Brainwave entrainment

The basic idea of brainwave entrainment is to use an external periodic stimulus to cause wave1brainwave 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.

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This is how things are; what is to be done about them?

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

Zen practice in Japan

My main Zen teacher in the 1990s was Hogen Yamahata, known as Hogen-san to his students, who travelled regularly from Japan to conduct sesshin, and in the late 1990s started to spend more of his time in Australia. I was planning a visit to Japan in 1995 and hoped to visit Hogen-san at his temple, Chogen-ji, near Mt Fuji. Apart from the fact that I found out he was actually visiting Australia at the time I planned to go to Japan, his long-term student Peter Thompson advised me that Hogen-san’s temple was only a small family temple with one or two students at most. and that it would be better for me to visit Bukkokuji, where Hogen-san had trained with his main teacher, Harada Tangen Roshisama. So in 1995, I went to Bukkokuji and spent a week training with Roshisama.

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The entrance to Bukkokuji, a Zen monastery in Obama, Japan.

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Zen practice in Australia

I started practicing Zen with the Canberra Zen Group in 1992 following my separation from my first wife. I had become interested in Zen practice as part of my jujutsu training at black belt level. My jujutsu teacher had been exploring some of the inner (mind, spirit) aspects of budo with his yudansha students, and from around 1989 I had started to sit zazen fairly regularly at home.

The Canberra Zen Group met for zazen several times a week at a Vietnamese Buddhist temple in the north of Canberra, and were also affiliated with the Sydney Zen Group who have a zendo in Annandale, where I used to live, and also have a retreat centre at Gorricks Run, a remote valley in the Northern Blue Mountains.

In 1993 I attended my first sesshin (7 day silent retreat) at Gorricks Run where the teacher was John Tarrant Roshi, the first Australian to be authorized to teach Zen. Tarrant Roshi had been a long-time student of Robert Aitken Roshi, one of the most influential figures in the transmission of Zen to the West.

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Origins — the fascination of ancestors — recent, ancient, extreme

I have had an interest in the history of my family since childhood, when I wrote a short history of the Mathers family that drew heavily on documents and recollections of family members, particularly those of a great-uncle and great-aunt born in Scotland in the 19th century. When I discovered Tolkien’s Lord of the Rings trilogy as a teenager, I was fascinated by the genealogical charts in the Appendices to the Lord of the Rings. For some reason, I find the tracing of connections to a larger history deeply satisfying. Over the last ten years, I returned to researching my ancestry using the powerful tools offered by the Internet, with access to databases and historical records that I would not have dreamed possible before.

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