Freedom in a limited life may be in limited control of the individual. However, freedom in a life unlimited by all constraints is entirely under the control of the individual.
The individual has control only over herself. Any apparent control he has over other people is due to consent, be it explicit or implicit.
When control is entirely within the hands of one person, it is known as domination.
Domination may also have explicit and implicit aspects.
Explicit refers to a formal contract, verbal and/or written.
Implicit refers to an implied contract, a 'gentlemans agreement'.
Control and domination may be of the following four forms:
1. Implicit control and implicit domination e.g. Dysfunctional relationships in which issues of control and domination has rarely been discussed; may also refer to the family from the point of view of the children prior to adulthood when the dynamics of control and domination are present but rarely discussed;
2. Implicit control and explicit domination e.g. A leader who has control not written into law, such as a gang leader;
3. Explicit control and implicit
domination, e.g. Legal regulations that aid a person in dominating an industry or trade;
4. Explicit control and explicit domination, e.g. Laws and contracts.
It is these four forms of control and domination that define any relationship between people.
All relationships fall under the first category, unless it can be determined otherwise.
Most international relationships fall under the fourth.
20040515
Hail to melancholy!
Hail to melancholy, the darkness!
For it shall be my blanket,
my protection, my friend.
Melancholy is my child,
to provide this parent
with the joy of parenthood,
the love of a father, sadness.
Inspire me to transform myself,
for melancholy and sadness
are the tools to inspire
the left-hand path of darkness.
For it shall be my blanket,
my protection, my friend.
Melancholy is my child,
to provide this parent
with the joy of parenthood,
the love of a father, sadness.
Inspire me to transform myself,
for melancholy and sadness
are the tools to inspire
the left-hand path of darkness.
20040505
Don't get high without it
Prohibition will never be the same. Responsible drug use is better than the hell that the Psychedelic Sixties was for parents who lost their kids through sudden death and/or psychotic delusions...
Prohibition will never be the same. Responsible drug use is better than the hell that the Psychedelic Sixties was for parents who lost their kids through sudden death and/or psychotic delusions...
20040503
Roots of abandonment, roots of independence... the spiritual aspect
I'm reminded of a close personal experience with my father when I was 2 years old.
I woke up one morning, and got out of bed. My dad was in the kitchen finishing breakfast. He talked to me a bit. Then he packed his lunch, and left for work.
I cried and cried, hoping he'd return.
Then my mom came into the kitchen, and told me to go back to bed.
Fast forward to my first hospital visit at 5, the trauma of seeing my parents leave in their car made me cry... Later, an older kid in the hospital reassured me.
This was how the roots of my independence began.
Now that I am an adult, and able to use hindsight, I can see that my abandonment issues might arise during periods of stress.
From experience I have discovered that the few times when I feel abandoned, I may have forgotten about respect for the divine in all things.
During those times, I would doubt that God exists. I might even become antagonistic towards the Christian church.
Even when a person doubts God exists, and thinks that He has abandoned us, God never abandons us.
More accurately, when doubt of a higher power exists, the spiritual significance of life still exists. We might explain it away — even be frightened of it — and mock people who use religion as a crutch. Still, the divine is always there, acting in our lives.
Even a faith in a harmless delusion is better than no faith at all, especially when it inspires the faithful to act on that faith to do the least harm to others.
In my case my faith in Buddhism helps me to appreciate panentheism, the belief that the universe is alive, both metaphorically speaking (e.g. the life cycles of stars) and literally (the Earth as a living organism), and that the universe is divine.
When I feel the urge, I might practice a few qigong exercises or just dance, and let the divine work through me.
I woke up one morning, and got out of bed. My dad was in the kitchen finishing breakfast. He talked to me a bit. Then he packed his lunch, and left for work.
I cried and cried, hoping he'd return.
Then my mom came into the kitchen, and told me to go back to bed.
Fast forward to my first hospital visit at 5, the trauma of seeing my parents leave in their car made me cry... Later, an older kid in the hospital reassured me.
This was how the roots of my independence began.
Now that I am an adult, and able to use hindsight, I can see that my abandonment issues might arise during periods of stress.
From experience I have discovered that the few times when I feel abandoned, I may have forgotten about respect for the divine in all things.
During those times, I would doubt that God exists. I might even become antagonistic towards the Christian church.
Even when a person doubts God exists, and thinks that He has abandoned us, God never abandons us.
More accurately, when doubt of a higher power exists, the spiritual significance of life still exists. We might explain it away — even be frightened of it — and mock people who use religion as a crutch. Still, the divine is always there, acting in our lives.
Even a faith in a harmless delusion is better than no faith at all, especially when it inspires the faithful to act on that faith to do the least harm to others.
In my case my faith in Buddhism helps me to appreciate panentheism, the belief that the universe is alive, both metaphorically speaking (e.g. the life cycles of stars) and literally (the Earth as a living organism), and that the universe is divine.
When I feel the urge, I might practice a few qigong exercises or just dance, and let the divine work through me.
The Tao on Love
Embracing Tao, you become embraced.
Supple, breathing gently, you become reborn.
Clearing your vision, you become clear.
Nurturing your beloved, you become impartial.
Opening your heart, you become accepted.
Accepting the World, you embrace Tao.
Bearing and nurturing,
Creating but not owning,
Giving without demanding,
Controlling without authority,
This is love.
Tao Teh Ching:10
Supple, breathing gently, you become reborn.
Clearing your vision, you become clear.
Nurturing your beloved, you become impartial.
Opening your heart, you become accepted.
Accepting the World, you embrace Tao.
Bearing and nurturing,
Creating but not owning,
Giving without demanding,
Controlling without authority,
This is love.
Tao Teh Ching:10
20040430
The power of love
Love, compassion and forgiveness are the three most beneficial things to a person.
The popular form of love isn't really love at all, but just a form of pride that leads to hate.
Anger and dependency are also aspects of this "love."
Mainly, it is addictive sentimentality, not love.
The love that is quoted in I Corinthians 13 is unconditional.
4 Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated,
5 it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury,
6 it does not rejoice over wrongdoing but rejoices with the truth.
7 It bears all things, believes all things, hopes all things, endures all things.
8 Love never fails... - http://www.usccb.org/nab/bible/1corinthians/1corinthians13.htm
Even when you abandon it as "too religious" or "unrealistic", it never abandons you.
In the common vernacular it is called "good vibes", comradeship, peace of mind, Buddha-nature, the Christ within, etc.
It is this deeper love that is often called Love, to emphasize its deeper meaning as a liberating power.
Please never be afraid of Love, because it is empowering and embraces all of us who reflect deeply on it.
The popular form of love isn't really love at all, but just a form of pride that leads to hate.
Anger and dependency are also aspects of this "love."
Mainly, it is addictive sentimentality, not love.
The love that is quoted in I Corinthians 13 is unconditional.
4 Love is patient, love is kind. It is not jealous, (love) is not pompous, it is not inflated,
5 it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury,
6 it does not rejoice over wrongdoing but rejoices with the truth.
7 It bears all things, believes all things, hopes all things, endures all things.
8 Love never fails... - http://www.usccb.org/nab/bible/1corinthians/1corinthians13.htm
Even when you abandon it as "too religious" or "unrealistic", it never abandons you.
In the common vernacular it is called "good vibes", comradeship, peace of mind, Buddha-nature, the Christ within, etc.
It is this deeper love that is often called Love, to emphasize its deeper meaning as a liberating power.
Please never be afraid of Love, because it is empowering and embraces all of us who reflect deeply on it.
20040427
20040421
To believe being alone is unbearable, the person must be deluded about being alone. If it is unbearable, then it must the fear of suffering in isolation which leads one to the false beliefs we have about loneliness.
Being alone is solitude. When one examines his mood in a crowd, finding himself alone there, then he believes being in a crowd is unbearable.
In actual fact, it is his disconnection from the community which causes loneliness to manifest in a disagreeable manner.
Because the natural reaction to loneliness is to retreat from it mentally, one finds it to be unbearable.
The cure is simple: pick one person to talk to about what they wish to talk about, and with practice, when you bond with people, all loneliness will be forgotten.
Being alone is solitude. When one examines his mood in a crowd, finding himself alone there, then he believes being in a crowd is unbearable.
In actual fact, it is his disconnection from the community which causes loneliness to manifest in a disagreeable manner.
Because the natural reaction to loneliness is to retreat from it mentally, one finds it to be unbearable.
The cure is simple: pick one person to talk to about what they wish to talk about, and with practice, when you bond with people, all loneliness will be forgotten.
20040415
My grandparents
my paternal grandfather died a year before my brother was born.
My brother was born in 1957, me in 1958 and my sister in 1960.
My maternal grandfather died in 1972.
So both of my maternal grandparents were alive for most of my formative years as a child.
The influence of my maternal grandparents was subtle, since they did not speak English well enough to have an influence on my upbringing in Western culture.
However, I recall once after I had discovered the magic of magnets as a child, the magnet holding all my grandmother's pins. My grandfather doted on me, a bit, and have an argument over giving me the magnet. Grandmother wanted the magnet since it was a convenience. After hearing them argue, I told Grandfather, "Please stop arguing. I don't want the magnet anymore." This incident taught me a valuable lesson: when you desire something you like for yourself, do not want it so much that other people who love you argue over whether to give it to you or not.
When Grandmother reached her 80s her mind started to go. In her mid 90s, she had a few revelations: she kept dried orange peels in her room. My mom scolded her for that. The thing is, dried orange peels are essential to certain Asian dishes. Another time she had pots of water in her room. My mom scolded her over that one. My guess is Grandmother realized the lack of humidity in her room.
One time Grandmother opened the front door to let in the spirit of her son. Another time, she was going to go to a fine mansion where her son was waiting for her. She went outside with her suitcase, and stood for 20 minutes waiting.
I feel that the main thing is, that my mother could not empathize with her mother. Me, I don't believe for one moment that my grandmother was senile. I feel that my mom wanted her mother to follow her own sense of rational behavior along narrow confines that usually doesn't follow reality.
Another time, I had a dream where my dead grandfather who died in 1972 come to my bedroom, as though to remind me to be good.
As for my father's grandmother, she and her brother were born in Hawaii before the military invasion that led to the corporate annexation of Hawaii in the late 1800s. the long hours her father worked and the dissatisfaction in her life led my great grandmother to run away back to Japan with another man. Unable to look after two children on his own, Great-grandfather return to Japan with his kids, came into partnership with a married family friend who owned racehorses, and eventually was adopted into the childless couple's family. To this day I don't know the real last name of my grandmother.
Grandmother Koto grew up in a privileged life. She even had a servant look after her. Yet her mother kept an eye on her, and grew to envy the life of her daughter.
Can you imagine running away with another man, only to have your husband return, and gain a privileged life for their children, while you either get stuck with a dandy who's a drunk and a scoundrel?
So eventually my grandmother chose to be the picture bride of my grandfather, rather than have to endure her mother trying to pull the hairstrings of a young lady who never knew her real mother. I can almost imagine her mother confronting her, asking "Do you know who I am? I am your mother who bore me. Do you not know me, daughter?" And my grandmother at age 9 wondering who this lady bothering her is, the male servant dragging her away as she cries, "You're still my daughter!!"
The real cincher will be the stories I can tell about my maternal grandparents in Japan, based on the domicile records I had researched and photocopied. Now there's stories that will make you wonder.
My grandfather had a younger brother who was the playboy in the family. He was made the heir when my grandfather refused the arranged marriage and picked the nice young girl of a proper Buddhist family. He declared "That's the girl I'll marry." It's unknown what happened to the spurn girl.
My grandfather had two sisters lived as living at the family home. The elder sister is recorded to have left to go work as a servant for what I speculate was an older gentleman, because the records show she brought back part of his estate. She continued to work as a servant for that particular family house. Later she married, only to divorce her husband. She never remarried. Another sister married a man to escape her life in Hiroshima. She left that man due to drink and returned within weeks she had married a decent man, who - no surprise - also drank. Later she divorced him.
My mother recalls that the daughters of her playboy uncle all became geisha. One of her cousins had many abortions due to her promiscuous lifestyle. My mother recalls that her uncle encouraged his daughters to be geisha. They used to tease and put down my mother a lot. The eldest son volunteered in the army and lost his life in battle. That was fortunate, since otherwise he would have followed his father as geisha chaser and drunk.
It's not surprising that my grandmother's father, mother and relatives lived stable lives in stable relationships. No divorces, no family discord.
My brother was born in 1957, me in 1958 and my sister in 1960.
My maternal grandfather died in 1972.
So both of my maternal grandparents were alive for most of my formative years as a child.
The influence of my maternal grandparents was subtle, since they did not speak English well enough to have an influence on my upbringing in Western culture.
However, I recall once after I had discovered the magic of magnets as a child, the magnet holding all my grandmother's pins. My grandfather doted on me, a bit, and have an argument over giving me the magnet. Grandmother wanted the magnet since it was a convenience. After hearing them argue, I told Grandfather, "Please stop arguing. I don't want the magnet anymore." This incident taught me a valuable lesson: when you desire something you like for yourself, do not want it so much that other people who love you argue over whether to give it to you or not.
When Grandmother reached her 80s her mind started to go. In her mid 90s, she had a few revelations: she kept dried orange peels in her room. My mom scolded her for that. The thing is, dried orange peels are essential to certain Asian dishes. Another time she had pots of water in her room. My mom scolded her over that one. My guess is Grandmother realized the lack of humidity in her room.
One time Grandmother opened the front door to let in the spirit of her son. Another time, she was going to go to a fine mansion where her son was waiting for her. She went outside with her suitcase, and stood for 20 minutes waiting.
I feel that the main thing is, that my mother could not empathize with her mother. Me, I don't believe for one moment that my grandmother was senile. I feel that my mom wanted her mother to follow her own sense of rational behavior along narrow confines that usually doesn't follow reality.
Another time, I had a dream where my dead grandfather who died in 1972 come to my bedroom, as though to remind me to be good.
As for my father's grandmother, she and her brother were born in Hawaii before the military invasion that led to the corporate annexation of Hawaii in the late 1800s. the long hours her father worked and the dissatisfaction in her life led my great grandmother to run away back to Japan with another man. Unable to look after two children on his own, Great-grandfather return to Japan with his kids, came into partnership with a married family friend who owned racehorses, and eventually was adopted into the childless couple's family. To this day I don't know the real last name of my grandmother.
Grandmother Koto grew up in a privileged life. She even had a servant look after her. Yet her mother kept an eye on her, and grew to envy the life of her daughter.
Can you imagine running away with another man, only to have your husband return, and gain a privileged life for their children, while you either get stuck with a dandy who's a drunk and a scoundrel?
So eventually my grandmother chose to be the picture bride of my grandfather, rather than have to endure her mother trying to pull the hairstrings of a young lady who never knew her real mother. I can almost imagine her mother confronting her, asking "Do you know who I am? I am your mother who bore me. Do you not know me, daughter?" And my grandmother at age 9 wondering who this lady bothering her is, the male servant dragging her away as she cries, "You're still my daughter!!"
The real cincher will be the stories I can tell about my maternal grandparents in Japan, based on the domicile records I had researched and photocopied. Now there's stories that will make you wonder.
My grandfather had a younger brother who was the playboy in the family. He was made the heir when my grandfather refused the arranged marriage and picked the nice young girl of a proper Buddhist family. He declared "That's the girl I'll marry." It's unknown what happened to the spurn girl.
My grandfather had two sisters lived as living at the family home. The elder sister is recorded to have left to go work as a servant for what I speculate was an older gentleman, because the records show she brought back part of his estate. She continued to work as a servant for that particular family house. Later she married, only to divorce her husband. She never remarried. Another sister married a man to escape her life in Hiroshima. She left that man due to drink and returned within weeks she had married a decent man, who - no surprise - also drank. Later she divorced him.
My mother recalls that the daughters of her playboy uncle all became geisha. One of her cousins had many abortions due to her promiscuous lifestyle. My mother recalls that her uncle encouraged his daughters to be geisha. They used to tease and put down my mother a lot. The eldest son volunteered in the army and lost his life in battle. That was fortunate, since otherwise he would have followed his father as geisha chaser and drunk.
It's not surprising that my grandmother's father, mother and relatives lived stable lives in stable relationships. No divorces, no family discord.
20040413
My family circa the mid-1960's until the present
Public Education's Influence on Shaping Lives
In Grade 1 my sister was friendly and outgoing. In Grade 2, she was subject to punishment by the teacher, who was of the old school, "shame them, guilt them, punish them" for bad behavior.
Two years before, I was called to task along with my male classmate by the Grade 2 teacher over sliding down the slope leading to the fence between school property and the home next door. She brought to our attention the difference in the way boys played and girls played. We were made to feel ashamed for being adventurous boys.
I remember being asked to visit my sister in her Grade 2 class because she was humiliated for having to do studies as punishment. My sister was embarrassed, upset and ashamed, to have me see her like that. After that incident, my mom scolded her for her misbehavior in school, and put her down for failing to live up to her role as "a good girl".
Today I can see that the 1960's was not an enlightened time for boys and girls growing up.
Family Pride == Mother's Way of Keeping Sister Out of Harm's Way
One of my sister's friends was a young girl who was born without a thumb. She was also the daughter of a upper middle class Finnish family, one of the pioneer families of the small town we lived in between 1959 and 1980.
I feel that my sister tried to make friends with her, but there may have been some racism at work here, of which I was oblivious. My sister tried to fit in but there might have been something at work here that led to conduct and behavior problems that our mother objected to, i.e. coming home late from her friends, talking back to her etc.
Concerned for her, my mom used to make my younger sister play the piano. She even bought a piano for her to practice on with the music teacher. My sister soon grew to hate piano lessons, and could only play according to what she was taught, not even improvise.
When she wasn't at it, I'd tap the keys and listen to the sounds that came out of that piano. My sister even said I should try it. I just stuck to playing it by ear when she wasn't practicing, and teasing her when she was trying to practice.
I recall one day my mother, my sister and I even went to a competition. My sister was shy, and not very confident. But my mom made her go up there and play.
Eventually my sister refused to play piano anymore. I feel that part of the reason is that my mother is blunt and not tactful. Out of family pride, she wanted her to succeed, but pushed my sister too hard.
Yet when my sister got married, she encouraged all her four daughters to succeed in ballet and creative dance. She figured it would keep them occupied and off the streets.
As for myself, my ear for music was first honed playing the recorder, a woodwind instrument, in Grade 1. At home, I used to play that a lot between Grade 3 and 6, and off and on during high school. It led to a serious test in grade 7 by the music teacher, and I ended up playing clarinet, but I was never good at it. In grade 12, I abandoned book keeping class in favor of guitar class. For about 8 years afterward, I played guitar by myself, and even composed a few songs.
Amae
I admit that I was spoiled by my mom, and that my elder brother and younger sister were made to do things they didn't feel they wanted to do. However, my mom care about all of us, including my dad. As a child I was made to feel as if I couldn't do a good job washing dishes. Today as an adult, the few times that I do my dishes after a meal at the family home, as my mom asks, I wash them clean.
Our mother also tries to help any of us out when we ask, as much as she is able to.
What I have just briefly described is interdependence within a Westernized Japanese household. It has been described as when each family member is dependent on each other to maintain family harmony. This dependency is known by the Japanese term, amae.
Over the years, I have discovered that family harmony depends on the willingness to be dependent on each other. It requires the willingness to condone past differences, and to control one's ego so as not to ruin "wa", the harmony of the moment.
Parent Habits
The habits I've observed in my mother is starting her stories in the middle and getting to the point, with occasional off hand remarks about other topics, i.e. a newspaper article to show me, etc. She is also beginning to excuse her idiosyncrasies as an excuse to do it more, from time to time.
In my father I had noticed habit of putting down her folks — this seemed to be a shared pastime for them. He also imagined that I am living an extremely bad life. However, he passed away in 2007, and no longer has to worry about me.
Up until his death, they both believed that without their strict control of me, eventually I'd end up the worse for it. This is untrue, for my life has improved over the past fifth years since I moved out on my own.
Current Situation
Today I live with roommates, a couple I care about dearly, both of whom have been my friends for six years.
Since the summer of 2012 I have dedicated my time to providing emotional support. The reason for doing so is to help the female half of the couple adjust to unemployment, which has been rocky.
As for the relationship with my mother, it has improved tremendously over the past two years. Although I admit that in the past my ego used to lead to conflict with her, I had decided to let her and everyone else off the hook.
I find that it is important to keep focused on the present moment. and to maintain a caring and loving attitude. In this way, we work together to maintain family harmony.
amae: http://en.wikipedia.org/wiki/The_Anatomy_of_Dependence
wa: http://en.wikipedia.org/wiki/Wa_%28Japanese_culture%29
In Grade 1 my sister was friendly and outgoing. In Grade 2, she was subject to punishment by the teacher, who was of the old school, "shame them, guilt them, punish them" for bad behavior.
Two years before, I was called to task along with my male classmate by the Grade 2 teacher over sliding down the slope leading to the fence between school property and the home next door. She brought to our attention the difference in the way boys played and girls played. We were made to feel ashamed for being adventurous boys.
I remember being asked to visit my sister in her Grade 2 class because she was humiliated for having to do studies as punishment. My sister was embarrassed, upset and ashamed, to have me see her like that. After that incident, my mom scolded her for her misbehavior in school, and put her down for failing to live up to her role as "a good girl".
Today I can see that the 1960's was not an enlightened time for boys and girls growing up.
Family Pride == Mother's Way of Keeping Sister Out of Harm's Way
One of my sister's friends was a young girl who was born without a thumb. She was also the daughter of a upper middle class Finnish family, one of the pioneer families of the small town we lived in between 1959 and 1980.
I feel that my sister tried to make friends with her, but there may have been some racism at work here, of which I was oblivious. My sister tried to fit in but there might have been something at work here that led to conduct and behavior problems that our mother objected to, i.e. coming home late from her friends, talking back to her etc.
Concerned for her, my mom used to make my younger sister play the piano. She even bought a piano for her to practice on with the music teacher. My sister soon grew to hate piano lessons, and could only play according to what she was taught, not even improvise.
When she wasn't at it, I'd tap the keys and listen to the sounds that came out of that piano. My sister even said I should try it. I just stuck to playing it by ear when she wasn't practicing, and teasing her when she was trying to practice.
I recall one day my mother, my sister and I even went to a competition. My sister was shy, and not very confident. But my mom made her go up there and play.
Eventually my sister refused to play piano anymore. I feel that part of the reason is that my mother is blunt and not tactful. Out of family pride, she wanted her to succeed, but pushed my sister too hard.
Yet when my sister got married, she encouraged all her four daughters to succeed in ballet and creative dance. She figured it would keep them occupied and off the streets.
As for myself, my ear for music was first honed playing the recorder, a woodwind instrument, in Grade 1. At home, I used to play that a lot between Grade 3 and 6, and off and on during high school. It led to a serious test in grade 7 by the music teacher, and I ended up playing clarinet, but I was never good at it. In grade 12, I abandoned book keeping class in favor of guitar class. For about 8 years afterward, I played guitar by myself, and even composed a few songs.
Amae
I admit that I was spoiled by my mom, and that my elder brother and younger sister were made to do things they didn't feel they wanted to do. However, my mom care about all of us, including my dad. As a child I was made to feel as if I couldn't do a good job washing dishes. Today as an adult, the few times that I do my dishes after a meal at the family home, as my mom asks, I wash them clean.
Our mother also tries to help any of us out when we ask, as much as she is able to.
What I have just briefly described is interdependence within a Westernized Japanese household. It has been described as when each family member is dependent on each other to maintain family harmony. This dependency is known by the Japanese term, amae.
Over the years, I have discovered that family harmony depends on the willingness to be dependent on each other. It requires the willingness to condone past differences, and to control one's ego so as not to ruin "wa", the harmony of the moment.
Parent Habits
The habits I've observed in my mother is starting her stories in the middle and getting to the point, with occasional off hand remarks about other topics, i.e. a newspaper article to show me, etc. She is also beginning to excuse her idiosyncrasies as an excuse to do it more, from time to time.
In my father I had noticed habit of putting down her folks — this seemed to be a shared pastime for them. He also imagined that I am living an extremely bad life. However, he passed away in 2007, and no longer has to worry about me.
Up until his death, they both believed that without their strict control of me, eventually I'd end up the worse for it. This is untrue, for my life has improved over the past fifth years since I moved out on my own.
Current Situation
Today I live with roommates, a couple I care about dearly, both of whom have been my friends for six years.
Since the summer of 2012 I have dedicated my time to providing emotional support. The reason for doing so is to help the female half of the couple adjust to unemployment, which has been rocky.
As for the relationship with my mother, it has improved tremendously over the past two years. Although I admit that in the past my ego used to lead to conflict with her, I had decided to let her and everyone else off the hook.
I find that it is important to keep focused on the present moment. and to maintain a caring and loving attitude. In this way, we work together to maintain family harmony.
amae: http://en.wikipedia.org/wiki/The_Anatomy_of_Dependence
wa: http://en.wikipedia.org/wiki/Wa_%28Japanese_culture%29
20040410
20040408
20040406
20040405
Commentary on The Mikado
http://www.talkinbroadway.com/regional/pitt/p70.html
According to the review by Anne Miner, the Mikado is a commentary on British society, which had become "a regimented and rule-laden society" with each character expressing their way of exploring "individual freedom and happiness."
Through this play, Gilbert and Sullivan made an important contribution to the social critique of British society. They chose Japan to distract nationalists from seeing it as such.
Thus The Mikado has never been about Japan, but is used as a plot device to expose the regimentation of the old Empire. Very little authentic Japanese culture but very much of British culture exists in The Mikado.
This play shows a way of discreetly criticizing modern day society without having defenders of society catching on until much later.
Plot and theme of The Mikado from Boise State University:
http://math.boisestate.edu/gas/mikado/html/mikado.html
According to the review by Anne Miner, the Mikado is a commentary on British society, which had become "a regimented and rule-laden society" with each character expressing their way of exploring "individual freedom and happiness."
Through this play, Gilbert and Sullivan made an important contribution to the social critique of British society. They chose Japan to distract nationalists from seeing it as such.
Thus The Mikado has never been about Japan, but is used as a plot device to expose the regimentation of the old Empire. Very little authentic Japanese culture but very much of British culture exists in The Mikado.
This play shows a way of discreetly criticizing modern day society without having defenders of society catching on until much later.
Plot and theme of The Mikado from Boise State University:
http://math.boisestate.edu/gas/mikado/html/mikado.html
20040403
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. "
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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?
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Avatamsaka Sutra: Offerings to All Buddhas
Flower garlands, supreme and wonderful,
Music, perfume, parasols, and canopies,
And other decorations rich and rare,
I offer to every Buddha.
Fine clothing, superior incense,
Powdered and burning incense, lamps and candles,
Each one heaped up as high as mount Sumeru,
I offer completely to all Buddhas.
With a vast, great, supremely liberated mind,
I believe in all Buddha’s of the three periods of time,
With the strength of Samantrabhadra's conduct and vows
I make offerings to all Buddhas everywhere. — Avatamsaka Sutra 3
A morning meditation
Caressed and kissed by the gentle morning breeze, I feel as though Love guides the Earth to subtly reward my patience.
For I am at one with my self, and the world is at one with me.
This self is tiny in the vastness of the universe.
Yet it reflect the Self that shines bright.
Just as the breeze is felt, so too is that Oneness.
Experience of awareness, awareness of experience -- in one or the other, and in both are the only reality.
Though in my heart-mind no breeze stirs, these passions arise and caress my heart-mind in ways just as lingering.
Ego drives me to vain displays of false pride, only to uncover the misery of human suffering when justifying my existence to other people.
When I am embraced by Love, I am healed of such vanity.
I reflect on what I had done, regret the act as error, accept my error as real, and vow to correct it.
In doing so I make the vow to relieve suffering due to Ego.
As a result of such practice, the passions in my heart-mind subside like a morning breeze.
The resulting calm of the heart-mind can weather any storm.
For Love sustains the peaceful heart, and stills the restless mind.
I am thankful of that abiding Love.
For I am at one with my self, and the world is at one with me.
This self is tiny in the vastness of the universe.
Yet it reflect the Self that shines bright.
Just as the breeze is felt, so too is that Oneness.
Experience of awareness, awareness of experience -- in one or the other, and in both are the only reality.
Though in my heart-mind no breeze stirs, these passions arise and caress my heart-mind in ways just as lingering.
Ego drives me to vain displays of false pride, only to uncover the misery of human suffering when justifying my existence to other people.
When I am embraced by Love, I am healed of such vanity.
I reflect on what I had done, regret the act as error, accept my error as real, and vow to correct it.
In doing so I make the vow to relieve suffering due to Ego.
As a result of such practice, the passions in my heart-mind subside like a morning breeze.
The resulting calm of the heart-mind can weather any storm.
For Love sustains the peaceful heart, and stills the restless mind.
I am thankful of that abiding Love.
Divine Wealth
Divine Wealth
The 26 spiritual gems described by the Bhagavad Gita are of the Daivi Sampat, the Divine Weath.
These gems are actually the positive attributes of human nature, each of which work together as divine blessings.
Not one of them but all of them may be practised in a humble person's life.
The 26 spiritual gems described by the Bhagavad Gita are of the Daivi Sampat, the Divine Weath.
These gems are actually the positive attributes of human nature, each of which work together as divine blessings.
Not one of them but all of them may be practised in a humble person's life.
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Paranormal experiences as cosmic play
Given that infinite consciousness (Brahman) is the ultimate reality, paranormal experience is when Brahman reveals in cosmic play that reality is not as it seems.
A person who sees paranormal phenomena has a spiritual talent, and ought to learn to hone her gift so that it may benefit others.
To squander such a talent, and live a life of fear because of it, is such a terrible waste.
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I realize that my spiritual studies will be a lone wolf activity. The solitude of religious mysticism is necessary to a deeper understanding of self and others.
Now that I have the knowledge of the basics about mysticism, it's time to write about this creative aspect of humanity's relationship with the world that is called religion.
Now that I have the knowledge of the basics about mysticism, it's time to write about this creative aspect of humanity's relationship with the world that is called religion.
Faith receives, love gives.
With faith everyone is able to receive,
With love, everyone is able to give.
Because of this, so that we may
indeed receive, we believe,
and so that we may love, we give.
When one gives with love, she profits
from what she has given.
Inspired by The Gospel of Philip -- The Nag Hammadi Library
With faith everyone is able to receive,
With love, everyone is able to give.
Because of this, so that we may
indeed receive, we believe,
and so that we may love, we give.
When one gives with love, she profits
from what she has given.
Inspired by The Gospel of Philip -- The Nag Hammadi Library
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Nisargadatta Song of I Am - The best part of this collection of gems based on "I am" is this:
In (God) love is the lover and the beloved.
In (God) love is the lover and the beloved.
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