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I know this if off topic but I’m looking into starting my own weblog and was wondering what all is needed to get setup? If you had a bitter experience in you previous sexual encounters, you can lose interest in sexual activities. Enter your email address to follow Embracing Spirituality and receive notifications of new posts by email.
Maya calendar prepared by Calixta GabrielMuch has been speculated by foreign writers about the “end” of the Maya calendar, including that it is the end of the world. We perpetuated the end-of-the-world notion in the bibliographies of the papers (and others in books) that were written in the late 1970s.
Meanwhile, the Mayas kept their 5,000+-year-old Cosmovision, which includes the calendar, much to themselves. CLICK HERE to connect with Guatemalan Businesses: Restaurants, Hotels, Services, Shopping, Health Services, Real Estate and more.
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I'll start off with 1) a shorter, "easier reading" narration of the Buddha's life, with a bit more emphasis on his enlightenment experience, that I've used for slide shows on the Buddha's story. This website is one thing that is required on the internet, someone with a little originality!
According to Professor David Stuart (Mesoamerican Center at the University of Texas), much of this evolved out of the book Mexican Mystique (1975), which we all read in our classes at the university. The end of the world could happen in 2000, in the Maya world of 2102 and don’t forget Armageddon. With 20 protectors, these include: aq’ab’al (bat), imox (crocodile), k’at (spider), iq’ (hummingbird), kej (deer), kan (snake), q’anil (rabbit), kame (owl), b’atz’ (monkey), toj (shark), aj (armadillo), tz’i’ (coyote), tz’ikin (eagle, quetzal), i’x (jaguar), ajmaq (bee, buzzard), e (wild cat), kawoq (turtle), no’j (woodpecker), ajpu (conch shell) and tijax (fish). Promoting the "Best of Guatemala" through articles on Travel, Food, Culture, People, Business, Health, and Community Service. This is followed by 2) a longer, much more detailed account of the Buddha's life and 3) his teachings from several works in the Pali Canon.
Written by an author who is not an anthropologist, it was arguably one of the very few books with any reference, at that time, to the Maya calendar. With no religious freedom in Spain or England in the 16th century, the Spanish required that everyone attend the Catholic Church. Indeed, the Mayas considered the date of the beginning of the new Maya cycle in the calendar as a re-birth of their civilization. While Mayas were exempt from the Inquisition, the language, cultural and geographical barriers kept them isolated much from the Spanish descendants and “ladinos” (Spanish culture Guatemalan) over the centuries.
An exemplar of the highest freedom, and a wise counselor sharing exceedingly subtle psychological and spiritual truths, the Buddha also founded a large sangha or spiritual community for almsmen, almswomen and devout lay supportersa€”by which north Indian society and later all Asia were indelibly transformed. There are also now excellent online resources available for the study of different traditions of Buddhism.
Widely revered as a€?the enlightened teacher of gods and men (satthA?devamanussA?), his ministry unfolded not just for humans but extended into subtle interdimensional realms.
This is the oldest, simplest tradition, tracing itself right back to the words of the Buddha as recorded in the Tipitika (Triple Basket) Pali-language scriptural Canon of sutta-texts.
Times that by 13 cycles, you get 260 days for the sacred calendar (which is also the duration of pregnancy).
He taught celestial devas stuck in the heavens, demonic asuras mad with power, haunted and haunting a€?hungry ghosta€? petas, and hapless dwellers of the hellish purgatories that their states are temporary, changeable, caused by deluded clinging to a separative self-sense with its sundry attachments and aversions. It mainly involves the ongoing meditation practice known as vipassanA?, or insightful a€?clear-seeinga€?a€”usually paying attention to breath sensations or other body sensations, and noticing how all arising experience is incessantly changing, not solid. Two circles work together so the agricultural calendar is 365 days (20 x 18 days + 5 days for feasting). Of course, modern physics has revealed the same thing about the worlda€”which is realized to be mere vibrations of mysterious energy fields.
Yet all beings, he affirmed, can be released from the ignorant fiction of a€?myselfa€? into the final freedom of nibbA?na, the a€?blowing outa€? or a€?extinctiona€? of egotisma€™s terrible fire. Professor Stuart indicates that the Maya calculations go into octillion years (yes, that is a lot of zeros). An authentic realization of this profound insight is called nibbA?na, better known in the later Buddhist Sanskrit language as nirvA?na.
Out of this unconditioned Reality arise loving-kindness, sympathetic joy, compassion and equanimity for all beings within the cosmic dream of life.
21st, 2012 we are coming up to the 13 Baktun, which marks a BIG new cycle (much like a millennium x 5+).

The early Buddhists and the TheravA?da Buddhism that grew out of this earliest development don't like to speak about Spirit or God (unlike Hindus, Jews, Christians or Muslims), because this could and often does degenerate into mere conceptual knowledge.
More realistically, as scholars have shown, a settled form of Chan monasticism did not begin until the latter 600s CE and then spread more widely under the considerable influence of the illustrious sage Mazu (709-88) and his followers.
In the late 12th century and especially the 13th century, after flourishing in China along five major lineages, this Chan Buddhism came to Japan, where it is found in two main lineages or sects: Rinzai Zen and SA?tA? Zen. Rinzai Zen teachers try to boggle the mind so as to propel a person right back HERE to their True Nature as pure Awareness, utterly simple Is-ness, the Groundless Ground of Being which is completely formless yet, paradoxically, the very source and substance of all forms of experience. Narain persuasively support the traditional scholarly date that the Buddha expired either in 486 or 483 BCE. SA?tA? usually invites one to simply demonstrate one's primordial Buddha-nature (Awareness) by serenely "just sitting" (shikantaza), walking (kinhin), eating, working, etc.
Both Rinzai and SA?tA? Zen masters appreciate the need for authentically living the supreme, irreversible, perfect enlightenment, anuttara-samyak-sambodhi. But unlike the Rinzai Zen tradition, in SA?tA? there is no fervent striving for a great breakthrough "enlightenment experience" (kensho or, at a deeper level, satori). Instead, there is the assumption that when we act simply, naturally, and with clear awareness, we plainly demonstrate our original enlightened nature in a€?extraordinarily ordinarya€? fashion.
The SA?tA? Zen tradition thus involves a calmer, less urgent attitude, though clearly there is a sense of deepening in one's expression of the Truth. Rinzai Zen has a greater sense of drama and theatrics to it, especially in the ferocious mondo exchanges between master and disciple over the demonstrating of "answers" to the kA?ans. Note too that both of these Japanese Zen traditions were influenced by the martial samurai tradition, so a certain formality characterizes many (most) Zen centers in America, whereas the Chinese Cha€™an Buddhist centers, Korean Son Buddhist centers, and the vipassanA? tradition of the TheravA?dins are, generally speaking, usually rather less formal.
Artisans of many cultures have given us a wealth of images of this poignant moment when the spirit of the Earth rose up to meet the touch of SiddhA?rtha's hand and announce that he was indeed the great Buddha to come who had spent untold lifetimes in service to others. MA?ra finally left. Tantra involves chanting mantras (sacred syllables), and doing elaborate ceremonies and visualizations.
SiddhA?rtha meditated through the long, lonely night, stilling his mind, exploring the great expanse of pure consciousness.
Whereas there is an ancient Japanese tantric school, Shingon, founded by KA»kai "KA?bA? Daishi" (774-835), the main tantric tradition of Buddhism known to the West is the one centered in Tibet, known as VajrayA?na. Now, he suddenly awakened by dissolving altogether the knot of egotism through profoundly penetrating wisdom and release of all clinging.
VajrayA?na is a very a€?colorfula€? Buddhist tradition, not only ornamentally rich with vibrant colors (red, blue, green, orange and white--in contrast to the Japanese Zen tradition, which involves muted colors and a lot of black and gray).
VajrayA?na features not just majestically serene Buddhas and bodhisattvas, but also very a€?wilda€? forms of the deities, some of whom are depicted as quite fearsome-looking. Moreover, he saw that it was far too subtle a teaching for sentient beings to understand, so lost and caught are they in the six realms of existence, their deluded ego-sense reincarnating as demons, heaven-dwellers, frustrated ghosts, animals, hell-dwellers, and humans. At one point he met a spiritual aspirant who was greatly impressed by the Buddha's shining countenance. A remarkable change had come over SiddhA?rthaa€”he now shone with the light of absolute peace, total freedom from desires, fears, and selfish delusions. The Buddha came to Deer Park at SA?rnA?th (just north of Varanasi in north central India), and encountered his five ascetic companions of former days, overwhelming them with his enlightened radiance. In his 35th year, realizing his practices had only put him on deatha€™s doorstep, he began to eat a decent daily meal, whereupon the five ascetics left him.
Buddha then spoke to them and to the assembled celestial beings his first sermon, in which he enunciated the Middle Way between the imbalanced lifestyles of indulgence in pleasure on the one extreme and obsession with austerities on the other extreme. One momentous day, Siddhattha ate a tasty rice pudding dish brought by the village girl SujA?tA?. He also taught them what came to be known as the Four Noble Truths and the Noble Eightfold Path, which basically point out that selfish craving makes life utterly dissatisfactory, and that the way out of selfish craving is through cultivating pure-hearted virtue, insightful meditation, and enlightening wisdom. His energy renewed, he sat down under a ficus tree near UruvelA? (in Bihar) and bravely resolved never to leave his seat until he had penetrated the cosmic dream and found authentic freedom from all manner of rebirth, high or low. Meditating through the night, Siddhattha, already adept at interdimensional knowing, recalled his past-lives and those of all beings in the cosmos.
He equanimously withstood temptations and attacks from the archdemon MA?ra, who, like many celestials, try to distract humans from awakening. As the tale unfolds, at the pre-dawn light of the morning star, Siddhattha confronted and dissolved the last vestige of the egoic a€?architecta€? of his illusory personal edifice and woke up from the aeons-long trance of separate selfhood into the beatific freedom of nibbA?na.
Fully, irreversibly enlightened, a Buddhaa€”the latest in a long line extending back aeons, he would say a€”Sakyamuni, the Sakyan sage, remained for 49 days under the Bodhi tree (the site later famous as Bodh GayA?). King BimbisA?ra and a few thousand locals joined the order as lay followers, upA?sakas, or as ordained bhikkhus. Here, six years later, Queen Khema heard the Blessed One and joined the order; she was later regarded as foremost among women disciples in wisdom. SA?riputta and MoggallA?na, two young brA?hman ascetics, came to the Buddha, becoming his greatest male adepts of wisdom and paranormal psi power (iddhi), respectively. Young brA?hman Pippali was awakened on the spot when the Buddha saw him amidst a throng and gave him pithy teachings and an intense smiling gaze.

He became the venerable MahA?-Kassapa, presiding over the first Buddhist Council after the Buddhaa€™s passing; he himself lived to age 120. He taught his father Suddhodana and ordained his own seven-year-old son RA?hula as the ordera€™s first novice. Other Sakyan kin, nobles and citizens joined the order, including half-brother Nanda and cousins A‚nanda, Bhaddiya (the Sakyansa€™ active ruler) and Devadatta, who became a revered adept but decades later led a schismatic group adhering to an austere forest lifestyle over settled monasticism (a later smear campaign depicted him as evil-doer thrice trying to kill the Buddha). On many occasions he said that one mustna€™t view a Buddha or a liberated Arahant, now or hereafter, as a€?he is or he is not, nor both, nor neither.a€? This middle way is an impressively subtle, sophisticated view that neither reifies (a€?thing-ifiesa€?) phenomena as solid, permanent entities nor apathetically views them as vacuous nothings. Siddhattha was a radical deconstructivist who exploded the dream of a€?thingsa€? (egos, objects, worlds) having any kind of permanent self-nature.
But he would not be impressed by our own eraa€™s postmodernists who repeatedly verge towarda€”or fall headlong intoa€”a nihilist intellectualism that, for all its cleverness, is oblivious to real, profound spiritual freedom and the boundless compassion for all sentient beings that flows from a wide open, undefiled heart of empathetic love. The Buddhaa€™s perfect wisdom discovered that, fundamentally, there are no entities, while his great compassion was always ready to serve the awakening and release of sentient beings feeling caught within the dream of life. Thus, it has been wisely suggested that his anattA? teaching isna€™t metaphysics, but rather a a€?not selfa€? strategy for disidentifying. Both traditions urge a return, via detachment and disidentification, to an original, absolute Truth or Reality that is unborn, undying, unstructured, unchanging, spaceless, timeless, infinite bliss, peace and freedoma€”Brahman or NibbA?na. Flux foaming out of and made of emptiness is the true nature of the conventional self and world.
Whether one stands, walks, sits or lies down, as long as one is awake, one should develop this mindfulness.
Therea€™s nothing in him that can lead to bewilderment; causes of ignorance are gone, there are none whatsoever.
He is not a person who works because he wants something; if he gets nothing at all he remains unperturbeda€¦. His mindfulness holds him poised in a constant even-mindedness where arrogance is impossiblea€¦ Because he understands the Way Things Are, he is free from dependency and therea€™s nothing he relies on. This is what I call a man who is calmed [in nibbana] a€¦ nothing to tie him down, gone beyond the pull of attachmenta€¦. A man with nothing in him that he grasps at as his and nothing in him that he rejects as not his. A man of discernment, without a flutter of desire, doesna€™t accumulatea€”he has no conditioninga€”he has stopped all effort of every kind; so everywhere he sees peace and happinessa€¦.
He is wishless, he has wisdom, and you can recognize him because he is a man of nothing; he isna€™t hanging onto pleasure or to being. When one perceives not-self one reaches the removal of the conceit a€?I am,a€™ which is called Nibbana here and now. But to one who sees, having extracted this thorn, [the idea] a€?I am doing,a€™ doesna€™t occur; a€?another is doing,a€™ doesna€™t occur. Speaking hurtfully because of their views they dona€™t go beyond transmigrationa€”the wandering on.
There is, monks, an Unborn, Unbecome, Unmade, Unfabricated (ajatam abhutam akatam asankhatam). If there werena€™t this Unborn (etc.)a€¦, there would be no discernible deliverance here from that which is born, become, made, fabricated. So be devoted to wakefulness [and you realize] right here a self-awakening unsurpassed.a€? (47) For those with confidence in the supreme, supreme is the result.
Covetousness and greed, ill will, anger, resentment, contempt, insolence, envy, deceit, fraud, obstinacy, rivalry, conceit, arrogance, vanity, negligencea€¦.
A monk abandons thema€¦ and abides pervading all quarters with a mind of loving-kindness, compassion, sympathetic joy and equanimity. We shall abide pervading them and the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility.a€™ (21.20) Are material form, feeling, perception, reactions and cognizing consciousness [the five aggregates of personality, all of them a€?impermanent, suffering, subject to changea€?] fit to be regarded as a€?This is mine, this I am, this is my selfa€™?
And the sage at peace isna€™t born, doesna€™t age, doesna€™t die, isna€™t shaken and isna€™t agitated. Avoid that by which unwholesome mental factors increase and follow that by which wholesome factors increase and unwholesome factors decrease. Impassioned with sensual possessions, greedy dazed by sensual pleasures, they dona€™t awaken to the fact that theya€™ve gone too fara€”like a deer into a trap laid out. One who practices the Dhamma [Truth or Spiritual Way] in thought, word, and deed, receives praise here on earth and after death rejoices in heaven [and finally comes to Supreme Release, Nibbana].
Mindfulness, investigation of qualities, persistence, rapture, serenity, concentration and poised equanimity.

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