Podcasts about skandhas

Joining us on the show this week is author, meditation teacher, and founder of the Open Heart Project, Susan Piver! For this conversation we explore the the most famous Sutra in Buddhism, The Heart Sutra. This is the focus of her newest book, 'Inexplicable Joy' in which she details how to turn this incredible and mysterious teaching into a workable practice that can transform your life.  You can stay in touch with Susan's offerings by checking out openheartproject.com or following her on all of the social media channels.  Show Topics  - Brett's Reading of the Heart Sutra  - What is the Heart Sutra?  - Exploring the Setting of the Heart Sutra  - The Practice of Buddhist Chanting  - What are the Skandhas?   - The Mantra That Calms All Suffering  - Trust and Devotion  - Emptiness in Buddhism  - Engaging With the World

2025-03-16 | Dharma Talk | The Skandhas | Joel Barna by Appamada

2025-03-13 | Integrated Intensive | The 5 Skandhas | Intro | Joel Barna & Kim Mosley by Appamada

Do you do Japa with Om Namah Shivaya?A Mantra is that which removes all obstacles and miseries of one who reflects on it and bestows eternal bliss and immortality. Shiva Panchakshara (Namah Shivaya) is the best among seven crores of Mantras. There are seven Skandhas in Krishna Yajurveda. There is Rudradhyayi in the centre of the middle Skandha. In this Rudradhyayi, in the 8th Anuvak, Namah Shivaya or the Shiva Panchakshara Mantra is found. Its glory is indescribable. It means salutations to Bhagawan Shiva, signifying surrender. It is also indicating our essential oneness with Infinitr Consciousness or Shiva. In this way it is a Mahavakya.He who does Japa of this Panchakshara is freed from births and deaths and attains eternal bliss. This is the emphatic declaration of the Vedas. This Panchakshara is the body of Bhagawan Nataraja. This is the abode of Bhagawan Shiva. If you add ‘Om ' to the ‘Namah Shivaya' in the beginning, then it becomes Shadakshara or six-lettered Mantra.Take bath. Wear Bhasma and Rudraksha Mala. Sit on Padmasana or Sukhasana, facing East or North, in a quiet place or room. Repeat silently the Panchakshara and meditate on the form of Bhagawan Shiva. If you practise meditation regularly, your heart will be purified. All Samskaras and sins will be burnt in moments. You will attain Shiva-Yoga-Nishtha or Nirvikalpa Samadhi. You will attain the glorious Shiva-Gati and become one with Bhagawan Shiva. You will enjoy the eternal bliss of Shivanandam.#shiva #omnamahshivaya #omnamahshivay #namahshivaya #panchakshari #mantra #mantrajapa #japa #meditation #shivaratri #moksha #shivoham[shiva, meditation, spiritual practice, hindu, sadhana, japa, mala, repetition, holy name, freedom, mukti, sins, destroyer, Consciousness]

https://youtu.be/MqOjkoHDY9E

00:00:26 - Jon-Eric outlines the talk 00:04:16 - The Skandhas - a buddhist framework for the mind 00:11:41 - The Kleshas (also known as Mental afflictions) 00:17:01 - Hakomi 00:20:57 - Guided Meditation - 8 minutes 00:27:52 - Jon-Eric Invites Reflections

Buddhist – 6 (six) Penetrations. The purification of the Skandhas and the mind of the first 6 consciousnesses as qualities or “Marks” of the Buddha. “Buddhism Reference” – Now Available   Threefoldlotus.com/home/Ebooks.htm

“I never feel freer then when I realize I'm the schmuck I've been trying not to be this whole time. If I'm the asshole, I can't judge anybody else. And then I'm free of all of us.” - Dave Cuomo   Dave returns with another practical probe into Buddhist basics - this week, the Five Skandhas, aka Buddha's classic formulation of what makes us us and reality (seem) real that might even offer us a little bit of free will and agency in said reality (free will not guaranteed). Is holding onto blame ever an accurate and/or helpful view? Do our Zen teachers need therapy and/or do our therapists need a little zazen? Are leaf blowers part of the problem or as they the whole solution?? Find out here!

“Skandhas”, our initial state from physical perception to mental self identification.  E-books available on threefoldlotus.com http://threefoldlotus.com/home/ebooks.htm

“Consciousness”, Is a multilayered concept in Buddhism. From the early scholarship on the formations of the 5 aggregates (Skandhas) to the full spectrum of the 9 consciousnesses fro perfect and complete enlightenment. E-books available on threefoldlotus.com http://threefoldlotus.com/home/ebooks.htm

On this episode I am joined by my friend, Rachel Tanner-Smith, and my friend, teacher, and mentor Mikey Noechel! We talk about their upcoming “Practice Intensive” on Buddhist Psychology and the Five Aggregates happening April 15th at Wildheart Meditation Center in Nashville, TN. We also talk about how the Dharma came into their lives, 90's hip-hop, sideways mullets, and Mikey and Rachael unpacks what the Five Aggregates are and explains how by clinging to them, all of our suffering is created. We basically nerd out on the Dharma, which is one of my favorite things to do! This is one not to be missed and I hope that you enjoy it!   Info for April 15th Practice Intensive @ WHMC Info for July 6-9 "Interdependence Day" Retreat Rachael Tanner-Smith is a long time dedicated practitioner in the nashville community and the former co-director of Wild Heart Meditation Center.  Her teaching integrates Buddhist wisdom and Western psychology, with an emphasis on extending practice off the cushion.    Having practiced across traditions, she weaves somatic, heart centered, and creative practices together to support awakening through body, speech, and mind. Her personal practice is supported by regular retreat and the accountability of working with a meditation mentor. Rachael is most at ease outside and finds great joy in parenting.     -- Rachael Tanner-Smith, PMHNP, LPC-MHSP Psychiatric Nurse Practitioner, Professional Counselor   Teaching Council, Wild Heart Meditation Center https://wildheartmeditationcenter.org/   Founding Partner, Experience Therapy Group https://www.experiencetherapygroup.com/   Rev. Mikey Noechel, MS is the guiding teacher and co-director of Wild Heart Meditation Center. In 2020, Mikey received lay ordination and empowerment to teach as a Dharmacharya (Dharma Teacher) in both Theravada and Mahayana Buddhist traditions through the authorization of Ven. Pannavati Bhikkhuni and Ven. Pannadipa Bhikkhu. Mikey was given the name Rogahari Sokatura which means “healer of the brokenhearted.” Through this empowerment, he is committed to bringing the Buddha's teachings into nontraditional settings such as addiction treatment centers, jails, and a variety of settings.   Mikey also regularly teaches residential retreats, weekly classes, and workshops. He holds a master's degree in Counseling Psychology from Troy University and has been trained to facilitate meditation groups through Against The Stream Buddhist Meditation Society under the guidance of JoAnna Hardy and Vinny Ferrero. Mikey lives in Nashville, TN, with his wife Cassie, their dog Durt McGurt and their kitty cat Mafia.  

Episode 0752 - From Mindfulness to Insight, II (Click on the above link, or here, for audio.)Final comments on the Buddhist term Sampajañña, advanced mindfulness practice, and foundations of mind-purification release. Concentration & insight, seeing the 3 Characteristics of the 5 Skandhas, book learning vs. direct experience. Date: 1/18/23   Additional references from Pali Buddha-Dhamma,

Episode 0751 - From Mindfulness to Insight, I (Click on the above link, or here, for audio.) Comments on the Buddhist term Sampajañña, advanced mindfulness practice, and foundations of mind-purification & release. Associations between concentration & insight, seeing the 3 Marks in the 5 Skandhas. Book learning vs. direct experience. Date: 1/11/23   Additional references from Pali Buddha-Dhamma,

Alokadhara investigates how fear arises in dependence upon the delusion of there being a fixed, separate self and how the spell of that delusion can be broken by a clear seeing into the true nature of the five skandhas. Excerpted from the talk entitled Not Mine, Not I, Not Self - Unbinding the Tentacles of Clinging - the Way to Fearlessness given on Men's Event at Padmaloka Retreat Centre, 2013. *** Subscribe to our Dharmabytes podcast:  On Apple Podcasts | On Spotify | On Google Podcasts Bite-sized inspiration three times every week. Subscribe to our Free Buddhist Audio podcast:  On Apple Podcasts | On Spotify | On Google Podcasts A full, curated, quality Dharma talk, every week. 3,000,000 downloads and counting! Subscribe using these RSS feeds or search for Free Buddhist Audio or Dharmabytes in your favourite podcast service! Help us keep FBA Podcasts free for everyone: donate now! Follow Free Buddhist Audio: YouTube  |  Instagram  |  Twitter  |  Facebook  |  Soundcloud

Talk #7. Lamas Yeshe and Zopa share answers to questions from listeners, practitioners in a concurrent series of Dharma talks on the five skandhas, and Heart Sutra teachings by their teacher, Drupon Khenpo Lodro Namgyal from Pullahari Monastery in Nepal. #WhyNirvanaMatters is a series of talks with contemporary Buddhist teachers about Nirvana, peace, and its relevance in our lives and practice of Dharma. We encourage listeners with curiosity about this approach to understanding samsara and nirvana to register here for the Heart Sutra teachings for access to recordings of previous sessions. https://rigpedorjemontreal.org/en/le-sutra-du-coeur/ Registration for the last session of Skandhas Up Close and Personal and subsequent recordings. Register Mind Sangha. R Tibetan singing bowl interludes by Shivnee Ratna PRAJNA SPARKS follows the lunar calendar. Look for new episodes on new and full moon days, and contemplation interludes on the quarter moons. RESOURCES Prajna Sparks Episode 1 Listen Contemplate Meditate Episode 4 Nirvana Episodes 89 and 89 Q&A Meditative Inquiry Listen Contemplate Meditate, by Lama Yeshe, in Buddhadharma: The Practitioner's Guide https://bit.ly/3ygFsus Meditative Inquiry, by Lama Yeshe, in Buddhadharma: The Practitioner's Guide https://bit.ly/3xRySck Meet Lama Yeshe & Lama Zopa, in Tricycle Magazine https://bit.ly/3xRySck FOLLOW US Join our Global Community for regular updates on Prajna Fire events with Yeshe and Zopa Lama Yeshe and Lama Zopa offer individual spiritual counsel on formal Buddhist practice as well as innovative ways to integrate Buddhist perspective into your everyday life. Book Online at Prajna Fire with immediate confirmation (https://www.prajnafire.com/book-online) Hear Lama Yeshe's story on Opening Dharma Access: Listening to BIPOC Teachers https://ihr.fm/3uwqxZW And follow her guided practice of Tonglen Meditation & Sacred Creativity https://ihr.fm/3Lk9Kjy EMAIL US sparks@prajnafire.com FIND US on the Prajna Fire website (https://www.prajnafire.com/sparks) @prajnasparks on Facebook, Instagram, and Twitter YouTube (https://www.youtube.com/channel/UCRUzGmU7c4_TJdLhG9R8IDA/videos) Lama Yeshe and Lama Zopa (www.prajnafire.com) IG: @karmayeshechodron @karmazopajigme Shivnee Ratna, Tibetan singing bowls (www.shivgauree.com) --- Send in a voice message: https://anchor.fm/prajna-sparks/message

A discussion of the parallels between the five plates of the Complete Series and the Skandhas of Theravada Buddhism. Support the show

Early ideas of ten realms, Skandhas and Nidana are used to teach the layers of delusions of the mind.

How to design Zen?No need to redesign it —It is already!* * *In this segment we will continue to explore the underlying or implied question of Buddhism: What is your worldview, exactly and in detail? And: How can you mount challenges to it? Again, there are multiple dimensions, or spheres of influence, to our world, namely the personal, social, natural, and universal. Also again, the influence we can have on these various spheres is a case of diminishing returns, as we move from the inmost personal dimensions of life to the outer realms of the world at large. And the relationship is asymmetrical — the outer dimensions can have a disproportionate effect upon the inner. Cases in point include mass shootings in the news again, and looming climate disasters.“Didja ever notice...?” This familiar lead-in from standup comic routines is appropriate to any consideration of worldview, and to Zen and Design training. It is often the things we don't notice that trip us up, or get us in the end. Leaders of guided meditation — which zazen is not — will often use an expression such as “Notice that your anxiety triggers physical sensations, in your solar plexus…” Then they suggest what to do about it, such as “Hold that feeling…” et cetera. There is no real problem with this approach for newcomers, depending on the practice-experience of the person doing the guiding. But once one has been practicing meditation for some time, such guidance is not only not needed, it can be downright aggravating. We don't need to be led by the nose to enlightenment. In fact it is probably guaranteed to get in the way. Zen recommends unguided meditation, with minimal instruction, and that mostly on the physical plane. Mental discipline will develop on its own eventually, in the most natural way, as body and mind cannot separate. Worldview can evolve but does not need to be guided.Is your worldview accurate? The Eightfold Path lays out three constituents of daily practice. Right Wisdom, comprised of Right View and Thought; Right Conduct, meaning of Speech, Action and Livelihood; and Right Discipline in Effort, Mindfulness and Meditation. The first two form the axis of wisdom between our view and understanding of the reality we face. The second is the outer person, whose conduct is witnessed by others, and the third is the inner person, those things about us, good and bad, that may be hidden from the world. The theory is that by eliminating wrong views, we come to appreciate, and approximate, a worldview closer to Buddha's own. This would then amount to the “right view” of reality, meaning one that is all-inclusive, not self-centered, and characterized by a balance of compassion and wisdom in our interface with, and reaction to, the four worldly spheres. The Path is thus a comprehensive outline or plan, a model of manifesting Zen in daily life.Buddhism's related teaching of the five Skandhas, or “aggregates of clinging” — beginning with Form, proceeding through Sensation, Perception, Impulse, and finally Consciousness itself — offers a complementary, complete model of sentient awareness. It may be considered an example of the science of the times, reflecting an intuitive grasp of biological sentience and its psychological aspects, or a design exercise in attempting to describe the discernible constituents of consciousness or worldview. Nowadays we can parse these differentiations to a nearly infinite level of detail, but the aggregate reality is still where we place our attention in Zen meditation.The first four aggregates might be mistakenly interpreted as concepts, mere objects of differentiated consciousness. That is, we may think we are fully conscious of external forms as well as internal sensations, perceptions, and impulses. But we cannot be cognizant of all of them simultaneously, not at all times, when we are preoccupied with our mission of the moment. Sensation adapts to constant stimulus, and we can become numb to reality. “The world is too much with us” — shout out to William Wordsworth — and our adaptive reaction reflects the central line of his brief poem: “For this, for everything, we are out of tune; it moves us not.” In Hsinhsinming [Trust in Mind], Ch'an Master Sengcan reminds us similarly, “A hairsbreadth deviation and you are out-of-tune.”On the other hand, we tend to focus our attention selectively. In doing so, we mistake our initial impression to be the way the world is, ignoring the greater reality: that the aggregates are also empty. This notion of emptiness — a translation of the Sanskrit shunyatta that may create as much confusion as clarity — is one of the most troubling for students of Buddhism and Zen. Without going into book length, perhaps the shorthand of comparing the nonduality of form and emptiness to that of matter and energy may give us the modern equivalent of the intuitive conception of 2,500 years ago. Form is that aspect of our worldview that we can perceive and conceive, its appearance as the material world, and emptiness is that invisible, energetic reality underlying the form, or matter. Science and Buddhism come to the same conclusion, that both things can be true at the same time.We learn our worldview partly though agreement with our peers, as well as parents, teachers and others, unfortunately including politically-motivated ideologues. This may account for most of the mental objects of indirect conception that retroactively affect our direct perception. The extreme exemplified as traumatic memories leading to PTSD.Tribal members tend to share the same worldview, as well as the same language, as do citizens of modern nations. But when it comes to sensations and perceptions that are not broadly shared by the larger community, we must resort to our own means, and develop an original conceptual framework, and language, for them. This is characteristic of Zen. We all have to reinvent Zen for ourselves, for it to become real in our lives, and to have any significant effect on our direct worldview. “Not understanding the Way before your eyes, how will you know the path you walk?” as another Ch'an poem, Sandokai [Harmony of Sameness and Difference], challenges us to consider.The “Dreamtime” of aboriginal Australians is an example of a significant tribal preoccupation not usually seen in modern society, thought to date back to some 65,000 years ago. It has been supplanted in our times by psychological studies of dreams, perhaps. Meditative insight would be another example from the Buddhist tradition, the closest parallel in Christianity being centering prayer, and the epiphanies of the saints. We do not pretend to know the complete process by which the formation of our worldview takes place. But we want to posit that in Zen, it is not as simple and straightforward as it may seem. Our current worldview may be skewed. As a comic asks, “Did you ever look at yourself in the mirror, first thing in the morning, and think: That can't be accurate!” Your view of yourself, the person with whom you are most familiar in the world, may not match the reality. Especially as we grow older, this contradiction continues to gain more clarity and force. This challenges our sense of self.Our sense of a separate self is reinforced by our perception/conception of being a being in an environment. We definitely perceive the boundaries of where we end and it, the environment, begins. Our skin, for example, the outer shell of our body and its largest organ — while obviously separating our insides from the outside — simultaneously connects us to the environment, and so stands as an example of nonduality. It both is and is not a barrier, a membrane through which we absorb and excrete various forms of energy such as sunlight and temperature, as well as moisture and other chemicals, in exchange with the local environ. The same may be said of all the other senses as well.If we leave the building, and go outside, it seems that now, we are in a different environment, which would argue that the environment is separate. And indeed, we may experience different environments, simply by traveling around the world in which we live. However, no matter where or how far we go, the being-in-the-environment dyad is still present. There is no existence of being without accompanying environment. Again, Zen teaching is largely belaboring the obvious, once it is pointed out. Like the punchline of a cosmic joke.Thus, the being and its environment are relatively separable, but absolutely inseparable. Once the latter conception becomes our new normal perception, we can see that with every move we make, the environment responds with a seemingly equal and opposite move. If we lean left, it shifts to the right. If we move forward, it flows backward, through our senses, notably the visual, the auditory, and the tactile, and perhaps more subtly, the olfactory and even gustatory, depending on circumstance. Running into a burning house, for instance, all the senses are likely to be fully engaged. This sense of unity with the surround is a more normal state of awareness than the sense of isolation that comes with sustaining the sense of a separate self, today heightened by social media. It is probably acute in primitive tribal societies, where sensing the environment is directly connected to immediate survival.So what does all this Zen stuff have to do with Design? The personal, social, natural and universal spheres of existence cannot be separated, according to Zen, nor can they in terms of Design. We are challenged to design our life and our world in such a way as to optimize the positive influences we have on the surrounding spheres in which our personal world is nested, and to minimize the negative effects that we have on them, and that they have on us. The media, materials and methods by and through which we actualize our plan in order to achieve and maintain this design intent vary by the individual, the context, and over time. The teachings of Zen fit into this process as expressed in the “Dharma opening verse” recited before each presentation of teachings in a formal setting: “The unsurpassed, profound and wondrous Dharma is rarely met with, even in a hundred-thousand-million kalpas. Now we can see and hear it, accept and maintain it. May we unfold the meaning of the Tathagata's truth.”The verse is relatively self-explanatory. The vast time span indicated may sound discouraging, until you come to the phrase “now we can see and hear it,” meaning both now is the only time it is met with, but also, thanks to our good luck, we can look and listen to someone expounding this teaching. The “ accept and maintain” it part puts the onus on us to make an attitude adjustment of acceptance if we find we are resisting as usual, and if not, to maintain the teaching for the sake of ourselves and others. “Thus the realm of self-awakening and awakening others invariably holds the mark of realization with nothing lacking, and realization itself is manifested without ceasing for a moment” as Master Dogen asserts with his usual unshakeable confidence.Seeing and hearing the true Dharma, another vintage Dogen expression, relies on this “mark of realization,” which is the crux of the matter of awakening to the truth, whether on the personal or social level. All we need do in order to avail ourselves of this Dharma, which has the connotation of “truth,” is to put the emphasis on realization rather than understanding, and look for its manifestation moment by moment. In this way our worldview becomes something that already is, rather than something that we need to achieve. A little fine-tuning is needed, that is all.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

致敬中央公园的街边诗人To A Street Poet in Central Park by Yuan文章链接 https://mp.weixin.qq.com/s/LRMNVwllxLT-0sv1K0XR4w背景音乐 阿斯豆 - Lettres à Nelson Algren，昨夜派对（L.N Party)- Love Is The KeyRiddle Apple Podcast https://apple.co/3tl9UBf Riddle 喜马拉雅 https://bit.ly/riddleximalaya Riddle Wechat Blogs https://bit.ly/riddlewechatRiddle Instagram https://bit.ly/riddleinsta Patreon Page https://www.patreon.com/yuanriddle Before you read about this new stranger talent I met in New York. Allow me to take a deep breath and read the two following poems for you. 在你开始读我在纽约新遇到的这位陌生天才之前。请允许我深呼吸一下，为你读出以下两首诗。Whole, Again 再一次，完整By Ruben 鲁本Love lost, or love found 爱，丢掉；爱，又或重拾how I can tell is beyond 我能所识any thoughts 超越所想any conceptualization of 超越那些expectations have left me 对离开而去的期待之解释feeling like I need 感觉我需更多more but some how less 但也要更少I took a flight 我飞离in the pursuit of curiosity 追寻自己的好奇 the purest of pursuits 好奇中的好奇one of love 爱的adventure 奇遇looking for more 寻觅更多starting where I know 开始于我熟悉之地it once was 那曾是once was in your eyes 曾是你的双眸once was your head on my pillow 曾是我枕边上你的头 once was the way you hummed 曾是你哼唱的歌声tucking your hair behind your ear 曾是你藏在耳后的黑丝so I took off 我逃跑took flight 我飞离in pursuit of love 追寻爱how was I supposed to know 我如何知道I'd find so much more 我会找到如此之丰盈a journey into the self 朝向自己内心的旅行where I once drowned 曾经的所溺之水I now swim 如今我游泳前行I came for you 我为你而来found myself instead 却找到自己I need more 我需要更多and got more than I could imagine 所得，超越我能想象之边界returning me back to me 把自己还给自己where books in my aisle remind me 廊边的书籍提醒where their spines reveal 书脊所揭示之地where the mirror 镜中shows me the man 映着那个I once knew 我曾经熟悉的人where the mirror has 镜子的眼睛the sore eyes 酸痛不已or reading into the night 或向着黑夜深深望去Love lost, 丢了爱so I may be found. 所以，找回了自己12/28/21@Central Park 致鲁本 To Rubenby Yuan孤寂的诗人 A lonely quiet poet人潮熙熙攘攘 amidst comings and goings of people冬日的阴暗 The cloudy winter day感伤的琴声 The sad music of strings枯黄的落叶 The yellow autumn leaves也只不过是陪衬Are nothing but ornaments 陪衬着诗人的五彩世界 matching poet's five-color world映衬着诗人的五蕴皆空 mirroring poet's five-Skandhas-emptiness 孤寂的诗人 A lonely poet独孤 lonely with no others 静寂 quiet with no sounds 2021.12.28 @Central ParkI met Ruben in Central Park. His sky blue typewriter and amazing beard immediately caught my eyes. In front of him, a hardboard said "PICK A TOPIC, GET A POEM". 我是在中央公园遇到的鲁本。他的天蓝色打字机和超炫的胡须立刻就引起了我的注意。在他面前，一块硬纸板上写着“选一个主题，我为你写一首诗”。As a fellow poet, I couldn't hide my excitement when I read these words for two reasons: 1. in spite of how poetry nowadays has been underrated, someone is doing it on the grassroots level; 2. I could do this with Riddle in different languages back in China, too! 作为同行诗人，当我读到这句话时，我无法掩饰自己的兴奋。原因有两个：一是尽管现在的诗歌一直被低估，但仍然还有人在草根的位置做这件事；二是在中国我也可以用不同的语言和Riddle一起来做这件事！Well, I sort of did it too here already as the poem "To Ruben" above was written ad lib on the spot, side by side with Ruben. And the poem he wrote for me after I gave him the first line, "love lost, or love found", was just like a poem I could write for myself. Suddenly, our communication was beyond what words could describe. We later talked about how we both hide our emotions and energies behind words or any other literary devices poets use to entertain the common readers. 好吧，其实我在那儿也已经这样做了，因为上面那首“致鲁本”就是我坐在Ruben旁边时，当场即兴创作的。而他为我写的那首诗“失去的爱，或找到的爱”，我只告诉了他诗的第一行应该怎么写，但整首诗就好像我为自己写的一首诗一样。瞬间性地，我们的交流超出了言语所能描述的范畴。我们之后还共同谈论如何将我们的情感和能量蕴藏在文字里面，或者诗人用来娱乐大众读者的其他文学的修辞手法里面。Ruben had been writing poems in Central Park for only 3 months. Let's all hope when you come to New York, Ruben is still writing poems on this spot every now and then, and let's also hope someday, the poet Ruben could enjoy his loneliness with some good company. 鲁本在中央公园写诗只有三个月。让我们一起希望，当你来到纽约的时候，鲁本他仍然时不时地在这里写诗，也希望有一天，诗人鲁本能和一些好伙伴一起享受他的孤独。Ruben's Instagram: rdescapado 鲁本的ins: rdescapado

So I tie all of this together to answer the questions of "where do I come from", "why am I here", "why am I different from others", and so on. To know this is not necessary for your practice, but it can provide many of us with personal insights into the ever-present "Why" and "how"; and fuel for our conviction toward our Buddha-ness.

With the nine (9) Consciousnesses we come to the ultimate nature of our Amala Consciousness, the Inherent instantiation of our Buddha-ness.

The Skandhas further elaborate on the shift in the 12 linked causal chain between the beginning of accumulations of the Formations and as they begin to assimilate sense elements and apprehensions.

The Nidana defines the process of life from the subtle energy in combination with work (Karma). Skandhas enumerate the development of "sense consciousness" withing the first steps of the Nidana. Those consciousnesses enumerate into 9 Samsaric consciousnesses to experience the process of life as human be-ings.  

https://www.youtube.com/watch?v=Jw5M5dtr5eE

On this episode Chris and Steve discuss the 5 Skandhas, also known as the 5 aggregates of clinging.

One aspect of the creation of life, the process of "life" the manifestation of some thing from potential energy or Noumena; the Skandhas are inextricable from the Nidanna, the Ten Factors and the Ten Worlds and the 3000 Realms in a single thought moment.

➣ HEART OF THE REVOLUTION ➣ ZOOM DHARMA TALKS: Sign up and participate with the sangha on Against The Stream Zoom Dharma talks HERE.➢ ABOUT Against The Stream is a 501(c)3 non profit American Buddhist lineage founded by Noah Levine, author of Dharma Punx, Against the Stream, Heart of the Revolution and Refuge Recovery.➢DONATE If you feel moved to donate, your donations are welcome.➣ PayPal $5 Donation > $10 Donation > Other > Monthly Recurring➣ Venmo @againstthestreammeditation

➣ ZOOM DHARMA TALKS: Sign up and participate with the sangha on Against The Stream Zoom Dharma talks HERE.➢ ABOUT Against The Stream is a 501(c)3 non profit American Buddhist lineage founded by Noah Levine, author of Dharma Punx, Against the Stream, Heart of the Revolution and Refuge Recovery.➢DONATE If you feel moved to donate, your donations are welcome.➣ PayPal $5 Donation > $10 Donation > Other > Monthly Recurring➣ Venmo @againstthestreammeditation

In this episode, the Venerable addressed the following questions from the audience, After death, what becomes of us? Why are humans put onto the earth? Are you truly happy? Can you please explain the Skandhas (i.e., the Five Aggregates)? Does Buddha reincarnate as women? What are dreams? Is it another world, or just a subject that we've been thinking about during the day? There are moments in my life that are totally familiar and are repeated - what are they? What is your ultimate goal?

In this episode, the Venerable addressed the following questions from the audience, After death, what becomes of us? Why are humans put onto the earth? Are you truly happy? Can you please explain the Skandhas (i.e., the Five Aggregates)? Does Buddha reincarnate as women? What are dreams? Is it another world, or just a subject that we've been thinking about during the day? There are moments in my life that are totally familiar and are repeated - what are they? What is your ultimate goal?

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 The Vedas said: ’Obeisance to the Devī! to Mahā-māyā, the Auspicious One, the Creatrix of the Universe! We bow down to Thee who is beyond the guṇas, the Ruler of all Beings! O Mother! Thou givest to Śaṅkara even His desires. Thou art the receptacle of all things; Thou art the prāṇa of all the living beings; Thou art buddhi (intelligence), Lakṣmī (wealth), śobhā (beauty), kśamā (forgiveness), śānti (peace), śraddhā (faith), medhā (intellect), dhṛti (fortitude), and smṛti (recollection). 55. Thou art the bindu (the dot signifying the nasal termination ṁ) over the prāṇava (āūṁ) and thou art of the nature of the crescent moon; Thou art Gāyatrī, Thou art vyāhṛti (the invocations of the names of the seven planetary systems: bhūḥ, bhuvaḥ, svaḥ, mahaḥ, janaḥ, tapaḥ and satya); Thou art Jayā and Vijayā (guards of the gates of Vaikuṇṭhaloka), dhātri (the support), lajjā (modesty), kīrti (fame), icchā (will) and dayā (mercy) in all beings. 56-57. O Mother! Thou art the merciful Mother of the three worlds; Thou art the adorable auspicious vidyā (knowledge) benefitting all the lokas; Thou destroyest the Universe and Thou skilfully residest hidden in the bīja-mantras. Therefore we are praising Thee. O Mother! Brahmā, Viṣṇu, Maheśvara, Indra, Sūrya, Fire, Sarasvatī and other Regents of the Universe are all Thy creation; so none of them is superior to Thee. Thou art the Mother of all the things, moving and non-moving.

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 At this juncture, seeing Śiva and the other Devas crying, Bṛhaspati, supremely versed in the Vedas, consoled them thus: ’O highly fortunate one! what use there will be in thus crying and repenting? You ought now to consider the means that you should adopt to redress your calamities. O Lord of the Devas! Fate and one’s own exertion and intelligence are equal; if the success comes not through Fate (Luck or chance) one is certainly to show one’s prowess and merit.’ 42-46. Indra said: ’Fie to your exertion when before our eyes, the head of Bhagavān Viṣṇu Himself has been carried off! Fie, Fie to your prowess and intelligence! Fate is, in my opinion, supreme.’ Brahmā said: ’Whatever auspicious or inauspicious is ordained by Daiva (Fate), everyone must bear that; no one can go beyond the Daiva. When one has taken up a body, one must experience pleasure and pain; there is no manner of doubt in this. See, in long-past days, by the irony of Fate, Śambhu severed my head; His generative organ, too, dropped down through curse. Similarly Hari’s head has, today, fallen into the salt ocean. By the influence of time, Indra, the Lord of Saci, had thousand genital marks over his body, was expelled from Heaven and had to live in the Mānasarovar in the lotuses and had to suffer many other miseries. 47-50. O Glorious ones! When such personages have suffered pains, then who else is there in the world that dues not suffer! So you all cease sorrows and meditate on the Eternal Mahā-māyā; who is the Mother of all, who is supporter of all, who is of the nature of brahmavidyā (the Supreme Knowledge) and who is beyond the guṇas, who is the Prime Prākriti, and who pervades the three lokas, the whole universe, moving and unmoving; She will dispense our welfare.’

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 1-4. The Ṛṣis said: “O Sūta! Our minds are merged in the sea of doubt, hearing this your most wonderful saying, surpising to the whole world. The head of Janārdan Mādhava, the Lord of all, was severed from His body! And He was afterwards known as Hayagrīva, the horse-faced! Oh! what more wonder can there be than this? Whom the Vedas even praise, Whom all the Devas rest on, Who is the Cause of all causes, the ādi-deva Jagannāth (the Lord of the universe), Oh! how is it that His head came to be severed! O highly intelligent one! Describe all this to us in detail.” 5-9. Sūta said: “O Munis! Hear all attentively the glorious deeds of the supremely energetic Viṣṇu, the Deva of the Devas. Once on a time the eternal Deva Janārdana became tired after the terrible continuous battle for ten thousand years. After this the Lord Nārāyaṇa seated Himself in padmāsana in some lovely place on a level plot of ground; and placing his head on the front of his bow with the bow strung and placed erect on the ground, fell fast asleep. Viṣṇu, the Lord of Ramā, was exceedingly tired and thus he fell soon into deep sleep. At this time Indra and the other Devas, with Brahmā and Maheṣa, began a sacrifice. 10-13. Then they, for the sake of success, went to the region of Vaikuṇṭha to meet with the Deva Janārdana, the Lord of sacrifices. There the Devas, not finding Viṣṇu, came to know by dhyāna (meditation) where Bhagavān Viṣṇu was staying, and thither they went. They saw that the Lord Viṣṇu, the Deva of the Devas was lying unconscious, being under the arms of yoga-nidrā. Therefore they took their seats there. Seeing the Lord of the universe asleep, Brahmā, Rudra and the other Devas became anxious. 14-18. Indra then addressed the Devas: ’O best of the Suras! Now what is to be done? How shall we rouse Bhagavān from His sleep? Now think of the means by which this can be effected.’ Hearing Indra’s words Śambhu said: ’O good Devas! Now we must finish our sacrificial work. But if the sleep of Bhagavān be disturbed, He would get angry.’ Hearing Śaṅkara’s words, Paramesthī Brahmā created vamrī insects (a sort of white ants) so that they might eat up the forepart of the bow that was lying on the ground causing the other end to rise up and thus break His sleep. Thus the Devas’ purpose would, no doubt, be fulfilled. Thus settling his mind, the eternal Deva Brahmā ordered the vamrīs to cut the bow string. 19-22. Hearing this order of Brahmā, the vamrī spoke to Brahmā, thus: ’O Brahmā! How can I disturb the sleep of the Devadeva, Lord of Lakṣmī, the World-guru? To rouse one from one’s deep sleep, to interrupt one in one’s speech, to sever the love between a couple husband wife, to separate a child from his mother—all these are equivalent to brahmāhatyā (murdering a Brahmāṇa). Therefore, O Deva! how can I interrupt the happiness of sleep of the Devadeva? And what benefit shall I derive by eating the bowstring, so that I may incur this vicious act? But a man can commit a sin if there be any interest of his; I am ready to eat this, if I get a personal interest.’

Download the Śrīmad Devī Bhāgavatam Part 1, Skandhas 1-5: https://archive.org/details/srimaddevibhagavatampart1/page/n365 31-37. Sūta said: “Thus questioned by Kṛṣṇa Dvaipāyana Vedavyāsa, the high-souled Nārada Muni, well versed in the Vedas, became very glad and spoke thus: ‘O highly fortunate Parāśarā’s son, the question that you have asked me today was formerly asked by my father to Nārāyaṇa. At this, Nārāyaṇa Vāsudeva, the Deva of the Devas, the Creator, Preserver and Destroyer of the Universe, the husband of Lakṣmī, the four-armed, wearing yellow garment, holding conchshell, discus, club and with the mark Śrīvatsa (a mark or curl of hair on the heart of Viṣṇu) adorning His breast and decorated with Kaustuva gem, the Divinity Himself, became merged in great yoga; at this my Father became greatly surprised and said: ‘O Janārdana! Thou art the Deva of the Devas; the Lord of the Present, the Past and the Future, the Lord of this Universe; why art thou meditating in yoga? And what is it that Thou art meditating? O best of the Devas! Thou art the Lord of the entire Universe and yet Thou art now merged in deep meditation. At this I am greatly surprised. What more wonderful than this can happen? 38-43. O Lord of Ramā! I am sprung from the lotus from thy navel and have become the Lord of this whole universe; who is there in this universe that is superior to Thee; kindly reveal this to me. O Lord of the world? Thou art the Origin of all, the Cause of all causes, the Creator, Preserver and Destroyer and the capable Doer of all actions. O Mahārāja! at Thy will, I create this whole universe and Rudra destroys this world in due time. He is always under Thy command. O Lord! By Thy command the Sun roams in the sky; the wind blows in various auspicious or inauspicious ways and the fire is giving heat and the cloud showers rain. I don’t see in the three lokas anyone superior to Thee. Then whom art Thou meditating on? This is my main point of doubt. O One of good vows! I am Thy devotee; be merciful to me and speak this to me. There is almost nothing that is secret to Mahāpuruṣas; this is a well-known fact.’ 44-50. Thus hearing Brahmā’s words, Bhagavān Nārāyaṇa replied: ’O Brahmā! I now speak out my mind to you; listen carefully. Though the Devas, Dānavas and men and all the lokas know that You are the Creator, I am the Preserver and Rudra is the Destroyer, yet it is to be known that the saints, versed in the Vedas, have come to this conclusion by inference from the Vedas that the creation, preservation, and destruction are performed by the creative force, preservative force and destructive force respectively. The rājasik creative force residing in you, the sāttvik preservative force residing in me, and the tāmasik destructive force residing in Rudra are the all-in-all. When these Śaktis become absent, you become inert and incapable to create, I to preserve and Rudra to destroy. O intelligent Suvrata! We all are always under that Force directly or indirectly; hear instances that you can see and infer. At the time of pralaya, I lie down on the bed of Ananta, subservient to that Force; again I wake up in the time of creation duly under the influence of Time.

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Watch Between Master and Disciples at www.SupremeMasterTV.com

Das Gleichnis vom Geist aus dem Avatamsaka-Sutra wird im Kattoshu, Fall Nr. 102, angesprochen. "In der gesamten Welt gibt es nichts, das nicht durch den Geist hervorgebracht wird", so lautet eine Kernaussage des Avatamsaka-Sutra. Die Erscheinungsformen dieser Welt - die "fünf Skandhas" - werden von uns in der Regel zunächst einmal persönlich genommen. Wir personalisieren die Dinge und die Verhältnisse und dann neigen wir dazu, uns damit zu identifizieren. Diese Tendenz des "Greifens" soll in der Zen-Praxis dekonstruiert werden. Dagegen zeigt sich in der Wahrnehmung des Künstlers die Welt als Entwurf. Und gerade dann, wenn wir spielen, erleben wir oft die tiefere und eigentliche Schönheit der Welt. Indem wir "abhold wählerischer Wahl" werden und weniger ergreifen, sondern unmittelbarer erleben, kann sich die offene Weite und die Klarheit zeigen, von der Bodhidharma sprach. Das ist das, was wir im Zen anstreben: Dass wir uns vom Geist so ergreifen lassen, dass wir unsererseits nichts ergreifen müssen. Wir freuen uns sehr über eine Spende, um die Kosten für die Erstellung dieses Podcast zu decken. Sie finden die Kontodaten/Paypal auf unserer Website http://choka-sangha.de/kontakt/spenden/ Herzlichen Dank

The “Five Skandhas,” or aggregates, are the five aspects of a human being: Form, the body; Feelings, our positive, negative, or neutral reactions to stimuli; Perception, the basic process of labeling or identifying things; Consciousness, awareness of sights, sounds, smells, tastes, touch, and thoughts; and Mental Fabrications, all of our active processes of mind. The Five Skandhas aren’t so much a teaching in an of themselves as they are a tool for exploring the teaching of Anatta, or not-self.

Sokuzan continues to talk about The Five Skandhas in terms of another teaching called The Six Realms, or how the illusion of self cycles though six different states of mind. https://www.youtube.com/watch?v=8L-5zh7D9Vs

“The Five Skandhas” is traditional way of talking about the nature of consciousness as it applies to ego or self-centeredness. The skandhas of form, feeling, perception, concepts or memory, and consciousness, this whole package of concepts is pointing out different ways in which the consciousness operates to convince us that we are somebody. During this dharma talk, the teachings are brought to life during a powerful exchange between Sokuzan and a close student. https://www.youtube.com/watch?v=SFnbl0DatT8

In this episode of Enlightenment Today I will speak about whether the self actually exists. I will explore this from the perspective of the the five aggregates of Buddhism, especially the Madhyamaka and Yogacara schools. People often assume Buddhist beliefs are built on the idea that the self (ego/persona) is a persistent illusion, but this is not entirely true because it is much more complicated than that unfounded belief. The five aggregates are actually an advanced mind science centered on how the self is developed and, as a result, why the illusion of a self is based on a cognitive error we all make before waking up (nirvana).

Karma is an extremely complicated area. It is an interesting thing to contemplate using the concepts that describe it. The more you meditate, the more you contemplate, the more you extend your awareness deep within the more you begin to see the very subtle nuances that are happening that have boundaries and no boundaries. https://www.youtube.com/watch?v=hCfRSbQFKuU

Reirin Alheidis Gumbel is currently the Resident Priest and Teacher at the Milwaukee Zen Center in Wisconsin. After many years of being a lay practitioner, she was trained at the San Francisco Zen Center, where she lived as a monastic for almost 12 years. She was ordained as a Soto Zen Priest by Furyu Nancy Schroeder in 2007, served as shuso in 2012, and is in the process of Dharma Transmission. In this talk from July 1st, 2018, she discusses the Five Skandhas, Karma, & Consciousness from a Buddhist perspective.

Your Creative Sparks: CREATIVITY is the spark of ENLIGHTENMENT. MAKING ART is creating the opportunity for ENERGY to flow through the artist and out into form. We are ALL MAKING ART together, creating this giant canvas, this giant performance we call LIFE. The magical song of the Lobsterbird calls to us from the heart of the emerald forest, where she collaborates with Nature to help us bend our awareness around the concept of “Aesthetics”. There are ways of knowing other than our physical senses. Our understanding of who and what we are is deepening. Paying more attention to the energetic qualities of our existence is accelerating and elevating our human consciousness. Letting go of aesthetics is another key to expansion and enlightenment. Leave us a Rating & Review! Your Travelogue This episode was inspired by our podcast manager trying to wrap her head around the concept of “Aesthetics”, as presented in a previous episode with Gerald Busby. [3:06] Sacred Survival School? Sonya Louise is helping Sophia prepare for her Vision Quest, helping hone both the practical and mystical skills she will need to rely on. While here, Sophia decides to get Nature’s input on the concept of “Aesthetics”. [5:15] Gerald’s ideas on “Aesthetics” as understood by Lobsterbird: i believe he means creating a world in which things look and seem a certain way. that when we put a layer of opinion on anything, it becomes an aesthetic choice we make, instead of it simply existing as an amorphous, undefinable energetic entity (which it is at its very essence). in short, aesthetics = the world we perceive to be real. [8:24] Aesthetics and Artists: An artist who has been working on their craft for a very long time will develop an “aesthetic”. Over time, the art that is produced is a product of this one stream of consciousness, an energy stream that is embodied in a person – the artist – and so similar themes and patterns will come up, creating a certain essence of it because of the imprint of the artist on it. [10:45] We perceive things in 3D form, as material objects. We are under the assumption that we are touching and feeling and sensing everything exactly as it is. For instance, we perceive each other as having a specific human form. But we are actually just a channel for energy flowing into form, and our consciousness chooses that form. [16:40] Is a rock really a rock? Gerald Busby’s “Aesthetics” also talked about the “context” we put on things. Our thoughts about it offers context, and without that context, the form would simply dissolve into energy. Without assigning it form and meaning, the thing itself wouldn’t exist. [19:29] To really BE: If presence is our power, and perception is our power, than we can enter a process of letting go of aesthetics... letting go of the meaning of things, especially the meaning of things that we have been given by others. [24:50] Buddhism and the Five Skandhas: How sensing> feeling> perception> formation> and consciousness can be summed up in poop, and why that stinks.  [28:04] Art is a representation of what we do with our consciousness all the time. [34:54] When we go out into Nature, a quietness descends in our mind. There’s a power that the earth has to somehow unravel the conditioning of context. We can tap into something here, a different way of being, untainted by our need to exert our human influence on it. [37:17] Practicum! Go out into nature. Be. Notice the sensations. Shift your senses. Allow your Self the space to sense without putting any kind of label on it, without having a reaction to it, without telling yourself whether it is good or bad. Allow your consciousness to experience this world without labeling it. [40:25] Links and resources: Lobsterbird’s newest book: Level Up: Power Practices for Spiritual Superabundance by Sophia Remolde Episode 18: Gerald Busby in New York City Episode 12: Power Truth of the Universe #1: Energy is Everything Episode 13: Power Truth of the Universe #2: Perception is Power Episode 14: Power Truth of the Universe #3: Consciousness is Creation Here Pema Chödrön talks about Tibetan Buddhism’s five skandhas—the mental and physical characteristics that create and sustain the ego—and offers a simple lesson. Music for this episode was contributed by Daniel Munkus and recorded in the Hudson River Valley at Subtle Soup Studios. For more info, visit: www.subtlesouprecords.com. Podcast management and creative copy provided by Sonya Louise, celebrating the Summer Solstice in Little Silver, New Jersey. Sonya Louise is also the force of Nature behind Sacred Survivor Quest, as heard on today’s episode. For Free Energy Readings from Sophia and to learn about upcoming Hero’s Way Pilgrimages, visit: lobsterbird.com. ✨The newest pilgrimage is happening in Colorado in August! If you are interested in soaking in some magic so you can Level Up, shoot an email over to magic@lobsterbird.com for more details!✨ If you liked this episode, please subscribe to our podcast and drop some starshine on us in iTunes. Leaving 5 stars makes it possible to bring you more goodness. Bonus points for leaving a review!

In this recording from his early days at Columbia University Professor Thurman explores Indo-Tibetan Buddhism in the intellectual setting of ancient India and Tibet, how it relates to modern philosophical thought and to the mindfulness revolution in popular culture. Focusing on the Dialecticist Centrism found in the writings of Aryadeva, Dharmakīrti, Dignāga, Tsongkhapa, Vasubandhu & in the teachings of the 14th Dalai Lama Robert Thurman provides an academic perspective on the Buddha's teachings on Karma, The Subtle Body system, Reincarnation and the Yogācāra school's "Three Turnings of the Wheel of Dharma" framework as the ground work for a frank exploration of the esoteric concept of super knowledge. Professor Thurman begins this podcast by detailing the cultural understanding + social context of the seemingly fantastical descriptions of psychic or super normal events found in Buddhist teachings + commentaries and a teaching on the indestructible drop or the "spiritual gene" residing in the heart chakra in the esoteric tantric system. Second half of podcast includes a comparison of the different Buddhist logicians and their perspectives on the five aggregates or Skandhas, a suggestion of Bruce Lamb's "Wizard of the Upper Amazon: The Story of Manuel Manuel Córdova-Rios" and a guided thought experiment using traditional Indo-Tibetan for busy people of any age.   "Buddhist Inner Sciences: Super Knowledge For Busy People - Episode 159 of the Bob Thruman Podcast" photo, Created with love by Ryan McGuire via www.gratisography.com. The song ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved. "Buddhist Inner Sciences: Super Knowledge For Busy People" podcast is an excerpt from a course taught by Robert A.F. Thurman at Columbia University, focusing mainly on his book "The Central Philosophy of Tibet" - a study and translation of Jey Tsong Khapa's "Essence of True Eloquence" (tib: drang nges legs bshad snying po)', but also addressing material in Jey Tsong Khapa's "Ocean of Reasoning" translated by Geshe Ngawang Samten & J Garfield, and in Aryadeva's "Four Hundred Stanzas" translated by Ruth Sonam. To listen to the full, unedited thirteen class series please visit: www.archive.org. To listen to more archive recordings from this class please consider becoming a Tibet House US member. To Learn about the benefits of Tibet House US Membership please visit: www.tibethouse.us.

In this recording from his early days at Columbia University Professor Thurman explores Indo-Tibetan Buddhism in the intellectual setting of ancient India and Tibet, how it relates to modern philosophical thought and to the mindfulness revolution in popular culture. Focusing on the Dialecticist Centrism found in the writings of Aryadeva, Dharmakīrti, Dignāga, Tsongkhapa, Vasubandhu & in the teachings of the 14th Dalai Lama Robert Thurman provides an academic perspective on the Buddha’s teachings on Karma, The Subtle Body system, Reincarnation and the Yogācāra school’s “Three Turnings of the Wheel of Dharma” framework as the ground work for a frank exploration of the esoteric concept of super knowledge. Professor Thurman begins this podcast by detailing the cultural understanding + social context of the seemingly fantastical descriptions of psychic or super normal events found in Buddhist teachings + commentaries and a teaching on the indestructible drop or the “spiritual gene” residing in the heart chakra in the esoteric tantric system. Second half of podcast includes a comparison of the different Buddhist logicians and their perspectives on the five aggregates or Skandhas, a suggestion of Bruce Lamb’s “Wizard of the Upper Amazon: The Story of Manuel Manuel Córdova-Rios” and a guided thought experiment for busy people of any era. “Buddhist Inner Sciences: Super Knowledge For Busy People – Episode 159 of the Bob Thruman Podcast” photo, Created with love by Ryan McGuire via www.gratisography.com. The song ‘Dancing Ling’ by Tenzin Choegyal from the album ‘Heart Sutra‘ (2004) by Ethno Super Lounge is used on the Bob Thurman Podcast with artist’s permission, all rights reserved. “Buddhist Inner Sciences: Super Knowledge For Busy People” podcast is an

Often during our practice we are asked to consider the question: “Who am I?” or “What is my real self?” To help us answer these questions, the teachings urge us to closely examine and contemplate what are called the 5 aggregates, or skandhas … things that appear to form the physical and mental continuum of an individual life, or … the way the Buddha describes the totality of what constitutes the “world” and the “self.” This talk explores these 5.

This week’s FBA Podcast is a talk by Ratnaprabha called Likes and Dislikes. On the Wheel of Life, the whole person is symbolised by a boat with passengers, the five skandhas. Ratnaprabha focuses especially on our habit energies, and our habitual preferences. Are we ruled by our likes and dislikes? Is there a creative response? How to the five Buddhas fit in?

Episode 0256 - Reflecting Sunyata (Buddhist 'Emptiness') (Click on the above link, or here, for audio.) Comments on Sunyata (emptiness, insubstantiality) re. clinging-aggregates (5 Skandhas), 3 Marks, Buddha-dhamma & 3 schools. Real/illusory, identical/different, eternalism/nihilism in personal experience. Extinguishing & trans-subjectivity, cessation of "dancing thoughts;" sati, samadhi &

Episode 0250 - Technique Points in Meditation, part 2 (Click on the above link, or here, for audio.) Analysis of Buddhist 5 Skandhas, mind & mindfulness, fashioned identity, basic will & attentiveness. Non-fashioned non-grasping focus. ■ Buddhist 5 Skandhas: https://en.wikipedia.org/wiki/Skandha ■ Amanasikara: http://www.thlib.org/static/reprints/bot/bot_1988_03_02.pdf Uploaded to YouTube

Episode 0242 - Mind Structure & Function (Click on the above link, or here, for audio.) Buddhist 5 skandhas & 7-dimensional mind/body/spirit complex. From energy to matter, Atman to consciousness, personal mind to apparent selfhood. Models of soul evolution: increasing resonance of identity & source, purification of vehicles & awareness, union of higher-lower... ■ Buddhist 5 Skandhas: https:/

Member's Sharing: The Five Skandhas by Cliff Wallshein (Won Bup Shin) Mar/06/2016 @Won Buddhism of Manhattan wonbuddhismnyc.org

From the fabulous talk, and#8220;What is Mind?and#8221; we bring you a sparkling Dharmabyte entitled: and#8220;The Mind Is Everywhereand#8221;. Using Milarepaand#8217;s song, the Shepherdand#8217;s Search for Mind, Dhammadinna takes us on a wild, and very specific ride, in defining subjective versus objective mind. You cannot understand the mind, because that would be the mind knowing itself! This is the first talk in a series of talks from the Order Convention in 2001 offering different perspectives on the Abhidharma and exploring from a personal perspective what the study of the 51 Mental Events can tell us about our minds and how they work. Based on the classic Tibetan text and#8216;Necklace of Clear Understandingand#8217;, this is a terrific, clear introduction to the whole area of how to and#8216;Know Your Mindand#8217;and#8230; Released to complement the Dharma Training Course module and#8216;Know Your Mindand#8217; (year four, module 4). Talk given at Wymondham, 2001

Our FBA Dharmabyte today is a reading from the and#8216;Perfection of Wisdomand#8217; titled: and#8220;The Knowledge of the Suchness of the Skandhasand#8221;. From the guided and#8220;Reflection on the Five Skandhasand#8221; in the series and#8220;Night Lily Garden of the Midnight Way and#8211; Emptiness and the Great Compassionand#8221; by Kulaprabha.

January 6, 2013. 88-minute dharma talk given by Thich Nhat Hanh from Upper Hamlet at Plum Village. The sangha is in the 90-day Rains Retreat (Winter Retreat). This is the eighteenth dharma talk of the retreat with the theme Are You The Soulmate of the Buddha? The talk is given in Vietnamese and this is a translation provided by Sr. Chan Không. Editorial Note: the recording is currently missing the first part of the talk (not much); if I am able to secure a complete file then I will repost.  The joy of sitting and resting. When you sit down and you know how to harmonize your body and breath, you can have nirvana. Walking for ourselves, our ancestors, our nation. Every step is healing. Every step is nourishing. Taking care of the earth. Thay tells a few stories of astronauts. Earth gazing and seeing that the earth is alive. We learn a walking gatha. At about 48-minutes, we transition to sutra study. Upadi means caught or grasping. It means here grasping an object of your observation. Your Five Skandhas. Set them free. It's not the five Skandhas that are wrong, but it is the grasping.

Skandha is another of those untranslated terms and#8211; it literally means a trunk of a tree! In todayand#8217;s FBA Dharmabyte Sangharakshita offers his understanding of the and#8220;The Five Skandhas.and#8221; From the inspiring talk, and#8220;The Awakening of the Bodhi Heartand#8221;, from the 1969 series and#8220;Aspects of the Bodhisattva Ideal.and#8221;

In todayand#8217;s FBA Dharmabyte titled and#8220;What Karma Isand#8221; Nagapriya offers a good, pithy introduction to the traditionally thorny and rather misunderstood area of karma and rebirth, teasing out its relationship to Buddhist ethics in general. This excerpt is from the talk and#8220;Understanding Karma and Buddhist Ethicsand#8221; given in Manchester, 2003

Todayand#8217;s FBA Dharmabyte is another reading from The Perfection of Wisdom Sutras. This one, and#8220;A Reading of the Suchness of the Skandhasand#8221; beautifully shared with us by Kulaprabha from the talk, and#8220;Reflection on the Five Skandhasand#8220;, the second guided reflection in the series and#8216;Night Lily Garden of the Midnight Way and#8211; Emptiness and the Great Compassionand#8217;. and#8220;As stars, a fault of vision, as a lamp, a mock show, dew drops or a bubble, a lighting flash or a cloud, so we should view that which is conditioned.and#8221;