Galactic ET visitors left mystic tech (Zen)

Fairies (mystic devas, "shining ones") are ETs or extradimensionals of Celtic and Irish lore.

Irish "Divine Tribe of Danu" with Reptilian Naga

What is the mystic technology strange heavenly, hellish, extraterrestrial, and extradimensional deva ("shining one") beings seem to have left behind or gotten giants to erect? They are strange kurgans, tumuli, barrows, what in Buddhism are stupas, pagodas, cetiyas, and chortans (stone structures built atop anomalous energy vortices or lines). The US is full of them in the Northeast, where America's Stonehenge sits in Salem, New Hampshire.

The deva or "shining one" Lord Shiva said he

came from a rocky planet and brought some of it.

Ancient Aliens: Galactic visitors leave mystic technology | full episode

(HISTORY) Sept. 18, 2024: Did ancient Druids travel to New England and New York's Hudson Valley centuries ago, bringing with them the beliefs and technologies of their alien mentors, the "Shining Ones" [devas involved in the Buddhist Scythian/Shakyian tradition of tumuli and kurgan-pagodas, cetiyas, and chortans, Irish Aos sidhe, fay, Tuatha de Danann] of Irish mythology? See more in Season 14, Episode 7, "The Druid Connection." #ancientaliens

• Tumulus (burial mound and kurgan) culture

COMMENTARY: Korean Zen

Bhante, why do you suppose this was built with tons of stone in ancient times? - To look nice?

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The Zen Monastic Experience (Robert E. Buswell)

One of the most striking features of Buddhism, which began in Central Asia and proto-India, are the architectural features known as stupas -- which bear a striking similarity to the much older tradition the Buddha was following from Central and North Asia: tumuli, kurgans, barrows, burial mounds. Where they are place, what is put in them, and what they were used for is mysterious.

Long ago, our UCLA Professor of Buddhism Dr. Robert E. Buswell, Jr. told the class an amazing story. He had been a Zen monk in Korea (at Songgwang-sa, Cholla Namdo), living an austere life, and a Theravada Thai Buddhist monk in Thailand then disrobed and went on to become a doctoral student and professor. He detailed the long hours of meditation sesshins, how little they ate, how they slept on straw mats in the hall, which were then rolled up for a day of sitting zazen. It was the real thing, not our silly notions of Zen as wandering about navel gazing and pondering koans. One day he was surprised that to break the monotony of this season of intensive practice, when half of the monks went on extra duty cooking, warming, cleaning, and providing support, and the other half did nothing but meditate. Perhaps not understanding Korean as fluidly as he would go on to do, the monks were laughing -- if memory serves, and memory of old college lectures is not the most reliable source of information -- as they attempted to stick a straw from the broom in his scalp. Why? There was nowhere for it to go. He tried many times. They all smiled or laughed.

• Zen austerities during sesshin included these things that left us rapt in class, particularly one aspiring Angeleno wanting nothing more than to move to India and become an extreme ascetic to gain the path and win enlightenment right away:
• They would wake up at 3:00 or 4:00 in morning
• Go to a water pump, dip two fingers in salt to brush their teeth
• Go sit on reed mats and stiff cushions for the morning sit
• Eat a meal of boiled rice, daikon radish they grew, a slice of ginger, and if they were lucky a sprinkle of sesame seed
• Then go to meditate more, for 18 hours a day
• If someone started to nod off, the Zen master might bring out swords for meditators to lean their chins on (and no one would ever fall asleep)
• It was cold outside, and the zendo was warmed from the wooden floor by some creative technology from the kitchen or furnace room circulating heat under the boards.
• Sesshin is, of course, an intensive, so it wasn't always like this. During the rest of the year they might chop wood, carry water, grow vegetables (mainly daikon), go on alms, rake leaves, and be mindful all day long.
• (Prof. Buswell's great insight was that the Zen monastic experience is not a bunch of iconoclastic Beat poets sitting around, drinking tea, puffing pipes, writing haiku, pondering koans, and playing the flute under cherry blossom trees. They were all very learned in the texts and other studies and were in this monastery to practice beyond words. As Americans we think Zen is the easiest of all the Buddhisms because it's just "whatever," anything we want it to be. But that is not how it is in serious Asia, where this tradition is the way of "meditation" (which is what jhana, dhyana, Chan, and Zen, or Seon in Korean, mean). So with all this meditating, it's no wonder one would be more sensitive to subtle energies and architectural emanations:

Famous Sanchi Stupa torana, India, north gateway

When they went on their walking tour, they were headed for a stupa (솔도파, soldopha, a stone burial mound housing the Buddha's and other enlightened individuals' sacred relics or sharira). When they arrived, he reported that meditation went much better, more plunging into "Zen," which literally means jhana or "meditative absorption." His meditation was disturbed when the monks gathered around him, handed him the straw, and now it went into a pore in his scalp. The pore opened large enough to stand the straw on end. He was surprised as there had been no way to do it, to stand it, previously. The class asked, "Why, what changed, what does it mean?"

• Discussing this story just now, it occurs that the "pore opening" was an assumption. The straw may have stood on end all by itself without sitting into an enlarged pore. It was just necessary, hearing the story, to imagine that it went into a little hole that opened like a third eye. But imagine an electrified field buzzing with static cling raising the straw. That makes more sense for such a strange tale. Who knows? Someone, ask Prof. Buswell: buswell@humnet.ucla.edu
• "Casual Conversation with a Zen Master" (Sept. 20-21, 2024, 7:00 pm) will feature a talk by Ven. Pomnyun, a Zen Buddhist monk, peace activist, humanitarian assistance expert, and environmentalist: international.ucla.edu

Director Diana Winston (MARC at UCLA)

He didn't seem to know other than it was just a tiny paranormal proof that meditation near these ancient Buddhist stone structures is different. Being near sharira (remains, ashes, tiny colorful silica, glassy beads, gems from the sacred pyre) is different, and that's why they are honored. Maybe stupas (circumambulation mounds) are built on ley lines, over vortices, near portals? Maybe building them creates a portal or energy anomaly?

Buddhism at UCLA? Mindfulness Ed Center

Sure, it could have been psychosomatic, but that seems unlikely since he didn't know what the straw was meant to do or represent in the first place. Imagine, as a hypothetical example, that it is impossible for you to get into full lotus. You just can't, never have been to from too much sitting in chairs and not doing yoga. Then you go to a stupa and suddenly slip into the posture without much effort. What changed? You weren't trying to get into it. It just came naturally. These are trivial things, but they're concrete.

UCLA with Prof. Buswell's office on upper left

Those Korean Zen Buddhist monks knew meditation would be different around the kurgan/stupa. Surely anyone who hangs around these ancient structures will eventually experience something odd. We dash in during the day, laughing and horsing around with friends, body hair rise and tingle, we giggle, run out, take a picture, and wonder why and how they were built. And we think we know the first thing about them? It's like going to Lake Titicaca to the portal rock with a doorframe carved in it for no apparent reason. Slapping the rock, taking a picture, and going away we think we know anything about what that place can do and why it was built.

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