Global Conscious Forum: The New Culture

Global Conscious Forum: The New Culture - Integral Culture http://globalconscious.com/board/ Global Conscious Forum: The New Culture - Integral Culture en Tue, 07 Sep 2010 18:58:56 +0000 Gnarly on "Vipassana Meditation" http://globalconscious.com/board/topic/vipassana-meditation#post-289 Wed, 01 Apr 2009 22:17:30 +0000 Gnarly 289@http://globalconscious.com/board/ This is the international home page of the organizations which offer courses in Vipassana Meditation as taught by S.N. Goenka and his assistant teachers in the tradition of Sayagyi U Ba Khin <a href="http://www.dhamma.org/" rel="nofollow">http://www.dhamma.org/</a> Vipassana, which means to see things as they really are, is one of India's most ancient techniques of meditation. It was taught in India more than 2500 years ago as a universal remedy for universal ills, i.e., an Art of Living. For those who are not familiar with Vipassana Meditation, an Introduction to Vipassana by Mr. Goenka and Questions & Answers about Vipassana are available. The technique of Vipassana Meditation is taught at ten-day residential courses during which participants learn the basics of the method, and practice sufficiently to experience its beneficial results. There are no charges for the courses - not even to cover the cost of food and accommodation. All expenses are met by donations from people who, having completed a course and experienced the benefits of Vipassana, wish to give others the opportunity to also benefit. Courses are given in numerous Meditation Centers and at non-center course locations at rented sites. Each location has its own schedule of courses. In most cases, an application for admission to each of these courses can be made by clicking on a selected one of the listed course dates that appear in the schedule. There are numerous Centers in India and elsewhere in Asia; ten Centers in North America; three Centers in Latin America; eight Centers in Europe; seven Centers in Australia/New Zealand; one Center in the Middle East and one Center in Africa. Ten day non-center courses are frequently held at many locations outside of Centers as they are arranged by local students of Vipassana in those areas. An alphabetical list of worldwide course locations is available as well as a graphical interface of course locations worldwide and in India and Nepal. Gnarly on "Om Mani Padme Hum The Meaning of the Mantra in Tibetan Buddhism" http://globalconscious.com/board/topic/om-mani-padme-hum-the-meaning-of-the-mantra-in-tibetan-buddhism#post-288 Wed, 01 Apr 2009 22:13:03 +0000 Gnarly 288@http://globalconscious.com/board/ I encourage you to read the full text available at: <a href="http://www.dharma-haven.org/tibetan/meaning-of-om-mani-padme-hung.htm" rel="nofollow">http://www.dharma-haven.org/tibetan/meaning-of-om-mani-padme-hung.htm</a> Tibetan Buddhists believe that saying the mantra (prayer), Om Mani Padme Hum, out loud or silently to oneself, invokes the powerful benevolent attention and blessings of Chenrezig, the embodiment of compassion. Viewing the written form of the mantra is said to have the same effect -- it is often carved into stones, like the one pictured above, and placed where people can see them. Spinning the written form of the mantra around in a Mani wheel (or prayer wheel) is also believed to give the same benefit as saying the mantra, and Mani wheels, small hand wheels and large wheels with millions of copies of the mantra inside, are found everywhere in the lands influenced by Tibetan Buddhism. It is said that all the teachings of the Buddha are contained in this mantra: Om Mani Padme Hum can not really be translated into a simple phrase or sentence. It is appropriate, though, to say a little about the mantra, so that people who want to use it in their meditation practice will have some sense of what they are doing, and people who are just curious will understand a little better what the mantra is and why it is so important to Tibetan Buddhists. We begin in the next section with some information about the mantra itself. The True Sound of Truth An old story speaks about a similar problem. A devoted meditator, after years concentrating on a particular mantra, had attained enough insight to begin teaching. The student's humility was far from perfect, but the teachers at the monastery were not worried. A few years of successful teaching left the meditator with no thoughts about learning from anyone; but upon hearing about a famous hermit living nearby, the opportunity was too exciting to be passed up. The hermit lived alone on an island at the middle of a lake, so the meditator hired a man with a boat to row across to the island. The meditator was very respectful of the old hermit. As they shared some tea made with herbs the meditator asked him about his spiritual practice. The old man said he had no spiritual practice, except for a mantra which he repeated all the time to himself. The meditator was pleased: the hermit was using the same mantra he used himself -- but when the hermit spoke the mantra aloud, the meditator was horrified! "What's wrong?" asked the hermit. "I don't know what to say. I'm afraid you've wasted your whole life! You are pronouncing the mantra incorrectly!" "Oh, Dear! That is terrible. How should I say it?" The meditator gave the correct pronunciation, and the old hermit was very grateful, asking to be left alone so he could get started right away. On the way back across the lake the meditator, now confirmed as an accomplished teacher, was pondering the sad fate of the hermit. "It's so fortunate that I came along. At least he will have a little time to practice correctly before he dies." Just then, the meditator noticed that the boatman was looking quite shocked, and turned to see the hermit standing respectfully on the water, next to the boat. "Excuse me, please. I hate to bother you, but I've forgotten the correct pronunciation again. Would you please repeat it for me?" "You obviously don't need it," stammered the meditator; but the old man persisted in his polite request until the meditator relented and told him again the way he thought the mantra should be pronounced. The old hermit was saying the mantra very carefully, slowly, over and over, as he walked across the surface of the water back to the island. The Meaning of the Mantra "There is not a single aspect of the eighty-four thousand sections of the Buddha's teachings which is not contained in Avalokiteshvara's six syllable mantra "Om Mani Padme Hum", and as such the qualities of the "mani" are praised again and again in the Sutras and Tantras.... Whether happy or sad, if we take the "mani" as our refuge, Chenrezig will never forsake us, spontaneous devotion will arise in our minds and the Great Vehicle will effortlessly be realized." -Dilgo Khyentse Rinpoche -- Heart Treasure of the Enlightened Ones People who learn about the mantra naturally want to know what it means, and often ask for a translation into English or some other Western language. However, Om Mani Padme Hum can not really be translated into a simple phrase or even a few sentences. All of the Dharma is based on Buddha's discovery that suffering is unnecessary: Like a disease, once we really face the fact that suffering exists, we can look more deeply and discover it's cause; and when we discover that the cause is dependent on certain conditions, we can explore the possibility of removing those conditions. Buddha taught many very different methods for removing the cause of suffering, methods appropriate for the very different types and conditions and aptitudes of suffering beings. For those who had the capacity to understand it, he taught the most powerful method of all, a method based on the practice of compassion. It is known as the Mahayana, or Great Vehicle, because practicing it benefits all beings, without partiality. It is likened to a vast boat that carries all the beings in the universe across the sea of suffering. Within the Mahayana the Buddha revealed the possibility of very quickly benefiting all beings, including oneself, by entering directly into the awakened state of mind, or Buddhahood, without delay. Again, there are different ways of accomplishing this, but the most powerful, and at the same time the most accessible, is to link ones own mind with the mind of a Buddha. In visualization practice we imagine ourselves to be a Buddha, in this case the Buddha of Compassion, Chenrezig. By replacing the thought of yourself as you with the thought of yourself as Chenrezig, you gradually reduce and eventually remove the fixation on your personal self, which expands your loving kindness and compassion, toward yourself and toward others, and your intelligence and wisdom becomes enhanced, allowing you to see clearly what someone really needs and to communicate with them clearly and accurately. In most religious traditions one prays to the deities of the tradition in the hopes of receiving their blessing, which will benefit one in some way. In the vajrayana Buddhist tradition, however, the blessing and the power and the superlative qualities of the enlightened beings are not considered as coming from an outside source, but are believed to be innate, to be aspects of our own true nature. Chenrezig and his love and compassion are within us. Chenrezig: The Embodiment of Compassion In doing the visualization practice we connect with the body and voice and mind of the Buddha by the three aspects of the practice. By our posture and certain gestures we connect with the body, by reciting the words of the liturgy and by repeating the mantra we connect with the voice, and by imagining the visual form of the Buddha we connect with the mind. Om Mani Padme Hum is the mantra of Chenrezig. In the words of Kalu Rinpoche, "Through mantra, we no longer cling to the reality of the speech and sound encountered in life, but experience it as essentially empty. Then confusion of the speech aspect of our being is transformed into enlightened awareness." That enlightened awareness includes whatever we might need to understand in order to save any beings, including ourselves, from suffering. For that reason the entire Dharma, the entire truth about the nature of suffering and the many ways of removing it's causes, is said to be contained in these six syllables. Om Mani Padme Hum "Buddha of great compassion, hold me fast in your compassion. From time without beginning, beings have wandered in samsara, Undergoing unendurable suffering. They have no other protector than you. Please bless them that they may achieve the omniscient state of buddhahood. With the power of evil karma gathered from beginningless time, Sentient beings, through the force of anger, are born as hell beings and experience the suffering of heat and cold. May they all be born in your presence, perfect deity." -The Meditation and Recitation of Four-Armed Chenresig Gnarly on "The Kybalion: Hermetic Philosophy" http://globalconscious.com/board/topic/the-kybalion-hermetic-philosophy#post-287 Wed, 01 Apr 2009 22:07:37 +0000 Gnarly 287@http://globalconscious.com/board/ The Kybalion: Hermetic Philosophy <a href="http://www.kybalion.org/kybalion.asp#bottom" rel="nofollow">http://www.kybalion.org/kybalion.asp#bottom</a> In PDF format: <a href="http://www.kybalion.org/TheKybalion.pdf" rel="nofollow">http://www.kybalion.org/TheKybalion.pdf</a> "... all things [are] evolving from other things, and resolving into other things..." - The Kybalion An online ebook edition of The Kybalion -- this book is a study of basic hermetic teachings that outlines an ageless wisdom. In ancient times (and even today) these teachings were not understood by the lay person, but were readily understood by students, after the axioms and principles had been explained and exemplified by the Hermetic Initiates and Masters to their Neophytes. The Kybalion was originally written in the early 1900's and is now in the public domain. Gnarly on "Aung San Suu Kyi Biography & Timeline" http://globalconscious.com/board/topic/aung-san-suu-kyi-biography-038-timeline#post-283 Wed, 01 Apr 2009 16:45:04 +0000 Gnarly 283@http://globalconscious.com/board/ Aung San Suu Kyi The Nobel Peace Prize 1991 Biography 1942: September 6. Marriage of Aung San, commander of the Burma Independence Army, and Ma Khin Kyi (becoming Daw Khin Kyi), senior nurse of Rangoon General Hospital, where he had recovered from the rigours of the march into Burma. 1945: June 19. Aung San Suu Kyi born in Rangoon, third child in family. "Aung San" for father, "Kyi" for mother, "Suu" for grandmother, also day of week of birth. Favourite brother is to drown tragically at an early age. The older brother, will settle in San Diego, California, becoming United States citizen. 1947: July 19. General Aung San assassinated. Suu Kyi is two years old. Daw Khin Kyi becomes a prominent public figure, heading social planning and social policy bodies. 1948: January 4. The Independent Union of Burma is established. 1960: Daw Khin Kyi appointed Burma's ambassador to India. Suu Kyi accompanies mother to New Delhi. 1960-64: Suu Kyi at high school and Lady Shri Ram College in New Delhi. 1964-67: Oxford University, B.A. in philosophy, politics and economics at St. Hugh's College (elected Honorary Fellow, 1990). British "parents" are Lord Gore-Booth, former British ambassador to Burma and High Commissioner in India, and his wife, at whose home Suu Kyi meets Michael Aris, student of Tibetan civilisation. 1969-71: She goes to New York for graduate study, staying with family friend Ma Than E, staff member at the United Nations, where U. Thant of Burma is Secretary-General. Postponing studies, Suu Kyi joins U.N. secretariat as Assistant Secretary, Advisory Committee on Administrative and Budgetary Questions. Evenings and weekends volunteers at hospital, helping indigent patients in programs of reading and companionship. 1972: January 1. Marries Michael Aris, joins him in Himalayan kingdom of Bhutan, where he tutors royal family and heads Translation Department. She becomes Research Officer in the Royal Ministry of Foreign Affairs. 1973: They return to England for birth of Alexander in London. 1974: Michael assumes appointment in Tibetan and Himalayan studies at Oxford University. 1977: Birth of second son, Kim at Oxford. While raising her children, Suu Kyi begins writing, researches for biography of father, and assists Michael in Himalayan studies. 1984: Publishes Aung San in Leaders of Asia series of University of Queensland Press. (See Freedom from Fear, pp. 3-38.) 1985: For juvenile readers publishes Let's Visit Burma (see Freedom from Fear, pp. 39-81), also books on Nepal and Bhutan in same series for Burke Publishing Company, London. 1985-86: Visiting Scholar, Center of Southeast Asian Studies, Kyoto University, researching father's time in Japan. Kim with her, Alexander with Michael, who has fellowship at Indian Institute of Advanced Studies at Simla in northern India. 1986: On annual visit to grandmother in Rangoon, Alexander and Kim take part in traditional Buddhist ceremony of initiation into monkhood. 1987: With fellowship at Indian Institute Suu Kyi, with Kim, joins Michael and Alexander in Simla. Travels to London when mother is there for cataract surgery. Publishes "Socio-Political Currents in Burmese Literature, 1910-1940" in journal of Tokyo University. (See Freedom from Fear, pp. 140-164.) September. Family returns to Oxford. Suu Kyi enrolls at London School of Oriental and African Studies to work on advanced degree. 1988: March 31. Informed by telephone of mother's severe stroke, she takes plane next day to Rangoon to help care for Daw Khin Kyi at hospital, then moves her to family home on University Avenue next to Inya Lake in Rangoon. July 23. Resignation of General Ne Win, since 1962 military dictator of Burma. Popular demonstrations of protest continuing. August 8. Mass uprising throughout country. Violent suppression by military kills thousands. August 15. Suu Kyi, in first political action, sends open letter to government, asking for formation of independent consultative committee to prepare multi-party elections. August 26. In first public speech, she addresses several hundred thousand people outside Shwedagon Pagoda, calling for democratic government. Michael and her two sons are there. September 18. Military establishes State Law and Order Restoration Council (SLORC). Political gatherings of more than four persons banned. Arrests and sentencing without trial reaffirmed. Parliamentary elections to be held, but in expectation that multiplicity of parties will prevent clear result. September 24. National League for Democracy (NLD) formed, with Suu Kyi general-secretary. Policy of non-violence and civil disobedience. October-December. Defying ban, Suu Kyi makes speech-making tour throughout country to large audiences. December 27. Daw Khin Kyi dies at age of seventy-six. 1989: January 2. Funeral of Daw Khin Kyi. Huge funeral procession. Suu Kyi vows that as her father and mother had served the people of Burma, so too would she, even unto death. January-July. Suu Kyi continues campaign despite harassment, arrests and killings by soldiers. February 17. Suu Kyi prohibited from standing for election. April 5. Incident in Irawaddy Delta when Suu Kyi courageously walks toward rifles soldiers are aiming at her. July 20. Suu Kyi placed under house arrest, without charge or trial. Sons already with her. Michael flies to Rangoon, finds her on third day of hunger strike, asking to be sent to prison to join students arrested at her home. Ends strike when good treatment of students is promised. 1990: May 27. Despite detention of Suu Kyi, NLD wins election with 82% of parliamentary seats. SLORC refuses to recognise results. October 12. Suu Kyi granted 1990 Rafto Human Rights Prize. 1991: July 10. European Parliament awards Suu Kyi Sakharov human rights prize. October 14. Norwegian Nobel Committee announces Suu Kyi is winner of 1991 Peace Prize. 1991: December. Freedom from Fear published by Penguin in New York, England, Canada, Australia, New Zealand. Also in Norwegian, French, Spanish translations. December 10. Alexander and Kim accept prize for mother in Oslo ceremony. Suu Kyi remains in detention, having rejected offer to free her if she will leave Burma and withdraw from politics. Worldwide appeal growing for her release. 1992: Suu Kyi announces that she will use $1.3 million prize money to establish health and education trust for Burmese people. 1993: Group of Nobel Peace Laureates, denied entry to Burma, visit Burmese refugees on Thailand border, call for Suu Kyi's release, Their appeal later repeated at UN Commission for Human Rights in Geneva. 1994: February. First non-family visitors to Suu Kyi: UN representative, U.S. congressman, New York Times reporter. September-October. SLORC leaders meet with Suu Kyi, who still asks for a public dialogue. 1995: July 10. SLORC releases Suu Kyi from house arrest after six years of detention. In the last four years her movements have still been restricted. While she has had some opportunities to telephone her family in England, she is regularly denounced in the government-controlled media, and there is concern for her personal safety. Efforts to revive any NLD party activities have been balked, and its members have been jailed and physically attacked. In the first months after detention was ended, she was able to speak to large gatherings of supporters outside her home, but this was stopped. Yet her popularity in the country has not diminished. Internationally her voice has been heard not infrequently. Reporters with cameras and videotape have been able to interview her in person, and telephone interviews with the media outside Burma have also been published. Using video cassettes she has sent out statements, including the keynote address to the NGO Forum at the U.N. International Women's Conference in Beijing in August 1995. There have been a number of visitors from abroad, including a member of the Norwegian Nobel Committee, whom she told that Norway will be the first country she will visit when free to travel. SLORC has changed its name to the State Peace and Development Council, but its repressive policies and violation of human rights continue unabated. Suu Kyi discourages tourists from visiting Burma and businessmen from investing in the country until it is free. She finds hearing for such pleas among western nations, and the United States has applied economic sanctions against Burma, but Burma's neighbours follow their policy of not intervening in the internal affairs of other sovereign states, and Burma has been admitted into the Association of South Eastern Asian Nations. On March 27, 1999, Michael Aris died of prostate cancer in London. He had petitioned the Burmese authorities to allow him to visit Suu Kyi one last time, but they had rejected his request. He had not seen her since a Christmas visit in 1995. The government always urged her to join her family abroad, but she knew that she would not be allowed to return. This separation she regarded as one of the sacrifices she had had to make in order to work for a free Burma. Source: <a href="http://nobelprize.org/nobel_prizes/peace/laureates/1991/kyi-bio.html" rel="nofollow">http://nobelprize.org/nobel_prizes/peace/laureates/1991/kyi-bio.html</a>