We Are Recycled Consciousness.

We are recycled consciousness expressing itself in infinite forms. Science tells us that we are social creatures. We need others to survive in this world of suffering. Buddhism explains this bond as interconnection and co-arising. We are all one. To quote the Heart Sutra, "form is emptiness and emptiness is form." Thich Nhat Hanh uses the example of waves in the ocean.

We are all apart of a great, infinite, ocean of consciousness. In other words, we all share a similar human consciousness that interconnects us. As individuals, we are the wave that arises from the wider ocean of consciousness. We are both the wave and the ocean. We are both individuals, and a collective consciousness. This is the Buddhist belief of co-arising. To quote Buddha, "All things appear and disappear because of the concurrence of causes and conditions. Nothing ever exists entirely alone; everything is in relation to everything else."

In each new birth, our karma determines the particular form of our wave rising from the greater ocean of consciousness.

~i bow to the buddha within all beings~

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Final Days of the Buddha (sutra)

Wisdom Quarterly, Great Final Nirvana Discourse (Parinibbana Sutta, DN 16), based on Sister Vajira/Francis Story translation, "Last Days of the Buddha," Part II: Journey to Vesali

(MaretH/flickr.com)

  
The Four Noble Truths
1. Now the Buddha spoke saying: "Come, Ananda, let us go to Kotigama."
 
"So be it, venerable sir." Then the Blessed One took up residence at Kotigama together with a large community of ascetics.
 

(Glowing Star/flickr.com)

2. There the Blessed One addressed them, saying: "It is through not realizing, not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you.
 
"What are the four? They are the noble truth of anguish; the noble truth of the origin of anguish; the noble truth of the cessation of anguish; and the noble truth of the way to the cessation of anguish.

"But now that these have been realized and penetrated, craving for rebirth is cut off, destroyed is that which leads to becoming, and there is no re-arising."
 
3. Thus did the Blessed One say, and further the Happy One, the Venerable One said:
 

"Through not seeing the Four Noble Truths,

Long was the weary path from birth to birth.

When these are known, removed is rebirth's cause,

The root of sorrow plucked; then ends rebirth....

 

Stages of Enlightenment

Golden Buddha (freestyle-thailand.com)

6. Ven. Ananda approached the Blessed One (Bhagavan), greeted him, sat respectfully to one side, and said: "Venerable sir, here in [the city of] Nadika there have passed away the monk Salha and the nun Nanda.

 

Likewise there have passed away the layman Sudatta and the laywoman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, venerable sir? What is their future state?"

 

7. "The monk Salha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind/heart and deliverance through wisdom, having directly known and realized it by himself [Note 17].

 

"The nun Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Pure Abode devas) and will come to final cessation in that very place, not liable to return from that world.

 

"The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and clinging to the belief that rules and rituals can result in enlightenment), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world.

 

"The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for enlightenment.

 

"The layman Kakudha, Ananda, through the destruction of the five lower fetters (that bind beings to the Sense Sphere), has arisen spontaneously (among the Pure Abode devas), and will come to final cessation in that very place, not liable to return from that world.

 

"So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than 50 laymen in Nadika. More than 90 laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world.

 

"More than 500 [an idiom that means "a large number" of] laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers and are safe from falling into the states of misery, assured, and bound for enlightenment.

 

The Mirror of the Dharma

8. "Truly, Ananda, it is nothing strange that human beings should die. 

"But if each time it happens you should come to the Tathagata [a self-referential term for the Buddha] and ask about them in this manner, indeed it would be troublesome to him. 

"Therefore, Ananda, I will give you the teaching called the Mirror of the Dharma, possessing which the noble disciple [one who has attained at least the first stage of enlightenment], should it be desired, can declare of oneself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe [beneath the human world]. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for enlightenment.'"

 

9. "And what, Ananda, is that teaching called the Mirror of Dharma, possessing which the noble disciple may thus declare?

 

Mara comes as a gentleman.

"In this case, Ananda, the noble disciple possesses unwavering confidence in the Buddha as follows: 'The Blessed One is an arhat, the Fully Enlightened One, supreme in knowledge and conduct, the Happy One, the Knower of the World, the foremost trainer of beings, the teacher of devas and humans, the Enlightened One, the Blessed One.'

 

"The noble disciple possesses unwavering confidence in the Dharma as follows: 'Well expounded by the Blessed One is the Dharma, evident, timeless [18], inviting investigation, leading to liberation, to be comprehended by the wise, each for oneself.'

Mara's Craving, Lust, and Aversion lure Siddhartha (omegafoundation.siriuscomputing.net)

 

"The noble disciple possesses unwavering confidence in the Blessed One's Order of Disciples as follows: 'Well faring is the Blessed One's Order of Disciples, harmoniously, wisely, and heedfully, that is to say, the four pairs, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, worthy of hospitality, worthy of offerings, worthy of veneration -- the supreme field of merit [beneficial, exponentially profitable karma] in the world.'

 

"And the noble disciple possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to composure/concentration of mind.

 

10. "This, Ananda, is the teaching called the Mirror of the Dharma, whereby the noble disciple may know: 'There is no more rebirth for me in hell realms, nor as an animal or ghost, nor in any realm of woe (apaya). A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for enlightenment.'"
  

Mara under the Bodhi tree (sarvajan.ambedkar.org)

11. In Nadika, in the Brick House [Monastery], the Blessed One often gave counsel to the ascetics thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, [again-] becoming, and ignorance is the mind/heart that is fully developed in wisdom."
  

12. When the Blessed One had stayed in Nadika as long as he wished, he spoke to the Ven. Ananda, saying: "Come, Ananda, let us go to [the city of] Vesali."
 

"So be it, O venerable sir." And the Blessed One took up his abode in Vesali together with a large community of ascetics, and stayed in Ambapali's grove. ...
 
Mara's Appeal

Mara Devaputra (fabulousmasterpieces.co.uk)

7. And when Ven. Ananda had gone away, Mara Namuci approached the Blessed One. And standing to one side he spoke to the Buddha, saying: "Now, O venerable one, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the final nirvana of the Venerable One.
 

"For the Blessed One, O venerable sir, once spoke these words to me: 'I shall not come to my final passing away, Namuci, until my monks and nuns, laymen and laywomen, have come to be true disciples -- wise, well-disciplined, apt and learned, preservers of the Dharma, living according to the Dharma, abiding by the appropriate conduct, and having learned the Buddha's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear. And when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dharma' [23].

The Buddha reclining into final nirvana, Thailand (perstephone/flickr.com)

 

8. "And now, O venerable sir, monks and nuns, laymen and laywomen, have become the Blessed One's disciples in just this way. So, O venerable sir, let the Blessed One come to his final passing away! The time has come for the final nirvana of the Venerable One.
  

"For the Blessed One, O venerable sir, spoke these words to me: 'I shall not come to my final passing away, Namuci, until this supreme life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among devas and humans.' And this too has come to pass in just this way. So, O venerable sir, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the final nirvana of the Venerable One."

9. When this was said, the Blessed One spoke to Mara Namuci saying: "Do not trouble yourself, Namuci. Before long the final nirvana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away." More

• PHOTOS: Amazing Theravada Buddhist Thailand

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The Holyman and Harlot in Heaven

Seth Auberon, Pat Macpherson, Wisdom Quarterly

Prostitution in Zurich (now.msn.com)

 

Nudity in China (blog.holachina.net)

A holyman lived happily on a peaceful street. One day the empty house across from him was bought. 

 

He stared out of his window at it and before long, seeing many men coming and going, became convinced that it was being used as a brothel.

 

He soon saw a beautiful woman coming to the window staring out across the street at him. 

He became incensed, "She's mocking me! That woman of ill repute has no right to live across from the holy precincts of this temple!" 

By chance that woman died and the holyman died as well. He was eager to see heaven for the dispensing of some karmic justice; the woman was abashed. 

But he was alarmed when he found himself being pulled back to Earth to be reborn, whereas the woman was drawing up to be reborn in some minor paradise in space. 

"Something's gone wrong!" he shouted. "I'm a holyman; she's a wh*re! Why am I being cast away while she advances?!"

Buddhist heavens (Angelo G.I.O./flickr)

A gentle messenger (gandharva) explained that he had been a corrupt man in life, his heart/mind defiled, always condemning others for the faults he thought he detected. And this in spite of the fact that he lived what could have been a peaceful life of spiritual development with the blessing (benefit) of being taken care of as a holyman with time to cultivate spiritual qualities as others worked for their livelihood.

 

That woman, on the other hand, had led a life of hardship and even desperation that led her to resort to what she could do to get by, and nevertheless did not give up hope of one day gaining something better for herself.

One cutting example was shown to the holyman. The messenger recounted that she would frequently come to her window between visitors to a house she felt trapped in. There she would look out across the street in admiration of the temple and the peaceful old holyman in the window looking back at her. 

She wished more than anything that she could live as peacefully as he lived, cared for and contented, rather than being sunk in the mire of her degrading existence.

 

"What had you done?" the messenger asked. "What had you been thinking?" Abashed, the holyman fell back to Earth more humble, less judgmental, full of appreciation that he could again live on a planet only half sunk in mire. 

Instead, what might have come his way had he not lived and cultivated some beautiful karmic impulses (cittas) that enabled him to enjoy another rare opportunity to live on Earth.

"If you want to make GOD* laugh, tell [it] your plans."

*"GOD" here is not "God," the supreme god of various warring religious factions in the world but rather what they be hinting at and crediting their god with, which was understood by ancient Indian seers as that ineffable, impersonal, unimaginable godhead the Brahmin priests called Brahman, which should never be confused with Brahma. GOD in this sense is the all, the interplay of karma and results, the enduring reality behind the transient illusions in life.

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Forbidden Archeology: UFOs of India (video)

Pat Macpherson, Pfc. Sandoval, Seven, Wisdom Quarterly

Michael Cremo addresses the monthly MUFON LA meeting, Universalist Unitarian Church, Studio City, on the extreme antiquity of humans on Earth and written documentation of UFOs in ancient Sanskrit texts (WQ).

Part I: Spacecraft in Ancient Sanskrit Texts

Accounts of Spacecraft in Texts of Ancient India

THE VALLEY, California - Last night the Mutual UFO Network of Los Angeles hosted scientist Michael Cremo who read and translated ancient Sanskrit texts, such as the Puranas or "Histories," explaining the nature of the universe.

  

Just as the Buddha asserted, there are three distinct spheres (lokas): kama, rupa, and arupa or sensual, fine-material, and immaterial. MUFON's interest is in UFOs and extraterrestrials rather than cosmology as such.

But Cremo made the link: There are three distinct kinds of UFOs (vimanas) depending on which sphere it is from. There are gross/dense machines, subtle-light vehicles, and "spiritual" craft. We can think of it in modern terms as ordinary Grey/MIC/Nazi saucers, vehicles used for dimensional travel, and mind-only (non-material) craft.

 

PART II: Spacecraft in Ancient Sanskrit Texts

 PART III: Spacecraft in Ancient Sanskrit Texts

Cremo distinguishes authentic Sanskrit texts of great antiquity from later "channelled" materials like the Vimanika Shastra, which may shed light on the matter but are not writings from yogis in the Himalayas. One amazing aspect is that when Dhurva meditated in the Himalaya, beings came down in a craft to take him to their world in another sphere. Earth is a world in the Sensual Sphere, and those beings were from a fine-material world or higher). 

 

And this is the amazing thing: As he entered the craft, his body became like theirs. He had already understood by meditation that consciousness was separate, or at least separable, from his earthly body. He was transformed upon entering the craft and recounts in the texts that the craft became transparent and he saw the planets in our solar system passing, and they passed through other higher-dimensional planets on their way to their destination.

• Live in Orange County: Cremo returns to SoCal to deliver this presentation at MUFON OC on Nov. 28th, 2012

Live in Los Angeles

(forbiddenarcheologist.com)

MUFON LA proudly presents Michael Cremo this month. In this rare (perhaps twice a decade) event, one of our favorite scientists reveals stunning findings. His research forms much of the basis of our view about Earth. His science is in line with a firm grasp of Vedantic and Puranic Hindu and Buddhist cosmologies, which he uses to tie together the story behind forbidden artifacts. What do they reveal? Past life and technology on our planet is much older and far more advanced than we can easily conceive. There is no denying that the forbidden truth is much stranger than the mandatory fiction in our college textbooks due to the knowledge-filterers and science suppressors. We "evolve," of course, but we were "created" (genetically manipulated) as well.

• Who: Michael A. Cremo
• What: RSVP for this presentation
• Where: Unitarian Universalist Church
  12355 Moorpark St., Studio City, CA 91604
• When: Tuesday, Nov. 20, 2012 8:00 pm

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Burma's amazing ethnic Karen people

Wisdom Quarterly; Harry Ignatius Marshall, "The Karen People of Burma: A Study in Anthropology and Ethnology" (a Project Gutenberg of Australia eBook, No.: 0800061h.html)

From Scandinavia to Southeast Asia with love: working with the Karen on the Burma-Thailand border. "I am very fortunate to work with these fantastic people!" (Line Ramstad)

 

Page: Meet Burma's dictator.

We are American Buddhists. We love Burma and ALL the people of Burma, a fraction of which is not Buddhist. Some of the loveliest are the Karen. We are American Buddhists. We do not stand idly by while Dictator Than Shwe and his military regime run the country into the ground then sell it out to the highest bidder (which used to be a Chinese relative of Gen. Shwe but is now US Sec'y of State Hillary Clinton). Burma's monastic-led Saffron Revolution was against this criminal military regime. Revolutions, however, started long before and continue to be waged by ethnic minority rebels fighting for their lives and separate identities, like the desperate Rohingya.
 

The gorgeous, animist Karen (phototravelasia)

MOUNTAINS OF BURMA - To many a visitor to Burma, who views the country from the deck of an Irrawaddy River streamer or from the window of a railway carriage, there appears to be little difference between [Sino-Tibetan speaking ethnic Burmese tribes] THE KAREN and the Burman.

This is not strange, for many individuals of the non-Burman tribes wear the Burmese costume and speak the Burmese language, and they present no markedly different characteristics in feature or color of skin.

I have often heard the remark that "there is no difference between the Burman and the Karen." It is doubtless because the Government of Burma recognizes that there is a difference in the tribal characteristics, customs, and religion that it has adopted the wise policy of publishing a series of complete studies, of which this purports to be one, of these various peoples.

Karen in the mountain jungle (karen.org.au)

If the reader will have the patience to read these pages, it is hoped that he will realize that, though the Karen have lived for generations in the closest proximity to the Burmese, they preserve their own racial traits, which are quite distinct from those of their more volatile neighbors with whom they have had little in common.
 

This work deals more particularly with the Sgaw branch of the Karen people. My own experience has been more intimate with this tribe, though I have known many of the other groups. This circumstance, together with the fact that the Bwe and Taungthu peoples have already been described in the Upper Burma Gazetteer...

[SEX] THE GUEST-CHAMBER AND CLUB-ROOM

Rebels in Burma (moreintelligentlife.com)

In the earlier days among the Karen of the hills the "blaw" was an important feature of village life....It is the guest and club-room reserved in the central part of the village-house. Strangers coming in for a visit or passing by on their journey are entertained here. Such a convenience was quite necessary in the days when the taboo of the "Bgha" feast was strictly observed and no outsider was allowed to enter the family-rooms.

My party and I have been entertained in the "blaw" of villages in the Pegu Hills on the Tharrawaddy side, while on tour.

Gautama Buddha (N.A./flickr.com)

In one village, which had adopted some Buddhist practices, along one side of the guest-room extended a high shelf upon which stood a small image of Gautama Buddha, with the usual offerings of paper flage and wilted leaves and flowers.

At the back of the room was the raised dais on which I spread my bed, but I was prevented from enjoying a good night's rest by the number of other occupants. My cook prepared my meals at the little fireplace in the middle of the room. The villagers sat about and visited with us. When meal-time came the women and girls brought in their generous supplies of food, consisting of two large trays piled high with snow-white steaming rice, besides smaller trays and bowls filled with several kinds of curry, "ngape" water, and vegetables.

The visitors were expected to eat something from every dish. While the meal was in progress the hosts withdrew, except one or two elders, the women returning afterwards to clear away the dishes and uneaten food with the polite remark that their guests had eaten very little. Many shared in receiving us, and we were spared the embarrassment, not to say the danger according to our belief, of violating the taboo that prevented our being entertained at the time by family in their own quarters.

Burmese migrant worker rallies in Thailand holding up a sign that reads: "Mother Aung San Suu Kyi, Be Happy," May 31, 2012 (Wason Wanichakorn/AP/In Focus/TheAtlantic.com)

 
Besides serving as a guest-chamber, the "blaw" has another important use, namely, as the gathering-place for the young men of the village. When a boy becomes a youth ("hpo tha hkwa taw"), he is expected to spend his leisure time in his parents' room, working and eating with them, as seems to be the custom. When evening comes, he repairs to the "blaw" to be with his fellows and to sleep there.

This is a custom that is common among the Kachins of Burma and many other tribes of the Orient. Among the Kachins the "blaw" is a place of license.
  
The Brecs also allow a great deal of liberty to their young people, and evidently advantage of it is taken by them. But among the Sgaw Karens, at any rate, the girls remain with their mothers. There is no common room for the girls, or any place where both youths and maidens may meet for restrained intercourse.
 

No doubt among the Karen the use of the "blaw" as a club-room is for the purpose of keeping the young men together and separating them from the young women, thus preventing offense of the "by na," which would bring a curse upon the soil and damage to the crops.

(Gereb/flickriver.com)

It has never been possible for parents to prevent all social intercourse between young people of the opposite sexes. In fact, it has hardly ever been attempted.

As is shown elsewhere in this volume, there are occasions among the Karen when the sexes mingle, for example on fishing expeditions and at marriages, funerals, etc. If, however, a youth desires to visit a maiden, etiquette prescribes the way: he must take his harp ("t' na"), appear before her house, and serenade her. Sitting down, he sings to the accompaniment of his instrument.

If she replies to his request to be permitted to visit with her, she does so on the jew's-harp ("t' xe"), answering him in verse. He then mounts the ladder and they visit together, either singing over "htas" already familiar to them or, if skilled in improvising, putting their own thoughts into rhyme. If too long an interval should elapse without the sound of either instrument, the elders would very likely put in an appearance to find out the reason.

Love runs in two directions (Line Ramstad)

The precept on indolence is full of moralizing. It condemns laziness and enjoins hard work in order to obtain paddy [raw rice]. It teaches the people to do their work with cheerfulness and gladness, as also thoroughly and well. "We love happiness," says the precept, "and our greatest happiness is to clear our fields and build our houses.
 
Everything is in the earth. Work hard with the hoe to dig it out, and one can buy drums and silver and other things. It is better to work for wealth than to obtain it by raids and forays." This saying overlooks neither the spiritual nor material reward of labor.

The precept on helping the poor, as well as those on fornication and adultery, contain references to famine, indicating that periods of extreme dearth of food must have been of frequent occurrence among the Karen. Fornication and adultery are dreadful sins because, among other reasons, they produce bad crops and scarcity of game. In times of famine the rich should help the poor...

Karen flee gunfire, mortars (DailyMail.co.uk)

The presence of certain birth-marks on the children of Mongolian parents has been thought by some scientists to be an important criterion for distinguishing members of that race.[3-3] The Karen infants certainly have these blue patches on the back and buttocks. Sometimes they are so indistinct as to be hardly noticeable... The Karen explanation for them is that they are the stains of leaves, on which the spirits of the children sat or laid down to rest in the course of their long and wearisome journey from their former abode.
    
These marks are thought to show that the children having them will be strong, and mothers are glad to see them on their offspring. Perhaps they reason that if the baby spirit was able to stand the long journey necessary to come to the birth, it will endure the longer journey of this human existence.

I have noticed a few cases of homosexuals among the Karen, though they do not seem to be as common as among the Burmese. These individuals, who assume more or less the dress and customs of the [other] sexes, have been known to contract unions with the same sex to live as husband and wife. The cases I found have all been on the plains. More
  

 

Felicity Huffman gives voice to the "Burma: It Can't Wait" campaign

• PHOTO GALLERY: Changing Face of Burma
• Karen people website (karen.org) 
• Burmese escape fighting on Thai border 
• Buddhist temples burned (Burma/Bangladesh) 
• Karen refugees fleeing to Thailand
• Meet Burma's Opposition
• Burma: It Can't Wait (petition)

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The Buddha: Seclusion for Meditation (sutra)

Based on texts sourced by Theravadin ("How to Really Cleanse Your Mind"); translation by Seven, Ven. Karunananda, Ph.D., and Amber Dorrian, Wisdom Quarterly

Scene from the Dhammapada (114) as the Buddha teaches lay and monastic hearers (savakas)

 

“…Meditators, herein [in accordance with this teaching] the ordinary-uninstructed-worldling -- who has neither seen noble [enlightened] ones  nor great persons [those ennobled by their actions, i.e., brahmins], who is neither knowledgeable nor trained in the teaching of noble ones -- does not know which thoughts are wise to think and which unwise.
  

On a lotus pedestal (Peterpribylla/flickr.com)

“So one thinks what is best left unthought and does not think what would be beneficial to think.

  

“Meditators, what thoughts are best left unthought? Such thoughts as arouse sensual cravings not yet arisen and thoughts that develop arisen sensual cravings…

  

“Furthermore, one unwisely thinks these unprofitable thoughts:

• Was I in the past or not?
• What was I in the past?
• Will I be in the future or not?
• What will I be in the future?” (Sabbāsava Sutra)

“…O meditators, one who has heard the Dharma dwells in twofold seclusion -- with body secluded [withdrawn, guarded, able to succeed in meditation] and with mind secluded.

  

“When dwelling secluded one recollects the Dharma [one has studied] and follows it.
  
“At such times, O meditators, when secluded one remembers and thinks about (contemplates, considers) the Dharma again and again, mindfulness [non-evaluative awareness] as a Factor of Enlightenment has begun... mindfulness as a factor of enlightenment is being cultivated...” (SN, Mahavagga, Sīlasutta).
 
(Relaxing Records) Music for concentration, help with work, studying, and getting focused. Works best with earphones. More

• Tibetan sets self on fire protesting Chinese rule
• (Ineffectual) Burmese president retains party post
• Islam suffers setback in Burma, denied office
• Karzai: Afghanistan, Pakistan should coordinate anti-terrorism efforts

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Paranormal Investigation: The Afterlife (video)

ParanormalTVchannel; Seven, Wisdom Quarterly

 

A real apparition (answers.com)

For five years a medium group and scientists witnessed more psychokinetic phenomena than any other experiment in the history of paranormal investigations. This included conversations with the dead that were recorded, written messages on sealed film, video footage of spirit faces and spirit forms materializing.

 

There is not only this world but worlds beyond. We have this life and many (more miserable) lives to come. 

  

Samsara's Six Sensual Spheres, Tibetan thangka

Enlightened beings make an end of ALL suffering by making an end of this endless round of rebirth (samsara).
  
How can one make an end of the "endless"? The Buddhist path analyzes what fuels the fire of this impersonal process called samsara ("the continued wandering on from birth to birth and death to death") then removes its principal supports: delusion, craving, aversion, fear. 

  

Besides, it is "endless" only in the sense that in and of itself it would never come to an end. Like a self-renewing hamster wheel, it would cycle on endlessly, hamster after hamster. Saying that it does not end, technically speaking, is wrong. It is constantly ending. It is radically impermanent: What arises almost immediately passes away moment by moment.
  
Each moment of existence breaks down into three blended phases or sub-moments: arising, turning, and passing away. The macro mimics the micro, for as above so below. Not only sub-moments but entire phases of our lives go like this: youth, aging, and decrepitude, birth, maturation, and death.

Many of us exist in realms bound by addiction.

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Lady Gaga barfs on stage (video) + Sutra

Amber Dorrian, Bela, Seven, Wisdom Quarterly; video courtesy of HowToGetMad

(thehollywoodgossip.com)

BARCELONA - Demonstrating the influence of little Justin Bieber to set trends, previously fashion-forward lipsyncher Lady Gaga vomited live on stage in Spain while performing "The Edge of Glory." 

  

She was on the edge of finishing up her 24 song set when, sometime during Song 23, a visceral constriction created a spontaneous rhythmic ejection of the contents of her stomach with what seems to be a pink (perhaps bloody) phlegm-like substance. Then it happened again and yet again. How long before Ashley Simpson jumps on the bandwagon?

I won't be outdone by that kid!

During his Believe Tour, The Beebs blamed it on junk food consumed with radio personalities before the show. Goodness knows what Lady Gag' will come up with. But she is being good humored about it. And the most amazing thing is, she kept dancing! Does that mean she's lip-syncing through her entire tour? Or is she trying to lose those extra 25 pounds she padded on eating junk food the old-fashioned way? Body Dysmorphic Disorder is a serious syndrome, much worse than BDSM cravings!

The professional dancer along side her was unfazed in his performance proving what many of the greats say: "The show must go on!" At least that was the underlying message in "Moulin Rouge" when Nicole Kidman did all that Indian dancing for Baz Luhrmann.

The translation on one of the videos reads, "During her concert in Barcelona on October 6, the new queen of pop, it seems, felt unwell and vomited on stage!" Gags simply tweeted, "SPAIN, you took the piss outta me. Thats some hard bodied pop stuff. I'll never forget tonight Barcelona. FOREVER."

The Real Thing
Dhr. Seven, Wisdom Quarterly translation; C.B. Varma (Baveru Jataka, Jt. 313, 339)

Buddha, Mandalay (gorbulas_sandybanks/flickr.com)

Once upon a time the merchants of Varanasi traveled to Baveru Island. They carried a crow with them. At that time there were no birds anywhere on the island. So most people had never seen one. When the crow was put on display, the people thronged to look with great curiosity.

Some remarked, “Look at its glossy color!” Others said, “Look at its silky fur! Still others marvelled, “Look at its pretty beak and jeweled eyes!” In this way many people praised the crow.

They approached the merchants and pleaded, “Sirs, you have others like this in your land. Sell us this one, and you find another.” They offered one piece of money for the bird. The merchants agreed to sell but demanded a higher price. Finally, they made a deal -- 100 pieces for the crow.

The islanders gleefully carried their new pet in a pompous procession throughout the island then placed it in a golden cage. The crow was treated to a variety of foods and desserts and lived happily in spite of being known for ten evil characteristics, enjoying all sorts of gain and praise.

A New Arrival

Merchants arrive with new bird (jathakakatha.org)

When the merchants next visited Baveru, they brought along a peacock. The peacock was trained to sing at a finger snap and dance at the clapping of hands. When it was put on display, it greatly amused the islanders with its singing and dancing.

The new peacock proved far more alluring than the old crow. Charmed, the people went to the merchants and eagerly expressed a desire to purchase it. They reasoned with the merchants: “Sirs, you have birds like this in your land. Sell us this one, and you find another in your land”

Royal peacock (geraldguild.com)

The merchants, wanting a better bargain, replied: “Sirs! We first brought a crow, and you took it from us. Now we bring a peacock, and you want to take that, too? Next time we will not bring any bird here.” The people insisted offering a higher and higher price. Finally, a deal was agreed on of 1,000 pieces of money.
 
The people placed the peacock in a cage made of seven jewels. They then treated it to all sorts of food, honey, fried snacks, and so on. The crow hardly got any attention at all. Nobody offered it anything.

One day seizing the opportunity it flew out of its cage with a shrill “Caw, caw!” and settled on a dunghill.

Before the crested peacock appeared

The crow enjoyed gain and was revered

Since to Baveru the honey-voiced peacock came

The crow was shorn of all its praise and fame.

So people to diverse priests due honor paid,
Till the Buddha the full light of truth displayed:
For when the sweet-sounding Buddha preached the law,
From heretics their gifts and praise people withdraw.

The Buddha concluded the Rebirth Tale (Jataka) with these stanzas and by pointing out that in the past the crow had been the Nigantha Nataputta (Mahavira, the founder of Jainism) and the Bodhisatta himself had been the peacock.

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