I came across a video recently posted on youtube of my former jujutsu teacher, John Bear Shihan demonstrating futari kata in 1989. Was surprised to see that I was the main receiver, joined partway through the video by Neil Phillips.
At that time, I was a shodan (1st Dan black belt) and Neil was probably 3rd kyu brown belt. This kata was a training exercise for 5th kyu purple belt level.
Who can leap the world’s ties
And sit with me among the white clouds.
Cold Mountain Poems
Riprap and Cold Mountain Poems, 1990, p.46
Translated by Gary Snyder
My great-aunt Boodie (Florence Teasdale Smith) was born around 1892 in Melbourne and was descended from Irish quakers and an Indian Maharajah (see ancestral-tales-a-theosophist-a-thief-and-an-indian-princess).
Boodie and her mother were theosophists, and Boodie was a vegetarian who never ate meat. She was involved in funding the construction of an amphitheatre at Balmoral to watch for the coming of Krishnamurti. Another family recollection was that “her money bought a house in Balmoral for the theosophists”. This note gives a brief overview of theosophy in Australia and sheds some light on the “house” and amphitheatre in Mosman.
Florence Teasdale Smith (Boodie)
If you want to be a mountain-dweller . . .
no need to trek to India to find one.
I have a thousand peaks
to pick right here on the lake.
Fragrant grasses and white clouds
hold me here.
What holds you there,
Chiao Jan (730–799)
The Poetry of Zen, translated & edited by Sam Hamill and J.P. Seaton, page 47
The basic idea of brainwave entrainment is to use an external periodic stimulus to cause brainwave frequencies to fall into step with it at a frequency corresponding to the intended brain-state (for example, to induce sleep or meditative states). There is good evidence that the human brain has a tendency to change its dominant EEG frequency towards the frequency of a dominant external stimulus. Such a stimulus may be aural, as in the case of binaural or monaural beats and isochronic tones,or light (visual), or a combination of the two with a mind machine.
The next time you lose heart and you can’t bear to experience what you’re feeling, you might recall this instruction: change the way you see it and lean in. Instead of blaming our discomfort on outer circumstances or on our own weakness, we can choose to stay present and awake to our experience, not rejecting it, not grasping it, not buying the stories that we relentlessly tell ourselves. This is priceless advice that addresses the true cause of suffering—yours, mine, and that of all living beings.
Taking the Leap by Pema Chödrön, page 55
It is not profitable to spend time on such questions as whether there was ever a beginning to the succession of universes that have been arising and reaching their end for innumerable aeons, or why sentient beings must revolve endlessly from life to life in this sad realm of samsara. What is needed is to direct one’s attention to the present, thinking: “This is how things are; what is to be done about them?
Bodhisattva of Compassion: The Mystical Tradition of Kuan Yin by John Blofeld, page 88