Nak Khid

Bentinho Massaro and his Trinfinity Academy He's not on wikipedia. He says in the video: ."I don’t really have a definition of 'CULT' but you could break it down as, 'Curious Unconditionally Loving Tribe" Check out the video below called "Bentinho Massaro - Behind the Shit Eating Grin - Part 1 of 5" ___________________________________________________________ ViCE Bentinho Massaro has hundreds of thousands of followers on social media, supporters the spiritual guru gained through his teachings about “self-realization,” “enlightenment,” and the idea of “upgrading civilization.” While some of his ideas are pretty standard, like the importance of silent meditation, others are controversial: He’s said that 9/11 was an inside job, that he can change the weather, and that humans might one day join forces with aliens. To his devout followers, he’s an inspiration—but his critics have accused him of “cult-like” practices and peddling fringe conspiracy theories during his retreats, which run up to $2,000 a pop. For an inside look at Massaro’s teachings, we went to one of his retreats in the Netherlands, speaking with his colleagues, his followers, and Massaro himself to try to understand exactly what the appeal is—and what he makes of the accusations against him.

stop pointing

You don't have to claim enlightenment to teach non-duality. However Watts was known more for being a teacher of Zen, other Asian traditions and social commentary. These traditions include non-duality but I'm talking about people who use the term in a more prominent ways are are considered "non-duality teachers"

Who is the first Western teacher to be known for teaching "Non-Duality" Obviously non-duality is taught in Advaita Vedanta, Buddhism and other traditions but who the first to become known in recent years as a teacher of non-duality. the word non-duality as the main word they are associated with ? https://www.newharbinger.com/about-us/non-duality-press Non-Duality Press Since 2004, Non-Duality Press has been the leading publisher of contemporary literature on the subject of non-duality, a translation of the Sanskrit word “Advaita,” meaning “not two”—not separate from the universe or from each other. Contemporary non-duality stands firmly in the immediacy of the present moment, but often draws on the wisdom of ancient teachings, such as Advaita Vedanta and Buddhism, to bring them into the intimacy of our modern lives. _________________________________________________ Neo-Advaita Neo-Advaita, also called the Satsang-movement and Nondualism, is a New Religious Movement, emphasizing the direct recognition of the non-existence of the "I" or "ego," without the need of preparatory practice. Its teachings are derived from, but not authorised by, the teachings of the 20th century sage Ramana Maharshi, as interpreted and popularized by H. W. L. Poonja and several of his western students. According to Lucas and Frawley, the spiritual root of neo-Advaita is Ramana Maharshi, whose teachings, and method of self-inquiry,could easily be transposed to North America’s liberal spiritual subculture Lucas has called the popularisation of Ramana Maharshi's teachings in the west "the Ramana effect".[14] According to Lucas, Ramana Maharshi was the greatest modern proponent of Advaita Vedanta, well known for emphasizing the enquiry of the question "Who am I?" as a means to attain awakening.[14] According to Lucas, following Thomas Csordas, the success of this movement is due to a "portable practice" and a "transposable message".[14] Ramana Maharshi's main practice, self-inquiry via the question "Who am I?", is easily practiceable in a non-institutionalized context.[14] His visitors and devotees did not have to adopt the Vedantic culture, nor to commit themselves to an institution or ideology, to be able to practice self-inquiry.[14] Ramana's teachings are transposable into a western context. Ramana Maharshi himself did not demand a shift in religious affiliation, and was himself acquainted with western religions, using quotes from the Bible.Neo-Advaita teachers have further deemphasized the traditional language and worldframe of Advaita, using a modern, psychologized worldframe to present their teachings as a form of self-help, which is easily accessible to a larger audience.

Beans have the protein, nuts have the fat. You need that as a vegan. Tofu is easier to digest than beans. However your body can adjust to eating beans but they should always be eaten with a starch, that reduces the gas such as grain, bread or potatoes. Nuts and seeds eat in small amounts a small handful. Almonds are much easier to digest if you soak raw almonds in water overnight. However compared to other nuts they are bad for water conservation because they use up more than other nuts. So a plate of food might be 1/2 grain, or pasta, 1/4 tofu, beans, lentils or peas, 1/4 vegetables. (also take note of how you feel after eating certain types of legumes. If you don't like whole wheat pasta you can acquire the taste, first try doing 50/50 with white. Also there are a lot of bean pastas coming out now. They don't taste that great but are better cut with regular pasta. Or you could save the nuts for a fruit and nut oriented breakfast. Just remember to keep the beans at moderate quantity and always with starch. Also take a B-12 supplement. Try the above for a couple of months. If you can't stand it don't revert to meat eating try adding whey,yougurt a small amount of cheese or fish (clean fish) first. But give the vegan thing a good chance, a couple of months

No, they are devils

Translated from the Thai teachings of Ajaan Tong Sirimangalo What are the objectives of Buddhism? The Lord Buddha’s teaching has five objectives: 1. For the purification of all beings; 2. For passing beyond sorrow and lamentation; 3. For release from bodily and mental pain; 4. For seeing the truth of life; what real, true life is; 5. For the end of all suffering. The method of practice that will lead to these five objectives is called Insight Meditation (Vipassana Kammatthana), in line with the Four Foundations of Mindfulness (Satipatthana). What is Vipassana? Vipassana means “to see clearly”. Vi means “clearly”; passana means “to see”. To see clearly in regards to what? To see clearly in regards to our own body and mind, and the whole world around us. To see that, both inside ourselves and in the whole world around us, a) things are uncertain, unstable, changing (anicca); b) things are stressful, unsatisfying (dukkha); c) things are not under our control (anatta). What are the Four Foundations of Mindfulness? The Four Foundations of Mindfulness are: Body: Noting the body while prostrating, walking, and sitting. Feelings: Noting pain as “pain”, happiness as “happy” and calm as “calm”. Mind: Noting thoughts about past or future – both good and bad – as “thinking”. Dhammas: Noting hindrances as: a. “liking” b. “disliking” c. “drowsiness” d. “distraction” e. “doubt”. Why Should We Be Mindful? “The Four Foundations of Mindfulness are a device that stops evil, stops bad deeds, stops defilement. ‘sati nivaranam settham‘ – Mindfulness is an exceptional preventer (of evil states). During the time when we are mindful, evil won’t enter in to reach our hearts. We will have pure hearts always. “It is like dark and shining light. Mindfulness is a shining light; all defilements, all evil states, are like darkness. When the bright light shines, the darkness disappears. For this reason, one should be mindful at all times – our mind will shine, clean and peaceful all of the time.” Ajaan Tong Sirimangalo Fundamentals of Practice When practicing Vipassana in line with the Four Foundations of Mindfulness, there are some important basics of practice, as follows: 1. One must practice in regards to the present reality. Whether it be the noting of “rising, falling”, or “right goes thus, left goes thus”, one must note in the present reality. The mind noting “rising” and the belly that rises must go together; neither one should come before or after the other. At the moment of noting “right”, one must lift the right foot up right away. At the moment of noting “goes”, one must shift the foot, stepping out right away. At the moment of noting “thus”, one must similarly lower the foot to the floor at once. 2. One must practice continuously. When one has finished mindful prostration, one must go on to walk, then go on to sit according to the set time; the three should be performed together in a connected sequence. During rest periods, one must go about noting in regards to the minor postures as well; for instance, washing one’s face, showering, eating food, urinating or defecating, extending one’s arm, flexing one’s arm, etc. Even when lying, one must note “lying, lying”, then note “rising, falling”, until one falls asleep. Mindful prostration is to establish mindfulness to stay with the hand. Walking meditation is to establish mindfulness to stay with the foot. Sitting meditation is to establish mindfulness to stay at the front of the belly, and follow the various points. 3. The practice must include three qualitative factors: atapi – energetically putting one’s heart into really and truly being mindful; satima ­ – having mindfulness, remembering and knowing at the moment when bodily (rupa) and mental (nama) phenomena arise; sampajano – maintaining mindfulness, following the noting, maintaining the knowing of rupa and nama at every moment, just like a person rocking a crib whose line of sight must stay with the line of the rocking crib at every moment. 4. One must adjust the faculties / powers (indriya / bala), keeping them balanced. Faith (saddha) must be balanced with wisdom (pañña). Effort (viriya) must be balanced with concentration (samadhi). Mindfulness (sati) is the faculty that guards and controls – the more mindfulness one has, the better. But if faith is high but wisdom low, greed (lobha) will come to take over. If wisdom is high but faith low, doubt (vicikiccha) will come to take over. If effort is high but concentration low, distraction (uddhacca) will come to take over. If concentration is high but effort low, drowsiness (thina-middha) will come to take over. Whether the practice will bring fruit slowly or quickly lies in this adjusting of the faculties / powers. The Present Reality (paccuppanadhamma) ­Why is it necessary to put such great emphasis on the present reality? This is because, in meditation practice, if one doesn’t note according to the present reality, one’s practice will not bring fruit, since one’s moment to moment concentration (khanika samadhi) won’t be able to collect together. If, however, one notes according to the present reality, the moments of concentration will then be able to collect together and the faculties and powers will have a greater, more mature strength. Noting according to the present reality is thus an important factor, as it causes moments of concentration to collect together as one. Once one practices on to reach the fourteenth stage of knowledge (magga-ñana), the faculties and powers, which have become strong, mature through the collected moments of concentration, will perform the task of abandoning the defilements automatically, such that there is, from then on, no need to go about troubling oneself in any way; it is enough that one has practiced correctly according to the fundamentals that have been expounded herein. Noting is the heart of the practice of Vipassana. It is the function of mindfulness to continue to note, continue to stay aware at all times; this is what allows one to let go of all existential phenomena. Repeated and continuous noting will strengthen and mature one’s concentration and, just like stopping up a leaking hole, will prevent evil from flowing in to reach the heart, as it will bring one to see only the arising and ceasing of rupa and nama at all times. At the time when one is noting and aware, this is when life has real worth.

So in conclusion I think we can all support the idea of Leo becoming a monk for a year somewhere in Asia. /thread

so you're lying in bed and while you're asleep somebody zaps you with a taser. You writhe in pain instantly.. So how is resistance a factor ?

Posting this 2011 book just as an FYI because it has 26 interviews including David Bingham, Daniel Brown, Sundance Burke, Katie Davis, Peter Fenner, Steve Ford, Jeff Foster, Suzanne Foxton, Gangaji, Richard Lang, Roger Linden, Wayne Liquorman, Francis Lucille, Mooji, Catherine Noyce, Jac O'Keeffe, Tony Parsons, Bernie Prior, Halina Pytlasinska, Genpo Roshi, Florian Schlosser, Mandi Solk, Rupert Spira, James Swartz, Richard Sylvester and Pamela Wilson. (although much of the book is transcripts from videos than can be seen on youtube)

The term nondualism of non-duality is negative. It's a word with "non" attached as opposed to "oneness" or "monism" So it's hard to warm up to the term "non-duality" in my opinion but any word might be deficient. "Oneness" has become somewhat trite sounding and monism has that horrible "ism" attached to it

2000

1970 Here's a 1970 book, Non-Duality in the subtitle Immediate Knowledge and Happiness (Sadhyomukti): The Vedantic Doctrine of Non-Duality Shree Atmananda (1883-1959) was a modern day sage who taught a Vedantic approach to self-realization, and was well-respected by Paul Brunton and others. Brunton himself would send people to Atmananda desiring a traditional guru-disciple relationship, a function that he himself as principally a writer did not provide. Atmananda was a sage among sages who had attained proficiency in all yogas prior to assuming his principle role of teaching jnana. John Levy and Walter Keers were influential in bringing his work to the attention of the West, with Levy personally assisting Atmananda in the English translation of his works Atma Darshan and Atma Nivriti. Atmananda urged Levy to promote his teachings in a more accessible form, and to that end Levy wrote The Nature of Man According to Vedanta and Immediate Knowledge and Happiness (Sadhyomukti), while teaching students out of his home in London.

1982 Christianity and the Doctrine of Non-Dualism, a work which was first published in French in 1982 first published in English in 2004 "As for ourself, we will say unequivocally that after more than forty years of intellectual reflection on this doctrine [of non-dualism or advaita-vâda], having allowed it to impregnate us more and more profoundly, we have found nothing that has seemed incompatible with our full and complete faith in the Christian Revelation." - A Monk of the West This semi-anonymous work was written by 'A Monk of the West' who used the pseudonym of 'Elie Lemoine' (Alphonse Levée), a French Cistercian monk who, at the young age of twenty, found a copy of fellow countryman René Guénon's Orient et Occident (East and West) in a second-hand book stall while he was posted in Asia. This event had a tremendous impact that endured for the rest of his life and was instrumental in his decision to take up the monastic vocation. 'Elie Lemoine' also worked as an editor of the distinguished traditionalist journal Études Traditionnelles that was central in making Guénon and other traditionalist writings accessible to wider audiences. It was in the discovery of the René Guénon's works that 'Elie Lemoine'--A Monk of the West-- found an integral metaphysical doctrine that was universal in its principles, known in the West as the philosophia perennis--perennial philosophy. The metaphysical 'doctrine of non-dualism' (advaita-vâda) is not exclusive to Hinduism (san'tana dharma) alone but is also present in Buddhism, Taoism, Judaism, Christianity and Islam. It is in this universal light that Christianity and the Doctrine of Non-Dualism was articulated. Though this book on 'Christian Ved'nta' is modest in its length, it is dense in its scope and reflection. The book begins with a thorough and insightful Preface by the late perennialist Alvin Moore, Jr. (1923-2005). The work consists of eight chapters and a Forward: 'Philosophical Monism and Non-Dualism', 'I am Brahma', 'In All Things Like Unto Men', 'Without Me You Can Do Nothing', 'Who am I?', 'I am not the Christ', 'East and West' and the Conclusion. ________________________________________________________________________ I challenge somebody to find a book in a European language that has "non-duality" in the title earlier than Christianity and the Doctrine of Non-Dualism from 1982. However I am going to propose Rupert Spira* is the first European to be called a teacher of Non-duality where that word is put front and center, prove me wrong *fun fact one of his talks about nonduality is included in the video game The Witness.

Alan Watts is more associated with Zen. Non-duality is a part of that but I'm talking about teachers less associated with a tradition and who are described specifically as as teachers of non-duality as their primary description or also the first Western teachers talking about Self Inquiry. 20 years ago I did not hear people talking about non-duality as a spiritual teaching in itself, just mentioned within various traditions, Buddhism and Hinduism mainly, not in this more secularized way. It's like this term "mindfulness"

yes

^ yes well done

The example was not eating somebody after they've died. It was of somebody who murdered a woman and then ate some of her afterward.

This thread is supposed to be about what Leo said but now everybody is trying to upstage for attention. Where are the full sentence Leo quotes?

Make up your mind

A rock is not conscious nor a corpse

Daily:2-3h of meditation, taoist yoga Daily : read a book , everyday Daily : exercise everyday, Daily : greek and latin studies 1.14 hours What is your average time to read a book and exercise?

Accepting is is something humans do but rocks don't

Jeffrey Dahmer murdered 17 men and boys. Issei Sagawa the man in the "Interview with a Cannibal" video killed a woman

So God and human are two different things and God considers everything, child rape, mass murder, raping animals as Good but humans don't, correct?