L'antarctique Est La Patrie Originelle Des Dieux.Pdf

Total Page:16

File Type:pdf, Size:1020Kb

L'antarctique Est La Patrie Originelle Des Dieux.Pdf !"#$%&'()*')' $+$*,'* - ! ! ". ! / 0 ! - 1 +%. ! " " %+,*2. - 30 1 3 )*)* " . ! / 0 ! - 1 SOMMAIRE Partie I. MYSTÈRE DU CONTINENT SUD ............................. 3 Chapitre 1 : Antarctique - Continent austral .................................. 3 Chapitre 2 : Le continent austral sur les anciennes cartes. ............ 9 Chapitre 3 : Le déplacement des pôles ?...................................... 31 Chapitre 4. Le mythe du labourage de l'océan et son parallèle ... 68 Partie II. LES CIVILISATIONS DE L'ANTARCTIQUE ...... 132 Chapitre 5. Les empreintes du dieu Virakochi .......................... 132 Chapitre 6. La malédiction du sage Durvas. .............................. 151 Chapitre 7. Jambudvipa, Potala, Lanka. .................................... 158 Chapitre 8 : Tamililam, Taprobana et Panhaya. ........................ 167 Chapitre 9. Dilmun est la maison des dieux. ............................. 181 Chapitre 10. Les dieux sur les chars ailés... ............................... 197 PartieIII ARTEFACTS D'ANTARCTUS ................................ 208 Chapitre 11. Les villes de l'Antarctique ..................................... 208 Chapitre 12. Pyramides et anomalies d'Antactica ..................... 223 Chapitre 13. Ce qui a été trouvé sur l'île de Kerguelen ............. 233 Partie IV. MYSTÈRE DE LA TERRE DE HONNÉVILLE .. 250 Chapitre 14. Où est passé de Honneville ? ................................ 250 Chapitre 15. Et encore, les Templiers et leur flotte ................... 255 Chapitre 16. Le pays de Yoda Kozma Indikoplov .................... 297 Chapitre 17. "Mauvais" voyage de Bouvais. ............................. 320 Chapitre 18. Pacifida comme une colonie de l'Antarctique. ..... 331 1 2 Partie I. MYSTÈRE DU CONTINENT SUD Chapitre 1 : Antarctique - Continent austral L'Antarctique (en face de l'Arctique) est le continent méridional de la Terre, avec une altitude moyenne en surface de plus de 2 000 m au-dessus du niveau de la mer et une altitude centrale de 4 000 m au-dessus du niveau de la mer. La majeure partie de cette altitude est constituée d'une couverture de glace permanente, sous laquelle se cache le relief continental et dont seulement 5 % environ de la superficie est libre de glace - principalement dans l'Antarctique occidental et les montagnes transantarctiques : îles, parties de la côte, "vallées sèches" et crêtes et pics montagneux individuels (nunataki) s'élevant au-dessus de la surface de la glace. Les montagnes transantarctiques, qui traversent presque tout le continent, divisent l'Antarctique en deux parties, l'Ouest et l'Est, avec des origines et une structure géologique différentes. À l'est, il y a un haut plateau (la plus haute élévation de la surface de la glace à environ 4 100 mètres au-dessus du niveau de la mer) couvert de glace. La partie occidentale est constituée d'un groupe d'îles montagneuses reliées entre elles par la glace. Sur la côte Pacifique se trouvent les Andes antarctiques, dont la hauteur dépasse 4 000 mètres ; le point culminant du continent - 4 892 mètres au-dessus du niveau de la mer - est le massif de la crête Vinson Sentinel Ridge. L'Antarctique occidental possède également la plus profonde dépression du continent, la dépression de Bentley, probablement d'origine rift. Sa profondeur, remplie de glace, atteint 2 555 mètres sous le niveau de la mer. La couverture de glace de l'Antarctique a maintenant une épaisseur moyenne de 1 720 mètres. On a constaté que cette couverture de glace du continent était progressive. Les scientifiques estiment qu'elle a commencé il y a 35 millions d'années, en commençant par l'immense partie orientale du continent, et s'est achevée en l'an 4000 avant Jésus-Christ. quand le glacier a rampé à jamais jusqu'aux derniers mètres de terre à la pointe ouest dans les régions de la Terre de la Reine Maud et de la péninsule Antarctique. 3 On a l'impression que l'Antarctique est entièrement recouvert de neige et de glace. Mais ce n'est pas tout à fait juste. Oui, seuls 5% de l'ensemble du continent sont exempts de neige et de glace, mais ils représentent environ 2,5x105 km2. En règle générale, près des bords du continent, une partie importante d'entre eux se trouve à proximité des stations russes Mirny et Novolazarevskaya, ainsi que le long des montagnes Trans-Antarctiques, qui, en tant que prolongement des montagnes andines d'Amérique latine, est comme une crête dorsale du continent, s'étendant du cap Ader, au sud de la Nouvelle-Zélande, le long de la côte occidentale de la mer de Ross et traversant presque tout le continent. Les plus grandes zones libres de glace (4 000 km2) ont été trouvées dans les montagnes transantarctiques - "Oasis McMurdo" et "Dry Valley Area", près des stations néo-zélandaise et américaine. La topographie de ces vallées libres de glace est l'une des plus belles de la Terre. L'oasis de McMurdo est constituée de trois vallées profondes et libres de glace, chacune d'une longueur de près de 100 km et d'une largeur de 2 à 5 km, qui se trouvaient autrefois également sous le glacier, comme en témoignent les moraines laissées par le glacier. Au fond des vallées, il y a des lacs qui gèlent pendant la majeure partie de l'année, sauf pendant une courte période en été. Au-dessus des vallées, il y a des pics abrupts de 2 000 à 3 000 m de haut, la plupart d'entre eux étant libres de glace. De hautes vallées entre ces sommets, de petits glaciers descendent les pentes. A certains endroits, ils se déplacent au fond des vallées. Les vallées sont parsemées de dunes de grottes et d'affleurements rocheux dont la couleur est nuancée de brun - du granit brun clair et longiligne en suspension dans l'air au basalte rouge foncé. Les pierres individuelles ont des nuances de gris. Ces couleurs contrastent avec le blanc 4 des glaciers et un ciel bleu vif. En raison du manque de végétation, il n'y a pas de vert. Des zones similaires de terres libres avec de petits lacs et de petites hauteurs se trouvent dans les zones côtières de l'oasis de Banger, près de la gare de Mirny. Les "Dry Valleys" se trouvent à l'ouest de la vallée de McMurdo et sont nommées ainsi en raison de leur humidité extrêmement faible et de l'absence de couverture de neige et de glace, car l'humidité s'évapore des vents les plus puissants, atteignant des vitesses de 320 km/h. Dans certaines régions de cette zone, il pleut depuis deux millions d'années. Les scientifiques pensent que les Dry Valleys ressemblent plus à Mars qu'à tout autre environnement terrestre, c'est pourquoi des astronautes de la NASA y sont souvent formés. Sur leur territoire, les astronautes américains ont été formés avant de se poser sur la lune en 1969. Le sol de l'Antarctique est propice à la culture. Elle possède des réserves de minéraux non vitreux et partiellement altérés qui augmentent la fertilité. Des expériences ont montré que le sol de l'Antarctique transféré à des températures normales est propice à la croissance des plantes. On y cultive même de la salade ou des radis. L'Antarctique est également associé à une découverte majeure dans le domaine de l'océanologie. Il s'est avéré que le continent de glace est au centre d'un gigantesque tourbillon océanique (courant circumpolaire antarctique), qui est plusieurs fois plus puissant que le Gulf Stream et le Kurosivo réunis. On pense que les forces qui soutiennent ce tourbillon mondial sont les vents d'ouest qui dominent ces latitudes (ce qu'on appelle la dérive des vents d'ouest). Ici, l'eau se déplace dans le sens des aiguilles d'une montre, d'ouest en est, entre 40° et 50°S. (les "quarantièmes rugissants"), jusqu'à 30 000 km de long et jusqu'à 1 000 km de large, avec une épaisseur de 4 à 5 km (dans certaines régions, le flux comprend toute la masse d'eau jusqu'au fond de l'océan ; la température de l'eau dans la couche supérieure varie de 12-15° C dans la partie nord à 1-2° C dans la partie sud du courant ; dans la couche superficielle de l'eau de l'océan, la vitesse du courant varie de 0,4 à 0,9 km/h, dans la couche profonde, elle atteint 0,4 km/h). Les branches du courant sont : dans l'océan Atlantique, le courant des Malouines ; le courant de Bengel (qui apparaît au sud du cap de Bonne- Espérance et se dirige vers le nord, atteignant la zone de la Namibie en Afrique) ; dans l'océan Indien, le courant d'Australie occidentale ; et dans le Pacifique, le courant du Pérou. Les eaux baignées par l'Antarctique sont appelées l'océan Austral (ou Antarctique), qui n'a pas d'îles et de continents clairement délimités à la frontière nord (acceptée comme le 60e degré de latitude sud) et se compose de 13 mers. Les scientifiques n'ont pas encore déterminé de façon définitive si ce nom doit être appliqué à toutes les cartes géographiques : l'océan Austral a été délimité pour la première fois en 1650 par le géographe néerlandais Benhard Warenius et comprenait à la fois le "continent austral" 5 non encore découvert par les Européens et toutes les zones situées au-dessus du cercle polaire sud ; la Royal Geographical Society à Londres à partir de 1845. Dans les publications de l'Organisation hydrographique internationale, l'océan Austral a été séparé de l'océan Atlantique, de l'océan Indien et de l'océan Pacifique en 1937 ; dans la tradition soviétique (1969), la limite approximative de l'"océan Austral" conditionnel était considérée comme la zone de convergence de l'Antarctique (la limite septentrionale des eaux de surface de l'Antarctique), près de 55° de latitude sud. Dans d'autres pays, la frontière est également floue - la latitude au sud du Cap Horn, la limite des glaces flottantes, la zone de la Convention de l'Antarctique (une zone au sud du 60e parallèle de latitude sud) ; le gouvernement australien considère l'"océan Austral" comme une eau située directement au sud du continent australien.
Recommended publications
  • An Exploratory Study on Origin of AI: Journey Through the Ancient Indian Texts & Other Technological Descriptions, Its Past, Present & Future
    An Exploratory Study On Origin Of AI: Journey Through The Ancient Indian Texts & Other Technological Descriptions, Its Past, Present & Future Turkish Online Journal of Qualitative Inquiry (TOJQI) Volume 12, Issue 7, July 2021: 6527- 6555 Research Article An Exploratory Study On Origin Of AI: Journey Through The Ancient Indian Texts & Other Technological Descriptions, Its Past, Present & Future Mrinmoy Roy PhD Scholar Lovely Professional University, Phagwara, Punjab Abstract For the modern world and our present civilization the invention of the first programmable digital computer taken place in the 1940s, a machine based on mathematical reasoning, this knowledge & ideas inspired few scientists to seriously think of building Artificial Intelligence. The modern world also knows that a British Polymath, Alan Turing in the year 1950, suggested the concept of decision science, artificial intelligence and machines solving the real world problems. The first commercial, digital & programmable robot was made by Geroge Devol in 1954, the field of AI research was founded at a workshop held on the campus of Dartmouth College during the summer of 1956. But modern world is not aware of the origin of Artificial Intelligence (AI) began back in 8000 to 11000 years, with myths, stories and rumors of artificial beings endowed with intelligence or consciousness by ancient Rishis of India. The seeds of modern AI were planted by classical philosophers who attempted to describe the process of human thinking as the mechanical manipulation of symbols. This work culminated through Knowledge and ideas on many of the technological advancement that we are witnessing today had already been articulated in holy books of Hinduism like The Ramayana, The Mahabharata, The Bhagawatgeeta, The Vedas & Upanishads which were believed to be written 5000 to 8000 years ago (3000 BC – 6000 BC).
    [Show full text]
  • Kumari Kandam – Mother Land Volume :1 Issue: 1
    KUMARI KANDAM – MOTHER LAND VOLUME :1 ISSUE: 1 KUMARI KANDAM Mother Land September 2018 Contents 1. Message from Shri Rejith Kumar – Mayura Simhasanam 2. Lion Mayura Royal Kingdom 3. Shri Rejith Kumar – A Divine Instrument of Muruga Peruman 4. Significance of Kumari Kandam in the New Muruga Yugam 5. Murugan Adiargal – Kachiappa Sivachariar 6. LMRK News – August 2018 7. Devotee Experiences 8. Upcoming Events 9. From Editor’s Desk © Lion Mayura Royal Kingdom - 1 - September 2018 KUMARI KANDAM – MOTHER LAND VOLUME :1 ISSUE: 1 MESSAGE FROM SHRI REJITH KUMAR- MAYURA SIMHASANAM Namaste to all! Lion Mayura Royal Kingdom (LMRK) is the name of our organisation. The specialty of this organization is that it has been created and is run by Muruga Peruman Himself. The Muruga Yugam has begun. A very important step has been taken. Muruga Peruman has started this organisation to last for many thousands of years. The significance of the Muruga Yugam is as follows: SHRI REJITH KUMAR • Muruga worship will increase all over the world. • It is the age of the Siddhars. The power of Siddhar science will be known and many people will come forward to research this. • World will come to know about the advance knowledge and the greatness of the Tamil civilization. The fame of Tamil civilization will rise again. And it is for this very purpose, this organisation LMRK has been started. The first and most important task, through the grace of Muruga Peruman is the pradishta of the Mayura Simhasanam at Wales. The pradishta is to happen on the 14th of November 2018 at ‘Thanthondri Anjaneyar Temple’ at Wales (Zero time zone).
    [Show full text]
  • “The Buddhist Theory of Impermanence and Marketing”
    “The Buddhist Theory of Impermanence and Marketing” Alan Ching Biu Tse Ka Chun Tse AUTHORS Ka Ho Tse Alan Au Vane-ing Tian Alan Ching Biu Tse, Ka Chun Tse, Ka Ho Tse, Alan Au and Vane-ing Tian ARTICLE INFO (2007). The Buddhist Theory of Impermanence and Marketing. Innovative Marketing , 3(2) RELEASED ON Tuesday, 05 June 2007 JOURNAL "Innovative Marketing " FOUNDER LLC “Consulting Publishing Company “Business Perspectives” NUMBER OF REFERENCES NUMBER OF FIGURES NUMBER OF TABLES 0 0 0 © The author(s) 2021. This publication is an open access article. businessperspectives.org Innovative Marketing, Volume 3, Issue 2, 2007 19 THE BUDDHIST THEORY OF IMPERMANENCE AND MARKETING Alan Ching Biu Tse*, Ka Chun Tse**, Ka Ho Tse***, Alan Au****, Vane-ing Tian***** Abstract The Buddhist theory of impermanence bears a high level of relevance to the many cyclical theories in marketing and economics. This article attempts to connect these two areas, both of which have general and wide-ranging implications, and explain the utility of the concept of impermanence to business managers. Key words: Marketing Management, Impermanence, Buddhist Philosophy, Cyclical Theory. he Buddhist Theory of Impermanence and Marketing The application of Buddhist logic in the development of marketing theory and practice is new. So far little, if anything, has been written on applying Buddhist logic in marketing. The lack of at- tempts to link Buddhism and business marketing is largely due to the common but over-simplistic notion that Buddhist ideologies are nihilistic and advocate that nothing is worthwhile, directly con- tradicting the profit-driven perspective of marketing managers seeking to maximize a firm’s wealth.
    [Show full text]
  • Paleo-Compatibilism
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers Journal of Buddhist Ethics ISSN 1076-9005 http://blogs.dickinson.edu/buddhistethics/ Volume 19, 2012 Buddhist Reductionism and Free Will: Paleo-compatibilism Riccardo Repetti Kingsborough College, CUNY Copyright Notice: Digital copies of this work may be made and distributed provided no change is made and no alteration is made to the content. Re- production in any other format, with the exception of a single copy for pri- vate study, requires the written permission of the author. All enquiries to: [email protected]. Buddhist Reductionism and Free Will: Paleo-compatibilism Riccardo Repetti1 Abstract This is the second article in a four-article series that ex- amines Buddhist responses to the Western philosophical problem of whether free will is compatible with “deter- minism,” the doctrine of universal causation. The first ar- ticle focused on the first publications on this issue in the 1970s, the “early period”; the present article and the next examine key responses published in the last part of the Twentieth century and first part of the Twenty-first, the “middle period”; and the fourth article will examine re- sponses published in the last few years. Whereas early- period scholars endorsed compatibilism, in the middle pe- riod the pendulum moved the other way: Mark Siderits argued for a Buddhist version of partial incompatibilism, semi-compatibilism, or “paleo-compatibilism,” and Charles Goodman argued for a straightforward Buddhist hard determinism. The present article focuses on Sider- 1 Department of History, Philosophy and Political Science, Kingsborough College, CUNY.
    [Show full text]
  • Ralph Waldo Emerson: from Buddhism to Transcendentalism
    Jue 1 Ralph Waldo Emerson: From Buddhism to Transcendentalism, the Beginning of an American Literary Tradition A Senior Project presented to the Faculty of the English California Polytechnic State University, San Luis Obispo In Partial Fulfillment of the Requirements for the Degree English, Bachelor of Arts by Irene Jue May 2013 © 2013 Irene Jue Jue 2 INTRODUCTION Ralph Waldo Emerson was a key figure in the American literary tradition. He was an extraordinary and revolutionary thinker who helped found a new philosophical, social and literary movement in the United States during the early 19 th century. The movement was created as a way to protest against the general state of society at the time. Transcendentalism grew to be more than just a rebellious act against conformity, however; it became a way of life. Early in his life, Emerson identified as a Calvinist and then later a Unitarian, even becoming a Unitarian minister. However, after the death of his first wife, he renounced his Unitarian beliefs and gave up the observance of any specific kind of religion, instead adopting many different philosophies and epistemologies. Although Emerson was a great thinker, many of his ideas were influenced by other intellectual figures and philosophies, such as Buddhism, Hinduism, the theories of Immanuel Kant, and many more. One of the most significant influences on Emerson’s transcendental ideals was Buddhism. Although there is evidence of Emerson studying Indian Buddhism, many of his philosophies seem to parallel with the school of Zen Buddhism. FUNDAMENTALS OF BUDDHISM Buddhism originated in India, but it is now practiced throughout the world.
    [Show full text]
  • Explanations of Dukkha 383
    Journal of the International Association of Buddhist Studies Volume 21 • Number 2 • 1998 PIERRE ARfcNES Herm6neutique des tantra: 6tude de quelques usages du «sens cach6» 173 GEORGES DREYFUS The Shuk-den Affair: History and Nature of a Quarrel 227 ROBERT MAYER The Figure of MaheSvara/Rudra in the rNin-ma-pa Tantric Tradition 271 JOHN NEWMAN Islam in the Kalacakra Tantra 311 MAX NIHOM Vajravinaya and VajraSaunda: A 'Ghost' Goddess and her Syncretic Spouse 373 TILMANN VETTER Explanations of dukkha 383 Index to JIABS 11-21, by Torn TOMABECHI 389 English summary of the article by P. Arenes 409 TILMANN VETTER Explanations of dukkha The present contribution presents some philological observations and a historical assumption concerning the First Noble Truth. It is well-known to most buddhologists and many Buddhists that the explanations of the First Noble Truth in the First Sermon as found in the Mahavagga of the Vinayapitaka and in some other places conclude with a remark on the five upadanakkhandha, literally: 'branches of appro­ priation'. This remark is commonly understood as a summary. Practically unknown is the fact that in Hermann OLDENBERG's edition of the Mahavagga1 (= Vin I) this concluding remark contains the parti­ cle pi, like most of the preceding explanations of dukkha. The preceding explanations are: jati pi dukkha, jara pi dukkha, vyadhi pi dukkha, maranam pi dukkham, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yam p' iccham na labhati tarn2 pi dukkham (Vin I 10.26). Wherever pi here appears it obviously has the function of coordinating examples of events or processes that cause pain (not: are pain3): birth is causing pain, as well as decay, etc.4 1.
    [Show full text]
  • Introduction to Nagarjuna's Middle View of Buddhism
    Introduction to Nagarjuna’s Middle View of Buddhism by Thomas Tam, Ph.D., M.P.H June 6, 2003 Asian American / Asian Research Institute The City University of New York Nagarjuna is generally recognized as the founding father of Mahajuna Buddhism. Based on his work "Mulamadhyamika Karika," the discussion will focus on the original contribution of the Buddha, and Nagarjuna's elaboration of the middle way, and the relationship between Pratityasmautpada (inter- relatedness of everything) and Sunyata (emptiness). To provide a backdrop for my discussion tonight, I will show clips from two very popular movies—indeed, they are blockbusters that captured the hearts and minds of America in the past few years. The first is from Matrix, where Keanu Reeves, a computer programmer, who was introduced to the real world when he became aware of his existence in a totally simulated construction. (Show Matrix) The second is from MIB, or Men in Black, where aliens roamed around in New York, some from out of space. The scene you’ll see involves an extraterrestrial emperor who was murdered. The interesting thing is what lies behind the emperor. It is a graphic illustration of the existence of atman, or the self, that which directs how we behave in this world. (Show MIB) We can talk more about Tommy Lee Jones or the adventures of Trinity, Neo and Morpheus, but maybe we should get back to why we are here tonight, before we get too distracted. First of all, I want to emphasize that this is not a lecture on Nagarjuna’s Mulamadhymakakarika.
    [Show full text]
  • Classical Indian Philosophy Buddhism Part 2 for Competitive Exams- Examrace
    9/17/2021 Classical Indian Philosophy Buddhism Part 2 for Competitive Exams- Examrace Examrace Classical Indian Philosophy Buddhism Part 2 for Competitive Exams Doorsteptutor material for competitive exams is prepared by world's top subject experts: get questions, notes, tests, video lectures and more- for all subjects of your exam. ©Examrace. Report ©violations @https://tips.fbi.gov/ Complete Video at - Buddhism Part 2 Ethical theories of Buddhism: Classical Indian Philosophy (Philosophy) Ethical Theories of Buddhism Four of the theories on which ethics of Buddhism depends upon are; The theory of dependent origination The theory of Momentariness or Kshanabhangavada The theory of non-existence of the soul or Anatmavada The theory of Karma Complete notes and preparation module at doorsteptutor. com Theory of Dependent Origination The doctrine of dependent origination yields the Buddhist theory of the transitory nature of things. According to Buddha, whatever exists, arises from some conditions and is, therefore, impermanent in nature. Buddha teaches that all things are subject to change and decay. There is nothing permanent in the world, so, when the cause ceases to exist, the effect ceases to be. Hence, Buddha says that whatever has a beginning will always have an end. Where there is a high, there will be a low, or, where meeting is, parting shall be too, etc. Therefore, there is no notion of permanence in Buddhism. Subsequently Buddha thinkers further developed the theory of impermanence into the theory of Momentariness. 1 of 5 9/17/2021 Classical Indian Philosophy Buddhism Part 2 for Competitive Exams- Examrace ©Examrace. Report ©violations @https://tips.fbi.gov/ The Theory of Momentariness According to Buddhism, everything has a cause.
    [Show full text]
  • The Roar of a Tibetan Lion
    VII Appendices Appendix 1: Excursuses in the first chapter of the Mun sel Five passages in the first chapter of the Mun sel that were not directly relevant to the topic of Phya pa’s philosophy of mind have been left out of the present edition and translation. The content of these digressions is summarized below and references are provided to existing editions and/or translations or related studies. EX1 (1b1–4): Invocation and introductory verses After giving the title of the work in Sanskrit and Tibetan, Phya pa pays his respects to the Bodhisattva Mañjughoṣa (’Jam pa’i dbyangs) and to his religious teachers (bla ma rnams) with the traditional formula “I bow down to…” (…la phyag ’tshal lo). This is followed by four verses, each consisting of four lines of fifteen syllables (two syllables are missing in the first line of the fourth verse). The first two are verses of invocation. The second two present the purpose of the treatise: extending Dignāga and Dharmakīrti’s endeavor in the field of epistemology, and providing tools to progress on the path to omniscience. This part of the text is critically edited and translated in the “info- sheet” prepared for the Mun sel by Pascale Hugon and Kazuo Kano in the framework of the project “A gateway to early Tibetan scholasticism – The bKa’ gdams gsung ’bum collection,” currently hosted at www.ikga.oeaw.ac.at/KDSB. EX2 (1b9–3b3): Refutation of other philosophical systems (regarding the status of objects) This passage discusses the status ascribed to the apprehended objects that Phya pa distinguishes from the point of view of three philosophical stand- points: representational idealism, non-representational idealism and rep- resentational external realism.
    [Show full text]
  • Duhkha, Impermanence, and Inter-Relatedness
    D 4 Autogenic Dynamics: Autogenic Training, Meditation and Mindfulness. Duhkha, Impermanence, and Inter-relatedness (Some Reflections on Sakyamuni, Inter-relatedness, and Well-Being) , Buddhist practices……….offer a therapy, not just for the disturbed, but for all who seek to improve the quality of their lives. Ekman et al 2005 p 62 Contents page 1. Preamble 2 2. Impermanence and duhkha 2 3. Inter-relatedness 3 • Figure 1: Inter-relatedness 4 4. Duhkha and Sukha 6 Equanimity 6 Mudita / Sympathetic Joy 7 5. The toxic trio ( based mainly on the perspective of Ekman et al 2005) 8 The toxic trio and Emotional Operating Neuro Circuits (Systems – EONS) 9 The toxic trio and our world 9 6. Loss, oxytocin, bereavement, and suffering 9 7. Transforming Duhkha with Mindfulness and Meditation 10 Mindfulness and Duhkha 10 Hewig’s 2010 fMRI research on thinking cf. feeling 10 11 • Figure 2: Feeling the emotion in this Present Moment and associated brain activity Depression, Well Being, and Mindfulness 12 Meditation and Duhkha 12 8. Allocentric modalities and Insight Meditation 13 9. Some concluding comments 14 Sources and References 15 Linked themes in this Autogenic Dynamics section 17 Page 1 of 17 Autogenic dynamics D4-V18-MJR-AS-SM- Ian R. F. Ross; BAS 2012 www.atdynmaics.co.uk D 4 Duhkha, Impermanence, and Inter-relatedness . 1. Preamble Western approaches to psychology have historically focused on psycho-pathology, and treating these ‘mental disturbances’. In the East, and particularly within the Buddhist tradition, there has always been an emphasis on ‘personal development’ and well-being for all those who are interested in improving the “quality of their lives”, as Ekman puts it in the quote above.
    [Show full text]
  • The Buddhist Tradition
    The Buddhist Tradition Religious Beliefs and Healthcare Decisions by Paul David Numrich uddhism originated as a movement of spiritual Brenunciants who followed Siddhartha Gautama, a prince of the Shakya people in northern India around 500 B.C.E. (before the common era, often designated B.C.). Legend recounts that after Siddhartha confront- ed the realities of old age, illness, and death, he Contents renounced his privileged social position to seek spiri- Beliefs Relating to Healthcare 2 tual salvation. Through years spent studying spiritual Overview of 3 practices and practicing disciplined meditation he dis- Religious Morality and Ethics covered a kind of transcendent clarity of perspective, The Individual and 4 which is referred to as enlightenment or nirvana. The the Patient-Caregiver Relationship prince Siddhartha thereafter became known as the Family, Sexuality, and Procreation 5 Buddha (Enlightened One) and Shakyamuni (Sage of the Shakyas). Genetics 6 Buddhism spread throughout Asia and divided into Organ and Tissue Transplantation 7 three major branches, each with distinctive beliefs, Mental Health 8 practices, and cultural nuances: Theravada Buddhism Medical Experimentation 9 in southern and Southeast Asia (the modern coun- and Research tries of Sri Lanka, Myanmar, Thailand, Laos, Death and Dying 9 Cambodia, and Vietnam), Mahayana Buddhism in Special Concerns 11 eastern Asia (China, Korea, and Japan), and Vajrayana Buddhism in central Asia (mainly Tibet). Each major branch includes various sub-branches and groups; for instance,
    [Show full text]
  • PDF of Notes for the Noble Eight Fold Path – Q&A Sept 2020
    OUTLINE OF THE NOBLE EIGHTFOLD PATH The First Discourse given by the Buddha 2500 years ago to the first five disciples explains the Four Noble Truths. 1. The Noble Truth of Dukkha - (Unsatisfactoriness/Suffering)) 2. The Noble Truth of the Origin of Dukkha (Craving) 3. The Noble Truth of Cessation of Dukkha (Nibbana) 4. The Noble Truth of the Path leading to liberation, The Middle Path or The Noble Eightfold Path THE NOBLE EIGHT FOLD PATH 1. Right View Wisdom (panna) 2. Right Intention 3. Right Speech Virtue (sila) 4. Right Action 5. Right Livelihood 6. Right Effort Meditation (samadhi) 7. Right Mindfulness 8. Right Concentration Right View – necessary to start on the path and stay on it. o An understanding of Law of Kamma – wholesome and unwholesome volitional actions lead to corresponding results in the cycle of birth and death (samsara). Unwholesome Kamma is rooted in greed, hatred and ignorance. o An understanding of Four Noble Truths – at the start a basic understanding needed. Later matures into wisdom of Enlightenment. Right Intention- renunciation, (to overcome greed, seeing desire -> suffering) loving kindness (goodwill or Metta) (to overcome hatred) harmlessness (compassion or Karuna) (to overcome hatred) Right Speech – avoids false speech, slander, harsh & idle chatter Right Action – See Five Precepts – basic ethical guidelines for lay people. Right Livelihood – Not causing injury to self and others or deception Avoid trading in - meat production (butcher, hunter, fisherman) living beings (slavery prostitution) intoxicants poisons weapons Right Effort- To increase wholesome mental states, decrease unwholesome states. Right Mindfulness – Clear awareness - of body/feelings/mind states/phenomena, without grasping or rejecting.
    [Show full text]