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Thursday, December 20, 2012

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Dec. 21, 2012: The End of Time? (video)

Xochitl, Dhr. Seven, Ashley Wells, Wisdom Quarterly; NPR.org; COUNTDOWN: -1

Official Countdown Clock
Marshall Masters, 2012 researcher and author, offers an in-depth look at the predictions made in a crop circled formation he calls the "2012 Star Map of Doom."

Known as Avebury 2008, it tells us that on Dec. 21, 2012, we will begin to experience the onset of a protracted global catastrophe. It will last for years and will include a pole shift, such as the one predicted by America's "sleeping prophet" Edgar Cayce.

For the readers of Marshall's book, Crossing the Cusp: Surviving the Edgar Cayce Pole Shift, this video offers an in-depth back story not included in the book.

Maya expert: "End of Times" is our idea, not the ancients'
Bill Chappell (The Two-Way, NPR)
Tourists are seen in front of the "Gran Jaguar" Mayan temple at the Tikal archaeological site in Guatemala, where ceremonies will be held to celebrate the end of the Mayan cycle known as Baktun 13 and the start of the new Maya Era on December 21.It is Dec. 20, 2012 -- and citizens of Earth are panicking, consumed by the idea that the world will end [tomorrow]  Friday, something they say was predicted by Mayan astronomers. Of course, most people are not panicking, and Maya expert David Stuart says no one should. The calendar, he says, has plenty of room to go. In an interview airing on Thursday's Morning Edition, David Greene asks archaeologist Stuart, who helped translate influential ancient Mayan hieroglyphs in 1996, if he thinks the world will end on Dec. 21st. LISTEN
  • PHOTO: Tourists in front of the "Gran Jaguar" Mayan pyramid temple at the Tikal archaeological site in Guatemala, where ceremonies will be held to celebrate the end of the Mayan cycle known as Baktun 13 and the start of the new Maya Era on Dec. 21.
Safe from the Apocalypse in Europe
Eleanor Beardsley (UFOs and ETs on NPR.org)
Bugarach where UFO and ET conspiracies gather
Friday is the last day of a 5,125-year cycle in the Mayan calendar, sparking talk about the possible end of the world. About two years ago, a rumor began circulating on the Internet that the French village of Bugarach, population 200, would be the only place to survive this apocalypse. But despite many news stories of people flocking to the village, less than two weeks before "doomsday," there was no one on the streets. Houses were shuttered against the cold.... For 40 years, [the mayor] says, people have been coming here looking for UFOs and extraterrestrials or the healing power of the mountain. "And now add this Mayan rumor and the buzz created on the Internet..." LISTEN
 
Buddhist and Mayan Time
Wisdom Quarterly (COMMENTARY)
Mayan and Mesoamerican calendars are very sophisticated (freewebs.com).
   
Studying and calculating (lajhsslab.com)
Twenty-six hundred years ago the Buddha -- like the ancient Vedic seers of the Indus River Valley Civilization and the great Mayan Empire (part of a series of great cultures such as the Aztecs, Toltec, Olmecs, Incans, etc.) -- spoke of cycles of time. In Sanskrit these are referred to as kalpas
 
There are various cycles, all confusingly called kalpas. In detail, they are distinguished as great kalpas (maha kalpas), those of indeterminate length, and so on. Translated as "aeons," they break down into ages and epochs and other similar cycles.
 
In just the same way, the Mayan calendar is not simply a lunar-cycle annual timekeeper, or tzolkin with a 260-day cycle. The Mayan civilization's long-count calendar has cycles within cycles. The most important represents a recurring period of 26,000 years calculated by the precession of the equinoxes. 
 
How to read the Mayan calendar
But the baktun is perhaps the best known. All that is happening in speaking of these cycles covering immense periods is illustrating the repetition of tendencies. Things are cyclical but not circular; they spiral. Sometimes they spiral out of control, yet they right themselves in time. Things devolve and evolve again. This is the intrinsic nature of samsara, the "Wheel of Life and Death." 
 
We are now, and we will be again. However, and this is the unimaginable and unacceptable thing, it will not be us as such. Who will be came from us. It is us again, but we will not be the same. We will die, we are dying, and what we hold dear is lost here. But what we have been will come to meet us again (and again and again...).
  
Connecting with the Maya in Mexico (mexicotoday.org)
Things fall apart at every moment, and in the next moment something re-arises. What re-arises is almost the same but NOT quite identical. 
So the stream goes with everything dying, something being reborn, but it is not us. Yet, we identify with and cling to what is now just as we identify and cling with what is yet to come. 
 
Ultimately, we are not all this -- these forms, feelings, perceptions, formations, or consciousnesses -- and we will not be that either. But in the smoldering haze of ignorance it will seem that way, driven by fires of lust and the embers of fear/resentment. Far better, then, would it be to occupy ourselves with doing something about these three defiling influences -- greed, hatred, and delusion.

(Divine Cosmos) Edgar Cayce, reborn as David Wilcock, on prophecy

Meditation: gaining "absorption" (jhana)

Gary Sanders (Dharma Punx), edited by Seth Auberon, CC Liu, Wisdom Quarterly
Every counterpart sign or nimitta is different prior to jhana (lemeach/tumblr.com)
 
(simpsoncrazy.com)
I have purposely not done a lot of reading on the meditative absorptions (jhanas). My thinking has been, "The Buddha mastered them and found they weren't the 'be all, end all,' so why bother?" This was what I thought until a retreat I sat this summer.

A big motivation for going on a retreat in Northern California at Spirit Rock led by Theravada Buddhist nuns was
  • to push myself
  • to step outside of my comfort zone
  • to go on retreat with teachers I wasn't already friends with
  • to be  surrounded by people I'm not closely connected to
  • to visit a place I haven't been before. 
The week-long retreat started off great. The first two days were a relief, decompressing from the daily grind of being a suburban working father of two, a husband, an Against the Stream Buddhist Mediation Society recovery group leader, a Santa Clarita [Saint Clare/Sainted Clarity] Valley mindfulness meditation circle facilitator, and music lover.

Spirit Rock is beautiful, very peaceful with rolling landscapes, and I felt great to be there. Then came the pain. I'd never experienced pain this bad on retreat. It started with my knees leading me to escape to a chair for a bit. Then it got worse. My lower back was screaming in pain, and more of my sitting had to be done in a chair. I even graduated to standing when pain and sleepiness got overwhelming. That was all just "pain," which could not compare to the "suffering" to come:

"What, me worry?"
Doubt and anger started creeping in. I began imagining, "These nuns are sadistic! How can we do silent hour-long sits WITHOUT guidance!?" "If I can't handle this, all these old people must really be hurting!!" "I can't even do metta (loving-kindness meditation) anymore; I'll never be able to do it again!"

We had exit interviews on the second to last day. I talked a little about what was arising. Then to my good fortune, before the last sit of the night, I ran into one of the nuns outside the quiet zone. We talked about my practice, and I got some answers. 

I described what had been happening for awhile in my practice, which turned out to be "access concentration." The nun told me about a technique -- picking one spot on the tip of the nose or nostrils and just staying exclusively on that single spot. She told me more, but apart from the subtleties, this was the salient point. Stick with a single spot to the exclusion of everything else.

I went into the last 60 minute sit of the night, taking to the cushion in Burmese pose, focusing just on a point inside one nostril. I stayed there like a cat at a mouse hole. 

Success
"Heyyy, it's all good!"
Before long, ALL of the hindrances fell away. With persistent effort, I stayed on that spot the whole sit. I sat like a ROCK. No pain, no discomfort, and to my astonishment, I felt an overwhelming joy (piti) washed through me. [Perhaps my earlier pain had been a clearing or an obstacle hindering me and encouraging me to give up like my very own struggle with "Mara"?]

The bell rang an hour later as the group called it a night. I was still glowing. The rest of the night, I felt blissful, effervescent, full of joy. It was spilling out of me. My original intention for going on retreat came to mind. I was flooded with total appreciation for both nuns leading. I slept like a baby.

The next morning was our first and only sit of the day. I went right to the single point of focus again. BUT this time it didn't take much effort at all. With zero hindrances, I sat like a rock, euphoric, saturated with joy. Time FLEW by.

Cut to today. I've read up on the meditative absorptions, the jhanas, a bit. I have been practicing the single point of focus a lot, but not necessarily as a daily practice. And I have not been reaching the joy and bliss I experienced on retreat. 

Recently, I read [Ayya Khema's student] Leigh Brasington's instructions on reaching the first jhana. I followed his instructions thoroughly. I started with loving-kindness for myself then went to the single point of concentration. 

Joy
"Who me, worried? Ha!"
Once the breath started to become barely noticeable [because the real object of meditation is not gross breathing but this very subtle breath, the calmed breath, which one could speculate may be prana], I stayed with that then switched to the pleasant feeling of the semi-smile I'd been holding most of the sit.
 
[Where attention goes, energy flows.] As that pleasant feeling built up more and more, I felt my smile grow bigger than my head. It was smiling on its own. I didn't will it. I wasn't trying to smile. The pleasant wholesome sensation -- which was more pleasing than the sensual pleasure I'd been chasing all my life -- seemed to be swirling, flowing, in motion. It was taking over my whole head, then my whole body then, surprisingly, it just kept expanding outside of my body, my environment... 

Not sure how long it was, but I stayed with it until it seemed to just fade a little. Once I felt grounded in my own body, I got off the cushion. It was quite late at night, and I felt very joyful and contented. Again I got to sleep like a baby. [Maybe this is what Zen means by beginner's mind, throttling back the breath to the softest purr, a sweet infantile innocence and peace.]

The Five Hindrances
Wisdom Quarterly edit of Wikipedia entry hindrances
(Quest4pce/flickr)
Five negative mental states impede success with meditation (jhāna and bhāvanā) and lead away from enlightenment and nirvana. These states are:
  1. Sensual desire: craving for pleasurable stimulation of the senses
  2. Anger or ill-will: feelings of malice, annoyance, aversion
  3. Sluggishness-sleepiness (sloth-torpor): lack of physical or mental energy
  4. Restlessness-worry: the inability to calm the mind
  5. Skeptical doubt: lack of conviction, confidence, trust

The Penultimate Day: Mayan Calendar (sutra)

Ashley Wells, Dhr. Seven, Amber Dorrian, Xochitl, CC Liu, Wisdom Quarterly, COUNTDOWN: -2
Siddhartha meets Mara under the Bodhi tree the night before the dawn of enlightenment.
"Therefore, since the world has still/Much good, but much less good than ill,/And while the sun and moon endure,/Luck's a chance, but trouble's sure,/I'd face it as a wise man would,/And train for ill and not for good./But take it: if the smack is sour/The better for the embittered hour;/It will do good to heart and head..." (A.E. Housman).
 
Well, this just about does it for us in the Old Age. "Any last words, Zaphod?" "No." "Trillian?" "No."
 
"I don't have any either," Arthur Dent exclaimed. 

"We figured that, monkey man."

"You, Ford?" "Well, I find the prospect of death contracts the mind wonderfully."

Fortunately, Trillian's been meditating. So she's saved, and her eventual liberation is guaranteed. Not as much can be said for the rest of us. We did make some merit, good karma, and that's a comfort.
 
(Dhammalokasuttas, Perth, Australia) Ajahn Brahmali explains the discourse on "Fear and Dread" (Bhayabherava Sutta, Middle Length Discourses 4).

Fear not for fear weakens one. Love.
Near the end, this is the end, what to do as it ends? Shall we glance at the nice town, review its war plan, tour the mass graves? If we know there's nothing to fear but this very fear itself, how shall we dispel the fear? It is a problem as old as ancient India. At that time the Buddha dispelled fear by delivering this sutra.  
 
Study Guide: Discourse on Fear and Dread
Sati Center for Buddhist Studies Sutta Study Program 2008-2009 (edited)
Fearless mudra (samuizoom.com)
The Pali commentary to this discourse explains that if someone attaining meditative absorption (jhana) with a white disk (kasina), focusing until whiteness fills the mind, emerges from absorption unexpectedly at night then he or she might mistakenly think it is daytime. But this explanation seems forced. 

Another explanation is that a mistake was made during the [memorization, repeating, and] transmission of this part of this discourse. In other words, perhaps the text originally had something that made better sense.

This theory is supported by the fact that the Chinese version has alternative wording:
 
Abhaya gesture (mesosyn.com)
“Both day and night, some recluses do not understand the path of the Dharma.” It also has a different description of the third knowledge (Section 31). It contains no mention of the Four Noble Truths or the fourfold formula for the taints (defilements of heart/mind).

The Chinese (EA 31.1) simply has: When my mind became composed, purified, clarified, without blemish, without defilement, grown soft and workable, fixed, and immovable, I called to mind knowledge to eliminate the taints. Then I truly knew suffering (T125 p666c15).
 
Given the centrality of the Four Noble Truths and the importance of the Buddha’s enlightenment, it seems unlikely that this would have been dropped during transmission. It is more likely that it was added to the Pali version sometime after the original composition. Some support for this idea is found in MN 6 (Section 19), MN12 (Section 19)... More
 
Penultimate?
(Wonderlane/flickr.com)
"Next to last." That's not today. That's not even tomorrow. We're always living in the last moment, because every moment ends with a falling phase. If we could see that, we would not cling. But we do not see that, so we fear (a kind of hate). Or we desire. Or we become confused. And in our aversion-attraction-delusion, we grasp. Then we cling. And so are born all manner of troubles. Fear not. Love more. Sit in self-development to quicken the personal evolution that is trying to happen. Let the solstice, the New age, the advent of the next cycle help speed up the process.

Sandy Hook Elementary Massacre: A Buddhist's Response.

As the horrible mass shooting of children in Connecticut echoes around the world, millions are trying to fathom such senseless violence. Of course, the initial reaction is to ban assault weapons in America for the average citizen, which I support. No one needs a machine gun to hunt for food. In places like Europe that have strict gun control laws, you just don't see the kind of mass shootings and rampant violence that you do in America. Sure, there are a smattering of examples but they are few and far between:
The FBI's Uniform Crime Reports for 2009 list 10,224 homicides [in U.S.] that involved a gun [...] Mamoru Suzuki of Japan's National Research Institute of Police Science e-mailed us that there were seven gun murders in Japan during 2009. For the United Kingdom and Germany, we had to extrapolate, taking firearm murder rates per 1,000 people, then, using population statistics, calculate the number of firearm murders. The data, from a United Nations survey of crime trends, cover 1998 to 2000, the most recent available for firearms deaths. We found that the United Kingdom had 63 firearm murders, and Germany had 381. Experts we consulted said the figures sounded about right.
I think, however, it is bigger than just guns. The United States has one of the most stressed populations in the world, which stems, in large part, from the worship of greed. The worship of money is one of the major poisons to our peace of mind that Buddha warned against. It breeds class resentment having to work longer hours for less pay because of greedy bosses. It fuels anger, which never leads to anything beneficial. It also creates stress for families, while at the same time government is cutting health care benefits that include mental health care.

Other countries invest in their workers, so that they can focus more time with their families and each other; such a policy reduces stress and makes for happier people, happier workers. And that means a less violent society. They have a better social safety net to catch and help the most needy individuals deal with mental trauma, that if left untreated, can lead to disastrous results.

I am a firm believer in meditation, and I think it would greatly help Americans reduce stress. I know it does because it helps me, and I suffer from a psychiatric disorder. It's a wonderful way to deal with anger, as well. Perhaps if we taught a secular version of meditation to our kids in school, they'd have some tools to help them deal with the stress and complicated emotions of youth, without having to resort to violence. If our police officers knew how to meditate then perhaps they'd be better able to handle the stress of such a job. Imagine a less stressful job-place if companies did morning meditations for about 10 minutes each day before work!! Perhaps it would prevent people from being over-worked until they mentally snap and show up with a gun to work.

The Buddhist teaching of oneness is also helpful in preventing violence. If we can realize that we are one with all beings then compassion for others is easier to realize. It's harder to hurt (either verbally or physically) someone that you see as apart of you. If can learn to see one another as apart of us, rather than as competitors, then patience is easier to achieve, which helps reduce the chances of conflict arising.

Then there is the Buddhist idea of attachment. When we attach to the idea of ourselves being separate and apart from others, it breeds selfishness and disdain for people not like ourselves. Attachment leads to an unending cycle of "wants" which propel us to justify anything in the name of trying to satisfy the "hungry ghost" of the ego. In turn, we resent people who have what we want, and that poison can eat away at our sense of morality until we blame others for our perceived lack of happiness. And, just like in war, once the violence begins it breeds further violence from retaliations and so on.

All of these issues, and more, must be apart of the solution. No one issue can solve the epidemic of violence in American society. Tighter gun laws are needed, yes, but we need a holistic approach encompassing numerous reforms in vast and diverse areas of modern life. We need to teach our children not to bully fellow students. Bullying in schools leads to rage, depression and isolation. That kind of harassment can easily lead them to commit violence either against themselves or others. We can no longer pretend that such problems don't affect us. As Buddha proved, interconnection demands we pay attention to the troubles of others. By ignoring them, we might delude ourselves but sooner or later we will suffer the consequences, too.

~i bow to the Buddha within all beings~