Buddhists

Boehmer, Th. "Taoist alchemy a sympathetic approach through symbols." In Buddhist and Taoist Studies J eds. M. Saso and D.W. Chappell. Honululu , 1977. 

Banerji, Sures Chandra. New light on Tantra accounts of some Tantras, both Hindu and Buddhist, alchemy in Tantra, Tantric therapy, list of unpublished Tantras, etc. Calcutta Punthi Pustak, 1992. xviii, 697 p. ISBN 818509456X... 

Dobberstein, Scott Hajicek- Soma siddhas and alchemical enlightenment psychedelic mushrooms in Buddhist tradition. JEthnopharmacology 48, no. 2 (Oct 1995) 99-118. 

Stein, O. References to alchemy in Buddhist scriptures. Bull School Orient Studs 7, no. 1 (1933) 262-263. 

In the study of a discoloured ancient wood from a Buddhist building constructed before or during the eighth century AD, concentrations show the same kind of evolution. Moreover, the levels of extractives in the ancient wood are comparable to those in recently cut wood, meaning that they do not undergo degradation in the ancient wood. The method developed on recently cut wood is then applicable to old discoloured wood. 

Yet it is on the issues of reproducibility and instrumentation that Occult Chemistry failed to persuade, at least outside of Theosophical circles and the small group of scientists in recent years who have been willing to work entirely at the level of theory. Besant and Leadbeater could move beyond older models of science, which based themselves upon deductions from revealed principles (alchemical or scientific deductions from the writings of the Hermetic tradition, for instance, or from the revelations of H. P. Blavatsky), by turning to experimentation. Not surprisingly, their form of experimentation did not admit of reproducibility. In spite of efforts by Stephen Phillips to conduct blind trials using a Buddhist clairvoyant to confirm Besant and Lead-beater s micro-psi visions (1996,48), direct experience is neither convincingly verifiable nor falsifiable. 

I value this relationship so much that it s a natural thing for me to accept MCS as a part of it. I m not leaving this relationship, so I accept that this is how it is. This is one of the parameters of this relationship that I, as a spouse, have to deal with. The MCS is not going to go away. This is a part of our life. By accepting that, it s a whole lot easier to move through all of the problems it presents. The Buddhist idea of acceptance is helpful to me. 

Since all is ultimately consciousness, mind (as Buddhist metaphysics terms consciousness) is the builder of all and the source of the illusion of separateness. It is by the skillful use of the image-building faculty of consciousness (imagination) that we fashion the tools for our liberation. The subjectivity of inner vision does not diminish its reality value. It is real on its own level. Such visions are not hallucinations, because their reality is that of the human psyche. They are symbols in which the highest knowledge and the noblest endeavor of the human mind are embodied. Visualization is the creative process of spiritual projection, through which inner experience is translated into visible form, comparable to the creative act of an artist whose subjective idea, emotion, or vision is transformed into an objective work of art which then takes on a reality of its own, independent of the creator. 

Buddha, Samyutta Nikaya I, in Lama Anagarika Govinda, Psycho-Cosmic Symbolism of the Buddhist Stupa (Berkeley, CA Dharma, 1976), p. 84. 

Psycho-Cosmic Symbolism of the Buddhist Stupa. Berkeley, CA ... 

My purpose in comparing Alchemy and Tibetan Buddhist Yoga is twofold. First, the old European alchemists refered to their melancholia, meaning the depression that besets till spiritual practitioners from time to time. In Alchemy this depression is pronounced and common, because its practitioners, more often than not, work in isolation and in a nonsupportive culture. Tibetan Buddhism on the other hand, has a continuous lineage of practitioners who have attained signs of accomplishment, thereby giving assurance to others that the Goal is attainable. Tibet also has a culture where the fruits of the spirit are valued above all else. 

This indigenous pre-Buddhist religion of Tibet was a kind of shamanism closely related to the motifs and cosmology of the classical shamanism of Siberia. Tibetan folk shamanism, called Bon, continues to be practiced today in the mountainous area of Nepal that borders Tibet. Its practitioners are generally despised by the Buddhist community, being thought of as heretics and as generally low types. 

Buddhist values of noninterference and low environmental impact in mind. 

SUTTAPITAKA ( Ijasket of discourse ), from Pali canon of Theravada Buddhists, ca. 500-250 BC... 

Ramsay related later that, He is a nice sort of fellow, but his German is not perfect. He said he was raised in East Siberia and knew no Russian until he was seventeen years old. I suppose he is a Kalmuck or one of those outlandish creatures. Dimitri Mendeleev wasn t a Kalmuck (the Kalmucks were Buddhist Mongols), but he did have... 

The use of meditation is not new. Meditative techniques exist in the traditions of many of the world s great religions. In fact, practically all religious groups practice meditation in one form or another, although Buddhism, practiced widely in eastern and central Asia, is perhaps the best known. Buddhists believe that meditation gets us in touch with our unconscious minds and makes it possible to live life to its fullest potential. 

There are various types of meditation Prayer is probably the best known, but there is also TM (transcendental meditation), mindfulness meditation, and, from the Eastern tradition, Zen meditation, Buddhist meditation, and Taoist meditation. All of these types of meditation focus on quieting the busy mind. The intent is not to remove stimulation but rather to direct the concentration toward one healing element—one... 

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