doc benway

I don’t disagree with any of the above. It’s an important and legitimate criticism and context. I appreciate you endorsing the pure Dharma. I needed to find that myself, which I did in Bön. And there is also a hopeful feeling and a prayer in my heart that the West can learn and grow from contact with the teachings even without embracing the ‘whole enchilada.’ My root teacher has explored how to get the necessary components into a more secular and accessible package for Westerners. I think it’s possible to benefit without necessarily embracing it all but it does take an extra level of responsibility and care. Same goes for Daoist teachings. Far fewer opportunities for Daoists to get transmission from credible sources.

I think the picture is a little bigger and would like to flesh it out with some counter-points. My apologies if I am misunderstanding or projecting Apech... Preliminaries can also be actual practice, once we make a certain degree of progress in them. Good point and important to show us the connection of practice to our real lives, not just our imaginary aspirations, expectations, and projections. Practice needs to touch our real lives, whatever that may mean. Navigating our busy schedules and how to integrate meaningful practice is real and important in our lives. Feeling better about 'me' is quite important. If we are self-deprecating pieces of shit, we can't very well generate much in the way of devotion, confidence, commitment, compassion, etc... Our modern lives are full of stressors that disconnect us, that cause anxiety, insecurity, tension, etc... Nothing wrong with first getting us to a place where we have some self respect and self esteem and work from there. Bad relationships can poison our lives. The old way was to run off to the monastery or a cave. That's great if you can do it. You'll also find bad relationships in the monastery. And most of us can't retreat like that very often or very long. So we need to work with what is in our lives and that includes relationships. In fact, Bodhicitta practice must include those closest to us. Otherwise it becomes a fabrication of loving "all sentient beings" - that group is easy to love, siblings, co-workers, spouses, parents not always as easy... I think there is far more potential value in the mindfulness movement than short naps. Many people find value and take it in the right direction with good support. I think you're being a bit too critical of the "movement." No question there is corruption and opportunism as well as materialism among the teachers and students alike. But that is us, not an inherent fault in mindfulness practice, IMO.

A young woman who lives a few hours from me ended her life immediately following a Goenka vipassana retreat a few years back. It caused a brief stir, a few magazine articles... If I teach anyone anything about meditation (and I've been doing some lately), I bring up mental health in the beginning. If there is a history of mental illness, depression, drug use, abuse, etc... we need to have a plan of where to turn for support. Meditation exposes and thereby weakens the defense mechanisms we use to keep our demons at bay. We all have some. First - if we practice long enough to have any success, our inner chatter quiets and we feel some relief, some space, some relaxing and settling. That's what most folks are looking for and that's enough for them... ...but they can't always control how deep they go or what's waiting to show up. Second - we intentionally turn inward, towards where those demons live. We normally turn away... to ANYTHING but what it's like to simply be quiet, with ourself. And we are so much more disconnected now than ever with our plethora of distractions. If we continue to progress in our practice we turn on a light in that darkness, maybe for the first time in a long time... or ever. No surprise it can "make the mental illness worse." It can also lead to depersonalization experiences which very some are sensitive to, as the things we normally identify with are seen to not be "who we really are." Some form of that depersonalization experience is a predictable part of the path. It can be Divine or it can be horrific, depending on one's karma, maybe a little of both. My Dao meditation teacher told his students that we all carry the imprints of everything we've been exposed to in life. At some point we must face them all... for most that happens at the time of death when we're weak and vulnerable hand have neither the tools or resources to process. He also felt that the very high rate of suicide in the elderly is related to this. Choosing to do this work now, while we are healthy and prepared and motivated is a much better way.

Another source of veneration is if a particular lineage master does something valuable for the integrity of the lineage. They may protect the continuity of transmission or bring together disparate elements, synthesizing them under one banner, and so forth. There are many examples in various lineages of spiritual and philosophical teachings and martial arts. Several examples in the Tibetan Bön tradition.

When smelling good bud, I’ve been known to invite myself to the party... 😎

A humbling topic and discussion. 🙏🏽🙏🏽🙏🏽 to those who have shared. A good friend lost his daughter to suicide. I can’t imagine his pain.

In dzogchen, introduction to the Nature of Mind is considered critically important because it is not something anyone can give us or show us. It is up to us and there is only so much others can do to help. If the lama could transmit that to us in a consistent way, it would be easy but it doesn't work that way. It is already always a part of us but it is so close to us, so much a part of our mundane experience, that it is very easy to miss. And if we miss, even by a little bit, we miss completely. And if we miss, we can develop a negative relationship with the teachings and with the Dharma which is considered very negative karma for both student and teacher because guiding people to the Dharma is precious, it is the foundation of Mahayana Buddhism. Driving people away is the antithesis. Transmission is mainly concerned with how the teachings are handed down and to whom. Transmission keeps the teachings pure and in the hands of people who are ready for them. It helps insure the students have the tools they need and know how to properly work with them. Introduction is more about doing everything needed to insure the student actually recognizes the Nature of Mind with precision, and knows how to practice to develop certainty and confidence in the practice and result. So anyone can recognize the essence of their mind. Most people get a taste from time to time whether they know it or not. But when the lama takes responsibility for making sure they "get it," that is considered a big deal. Nowadays, there are lamas offering pure and authentic guidance online and often for very reasonable prices or for free. There are lots of resources of this nature in Yungdrung Bön, the tradition I follow. If you're interested in specifics, I can offer some suggestions. Good luck!

Sasha Baron Cohen gave a passionate speech about the threat of unrestrained social media on our lives that I found well presented -

That all depends on your personal metaphysics, I guess. I would simply call them facts. The distinction between fact and fiction is not always clear. Organizations like Qanon take full advantage of this, not to mention most world governments, major corporations, media outlets, etc... Discriminating wisdom has never been more necessary or more elusive, IMO.

Bulgaria!

That last one made me think of a modern composer, Thierry Rougier. Here are some simple pieces based on European folk tunes from Bulgaria and Romania.

The destroyer deity in its many masques, some terrifying, some absurd...

This is an important point if there is any interest in the dzogchen view so I hope y’all don’t mind if I throw out some more thoughts on the matter... or lack thereof. 🧐 All three enlightened bodies remain inseparable of course, but the very definition of dharmakaya precludes imputing any defined attributes to it. All dharmakaya really means is the empty and unbounded essence of being, empty of any attributes whatsoever. Sambhogakaya refers to the self-aware or clarity aspect, and the union of the two has the potential to manifest anything and everything - all colors, all visions and sensory experience, usually referred to in the dzogchen teachings as sounds, lights, and rays. Nirmanakaya refers to the physical manifestation aspect. The empty aspect, dharmakaya, is not beyond manifestation or the universe or even the smallest atom. It is the empty essence of all things and is never a hair apart from anyone or anything. That’s what the thodgal teachings are for, in part. To experience the empty aspect of the three visions and to see how the visions are not related to the senses but rather the self-aware or rigpa aspect. Perhaps that could be referred to as divine senses, a nice nomenclature, though not one I’ve heard used in the dzogchen context, more from the tantric teachings.

And once he fucks up, no matter how serious or minor, he is incapable of admitting error regardless of the death toll. His narcissistic personality disorder prevents him from admitting failure, even if it means continued loss of life. Lives of others seem to mean nothing to him. Like I’ve said before, he’s an emanation of Shiva...

Buddhist (dzogchen) teachings refer to dharmakaya as colorless. The distinctive quality of dharmakaya is that it cannot be imputed with any dualistic qualities like color, size, center, boundary, etc... it is like space.

Just about everyone, I would think

Very true. If we give up the illusion of security, we need to simply trust in what is, as it is. I believe that can foster the realization you point to.

I take this view as well. Belief, in general, is motivated by security. If we don’t know we can either accept the not-knowing or substitute a belief. Ironically, the most genuine security we can truly have is in the acceptance that security is an illusion. I once read a good book about this called The Question to Life’s Answers by Steven Harrison.

Oh, I don't know... It might be an elegant solution to the population explosion...

Hi Satya, I think this is as good a place to post as any. I'm very sorry to hear of your losses. My wife once asked me why I practice so much. Without even thinking about it the answer that came was - I'm practicing for my death. Loss is always difficult. I suspect giving up my own life one day will be the most challenging of all. My own practice, Bön dzogchen, focuses us on being with whatever is, as it is. We learn to identify not with the various competing and myriad identities that claim the title of "me," but with the openness and presence within which they all, and everything, manifests. When our relationship to that spacious awareness is stable enough, it enables us to host whatever comes up - good and bad. This is possible because the space and awareness are more expansive than anything that can challenge us. In the beginning, our ability to rest in that essence is fragile and needs constant care. Over time it becomes powerful and can withstand anything, in theory. I think all of the great spiritual traditions offer us a way to think about and face end of life challenges. It's a matter of which seems like the best fit for us and what we have access to. I agree that making a connection with a credible teacher in a system that comports with your sensibilities can be enormously supportive in difficult times and can help to navigate the end of life, whether it be our own or our loved ones. I'm here if you ever want to discuss further publicly or by PM. Welcome back! PS - Here is a link to a Yungdrung Bön study centre in the UK. I don't know the teacher personally.

Perfectly, yet succinctly describes one method of practice of the MCO and transformation of jing to qi.

Moderator Note Topic has been moved as it is not related to Buddhism and will likely get more traffic in General Discussion.

Lots of different treatment possibilities depending on many variables regarding your specific condition. Here are a few considerations. One very common source of neck, upper back issues is posture. Particularly in the context of time spent on a keyboard or watching a screen, as well as reading. Attention to standing and sitting posture is a must for maintenance once some relief is achieved. Many have benefited from training in the Alexander technique. Another simple treatment that can be helpful is home cervical traction. It can stretch and release muscle tension and is simple and safe to do at home. Sleeping posture is important. Some folks use too high a pillow. Sleeping on the stomach is especially tough on the neck. Other helpful tools include a foam roller and self massage tool. Both can be very helpful to work on muscle tension in the upper back and area between the shoulders and shoulder blades. Some regular sessions with a massage therapist can work wonders! Especially one that brings other techniques into play like reiki and zero balancing. Chiropractic can be effective as well, although I've never derived much benefit from it personally. Good luck!

I suspect some of the reactivity you reference has its foundation in a lack of trust. Our current system of government, news resources, social institutions, religious institutions, educational institutions, health care system, etc... are failing us. They are largely corrupt, focused primarily on extracting profit and engendering addiction to material goods or political dogma. It’s no surprise to me to see a reactive disengagement, a refusal to accept anything offered up as a solution, understanding, or explanation from “the system” or the prevailing social consensus.

That's cause you're down under, up here in the us you just need to move it a bit to the left... Be careful though, a little too far and you might end up soaking wet.