20040331
20040330
One of the root causes of suffering in society
One of the root causes of suffering in society is linked to suppression of one's sexuality which is as violent as rape to the mind.
People with conservative opinions about sexuality tend to think only the traditional family values represent the healthy form of sexuality.
This is patently false, as shown by the rising sexual violence against children and women.
Physical pleasure may be a carnal way of pursuing happiness, but when practised without the threat of violence and repression, can lead to inner spiritual growth in the right setting.
People with conservative opinions about sexuality tend to think only the traditional family values represent the healthy form of sexuality.
This is patently false, as shown by the rising sexual violence against children and women.
Physical pleasure may be a carnal way of pursuing happiness, but when practised without the threat of violence and repression, can lead to inner spiritual growth in the right setting.
Entrez-PubMed: New terpenoids in cultivated and wild chamomile (in vivo and in vitro).
Entrez-PubMed
New terpenoids in cultivated and wild chamomile (in vivo and in vitro).
Szoke E, Maday E, Tyihak E, Kuzovkina IN, Lemberkovics E.
Department of Pharmacognosy, Ulloi Street 26, Semmelweis University, Budapest H-1085, Hungary. szokee@drog.sote.hu
The effect of Chamomilla recutita (L.) Rauschert is made up by several groups of active substances, among which terpenoids in the inflorescences are of greatest importance. Among cultivated species, the Hungarian BK-2 contains more chamazulene in its essential oil than the German Degumil type, which is mainly cultivated for its (-)-alpha-bisabolol. Both components have important antiinflammatory activities. Among wild chamomile populations in Hungary, a population was found in the area of Szabadkigyos containing significant amounts-on average 48%-of (-)-alpha-bisabolol in its inflorescence oil. In vitro cultures were made from this population to obtain propagation material containing a high number of active substances. The intact roots contained no (-)-alpha-bisabolol but the sesquiterpene alcohol beta-eudesmol as new compound was identified by our group. Sterile plantlets, cultured in vitro, were multiplied for phytochemical investigations. Pharmacologically important compounds of the essential oils were followed in great detail. The amount of in vitro cultured terpenoids and polyin compounds was compared with that of in vivo plants. These volatile compounds were identified by comparing their retention times with those of authentic standards, essential oils of known composition and peak enrichment. The confirmation of identity was done by comparison of their mass spectra with those reported in the literature and reference compounds. The percentage evaluation of each component was made by area normalisation. Gas chromatography (GC) and mass spectrometry (MS) showed that sterile chamomile cultures generated the most important terpenoid and polyin compounds characteristic of the parent plant. We identified germacrene-D, berkheyaradulene, 4-(2', 4', 4'-trimethyl-bicyclo[4.1.0]hept-2'-en-3'-yl)-3-buten-2-one, geranyl-isovalerate and cedrol as new components in these sterile cultures.
New terpenoids in cultivated and wild chamomile (in vivo and in vitro).
Szoke E, Maday E, Tyihak E, Kuzovkina IN, Lemberkovics E.
Department of Pharmacognosy, Ulloi Street 26, Semmelweis University, Budapest H-1085, Hungary. szokee@drog.sote.hu
The effect of Chamomilla recutita (L.) Rauschert is made up by several groups of active substances, among which terpenoids in the inflorescences are of greatest importance. Among cultivated species, the Hungarian BK-2 contains more chamazulene in its essential oil than the German Degumil type, which is mainly cultivated for its (-)-alpha-bisabolol. Both components have important antiinflammatory activities. Among wild chamomile populations in Hungary, a population was found in the area of Szabadkigyos containing significant amounts-on average 48%-of (-)-alpha-bisabolol in its inflorescence oil. In vitro cultures were made from this population to obtain propagation material containing a high number of active substances. The intact roots contained no (-)-alpha-bisabolol but the sesquiterpene alcohol beta-eudesmol as new compound was identified by our group. Sterile plantlets, cultured in vitro, were multiplied for phytochemical investigations. Pharmacologically important compounds of the essential oils were followed in great detail. The amount of in vitro cultured terpenoids and polyin compounds was compared with that of in vivo plants. These volatile compounds were identified by comparing their retention times with those of authentic standards, essential oils of known composition and peak enrichment. The confirmation of identity was done by comparison of their mass spectra with those reported in the literature and reference compounds. The percentage evaluation of each component was made by area normalisation. Gas chromatography (GC) and mass spectrometry (MS) showed that sterile chamomile cultures generated the most important terpenoid and polyin compounds characteristic of the parent plant. We identified germacrene-D, berkheyaradulene, 4-(2', 4', 4'-trimethyl-bicyclo[4.1.0]hept-2'-en-3'-yl)-3-buten-2-one, geranyl-isovalerate and cedrol as new components in these sterile cultures.
Entrez-PubMed: Pantothenol protects rats from gama rays
Entrez-PubMed
Pantothenol protects rats against some deleterious effects of gamma radiation.
Slyshenkov VS, Omelyanchik SN, Moiseenok AG, Trebukhina RV, Wojtczak L.
Institute of Biochemistry, Academy of Sciences of Belarus, Grodno.
Rats were exposed to gamma radiation from a 60Co source, receiving 0.25 Gy at weekly intervals. During 2 d before each irradiation, the animals received daily intragastric doses of 26 mg pantothenol or 15 mg beta-carotene per kg body weight. One hour after the third irradiation session, the animals were killed and their livers were analyzed. In animals not supplied with pantothenol, the irradiation resulted in a significant decrease of total liver lipids and a 50% decrease in phospholipids. Liver cholesterol was decreased by about 20%. Irradiation produced lipid peroxidation as expressed by doubling of the amounts of conjugated dienes and ketone dienes and of thiobarbituric acid reactive compounds. The amount of CoA in liver was decreased by 24% and that of reduced glutathione by 40%. The NAD+/NADH ratio was increased by 60% and the activity of NADP-dependent malate dehydrogenase (decarboxylating) was decreased by 26%. The amount of pantothenic acid and its derivatives (expressed as pantolactone-generating compounds) in blood decreased by about 80%. In rats to which pantothenol was administered, the content of pantothenic acid in blood was tripled compared to nonirradiated (control) rats, and all the biochemical parameters measured in liver were the same as in nonirradiated animals.
PMID: 9607598 [PubMed - indexed for MEDLINE]
Pantothenol protects rats against some deleterious effects of gamma radiation.
Slyshenkov VS, Omelyanchik SN, Moiseenok AG, Trebukhina RV, Wojtczak L.
Institute of Biochemistry, Academy of Sciences of Belarus, Grodno.
Rats were exposed to gamma radiation from a 60Co source, receiving 0.25 Gy at weekly intervals. During 2 d before each irradiation, the animals received daily intragastric doses of 26 mg pantothenol or 15 mg beta-carotene per kg body weight. One hour after the third irradiation session, the animals were killed and their livers were analyzed. In animals not supplied with pantothenol, the irradiation resulted in a significant decrease of total liver lipids and a 50% decrease in phospholipids. Liver cholesterol was decreased by about 20%. Irradiation produced lipid peroxidation as expressed by doubling of the amounts of conjugated dienes and ketone dienes and of thiobarbituric acid reactive compounds. The amount of CoA in liver was decreased by 24% and that of reduced glutathione by 40%. The NAD+/NADH ratio was increased by 60% and the activity of NADP-dependent malate dehydrogenase (decarboxylating) was decreased by 26%. The amount of pantothenic acid and its derivatives (expressed as pantolactone-generating compounds) in blood decreased by about 80%. In rats to which pantothenol was administered, the content of pantothenic acid in blood was tripled compared to nonirradiated (control) rats, and all the biochemical parameters measured in liver were the same as in nonirradiated animals.
PMID: 9607598 [PubMed - indexed for MEDLINE]
What the heck is in Thai Red Bull drink?
Discussion: Food: Red Bull:
"2003-01-27 17:45:22+00
if u realised that this drink contains a natural form of amphetimine (dexyphanthenol)rather than caffine, then u may have been looking in the wrong place...sure the warnings may b in malasian but don't u check what goes in your system?I've been drinking 5 a day for 3 years now and have never felt better!may i suggest u go back to your decaf coffee or down 10 with a bottle of vodka and relax..."
What the above poster refers to is dexphanthenol which is described in detail on the Personal Care page of Daiichifinechen. Here are the specs for the 75% aqueous solution of pantothenol.
"2003-01-27 17:45:22+00
if u realised that this drink contains a natural form of amphetimine (dexyphanthenol)rather than caffine, then u may have been looking in the wrong place...sure the warnings may b in malasian but don't u check what goes in your system?I've been drinking 5 a day for 3 years now and have never felt better!may i suggest u go back to your decaf coffee or down 10 with a bottle of vodka and relax..."
What the above poster refers to is dexphanthenol which is described in detail on the Personal Care page of Daiichifinechen. Here are the specs for the 75% aqueous solution of pantothenol.
20040328
20040327
20040323
Thich Nhat Hanh, Peace Is Every Step
Thich Nhat Hanh, Peace Is Every Step:
"Before each meal, we can join our palms in mindfulness and think about the children who do not have enough to eat. Doing so will help us maintain mindfulness of our good fortune, and perhaps one day we will find ways to do something to help change the system of injustice that exists in the world. In many refugee families, before each meal, a child holds up his bowl of rice an says something like this: 'Today, on the table, there are many delicious foods. I am grateful to be here with my family enjoying these wonderful dishes. I know there are many children less fortunate, who are very hungry.' Being a refugee he knows, for example, that most Thai children never see the kind of fine rice grown in Thailand that he is about to eat. It is difficult to explain to children in the 'overdeveloped' nations that not all children in the world have such beautiful and nourishing food. Awareness of this fact alone can help us overcome many of our own psychological pains. Eventually our contemplation can help us see how to assist those who need our help so much.
Thich Nhat Hanh, excerpt from 'Nourishing Awareness' from Peace Is Every Step. Copyright � 1991 by . Reprinted with the permission of Bantam Books, a division of the Bantam Doubleday Dell Publishing Group, Inc."
"Before each meal, we can join our palms in mindfulness and think about the children who do not have enough to eat. Doing so will help us maintain mindfulness of our good fortune, and perhaps one day we will find ways to do something to help change the system of injustice that exists in the world. In many refugee families, before each meal, a child holds up his bowl of rice an says something like this: 'Today, on the table, there are many delicious foods. I am grateful to be here with my family enjoying these wonderful dishes. I know there are many children less fortunate, who are very hungry.' Being a refugee he knows, for example, that most Thai children never see the kind of fine rice grown in Thailand that he is about to eat. It is difficult to explain to children in the 'overdeveloped' nations that not all children in the world have such beautiful and nourishing food. Awareness of this fact alone can help us overcome many of our own psychological pains. Eventually our contemplation can help us see how to assist those who need our help so much.
Thich Nhat Hanh, excerpt from 'Nourishing Awareness' from Peace Is Every Step. Copyright � 1991 by . Reprinted with the permission of Bantam Books, a division of the Bantam Doubleday Dell Publishing Group, Inc."
20040321
World religions as Psychological States of Mind
Here are my thoughts based on a thorough understanding of psychology with study of world religions.
IMHO deities are aspects (psychological states) of the mind.
Thus dieties such as gods and goddesses of various Western and Eastern mythologies, the Buddhas and their consorts (as in the Tibetan Buddhist Vajrayana path), the Judeo-Christian angels, God, Jesus, the Devil, and Satan, etc. reflect psychological states of consciousness.
Gods and goddesses represent various human qualities of kindness, virtue etc.
While the Buddhist dieties represent Eastern concepts of the same qualities in a non-dual holism, the Judeo-Christian dieties represent a duality that shows syncretist influence from other religions such as Zoroasterianism and paganism.
Western philosophy and religion emphasize logic with a rigid "either-or" paradigm.
Eastern philosophy emphasizes a free-flowing non-dual holistic approach that embraces even Western concepts.
Overall though, I don't feel comfortable with the logical/rational Western aspect of religion with the either-or paradigm.
The non-dual holistic approach of the Eastern philosophies appeal to me, because it supports a broader worldview, especially the Hindu concept of infinite consciousness.
Suggested reading:
Tibetan Book of the Dead by Fremantle and Chogyam Trungpa
IMHO deities are aspects (psychological states) of the mind.
Thus dieties such as gods and goddesses of various Western and Eastern mythologies, the Buddhas and their consorts (as in the Tibetan Buddhist Vajrayana path), the Judeo-Christian angels, God, Jesus, the Devil, and Satan, etc. reflect psychological states of consciousness.
Gods and goddesses represent various human qualities of kindness, virtue etc.
While the Buddhist dieties represent Eastern concepts of the same qualities in a non-dual holism, the Judeo-Christian dieties represent a duality that shows syncretist influence from other religions such as Zoroasterianism and paganism.
Western philosophy and religion emphasize logic with a rigid "either-or" paradigm.
Eastern philosophy emphasizes a free-flowing non-dual holistic approach that embraces even Western concepts.
Overall though, I don't feel comfortable with the logical/rational Western aspect of religion with the either-or paradigm.
The non-dual holistic approach of the Eastern philosophies appeal to me, because it supports a broader worldview, especially the Hindu concept of infinite consciousness.
Suggested reading:
Tibetan Book of the Dead by Fremantle and Chogyam Trungpa
20040320
20040319
Rosemary Herb
Rosemary Herb
Rosemary extract and carnosol stimulate rat liver glutathione-S-transferase and quinone reductase activities.
Rosemary extract and carnosol stimulate rat liver glutathione-S-transferase and quinone reductase activities.
20040316
Sambucol Product Marketing
Razeibar
"An excerpt from: How the Israelis are Secretly Curing Viral Diseases by Dr. David G. Williams. "
In Vol. 6, No. 2 of Alternatives, I briefly mentioned a product called Sambucol® (Sambucol® comes from the Latin for elderberry, which is Sambucus nigra)… I’ve been investigating Sambucol® for some time now and it is definitely something you need to be
aware of.
Sambucol® was developed by Dr. Madeleine Mumcuoglu (pronounced mum-shu-glu), who holds a Doctorate in Virology (the study of viruses). Her extract proved to be just as effective in human tests as it did in the laboratory. Since elderberries had been used in early folk medicine to treat influenza, Dr. Mumcuoglu told me she decided to channel her first research efforts in that direction. Since elderberries were known to be non-toxic, Dr. Mumcuoglu was able to test her products on actual patients in the Southern Israel flu epidemic of 1992-93.
The results were very encouraging. Within 24 hours, 20% of those patients taking Sambucol® had dramatic improvements in symptoms like fever, muscle aches and pains and coughing. By the second day, 73% were improved and by day three, 90%. In the untreated group, only 16% felt better after two days. The majority of that group took almost a week to begin feeling better. (Infect Dis April 26-30, 1994; Prague, Abstract #1271,392.) I’ve talked to numerous doctors and patients using the product and everyone I’ve interviewed so far had nothing but praise for it. Everyone agreed that if the product is taken at the first sign of flu, the problem will disappear within 24 to 48 hours…"
"An excerpt from: How the Israelis are Secretly Curing Viral Diseases by Dr. David G. Williams. "
In Vol. 6, No. 2 of Alternatives, I briefly mentioned a product called Sambucol® (Sambucol® comes from the Latin for elderberry, which is Sambucus nigra)… I’ve been investigating Sambucol® for some time now and it is definitely something you need to be
aware of.
Sambucol® was developed by Dr. Madeleine Mumcuoglu (pronounced mum-shu-glu), who holds a Doctorate in Virology (the study of viruses). Her extract proved to be just as effective in human tests as it did in the laboratory. Since elderberries had been used in early folk medicine to treat influenza, Dr. Mumcuoglu told me she decided to channel her first research efforts in that direction. Since elderberries were known to be non-toxic, Dr. Mumcuoglu was able to test her products on actual patients in the Southern Israel flu epidemic of 1992-93.
The results were very encouraging. Within 24 hours, 20% of those patients taking Sambucol® had dramatic improvements in symptoms like fever, muscle aches and pains and coughing. By the second day, 73% were improved and by day three, 90%. In the untreated group, only 16% felt better after two days. The majority of that group took almost a week to begin feeling better. (Infect Dis April 26-30, 1994; Prague, Abstract #1271,392.) I’ve talked to numerous doctors and patients using the product and everyone I’ve interviewed so far had nothing but praise for it. Everyone agreed that if the product is taken at the first sign of flu, the problem will disappear within 24 to 48 hours…"
20040315
20040312
Charismatic Tibetan Buddhist Leader Khenpo Jigme Phuntsok Passes Away - www.phayul.com
Charismatic Tibetan Buddhist Leader Khenpo Jigme Phuntsok Passes Away - www.phayul.com:
Biographical Timeline of Khenpo Jigme Phuntsok Rinpoche
1933. Khenpo Jigme Phuntsok was born the first son of a nomadic family in March in the Dzume Chola planes in present day Serthar near Drupchen Monastery.
1937. Terton Wangchuk and Khenpo Dontock Lharig recognized Khenpo Jigme Phuntsok as the incarnation of Terton Sogyal Lerab Lingpa (1856-1926), a teacher to the 13th Dalai Lama Thubten Gyatso.
1940. Khenpo Jigme Phuntsok's father dies.
1947. Formally enters a monastery at the age of fourteen, receiving preliminary vows from the renowned scholar Khenpo Sonam Richen of Dragzong Monastery in Nyarong, eastern Tibet .
1951. At the age of eighteen, he begins six years of intensive study and solitary mediation retreats with Thubten Choepel Rinpoche at Cangma Monastery in Dzachukha region of eastern Tibet.
1949. China's invasion of Tibet begins in and around Khenpo Jigme Phuntsok's home area.
1950. Khenpo Jigme Phuntsok's mother dies.
1955. At twenty two, he became a fully ordained monk maintaining over 250 vows.
1957. At twenty four, Khenpo returned to his home monastery of Nubzor, where Terton Sogyal had passed away, to resume his spiritual and administrative role.
1959. 14th Dalai Lama flees Tibet and begins exodus of the majority of learned Buddhist teachers from across the Tibetan plateau. Khenpo Jigme Phuntsok remains in Kham and establishes mediation retreat centers in mountains near Nubzor and continues to give philosophical teachings and meditation instructions at various monasteries.
1960-1980. Khenpo Jigme Phuntsok evades the People's Liberation Army, the Red Guard and Chinese authorities by wandering as a goat herder and nomad in the remote valleys of Serthar in eastern Tibet.
During these years, he continued to practice mediation, write commentaries on Buddhist philosophical texts, as well as informally transmit teachings to students. In Kham, stories abound today of Khenpo Jigme Phuntsok's miraculous abilities to evade capture during this period.
1980. In accordance with prophecy, Khenpo Jigme Phuntsok went with less than a dozen students to a desolate valley near Serthar and built simple earthen wall meditation huts for mediation retreats. This became Larung Gar Buddhist Academy.
1981. Begins to write his autobiography at the request of his close disciples. More than a hundred students live around Khenpo Jigme Phuntsok's mud hut.
1983. Khenpo Jigme Phuntsok experiences his first problems with his heart at the age of 50. Continues to teach extensively at Larung Gar as the number of students building permenant earthen homes increases.
1982-1986. Numbers of students coming to Larung Gar to temporarily reside to study and receive teachings begins to increase by the thousands. By 1986, more than six thousand monks and nuns from all different regions of Tibet are attending the ecumenical teachings of Khenpo Jigme Phuntsok which included his commentary on texts of Padmasambhava, Sakya Pandita, Naropa, and Jé Tsong Khapa. Khenpo Jigme Phuntsok travels in throughout eastern Tibet teaching.
1987. Khenpo Jigme Phuntsok meets the Panchen Lama in Beijing.
1987. Khenpo Jigme Phuntsok makes a pilgrimage with thousands of students following to Wu Tai Shan, the Five Peaked Mountain in China, as well as Emishan Peak.
1988. Khenpo Jigme Phuntsok returns to Beijing to teach from Nyingma, Kagyu, Sakya and Gelugpa texts at the Buddhist Higher Academy at the request of the Panchen Lama.
1988. Khenpo Jigme Phuntsok visits holy places in and around Lhasa and Shigatse at the invitation of the Panchen Lama.
1989. In June, Khenpo Jigme Phuntsok travels to Nepal on pilgrimage and makes arrangements to travel to India.
1989. July 16, Khenpo Jigme Phuntsok arrives in Dharamsala, India and exchanges religious teachings and empowerments with the Dalai Lama, renewing their previous lives’ student-teacher relationship. The Dalai Lama recognized Khenpo Jigme Phuntsok’s niece, Muntso (born 1966) as the incarnation of a famous female teacher of Mindroling monastery, Minling Mingyru Palgyi.
1990. Khenpo Jigme Phuntsok returns to Larung Gar to resume teaching. He continues to travel in China and Tibet giving religious discourse, empowerments, and pith instructions on meditative practices. Thousands of students continue to study at Larung Gar.
1991. At Larung Gar, nearly 150 students had graduated since 1980 with the degree of "Khenpo" under Khenpo Jigme Phuntsok’s intensive Buddhist curriculum of study, meditation, and debate. Within the next ten years, that number swells to 600. Thus, Larung Gar Khenpos are able to return to their local monasteries throughout Tibet and China to teach the next generation of students. At Larung Gar, simultaneous translation into Chinese of Khenpo Jigme Phuntsok’s teachings by bilingual teachers if fully functioning, as the number of Chinese students from China, Singapore, Hong Kong and elsewhere continues to grow.
1993. Khenpo Jigme Phuntsok teaches and gives empowerments at the invitation of Buddhist centers in Singapore, Malaysia, France and the USA.
1994-1998. Khenpo Jigme Phuntsok continues to teach extensively and write commentaries from all schools of Tibet, spending most of his time at Larung Gar. Chinese authorities’ concern begins to grow for the large number of monastics at Larung Gar. Requests are made by local authorities to decrease the number of monks and nuns.
1998. The number of Chinese students of Khenpo Jigme Phuntsok’s residing at Larung Gar approaches 1,000.
2001. On a scale not witnessed since the Cultural Revolution, massive demolition of monastic homes and large scale eviction of monks and nuns begins in July. All Chinese students are evicted, overseen by Public Security Bureau and People’s Liberation Army. Police occupy the housing facility formerly used by Chinese students.
2001. During the demolition, Khenpo Jigpun’s health deteriorates and moves to hospitals in Chengdu for medical care. His movements are under constant surveillance by Chinese authorities. At Larung Gar, the curriculum is severely disrupted from the demolition, eviction and Khenpo Jigme Phuntsok’s absence, although teachings by junior teachers continue.
2002-2003. Khenpo Jigme Phuntsok spends time in Larung Gar, medical clinics in Markham, and Chengdu, constantly under heavy scrutiny and surveillance by Chinese authorities. Serthar Public Security Bureau personnel continue to occupy monastic building at Larung Gar. Skirmishes break out occasionally between monks and police. Khenpo Jigme Phuntsok teaches infrequently due to ill health..
2004. January 6. Khenpo Jigme Phuntsok dies in Chengdu in hospital reportedly from heart failure.
Biographical Timeline of Khenpo Jigme Phuntsok Rinpoche
1933. Khenpo Jigme Phuntsok was born the first son of a nomadic family in March in the Dzume Chola planes in present day Serthar near Drupchen Monastery.
1937. Terton Wangchuk and Khenpo Dontock Lharig recognized Khenpo Jigme Phuntsok as the incarnation of Terton Sogyal Lerab Lingpa (1856-1926), a teacher to the 13th Dalai Lama Thubten Gyatso.
1940. Khenpo Jigme Phuntsok's father dies.
1947. Formally enters a monastery at the age of fourteen, receiving preliminary vows from the renowned scholar Khenpo Sonam Richen of Dragzong Monastery in Nyarong, eastern Tibet .
1951. At the age of eighteen, he begins six years of intensive study and solitary mediation retreats with Thubten Choepel Rinpoche at Cangma Monastery in Dzachukha region of eastern Tibet.
1949. China's invasion of Tibet begins in and around Khenpo Jigme Phuntsok's home area.
1950. Khenpo Jigme Phuntsok's mother dies.
1955. At twenty two, he became a fully ordained monk maintaining over 250 vows.
1957. At twenty four, Khenpo returned to his home monastery of Nubzor, where Terton Sogyal had passed away, to resume his spiritual and administrative role.
1959. 14th Dalai Lama flees Tibet and begins exodus of the majority of learned Buddhist teachers from across the Tibetan plateau. Khenpo Jigme Phuntsok remains in Kham and establishes mediation retreat centers in mountains near Nubzor and continues to give philosophical teachings and meditation instructions at various monasteries.
1960-1980. Khenpo Jigme Phuntsok evades the People's Liberation Army, the Red Guard and Chinese authorities by wandering as a goat herder and nomad in the remote valleys of Serthar in eastern Tibet.
During these years, he continued to practice mediation, write commentaries on Buddhist philosophical texts, as well as informally transmit teachings to students. In Kham, stories abound today of Khenpo Jigme Phuntsok's miraculous abilities to evade capture during this period.
1980. In accordance with prophecy, Khenpo Jigme Phuntsok went with less than a dozen students to a desolate valley near Serthar and built simple earthen wall meditation huts for mediation retreats. This became Larung Gar Buddhist Academy.
1981. Begins to write his autobiography at the request of his close disciples. More than a hundred students live around Khenpo Jigme Phuntsok's mud hut.
1983. Khenpo Jigme Phuntsok experiences his first problems with his heart at the age of 50. Continues to teach extensively at Larung Gar as the number of students building permenant earthen homes increases.
1982-1986. Numbers of students coming to Larung Gar to temporarily reside to study and receive teachings begins to increase by the thousands. By 1986, more than six thousand monks and nuns from all different regions of Tibet are attending the ecumenical teachings of Khenpo Jigme Phuntsok which included his commentary on texts of Padmasambhava, Sakya Pandita, Naropa, and Jé Tsong Khapa. Khenpo Jigme Phuntsok travels in throughout eastern Tibet teaching.
1987. Khenpo Jigme Phuntsok meets the Panchen Lama in Beijing.
1987. Khenpo Jigme Phuntsok makes a pilgrimage with thousands of students following to Wu Tai Shan, the Five Peaked Mountain in China, as well as Emishan Peak.
1988. Khenpo Jigme Phuntsok returns to Beijing to teach from Nyingma, Kagyu, Sakya and Gelugpa texts at the Buddhist Higher Academy at the request of the Panchen Lama.
1988. Khenpo Jigme Phuntsok visits holy places in and around Lhasa and Shigatse at the invitation of the Panchen Lama.
1989. In June, Khenpo Jigme Phuntsok travels to Nepal on pilgrimage and makes arrangements to travel to India.
1989. July 16, Khenpo Jigme Phuntsok arrives in Dharamsala, India and exchanges religious teachings and empowerments with the Dalai Lama, renewing their previous lives’ student-teacher relationship. The Dalai Lama recognized Khenpo Jigme Phuntsok’s niece, Muntso (born 1966) as the incarnation of a famous female teacher of Mindroling monastery, Minling Mingyru Palgyi.
1990. Khenpo Jigme Phuntsok returns to Larung Gar to resume teaching. He continues to travel in China and Tibet giving religious discourse, empowerments, and pith instructions on meditative practices. Thousands of students continue to study at Larung Gar.
1991. At Larung Gar, nearly 150 students had graduated since 1980 with the degree of "Khenpo" under Khenpo Jigme Phuntsok’s intensive Buddhist curriculum of study, meditation, and debate. Within the next ten years, that number swells to 600. Thus, Larung Gar Khenpos are able to return to their local monasteries throughout Tibet and China to teach the next generation of students. At Larung Gar, simultaneous translation into Chinese of Khenpo Jigme Phuntsok’s teachings by bilingual teachers if fully functioning, as the number of Chinese students from China, Singapore, Hong Kong and elsewhere continues to grow.
1993. Khenpo Jigme Phuntsok teaches and gives empowerments at the invitation of Buddhist centers in Singapore, Malaysia, France and the USA.
1994-1998. Khenpo Jigme Phuntsok continues to teach extensively and write commentaries from all schools of Tibet, spending most of his time at Larung Gar. Chinese authorities’ concern begins to grow for the large number of monastics at Larung Gar. Requests are made by local authorities to decrease the number of monks and nuns.
1998. The number of Chinese students of Khenpo Jigme Phuntsok’s residing at Larung Gar approaches 1,000.
2001. On a scale not witnessed since the Cultural Revolution, massive demolition of monastic homes and large scale eviction of monks and nuns begins in July. All Chinese students are evicted, overseen by Public Security Bureau and People’s Liberation Army. Police occupy the housing facility formerly used by Chinese students.
2001. During the demolition, Khenpo Jigpun’s health deteriorates and moves to hospitals in Chengdu for medical care. His movements are under constant surveillance by Chinese authorities. At Larung Gar, the curriculum is severely disrupted from the demolition, eviction and Khenpo Jigme Phuntsok’s absence, although teachings by junior teachers continue.
2002-2003. Khenpo Jigme Phuntsok spends time in Larung Gar, medical clinics in Markham, and Chengdu, constantly under heavy scrutiny and surveillance by Chinese authorities. Serthar Public Security Bureau personnel continue to occupy monastic building at Larung Gar. Skirmishes break out occasionally between monks and police. Khenpo Jigme Phuntsok teaches infrequently due to ill health..
2004. January 6. Khenpo Jigme Phuntsok dies in Chengdu in hospital reportedly from heart failure.
Great Compassion Meditation
In Shin Buddhism, "all beings have the potential of becoming Buddha" means that all beings in the universe are embraced and enfolded in the Great Compassion of Amida Buddha. — Takamaro Shigaraki
Empowered by Amida's Great Compassion, all beings realize Pure Mind. Realizing Pure Mind, they compassionately share loving-kindness with all other beings. Sharing loving-kindness, all beings are of the same mind empowered by Amida's Great Compassion.
Notes:
"Shin Buddhism" is also known as Jodo Shinsu or True Pure Land School.
"all beings" refers to all sentient beings.
"the same mind" refers to Bodhi Mind.
Takamaro Shigaraki, What is Shin Buddhism, Chapter VII Great Compassion: http://www.bffct.net/id58.html
Empowered by Amida's Great Compassion, all beings realize Pure Mind. Realizing Pure Mind, they compassionately share loving-kindness with all other beings. Sharing loving-kindness, all beings are of the same mind empowered by Amida's Great Compassion.
Notes:
"Shin Buddhism" is also known as Jodo Shinsu or True Pure Land School.
"all beings" refers to all sentient beings.
"the same mind" refers to Bodhi Mind.
Takamaro Shigaraki, What is Shin Buddhism, Chapter VII Great Compassion: http://www.bffct.net/id58.html
20040308
Dante: Inferno - Abandon Every Hope...
What's in a Name: "Lasciate Ogne Speranza, Voi Ch'Intrate
The Official Hint Book offers the following translation:
It's Italian and translates to, 'Abandon Every Hope, All Who Enter Here.' It's the inscription above the gates of Hell in Dante's Inferno. "
The Official Hint Book offers the following translation:
It's Italian and translates to, 'Abandon Every Hope, All Who Enter Here.' It's the inscription above the gates of Hell in Dante's Inferno. "
20040305
Entheology.org - Preserving Ancient Knowledge
Entheology.org - Preserving Ancient Knowledge: "Cannabis: 'The Aspirin of the 21st Century?'"
Entheology.org - Preserving Ancient Knowledge
Entheology.org - Preserving Ancient Knowledge: "In Tanganyika the native medicine men smoke the flowers of Cymbopogon densiflorus alone or with tobacco to cause dreams which they believe foretell the future. The leaves have a pleasant citron aroma. "
Cure Athletes Foot - Lemongrass Pure Essential Oil
Cure Athletes Foot - Lemongrass Pure Essential Oil: "Uses
Respiratory: For the treatment of colds, bronchitis, sore throats, flu symptoms, and strengthening the immune system
Muscles & Joints: For the treatment of muscular pains and tension
Emotions, Minds, & Spirit: Relieves stress and headaches and increases mental alertness
Skin & Hair: Used to cure athletes foot and as a insect repellant
Circulatory: Improves circulation "
Respiratory: For the treatment of colds, bronchitis, sore throats, flu symptoms, and strengthening the immune system
Muscles & Joints: For the treatment of muscular pains and tension
Emotions, Minds, & Spirit: Relieves stress and headaches and increases mental alertness
Skin & Hair: Used to cure athletes foot and as a insect repellant
Circulatory: Improves circulation "
Lemongrass - Herbal Encyclopedia
Lemongrass - Herbal Encyclopedia: "Lemongrass is drunk before bed to induce sleep. The infusion is also used to loosen and lessen mucous, to treat fevers, cramps, and stress. The essential oil is used as a food flavoring and an ingredient in cosmetics and perfumes. The oil has antibacterial properties."
Fibromyalgia Information - 5-htp and L-tryptophan
Fibromyalgia Information - 5-htp and L-tryptophan: "5-htp and L-tryptophan: Sleep Aids for Many People with FM"
Not all Ninjas are Out to Slay Minds
The ninja stuff I am refering to is the non-physical stuff.
That actually is also the real ninjitsu, but most Westerners think of it as "mind games."
Most of the techniques are embellishments of what the media and government have taught you i.e. propaganda, opinion and influence.
We even use the same techniques on ourselves.
Sometime I see things and hear things from people that is like a ninja's been in their lives, slaying their minds one by one, leaving them broken and disheartened.
Yet not all ninjas are out to slay minds...
That actually is also the real ninjitsu, but most Westerners think of it as "mind games."
Most of the techniques are embellishments of what the media and government have taught you i.e. propaganda, opinion and influence.
We even use the same techniques on ourselves.
Sometime I see things and hear things from people that is like a ninja's been in their lives, slaying their minds one by one, leaving them broken and disheartened.
Yet not all ninjas are out to slay minds...
Ninjas as agents of change
usually ninjas will ingratiate themselves into your lives, only to challenge you to live a deeply meaningful life.
we think they`re playing headgames on us, blaming them for our shortcomings.
then they disappear from our lives after making it seem more interesting while they were near.
where they appear next, these ninjas are the epitome of the Chinese saying `May you live interesting lives.`
he might note that you are on time for work, having seen you for the umpteenth time on the bus.
or she might keep you occupied with small talk in an aisle in the shopping mall, and help retrieve an item from a shelf too high for you.
for the really efficient ninja lets everyone live `interesting lives.`
Has a ninja made your life interesting?
we think they`re playing headgames on us, blaming them for our shortcomings.
then they disappear from our lives after making it seem more interesting while they were near.
where they appear next, these ninjas are the epitome of the Chinese saying `May you live interesting lives.`
he might note that you are on time for work, having seen you for the umpteenth time on the bus.
or she might keep you occupied with small talk in an aisle in the shopping mall, and help retrieve an item from a shelf too high for you.
for the really efficient ninja lets everyone live `interesting lives.`
Has a ninja made your life interesting?
20040302
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