As a tantric saying puts it, “What binds the fool, liberates the wise” (Dasgupta, 1974, p. 187),
“The idea of Zen is to catch life as it flows. There is nothing extraordinary or mysterious about Zen. I raise my hand; I take a book from the other side of the desk; I hear the boys playing ball outside my window; I see the clouds blown away beyond the neighboring wood — in all these I am practicing Zen, I am living Zen. No wordy discussion is necessary, nor any explanation… When the sun rises the whole world dances with joy and everybody’s heart is filled with bliss. If Zen is at all conceivable, it must be taken hold of here.”
Tantra is so much about mantras
hello....
Sound
Vibration
Contemplate that...
Magic of Mantra
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The mere utterance of "Ram" or any other Mantra is nothing but a movement of the lips. When, however, the Mantra is “Awakened” that is, when there is Mantra-consciousness — then the Sadhaka can make the Mantra work.
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In all cases it is the creative thought which ensouls the uttered sound which works now in man’s small “Magic”, just as it first worked in the “Grand Magical Display” of the World creator. God’s thought was the aggregate, with creative power, of all thought.
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Each person is Shiva, and can attain His power to the degree his ability to consciously realize himself as such. For various purposes the Devatās are invoked. Mantra and Devată are one and the same. A Mantra - Devatā is Shabda and Artha, the former being the name, and the latter the Devata whose name it is. By practice (Japa) with the Mantra the presence of the Devată is invoked.
Tantra is about love & Compassion mmmm,
To have love and compassion for all beings as if each one was your only child is by far the best way to repay the Buddha's kindness, and to help them is the most supreme offering to the Buddha. As he himself said:
Incense, flowers, lamps, and so on are not the best offering to the Buddha;
The best offering to the Buddha is to benefit all beings.
Therefore to make offerings to the Buddha, benefit all beings
Your offering will delight all buddhas and make all beings happy.
There is no other way to please the Victorious Ones than to bring all beings to happiness.
To have overflowing love and unbearable compassion for all beings, therefore, is the best way to fulfill the wishes of all the buddhas and bodhisattvas. As a beginner you may not be able to help beings outwardly very much, but you should meditate constantly on love and compassion until your whole being is imbued with them. The training of exchanging suffering and happiness is something to practice not just for one session or for one day, but over the days, months and years, until the bodhicitta fully blooms from within you. The core text of the teachings on bodhicitta is Shantideva's The Way of the Bodhisattva.
When the great yogi Patrul Ripoche was studying it, he did not learn more than two or three verses a day, because he was meditating on them and integrating their meaning thoroughly. He was constantly struck by how wonderful and profound a teaching it was, and felt sad each time he reached the end of the text. He always had it with him, till the end of his life.
~ Dilgo Khyentse Ripoche teaching in, The Heart of Compassion
External and internal Buddha
Q: If all Buddhas attain enlightenment in Bodhgaya, does it mean that great practitioners like Milarepa would also have to arrive at Bodhgaya in order to complete their path?
Rinpoche says there are two types of Buddhas. External Buddha and internal Buddha. The external Buddhas are like Buddha Shakyamuni who is a Buddha and performs the activities of enlightenment like Buddha's twelve major activities. But the internal Buddhas are like Milarepa who have attained enlightenment inside but remain as ordinary being in the presence of disciples and does not necessarily perform the activities of a Buddha in public.
The external Buddhas, all without exception, would physically come to Bodhgaya and they would attain enlightenment while sitting under the Bodhi tree. However, not all internal Buddhas would come to Bodhgaya for enlightenment. Most of them would reveal their own ultimate Bodhgaya which is their Buddha-nature in their mind and thereby they would attain enlightenment. For such internal Buddhas, Buddha-nature is the Bodhgaya and the Bodhi tree is the central channel for them.
However whether we are destined to be external Buddha or internal Buddha, to come to this holy place like Bodhgaya and receive the blessing of it, practice dharma and do meditation here, the merits would be multiplied compared to doing these in any other places on this earth.
Therefore, we should not waste our opportunity to practice diligently while we are here in Bodhgaya.
And also because of the limitless blessing of this holy place, if you come here with a very good motivation of practising dharma and visit your Gurus, any act that you commit during your journey to here such as booking for flight, boarding, landing, renting a taxi, checking in a hotel and so on, all these actions would become virtuous actions and you would achieve inconceivable merits.
by Goshir Gyaltsab Rinpoche
In the tradition of the Feed yo head multi-course meal a little side of awesome sauce
Ouroboros spiritual meaning
The spiritual meaning of the ouroboros varies depending on tradition and interpretation, but in general, this ancient symbol is associated with several deep spiritual concepts. Here are some common interpretations of the spiritual meaning of ouroboros:
Rebirth and Eternal Cycle: The ouroboros symbolizes the idea of an eternal cycle of life, death and rebirth. It represents the notion that life and energy never completely die, but are constantly transformed and renewed in an infinite cycle. This can be interpreted spiritually as an affirmation of the immortality of the soul or as an invitation to embrace the process of change and transformation in life.
Union of Opposites: The ouroboros can also represent the union of opposites, such as yin and yang in Chinese philosophy. By showing a snake eating its own tail, the symbol suggests that opposite extremes are connected and cannot exist without each other. This can be interpreted as a reminder of the need for balance and harmony in spiritual life.
Self-Reflection and Self-Transcendence: The ouroboros can be seen as a symbol of self-reflection and self-transcendence. By looking inward and exploring our own limits and potentials, we can achieve greater spiritual understanding and a higher level of consciousness. The snake eating its own tail may represent the idea of seeking truth and wisdom within oneself.
Eternity and Unity: The ouroboros can also be interpreted as a symbol of eternity and unity. By forming a closed circle, the symbol suggests the idea that everything is interconnected and that time is circular rather than linear. This can inspire a sense of oneness with the cosmos and an understanding that we are part of something larger and more lasting.
OUROBOROS MEANING AND ORIGIN
The ouroboros symbol, often depicted as a snake eating its tail to form a circle, is one of the oldest and most recurring motifs in the mythology and iconography of various cultures around the world. Next, I will tell you about some of the most notable origins and meanings of ouroboros in different cultures:
Ancient Egypt: One of the first known records of the ouroboros comes from ancient Egypt, where it was associated with the serpent Uraeus, a protective deity represented as a cobra. Ouroboros was related to the cycle of life, death and renewal, and was often found in amulets and funerary jewelry. It was also linked to the idea of eternity and the unity of time.
Ancient Greece: In Greek mythology, the ouroboros is sometimes associated with the serpent Ladon, who guarded the Garden of the Hesperides and is often depicted as a serpent eating its own tail. This symbol is related to the idea of constant regeneration and the infinite cycle of nature.
India: In Hindu tradition, the ouroboros is found in the image of the Ouroboros Ananta Shesha, the cosmic serpent that supports the god Vishnu as he floats in the cosmic ocean. This snake represents eternal time and the infinite cycle of creation and destruction in the universe.
Alchemy: During the Middle Ages and Renaissance, the ouroboros became an important symbol in alchemy. It represented the union of opposites, such as the masculine principle (the Sun) and the feminine principle (the Moon), and symbolized transmutation and the search for the philosopher's stone, which conferred immortality.
Other cultures: The ouroboros also appears in Chinese mythology, where it is known as the "Jade Dragon." Additionally, it is found in Mesoamerican cultures such as the Aztec, where it is associated with the feathered serpent Quetzalcoatl.
The general meaning of the ouroboros is the idea of an eternal cycle, renewal, the unity of opposites and eternity. It is also interpreted as a symbol of self-reflection and self-transcendence, where the individual seeks understanding and wisdom by exploring their own limitations and potentials.
The snake had various meanings and symbolism in the mythology and culture of the Vikings and other Norse peoples. Here I present some of the most relevant interpretations and meanings:
Jörmungandr (The World Serpent): In Norse mythology, Jörmungandr was a gigantic serpent that surrounded the known world, biting its own tail in a circle, similar to the ouroboros symbol. He was one of the three children of Loki and Angrboða. Jörmungandr symbolized chaos and destruction and was destined to trigger Ragnarök, the end of the world, when he finally let go of his tail and faced Thor.
Snakes in Navigation: The Vikings were known as expert sailors and explorers. On their travels, they often encountered sea serpents, which could be interpreted as signs of good or bad luck. Depending on the circumstance, they could be associated with protection or danger at sea.
Snakes as Symbols of Power: In some Viking runic inscriptions and engravings, snakes are depicted, often along with other animals and symbols. It is believed that these representations could have been symbols of power or status, although their exact meaning is often ambiguous and can vary depending on context.
Snakes as Guardians: In Norse mythology, it was believed that snakes could be guardians of treasures or sacred places. Some stories say that the Vikings faced guardian snakes in their search for wealth or knowledge.
Snakes as Representations of Nature: In Norse cosmology, the natural world was full of beings and spirits, and snakes could have been considered manifestations of nature and its mysteries.
It is important to note that the exact interpretation of the snake in Viking culture can vary depending on context and region. Furthermore, information about Viking beliefs and symbolism comes mainly from later written sources, as the Vikings did not leave a large amount of written records about their religious beliefs and practices. As a result, some of these interpretations may be speculative and based on Norse mythology recorded in the Poetic Edda and Prose Edda, as well as runic inscriptions and archaeological finds.
WHAT GODS ARE ASSOCIATED WITH OUROBOROS?
The ouroboros, often symbolizing concepts like cyclicality, eternity, and the unity of opposites, has been associated with various gods, deities, and mythological figures in different cultures and traditions. Here are a few examples:
Apep (Apophis): In ancient Egyptian mythology, Apep (also known as Apophis) was a serpent deity associated with chaos and destruction. Apep was often depicted as a giant serpent or dragon, and it was believed to try to devour the sun god Ra as he traveled through the underworld at night. The image of Apep shares similarities with the ouroboros in terms of a serpent or dragon biting its own tail, symbolizing the cyclical struggle between chaos and order.
Jörmungandr: In Norse mythology, Jörmungandr, also known as the Midgard Serpent, is a monstrous serpent that encircles the world, biting its own tail. Jörmungandr is one of the children of Loki and is foretold to play a significant role in the events of Ragnarök, the Norse end-of-the-world scenario. Its association with the ouroboros reflects themes of cyclical destruction and renewal.
Ouroboros in Alchemy: While not a specific deity, the ouroboros is a prominent symbol in alchemy, where it represents the philosopher's stone, a substance believed to grant immortality and transform base metals into gold. In this context, the ouroboros symbolizes the cyclical process of transformation and the pursuit of spiritual and material perfection.
Quetzalcoatl: In Aztec and other Mesoamerican mythologies, Quetzalcoatl, the Feathered Serpent, is a deity associated with wind, creation, and fertility. While Quetzalcoatl is not directly linked to the ouroboros, the serpent imagery is significant in Mesoamerican cultures, and serpents are often associated with creation and cyclical processes.
These associations highlight the diverse ways in which serpent or dragon symbolism, often resembling the ouroboros, has been integrated into the mythologies and belief systems of various cultures. While not all of these figures are directly equivalent to the ouroboros, they share themes related to cycles, transformation, and the interplay of opposing forces, which are central to the symbolism of the ouroboros traditions.
In the feed your head meal we must have Desert
The Transformation of Desire
"What we do not realize is that within each one of us in an unlimited source of both male and female energy. So many of our problems arise because we are either ignorant of, or we suppress, what we have within us. Men try to hide their female side and women are afraid of expressing their male energy. We do not feel whole and therefore turn expectantly toward other people for the qualities missing in ourselves in the hope of gaining some sense of completeness. As a result, much of our behavior becomes contaminated by insecurity and possessiveness. In fact, all the problems in the world, from one person's anxiety to warfare between nations, can be traced to this feeling of not being whole.
If necessary, great yogis and yoginis can spend years in solitary isolation without feeling lonely. Yet we may feel unbearably lonely if we are separated from our boyfriend or girlfriend for even one day! Why is there such a great difference between ourselves and the yogis? This has to do with our own internal male and female energies. As long as they are fragmented and unbalanced we will remain desperate for the company of others and incapable of being satisfied. If our internal male/female mandala were complete, however, we would never experience the pain of loneliness at all.
Tantra provides powerful methods for getting in touch with our essential wholeness. Tantric art is filled with potent symbols of the unity and completeness characteristic of our fully realized potential. The image of male and female deities in sexual embrace is a symbolic portrayal of the inner unification of our own male and female energies. On a deeper level, their embrace symbolizes the aim of the very highest tantric practices: generation of a most subtle and blissful state of mind that, by its very nature, is supremely suited to penetrate ultimate reality and free us from all delusion and suffering. On this level, the male figure represents the experience of great bliss while the female is the symbol of nondual wisdom.
Thus their union has nothing whatsoever to do with the gratification of the senses but rather indicates a totally integrated state of blissful wisdom that completely transcends ordinary sense desires."
~Lama Thubten Yeshe
Shin ש
“During the act of Sexual Magic, couples charge themselves with magnetism (fire); they mutually magnetize each other. In the woman the pelvis (Mem-water) emanates feminine currents, while her breasts (Shin-fire) give off masculine ones. In the man the feminine current emanates from (Aleph-air) the mouth, and the masculine one from (Mem-water) his virile member. All of these organs must be well excited through Sexual Magic in order to give off and receive, transmit and retrieve vital magnetic forces (fires) that increase extraordinarily in quantity and quality.”
And finally something fermented or a yummy port 😋
CHINESE FOOD THERAPY
Chinese food therapy,
also known as Chinese diet therapy or Chinese nutrition diet,
is a whole system, a philosophy, and a way of healthy lifestyle.
Food therapy uses nutrition to allow the body to regain balance, which prevents ill health and promotes healing. Whether you are looking to maintain your good health naturally or heal an acute illness or chronic condition, you can apply these holistic principals to your needs.
WHAT IS CHINESE FOOD THERAPY?
Chinese food therapy involves choosing and cooking foods based on Traditional Chinese Medicine principals, in order to heal your body and maintain long-term health.
To find the right solution for your situation, food therapy considers the following factors:
Your body’s specific condition
The food’s attributes
Cooking methods
Your environment
The season
Where people often fail with food therapy is in treating food just like modern medicine. For example, some people realize that ginger benefits their health and begin to eat a lot of ginger without considering the factors above. Ginger can remove coldness and prevent or cure cold in winter. It is also effective to treat stomach pain related to an excess of cold. But, if the person has internal heat or is suffering a fever, eating ginger may only worsen the health issues.
The MyChi system takes your personal data from our smart technology and applies these principals to provide you an easy-to-use lifestyle plan. Now, you have your own personal food therapy advisor and years of ancient wisdom right on your smart phone!
Like herbs in traditional Chinese medicine, food is considered to have the following attributes:
FOUR QI (HOT, WARM, COLD OR COOL)
Qi is life energy and this is the most important factor in food’s attribution. Foods with warm effects warm up our body in winter to prevent cold and vice versa. People require a balance of Yin Yang (hot and cold) to maintain proper health. Cooking method can also affect Qi; for example, deep frying and grilling can increase the heat of a food whereas boiling or steaming have less effect.
FIVE FLAVORS (SOUR, BITTER, SWEET, PUNGENT, SALTY)
These flavors are related to the liver, the heart, the lung, and the kidney respectively. An excess of one flavor may negatively affect related organ systems. For example, excessive pungent foods harm the liver and the stomach and cause related ailments.
ORGAN NETWORK
Different foods act on different organ networks. For example, when looking at foods that help to clear heat in the body, it is important to apply the food that works on the organ network where you are having problems. Pear clears heat in the lung; banana clears heat in the big intestine; kiwi clears heat in the bladder.
MOVEMENT
Foods have four direction actions: lifting, lowering, floating, and sinking. These movements are based on food’s Qi (hot/cold), flavor, and qualities. Rose tends to float and lift, suitable for those with Qi stagnation (symptoms such as depression, low mood).
References:
Huang Di Neijing, Chinese Cultural and Historical Press ,2003;
Bencao Gang Mu,LiShiZhen, Chinese ancient books publishing house, 2003
Chinese Dietary Therapy by Wei Mu Xin, Scientific and Technical Documents Publishig House, 2009
Of course overcoming Lupus,naturally Food is a huge part of it.
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