Tag: buddhism

Dhyāna

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From Wikipedia

In the oldest texts of Buddhism, dhyāna (Sanskrit) or jhāna (Pāḷi) is the training of the mind, commonly translated as meditation, to withdraw the mind from the automatic responses to sense-impressions, and leading to a “state of perfect equanimity and awareness (upekkhā-sati-parisuddhi).” Dhyāna may have been the core practice of pre-sectarian Buddhism, in combination with several related practices which together lead to perfected mindfulness and detachment and are fully realized with the practice of dhyana.

In the later commentarial tradition, which has survived in present-day Theravāda, dhyāna is equated with “concentration,” a state of one-pointed absorption in which there is a diminished awareness of the surroundings. In the contemporary Theravāda-based Vipassana movement, this absorbed state of mind is regarded as unnecessary and even non-beneficial for awakening, which has to be reached by mindfulness of the body and vipassanā (insight into impermanence). Since the 1980s, scholars and practitioners have started to question this equation, arguing for a more comprehensive and integrated understanding and approach, based on the oldest descriptions of dhyāna in the suttas.

In Chán and Zen, the names of which Buddhist traditions are the Chinese and Japanese pronunciations, respectively, of dhyāna, dhyāna is the central practice, which is ultimately based on Sarvastivāda meditation practices, and has been transmitted since the beginning of the Common Era.

Etymology

Dhyāna, from Proto-Indo-European root *√dheie-, “to see, to look,” “to show.” Developed into Sanskrit root √dhī and n. dhī, which in the earliest layer of text of the Vedas refers to “imaginative vision” and associated with goddess Saraswati with powers of knowledge, wisdom and poetic eloquence. This term developed into the variant √dhyā, “to contemplate, meditate, think”, from which dhyāna is derived.

According to Buddhaghosa (5th century CE Theravāda exegete), the term jhāna (Skt. dhyāna) is derived from the verb jhayati, “to think or meditate,” while the verb jhapeti, “to burn up,” explicates its function, namely burning up opposing states, burning up or destroying “the mental defilements preventing […] the development of serenity and insight.”

Commonly translated as meditation, and often equated with “concentration,” though meditation may refer to a wider scala of exercises for bhāvanā, development. Dhyāna can also mean “attention, thought, reflection.”

The jhānas

The Pāḷi canon describes four progressive states of jhāna called rūpa jhāna (“form jhāna“), and four additional meditative states called arūpa (“without form”).

Preceding practices

Meditation and contemplation are preceded by several practices, which are fully realized with the practice of dhyāna. As described in the Noble Eightfold Path, right view leads to leaving the household life and becoming a wandering monk. Sīla (morality) comprises the rules for right conduct. Right effort, or the four right efforts, aim to prevent the arising of unwholesome states, and to generate wholesome states. This includes indriya samvara (sense restraint), controlling the response to sensual perceptions, not giving in to lust and aversion but simply noticing the objects of perception as they appear. Right effort and mindfulness calm the mind-body complex, releasing unwholesome states and habitual patterns, and encouraging the development of wholesome states and non-automatic responses. By following these cumulative steps and practices, the mind becomes set, almost naturally, for the practice of dhyāna. The practice of dhyāna reinforces the development of wholesome states, leading to upekkhā (equanimity) and mindfulness.

The rūpa jhānas

Qualities of the rūpa jhānas

The practice of dhyāna is aided by ānāpānasati, mindfulness of breathing. The Suttapiṭaka and the Agamas describe four stages of rūpa jhāna. Rūpa refers to the material realm, in a neutral stance, as different from the kāma realm (lust, desire) and the arūpa-realm (non-material realm). Each jhāna is characterised by a set of qualities which are present in that jhāna.

  • First dhyāna: the first dhyāna can be entered when one is secluded from sensuality and unskillful qualities, due to withdrawal and right effort. There is pīti (“rapture”) and non-sensual sukha (“pleasure”) as the result of seclusion, while vitarka-vicara (“discursive thought”) continues.
  • Second dhyāna: there is pīti (“rapture”) and non-sensual sukha (“pleasure”) as the result of concentration (samadhi-ji, “born of samadhi”); ekaggata (unification of awareness) free from vitarka-vicara (“discursive thought”); sampasadana (“inner tranquility”).
  • Third dhyāna: upekkhā (equanimous; “affective detachment”), mindful, and alert, and senses pleasure with the body.
  • Fourth dhyāna: upekkhāsatipārisuddhi (purity of equanimity and mindfulness); neither-pleasure-nor-pain. Traditionally, the fourth jhāna is seen as the beginning of attaining psychic powers (abhijñā).

The arūpas

Grouped into the jhāna-scheme are four meditative states referred to in the early texts as arūpas. These are also referred to in commentarial literature as immaterial/formless jhānas (arūpajhānas), also translated as The Formless Dimensions, to be distinguished from the first four jhānas (rūpa jhānas). In the Buddhist canonical texts, the word “jhāna” is never explicitly used to denote them; they are instead referred to as āyatana. However, they are sometimes mentioned in sequence after the first four jhānas (other texts, e.g. MN 121, treat them as a distinct set of attainments) and thus came to be treated by later exegetes as jhānas. The immaterial are related to, or derived from, yogic meditation, while the jhānas proper are related to the cultivation of the mind. The state of complete dwelling in emptiness is reached when the eighth jhāna is transcended.

The four arūpas are:

  • fifth jhāna: infinite space (Pāḷi ākāsānañcāyatana, Skt. ākāśānantyāyatana),
  • sixth jhāna: infinite consciousness (Pāḷi viññāṇañcāyatana, Skt. vijñānānantyāyatana),
  • seventh jhāna: infinite nothingness (Pāḷi ākiñcaññāyatana, Skt. ākiṃcanyāyatana),
  • eighth jhāna: neither perception nor non-perception (Pāḷi nevasaññānāsaññāyatana, Skt. naivasaṃjñānāsaṃjñāyatana).

Although the “Dimension of Nothingness” and the “Dimension of Neither Perception nor Non-Perception” are included in the list of nine jhānas taught by the Buddha they are not included in the Noble Eightfold Path. Noble Truth number eight is sammā samādhi (Right Concentration), and only the first four jhānas are considered “Right Concentration.” If he takes a disciple through all the jhānas, the emphasis is on the “Cessation of Feelings and Perceptions” rather than stopping short at the “Dimension of Neither Perception nor Non-Perception”.

Nirodha-samāpatti

Beyond the dimension of neither perception nor non-perception lies a state called nirodha samāpatti, the “cessation of perception, feelings and consciousness”. Only in commentarial and scholarly literature, this is sometimes called the “ninth jhāna“

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And from Wikipédia

Dhyāna

Dhyāna (sanskrit : ध्यान (devanāgarī) ; pali : झान, romanisation, jhāna ; chinois simplifié : 禅 ; chinois traditionnel : 禪 ; pinyin : chán ; coréen : 선, translit. : seon ; zen (禅) ; vietnamien : thiền ; tibétain : བསམ་གཏན, Wylie : bsam gtan, THL : Samten) est un terme sanskrit qui correspond dans les Yoga Sūtra de Patañjali au septième membre (aṅga) du Yoga. Ce terme désigne des états de concentration cultivés dans l’hindouisme, le bouddhisme, et le jaïnisme. Il est souvent traduit par « absorption », bien qu’étymologiquement il signifie simplement méditation ou contemplation. Le terme méditation est utilisé aujourd’hui comme un mot désignant de nombreuses techniques en occident, il s’apparente à la vigilance en psychologie ou en philosophie. Historiquement et pour le sous-continent indien, dhyana en est le plus proche.

Patañjali, le compilateur des Yoga Sūtra, en fait une étape préliminaire du samādhi. Les deux termes sont interchangés pour désigner ces états de conscience « transcendants ». Par exemple, les traductions Ch’an en chinois, Sŏn en coréeen, Thiền en vietnamien et Zen en japonais sont des noms d’écoles de dhyāna bouddhistes, dérivées les unes des autres, où dhyāna prend ce sens fort de samādhi.

On rencontre plus souvent, en bouddhisme, le terme pāli jhāna, parce que les enseignements qui y sont liés sont plutôt une préoccupation de l’école Theravāda.

Therāvada

Atteindre les jhānas correspond au développement de la tranquillité et de la sagesse (voir Samatha bhavana). On distingue cinq jhānas de la forme ou de la sphère physique pure, et quatre jhanas dans la méditation sur les royaumes immatériels. Anapanasati est la principale technique d’accès aux jhānas, la méditation metta en est une autre. Ces jhānas sont différenciés en fonction des « facteurs » qui les caractérisent :

  • Application initiale (mouvement de l’esprit vers l’objet de méditation) : vitakka ;
  • Application soutenue (saisie de l’objet par l’esprit) : vicāra ;
  • Joie, ravissement : piti ;
  • Bonheur : sukha ;
  • Concentration en un point : ekaggata ;
  • Équanimité : upekkha.

Pour être atteints, les jhānas nécessitent la suppression de cinq empêchements :

  • le désir des sens (kāmacchanda) ;
  • la colère ou l’animosité (vyāpāda) ;
  • la paresse ou la torpeur (thīna-middha) ;
  • l’agitation ou le remords (uddhacca-kukkucca) ;
  • le doute (vicikicchā).

Les cinq jhānas du monde de la forme comportent tous des facteurs différents ; leur nombre est souvent réduit à quatre (en ne tenant pas compte d’un état intermédiaire entre le premier et le deuxième, dépourvu de vitakka, mais avec un reste de vicāra) :

  1. premier dhyâna : vitakka, vicāra, piti, sukha et ekaggata (le monde des cinq sens est complètement transcendé) ;
  2. deuxième dhyâna : piti, sukha et ekaggata (il n’y a plus d’action, de mouvement du mental, sont seulement ressentis la joie et le bonheur).
  3. troisième dhyâna : sukha et ekaggata (seul le bonheur demeure).
  4. quatrième dhyâna : upekkha et ekaggata (pure équanimité, il y a arrêt temporaire de la respiration dans cet état).

Ces deux facteurs, équanimité et concentration, resteront présents dans les 4 jhānas du sans-forme ou non physiques.

Les quatre royaumes immatériels de la méditation sont :

  1. la sphère de l’espace infini
  2. la sphère de la conscience infinie
  3. la sphère du néant
  4. la sphère sans perception et sans non-perception

The Old Guard and Toltecs – Speculations

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The second instalment of the Old Guard series has recently hit Netflix. It has a shared plotline of sorts with the Highlander movies of ere. In this Old Guard dramatization physical plane immortals exist adjoint humanity and interact to either good or bad effect depending on mood and predilection. In Highlander in the end there can be only one in the battle between good and evil. In the Old Guard series “Andy” the main protagonist has fought to help, aid and otherwise nudge humanity in a “better” direction. Instead of reincarnating she has one contiguous and very long life in which she preserves her super model looks despite getting slashed and shot. A magical and miraculous healing occurs. She loses her regeneration powers and then regains them.

In each the burden of endless longevity / immortality is touched upon. They do not dwell overmuch on the boredom aspect rather the action and power angle. The omnipotence may appeal to the burdened and downtrodden. It may titillate the sociopath and the narcissist.

For dramatic impact pivotal points in global {human} history are referenced. An allied them is to be found in the “Assassins Creed” franchise though in this case reincarnation is invoked and a DNA bloodline is the bearer and propagator of ongoing conflicts.

It has been suggested to me that the so-called Toltecs were incarnated around pivotal times and played a role behind the scenes in the evolution of human and planetary history. Given that the technique of erasing personal history is part and parcel of the training, it is not surprising that little historical refence can be found. In the Old Guard Andy tries to avoid publicity. However in this day and age and thanks to internet monitoring and various intelligence services it is impossible to leave no trace. The times have changed.

In the Toltec tradition there is such a thing as a nagal being. The word Nagual in Spanish American is similar. The word Naga in the Indian tradition does not differ in root. In the hagiography of Buddhism Siddartha is protected by king cobra, a naga-raja, from the rain. These nagas live in the place or world of the nagas, naga-loka. Wisdom can be elicited from nagas and naga-loka. Serpents are the dreaming symbol for wisdom.

This suggests via speculation and extrapolation that a nagal being was a contemporary and perhaps companion of Shakyamuni Buddha.

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“There is unanimous agreement that Nāgārjuna (ca 150–250 CE) is the most important Buddhist philosopher after the historical Buddha himself and one of the most original and influential thinkers in the history of Indian philosophy. His philosophy of the “middle way” (madhyamaka) based around the central notion of “emptiness” (śūnyatā) influenced the Indian philosophical debate for a thousand years after his death; with the spread of Buddhism to Tibet, China, Japan and other Asian countries the writings of Nāgārjuna became an indispensable point of reference for their own philosophical inquiries. A specific reading of Nāgārjuna’s thought, called Prāsaṅgika-Madhyamaka, became the official philosophical position of Tibetan Buddhism which regards it as the pinnacle of philosophical sophistication up to the present day.”

Stanford Encyclopedia of Philosophy

Nāgārjuna (नागार्जुन). – Name of an ancient Buddhist teacher of the rank of बोधिसत्त्व (bodhisattva).

Wisdom Library

The name also appears in the wider Hindu sources predating Shakyamuni Buddha

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Typically a three pronged nagal is said to distribute knowledge widely. Like a stone thrown into a pond.  If Nāgārjuna is a wider term for a nagal teacher in the Indian sub-continent then this suggests that the core Toltec and Vedic / Buddhist teachings are similarly sourced and may differ only in method of expression and verbalisation. The term is a generic and not a specific and personal name.

I personally have not found any huge glaring clashes between these philosophies. There is a marked difference in emphasis and the cultural refence points and metaphors employed.

The entertainment mentioned above is not completely inconsistent with a hierarchy of spiritual “masters” on overwatch of humanity. However in order to make it dramatically appealing they must have meaty bits and interpersonal relations such as love with hints of corporeal hanky-panky.

Too abstract and the film would not sell. The immortals have to be beautiful people if good and have ugliness if bad. One is not allowed a minger of an immortal. They must be L’Oréal advert fresh out of the shower from time to time.

Having a “hot” teacher can badly detract from learning.

It is not difficult to see that the course of human history did indeed pivot around relatively small and local acts. The execution of Jesus ended up being a game changer. The invention of antibiotics added number density to humanity.  An assassination was used as a pretext for the first world war. If there is tension a simple fuse is all that is needed to ignite. A miscalculation in a Bay of Pigs might cause a nuclear winter. The simple protection of a Buddha from the rain enabled the propagation of the teachings for mind.

Humanity is prone to flying off the handle in rage and “self-righteous” indignation. Humanity has a “cob” on and is very prone to fits of angry pique which kill hundreds of thousands.

In the absence of overwatch might the history of humanity have been even more bloody and brutal?

We are heading into unknown territories with AI and Drone-robotics. What are the two biggest markets? War and sex. Thus humanity will expend effort into developing these for profit applications. Since the theoretical abolition of slavery humanity seeks a replacement.  I read yesterday that progress toward in vitro spermatogenesis is advancing, if the same continues for human eggs it may be possible to make a human-like foetus. A synthetic human is unlikely to have an indwelling Soul. This biological dabbling and getting a blind boner for technology represents a Pandora’s box the lid of which humanity will find difficult to resist. What is unleashed now and later in this century may cease to be readily controllable. The temptation of cash and the arrogant appeal of God-like potential may lead humanity down a very dark path indeed. It may regret…

How might Andy and the Highlander come to the rescue?

Arhats Pratyekabuddhas and Bodhisattvas – Hagiography

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I have a pet theory that the hagiography of all religions exaggerates and glosses. From knowledge of human behaviour and Chinese whispers, things passed down get embellished so as to confer kudos on the teller, the raconteur. Rarely are things made greyer and more boring. This means that taking things with a pinch of salt might offer some balance.

To the faithful there is nothing quite like a miracle to prove truth and religious figures are given, in narrative, super-human abilities and qualities. These days they would be told with enhanced computer CGI and special effects on a big budget. Bigging up martyrs and buddhas is good PR for the various churches. Who in the past had control of the proles as a raison d’être. The Sacerdotes have always had ritual magic and theatre in their playbook. Simplifying the message to an all fire-consuming hell and blissful pearly-gated paradise could be writ large on the side of big red double decker “Brexit” bus. Nobody could come back to provide a TripAdvisor rating for either holiday destination.

What if all that exaggeration has gotten completely out of hand?

Christianity, depending on flavour has a host of saints. Jesus’ crew, his disciples, are sanctified and portrayed. That depiction has taken place over two millennia. They are represented as holy. When if you think about it, they were learners, disciples, in the act of being taught and trained. Similarly, Buddha’s sixteen {18} arhats are seen as holy, saintly. When they were hanging out listening to Buddha and learning his ideas. It is said they achieved enlightenment. Lessening of burden is enlightenment, full liberation may not be the same as the partial enlightenment.

People pray to the saints and the arhats.

The canon’s of both Buddhism and Christianity were/are written by human beings and therefore by logic are coloured with bias and wishful thinking. There may well be some idealising.

Mahayana promotes the bodhisattva ideal where enlightened or near enlightened beings come back to teach out of the kindness of their hearts for the benefit of all sentient beings. This is seen by some as more worthy. Whereas the haughty arhats are too arrogant to teach, the pratyekabuddhas who do it all by themselves are not sufficiently omniscient to teach. They leave no legacy. They shun the sangha; they are not one of the gang. They are too arrogant, snobby, aloof, to be with normal people. The arhats, perhaps at one with the awesome and austere nature of reality and universe, lack the cosy human compassion are biased against and not as “nice” and the smiling friendly bodhisattva. They cannot be arsed to come back time and time again, the bastards.

People who do not know what these states of consciousness are like, make judgments thereupon. This {scholarly?} interpretation gets incorporated into the ongoing cannon, the creed, the gospel. People like definitions and will roll out comparison between, all knowing, earning bragging rights about something which they do not know. One could look it up in “Buddhism for Dummies”.

Religious thinking likes its “signs”. A rainbow appearing when someone achieves Parinirvana.

What if all these processes are entirely natural, relatively low key and nothing to shout about?

The hagiography diverges from reality…what is natural becomes miraculous. Which may inhibit application. The idea of a miracle is out of reach; the idea of continuous improvement and stepwise attainment is less daunting. Toning it down might increase genuine uptake of practice.,

Status pissing contests are a common human practice and are to be found in religion and science. People like to bullshit each other and pretend to know shed loads.

I have a pet theory that the hagiography of all religions exaggerates and glosses.

Karma and End of Life

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In my opinion it is very unwise to discount the effects of karma both as an individual, as a group or as a nation. Karma suggests that behavioural causes have inevitable effects. Our actions create our future. There are consequences.

Of course, there is no compelling reason why you should pay heed to my opinion. I am not some big cheese new-age book-selling guru, nor have I been recommended by hosts of followers {paid or otherwise}. I am not famous and I have no introduction written by a senior religious figure, a lama with a throne. My provenance if unknown and/or dodgy.  I am a retired person living in the countryside without cult or church. Perhaps a lone eccentric in a quiet by-way of a vast internet.

In the philosophy of karma, what you sow you reap.

It is not a great step to imagine that harvest comes towards the end of life. That harvest might be of a dual kind, material financial to retire on and spiritual karmic to set up the next evolutionary step, the next life. By the time you reach the autumn of life one might speculate that one has learned good from bad. One may have acquired a modicum of wisdom and life experience. In the light of that knowledge what you do towards end of life is more important because you can no longer plead inexperience or ignorance. As knowledge increases so does karmic import, karmic impact. You know better. You may not behave consistently with this knowledge.

The time in and around your {natural} death is the harvest of karma from this life and the others which precede. One might die well or cling on to the starboard bow with all your energy, afraid of letting go of the ship of life. In order to die “well” it is perhaps wise to pay off any residual karmic debt {if possible} before passing. This is because karmic debt accrues interest. One might wish an enabling birth subsequent.

But if you are of the “phew I got away with it” mentality under no circumstances, might you feel it necessary to settle accounts. You might take your smugness to the crematorium. You may remain stubbornly convinced, entitled even. As the crem gas burners light, you may look on and still think, “I told you so, there is no life after death!”

Even if you do not believe in karma, in the philosophy of karma, your words, deeds and bile add up. Karmically, you deny karma until such time as karma makes itself irrevocably obvious to you. You can struggle but karma is “bigger” than any petty human. Sooner or later “you” learn and your dogmatic adamant insistence to the contrary is shown to be flawed and inaccurate. This can come as quite a shock!!

For example, if you had unresolved karma with me, once divested of your stubborn personality vehicle, we might meet on the cusp of the dream, in the in between of worlds after physical plane death. There you cannot pretend not to have seen me or make an excuse because you are busy. I, still living, would not be surprised to see you but sure as hell you might be. What might you say?

At one time I briefly considered working with end of life care. But when I thought about it, I might go down like a lead balloon with friends and family.

From a Buddhist perspective having a “good” death gains karmic merit, it is a stepping stone, to the other shore of liberation. Being awake and conscious at withdrawal eases the transfer of emotive unpleasantness and thereby lessens the ongoing karmic burden. Panic and fear are not helpful; resistance is ultimately futile. Because of modern medicine I have had six more years. In the old days I would have died when I broke my femur.

I have a pet theory that modern medicine has complicated the workings of karma. That makes sense because karma too must evolve. Human choices are more nuanced than they once were. The temptation to strive to have life on you own terms and to try to dictate to the universe is strong.

In my dreams I have foreseen meetings {after their death} with a number of individuals with whom I was once acquainted. To my knowledge most of them still breathe earth air. If my dreams are predictive, we shall meet again in a “place” with which I am the more familiar.

What I am hinting here is that karma does not cease on “dying” but persists into the in-between experience on going. The slate is not wiped clean. How you live your life at and towards the end matters.

As I suggested at the beginning it is unwise to discount the notion of karma.

Revisiting the “Thai” Incarnation – Ong Bak

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I mentioned earlier in the blog that around 2003 I started having visions of myself as Buddhist priest / monk with om mane padme hum tattooed on my forearms in Sanskrit. This tattooing suggested the Sak Yant of Thai, Laos, Vietnam, Cambodia / Burma, I could not see the colour of the robes in those visions but was certain that the calligraphy was not Tibetan.

More recently I had an “Indochina” dream, a link is below.

One could say that the Buddhist Muay Thai dream resulted from me watching Tony Jaa in the early Ong Bak films. But I don’t think so.

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As a regular user of Watkins books where one can find much on “spirituality” I frequented Cecil Court near Trafalgar Square, London. There was an artefact shop opposite. There I purchased this Buddha / Avalokiteśvara. He is sitting in our hallway to this day.

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At the time I was talking with a chemistry student during her final year research project on statute patinas joint with The Royal College of Art. The shop has moved probably to Camden. I had a long conversation with proprietor about how the village from which he sourced the statuettes used special techniques to create ancient looking patinas.

Many years later following on from a dream I visited a Thai Forest Buddhist centre, Cittaviveka, also known as Chithurst Buddhist Monastery. This was not far from where we lived in the UK.

When I had the “Thai” dream in 2023 I was genuinely quite surprised because I had mentally ruled out Indochina. But today that notion has again resurfaced. The hair-do on the statute is very Indochina – style. I have said “Thai” but it could be elsewhere on the peninsula.

The Buddhist thread is linked to the pen-pal of the wife’s mother who was the daughter of a Sri Lankan ambassador and a Pali Scholar, the author of a Pali dictionary and important to the spread of Buddhism to London. This is the Theravada link.

The monk I spoke with at Cittaviveka had looked after Christmas Humphreys. A key figure in bringing Buddhism and meditation to London.

In that dream for the first time, “I am wearing only some saffron-yellow trousers.” I am clearly Asian.

Hmnn…

Buddha Says, “Don’t Be a Drama Queen!”

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One day when he was sitting under the Bodhi Tree a question popped into Buddha’s mind.

“Why do people make such a big fuss about everything, why are they overly dramatic and highly emotional about their normal lives and how they think life ought to be? Why are they forever whinging and complaining about their lot?”

And then he had it, the essence.

“Don’t be such a drama queen!”

The Bhagavad, the Tathāgata, the Venerable one, the Blessed, had come up with a simple piece of advice which would help people ease the imagined burdens in their lives. To lighten their imagined loads and to thereby enlighten them.

“Don’t be such a drama queen!”

He had found the precious jewel of wisdom. If people could live life as it is rather than with an overly dramatic soap opera style overlay there would be much less suffering in the world. People would stop flailing about and over-reacting. Calmness, harmlessness and peace might abide.

So, whenever you find yourself reacting to a situation remember and enact the precious jewel of wisdom garnered under the mighty Bodhi Tree.

Buddha says, “don’t be such a ridiculous drama queen about everything!”

Turnpike Inn – Ghost – Hitech – Pink Tablets Dreams – 12-05-2025.

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Here are last night’s dreams.

The first dream starts in a 18th century style horse drawn carriage. It is closed and very much like an Adam Ant video. We are heading north to Edinburgh. There is a couple who are well off, myself and my helper / lieutenant. I am dressed casually in white blouson and with my long grey hair tied back in a pony tail. It is getting towards dusk. We will be staying at a large turnpike inn just inside the borders.

We pull up in front of the inn and the horsemen steady the horses and let them drink. We dismount and I am greeted by the landlord who has been waiting for me. He has a lantern and is accompanied by his wife. He has a Scottish brogue. The otherwise bustling turnpike inn is fairly deserted. He has called me north to investigate. There have been a series of haunting /poltergeist like happenings which have scared his customers.

He leads me into the bar and we have a drink out of pewter cups. It is some kind of port. He asks me how I want to proceed. He then comes with me upstairs into a wood panelled suite with a large four poster style bed and a dressing room with commode. He says that this is where most of the “action” is. He puts a lantern, the port bottle and a pewter cup on the table. He backs out nervously.

I know this physical body from before. I pull my pony tail gently. I introduce myself to who/whatever is there. I take a cushion off the bed and put it on the floor next to the wall. I sit there with the cup full by my side. I am getting ready to wait. I can see my pantaloons, the tops of my stockings and my brown leather riding boots.

I say out loud, “Don’t be afraid because I am not. If you wish to materialise, please feel free. I will just sit here. What troubles you, what ails you? I am happy to discus and help put your mind at rest.”

I reach over and blow out the lantern and sit quietly adjusting to the darkness. In the night I can start to see. I note the semblance of fog-like patterns forming. I start to get a very strong sense of camaraderie as if someone/thing has sat opposite me on the floor. It is the ghost. He is now relaxed. We just sit and share each other’s company. He has no need to talk. We just feel.

This segment ends. This more towards dawn.

The next segment starts in a very brightly lit hospital environment. I am on a hospital bed which is raised for me to sit up. In the corner of the room is the large doughnut of an unspecified high-tech scanner. A male nurse is taking a cannula out of my arm through which I have had contrast agent. I know that it is a CT scanner. The nurse is chatting away.

A young girl who is in a wheelchair comes in. She manoeuvres towards my bed curious of me and what is going on. She has a nasal oxygen supply and is wearing a hospital gown. She is hairless and smiling with me. Her parents come in and call her name, Abby. They come over to us and say hi to me.

A female doctor in a white coat comes in with a small retinue of medical students. She hands me a blister of large bright Rhodamine-pink tablets each about the size of the end of my little finger. She gives me a small bottle of medicine. She hands several blisters of pink tablets to the girl’s parents. Her tablets are the size of the end of my thumb. I joke with her that the doctor has mistaken her for a horse or an elephant. She says that she is used to these tablets. I know that these tablets are very high dose steroids. They are on clinical trial. We both have to take them.

The dream ends.

Monk’s Robes – Toilets – Seminar Dream 09-05-2025

~ quantumdreamer ~ Leave a comment

Here is this morning’s dream.

The dream starts in my chambers. They are wooden panelled and there is not a great deal of light. It is not long after dawn and I am getting dressed in my monk’s robes. I am being helped by my assistant, a young relatively novice monk. He is fussing over me. The robes which I am putting on are of Himalayan-Tibetan colour with a yellowish undervest. I am putting them on left-handed in that it is my left shoulder which is relatively bare. I am left-handed. I sit on a chair and the young monk helps me to put on some grey part woollen socks to go with my open toed synthetic walking sandals. He helps me stand up because I am very stiff and slow moving in the morning.

We go to the communal wash facilities in which there are showers and toilets. I use the toilet and come back to the line of washbasins in front of a mirror to wash my face and clean my teeth. Dzongsar Jamyang Khyentse Rinpoche is there as a younger man maybe around forty years of age. He is smiling. He notes how the novice and I play fight a little. He jokes that he has seen quite enough of our kung fu and that we should be serious. I say that it is not a good idea to always be so dour. Something which all of us find hysterically funny.

Today I am going to give a seminar at a London university. As I approach the lecture halls / seminar block I come upon an open office scenario with cubicles for side offices. Throughout the office, on slightly raised pedestals, are isolated “Armitage Shanks” style WC toilets without cisterns. They are antique with wooden seats and lids. Several of my erstwhile colleagues from decades ago are in the office. They do not seem to notice the more than half a dozen toilets. They are fixtures. I go into one of the side offices and someone is sat upon the “throne” mid dump. I apologise and back out.

I move down the corridor and into the seminar rooms / lecture theatre. There are more Buddhist monks with me now one of whom is quite senior and bespectacled. I go into the seminar room and pick up an overhead projector which I take to the lecture desk at the front. I comment than in addition to computer slides I sometimes like to scribble.

The senior monk stands up and says that it is important not to try to take notes as handouts will be given. He says that it is particularly important to note whatever it is that Rinpoche writes down by hand. I am holding a marker pen in my left hand as he speaks. The monk says that Rinpoche’s annotations are key-like and important.

A young female member of the audience who knew me from before as a senior tutor asks me why I am wearing robes. I say that I have not yet been fully ordained and that these are by way of an experiment to see how people respond to me during the course of this three days long seminar. I say that tomorrow I might wear a business suit or sports gear.

I say to her that ordination is a bit like semantics. I am very aligned with Buddhist thinking and don’t really need a “certificate”. I say the difference between vegetarianism and a plant-based diet is also semantic. If you eat a fully plant-based diet as a vegan you are already a vegetarian and don’t need to prove your veggie status. Whereas some veggies are insistent about the virtue of their diet, a true vegan just does. Deeds are more important than words.

The dream ends.