DOCSLIB.ORG

Fasting Introduction

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Fasting Introduction • Fasting is observed as a key element among many religions worldwide. • Although many practice the tradition, there are variances in how they are carried out, in the reasons they are participating and when they practice. • However, there are often also similarities between differing religions that connect them to one another. Importance • It is essential to understand other religions in how and why they live they way they do, and to be aware of their significance in culture. • Fasting will not just be defined in general terms, along with its origination, but will be investigated specifically in the three religions of Buddhism, Catholicism, and Islam to illustrate the similarities and differences of the practice among the religions. The Origin of Fasting • Definition: An abstinence from food, or a limiting of one's food, especially when voluntary and as a religious observance. • Ancient fasting was typically done for two main reasons… • Special Spiritual Rites • Purification http://dictionary.reference.com/browse/fasting http://www.howtofast.net/context/fasting-origins.html Spiritual Rites • Performed before an important undertaking. • Examples are Initiations, Coming-of-Age ceremonies, etc. • Symbolize a break from past. • Longer fasts may produce hallucinations, seen as mystical revelations. • Breaking the fast symbolizes the return home. http://www.howtofast.net/context/fasting-origins.html Purification • Fasting was, and still is, often used as a means of purification. • By denying the body the pleasure of food, one disciplines themselves to receive a reward or thanks upon the improvement. • Seen as a method of purifying the body and readying oneself for the undertaking or reward. http://www.howtofast.net/context/fasting-origins.html Fasting within Buddhism The white lotus flower grows in muddy water and symbolizes purification in Buddhism, as it represents purifying the spirit born into murkiness. http://buddhists.org/buddhist-symbols/the- meaning-of-the-lotus-flower-in-buddhism/ Fasting as a Spiritual Practice • Buddhism is a monastic tradition. • Fasting in the monastic community is considered an ascetic practice, also called a "dhutanga" practice. • Dhutanga means "to shake up" or "invigoration.“ • Dhutangas are a specific list of thirteen practices, in which four involve food. • 1) Eating once a day; 2) Eating at one sitting; 3) Reducing the amount you eat; 4) On alms-round, eating only the food that you receive at the first seven houses. • These practices are adopted by individuals voluntarily, they are not required in the normal course of a Buddhist monastic's life of practice. http://www.urbandharma.org/udharma9/fasting.html Origin of Fasting in Buddhism • Siddartha Guatama is known as the founder of Buddhism and is commonly referred to as the “Buddha”, which means one who has “woken up”. • While trying to find an escape from inevitable suffering, he underwent several extreme measures, such as holding his breath and nearly starving himself by eating only a single grain of rice and sesame seed per day. • Upon eating again after collapsing from lack of food, he realized that in order to achieve enlightenment, one must live in moderation and such extreme measures were not the answer. Young, William A. "Chapter 4: Theravada Buddhism - The Middle Way." The World's Religions: Worldviews and Contemporary Issues. 4th ed. Print. “The Middle Way” • The Buddha did not experience the removal of desire through extreme fasting that he was seeking, but discovered a renewal of desire upon breaking his fast. This led to the belief that “The Middle Way” of moderation between the two should be followed. • With fasting in Buddhism, moderation is to be followed, but there are many variances. http://www.urbandharma.org/udharma9/fasting.html “The Middle Way” • Fasting in the lay community in Asia is often known by the Chinese word zhai, which means both "vegetarian" and "fasting." • This is done by removing the meat from one's diet twice a month on the new or full moon days, or six times a month, or more often. • By removing indulgences from the diet, in this case, nutrients that are luxuries eaten to satisfy the desire for flavor, one performs a fast and brings merit to those who fast. http://www.urbandharma.org/udharma9/fasting.html “The Middle Way” • Fasting with monastics is often more extreme and is performed under the guidance of a mentor. • When beginning a fast, one eats dry bread for three days to prepare the stomach for no food and only a small amount of water is drunk daily for the remainder. • When ending the fast, small portions of thin porridge or gruel are eaten every few hours for three days, until the digestive system has returned to normal function. • If this first fast is successful and beneficial to one's practice, then a thirty-six day fast can be attempted. • Over many years of extending fasting periods, some can fast for periods up to 72 days! http://www.urbandharma.org/udharma9/fasting.html “The Middle Way” • Some less strict traditions are not even vegetarian, but follow a diet exempting the five pungent plants (onion, garlic, leeks, shallots, chives), eggs, alcohol, and tobacco. • Children often never participate in a fast. http://www.urbandharma.org/udharma9/fasting.html Motivations for Fasting • Many Buddhists believe that by eating less luxurious foods, they serve the planet and all living beings and create merit for themselves. • By sacrificing a meal, the food not being consumed can be contributed to those who are starving or do not have a proper meal. • Fasting is a method for practicing self-control. • Purification • Another main reason for fasting, particularly with monastics, is receiving clarity of thought. • This can lead to one becoming weaker and not being able to maintain meditation as long. However, there have been cases where the opposite has occurred. http://www.budsas.org/ebud/whatbudbeliev/214.htm http://www.urbandharma.org/udharma9/fasting.html Fasting within Catholicism Chi Rho – the first two letters of the Greek word for “Christ” and is a significant symbol in Catholicism. Catholicism • Catholic – means “universal” • Catholics’ deity is God (the Holy Trinity), and view Jesus of Nazareth as the Messiah, which means “anointed one” or “chosen one” in Hebrew. • The first form of Christianity, commonly referred to as “the Church.” • Before later divisions of Christianity from the Church, such as during the Protestant Reformation. • Original Christians were Jews and was formed in times of extreme persecution of early Christians. • Members follow the pope as their supreme leader. • The first pope was one of Jesus’s apostles, or early followers, named Peter. • His original name was Simon but was given the name Peter by Jesus, meaning “rock.” • Jesus said to him “you are Peter and upon this rock I will build My church.” http://www.catholic.org/saints/saint.php?saint_id=5358 http://www.patheos.com/Library/Roman-Catholicism/Historical-Development/Early-Developments.html Abstinence vs. Fasting Abstinence Fasting • To refrain from eating certain foods, most • To reduce the amount of food eaten from prominently meat. normal. • Is defined as one meal a day with two smaller • Meat is considered the flesh and organs of meals, which, if added together, would not mammals and fowls, including soups and surpass the main meal in amount of food. gravies made from them. • Drinks that may be considered food are not • Fish, amphibians, reptiles, shellfish, and allowed, as is eating between meals. products derived from animals are allowed. • Example – milk is allowed, but not milkshakes. http://www.catholic.org/clife/lent/abfast.php Lent • Lent is a 40 day period, beginning on Ash Wednesday and ending on Easter Sunday. • It is a time of preparation to celebrate the resurrection of Jesus from the dead on Easter Sunday. • The number “40” is spiritually significant for preparation and the 40 day period is largely contributed from when Jesus fasted and prayed in the desert for 40 days and 40 nights before beginning His public ministry. • Important Days: • Holy Week – the week before Easter Sunday. • Good Friday – the Friday during Holy Week and is the day Jesus was persecuted through crucifixion. • Both fasting and abstinence from meat is observed on Ash Wednesday, followed by only abstinence from meat each Friday until Good Friday, when both abstinence and fasting are practiced again. • Some may vary their Lent penance by fasting every Friday of Lent or even by abstaining from meat every Friday of the year. It is common for a person to also give up another luxury, such as alcohol. http://www.catholic.org/clife/lent/abfast.php http://www.catholiceducation.org/en/culture/catholic-contributions/history-of-lent.html Lent • Includes fasting as a means of self-discipline, purification, and penance. • Age Restrictions: • For abstinence, it is required to abstain from meat on Fridays during Lent from one’s 14th birthday until death. • For fasting, it is required to fast on Ash Wednesday and Good Friday from one’s 18th birthday until they reach 60 years of age. • However, these conditions may change due to health factors. • For example, pregnant women, manual laborers, the sick, etc. who need meat and/or nourishment to remain healthy are excused, though it is still expected for them to do penance in another form. http://www.catholic.org/clife/lent/abfast.php Fasting within Islam Islam • Islam – means “submission to the will of God” • Believe in one God called Allah, and that He has sent prophets to teach His law. • Jesus of Nazareth is recognized as a prophet, with Muhammad respected as the final one. • It is believed that Islam has always existed, but was gradually revealed by the prophets and was completed with the Prophet Muhammad. http://www.bbc.co.uk/religion/religions/islam/ataglance/glance.shtml Muhammad • According to the Qur’an, Muhammad was visited while meditating in a cave by the angel Jibreel, who mentioned Allah, causing Muhammad to recite what was believed to by the word of God.
Recommended publications
  • The Island, the Refuge, the Beyond

    The Island, the Refuge, the Beyond

    T H E I S L A N D AN ANTHOLOGY OF THE BUDDHA’S TEACHINGS ON NIBBANA Ajahn Pasanno & Ajahn Amaro T H E I S L A N D An Anthology of the Buddha’s Teachings on Nibbæna Edited and with Commentary by Ajahn Pasanno & Ajahn Amaro Abhayagiri Monastic Foundation It is the Unformed, the Unconditioned, the End, the Truth, the Other Shore, the Subtle, the Everlasting, the Invisible, the Undiversified, Peace, the Deathless, the Blest, Safety, the Wonderful, the Marvellous, Nibbæna, Purity, Freedom, the Island, the Refuge, the Beyond. ~ S 43.1-44 Having nothing, clinging to nothing: that is the Island, there is no other; that is Nibbæna, I tell you, the total ending of ageing and death. ~ SN 1094 This book has been sponsored for free distribution SABBADÆNAM DHAMMADÆNAM JINÆTI The Gift of Dhamma Excels All Other Gifts © 2009 Abhayagiri Monastic Foundation 16201 Tomki Road Redwood Valley, CA 95470 USA www.abhayagiri.org Web edition, released June 13, 2009 VI CONTENTS Prefaces / VIII Introduction by Ajahn Sumedho / XIII Acknowledgements / XVII Dedication /XXII SEEDS: NAMES AND SYMBOLS 1 What is it? / 25 2 Fire, Heat and Coolness / 39 THE TERRAIN 3 This and That, and Other Things / 55 4 “All That is Conditioned…” / 66 5 “To Be, or Not to Be” – Is That the Question? / 85 6 Atammayatæ: “Not Made of That” / 110 7 Attending to the Deathless / 123 8 Unsupported and Unsupportive Consciousness / 131 9 The Unconditioned and Non-locality / 155 10 The Unapprehendability of the Enlightened / 164 11 “‘Reappears’ Does Not Apply…” / 180 12 Knowing, Emptiness and the
  • Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements

    Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements

    Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc.
  • The Pāṃsukūlacīvara ! Towards an Anthropology of a Trans-Traditional Buddhist Robe ! ! ! !

    The Pāṃsukūlacīvara ! Towards an Anthropology of a Trans-Traditional Buddhist Robe ! ! ! !

    ! ! ! ! ! ! Faculty of Arts and Philosophy SIMON BULTYNCK ! ! ! ! The Pāṃsukūlacīvara ! Towards an anthropology of a trans-traditional Buddhist robe ! ! ! ! Master’s dissertation submitted to obtain the degree of Master of Asian Languages and Cultures ! 2016 ! ! ! ! ! Supervisor! ! Prof.!dr.!Ann!Heirman! ! ! ! Department!of!Languages!and!Cultures! ! Dean! ! Prof.!dr.!Marc!Boone! Rector! ! Prof.!dr.!Anne!De!Paepe! ! ! ! ! ! ! ! iii! ! ! iv! ! ! ! ! ! ! ! ! ! ! ! ! while striving for death’s army’s rout the ascetic clad in rag-robe clout got from a rubbish heap, shines bright mārasenavighātāya as mail-clad warrior paṃsukūladharo yati in the fight. sannaddhakavaco yuddhe ! khattiyo viya sobhati this robe the world’s great teacher wore, pahāya kāsikādīni leaving rare Kási cloth varavatthāni dhāritaṃ and more; yaṃ lokagarunā ko taṃ of rags from off paṃsukūlaṃ na dhāraye a rubbish heap who would not have tasmā hi attano bhikkhu a robe to keep? paṭiññaṃ samanussaraṃ ! yogācārānukūlamhi minding the words paṃsukūle rato siyāti he did profess ! when he went ! ! into homelessness, ! let him to wear ! such rags delight ! as!one!! ! in!seemly!garb!bedight.*! ! ! ! ! ! ! ! ! ! ! ! v! ! ! ! ! vi! ! Abstract Superlatives in academics are scarce; in humanities they are almost taboo. And yet it is probably fair to say that one of the most significant robes of all Buddhist monastic attire is the pāṃsukūlacīvara. Often poorly translated as ‘robe from the dust-heap’, this trans- tradition monastic type of dress, patched from cast-off rags, has been charged with du- bious symbolism and myth throughout Buddhist literature. This thesis aims to bridge the gap between anthropological and text-critical research on the topic and to further widen both the scope of its study.
  • Full Patipada.Pdf

    Full Patipada.Pdf

    PaṬipadā Venerable Ãcariya Mun’s Path of Practice By Venerable Ãcariya Mahã Boowa Ñãõasampanno Translated by Venerable Ãcariya Paññãvaððho THIS BOOK IS A GIFT OF DHAMMA AND PRINTED FOR FREE DISTRIBUTION ONLY. “The gift of Dhamma excels all other gifts” − The Buddha © 2005 by Venerable Äcariya Mahå Boowa Ñå¾asampanno This book is a free gift of Dhamma & may not be offered for sale. All Commercial Rights Reserved. The Dhamma should not be sold like goods in the market place. Permission to reproduce in any way for free distribution, as a gift of Dhamma, is hereby granted and no further permission need be obtained. Reproduction in any way for commercial gain is prohibited. Author: Venerable Ācariya Mahā Boowa Ñāṇasampanno Thera Translator: Venerable Ācariya Paññāvaḍḍho Thera ISBN: 974-93757-9-3 Second Printing: December, 2005 Printed in Thailand by Silpa Siam Packaging & Printing Co., Ltd. Tel: (662) 444-3351-9 Any Inquiries can be addressed to: Forest Dhamma Books Baan Taad Forest Monastery Baan Taad, Ampher Meung Udon Thani, 41000 Thailand [email protected] www.ForestDhammaBooks.com Contents Translator’s Introduction i 1 Kammaäähåna 1 2 Training the Mind 29 3 The Story of the White-robed Upåsaka 51 4 More About Training & Venerable Ajaan Mun’s Talk 65 Behaviour & Practice in a Forest Monastery 83 More About Training & Discipline 90 5 Stories of Bhikkhus Who Practice 103 A First Encounter With a Tiger 106 6 The Ascetic Practices (Dhutangas) 113 7 The Story of Venerable Ajaan Chob 129 The Devatās Visit Him to Hear Dhamma 133 An Arahant Comes
  • Luang Por Akaradej Thiracitto Bhikkhu (Ajahn Dtun) Wat Boonyawad, Bo Thong, Chonburi

    Luang Por Akaradej Thiracitto Bhikkhu (Ajahn Dtun) Wat Boonyawad, Bo Thong, Chonburi

    The Autobiography and Dhamma Teachings Of Luang Por Akaradej Thiracitto Bhikkhu (Ajahn Dtun) Wat Boonyawad, Bo Thong, Chonburi The Chandakaranusorn Dhamma Museum Wat Pah Amparopanyawanaram under the auspices of His Holiness Somdej Phra Ariyavaṅsāgatañāṇa (Ambaramahāthera) His Holiness the Supreme Patriarch of Thailand The Autobiography and Dhamma Teachings Of Luang Por Akaradej Thiracitto Bhikkhu Copyright 2020 by Venerable Ajahn Dtun Thiracitto ISBN: 978-616-568-768-3 This book is a free gift of Dhamma and may not be offered for sale. All commercial rights are reserved. Permission to reprint in whole or in part for free distribution as a gift of Dhamma, however, is thereby granted, and no further permission need be obtained. Inquiries may be addressed to: Wat Boonyawad Baan Klong Yai Ampher Bo Thong Chonburi 20270 Thailand Telephone: +6687-999-6154 First Printing: July 2020 : 10,000 copies This book has been sponsored for free distribution by lay supporters of Wat Boonyawad. Publisher Silpa Siam Packaging & Printing Co., Ltd. 61 Soi Phetkasem 69, Leabklong Phasricharoen Rd., (North), Nongkham, Bangkok, Thailand 10160 E-mail: [email protected] www.silpasiam.com ii Foreword (to the Thai) The publishishing of this collection of books provides the quintessential teachings of thirty-four wise monks from the Rattanakosin era1, from 1917-2011, that will serve as a Dhamma heritage. They are the best of teachings from Visuddhipuggala (Pure Ones) that have been given pure heartedly and are complete in essence. These teachings will enable anyone who is committed to practising accordingly, regardless of age or era, to transcend all suffering, just as their hearts desire.
  • Negotiating Gender and Spirituality in Literary Representations of Rastafari

    Negotiating Gender and Spirituality in Literary Representations of Rastafari

    Negotiating Gender and Spirituality in Literary Representations of Rastafari Annika McPherson Abstract: While the male focus of early literary representations of Rastafari tends to emphasize the movement’s emergence, goals or specific religious practices, more recent depictions of Rasta women in narrative fiction raise important questions not only regarding the discussion of gender relations in Rastafari, but also regarding the functions of literary representations of the movement. This article outlines a dialogical ‘reasoning’ between the different negotiations of gender in novels with Rastafarian protagonists and suggests that the characters’ individual spiritual journeys are key to understanding these negotiations within the gender framework of Rastafarian decolonial practices. Male-centred Literary Representations of Rastafari Since the 1970s, especially, ‘roots’ reggae and ‘dub’ or performance poetry have frequently been discussed as to their relations to the Rastafari movement – not only based on their lyrical content, but often by reference to the artists or poets themselves. Compared to these genres, the representation of Rastafari in narrative fiction has received less attention to date. Furthermore, such references often appear to serve rather descriptive functions, e.g. as to the movement’s philosophy or linguistic practices. The early depiction of Rastafari in Roger Mais’s “morality play” Brother Man (1954), for example, has been noted for its favourable representation of the movement in comparison to the press coverage of
  • A Comparative Analysis of the Alternative Coming-Of-Age Motion Picture

    A Comparative Analysis of the Alternative Coming-Of-Age Motion Picture

    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 9-2016 Screening Male Crisis: A Comparative Analysis of the Alternative Coming-of-Age Motion Picture Matthew J. Tesoro The Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/1447 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] Screening Male Crisis: A Comparative Analysis of the Alternative Coming-of-Age Motion Picture By Matthew Tesoro A master’s thesis submitted to the Graduate Faculty in Liberal Studies in partial fulfillment of the requirements for the degree of Master of Arts, The City University of New York 2016 © 2016 MATTHEW TESORO All Rights Reserved ii Screening Male Crisis: A Comparative Analysis of the Alternative Coming-of-Age Motion Picture By Matthew Tesoro This manuscript has been read and accepted for the Graduate Faculty in Liberal Studies in satisfaction of the thesis requirement for the degree of Master of Arts ____________ ________________________ Date Robert Singer Thesis Advisor ____________ ________________________ Date Matthew Gold MALS Executive Officer THE CITY UNIVERSITY OF NEW YORK iii ABSTRACT Screening Male Crisis: A Comparative Analysis of the Alternative Coming-of- Age Motion Picture By Matthew Tesoro Advisor: Robert Singer This thesis will identify how the principle male character in select film narratives transforms from childhood through his adolescence in multiple locations and historical eras.
  • Scientific Evidence of Diets for Weight Loss

    Scientific Evidence of Diets for Weight Loss

    Nutrition 69 (2020) 110549 Contents lists available at ScienceDirect Nutrition journal homepage: www.nutritionjrnl.com Scientific evidence of diets for weight loss: Different macronutrient composition, intermittent fasting, and popular diets Rachel Freire Ph.D. * Mucosal Immunology and Biology Research Center and Center for Celiac Research and Treatment, Department of Pediatrics, Massachusetts General Hospital, and Harvard Medical School, Boston, Massachusetts, USA ARTICLE INFO ABSTRACT Article History: New dietary strategies have been created to treat overweight and obesity and have become popular and widely adopted. Nonetheless, they are mainly based on personal impressions and reports published in books and magazines, rather than on scientific evidence. Animal models and human clinical trials have been Keywords: employed to study changes in body composition and metabolic outcomes to determine the most effective Obesity diet. However, the studies present many limitations and should be carefully analyzed. The aim of this review Weight-loss was to discuss the scientific evidence of three categories of diets for weight loss. There is no one most effec- Popular diets tive diet to promote weight loss. In the short term, high-protein, low-carbohydrate diets and intermittent Fasting Macronutrient fasting are suggested to promote greater weight loss and could be adopted as a jumpstart. However, owing to adverse effects, caution is required. In the long term, current evidence indicates that different diets pro- moted similar weight loss and adherence to diets will predict their success. Finally, it is fundamental to adopt a diet that creates a negative energy balance and focuses on good food quality to promote health. © 2019 Elsevier Inc.
  • Relation Between a Health-Conscious Diet and Blood Lipids

    Relation Between a Health-Conscious Diet and Blood Lipids

    European Journal of Clinical Nutrition (2001) 55, 887–895 ß 2001 Nature Publishing Group All rights reserved 0954–3007/01 $15.00 www.nature.com/ejcn Original Communication Giessen Wholesome Nutrition Study: relation between a health-conscious diet and blood lipids I Hoffmann1,2*, MJ Groeneveld1, H Boeing3, C Koebnick4, S Golf 5, N Katz5 and C Leitzmann1 1Institute of Nutrition Science, University of Giessen, Germany; 2National Research Centre for Nutrition, Karlsruhe, Germany; 3German Institute for Nutrition Research, Potsdam-Rehbru¨cke, Germany; 4Department of Medical Informatics, Biometry and Epidemiology, University of Erlangen-Nuremberg, Germany; and 5Institute of Clinical Chemistry, Department of Medicine, University of Giessen, Germany Objective: To study in humans the relationship between a diet consistent with most of the current recommenda- tions for the prevention of nutrition-related diseases (Wholesome Nutrition) and the blood lipid profile (total cholesterol, LDL-, HDL-cholesterol, LDL=HDL-ratio, triglycerides). Design: Cross-sectional study with two diet groups. Setting: Former West Germany. Subjects: Healthy women (n ¼ 243, aged 25 – 65 y) adhering to Wholesome Nutrition for at least 5 y (subdivided into 111 ovo-lacto vegetarians and 132 low-meat eaters) and an according control group of 175 women eating an average German mixed diet. They were all recruited through an advertisement campaign and selected on the basis of their food consumption. Results: Considering potential confounders, the Wholesome Nutrition subgroups had higher HDL-cholesterol levels than the control group. No differences were observed for total cholesterol and LDL-cholesterol. For LDL=HDL-ratio and triglycerides the effect of diet was dependent on interaction terms.
  • Higher Insulin Sensitivity in Vegans Is Not Associated with Higher Mitochondrial Density

    Higher Insulin Sensitivity in Vegans Is Not Associated with Higher Mitochondrial Density

    European Journal of Clinical Nutrition (2013) 67, 1310–1315 & 2013 Macmillan Publishers Limited All rights reserved 0954-3007/13 www.nature.com/ejcn ORIGINAL ARTICLE Higher insulin sensitivity in vegans is not associated with higher mitochondrial density J Gojda1,2, J Patkova´ 1,3, M Jacˇek1, J Potocˇkova´ 1,2, J Trnka1,3, P Kraml1,2 and M Andeˇl1,2 BACKGROUND/OBJECTIVES: Vegans have a lower incidence of insulin resistance (IR)-associated diseases and a higher insulin sensitivity (IS) compared with omnivores. The aim of this study was to examine whether the higher IS in vegans relates to markers of mitochondrial biogenesis and to intramyocellular lipid (IMCL) content. SUBJECTS/METHODS: Eleven vegans and 10 matched (race, age, sex, body mass index, physical activity and energy intake) omnivorous controls were enrolled in a case–control study. Anthropometry, bioimpedance (BIA), ultrasound measurement of visceral and subcutaneous fat layer, parameters of glucose and lipid homeostasis, hyperinsulinemic euglycemic clamp and muscle biopsies were performed. Citrate synthase (CS) activity, mitochondrial DNA (mtDNA) and IMCL content were assessed in skeletal muscle samples. RESULTS: Both groups were comparable in anthropometric and BIA parameters, physical activity and protein–energy intake. Vegans had significantly higher glucose disposal (M-value, vegans 8.11±1.51 vs controls 6.31±1.57 mg/kg/min, 95% confidence interval: 0.402 to 3.212, P ¼ 0.014), slightly lower IMCL content (vegans 13.91 (7.8 to 44.0) vs controls 17.36 (12.4 to 78.5) mg/g of muscle, 95% confidence interval: À 7.594 to 24.550, P ¼ 0.193) and slightly higher relative muscle mtDNA amount (vegans 1.36±0.31 vs controls 1.13±0.36, 95% confidence interval: À 0.078 to 0.537, P ¼ 0.135).
  • The Island.Indb

    The Island.Indb

    AN ANTHOLOGY OF THE BUDDHA’S TEACHINGS ON NIBBĀNA AJAHN PASANNO & AJAHN AMARO THE ISLAND An Anthology of the Buddha’s Teachings on Nibbāna Ajahn Pasanno & Ajahn Amaro It is the Unformed, the Unconditioned, the End, the Truth, the Other Shore, the Subtle, the Everlasting, the Invisible, the Undiversified, Peace, the Deathless, the Blest, Safety, the Wonderful, the Marvellous, Nibbāna, Purity, Freedom, the Island, the Refuge, the Beyond. ~ S 43.1-44 Having nothing, clinging to nothing: that is the Island, there is no other; that is Nibbāna, I tell you, the total ending of ageing and death. ~ S 1094 CONTENTS PREFACES AJAHN PASANNO 8 AJAHN AMARO 10 INTRODUCTION, BY AJAHN SUMEDHO 14 ACKNOWLEDGEMENTS 19 PALI PHONETICS AND PRONUNCIATION 22 SEEDS: NAMES AND SYMBOLS 1. WHAT IS IT? 28 2. FIRE, HEAT AND COOLNESS 43 THE TERRAIN 3. THIS AND THAT, AND OTHER THINGS 58 4. “ALL THAT IS CONDITIONED...” 68 5. “TO BE, OR NOT TO BE” – IS THAT THE QUESTION? 87 6. ATAMMAYATĀ: “NOT MADE OF THAT” 113 7. ATTENDING TO THE DEATHLESS 125 8. UNSUPPORTED AND UNSUPPORTIVE CONSCIOUSNESS 133 9. THE UNCONDITIONED AND NON-LOCALITY 157 10. THE UNAPPREHENDABILITY OF THE ENLIGHTENED 166 11. “‘REAPPEARS’ DOES NOT APPLY...” 182 12. KNOWING, EMPTINESS AND THE RADIANT MIND 192 CULTIVATION AND FRUITION 13. PRACTICES AND PERSPECTIVES I 224 14. PRACTICES AND PERSPECTIVES II 247 15. PRACTICES AND PERSPECTIVES III 266 16. SOTĀPANNA: THE SPIRITUAL TURNING POINT I 279 17. SOTĀPANNA: THE SPIRITUAL TURNING POINT II 294 18. SOTĀPANNA: THE SPIRITUAL TURNING POINT III 302 19. SOTĀPANNA: THE SPIRITUAL TURNING POINT IV 322 20.
  • The Customs of the Noble Ones

    The Customs of the Noble Ones

    1 The Customs of the Noble Ones The Story of a Thai Forest Tradition Throughout its history, Buddhism has worked as a civilizing force. Its teachings on karma, for instance—the principle that all intentional actions have consequences—have taught morality and compassion to many societies. But on a deeper level, Buddhism has always straddled the line between civilization and wilderness. The Buddha himself gained awakening in a forest, gave his first sermon in a forest, and passed away in a forest. The qualities of mind he needed in order to survive physically and mentally as he went, unarmed, into the wilds, were key to his discovery of the Dhamma. They included resilience, resolve, and alertness; self-honesty and circumspection; steadfastness in the face of loneliness; courage and ingenuity in the face of external dangers; compassion and respect for the other inhabitants of the forest. These qualities formed the “home culture” of the Dhamma. Periodically, as Buddhism spread and adapted to different societies, some practitioners felt that the original message of the Dhamma had become diluted. So they returned to the wilderness in order to revive its home culture. Many wilderness traditions are still alive today, especially in the Theravada countries of Sri Lanka and Southeast Asia. There, mendicant ascetic monks continue to wander through the remaining rainforests, in search of awakening in the same environment where the Buddha found awakening himself. Among these wilderness traditions, the one that has attracted the largest number of Western students, and is beginning to take root in the West, is the Kammatthana (Meditation) Forest tradition of Thailand.