#Buddhist monasticism

[errantabbot]

On Renunciation, Ruses, and Reality

More often than not renunciation is but a ruse, a smokescreen erected by those who have no choice left in their psyche but to hide in plain sight from the transparency demanded of intimacy. The spirituality of intimacy, which is plainly open to all things (and they to it) is one that requires no small amount of courage.

Renunciation is in essence a commitment to casting away the world as if one were somehow distinct from it. An attractive ideal to the ego who still believes, which is to say, who lusts after the notion that reality could be somehow other than it is. It’s an escapist urge that serves to distract the seeker from the sought which is somehow too difficult to face.

True cultivation avoids nothing, it grows and matures where it is, weathering the unfurling moment with open eyes. This isn’t to turn from virtue to vice, nor to obscure reality by covering oneself in things- commitments, debts, and stuff of all sorts. It is, however, to truly don one’s life already in progress, finding it as the truest habit, and the vest most ready suited for surrendering to the realities of being, liberated and unbounded as they’ve always been.

It is high time not only to move from worship to wonder, but also from turning away to leaning in, letting the self dissolve into its true form rather than trying to extricate it from that same state. Who is it, after all, that could be rendered distinct from themselves, and where is it that they could be delivered unto but the eternal fabric of reality, already everywhere present?

~Sunyananda

#zen #buddhism #buddha #buddhist #dharma #enlightenment #sangha #awakening #nirvana #spirituality #renunciation #monk #monasticism #monastic #religion #religious #sramana

[kinfriday]

The Irregular Ascetic

In August, I briefly made a new friend on Tumblr.

His account has long since vanished for reasons I do not know. Maybe this place just didn't click for him. I've been here for years and always found it welcoming, but I know that, like everything, this site is not for everyone.

He'd send me a message, ask a question or two, and when I checked every week or so, I'd do my best to reply.

Then, one day, he was gone, but not before leaving me one last question:

"An ascetic heathen life? What does that look like to you? I want to see that visual."

And that's kind of the question, isn't it?

The thing about callings is that they aren't always clear-cut. I may feel drawn towards an ascetic heathen life, but it's not like my Gods sent me an Ikea flat-pack kit.

As seems to be the pattern with the Germanic deities, they tapped me on the shoulder and then said...

"Here ya go, figure it out."

And here we are. Forty-Two, with over ten years as a member of the Ár nDraíocht Féin (ADF), I haven't finished my dedicant path, nor started the clergy track.

I can't remember the last time I did a full ritual.

All in all, I seem like a pretty crappy monk, don't I?

Sister Snow Hare, indeed...

It seems that my vanishing friend pinned me to the wall. I've been chewing on this again, trying to work it out.

If you're reading this, buddy, know that you kicked off a lot of introspection about my path, and you inspired this long rambling Tumblr post.

The best place to start is the beginning. (A little free wisdom)

So, what exactly is monasticism?

Good ol’ Mr. Wikipedia defines it as "a religious way of life in which one renounces worldly pursuits to devote oneself fully to spiritual work."

No matter the faith, this is a feature of monastic life: asceticism, self-denial, and focus.

Have I mentioned I can't remember the last time I did a ritual yet?

Tsk. Tsk. Tsk.

Nothing makes me feel guilty, like comparing myself to the standards and practices of others. Somewhere out there, a Buddhist is living on four grains of rice, meditating eighteen hours a day, stopping only to sleep. The five minutes a day he spends on Tumblr, he's laughing at me.

I just know it. >.>

You could say I've been feeling a little convicted about this.

Yet the calling is still there. My relationship with my Gods isn't just good; it's warm. While not formal or official, I have a fulfilling spiritual life that's not structured like anything in the faith org I faithfully send my twenty dollars a year to and then largely hide from.

So what's going on?

I've begun to realize slowly over the last year that my faith path will probably never be recognizable as anything routine, rote, or by the book, but what it will be is mine.

Where does my asceticism show?

Let me take you through a typical day.

Waking at 2300 (11 pm), I plank for three minutes, do about ten minutes of calisthenics, wash my face, and then meditate for twenty minutes to a half hour, offering that time to the Gods. Then, with that done, I recite my creed and head off to the gym.

I have a creed. I'm that fancy!

While I'm in the truck, I informally pray. Often, I'm talking to my Lady Eostre, but the other Gods definitely get included. Woden and I have always gotten along, and Thunor, I call big brother because he's always watching out for us and protecting us.

Now it's time for my hour minimum at the gym. Half an hour each of cardio and weight training. This is so I can be in good condition and proper shape.

Good health is important to me, but more on that in a moment.

When I get home, I clean for about an hour, something I call "service meditation." Scrubbing floors, cleaning counters, and sanitizing bathrooms is a gift I can give daily to my loved ones with whom I make a home. While I work, I reflect on them and consider all they give me.

After a much-needed shower, I'm in the office and might finally have breakfast. I eat, ascetically, often the same thing every day; I keep my calories low and usually take up a 16-hour fast between my last meal and first meal.

Everything gets weighed down to the gram and tracked on my calorie sheet.

Next comes editing, writing, often some informal online counseling, or time spent on networks like Counter Social, Telegram, and Discord trying to help people, even if it's only getting them to smile.

Hope is big for me because my Lady Eostre is the goddess of Spring and the Dawn. She is hope personified, a goddess of fresh chances and potential. Pointing back to her and her values is my purpose. It's what I was made for.

My day continues like that until I'm in bed at 1600 (4 PM), after an hour cool-down where I go through my creed and have one last conversation with the Gods. That's when I set out my fruit offerings if I happened to have any that day.

It's a hard and fast rule. The gods always get the best part of the banana and the strawberry.

This is the way.

My bed is a mat that rolls out on the floor. I started that in 2020, and I've never been happier or slept better, and when I travel, it comes with me.

And I travel a lot.

My family here calls it "missions." Every now and again, someone in my network will need help. They might be having surgery, a mental health crisis, or are moving cross town or cross country. Whatever the reason, the call goes out, and if I can make it work with money, I'll hop a plane, train, or bus and get out there.

Beyond the joy I get from being in shape and capable, this is why I work out. It's much easier to load and move boxes or help lift people when you're in decent physical condition. 

I actually have training as a CNA, so I know how to do all the transfer stuff, and I have decent experience in post-surgical care.  

I don't want to go into this part too much because it feels like bragging, but I've been all over the States and soon to be Canada just helping people. I ramble in, do what I can, then return home and take back up my discarded routine.

And this is my life, apart from writing my books. As I looked at it and began breaking it down, I realized that I am already living a disciplined ascetic life.  

My gods and my faith are at the forefront of what I do, but what defines my faith isn't the regular application of ritual, but action. Indeed, one of the sayings I live by is actions show what words claim.

So I'm not on a mountaintop, meditating with the sun's rising and setting, or dwelling within a monastery, cloistered from the world, living to sing hymns. There is beauty in that kind of asceticism, but it's not my asceticism.

Yet, we do have things in common.

My life is one of service, with a focus on the divine and the advancement of their aims for the world. It is my hope (there's that word again) that I can show the wisdom and cunning of Woden, the strength of Thunor, the honor of Tyr, and most of all, embody the hope of the Dawn in all I do.

Of course, I'm not perfect, and Saturdays are often waffle day, but life is about growth, not static metrics.

It's dawning on me that I may never be fully recognized in my path. I don't seem to jive well with organizations and dogmatic structures. I may never have Reverend by my name or "Sister" formally. When it's time to go, I may not even leave much behind save my books and these Tumblr posts.

When I do cross that far horizon, and I am again before my Lady, I hope she will look back on all I did during this strange human odyssey and see that while I may have been taken from her for a time, I never stopped being her devoted one, her servant, and that is all the formal recognition I will ever need.

For me, an ascetic heathen life is one of actions, denial, and service, which I seek to live every day.

#otherkin #therian #kinfriday #tumblr #writing #heathenry #neopaganism #germanic paganism #heathen asceticism #wandering hare #counter social #monasticism #paganism #anglo saxon pagan #the way of the wandering hare

[teddylacroix]

Intersexism in Korean history

Im Seong-gu

Im Seong-gu (임성구지) was a Korean intersex person from the early Joseon period (1392–1897), whose life is recorded in the Veritable Records of the Joseon Dynasty.

Biography The dates of Im Seong-gu's life are unknown, but part of it is recorded in the Veritable Records of the Joseon Dynasty, in Book 8 - the Veritable Records of Seonjo (Revised). In the annals, Im Seong-gu is referred to as a "man from Gilju", who married a man and a woman. It also discusses how they were full of both ying and yang, which expressed itself through their gender. They were brought up as a girl, married, but the husband was shocked to see their body on the wedding night. They later re-married to a woman.

In 1548, the Joseon court decided that Im Seong-gu was disturbing society and exiled them. The Saganwon (사간원), the opposition to the monarchy, insisted that Im Seong-gu should be executed. However King Myeongjong of Joseon forbade execution, stating that exile was enough. The annals discuss whether they should be killed, like other similar people in India. They also describes how Im Seong-gu wore men's and women's clothes.

Historiography An alternative interpretation of the Veritable Records describes Im Seong-gu as a bisexual man.

Sa Bangji

Sa Bangji (사방지, 舍方知) was a Korean intersex person during the Joseon Dynasty (1392–1897).

Biography Sa Bangji had hypospadias and reared as a feminine gender role. Sa learned sewing from their mother. Sa Bangji had sexual relationships with widows and Bhikkhunis [a fully ordained female in Buddhist monasticism]. In 1462, the Veritable Records of the Joseon Dynasty recorded that Sa Bangji, a slave, had an affair with a widowed noblewoman.

Cultural depictions A film based on Bangji's life was produced in South Korea in 1988 named Sa Bangji.

#for my records #korea #south korea #korean history #intersex #gender #queer history

[mahayanapilgrim]

The Evolution of Asceticism in Early Buddhism: From Rigorous Discipline to the Middle Way

Introduction

Buddhism, originating in ancient India, emerged amidst a backdrop of diverse non-Vedic ascetic movements that advocated various psycho-somatic disciplines promising transcendence beyond conditioned existence. This article explores the evolution of ascetic practices in early Buddhism, focusing on the Bodhisattva's journey from rigorous self-mortification to the discovery of the Middle Way.

The Bodhisattva's Ascetic Quest

The early accounts of the Buddha's quest for awakening depict the Bodhisattva engaging in ascetic disciplines prevalent among Sramanic traditions. These practices included dwelling in the wilderness, breath control, minimalistic attire, and extended periods of fasting. However, discrepancies arise regarding the duration (six or seven years) and specific details of his ascetic regimen.

Ascetic Regimen and Critical Discrepancies

The Bodhisattva's ascetic practices varied, with some accounts suggesting nudity or the wearing of animal skins, while others mentioned subsisting on minimal food, such as a single grain of rice or a jujube fruit. The critical juncture occurred when extreme asceticism brought the Bodhisattva to the brink of death. Fainting from hunger and rejected by ascetic companions for accepting an offering of rice boiled in milk, he realized the need to reassess his approach.

Rejection of Asceticism and the Discovery of the Middle Way

Later accounts diverge from the early praise of asceticism. The Bodhisattva, at the point of emaciation where he could feel his spinal cord, rejects extreme practices and discovers the Middle Way. This newfound path, avoiding the extremes of self-indulgence and self-mortification, is linked to the eventual achievement of Bodhi, or awakening.

Polemics and the Historical Context

Understanding the shift in narrative requires consideration of Buddhism's engagement with rival religious groups, particularly the intense rivalry with Jains. As Buddhists competed for support from the same lay population as Jain monastics, polemics arose. Scholars suggest that antiascetic sentiments emerged in response to Jains criticizing Buddhist monastics as lazy and self-indulgent.

Historical Shifts and Internal Developments

Scholars like Hajime Nakamura and Reginald Ray offer different perspectives on the historical context. Nakamura argues that the biographical tradition emphasizing the rejection of extreme asceticism emerged as a response to Jain critiques. Ray, on the other hand, suggests a historical shift within Buddhism away from early asceticism, with the growth of settled monasticism marginalizing rigorous practices.

Ambivalence within Buddhist Traditions

Apart from historical considerations, ambivalence towards asceticism within Buddhist traditions arises from concerns about its potential misuse. While ascetic practices are central to cultivating contentment with little, they can also be pursued for unwholesome, self-aggrandizing reasons. As a result, asceticism is often considered optional rather than mandatory on the Buddhist path.

Conclusion

The evolution of asceticism in early Buddhism reflects a dynamic interplay of historical, polemical, and internal factors. The Bodhisattva's journey from extreme asceticism to the Middle Way highlights the complexity of Buddhist attitudes towards self-discipline and detachment. This evolution not only shaped the identity of Buddhism in its formative years but also laid the groundwork for the diverse practices within Buddhist traditions.

#buddha #buddhism #buddhist #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh

[theflytingfox]

Can a Lokean be a Monk?

I will be using this blog to share my experiences of trying to follow a Monastic calling with Loki as my Patron deity.

The first series of posts will explore Monastic ideology and how it correlates to practice as a Lokean.

-----

Can a Lokean be a Monk? This is a question I ponder quite often and I still don't have an answer. Truth be told, I am not sure I ever will.

In my research and experience though, I think it is possible but I believe the landscape of Lokean Monasticism will look quite different than a more traditional Monastic calling and even amongst other Pagans and Polytheists.

For one, there is a great deal of importance placed on asceticism within Christian and Buddhist Monastic traditions and that is something that I feel Loki would not require. In fact, in my UPG, it is very much the opposite. Obviously he doesn't want us to move towards gluttony or excessiveness, but he does want us to engage fully in the experience of life and living. We don't have to deprive ourselves to be closer to him or to deepen our spirituality.

If asceticism is necessary to Monasticism, then a Lokean would probably not follow or be called to a Monastic path, but with the ever changing landscape of pagan Monasticism and polytheistic Monasticism, we are the trail blazers here and can ascribe our own definitions of what Monasticism means to us.

At the end of the day, it is just words. What really matters is what we do and what is in our hearts. If we follow our truth, the title is irrelevant.

#pagan monasticism #polytheistic monasticism #lokean monasticism #loki #lokean

[mirandamckenni1]

The Therapeutae - The Ancient Mystics that Inspired Christian Monasticism (& were maybe Buddhists?) Philo of Alexandria held that the Essenes were the exemplar of the Active Philosophical Life among ancient Jews. And with the discovery of the Dead Sea Scrolls we now know much more about that ancient sect. However, Philo held there was a mystical group superior to even them in their piety and rigor. The Egyptian Therapeutae were held up as paragons of the Contemplative Life, even giving mystical teachings while dreaming. What do we know about the Therapeutae? Let's explore how these ancient Jewish mystics not only led lives of exceptional purity and mystical contemplation but also inspired the rise of Monasticism in early Christianity. Also....they might have been Buddhists, so.... Consider Supporting Esoterica! Patreon - https://ift.tt/ME0IR61 Paypal Donation - https://ift.tt/s0Q6t58 Merch - https://www.youtube.com/channel/UCoydhtfFSk1fZXNRnkGnneQ/store Recommended readings: The Contemplative Life, Giants and Selections - 978-0809123339 Daniélou - Philo of Alexandria - 978-1625644299 Kleinhempel - Traces of Buddhist Presence in Alexandria: Philo and the "Therapeutae" - https://ift.tt/NHcW1Gf On the Contemplative Life - https://ift.tt/WjlhFgL The Testament of Job - https://ift.tt/dOSkC4J Eusebius on the Therapeutae - https://ift.tt/JHPla37 via YouTube https://www.youtube.com/watch?v=4GMDw6KjdO8

#IFTTT #YouTube #Youtube

[atla-fandom-confessions]

saw another post and it gave me courage to comment: Aang cannot be a monk and get married. That is not how monks work. I am Catholic and we have monks and to hear a fictional monk got married shocked and kind of offended me. Why not make their people simply *devout* in honoring the gift of the wind or something? Then I read up buddhist monk practices (as they actually were the influence for the airbender group!) and guess what, they aren’t supposed to get married either!! It is self evident in that monks do not marry - and that this is a universal principle from peoples to peoples, monasticism means celibacy. Why not create celibate monk airbenders along with lay (non-monk) airbenders who are devout but not “monks”? Several classes? The FN has “Fire sages”… why not do the same for airbenders? Multiple classes and different types? Aang could been a novice deciding his path (whether or not he will vow to a life of monastic celibacy inside the airbender religion) but chose to not profess bc of his avatar duty, which would have aligned w/ Yangchen’s instructuon to be in the world as its steward (instead of retreating) while being internally congruent w/ the Inspiration culture (that monks don’t marry). Idk just made no sense and made me mad esp considering Aang is the creator self insert!! I’m not even buddhist and it made me mad as a Catholic just instinctively projecting from MY monks and that was before I found out the source culture - Buddhism/Buddhist monks - are also celibate!! It’s lazy writing, makes it hard to understand (from a fictional coding pov) the LANGUAGE of what we’re seeing (what is aang’s air medallion? Is it religious? Is it cultural? Is it hereditary? Is he in charge now?) on screen and undermines the message of self sacrifice and making hard decisions for the greater good. Ugh ugh ugh.

x

#atla #atla fandom confessions #aang critical

[swimminginthedesert]

As an Asian woman who lived and breathed Reylo during 2015-2018, I’m having mixed feeling about the newly announced movie about Rey building “the new Jedi Order”. How can you build a new Order that doesn’t adhere to the rigid “no attachment” rule (which led to the downfall of the old Order in the PT) while NOT looking down on Buddhist monasticism, which traditionally centers around celibacy and from which Lucas drew lots of inspiration for the Jedi from?

#reylo #star wars #rey #kylo ren #ben solo

[vikhyatr]

Spiritual Sanctuaries: Monasteries in Bhutan

Introduction

Nestled amidst the majestic Himalayas, Bhutan is renowned for its pristine landscapes, vibrant culture, and deep-rooted spirituality. At the heart of Bhutanese spirituality lie its monasteries, which serve as havens for contemplation, learning, and religious practice. These monastic institutions, often perched on remote mountainsides or nestled within lush valleys, play a pivotal role in the fabric of Bhutanese society. One such iconic monastery, the Taktsang Cafeteria, adds to the allure, offering sustenance and respite to weary travelers amidst the serene ambiance of Bhutan's spiritual sanctuaries. In this comprehensive exploration, we delve into the rich tapestry of monasteries in Bhutan, unraveling their significance, architecture, and cultural heritage.

1. The Spiritual Nexus: Introduction to Bhutanese Monasteries

Delving into the Essence of Bhutanese Buddhism: Bhutanese monasteries are deeply intertwined with Vajrayana Buddhism, the predominant form of Buddhism practiced in the country. Understanding the core tenets and practices of Vajrayana Buddhism provides insights into the purpose and function of these monastic institutions.

Historical Evolution: Tracing the origins and evolution of monasticism in Bhutan, from its early beginnings to its flourishing state today. The journey encompasses the establishment of key monasteries and the influence of Buddhist masters and royal patronage.

2. Architectural Marvels: Designs and Features

Distinctive Architectural Styles: Explore the diverse architectural styles of Bhutanese monasteries, ranging from the intricate woodwork of traditional dzongs to the serene simplicity of rural retreats. Each monastery bears the imprint of Bhutan's unique cultural heritage and religious symbolism.

Symbolism in Design: Unraveling the symbolism infused within monastery architecture, from the sacred geometry of mandalas to the ornate motifs depicting Buddhist deities and cosmic elements. Every aspect of design carries layers of spiritual meaning, fostering a sense of reverence and transcendence.

3. Sanctuaries of Learning: Monastic Education and Rituals

Centers of Learning: Delve into the role of monasteries as centers of Buddhist education, where monks and nuns devote themselves to rigorous study, debate, and meditation. The monastic curriculum encompasses a wide range of subjects, including philosophy, scripture, and ritual practices.

Rituals and Ceremonies: Witness the vibrant tapestry of rituals and ceremonies that animate monastery life, from daily prayers and offerings to elaborate festivals and empowerments. These rituals not only uphold religious traditions but also foster a sense of community and spiritual devotion.

4. Spiritual Retreats: Monasteries as Pilgrimage Sites

Pilgrimage Trails: Embark on a journey along Bhutan's sacred pilgrimage trails, which wind through pristine forests, towering peaks, and remote valleys to reach revered monasteries and holy sites. These pilgrimage routes offer pilgrims an opportunity for spiritual renewal and purification.

Iconic Monastery Destinations: Highlighting some of Bhutan's most iconic monastery destinations, such as Paro Taktsang (Tiger's Nest), Taktshang Goemba, and Punakha Dzong. Each monastery holds its own allure, drawing pilgrims and travelers alike with its beauty and spiritual magnetism.

5. Guardians of Tradition: Challenges and Preservation Efforts

Challenges Facing Bhutanese Monasteries: Examining the modern challenges confronting Bhutan's monastic institutions, including demographic shifts, urbanization, and environmental degradation. These challenges threaten to erode the traditional fabric of monastery life and pose significant obstacles to cultural preservation.

Preservation Initiatives: Shedding light on the various initiatives and efforts aimed at preserving and revitalizing Bhutanese monasteries, including conservation projects, heritage tourism, and community-based initiatives. These endeavors seek to safeguard Bhutan's cultural heritage and ensure the continuity of its spiritual traditions.

Conclusion

In the ethereal landscape of Bhutan, monasteries stand as timeless symbols of faith, wisdom, and cultural resilience. As repositories of ancient wisdom and living centers of spiritual practice, they offer seekers and pilgrims a glimpse into the profound mysteries of existence. In preserving and nurturing Bhutan's monastic heritage, we safeguard not only the tangible structures of stone and wood but also the intangible treasures of tradition, wisdom, and compassion that resonate through the corridors of time. May the sanctuaries of Bhutan continue to inspire, uplift, and illuminate the hearts and minds of all who tread upon their sacred grounds.

#bhutan #tourism #travel

[deafeningpuppyartisan]

The Magic Monk: A Journey into the Mystical Realm

In the mystical realm of folklore and ancient legends, the figure of the Magic Monk has been a recurring and captivating presence. These enigmatic individuals are often depicted as wise, virtuous, and possessing supernatural abilities. Their stories have transcended time and cultural boundaries, leaving an indelible mark on the human imagination. From the tranquil monasteries of Tibet to the bustling streets of medieval Europe, the Magic Monk has been a source of inspiration, wonder, and spiritual guidance.

The origins of the Magic Monk are rooted in the traditions of various cultures, where they have taken on different forms and roles. In this exploration, we will delve into the multifaceted world of the Magic Monk, examining their origins, archetypal characteristics, and the enduring impact they have had on our collective psyche.

Origins of the Magic Monk

The concept of the Magic Monk is deeply entwined with the history of monasticism, a tradition that dates back over a millennium. Monasticism began in the early days of Christianity when individuals sought to lead lives of devotion, self-discipline, and isolation from the secular world. These early monks, often living in solitude or in small communities, cultivated a sense of the mystical and the supernatural through their ascetic practices.

As time passed, monasticism spread to different parts of the world, including Asia, where Buddhist and Taoist monks embraced a similar way of life. This cross-cultural exchange gave rise to a diverse array of Magic Monk figures, each with their unique attributes and skills.

Archetypal Characteristics of the Magic Monk

Magic Monks are revered for their wisdom, spiritual insight, and extraordinary abilities. While the specific characteristics of a Magic Monk can vary across cultures, there are common traits that define this archetypal figure.

Mystical Knowledge: Magic Monks are renowned for their deep understanding of the mystical and spiritual realms. They possess knowledge that transcends ordinary human comprehension, often acquired through years of meditation, study, and divine revelation. Their wisdom is sought after by those who seek guidance on life's profound questions.

Supernatural Abilities: Magic Monks are believed to have supernatural powers, such as the ability to heal the sick, predict the future, or communicate with spirits. These powers are often a result of their intense spiritual practices and connection to the divine.

Humility and Virtue: Despite their extraordinary abilities, Magic Monks are characterized by their humility and virtuous behavior. They live simple lives, eschewing material wealth and worldly desires. Their selflessness and commitment to helping others are central to their identity.

Protectors of the Weak: In many cultural traditions, Magic Monks are seen as protectors of the weak and vulnerable. They use their powers to defend the innocent and uphold justice in the face of adversity.

Sages and Teachers: Magic Monks often take on the role of spiritual guides and teachers, passing on their wisdom to disciples and seekers. They are responsible for preserving and transmitting the ancient teachings and traditions of their respective religions.

The Magic Monk in Different Cultures

The Magic Monk archetype has manifested in various forms and names across different cultures. Here are a few notable examples:

1. Tibetan Lama: In Tibetan Buddhism, lamas are revered spiritual teachers who are often considered Magic Monks. The Dalai Lama, in particular, is a globally recognized figure known for his wisdom and spiritual leadership.

2. Taoist Immortals: In Taoism, there is a belief in Immortals who have achieved spiritual enlightenment and possess extraordinary powers. These Immortals can be seen as the Chinese equivalent of Magic Monks.

3. Christian Hermits: In medieval Europe, Christian hermits and anchorites who lived in seclusion were often regarded as Magic Monks. They were believed to have the power to perform miracles and offer guidance to their communities.

4. Hindu Yogis: Yogis in Hinduism are often depicted as ascetics with profound spiritual knowledge and mystical abilities. They are akin to Magic Monks in the Indian subcontinent.

The Enduring Influence of the Magic Monk

The enduring influence of the Magic Monk can be observed in literature, art, and popular culture. Their stories have been passed down through generations, continuing to captivate our collective imagination.

Literature: The archetype of the Magic Monk has been a recurring theme in literature. From the tales of King Arthur and the wizard Merlin to the novels of Hermann Hesse, such as "Siddhartha" and "The Journey to the East," Magic Monks have played a central role in shaping the narratives of these works.

Art: Depictions of Magic Monks are common in various forms of art, from classical paintings to contemporary illustrations. These artistic representations often emphasize the ethereal and spiritual aspects of the archetype.

Popular Culture: The influence of the Magic Monk can also be seen in contemporary popular culture. Movies, video games, and television series frequently feature characters who embody the Magic Monk archetype, showcasing their wisdom and mystical abilities.

In Conclusion

The magicmonk is a timeless and cross-cultural archetype that embodies the pursuit of wisdom, virtue, and the mystical. Their stories transcend cultural boundaries and continue to inspire us to seek spiritual enlightenment, practice humility, and strive for a deeper understanding of the world around us. Whether as Tibetan lamas, Taoist immortals, Christian hermits, or Hindu yogis, the Magic Monk remains a symbol of the enduring human quest for the extraordinary and the divine.

#Magic monk

[crimerecords-info]

September 10 is the Day of Remembrance of the Victims of Political Repression in Mongolia.

Memorial in honor of the victims of repression in Ulaanbaatar

Repressions in the Mongolian People's Republic (Their Helmegdulelt, "Great Repressions") - mass repressions of the late 30s of the XX century, affecting the entire population of Mongolia, including the top leaders of the MNRP and the leadership of the MNRA, Buddhist clergy, intellectuals and wealthy Arats. They were carried out in parallel with the "Great Terror" in the USSR, with the participation of the Soviet NKVD bodies and in accordance with the personal instructions of I. V. Stalin.

The total number of deaths in Mongolia during the repression is estimated from 22 to 35 thousand people, that is, from 3 to 5% of the total population of the country.

Only from August 1937 to January 1938, according to the Soviet plenipotentiary mission, 10,728 people were arrested in Mongolia, including 7,814 lamas, 322 former feudal lords, 300 responsible personnel workers, 180 representatives of the MNRA command staff, 1,555 Buryats and 408 Chinese. During this period, 7,171 cases were considered, of which 6,311 were executed. As follows from these data, the main blow of the repression was inflicted on Buddhist monasticism.

In 1996, a Memorial museum of victims of Political Repression was opened in Ulaanbaatar by P. Genden's daughter G. Tserendulam in his former home. A memorial complex has been created at the foot of Songino-Khairkhan Mountain, where, according to historians, the first victims of punitive measures of the state were shot.

Since 1996, September 10 has been celebrated as the Day of Remembrance of the Political Repressed. A State commission for the management and organization of rehabilitation has been established, a whole group of historical scientists is working on archival materials. By the end of 2008, 29,000 people had been rehabilitated. Relatives and friends of the repressed are paid cash benefits, yurts and apartments are allocated. Over the past years, the state has allocated 15.8 billion tugriks to compensate the families, relatives and friends of the repressed.

Read more in the post "Day of Remembrance of victims of Repression in Mongolia".

*Translated using an electronic dictionary. The original text in Russian and much more on the criminal topic can be selected on the main page of the site - http://crimerecords.info/

#День жертв репрессий в Монголии

[the-path-of-zen]

Ecclesiastical authority in zen

I was listening to a podcast in which the speaker was explaining that the only difference between Protestant and Catholic Christians is the ecclesiastical authority. What this means is, “does the Pope and those that server under the Pope have “ex cathedra”, the throne of Peter (The King), the successor of Jesus.’

This ‘ecclesiastical authority’ was broken by the Protestant reformation with the adoption of the ‘Sola scriptura’, a belief that posits that the bible is the sole authority of the Christian faith.

Now, when we turn to Zen, especially what comes from Japan we find ‘ex cathedra’ in the Soto-shu and Rinzai-shu, in what westerners who have studied Zen in Japan describe as the ‘worst aspects of the Catholic church’ as the norm. Japanese Zen Priest who came to the West to start their own schools, such as Sokei-An, based on their own interpretations of Zen, describes Japanese Zen as a ridged inflexible, totalitarian regime that demands absolute obedience.

According to Mary Farkas, "Sokei-an had no interest in reproducing the features of Japanese Zen monasticism, the strict and regimented training that aims at making people 'forget self.' In these establishments, individuality is stamped out, novices move together like a school of fish, their cross-legged position corrected with an ever-ready stick."

Japanese Zen teachers who came to the west and took on Western students were not intending to setup another Soto-shu, actually quite the opposite. The Zen teacher Shunryu Suzuki never taught the Soto-shu forms or methods to his students according to Ananda Dalenberg, and it was only after his death that those who desired power and control over the Zen center brought in a Japanese priest to teach them the Soto-shu ways of monasticism.

Western Zen under the guidance of other Japanese men, namely Harada Daiun Sogaku and Hakuun Yasutani,who found themselves ostracized from the Soto-shu due to their War Time activities during WW2, started their own ‘New Religion’ that they called Sambo Kyodan (Sambo Zen) that the ‘White Plum Asanga’ teaches that they claim is a hybrid Rinzai/Soto training.

The many waves of abuse ranging from sexual to financial scandals from this school of Zen is seeming to stem from the ‘ex cathedra’ view that they indoctrinate the students within that their Priests and functionaries “can do no wrong”.

The apparent dangers of ‘ex cathedra’ is apparent and obvious; that it leads to corruption of the individual, and the entire organization can be exploited by the corrupt.

The Buddha never left a successor, and never created an ecclesiastical authority for the disciples to adhere to. Only hundreds of years later were such things as Lineages created to install an ‘ecclesiastical authority’ creating a “ex cathedra” that otherwise never existed. Only those who are ignorant of the Buddhist scriptures and just rely on the words of Priest fall into this obedient authoritarian regime of Zen that we see in the West today.

As for those who take a more Protestant view, ‘Sola scriptura’, rejects the notions of any ‘Buddha successor’ and church authority. This is the view of the Dark Zen school, a group of Zen practitioners who are loosely organized, recognizing no authority above them, and no Buddha-successor. 

#zen #buddhism

[single-guy-travel]

5 Easy Tips For Thai Dating

5 Easy Tips For Thai Dating

5 Easy Tips For Thai Dating In the early 20th century, a completely new Thai Buddhist custom was beginning to just take shape in northern Thailand (predominantly Isan), beyond the elite and royal circles of Bangkok. This was a back again into the forest motion of demanding monasticism and it became often known as the Kammaṭṭhāna Forest Custom. It should be accessed only by people who find…

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[opisasodomite]

If I were alive in 1100 in Europe I think I would’ve wanted to be a benedictine monk

#buddhist monasticism also sounds appropriate but less people know about that

[vajranam]

Buddhist Yogi

Buddhist Yogis are the ordained clergy of Vajrayana Buddhism. Their robes are just like the robes of monks and nuns but in their traditional form they keep their hair long and wear a white skirt and red and white shawl instead of the maroon skirt, maroon shawl and shaved heads of their monastic counterparts. However due to the diversity of Tibetan Buddhism, sometimes Ngakpas wear the red and white shawls and maroon skirts, or even civilian clothes plus the red and white shawls.

Buddhist monasticism is one of the earliest surviving forms of organized monasticism and one of the fundamental institutions of Buddhism. Monks and nuns, called bhikkhu (Pali, Skt. bhikshu) and bhikkhuni (Skt. bhikshuni), are responsible for the preservation and dissemination of the Buddha's teaching and the guidance of Buddhist lay people. Three surviving traditions of monastic discipline (Vinaya), govern modern monastic life in different regional traditions: Theravada (Sri Lanka and Southeast Asia), Dharmaguptaka (East Asia), and Mulasarvastivada (Tibet and the Himalayan region)

The first thing we need to understand that the both traditions need each others, usually the monk tradition keep the teaching when the yogi experience the teachings.

What we don't understand with yogi tradition yogi don’t cares about confort in past back to Tilopa and Milarepa they didn't have written sadhana to practice they had all in memories.

What we don’t understand about monks we think that holidays but monk duty are real and yes full time job even more.

Today most of the yogis in our time were monk or still monk there's very few are doing the old way, do that possible to bring the old way back in our time ? Strangly the yogi tools from long centuries ago sound very useful in our times, why if we are in Tibetan buddhism we do practice sadhana what is very complicated with the way we live, in contrast doing method from the yogis in our time give us a new freedom to practice “ yes that also a new challenge”

[brothernick]

The importance of Buddhism for Vaishnavas

🕉The teachings of the Buddha are very useful and important to all spiritual people, including Devotees of Lord Krishna.

🕉The Buddha had a lasting effect of the spirituality of India, China and much of Asia.

🕉He championed the ending of animal sacrifice, meaningless ritual and Caste discrimination. He introduced people to equality, meditation, mindfulness and monasticism. His teachings are both mystical and psychological, which makes them valuable even to non-Buddhists.

☸️The Buddha taught us that Samsaric life (in the material realm) involves suffering. Everything is suffering.

☸️He also taught that everything is impermanent, nothing lasts forever, because Samsara is always changing - it is in a state of flux.

☸️Thirdly, he taught that everything material is not the real Self/Spiritual Soul and does not belong to us.

☸️Furthermore, the Buddha taught that ignorance leads us to develop greed and hatred, which leads us to psychologically suffer even further.

Om Namo Buddhaya

#zen #buddhism #buddha #paganism #wicca #wiccan #meditation #tantra #witchcraft #pantheism #vaishnavism #vaishnava #hare krsna #krsna #krishna #hinduism #philosophy #mysticism #spirituality #gnostic #panpsychism #vedanta #bhagavadgita #aghori #god #mindfulmeditation #being mindful #mantra #chanting