Nak Khid

readers of Politico said

. would imagine at least a High Functioning Green. I've not heard of an Awakened Being advocate meditation. (Buddha, Tilopa, Lao-Tzu, Hui Neng, Saraha, Wei Wu Wei, etc.) Meditation is however, an excellent way for teachers to find financial support,...with promises of awakening that will never arrive. ... I did however observe the psuedo Buddhist Thich Nhat Hanh, who grew a business giving Westerners what they want, and am quite sure he is a High Functioning Green. The 4 books of his that I forced myself to review showed no level of competence in regards to love, compassion, emptiness, nor any understanding of Christainity or Buddhism which he continually attempts to merge for his faith-based Western supporters. There are MANY Caterpillars teaching Caterpillars to be Butterflies today. I appreciate your honesty estimating yourself at high functioning green However if so would that qualify you to judge meditation? Awakening is in the blue section. Would this not back you a caterpillar? In the oldest texts of Buddhism, jhāna is the training of the mind, commonly translated as meditation .

Siddhantabindu Of Madhusudana Sarasvati (Commentary on Dasasloki of Sri Sankara Bhagavatpada) (English translation by S.N.Sastri) 154. What is the substratum on which the dream objects are superimposed? Some say that it is the jiva, who is consciousness limited by the mind. Others hold that it is Brahman limited by primal ignorance. Which view is correct? Both, depending on different points of view. (The arguments against the second view and in support of the first view are now being stated)-- If Brahman is the substratum, then the dream objects will not disappear on waking up, because any delusion will cease only when the substratum of the delusion is known. Brahman cannot be known on waking up every day. If Brahman is known, then the entire duality will disappear, and not only the dream objects. Moreover, the sruti says, ”He (the jiva) is the creator (of the dream objects)” (Br.Up.4.3.10). Brahman limited by primal ignorance i.e. Isvara is the creator of the entire universe starting with space. So Brahman limited by primal ignorance cannot be the substratum of the dream objects. Note. A shell appears as silver only when it is known only in a general way as ‘this’ without its specific character of shellness. This illusion will disappear only when the special character of the substratum, namely, shellness, is known. Similarly, if Brahman limited by primal ignorance is held to be the substratum for the appearance of objects in dream, then the dream objects will continue to be seen even after the person wakes up, because Brahman is not known merely on waking up from sleep. If Brahman is known, then the entire world of duality will itself be found to be unreal. Moreover, Brahman limited by primal nescience is the creator of the entire universe, but the sruti quoted above speaks only about the creation of dream objects, and so the reference cannot be to Brahman. 155. Obj: Since the jiva is not covered, and is always fully manifest, how can it be the substratum of an illusion? Note. Brahman is covered by nescience and so is not known till the nescience is removed by knowledge. But this is not the case with the jiva. Each jiva knows his own general as well as special characteristics (in the vyaavahaarika sense). A thing can become the substratum of an illusion only when it is known only in a general way without its special characteristics. This cannot happen to the jiva. So how can the jiva be the substratum of an illusion? 156. What you say is true (that the jiva is manifest). But we postulate a modal ignorance which is favourable to the appearance of illusion in the dream state, but prevents the knowledge of the dealings in the empirical state. (Because of this, the nature of the jiva as he is in the waking state is not fully known during dream. So some characteristics of the jiva are not known in the dream state and this makes the superimposition of an illusion possible). In the dream state the knowledge in the form ‘I am a man’, etc., is with regard to a body different from that in the waking state; so also the knowledge ‘I am lying on a bed’ is also with reference to a different bed from that in the waking state. The means of knowledge (the external senses) are absent in respect both kinds of knowledge. Note. In dream there is a particular modal ignorance which is conducive to the projection of dream objects. At the same time this ignorance prevents the rise of the knowledge which arises in the empirical state such as ‘I am so-and-so’, ‘this is my house’, ‘these are my children’, etc., which is caused only by the primal ignorance (mula-ajnaana). This modal ignorance in the dream state has to be accepted as different from the ignorance which operates in the waking state, as otherwise the difference between waking and dream states cannot be explained. The difference between the two is clear. The experiences of the waking state are not negated in any other state. They are not felt to be illusory during dream. On the other hand, as soon as a person wakes up from sleep he realizes that everything experienced in dream was unreal. In the waking state the upadhi (limiting adjunct) of the jiva is the mind with vasanas and vrittis. In dream the upadhi is mind with vasanas, but without vrittis. In deep sleep the mind remaining merely in the form of vasanas is the upadhi. In the waking state the jiva has the knowledge that he is awake. Then he remembers what he experienced in the dream and deep sleep states. But in the dream state he does not have the knowledge that he is dreaming, nor does he then have any recollection of what happened in the other two states. Because of these differences between the waking and dream states it follows that the ignorance in the dream state is different from that in the waking state. By this particular type of ignorance in the dream state the nature of the jiva which is recognized in the waking state in the form ‘I am a man’, etc., is partly covered. This non-manifestation of a part of the nature of the jiva in the dream state makes it fit to be the substratum of the dream projections. The body of the dreamer as well as all objects experienced in dream are merely conjured up by the particular modal ignorance relating to the dream state. 157. Obj: Since the knowledge of empirical matters such as ‘I am a man’ is not the product of any valid means of knowledge, how can it cause the cessation of the modal ignorance (pertaining to the dreamstate)? If you say that the cessation of this ignorance is due to the waking state being a different state, then knowledge which negates the dream experiences should arise in deep sleep also, since that is also adifferent state from dreaming (i.e. even when one goes into dreamless sleep the knowledge that the dream experiences are false should arise).That is not acceptable, because in that case the deep sleep state wouldbe equated with the waking state. Note. The knowledge ‘I am a man’ is not produced by a vritti of the mind, but it is revealed by the witness-consciousness (saakshi-bhaasyam). That is why the opponent says that it is not produced by a pramaana (valid means of knowledge). An illusion such as that of silver on a shell is destroyed only by the knowledge of the shell produced by a valid means of knowledge, namely the eye here. So the opponent asks how the knowledge ‘I am a man’ which is not produced by a means of knowledge can destroy the illusion of the dream objects. 158. That is very cleverly said! (But I am not putting forward any such theory; my explanation is quite different). The deep sleep state is nothing but the modal ignorance pertaining to the dream state accompanied by the dormancy of the mind and so there is no destruction of the modal ignorance of the dream state then. (What happens in the deep sleep state is not the destruction of the modalignorance as in the case of the waking state. As stated in the Note under para 152 above, the vasanas in the mind are the efficient cause for projecting the dream objects. In deep sleep the mind is dormant and so the vasanas in the mind cannot function as the efficient cause for projecting the dream objects. It is because of this that the dream objects are not projected in deep sleep). In the waking state, however, there is the experience that the appearances in dream were illusory,and so even though the knowledge ‘I am a man’ is not caused by any valid means of knowledge, it is correct knowledge. Since the cognition of the body, etc., is caused by valid means of knowledge (by the eye and other sense organs) its capacity to destroy the modal ignorance relating to the dream state is established by experience. Any specific ignorance does not however cease without the mental modification (vritti) produced by a valid means of knowledge (such as the eye). The inability of the witness-consciousness to destroy ignorance is testified by its revealing the ignorance as well as the person who possesses it. (The witness-consciousness, that is, consciousness with ignorance as its limiting adjunct, cannot destroy ignorance. On the contrary, it is what enables a person to know that he has ignorance. The ignorance can be destroyed only by an appropriate vritti of the mind). Thus there is no inconsistency. Note. Ignorance is revealed by the witness-consciousness itself, unlike objects such as pot which are reveled only by a vritti of the mind. 159. It is accepted that there are as many modal ignorances as there are knowledges. By the empirical knowledge in the form ‘I am a man’ the modal ignorance of the dream state is destroyed. But just as even after the knowledge of illusory silver is once negated when the shell is known, the illusion of silver may arise again with another shell, similarly even after the general modal ignorance of the dream state is destroyed once by empirical knowledge there is no inconsistency in adream illusion appearing again. So there is no defect in the view that the jiva-consciousness is the substratum of the dream. 160. (After establishing the view the jiva-consciousness limited by the mind is the substratum of dream, the author now proceeds to establish the second alternative theory that Brahman-consciousness limited byprimal ignorance is the substratum of dream). In the view that Brahman-consciousness limited by primal ignorance is the substratum of dream, though ignorance can be destroyed completely only by the knowledge of Brahman, the illusion of the dream state can be hidden by the illusion of the waking state even without the knowledge of the substratum (Brahman) arising, just as the illusion of a snake on a rope is hidden by the illusion of a stick arising on the same rope subsequently. In view of this, there is no defect in the theory that Brahman-consciousness is the substratum of the superimposition of the dream. The fact that the dream of each jiva is unique and different from the dreams of others is attributable to the uniqueness of the vasanas in the mind of each person. Note. Brahman cannot be known even in the waking state. If it is known the empirical state (vyaavahaarika state) itself will come to an end. It can therefore be contended against this view that the modal ignorance of the dream state will not be destroyed on waking up and so the dream will continue, which is absurd. The answer to this is that though the ignorance is not destroyed, the delusion of the dream state will be hidden by the delusion of the waking state in the form ‘I am a man’. This is similar to the delusion of a snake on a rope being hidden (disappearing) by the delusion of a stick arising on the same rope subsequently. The delusion of a snake will be destroyed only when the rope is known, but this illusion disappears when a delusion of a stick arises on the same rope. Here a distinction is made between the destruction of an illusion and the mere non-appearance of it because of another delusion arising. By this argument it is pointed out that the second view that Brahman is the substratum of the dream can also be justified. 161. (Now a third view is stated). The substratum of the dream is Brahman-consciousness limited by the mind. In this view also since the modal ignorance is accepted to be covering it, there is no inconsistency. That is why it is stated so in some places in the scriptures. 162. Obj: If consciousness limited by the mind is the substratum, then the cognition should be only in the form ‘I am an elephant’, since the superimposed object, elephant, should be in the same grammatical case as ego-sense which is the substratum, just as in the cognition ‘this is silver’ the superimposed object ‘silver’ is in the same grammatical case as the substratum ‘this’ which refers to the shell. The cognition cannot be ‘this is an elephant’. In the view in which the substratum is Brahman-consciousness, the cognition should be only‘elephant’ and not ‘this is an elephant’, since there too there is no external object which could be referred to as ‘this’. Note. In the first theory mentioned in para 154 above and in the third theory stated in para 161 the substratum of the dream is consciousness limited by the mind. That is the jiva who refers to himself as ‘I’. So, just as when a shell appears as silver the cognition is ‘this (the substratum) is silver’, so also the elephant in the dream should be cognized as ‘I am an elephant’, since the substratum is ‘I’ and not as ‘this is an elephant’. In the second theory mentioned in para 154 the substratum of the dream is Brahman limited by primal ignorance which cannot be cognized as ‘this’ like an object in front such as a shell. So in this view also a cognition in the form ‘this is an elephant’ cannot arise. The cognition under this theory can be only ‘elephant’. This is the objection. 163. Answer: No. In the first theory the ego-sense is the limitor (or determinant) of the substratum in dream perception, just as shell-ness is the determinant of the substratum, shell, in the shell-silver illusion. The cognition in the shell-silver illusion is not in the form ‘the shell is silver’ (because if the shell is known as such there can be no illusory cognition of silver. The cognition is ‘this -the object in front- is silver’). Similarly in the case of dream the cognition cannot be ‘I am an elephant’ (because the ‘I’ or ego-sense is in the same position as shell-ness in the shell-silver example. What is covered is the ego-sense in the case of dream and shell-ness in the case of shell-silver illusion). The knowledge ‘I am’ is, like the knowledge ‘this is a shell’, opposed to the appearance of illusion. In the shell-silver illusion, the ‘this’ aspect is not opposed to the appearance of illusion (as is seen from the fact that the illusion is in the form ‘this is silver’). In dream, the ‘this’ aspect is also merely conjured up like the appearance of the elephant (because there is no object in front which can be referred to as ‘this’ as in the waking state). Though both (‘this’ and ‘elephant’) are negated as illusory, this does not result in a void because the underlying consciousness which is the substratum cannot be negated. In the waking state also, it is seen that there is an illusory appearance in the form ‘this is silver’ which is different from the cognition in the form ‘this is a shell’. (In the cognition ‘this is a shell’ both ‘this’ and ‘shell’ have empirical reality; but in the cognition ‘this is silver’, the ‘this’ has only illusory status as it is associated with the illusory silver). As stated in Samkshepasariraka, I.36, in an illusion only the superimposed object appears. Even if the ‘this’ aspect associated with the shell is considered to shine (as an empirical realty), the reality of the ‘this’ aspect is not a necessary condition for the production of an illusion; what is necessary is only that the substratum should be real. The substratum here (in dream) is the witness-consciousness, just as it is the unknown pure consciousness limited by the shell in the case of the illusory shell-silver. (Any empirical object is in reality pure consciousness limited by that object, because empirical objects are all only superimpositions on Brahman, or pure consciousness). Therefore there is no defect in either of the two views. 164. The enjoyer of the dream objects is known as ‘Taijasa’ because of the prominence of the brilliance called bile, or because it shines even without the help of lights such as the sun. 165. When the jiva is tired after experiencing objects in the two states of waking and dream, and when the karma (fruits of past actions) which is the cause of these two states is exhausted, the inner organwhich is characterized by the power to know and has vasanas in it goes into its causal state (i.e. it takes the form of nescience which is the causal body). This is the state of deep sleep which is the place of rest. Deep sleep is the state in which there is awareness of the cause (ignorance) alone, as indicated by the recollection (on waking up) in the form ‘I knew nothing at all’. In that state, even though there is no knowledge of the objects of experience of the waking and dream states,

https://www.blackenterprise.com/trumps-impeachment-will-likely-help-him-get-reelected/ Trump’s Impeachment Will Likely Help Him Get Reelected by John Burnett November 26, 2019 __________________________________ not sure I agree with this but provocative title

Yes Meditation could be tranquil and relaxing or it can bring out some negative feelings and be hard to bear. When you meditate you can encounter boredom and that boredom can bring out old memories and trauma that you might have to deal with , learn to let go of or forgive. That could take time to restructure because some of these can have habitaulized and the brain likes to fall back on this like a routine so it becomes a structure you have to break and slowly rebuild. Then you take a psychedelic and that could also bring up old traumas but it's not going to mixed into boredom. It's going to be mixed with strange perceptions and sometime visual or aural effects. It could be wonderful or scary but it's not going to be boring. That's why they call it a trip. Then when you return to doing sober mediation the boredom one sometimes has to work through can become twice as boring relative to the psychedelic experience where you know that will be exotic experience, whether awesome or scary So there can be insights of a trip and insights in meditation but the insights are different It could take you years to appreciate the less dramatic outer perceptual experience and realize it's true depth

List of Insightful quotes that are practical Something said might be true but how useful is it? List Insight and Wisdom quotes that are practical to some degree. Please Add one in B bold print

Mathematics is universal. Look at any country in the world. They are using the same mathematics to engineer their whole infrastructure, buildings, bridges, electronics, etc

@V-8 1) What level do you think you are on here? 2) Also what do you see as the best method of ascending these levels? What is the best way to do it? Psychotherapy? Psychedelics? Or just seeing it as a philosophical system or set of principle one can then just follow rather than see it as more psychologically oriented? Or is the best way by joining a Spiral Dynamics organization where there is a group dynamic? 3) I don't advocate meditation for everybody, just if you want to do it. But what is your experience with it? How much have you done? Did it bore you? Have you ever done 20 minutes or an hour? If so how many times? 4) Do you think forms of stoic contemplation or other contemplation are useful or to similar to meditation? 5) You quote a lot. How primary are books to your growth? 6) Do you see Spiral Dynamics as unique or just a good organization of classical ideas and wisdom traditions? 7) Do you prefer radical transformation or gradual? What is the most reliable method of radical transformation? 8) Did you see this -- 8) cont' Did you read Maslow's : The Farther Reaches of Human Nature which is quoted in that thread? What to you think of this later Transcendence stage he added?

________________________ insight noun (the ability to have) a clear, deep, and sometimes sudden understanding of a complicated problem or situation ____________________________ You suggest certain chemicals are insight, that certain chemicals understanding of certain problems. That means if we took one of these chemicals and with a few hours and have greater insight than a Zen master who had spent his whole life mediation and studying ancient texts. or to get spoken wisdom merely watch one of the youtube videos where somebody records themselves during a psychedelic trip and describes it as it's going on, just write that down and we have greater wisdom than the spiritual classics, The Bhagavad Gita, the Upshinads, The Dhammapada, The Tao Te Ching, Autobiography of a Yogi, etc etc Why isn't the insight and wisdom in these live trip reports being transcribed into books and replacing all this old stuff? And why did these old Asian traditions get canonized when Ayahuasca and Iboga shamen have been using these substances for many hundreds of years? Where are their classic texts? Why don't they have famous spiritual books? Why are these Buddhist monks, mindfulness practitioners, the Rupert Spiras, Sadhgurus doing all these lectures when it's the Ayahuasca and Iboga shamen who ingest these insight substances who have 10X more insight and wisdom than these other traditions which little or none of these substances ? The Mexicans have been doing Psilocybin for hundreds of longer years. Where is the Mexican Psilocybin Sacred text and if there is one why isn't it far above in insight and wisdom than these Asian Spiritual texts or Greek classics? Texts aside, why aren't these psychedelic shamans traveling the world and taking over the spiritual scene giving talks and answering deep questions people have? Why don't Princeton mathematics students drop acid before tests? _______________________________________________ And how do you know that the "insight" in the experience of psychedelics is the same "insight" described by Zen masters or Hindu gurus? could the perception that certain types of altered mind states are insight also be imaginary, merely exotic? Let's hear the unique wisdom coming out of the psychedelic experience that is not found in non-psychedelic traditions. It can only be experienced? So it's a type of feeling then? Why even bother to speak about it for hours then? A tool? Yes, it could be. But this chemical is truth itself? Or that mythologizing sensation? If this is the case and you say you have been taking the latest research chemicals that hardly anyone even knows about then where is this unique insight? Your latest thing was "Everything is imaginary" . I could show you several books which have that same statement in them or "Everything is an illusion" which is nearly synonymous in many books. So if you say you are on the vanguard of insight due to this chemicals where are the insights where people are all flocking to your videos and saying "that's incredible no one has ever said that before" . Why aren't you organizing a tour to bring your insight to the world? Why aren't people saying " I have been studying Zen and Vipasanna for years and have done long retreats in Japan and Nepal but I just heard this Mexican Bufo shaman and what he said blew all that away" Why aren't we hearing that? I do like to listen to your lectures but I think some things get exaggerated. Things appearing very true but may not be. In facy imagined to be true

. Some pharmaceutical drugs have warnings on them about potential risk of inspiring suicidal thoughts. There are many different psychedelic chemicals and some are very different from each other. And there are new research chemicals in this class that are created on an ongoing basis. Their effects on the brain are not understood and different chemicals in this class have different effects. So how can you know what effects they could have?

That means PsychedSubstance must have have many insights on a deeper level than Zen masters, despite his goofy personality

you mean taking research chemicals from China nobody has ever taken before? .

no, the truth will be useless to you if you have not first relieved your suffering independently of it

Ram Dass on Psychedelics and Enlightenment

First decide on a time you want to sleep and also a 2 hour point in time before that. Set up an alarm, maybe on your phone for these two times. This 2 hour point has to be sober of drugs or alcohol if not a longer period. No electronic distractions allowed, no internet, phone off, no movies or tv. Just. book reading allowed. Record in a journal half a page on how you are feeling that day to get it out of your head. When you get to the time you want to sleep use the William Hoff breathing technique which really slows things down. Count 30 breathes. When you inhale inhale to full lung capacity powerfully. At this point don't hold it there juts exhale with no special intent or trying to slow down the exhale. Just let it out fairly quickly naturally, don't eve think about the exhale and go to the next powerful inhale. So one inhale and one exhale counts as one, do 30. At this point your lungs will have a lot of oxygen built up in then and you will be very slowed down and hardly even feel like hardly breathing. You will still be breathing but it will be slow. Don't try to push it to 40 or 50 breathes, that will through it off balance if used for this sleep purpose and you will need to get to the mental part, the next step Next use one of these hypnosis sleep apps like " Relax & Sleep Well" and don't resist it follow through the whole thing. Don't try to get imaginative or creative during this just focus on shutting down and going to sleep. The imaginative stuff can come in dreams after you are asleep so you want to get there first, to sleep.

Help us to understand the steps here how one thing leads to another in sequence, need detail 1) You smoke marijuana or do psychedelics. I'm not saying there is anything wrong with it but why do you so this 2) You wind up in the hospital Why? How does that happen? 3) They give you psychiatric medications. Then you say you come back off the high and it feels insane. What do you mean by this? You come down off the marijuana or psychedelic high and that feels insane? Why? Why would coming down feel like you are insane? Doe this mean when you are sober that you are having so much anxiety that the marijuana and psychedelics are temporarily distracting you from that?

what do you mean by growth?

So what works better?

thus ( Lysergic acid diethylamide is pure insight ) ________________________ insight noun (the ability to have) a clear, deep, and sometimes sudden understanding of a complicated problem or situation ____________________________ This means certain chemicals are understanding of certain problems. What is an example of a problem that Lysergic acid diethylamide has solved that has not been solved in other ways?

why not?

If everything is an illusion why drink water?

I think you would agree psychedelics are chemicals and these chemicals alter the chemistry of the brain and this causes sensory effects and changes in perception in unpredictable ways

Makyō The term makyō is a Zen term that means “ghost cave” or “devil’s cave.” It is a figurative reference to the kind of self-delusion that results from clinging to an experience and making a conceptual “nest” out of it for oneself. Makyō is essentially synonymous with illusion, but especially in reference to experiences that can occur within meditation practice. In Philip Kapleau's The Three Pillars of Zen, Hakuun Yasutani explained the term as the combination of ma meaning devil and kyo meaning the objective world. This character for “devil” can also refer to Mara, the Buddhist “tempter” figure; and the character kyo can mean simply region, condition or place. Makyō refers to the hallucinations and perceptual distortions that can arise during the course of meditation and can be mistaken by the practitioner as "seeing the true nature" or kenshō. Zen masters warn their meditating students to ignore sensory distortions. These can occur in the form of visions and perceptual distortions, but they can also be experiences of blank, trance-like absorption states. In the Zen school, it is understood that neither category of experience – however fascinating they may be – is a true and final enlightenment. Contemplative literature contains numerous descriptions of the perceptual distortion produced by meditation. It is characterized in some schools as "going to the movies," a sign of spiritual intensity but a phenomenon that is considered distinctly inferior to the clear insight of settled practice. In some Hindu schools it is regarded as a product of the sukshma sharira, or "experience body," in its unstable state, and in that respect is seen to be another form of maya, which is the illusory nature of the world as apprehended by ordinary consciousness. Tibetan contemplative literature uses the parallel term nyam, which fall into three categories, usually listed as clarity, bliss, and non-conceptuality. Many types of meditation phenomena can be classed under this rubric, and are generally tied to the reorganization of the body's subtle energies that can occur in meditation.