- Get The Expand App (The Monroe Institute)
- Samantha Lancaster (HemiSync Gateway Meditation); Monroe Institute (monroeinstitute.org; Amber Larson, Dhr. Seven (eds.), Wisdom Quarterly
Showing posts with label holosync. Show all posts
Showing posts with label holosync. Show all posts
Tuesday, November 25, 2025
I try Monroe's HemiSync Gateway
Monday, January 9, 2023
Decoding Principles of Hermetic Wisdom (video)
Decoding the Principles of Hermetic Wisdom with Robert Edward Grant
What can we learn today from this esoteric wisdom that has withstood the passage of time, kept alive for thousands of years? Polymath Robert Edward Grant is a wealth of wisdom in a great many fields, and today he comes on the podcast to explore these questions.
We dive into the seven hermetic principles as described by the Kybalion, one of the great foundational esoteric teachings, the source quotes such as "As above, so below."
As well as this deep dive into the Kybalion, Grant decodes other profound esoteric teachings rooted in ancient sources such as The Dead Sea Scrolls, The Book of Enoch, The Emerald Tablets, The Epic of Gilgamesh, and related works.
Timestamps
- 00:00- Intro
- 2:02- Who was Hermes Trismegistus?
- 15:16- The Principle of Mentalism
- 20:04- More on Hermes and Esoteric Teachings
- 32:33- Synchronicities
- 45:22- The Principle of Correspondence | As Above, So Below
- 1:11:10- The Principle of Cause and Effect
- 1:17:14- The Principle of Rhythm
- 1:27:00- The Principle of Vibration
- 1:36:30- Integrate Your Shadow | The Hero's Journey
- 1:48:04- Applying Hermetic Wisdom and Alchemy
- 1:57:30- Epic of Gilgamesh | Numerology | Esoteric Wisdom
- 2:01:04- The Principle of Gender
- 2:26:51- From the Age of Pisces to Aquarius
- 2:35:21- 7 Hermetic Principles Recap
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Thursday, January 10, 2019
5 Tips: Altered states to explore consciousness
William Buhlman, Monroe Institute, 12/18; Amber Larson, Dhr. Seven (eds.), Wisdom Quarterly
We have a choice; we can accept old fear-based beliefs and limit ourselves or empower ourselves to become effective explorers. Choose well.
As an OBE (out of body experience) trainer for decades, I have seen and addressed many issues concerning OBEs, the vibrational state, and sleep paralysis.
Regrettably, we live in a society that spreads false narratives and beliefs related to the exploration of consciousness and the associated energy phenomena.
For over 2,000 years the collective consciousness of humanity has been saturated and manipulated with the belief of an external "evil" force, such as demons and devils.
For over 2,000 years the collective consciousness of humanity has been saturated and manipulated with the belief of an external "evil" force, such as demons and devils.
Sadly, many millions of people continue to accept this archaic, fear-based belief as a reality in their lives. For example, stories continue that some manmade “evil entity” can attack us while we are asleep or in an altered state.
As active explorers of consciousness, we must rise above the old myths that restrict our progress and develop the mindset that empowers us to obtain the truth of our existence.
An empowered positive mindset is our greatest asset during all explorations of consciousness.
During all explorations of consciousness, our mindset is everything. Recognize that during all inner journeys we are entering a highly thought-responsive state of consciousness.
It's essential to realize that we are never objective observers during altered states. Instead, we are active and creative participants in all our experiences.
All thoughts and emotions we hold -- positive and negative, conscious and subconscious -- are creative energy projections influencing our perception.
As any experienced explorer knows, our fears are the greatest single barrier to confront during our inner explorations.
Our initial reaction to energetic events will often shape the perceptions of our entire experience. A calm, knowledgeable, positive , and prepared reaction to the vibrational state and sleep paralysis is essential to initiate effective exploration.
I absolutely love the vibrational state and sleep paralysis because they are a clear indication that I’m ready to explore. I look forward to these energy events. They are friends and allies.
The vibrational state is a positive, energetic announcement that we’re ready to explore. Surrender to and enjoy all of the energy events, and remain calm.
Follow my preset exit procedures: “Roll now! Door now!” -- no analysis, just an automatic calm response to all vibrational events.
Five Tips
Five Tips
Here are five proven strategies that work for me and others during our inner explorations. These are how to effectively respond to altered states, the vibrational state, sleep paralysis, and OBEs. (This applies to all methods of inner exploration including DMT-stimulated ones):
1) An empowered positive mindset is our greatest asset during all explorations of consciousness. Remain calm during all shifts of consciousness, and embrace the creative power of your subconscious mind. Fully accept your unlimited ability to explore beyond your physical limits and create your reality in all situations. An empowered mindset raises your personal vibrational frequency and your state of consciousness, propelling you beyond the influence of any potential lower astral wildlife.
2) Recognize that sleep paralysis, the vibrational state, and OBEs are completely natural events. My over 40 years of out-of-body experiences confirms to me that there is nothing to fear. Reject the fear-based beliefs that saturate the collective consciousness. Our personal fears remain the greatest block in all aspects of life’s endeavors including the exploration of consciousness and self-initiated OBEs. Embrace the love of the adventure and reject all manmade fear.
3) Remain calm and surrender during sleep paralysis or the vibration state. Never analyze, mentally resist, focus on your body, or fear the event. One strategy is this: Go with the energy flow as you imagine you are immersed in and surrounded by positive thoughts and love. When we react calmly and effectively to these energy events they become our personal launch pad for exploration. Also, pay no attention to unusual sounds or images that may manifest; they are a diversion of the mind. Remain focused on your positive intention to explore beyond your physical limits.
4) Focus and direct your complete attention to a location away from your body, “Door now!” Make this a silent affirmation for immediate results. My backup move is to mentally roll out of my body and direct myself away from my body. (It’s similar to rolling in a sleeping bag.)
5) NEVER think about or focus on your physical body during the vibrational state or sleep paralysis. When we focus on our body, we lock ourselves within it! During all altered states completely own your creative power and expect positive results. Silently repeat, "Awareness now!" to enhance your perception and mobility capabilities.
5) NEVER think about or focus on your physical body during the vibrational state or sleep paralysis. When we focus on our body, we lock ourselves within it! During all altered states completely own your creative power and expect positive results. Silently repeat, "Awareness now!" to enhance your perception and mobility capabilities.
Remember, we have a choice; we can accept old fear-based beliefs and limit ourselves or empower ourselves to become effective explorers. Choose well. More
Saturday, July 2, 2016
The Elimination of Anger
Ven. K. Piyatissa Thera edited by Amber Larson, CC Liu (eds.), Wisdom Quarterly; Gaia (GaiamTV); Centerpointe Holosync Meditation, "If Your Brain Could Talk" (CenterpointeVideo)
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| Golden Buddha statue towers over Thailand, Southeast Asia (Hatoriz/flickr/com) |
The Elimination of Anger, with two stories retold from the Buddhist texts
The ultimate goal of Buddhism is the deathless unconditioned element of nirvana, ultimately the only reality. So one who aspires to it is wise to renounce mundane pursuits and attachments, which are ephemeral, for the sake of reality.
But there are very few who are sufficiently mature to develop themselves to achieve it in this very life. So the Buddha does not push the life of renunciation upon anyone who lacks the spiritual capacity and internal motivation to embark upon the higher life to make a final end of suffering.
Instead, one should follow the path of mundane advantage, which is twofold, namely, the advantage obtainable here in this very life and the advantage obtainable in future lives, as steps on the path to the spiritual life and nirvana in the future.
Although one may enjoy many pleasures in life, one still regards one's body as an instrument with which to practice virtue for one's own and others' benefit; in brief, one lives usefully with moral integrity, a life of simplicity and few wants. So one gains ease now and progress in the future.
As regards the acquisition of wealth, the Buddha said: "One must be diligent and energetic," and as regards the safeguarding of wealth, "one must be mindful and economical."
It is possible that even the life of such a person may be somehow or other disturbed and harassed as a result of the actions (karma) of "unskillful" people. Although this might induce one to abandon the chosen path, it is at such times that one must remember the steps to be taken for the purpose of establishing peace.
According to the Buddha's teaching this includes the reflection: "Others may be harmful, but I shall be harmless; thus will I train myself." We must remember that the whole spirit of Buddhism is one of pacification (and purification of heart and mind). In the calm and placid atmosphere of the Buddha's teaching there is every chance, every possibility, of removing greed, hatred, and delusion that surface from the mind in many ways as lust, jealousy, annoyance, violence, and confusion.
It is no wonder if we, at times, in our everyday life, feel angry with somebody about something. But we should not allow this feeling to reside in our heart/mind. We curb it at the very moment it has arisen and prod it out, replace it with its opposite or give our attention to other things.
How to handle anger
Generally, there are eight ways to curb and control our anger.
1. The first method is to recollect the teachings of the Buddha. On many occasions the Buddha explained the disadvantages of an angry temper. Here is one of his admonitions:
"As a log from a [cremation] pyre, burned at both ends and fouled [by bodily ooze] in the middle, serves neither for firewood in the village nor for timber in the forest, so is such a wrathful person. — AN II, 95
Further, we may consider the Buddha's advice found in the Dhammapada:
"He abused me, he beat me, he defeated me, he robbed me of my property! Whosoever harbors such thoughts will never be able to still his or her enmity."
"Forbearance is the highest observance. Patience is the highest virtue. So the Buddhas say." — Dhp., v. 184
If by repeatedly reflecting on the Buddha's advice in this way one cannot curb anger, then try the second method.
2. Naturally, any "bad" person may also possess some good quality. Some people are bad in mind but speak well or perform their actions well. Some are coarse in words, in language, but not in mind or deeds. Some are coarse and cruel in deeds but their speech is sweet or their mind. Some are good in all three ways.
When we feel angry with anyone, we can usually find some good in the person, and by focusing on that good, anger subsides, There are, of course, some people bad in all three ways. In that case, reflect how this person will fare in the future with such karma, and compassion will spring up. In the case of someone who is good in all three, a rare individual, focus on any quality.
While we think thus, our mind will soften. We may even feel kindly towards the person. If we develop this way of thinking toward all (including ourselves), we will be able to curb or eliminate our anger altogether.
3. At times, this method may be unsuccessful, and we can try the third method. This entails reflecting in this way: "That person has done some wrong to me and in so doing has spoiled his or her mind. So why should I spoil or impair my mind because of that person's foolishness?
"Sometimes I decline or ignore support offered by my friends and relatives; sometimes they even shed tears because of my actions. Being a person of such type myself, why should I not therefore ignore that foolish person's deeds?
4. There is another way to eliminate the upsurge of anger. Suppose we think of someone who has done us wrong us. On such occasions we should remember that we suffer harm or loss as a result of our previous karma (the store of intentions willed and carried out through endless previous lives).
Even if others were angry with us, they could not harm us if there were no latent force of past unwholesome karma committed by us which took advantage of this opportunity to arouse our adversary. So it is I who am responsible for this harm or loss and not anybody else [the meeting of the two, someone's actions and our susceptibility brought about by our past actions].
At the same time, while I am suffering the result of past karma, if I on account of this should get angry and do any harm to him, by that do I accumulate much more unwholesome karma which would bring me correspondingly unwholesome results in the future.
If we call to mind this impersonal law of karma, this orderliness of the universe, anger may subside immediately. We can consider such a situation in another way, too. As the followers of the Buddha, we believe that the Bodhisatta (Bodhisattva or "Buddha-to-be") passed through an incalculable number of lives practicing virtues before attaining buddhahood.
Two sutras
The Buddha related the history of some of these past lives as illustrative examples to teach us how he managed to practice these virtues. The lives of Prince Dhammapala and the ascetic Khantivadi are most illustrative and draw our attention.
At one time the Bodhisatta [before he became the Buddha in a life as Siddhartha] had been born as the son of a king named Mahapatapa. The child was named Culla Dhammapala. One day the queen sat on a chair playing with her child and did not notice the king as he passed by. The king thought the queen was so proud of her child as not to get up from her chair even when she saw that her lord the king passed. So he grew angry and immediately sent for the executioner. When he came the king ordered him to snatch the child from the queen's arms and cut off his hands, feet, and head, which the executioner did instantly.
The child (the Bodhisatta) suffered all that with extreme patience and did not grow ill-tempered or relinquish his impartial love (upekkha-metta) for his cruel father, lamenting mother, or the executioner. So far had he matured in the practice of forbearance and loving-kindness by that time.
At another time, our Bodhisatta was reborn and became an ascetic well-known for the virtue of forbearance and consequently people named him Khantivadi, a "teacher of forbearance." One day he visited Benares (ancient Varanasi) and took his lodgings at the royal pleasure park. The king passed one day with his harem and, seeing the ascetic seated under a tree, asked what virtue he was practicing.
The ascetic replied that of forbearance. The king was a materialist who regarded the practice of virtue foolish and/or fraudulent. So on hearing the words of the ascetic, he sent for the executioner and ordered him to cut off the ascetic's hands and feet. Then he questioned the ascetic as to whether he could hold to forbearance at the severing of his limbs.
The ascetic did not feel ill-tempered but even at that time he lay down extending his loving-kindness and holding forbearance undiminished. He gently spoke to the king in reply to the effect that his forbearance and other virtues were not in his limbs but in his mind.
The king, unsuccessful in his attempts to disturb the ascetic's feelings, grew angrier and kicked him in the stomach with his heel and went away. The king's minister, seeing what had happened, came over, bowed before the dying ascetic, and begged him saying:
"Venerable one, none of us agreed to this cruel act of the king, and we are all sorrowing over what has been done to you by that devilish man. We ask you to curse the king but not us." At this the ascetic said: "May that king who has caused my hands and feet to be cut off, as well as you, live long in happiness. Persons who practice virtues like me never get angry." Saying this, he breathed his last.
Since the Buddha in past lives, while yet imperfect like us, practiced forbearance and loving-kindness to such a high degree, why can we not follow a little of his example?
When we remember and think of similar noble characters or "great souls" (maha atmas), we should be able to bear any harm, unmoved by anger. Or if we consider the nature of the round of rebirths in this beginningless and infinite universe, we may be able to curb the upsurge of anger. For it is said by the Buddha:
"It is not easy to find any being who has not [already] been one's mother, father, brother, sister, son, or daughter." Hence with regard to the person whom we have now taken to regard as our "enemy," we should think:
"This one now in the past has been my mother who bore me in her womb for ten [lunar] months, gave birth to me, cleansed me of impurities, hid me in her bosom, carried me on her hip, and nourished me. This one was my father in another life and spent time and energy, engaged in some toilsome business with a view to maintaining me, even sacrificing life for my sake," and so on. When we ponder in this way, it is expected that our anger against enemies will subside.
5. Furthermore, we can reflect on the advantages of the development of mind through the practice of extending loving-kindness in all directions to all, beginning with one direction and only to some. For the Buddha has expounded 11 advantages to be looked for from its development. What are the 11? More
But there are very few who are sufficiently mature to develop themselves to achieve it in this very life. So the Buddha does not push the life of renunciation upon anyone who lacks the spiritual capacity and internal motivation to embark upon the higher life to make a final end of suffering.
Instead, one should follow the path of mundane advantage, which is twofold, namely, the advantage obtainable here in this very life and the advantage obtainable in future lives, as steps on the path to the spiritual life and nirvana in the future.
Although one may enjoy many pleasures in life, one still regards one's body as an instrument with which to practice virtue for one's own and others' benefit; in brief, one lives usefully with moral integrity, a life of simplicity and few wants. So one gains ease now and progress in the future.
As regards the acquisition of wealth, the Buddha said: "One must be diligent and energetic," and as regards the safeguarding of wealth, "one must be mindful and economical."
It is possible that even the life of such a person may be somehow or other disturbed and harassed as a result of the actions (karma) of "unskillful" people. Although this might induce one to abandon the chosen path, it is at such times that one must remember the steps to be taken for the purpose of establishing peace.
According to the Buddha's teaching this includes the reflection: "Others may be harmful, but I shall be harmless; thus will I train myself." We must remember that the whole spirit of Buddhism is one of pacification (and purification of heart and mind). In the calm and placid atmosphere of the Buddha's teaching there is every chance, every possibility, of removing greed, hatred, and delusion that surface from the mind in many ways as lust, jealousy, annoyance, violence, and confusion.
It is no wonder if we, at times, in our everyday life, feel angry with somebody about something. But we should not allow this feeling to reside in our heart/mind. We curb it at the very moment it has arisen and prod it out, replace it with its opposite or give our attention to other things.
How to handle anger
Generally, there are eight ways to curb and control our anger.
1. The first method is to recollect the teachings of the Buddha. On many occasions the Buddha explained the disadvantages of an angry temper. Here is one of his admonitions:
"Suppose some bandits catch one of you and sever this body limb from limb with a two-handled saw; if one should feel angry even on that account, one is no follower of this teaching." — Kakacupama Sutra (MN 21)
"As a log from a [cremation] pyre, burned at both ends and fouled [by bodily ooze] in the middle, serves neither for firewood in the village nor for timber in the forest, so is such a wrathful person. — AN II, 95
Further, we may consider the Buddha's advice found in the Dhammapada:
"He abused me, he beat me, he defeated me, he robbed me of my property! Whosoever harbors such thoughts will never be able to still his or her enmity."
"Never indeed is hatred stilled by hatred; it will only be stilled by non-hatred — this is a timeless truth." — Dhp., vv. 4-5
"Do not speak harshly to anyone. Those who are harshly spoken to might retaliate against you. Angry words hurt other's feelings, even blows may overtake you in return." — Dhp., v. 133
"Let one remove anger. Let one root out pride. Let one overcome all the fetters of the passions. No suffering overtakes one who neither clings to mind-and-body nor claims anything of this world." — Dhp., v. 221
"Conquer anger by non-anger. Conquer harm by good. Conquer greed by generosity. Conquer a liar by truthfulness." — Dhp., v. 223
"Guard mind against an outburst of ill feelings. Keep mind controlled. Renouncing harmful thoughts, develop purity of mind." — Dhp., v. 233
If by repeatedly reflecting on the Buddha's advice in this way one cannot curb anger, then try the second method.
2. Naturally, any "bad" person may also possess some good quality. Some people are bad in mind but speak well or perform their actions well. Some are coarse in words, in language, but not in mind or deeds. Some are coarse and cruel in deeds but their speech is sweet or their mind. Some are good in all three ways.
When we feel angry with anyone, we can usually find some good in the person, and by focusing on that good, anger subsides, There are, of course, some people bad in all three ways. In that case, reflect how this person will fare in the future with such karma, and compassion will spring up. In the case of someone who is good in all three, a rare individual, focus on any quality.
While we think thus, our mind will soften. We may even feel kindly towards the person. If we develop this way of thinking toward all (including ourselves), we will be able to curb or eliminate our anger altogether.
3. At times, this method may be unsuccessful, and we can try the third method. This entails reflecting in this way: "That person has done some wrong to me and in so doing has spoiled his or her mind. So why should I spoil or impair my mind because of that person's foolishness?
"Sometimes I decline or ignore support offered by my friends and relatives; sometimes they even shed tears because of my actions. Being a person of such type myself, why should I not therefore ignore that foolish person's deeds?
"That person has done that wrong, being subject to anger. Should I follow that person, making my mind subject to anger? Is it not foolish to imitate that person? One harboring hatred destroys oneself internally. Why should I, on that account, destroy my reputation?
"All things are momentary. Both that person's mind and body are momentary, too. The thoughts and the body with which the wrong was done to me are no longer existing. What I call the same person now are the thoughts and physical aspects which are different from the earlier ones that harmed me although belonging to the same psychophysical process.
"So one thought together with one mass of physical parts did me some wrong and vanished there and then, giving way to succeeding thoughts and material parts. So with which am I getting angry? With the vanished and disappeared thoughts and physical parts or with the thoughts and material parts which did not do me any wrong? Should I get angry with things which are innocent, whereas other things that did me wrong have already vanished?
"The so-called 'I' is not the same for two consecutive moments. At the moment the wrong was done there was another thought and material mass which were regarded as 'I,' whereas what are regarded as 'I' at the present moment are a different thought and material collection, though belonging to the same process.
"Therefore, some other being did wrong to someone else, and another gets angry with someone else about it. Is this not a ridiculous situation?"
If we scrutinize the exact nature of our lives and occurrences in this manner, our anger may subside and vanish there and then."All things are momentary. Both that person's mind and body are momentary, too. The thoughts and the body with which the wrong was done to me are no longer existing. What I call the same person now are the thoughts and physical aspects which are different from the earlier ones that harmed me although belonging to the same psychophysical process.
"So one thought together with one mass of physical parts did me some wrong and vanished there and then, giving way to succeeding thoughts and material parts. So with which am I getting angry? With the vanished and disappeared thoughts and physical parts or with the thoughts and material parts which did not do me any wrong? Should I get angry with things which are innocent, whereas other things that did me wrong have already vanished?
"The so-called 'I' is not the same for two consecutive moments. At the moment the wrong was done there was another thought and material mass which were regarded as 'I,' whereas what are regarded as 'I' at the present moment are a different thought and material collection, though belonging to the same process.
"Therefore, some other being did wrong to someone else, and another gets angry with someone else about it. Is this not a ridiculous situation?"
4. There is another way to eliminate the upsurge of anger. Suppose we think of someone who has done us wrong us. On such occasions we should remember that we suffer harm or loss as a result of our previous karma (the store of intentions willed and carried out through endless previous lives).
Even if others were angry with us, they could not harm us if there were no latent force of past unwholesome karma committed by us which took advantage of this opportunity to arouse our adversary. So it is I who am responsible for this harm or loss and not anybody else [the meeting of the two, someone's actions and our susceptibility brought about by our past actions].
At the same time, while I am suffering the result of past karma, if I on account of this should get angry and do any harm to him, by that do I accumulate much more unwholesome karma which would bring me correspondingly unwholesome results in the future.
If we call to mind this impersonal law of karma, this orderliness of the universe, anger may subside immediately. We can consider such a situation in another way, too. As the followers of the Buddha, we believe that the Bodhisatta (Bodhisattva or "Buddha-to-be") passed through an incalculable number of lives practicing virtues before attaining buddhahood.
Two sutras
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| The Bodhisatta became the Buddha. |
At one time the Bodhisatta [before he became the Buddha in a life as Siddhartha] had been born as the son of a king named Mahapatapa. The child was named Culla Dhammapala. One day the queen sat on a chair playing with her child and did not notice the king as he passed by. The king thought the queen was so proud of her child as not to get up from her chair even when she saw that her lord the king passed. So he grew angry and immediately sent for the executioner. When he came the king ordered him to snatch the child from the queen's arms and cut off his hands, feet, and head, which the executioner did instantly.
The child (the Bodhisatta) suffered all that with extreme patience and did not grow ill-tempered or relinquish his impartial love (upekkha-metta) for his cruel father, lamenting mother, or the executioner. So far had he matured in the practice of forbearance and loving-kindness by that time.
At another time, our Bodhisatta was reborn and became an ascetic well-known for the virtue of forbearance and consequently people named him Khantivadi, a "teacher of forbearance." One day he visited Benares (ancient Varanasi) and took his lodgings at the royal pleasure park. The king passed one day with his harem and, seeing the ascetic seated under a tree, asked what virtue he was practicing.
The ascetic replied that of forbearance. The king was a materialist who regarded the practice of virtue foolish and/or fraudulent. So on hearing the words of the ascetic, he sent for the executioner and ordered him to cut off the ascetic's hands and feet. Then he questioned the ascetic as to whether he could hold to forbearance at the severing of his limbs.
The ascetic did not feel ill-tempered but even at that time he lay down extending his loving-kindness and holding forbearance undiminished. He gently spoke to the king in reply to the effect that his forbearance and other virtues were not in his limbs but in his mind.
The king, unsuccessful in his attempts to disturb the ascetic's feelings, grew angrier and kicked him in the stomach with his heel and went away. The king's minister, seeing what had happened, came over, bowed before the dying ascetic, and begged him saying:
"Venerable one, none of us agreed to this cruel act of the king, and we are all sorrowing over what has been done to you by that devilish man. We ask you to curse the king but not us." At this the ascetic said: "May that king who has caused my hands and feet to be cut off, as well as you, live long in happiness. Persons who practice virtues like me never get angry." Saying this, he breathed his last.
Since the Buddha in past lives, while yet imperfect like us, practiced forbearance and loving-kindness to such a high degree, why can we not follow a little of his example?
When we remember and think of similar noble characters or "great souls" (maha atmas), we should be able to bear any harm, unmoved by anger. Or if we consider the nature of the round of rebirths in this beginningless and infinite universe, we may be able to curb the upsurge of anger. For it is said by the Buddha:
"It is not easy to find any being who has not [already] been one's mother, father, brother, sister, son, or daughter." Hence with regard to the person whom we have now taken to regard as our "enemy," we should think:
"This one now in the past has been my mother who bore me in her womb for ten [lunar] months, gave birth to me, cleansed me of impurities, hid me in her bosom, carried me on her hip, and nourished me. This one was my father in another life and spent time and energy, engaged in some toilsome business with a view to maintaining me, even sacrificing life for my sake," and so on. When we ponder in this way, it is expected that our anger against enemies will subside.
5. Furthermore, we can reflect on the advantages of the development of mind through the practice of extending loving-kindness in all directions to all, beginning with one direction and only to some. For the Buddha has expounded 11 advantages to be looked for from its development. What are the 11? More
Saturday, January 16, 2016
Shift Your Paradigm, Be the Real You (audio)
Crystal Quintero, Amber Larson, Wisdom Quarterly; Bhikkhu Bodhi, The Dhammapada
(Bob Proctor) Meditation exercise "Shift Your Paradigm" with Hemi-Sync "The Return."
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| The Buddha, Rubin Museum (Andy Romanoff) |
The Buddha says an amazing thing in the Imprint or Path of the Dharma. Mind (heart) is the forerunner of all conditions. They are mind-made.
If, on the one hand, we think and act with a pure [free of greed, hatred/fear, delusion and instead motivated by the wide categories of nongreed, nonaversion, nondelusion] mind, happiness follows us like a shadow, which is easy to carry no matter how long or wide it grows.
But if, on the other hand, we think or act with an impure mind, sorrow drags behind us like a laden cart that is hard to bear and constantly growing heavier.
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| Most people will never know what mind is capable of. Find out (MonroeInstitute.org) |
.
1. Mind precedes all mental states. Mind is
their chief; they are all mind-made. If with an impure mind a person
speaks or acts suffering follows behind like the wheel that follows the
foot of the ox.
2. Mind precedes all mental states. Mind is
their chief; they are all mind-wrought. If with a pure mind a person
speaks or acts happiness follows behind like a never-departing shadow. More
Thursday, October 1, 2015
Maybe music will make it all better (audio)
Ashley Wells, Pat Macpherson, Dhr. Seven, Wisdom Quarterly; knotfest.com; loudwire.com
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| Free holosync audio (youtube.com) or OmHarmonics from MindValley Academy. |
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| Knot Fest: Korn, Cannibal Corpse, Slipknot, Judas Priest, COC, Suicidal Tendencies, Gwar, Ghostface Killah, Body Count, All That Remains, Mobb Deep... San Manuel Amphitheater. |
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| Yoga Meditation, and Empowerment Day Retreat, Los Angeles (Red Lotus) |
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| Slipknot, Marilyn Manson, Deftones, Seether... (aftershockconcert.com/loudwire.com) |
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| Healing Mantras from Thomas Ashley Farrand from Sounds True (youtube.com). |
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| Murphy Sisters (aliciamurphymusic.com) |
Sometimes I think there's nothing left but music. Nothing will see me through or mollify me. If only there were a way of incorporating life into my musical-spirituality. What if there were a way to "meditate" to music? Not listening to songs while sitting; that would not be meditation. That activity would be better suited to plain relaxation or guided visualization. Imagine instead tones and sounds that guide one into meditation (jhana) -- concentrated awareness on a single point that stills and intensifies the mind. There is just such a binaural beat technology in "holosync" from the Monroe Institute.
(Thomas Ashley-Farrand) Sound is an ancient technology: For the first time, a traditional puja (devotional ceremony) is recorded as conducted by a trained Western Vedic priest.
Wednesday, May 30, 2012
Meet the "Third Eye" Pineal Gland (video)
Dhmr. Seven and Amber Dorrian, Wisdom Quarterly; video by Truthzonetvcom, Akyastv
Minute 8:15 mentions a Buddhist connection seen by Dr. Rick Straussman, MD.
Minute 8:15 mentions a Buddhist connection seen by Dr. Rick Straussman, MD.
The connection is actually to the pre-Buddhist Bön religion overlaid by Vajrayana Buddhism in Tibet, which practices Lamaism, Tantra, and the Diamond Way. Mystics, first Bön shamans and later ecstatic meditators, elaborated a postmortem map to escape rebirth.The Bardol Thodol or "Tibetan Book of the Dead" was meant to be read to the dying to guide them through the initial stages of a brief intermediary period before another afterlife. The individual, not a "soul," is cycling through samsara, the Wheel of Life and Death. Part of this cycle is happening right now, on this plane, in the human world.
Edgar Cayce (David Wilcock) explains the agni chakra or "mark of the beast."
When one passes away from here, the Tibetans envisioned an elaborate route or passageways onto the next life. (Various cultures have seen it according to what they know on Earth, so while the details change, the themes are the same, suggesting an objective experience).The goal was to avoid rebirth or at least rebirth on lower planes of existence. But the things to be done to avoid that are meant to be done in the human world during this life, not some last minute maneuver outwitting Yama, the King of the Dead.
What should be done if one wishes for freedom is to develop this wisdom -- suffering and the end of suffering, dukkha (disappointment) and nirvana, a kind of bliss unutterable. The way to do that is to cultivate virtue (compassion for all), serenity (absorbed concentration), and liberating-wisdom (insight, superknowledge, nyana).
The way to that is to contemplate (ponder) and meditate (sit still without thinking) on the Four Noble Truths. All of this is summed up in the general and very detailed Noble Eightfold Path. When one has died again, when one goes on the next world to experience the joys and consequences of past actions (karma), it is no time to then try to sit and still the heart/mind.One has karma as one's inheritance, as one's companion, as one's associate. That karma is always adjustable. Whatever we have done, we can do better right now. We can cultivate more skill, more profit, more comfort. It will always come in handy. Through confidence (verifiable "faith") in the good we are able to step forward toward the good. What is the good?
- IMAGES: All-Seeing Eyes of Buddha stupa, Nepal (Gebenn/flickr.com); allseeingeye2 (acreativeuniverse.com); eye by Phoddastica; eye as greenish mirror of consciousness seen in meditation (dhammawheel.com); Tibet landscape at the "rooftop of the world" (dipity.com).
Giving (dana, alobha) is good. Developing the Five Precepts is good. Applying the Dharma we have learned. Sharing the good we do with others by inviting them to join in. Restraining ourselves from the harmful impulses we experience. Daily reflections on the qualities of the Buddha, the liberating Dharma, the liberated or "noble" Sangha are good and easy exercises to set the heart in a useful direction.There is an eye that sees. But it is the heart that knows. That "third eye" (in Buddhist terms, the dibba cakkhu) would seem to physically correspond to the pine-shaped pineal gland, an inner eye replete with rods and cones.
"DMT: The Spirit Molecule" (thespiritmolecule.com)
- PHOTOS: "Buddha Park," Ventiane, Laos
- The world has a tree, a World Tree
- Vatican battles with the nuns of LA
- Grammar Girl tries to save the world
New report says gangs find forced child prostitution easier than drug dealing |
| Buddhist nuns of Cambodia (Nick Marghe) |
Thursday, July 2, 2009
Mind Frequencies
Binaural frequencies for deep relaxation/astral projection created in Reason Version 4.o, Nuendo tone generator: left 528 Hz, right 535.35 Hz, midleft 545 Hz throughout track, and midright 559.45 Hz throughout track. Visuals inspired by works of Da Vinci.
- More at myspace.com/cmc2012ad
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