Friend."

UFOs... Buddhism's 31 Planes of Existence

Access to Insight; Amber Larson, Dhr. Seven, Ashley Wells, CC Liu (eds.), Wisdom Quarterly

The Thirty-One Planes of Existence

Scattered throughout the Buddhist sutras are references to as many as 31 distinct "planes" or "realms" of existence.

Onto these planes beings are reborn during their long coursing through samsara, the Wheel of Life and Death or literally the "Continued Wandering On [Through Rebirth]."

These realms range from the extraordinarily grim and painful hell realms all the way up to the most exquisitely refined and blissful celestial realms.

Existence in any and every realm is temporary, although the lifespan there may last aeons. In Buddhist cosmology there is no such thing as an eternal heaven or hell.

Beings are reborn into a particular realm according to their karma (actions of thought, speech, deed).

When we pass away, we take rebirth again elsewhere according to the quality of our karma: wholesome actions bring about a desirable rebirth, whereas unwholesome actions lead to an unwanted one. And so the wearisome cycle continues without end [or until enlightenment and final liberation].

The countless worlds in the realms of existence [categorized roughly into 31 varieties] are customarily further divided into three distinct "spheres" (loka), listed here in descending order of refinement:

 

The Immaterial Sphere (arupa-loka) consists of four realms that are accessible to those who pass away while meditating in the formless meditative absorptions or jhanas.

 

The Fine-Material Sphere (rupa-loka) consists of 16 realms whose inhabitants (devas) experience extremely refined degrees of mental pleasure.

These realms are accessible to those who have attained at least some level of meditative absorption and who have thereby managed to (temporarily) suppress aversion and ill-will.

The beings here are said to possess extremely refined bodies of pure light.

The highest of these realms, the "Pure Abodes," are accessible only to those who have attained to the third stage of enlightenment or awakening called "non-returning."
 

Pleiadian (deva) arrival to Earth: aliens

The ethereal Fine-Material World and the formless Immaterial World together constitute the "heavens" (sagga) along with the highest of the Sensual Sphere realms.

The Sensual Sphere (kama-loka) consists of 11 realms [including the human world which is much bigger than our minuscule earth] in which experience -- both pleasurable and unpleasant -- is dominated by the five senses.
 

Buddhist, Jain, Vedic "UFO" = vimana.

Seven of these realms are desirable destinations, and include our own human plane as well as several realms occupied by sensual/light body devas (a word that literally means "shining ones").
 

The lowest realms are the four "bad" or unwanted destinations, which consist of the animal, ghost, titan, and hell realms.

Welcome, light beings! Follow the stupa/pagoda built as a mandala (Boudhanath, Nepal)

• Sources: Buddhist Dictionary, Ven. Nyanatiloka (Kandy: BPS.lk, 1980)
• The Buddhist Religion: A Historical Introduction (4th ed.), R.H. Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997)
• The Long Discourses of the Buddha (introduction), Maurice Walshe, trans. (Boston: Wisdom Publications, 1987)
• A Manual of Abhidhamma, Ven. Narada Thera (Kuala Lumpur: Buddhist Missionary Society, 1979)
• The Middle Length Discourses of the Buddha (introduction), Ven. Ñanamoli and Bhikkhu Bodhi, trans. (Boston: Wisdom Publications, 1995)
• Teacher of the Devas (Wheel Publication 414/416), Susan Elbaum Jootla (Kandy: BPS.lk, 1997)
• The Three Worlds (wall chart) Ven. Acaro Suvanno 
• See also: Intentional Action (Karma)
• Buddhist Heavens (sagga)
• The Round of Rebirth (samsara)

Help prepare for Disclosure by learning to practice meditation (Pasadharma)

MAPS of our unknown Earth (video)

Wayki Wayki, (Dorje Daka, 6/11/17); Seth Auberon, Pat Macpherson (eds.), Wisdom Quarterly

This map is fake, but we keep selling it and teaching it in classrooms. Obey authority.

There are Other Lands

Mark Knight (waykiwayki.com)

Here is a fascinating look at maps showing other lands we are never told about, brought to us by waykiwayki.com. Ancient Vedic sources gave us a clear view of this world. The Buddha, called a "Knower of the Worlds," saw and classified the world into 31 planes. As for our Earth, which contains more than four "worlds" (lokas, realms), there are old European maps that cannot be explained. They are very detailed and were used in the past. Has our world so changed that these lands are lost? Or are they just as named, having been explored for cartographers to have produced such detail and precision?

Copyright Disclaimer: Under Section 107 of the Copyright Act 1976, allowance is made for "fair use" for purposes such as criticism, comment, news reporting, teaching, scholarship, and research. Fair use is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational or personal use tips the balance in favor of fair use. FAIR USE NOTICE: These works by waykiwayki are criticism, comment, news reporting, teaching, and research. All footage taken falls under ''fair use'' of the Digital Millennium Copyright Act (1998). Therefore, no breach of privacy or copyright has been committed. This video may contain copyrighted material the use of which has not been specifically authorized by the copyright owner. This material is being made available within this transformative or derivative work for the purpose of education, commentary and criticism, is being distributed without profit, and is believed to be "fair use" in accordance with Title 17 U.S.C. Section 107.

 

"Spiritual" Sex?

Editors (WQ); Linda E. Savage (Huffington Post)

Sex is not the way to the Brahma (higher) worlds in the Fine-material Realm (rūpa-loka) beyond the Sensuous Sphere (kama-loka).*

Brahmacariya (literally, the vehicle, means, or career to those lofty worlds) means abandoning sensuality (kama). But, believe it or not, most people are neither aiming at rebirth in the Fine-material Brahma worlds nor the higher worlds of the Formless Realm. They are content to live in the Sensuous Sphere. This sphere includes numerous "heavens" -- semi-terrestrial and lower-celestial worlds -- as conceived of in Greek rather than Judeo-Christian culture. The Five Cords of Sensuality are:

1. pleasurable sights
2. pleasurable sounds
3. pleasurable savorings
4. pleasurable scents
5. pleasurable sensations

The height of pleasure for beings in the Sensuous Realm, where beings enjoy these Five Cords, seems to be the practice of sex (methuna-dhamma, DN 27.16). It engrosses us. And sex is able to stay within the Five Precepts.

If our spiritual ambitions are modest, and no one is being harmed, sex should not simply be practiced. It should be enjoyed and expressed free of misguided guilt and shame. (Otherwise, it leads to abuse, hypocrisy, and perversity). Sex may even be spiritualized, that is, taken beyond the physical. The Huffington Post's Linda E. Savage explains how:

• How to Make your Sex Life Spiritual
  (Feb. 26, 2008) People blame philosopher Rene Descartes for the modern idea that spirit and body are two separate and antagonistic entities. I don't.
• Spiritual Sex: Begin the Practice
  (Aug. 10, 2009) When we rouse sexual energy, it is like a sleeping serpent come to life: Kundalini. Sexuality is much more than a physical act.
• Spiritual Sex: Ecstatic Love Beyond the Physical
  (Jul. 31, 2009) Eleven minutes: that's the estimated time most couples spend making love. We're stuck with a model of sex that I call: The Performance Model.
• VIDEO: How Yoga Strengthens Your Sex Life
  (Apr. 4, 2008) (We're not just talking flexibility here). That's because sex and yoga are a divine pairing.

For those who prefer to stick with the guilt and shame model (recovering Catholics, Jews, and Fundamentalists of every stripe), here are three specially selected stories:

• VIDEO: Dirty Bird Special: "Daily Show" explores STDs, senior sex
• Bruce Wilson: Ensign Church head endorsed Sex-with-Succubus
  (Jul. 25, 2009) Why are all Fundies -- of all religions -- so obsessed with sex?
• Hugh Hefner: "I almost swallowed a sex toy"

*Buddhist Cosmology

Brahma-world: in the widest sense, a name for the Fine-material world of Form (rūpa-loka) and the immaterial or Formless world (arūpa-loka) beyond it; in a narrower sense, however, it is a designation only for the first three heavens of the Fine-material world. Cf. Brahma-kāyika-deva.

Brahma-kāyika-deva: The "heavenly beings of the Brahma-world" inhabit the first three heavens of the Fine-material world (rūpa-loka), corresponding to the First Absorption (jhāna). The highest ruler of them is called Great Brahma (Mahā-Brahmā). Cynically he is said (DN 11.81) to pretend: "I am Brahma, the Great Brahmā, the Most High, the Invincible One, the Omniscient One, the Ruler, the Lord, the Creator, the Maker, the Perfect One, the Preserver, the Controller, the Father of all that was and will be." Cf. deva (II. 1-3).

Graphic as seen on a Sri Lankan Buddhist monk's blog (prevaids.org)

Life in Buddhist Hell(s)

Hell Realm, Wheel of Life (MarenYumi / Flickr, Creative Commons License)

(About.com) The Hell Realm is depicted as a place partly of fire and partly of ice. In the fiery part of the realm, hell beings (narakas) are subjected to pain and torment. In the icy part, they are frozen.

Interpreted psychologically, hell beings are recognized by their acute aggression. Fiery hell beings are angry and abusive, and they drive away anyone who would befriend or love them. Icy hell beings shove others away with their unfeeling coldness. In the torment of their isolation, their aggression increasingly turns inward, and they become self-destructive. More>>

.

In fact, the idea that there are only six realms in Buddhist cosmology is a gross over simplification. The Buddha outlined 31 Planes of Existence. But this, too, is a simple outline. A closer examination of any of these general planes reveals that there are indeed many more worlds and layers within them.

.

The "Animal Realm," for example, has countless species and undersea, underground niches few people have any idea about. Similarly, the Realm of Hungry Ghosts (petas, pretas) is very diverse. The majority of planes are inhabited by devas (light beings). But the majority of beings are packed in lower realms. The hells differ, just as the celestial worlds do, according to the karma that effected rebirth there. Like the Human Realm, there are almost as many worlds as individuals to experience them. No realm is permanent but can last so long as to feel eternal.

Suggested Reading

• Anger and Buddhism
• Karma for Buddhists 101
• The Tibetan Book of the Dead

Related Articles
The Six Realms -- Buddhist Realms of Existence and Samsara
Jizo Bodhisattva -- Jizo, Protector of Children
Weekend on the Inside: The Connections
Image Gallery: The Wheel of Life -- An Illustrated Journey
The Wheel of Life: Hungry Ghosts

Wandering On: the Planes of Existence

WQ derivative work based on Accesstoinsight*

Samsara literally means the "continued wandering on" through cyclic death/rebirth.

The inescapable natural-law of karma holds that each of our actions — whether of body, speech, or mind — has consequences in line with the skillfulness or unskillfulness of that action. We can often witness this process firsthand in our own lives, even if the effects may not be immediately apparent.

But the Buddha also taught that our intentions and actions (again whether mental, verbal, or physical) have effects that extend far beyond our present life, determining the quality of rebirth we can expect after death: Actions which are wholesome and skillful destine one for a favorable rebirth. Deeds which are unwholesome and unskillful lead to an unpleasant rebirth. Thus, we coast for aeons through Samsara, the Wheel of Existence, propelled from one birth to another by the quality of our choices and our actions.

The discourse describe thirty-one distinct "planes" or "realms" (it might be better to say categories or types) of existence into which beings can be reborn during this long wandering on through Samsara. These range from the extraordinarily dark, grim, and painful infernal realms all the way up to the most sublime, refined, and exquisitely blissful celestial worlds, with much in between.

Existence in every realm is impermanent. In Buddhist cosmology there is no eternal heaven or unending hell, though it may seem that way given the immense lifespans in each. Beings are born into a particular realm according to both their past karma and their karma at the moment of death (often only mental). When the karmic force that propelled them to that realm is finally exhausted, they pass away, taking rebirth once again elsewhere according to previous karma. And so the wearisome cycle wears on without an end in sight.

The realms of existence are customarily divided into three distinct "worlds" (lokas), listed here in descending order of refinement:

The Immaterial World (arupa-loka). Consists of four realms that are accessible to those who pass away while meditating in the formless jhanas.

The Fine-Material World (rupa-loka). Consists of sixteen realms whose inhabitants (the devas, or "shining ones") experience extremely refined degrees of mental pleasure. These realms are accessible to those who have attained at least some level of jhana and who have thereby managed to (temporarily) suppress hatred and ill-will. They are said to possess extremely refined bodies of pure light. The highest of these realms, the "Pure Abodes," are accessible only to those who have attained to the partially-awakened stage known as "non-returning" (anagami), which is the third stage of enlightenment. The Fine-Material World and the Immaterial World together constitute Buddhist "heavens" (sagga).

The Sensuous World (kama-loka). Consists of eleven realms in which experience — both pleasurable and painful — is dominated by the five senses. Seven of these realms are fortunate destinations and include our own human realm as well as several realms occupied by bhumma-devas (earth-deities, elementals, fairies). The lowest realms are the four unfortunate destinations, which include the animal, ghost, and hellish realms.

It is futile to debate whether these realms are literal or merely metaphorical descriptions of the various mind-states we might experience in a single lifetime. Mere reasoning could never determine that. The tradition holds that, as hard as it is to believe in what we have ourselves not yet seen or personally experienced, these worlds are literally existing states.

Instead, the overarching message of this cosmology is this. Unless we take steps to break free of the steel grip of karma, we are doomed to wander aimlessly from one state of being to another, with true peace and satisfaction constantly out of reach.

The Buddha's revolutionary discovery was finding that there is a way to break free of this miserable wandering. It is the Noble Eightfold Path, which equips us with precisely the tools needed to escape from this wearisome trek once and for all, to a true and unshakable freedom.

The information in this article was assembled from a variety of sources. In the interest of economizing space not all facts have been attributed to their respective sources.

Factors of Dependent Origination (Paticca Samupada) which give rise to Samsaric wandering

I. The Immaterial World (arupa-loka)

REALM: (31st) Neither-perception-nor-non-perception (nevasaññanasaññayatanupaga deva)

COMMENT: The inhabitants of these worlds are possessed entirely of mind. Having no physical basis, they are unable to hear Dharma teachings and thereby advance.

CAUSE OF REBIRTH HERE: 8th Jhana (Fourth Formless jhana)

(30) Nothingness (akiñcaññayatanupaga deva)

CAUSE: 7th Jhana (Third Formless jhana)

(29) Base of Infinite Consciousness (viññanañcayatanupaga deva)

CAUSE: 6th Jhana (Second Formless jhana)

(28) Infinite Space (akasanañcayatanupaga deva)

CAUSE: 5th Jhana (First Formless jhana)

Tibetan Wheel of Rebirth, a popular pictorial representation of Samsara

II. The Fine-Material World (rupa-loka)

REALM: (27) Peerless devas (akanittha deva)

COMMENTS: These are the five Pure Abodes (suddhavasa), which are accessible only to non-returners (anagami) and the enlightened (arahant). Beings who become non-returners in other planes are reborn here, where they attain arahantship. Among its inhabitants is the Brahma Sahampati, who pleaded with the Buddha to teach Dharma to the world (SN 6.1).

CAUSE: Fourth [Form] jhana. See, for example, AN 4.123.

(26) Clear-sighted devas (sudassi deva)

(25) Beautiful devas (sudassa deva)

(24) Untroubled devas (atappa deva)

(23) Devas not Falling Away (aviha deva)

(22) Unconscious beings (asaññasatta)

COMMENTS: Only unconscious body is present, no mentality.

(21) Very Fruitful devas (vehapphala deva)

COMMENTS: Beings in these planes enjoy varying degrees of jhanic bliss.

(20) Devas of Refulgent Glory (subhakinna deva)

CAUSE: Third jhana (highest degree when divided into three phases: mastery, middling, and sufficient). See, for example, AN 4.123.

(19) Devas of Unbounded Glory (appamanasubha deva)

CAUSE: Third jhana (middling or medium degree of proficiency)

(18) Devas of Limited Glory (parittasubha deva)

CAUSE: Third jhana (minor degree)

(17) Devas of Streaming Radiance (abhassara deva)

CAUSE: Second jhana (highest degree). See, for example, AN 4.123.

(16) Devas of Unbounded Radiance (appamanabha deva)

CAUSE: Second jhana (medium degree)

(15) Devas of Limited Radiance (parittabha deva)

CAUSE: Second jhana (minor degree)

(14) Great Brahmas (Maha Brahma)

COMMENT: One of this realm's most famous inhabitants is the Great God, a divinity (brahma) whose delusion leads Him to regard Himself as the all-powerful, all-knowing creator of the universe (DN 11).

CAUSE: First jhana (highest degree)

(13) Ministers of Brahma (brahma-purohita deva)

COMMENT: Beings in these planes enjoy varying degrees of jhanic bliss.

CAUSE: First jhana (medium degree)

(12) Retinue of Brahma (brahma-parisajja deva)

CAUSE: First jhana (minor degree). See, for example, AN 4.123.

The planes of existence in Samsara depicted in Japanese iconography

III. The Sensuous World (kama-loka)
The "Happy Destinations" (sugati)

REALM: (11) Devas Wielding Power over the Creation of Others (paranimmita-vasavatti deva)

COMMENT: These devas enjoy sense pleasures created by others for them. Mara -- a kind of Buddhist "Lucifer" (Mara Devaputra, lit. "the Killer, Son-of-God") a figurative personification of delusion and desire -- lives here.

CAUSES:

• Ten wholesome actions (MN 41)
• Generosity
• The development of virtue and wisdom (AN 10.177)

(10) Devas Delighting in Creation (nimmanarati deva)

COMMENT: These devas delight in the sense objects of their own creation.

(9) Contented devas (tusita deva)

COMMENT: A realm of pure delight and gaiety. Bodhisattas ("beings destined for full enlightenment") abide here prior to their final human birth. This is where the Bodhisatta Metteya (Sanskrit, Maitreya), the next buddha, is said to dwell.

(8) Yama devas (yama deva)

COMMENT: These devas live in the air, free of all difficulties.

(7) The Thirty-three Deities (tavatimsa deva)

Sakka, a stream-enterer (sotapanna) and devotee of the Buddha, presides over this realm. Many devas dwelling here live in mansions in the air. He is king of this realm, often referred to as the "Gods of the Thirty-Three," as well as King of Kings lording over the Four Great Kings of the next realm down. He achieved this station due to wholesome karma he developed as a human.

(6) Devas of the Four Great Kings (catumaharajika deva)

COMMENT: These four kings or better "regents" preside over the four cardinal directions in the sky above the human world. This is the home of gandhabbas, which are celestial musicians, yakkhas, ogres, and bhumma-devas, tree spirits of varying degrees of ethical purity. These are analogous to the sylphs, trolls, and fairies that populate Western fairytales.

(5) Human beings (manussa loka)

COMMENT: You are here (for now). Rebirth as a human being is extraordinarily rare (SN 56.48). It is the lowest of the fortunate rebirth destinations. Thus, it is extraordinarily precious, perfect for stirring one to strive for enlightenment with its unique balance of pleasure and pain (SN 35.135). The mix of circumstances, being visibly impermanent but not excessively chaotic, facilitates the development of virtue and wisdom to the degree necessary to set one free from the entire cycle of rebirths. It may not be a real and literal world, maybe just metaphorical, but the tradition holds that it is an actually-existing place.

CAUSES:

• The development of virtue and wisdom (AN 10.177)
• The attainment of stream-entry (sotapatti) guarantees that all future rebirths will be in the human or higher realms.

Death (Marana) consuming all the planes of Samsaric existence

"States of Deprivation" (apaya)

(4) Asuras (asura loka)

COMMENT: World of titans — a kind of "demons" if you will — engaged in relentless conflict with each other, Sakka, and devas.

CAUSE: Ten courses of unwholesome action (MN 10)

(3) Hungry Ghosts (peta loka)

COMMENT: "Unclean spirits," poltergeists, unhappy ghosts that wander hopelessly about this realm, searching in vain for sensual fulfillment. The Buddhist writer Egerton C. Baptist has written extensively and in detail on this subject, and an entire book of the Pali Canon, the Petavatthu (PTS), tells of their suffering. Read also Ajahn Lee's colorful description of this realm.

CAUSES:

• Ten unwholesome actions (MN 10)
• Lack of virtue, holding to wrong views (AN 10.177)

(2) Animals (tiracchana yoni)

This realm includes all the non-human forms of life that are visible to us under ordinary circumstances: animals, insects, fish, birds, worms, and so on. May also not exist literally, but the tradition holds that it is an actual world, a real place of rebirth.

CAUSES:

• Ten unwholesome actions (MN 10)
• Lack of virtue, holding to wrong views. If one is generous to monks and nuns, however, one may be reborn as an "ornamented" animal (i.e., a bird with bright plumage, a horse with attractive markings, etc. See AN 10.177).
• Behaving like an animal (MN 57)

(1) Hell (niraya)

COMMENT: These are realms of unimaginable suffering and anguish (described in graphic detail in MN 129 and 130). They should not, however, be confused with the "eternal hell" suggested by other religions since lifespans here, though unimaginably long and seemingly insufferable, are -- as with every realm — impermanent.

CAUSES:

• Ten unwholesome actions (MN 10)
• Lack of virtue, holding to wrong views (AN 10.177)
• The Four Karmas with Fixed Results: murdering your parents, murdering an arahant, injuring a buddha, or creating a schism in the Sangha (AN 5.129)
• Being quarrelsome and annoying to others (Snp II.6)

Sources
Buddhist Dictionary, Nyanatiloka Mahathera (Kandy: Buddhist Publication Society, 1980).
The Buddhist Religion: A Historical Introduction (4th ed.), by R.H. Robinson & W.L. Johnson (Belmont, California: Wadsworth, 1997).
The Long Discourses of the Buddha (introduction), translation by Maurice Walshe (Boston: Wisdom Publications, 1987).
A Manual of Abhidhamma, Ven. Narada Thera (Kuala Lumpur: Buddhist Missionary Society, 1979).
The Middle Length Discourses of the Buddha (introduction), translation by Bhikkhu Ñanamoli and Bhikkhu Bodhi (Boston: Wisdom Publications, 1995).
Teacher of the Devas (Wheel Publication 414/416), Susan Elbaum Jootla (Kandy: Buddhist Publication Society, 1997).
The Three Worlds (wall chart), compiled by Ven. Acaro Suvanno (printed for free distribution by devotees and Mr. & Mrs. Lim Say Hoe and family).

See also:
Intentional Action (Kamma)
Heavens (sagga)
The Round of Rebirth (samsara)

*For free distribution. This work may be republished, reformatted, reprinted, and redistributed in any medium. It is the author's wish, however, that any such republication and redistribution be made available to the public on a free and unrestricted basis and that translations and other derivative works be clearly marked as such.