Showing posts with label liberality. Show all posts
Showing posts with label liberality. Show all posts

Tuesday, May 24, 2016

SEX: Erotic Egypt and Tantric Tibet (video)

Bettany Hughes (History); New World; China Expat; Ashley Wells, CC Liu, Wisdom Quarterly
Sex and Prostitution in the Ancient World: Egypt, Rome, Pompeii (full documentary). It's an adventure of sex and erotica in Egypt with Bettany Hughes and a larger look at the ancient world we are taught so little about by museum drones and uptight ancient archeologists (WQ).

What about Buddhist Tantric Sex?
Tibetan Buddhism, Kama Sutra, and Tantric Sex 
ChinaExpat.com updated and edited by Amber Larson, Dhr. Seven, Wisdom Quarterly
http://rubenbsoto.blogspot.com/2010/05/tantra_27.html
Tantra, by that name, derives from Vedic/Brahminical (Hindu) religions of the Indus Valley Civilization and India.

It was most common in what is today called Northern India, although it became mixed together with Southern Indian local religions such as the worship of the Goddess Kali.

A strange offshoot of it is found in the Tibetan mixed-religion sometimes called Tibetan Buddhism, but also referred to as Tibetan Lamaism. (It is a mix of indigenous Himalayan shamanic Bön and Hindu-influenced Mahayana Buddhism).

In ancient times, Tibet had a native local god/goddess religion, parallel to the Indian local/regional god/goddess systems.

Around the time of the alleged "Aryan invasions" of India (emanating from Iranian/Persian peoples to the west or Anglos/Europeans to the north, a theory that has largely been rejected in India), the threefold-concept of god (as a trinity of Brahma, Vishnu, Shiva) was consolidated by absorbing the various Dravidian local goddesses as “shaktis”  for the triad. (Originally this word meant “power,” but it came to imply “female consort”).

Sexual rites 
Jambhala (Lord of Wealth) in ritual sexual union with consort (Sino-Tibetan, 18th-19th cent.)
.
Although equated with Tantra in the West, sexual rites were historically practiced by a minority of sects. For practicing groups, maithuna progressed into psychological symbolism [David Gordon White (ed.), 2000, Tantra in Practice, Princeton Univ. Press). According to White, the sexual rites of Vamamarga may have emerged from early Hindu Tantra as a means of catalyzing biochemical transformations in the body to facilitate heightened states of awareness (White, 2000). These constitute an offering to Tantric deities. Later developments in the rite emphasize the primacy of bliss and divine union, which replace the bodily connotations of earlier forms (White, 2000). This is clearly seen in Japanese tantra in Shingonshu of Tachikawa-ryu. More

Lamaism
Shiva, Shakti, Mahavidyas (Tantra)
Meanwhile, the Tibetans were left on their own; therefore, their “Lamaism” does not resemble classic Hinduism.

Buddhism then swept in, and the Tibetans really took to it in a big way. But rather like the parallel example of the Mayans in Mesoamerica (which later became Mexico) adopting the Catholic religion but adapting it to fit their own local religions (viz. the Virgin of Guadalupe) -- the Tibetans never abandoned their ancient god/goddess pairings.

Suddenly there are big Buddhist thankas (intricate wall hangings, religious paintings) with 108 Bodhisattvas. (This 108 is a sacred number in many cultures, for mathematical reasons, most notably in Asia, India in particular.

Bodhisattvas are nearly enlightened Buddhist monastics who could enter nirvana (“liberation from all suffering and rebirth”) but choose instead to be reborn to express compassion to help others find the Path and evolve to the point of enlightenment and nirvana).

Each of these 108 Bodhisattvas is shown with a naked woman, a shakti, in his lap -- merging male and female principles, in union, or “yoga” -- having sex with him…

The 108 Tibetan shaktis are the remnants of local goddesses, who still bear the mnemonic attributes (color, sacred objects they hold, mudras (hand gestures) they are making, accompanying animals, mounts, or flowers, etc.) of their former status.

Catholicism
Now, the corporate Catholic Church, with its CEO sitting in the Vatican like an Italian king, took “The Song of Solomon” from the Bible and said, “This is not about having sex with a woman, folks. This is about the Church’s longing for Jesus” [Ieshua].

So also did Tibetan Buddhists, who ran a Himalayan empire from Potala Palace in Lhasa that paralleled and possibly preceded the Vatican, explain away the sexual congress between these 108 Bodhisattvas and their shaktis as a kind of ephemeral spiritual union.

Judaism
Judaism does this in a similar way: the Shekinah (which sounds like Shakti and probably shares the same proto-Indo-European root) is a female principle representing light or god’s holy spirit.

It is known to Judaic scholars, even those who reinterpret the Talmud and biblical texts to read as exclusively monotheistic even though “God” is always plural, to represent an indigenous goddess-worship system that was absorbed into the worship of the punitive, male tribal god Jehovah or YHWH.

The major difference between the Judaic and Tibetan Buddhist systems is that the Tibetans never stopped drawing representations of the shakti. More

Sunday, May 13, 2012

Liberal and Conservative Brains (video)


() Do liberals and conservatives have different brains? Is science in trouble in America? What is the point of "asteroid mining"? 

Senior Science Correspondent at The Huffington Post Cara Santa Maria (Talk Nerdy to Me) leads this week's panel to discuss these issues and more with Tim Lee Ph.D. (scientist turned comedian), K.C. Cole (science writer, USC journalism professor), and Max Lugavere (filmmaker, musician, science journalist). 

Special thanks to Chris Mooney (author of The Republican Brain), Linda Darling-Hammond (professor and author of The Flat World in Education Multicultural), and Phil Plait ("The Bad Astronomy" Blog) for sending in points.

Tuesday, October 4, 2011

Should I be Liberal or Conservative? (test)

Wisdom Quarterly editors Seven and Ashley Wells

I want to be rich, so that makes me liberal. I am poor, so that makes me conservative. Anyone who wants to conserve this system is, by definition, a corporate-welfare-loving "conservative." Obama, for example. Anyone who wants change, equality, fairness and justice for all regardless of categories or labels we put on them from birth is radical and rises on the side of being liberal.

I am rich, so that makes me conservative. I want to be poor, so that makes me liberal. Anybody who wants to change this system is, by definition, some kind of human-welfare-loving "liberal." Bush, for example. Anybody who wants preservation, inequality, "fair and balanced" news and justice for some depending on labels and the categories we put them in is reactionary and falls on the side of being conservative.
  • But everybody wants to be richer!
  • Yes, but not everyone wants to be richer by making others poorer. That's a cruel delusion many people carry around. We can have a win-win cooperative world. Instead, many push for a win-lose competitive world. What does the conservative media feed us?
  • I can be rich and kind to everyone?
  • Yes, be rich; have compassion; think of yourself AND others! It's called "enlightened self-interest." We don't have to be like Cartman...or Stan.

Tuesday, August 4, 2009

The Rewards of Giving



"These are the five rewards of generosity:
  1. one is dear and appealing to people at large
  2. one is admired by good people
  3. one's good name is spread about
  4. one does not stray from the rightful duties of a householder
  5. with the break-up of the body at death, one reappears in a good destination, even in the heavenly worlds" (AN 5.35).
"There is the case," the Buddha explained, "where a certain person refrains from:
  • taking life
  • taking what is not given
  • taking liberties with regard to sexual misconduct
  • taking liberties with the truth [false, divisive, abusive, and profitless speech]
"One is not:
  • covetous
  • bears no ill will
  • has right views
"And this person gives
  • food
  • drink
  • cloth
  • transport
  • garlands
  • scents
  • creams
  • bed
  • lodging
  • lamps
"to brahmins and ascetics [or other virtuous persons].

"With the breakup of the body, after death, one reappears in the company of human beings. There one experiences the "five strands of human sensuality." These are delightful:
  1. sights
  2. sounds
  3. smells
  4. tastes
  5. tactile sensations.
"It's because one refrained from taking...and because one was not covetous, bore no ill will, and had right views that one reappears in the company of human beings. And it is because one gave that one experiences the five strands of human sensuality.

"[Similarly, in the case when one takes rebirth in the company of devas, where one experiences the five strands of divine sensuality.] At any rate, brahmin, the donor does not go without reward."

"It is amazing, Master Gautama!" exclaimed the brahmin Janussonin to the Buddha. "It is astounding. It is enough to make one want to give a gift, enough to make one want to make an offering, since the donor does not go without reward."

"That is the way it is, brahmin. That is the way it is. The donor does not go without reward" (AN 10.177).

Never underestimate the power of small gifts
"Even if a person were to throw the rinsings of a bowl or a cup into a pond thinking, 'May whatever animals live here feed on this,' that would be a source of merit" (AN 3.57).

What is not given is lost
When the world is on fire with aging and death,
One should save [one's wealth] by giving:
What is given is well saved!
What is given bears fruit as happiness.
What is not given does not:
Instead, thieves or government take it away;
It is destroyed or lost (SN 1.41).

Overcoming miserliness
  • Conquer anger with kindness
  • Bad, with good
  • Stinginess, with generosity
  • A liar, with truth (Dhp 223).
What the miser fears
That keeps that person from giving
Is the very danger that comes
When one does not give (SN I.32)
  • No misers go to the world of the devas.
  • Those who praise not giving are foolish.
  • The wise express approval for giving and
  • So find ease in the worlds beyond (Dhp 177).

More>>

Greed versus Happiness
Buddhists believe that "greed" (lobha) -- one of the three principle defilements of the mind and heart -- is based on incorrectly connecting material wealth with happiness.

This is caused by a view that exaggerates the positive aspects of an object. That is, acquiring material objects has less impact than we imagine on our feelings of happiness.

This view has been corroborated by studies in the field of happiness economics, which confirm that beyond the provision of a basic level of material comfort, more wealth does not increase happiness.

Five Kinds of Stinginess

WQ, Macchariya Sutras, Numerical Discourses, Book of the Fives (AN 5.254-259)*
The most meritorious form of giving (dana), in an ordinary sense, is support of the Ariya-Sangha. Since such "accomplished disciples" are so rare and difficult to identify, many Buddhists support the ordinary Sangha with the accomplished disciples in mind as seen here in a typical offering of rice to monks and novices in Asia.

I. Stinginess
"Meditators, there are these five forms of stinginess. Stinginess as to one's:
  1. lodgings
  2. family
  3. gains
  4. status
  5. and stinginess as to sharing the Dharma.

These are the five forms of stinginess, and the pettiest of these five is stinginess as to sharing the Dharma."

After all, the Gift of Dharma (dhamma-dana) is the best of all gifts. For not only does it lead to enlightenment and nirvana, it promotes all other forms of giving. Likewise, it is said, liberation is the sweetest of all tastes (Dhammapada).

II. Stinginess
"With the abandoning and eradication of these five forms of stinginess, the Buddhist path is fulfilled. [See in more detail at Noble Eightfold Path.]

III. Stinginess
"Without abandoning these five qualities, one is incapable of entering and remaining in the First Meditative Accomplishment (jhana).

"However, by abandoning these five forms of stinginess, one is capable of entering and remaining in the First Meditative Accomplishment.

IV. Stinginess
"Without abandoning these five qualities, one is incapable of entering and remaining in the:

One is incapable of realizing the Fruit of:

"However, with the abandoning of these five forms of stinginess, one is capable of entering and remaining in these four meditative attainments and of realizing these four noble fruits.

V. Stinginess
"Without abandoning these five forms of stinginess, one is incapable of entering and remaining in the First Meditative Accomplishment. Stinginess as to one's:

  1. lodgings
  2. family
  3. gains
  4. status
  5. and ingratitude

"But by abandoning these five forms of stinginess, one is capable of entering and remaining in them."

VI. Stinginess
"Without abandoning these five forms of stinginess, one is incapable of entering and remaining in these meditative attainments (jhanas) and of realizing these noble fruits up to and including full enlightenment (bodhi).

"However, with the abandoning of these five forms of stinginess, one is capable."

*Terms of use: You may copy, reformat, reprint, republish, and redistribute this work in any medium whatsoever, provided that: (1) you only make such copies, etc. available free of charge; (2) you clearly indicate that any derivatives of this work (including translations) are derived from this source document; and (3) you include the full text of this license in any copies or derivatives of this work. Otherwise, all rights reserved. For additional information about this license, see the FAQ. To cite this document (one suggested style): "Macchariya Suttas: Stinginess" (AN 5.254-259), derived text abbreviated and altered from a Pali translation originally by Thanissaro Bhikkhu. Access to Insight, June 7, 2009. See at:

www.accesstoinsight.org/tipitaka/an/an05/an05.254.than.html.