My bad, the problem was on my end, I think I was logged out/ timed out. Sorry about that. Thank you for posting this.
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| 153 | Dreaming Together: Exploring Inner Space Through Meditation and Yoga Nidra โ with Mayra Lorenzana โ Miles
I really like Mayraโs wisdom and energy
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Donโt apologize! Glad it works.
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Garab Dorje ~๐๐ก๐ ๐๐ซ๐จ๐ฎ๐ง๐ ๐จ๐ ๐๐๐ข๐ง๐ ~ Dzogchen (Ati Yoga)
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Garab Dorje ~ ๐๐ก๐ ๐๐ซ๐ฎ๐ญ๐ก ๐จ๐ ๐ฒ๐จ๐ฎ๐ซ ๐๐๐ข๐ง๐ ~ Dzogchen (Ati Yoga)
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Padmasambhava ~ ๐๐๐ฅ๐ ๐๐ข๐๐๐ซ๐๐ญ๐ข๐จ๐ง ๐๐ก๐ซ๐จ๐ฎ๐ ๐ก ๐๐๐๐ข๐ง๐ ๐ฐ๐ข๐ญ๐ก ๐๐๐ค๐๐ ๐๐ฐ๐๐ซ๐๐ง๐๐ฌ๐ฌ ~ Dzogchen
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๐๐ณ๐จ๐ ๐๐ก๐๐ง ๐๐๐๐ข๐ญ๐๐ญ๐ข๐จ๐ง (Guided) ~ Patrul Rinpoche
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๐๐๐ฅ๐ฆ ๐๐๐ข๐๐ข๐ง๐ (๐๐ก๐๐ฆ๐๐ญ๐ก๐) ๐๐๐๐ข๐ญ๐๐ญ๐ข๐จ๐ง ~ H.H. Dudjom Rinpoche - Dzogchen
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Longchenpa ~ ๐๐ก๐ ๐๐ฅ๐ญ๐ข๐ฆ๐๐ญ๐ ๐๐จ๐ง-๐๐๐๐ข๐ญ๐๐ญ๐ข๐จ๐ง ~ Dzogchen
โThe sun and moon of utter lucidity arise when one rests naturally in the spacious expanse that is the true nature of phenomenaโ
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Sweet! Thank you, Iโll be facilitating tomorrowโs class
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Yoga Nidra please!
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Could not make the last 2, but will be there in the future. You rock, looking forward to it.
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Advanced meditation:
" In Buddhist scriptures, this practice involves mentally identifying 31 parts of the body, contemplated upon in various ways.
Objects of contemplation[edit]
This meditation involves meditating on 31 different body parts:
head hairs (Pali: kesฤ), body hairs (lomฤ), nails (nakhฤ), teeth (dantฤ), skin (taco),
flesh (maแนsaแน**), tendons (nahฤru), bones (aแนญแนญhi), bone marrow (aแนญแนญhimiรฑjaแน**), kidneys (vakkaแน**),
heart (hadayaแน**), liver (yakanaแน**), pleura (kilomakaแน**), spleen (pihakaแน**), lungs (papphฤsaแน**),
entrails (antaแน**), mesentery (antaguแนaแน**), undigested food (udariyaแน**), feces (karฤซsaแน**),
bile (pittaแน**), phlegm (semhaแน**), pus (pubbo), blood (lohitaแน**), sweat (sedo), fat (medo),
tears (assu), skin-oil (vasฤ), saliva (kheแธทo), mucus (siแน
ghฤnikฤ), fluid in the joints (lasikฤ), urine (muttaแน**).[15]
In a few discourses, these 31 body parts are contextualized within the framework of the mahฤbhลซta (the elements) so that the earth element is exemplified by the body parts from head hair to feces, and the water element is exemplified by bile through urine.[16]
A few other discourses preface contemplation of these 31 body parts in the following manner: โHerein โฆ a monk contemplates this body upward from the soles of the feet, downward from the top of the hair, enclosed in skin, as being full of many impurities.โ[17]
The 31 identified body parts in pฤtikลซlamanasikฤra contemplation are the same as the first 31 body parts identified in the โDvattimsakaraโ (โ32 Parts [of the Body]โ) verse (Khp. 3) regularly recited by monks.[18] The thirty-second body part identified in the latter verse is the brain (matthaluแน ga).[19] The Visuddhimagga suggests the enumeration of the 31 body parts implicitly includes the brain in aแนญแนญhimiรฑjaแน**, which is traditionally translated as โbone marrowโ.[20]
Methods of contemplation[edit]
A canonical formulation of how to meditate on these is:
โJust as if a sack with openings at both ends were full of various kinds of grain โ wheat, rice, mung beans, kidney beans, sesame seeds, husked rice โ and a man with good eyesight, pouring it out, were to reflect, โThis is wheat. This is rice. These are mung beans. These are kidney beans. These are sesame seeds. This is husked riceโ; in the same way, the monk reflects on this very body from the soles of the feet on up, from the crown of the head on down, surrounded by skin and full of various kinds of unclean things [as identified in the above enumeration of bodily organs and fluids]โฆโ[21]
In regards to this and other body-centered meditation objects, the Satipatthana Sutta (DN 22) provides the following additional context and expected results:
In this way [a monk] remains focused internally on the body in & of itself, or externally on the body in & of itself, or both internally & externally on the body in & of itself. Or he remains focused on the phenomenon of origination with regard to the body, on the phenomenon of passing away with regard to the body, or on the phenomenon of origination & passing away with regard to the body. Or his mindfulness that โThere is a bodyโ is maintained to the extent of knowledge & remembrance. And he remains independent, unsustained by (not clinging to) anything in the worldโฆ"[22]
According to the post-canonical Pali atthakatha (commentary) on the Satipatthana Sutta, one can develop โseven kinds of skill in studyโ regarding these meditation objects through:
- repetition of the body parts verbally
- repetition of the body parts mentally
- discerning the body parts individually in terms of each oneโs color
- discerning the body parts individually in terms of each oneโs shape
- discerning if a body part is above or below the navel (or both)
- discerning the body partโs spatial location
- spatially and functionally juxtaposing two body parts[23]"
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Andrewโs interview with Mark Unno (Must Watch) imho
Join the esteemed author and scholar Mark Unno in a wide-ranging discussion of the Pure Lands, and how much they have to offer for our modern age. Professor Unno begins with a thorough look at the history and philosophy of the Pure Land schools, before turning to the main principles of this noble tradition. The core tenets of self-power and other-power are explored, the role of nembutsu (reciting the name of Amida Buddha), true entrusting, deep listening, the power of mantra, and how the Pure Land of Sukhavati is different from Heaven, and Amida is different from God.
Dr. Unno shares personal stories of his experience with Pure Land tenets, and how the practice of bowing and surrender has transformed him. How real are the Pure Lands? Do we take them literally or symbolically? Is there a danger in psychologizing the Pure Lands? Why should we go there after we die? Mark talks about the difference between nirvana and parinirvana, the nondual light of oneness that Amida represents, and the principle of purity and purification altogether. The discussion turns to the notion of โspiritual photosynthesis,โ the power of light and the mantra of light, before moving to the idea of โreverse karmic bondโ and its relationship to the Reverse Meditations. Professor Unno clearly manifests a lifetime of study and practice in the Pure Land tradition and represents the depth and profundity of a tradition that is sometimes dismissed as โBuddhism Lite.โ Mark has a unique gift of taking these teachings and bringing them immediately into life, translating Pure Land principles into practical terms. See for yourself why Dr. Unno is such a treasured representative of this often-misunderstood tradition.
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