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Buddhism, consciousness, Meditation, Metaphysics, Philosophy, Quantum Mechanics, Superposition

Illuminating the Grand Luminosity: Exploring Dzogchen,Mahamudra, Quantum Physics, and the Nature of Light

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Dzogchen and Mahamudra: Insights from Meditation Masters

Dzogchen and Mahamudra are profound meditation practices rooted in
Tibetan Buddhism offers insights into the nature of mind and reality.
Similarly, quantum physics, a branch of modern science, explores the
fundamental principles governing the universe. In this blog entry, we
delve into the intriguing parallels between these disciplines, drawing
upon quotes from meditation masters and physicists alike to illuminate
shared insights and perspectives, particularly focusing on the concept
of light. Can we shine some light on light itself?

In Dzogchen, practitioners seek to realize the grand luminosity of
primordial awareness, which is described as an unbounded expanse of
light beyond conceptual elaboration. The Dzogchen master Longchenpa
elucidates:

“In the unborn expanse, the nature of phenomena, there is neither
object nor subject, neither confusion nor enlightenment. The grand
luminosity of primordial awareness illuminates all, like the radiant
light of the sun.”

Mahamudra teachings similarly emphasize the nature of mind as light,
transcending dualistic concepts of darkness and illumination. As the
Mahamudra master Gampopa advises:

“When mind recognizes mind, the train of discursive and conceptual
thought comes to a halt, and the space-like nature of mind dawns. This
luminous clarity is the essence of Mahamudra.”

Also the 3rd Karmapa Rangjung Dorje wrote “Observing phenomena none is found, one sees mind. Looking at mind no mind is seen, it is empty in essence. Through looking at both, one’s clinging to duality naturally dissolves. May we realize minds nature, which is clear light.”

Quantum Physics: Insights from Physicists

Quantum physics offers insights into the nature of light as both a
particle and a wave, revealing its dual nature. Einstein’s famous
equation, E=mc^2, illustrates the equivalence of mass and energy,
highlighting the profound relationship between matter and light. In
the words of Einstein:

“Mass and energy are two sides of the same coin, interconnected by the
speed of light squared. In the realm of quantum physics, matter
dissolves into pure energy, and light emerges as the fundamental
essence of existence.” In our essence as material beings, we are light, inseparable from the particles that make up our bodies and the light that makes up our mind and consciousness.

Furthermore, quantum theory describes photons, the particles of light,
as carriers of electromagnetic force and information. The
wave-particle duality of light challenges our classical understanding
of reality, suggesting that light exists simultaneously as both a wave
and a particle.

Nikola Tesla is quoted as saying “I am part of a light, and it is the music. The Light fills my six senses: I see it, hear, feel, smell, touch and think. Thinking of it means my sixth sense. Particles of Light are written note. A bolt of lightning can be an entire sonata. A thousand balls of lightening is a concert.. For this concert I have created a Ball Lightning, which can be heard on the icy peaks of the Himalayas.”

In exploring the convergence of Dzogchen, Mahamudra, and quantum
physics, we uncover profound insights into the nature of light and
consciousness. Both contemplative traditions and scientific inquiry
point to the luminous nature of mind and the interconnectedness of all
phenomena. As we navigate the mysteries of existence, may we draw upon
the wisdom of meditation masters and physicists alike, illuminating
the path to deeper understanding and awakening in the radiant light of
the grand luminosity.

Once again I would revise Einstein’s famous equation to be C=E=mc^2

QP

Buddhism, Meditation, Metaphysics, mind, Philosophy, Psychology

Hermetic Philosophy and the Great Seal Mahamudra, is there a Universal Wisdom?

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Hermetic philosophy and the Great Seal, Mahamudra, may originate from different traditions, but they converge on universal truths about the nature of reality and the path to self-realization. Both systems offer profound insights, not only into the cosmos but also into the mind as a mirror of the infinite. Each path offers a way to transcend illusions and recognise the deeper truths that connect all things everywhere.

Hermeticism, grounded in the ancient teachings of Hermes Trismegistus, asserts that the universe is a unified whole governed by immutable principles. The Emerald Tablet, one of Hermeticism’s foundational texts, proclaims:

“That which is Below corresponds to that which is Above, and that which is Above corresponds to that which is Below, to accomplish the miracle of the One Thing.”

This principle of correspondence emphasizes the interconnectedness of all things. The inner world of the mind reflects the outer world of the cosmos, and understanding one allows access to the other. Hermeticism teaches that the transformation of the self is a key to unlocking universal truths, blending the mystical and the practical into a single path of self-discovery.

Mahamudra, a cornerstone of Vajrayana Buddhism, also delves into the nature of reality but approaches it through direct experience. Known as the “Great Seal,” Mahamudra reveals the inseparability of subject, object, and action, inviting practitioners to rest in the uncontrived awareness of the present moment. It teaches simplicity, pointing directly to the luminous, empty essence of mind. The seal it refers to symbolizes the inherent truth of reality, present in all beings, waiting to be recognized.

“Stop all physical activity: sit naturally at ease. Do not talk or speak: let sound be empty as an echo. Do not think about anything: look at experience beyond thought.”

Tilopa’s teachings echo the Hermetic focus on simplicity and direct experience. Just as Hermeticism calls for aligning with the natural order of the universe, Mahamudra invites practitioners to rest in the effortless awareness of the present moment, uncontrived and free from conceptual grasping.

Both traditions aim to transcend the illusions of duality. The Emerald Tablet declares:

“It ascends from the earth to the heaven, and again it descends to the earth, and receives the power of the superior and inferior things.”

This reflects Mahamudra’s recognition that samsara and nirvana are not separate realms but two aspects of the same reality. As the 3rd Karmapa Rangjung Dorje stated in his Aspiration Prayer of Mahamudra:

“Observing phenomena, none is found. One mind Looking at mind, no mind is seen, it is empty in essence. Through looking at both, one’s clinging to duality naturally dissolves. May we realize mind’s nature, which is clear light.”

These teachings align with Hermeticism’s view of the universe as a mental construct, where dualities like above and below, inner and outer, dissolve into the oneness of creation or pure light.

Perhaps most strikingly, both traditions guide practitioners toward liberation by turning inward Hermetic tools such as meditation, visualization, and alchemical transformation parallel Mahamudra’s focus on resting in the natural state of awareness. Both traditions emphasize simplicity, urging practitioners to move beyond complexity and directly experience the truth. Simplicity over dogma.

By bringing Hermetic philosophy and Mahamudra together, we find complementary paths to understanding the nature of reality. Hermeticism provides the structure of universal principles, while Mahamudra points to the direct experience of those principles through non-dual awareness.

Ultimately, both traditions lead to the same realization: the infinite is not something external to be sought—it is already within us. Whether approached through the mystical reflections of Hermeticism or the meditative clarity of Mahamudra, the journey unveils the truth of existence as boundless, interconnected, and ever-present. As Tilopa reminds us:

“What joy! Samsaric ways are senseless: they are seeds of suffering. Conventional ways are pointless. Focus on what is sound and true. Majestic outlook is beyond all fixation. Majestic practice is no distraction. Majestic behaviour is no action or effort. The fruition is there when you are free from hope and fear.”

Both the Emerald Tablet and the Tibetan Mahamudra Texts remind us that the Great Seal is not out there in the heavens or in some distant plane. It resides in the simple, open truth of the here and now. The challenge and invitation of both traditions is to awaken to this reality and embody it fully. The seal of the infinite is not outside us—it is, and always has been, within.

QP

Buddhism, consciousness, Meditation, Metaphysics, mind, Philosophy, Psychology

Could Descartes speak his mind or did the Church threaten his existence? The Cartesian Conundrum

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Descartes, a pivotal figure in the history of Western philosophy, grappled with the complex relationship between the mind and the church during his lifetime. His radical ideas about the nature of existence and consciousness challenged traditional religious doctrine, raising questions about the compatibility of his philosophical inquiries with the orthodoxy of the Catholic Church.

René Descartes is best known for his famous statement, “Cogito, ergo sum” (I think, therefore I am), which epitomizes his method of radical doubt and the primacy of consciousness in philosophical inquiry. However, his exploration of the mind’s nature and its relationship to the body inevitably brought him into conflict with the religious authorities of his time.

Descartes’ philosophical views, particularly his dualistic theory of mind and body, posed a challenge to the prevailing Aristotelian-Thomistic worldview endorsed by the Catholic Church. According to Descartes, the mind (or soul) and the body are distinct substances, with the mind being non-material and immortal, while the body is material and mortal. This dualism stood in contrast to the Catholic doctrine of the unity of body and soul, which held that the two were inseparable and dependent on each other.

While Descartes did not directly challenge religious dogma in his philosophical works, his ideas had profound implications for theological beliefs about the nature of the soul, free will, and the afterlife. As a result, his works were subject to scrutiny and censorship by ecclesiastical authorities, who were wary of any doctrines that diverged from orthodox teachings.

Although Descartes faced criticism and condemnation from some religious quarters, particularly Jesuit theologians who viewed his philosophy as a threat to traditional Scholasticism, there is little evidence to suggest that his life was directly threatened by the church. Descartes was careful to navigate the political and religious landscapes of his time, and he often sought to reconcile his philosophical ideas with religious doctrine to avoid controversy.

Buddhism, like many other religious traditions, has also grappled with the complexities of translation of its texts throughout history. One notable example is the mistranslation of key Buddhist concepts in early encounters with Western scholars and missionaries. As Western scholars began to study Buddhist texts, they often struggled to accurately convey the nuanced meanings of terms such as “karma,” “nirvana,” and “emptiness.” This led to misunderstandings and misinterpretations that shaped early Western perceptions of Buddhism. The Buddha himself is credites with saying “don’t trust me because the Buddha said something, test it and try it out for yourself and see if it is true, #doubtit

Just as Descartes’ ideas challenged the orthodoxy of the Catholic Church, certain Buddhist teachings have posed challenges to traditional interpretations within the religion itself. For example, the concept of anatta, or “no-self,” challenges the notion of a permanent, inherent self, which is a central tenet in many other religious traditions. This concept has led to debates and interpretations within Buddhism about the nature of personal identity and consciousness, similar to the debates sparked by Descartes’ dualistic theory of mind and body. Overall, both Descartes’ philosophical inquiries and Buddhist teachings illustrate the ongoing dialogue between religion, philosophy, and cultural interpretation. All our ideas should be critiqued and improved on continuously. Isn’t this exactly what we should be doing more of?

In conclusion, while Descartes’ philosophical inquiries into the nature of the mind may have raised eyebrows within religious circles, there is no concrete evidence to suggest that he faced direct threats to his life from the church. However, his intellectual legacy continues to provoke debate and reflection on the boundaries between philosophy, science, and religious belief.

QP

Buddhism, consciousness, Meditation, Metaphysics, mind, Philosophy, Psychology

Carl Jung’s Mahamudra

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Jung’s *Unus Mundus* and Vajrayana Mahamudra

Carl Jung, a pioneering figure in depth psychology, introduced the concept of *unus mundus*, or “one world,” as a fundamental idea that suggests the underlying unity of all existence and experience. On the other side of the spiritual spectrum, Vajrayana Buddhism presents the profound practice of *mahamudra*, which translates to the “great seal,” as a direct method to realize the ultimate nature of mind and our true potential. Despite their origins in vastly different cultural and philosophical traditions, Jung’s *unus mundus* and the concept of *mahamudra* in Vajrayana Buddhism share profound similarities in their exploration of the interconnectedness and unity of existence. This blog post delves into these two concepts, exploring how they converge and what they offer to the understanding of reality and our human expierence.

Carl Jung’s *Unus Mundus*: The Unified Reality

*Unus mundus* is a term Carl Jung adopted from alchemical traditions of old to describe a primordial, unified reality from which all dualities—such as mind and matter, consciousness and unconsciousness—emerge. According to Jung, this concept represents a foundational state of oneness where all distinctions of phenomenon dissolve, revealing deep interconnectedness.

Jung used the idea of *unus mundus* to explain synchronicity, those meaningful coincidences where inner psychological states and outer physical events align in a way that defies our rational explanation. He believed that these synchronicities provided glimpses into the underlying unity of existence, where the psyche and the physical world are not separate but are manifestations of the same underlying reality.

Jung’s *unus mundus* suggests that all phenomena, whether psychological or physical, arise from and return to this unified source. This idea challenges the conventional, dualistic worldview by proposing that the distinctions we perceive between different aspects of reality are illusory at best and that, at the deepest level, everything really everything is interconnected.

Vajrayana Mahamudra: The Ultimate Nature of Mind

In Vajrayana Buddhism, *mahamudra* represents the Buddha’s highest teachings and this practice, aiming to directly realize the ultimate nature of mind. The term “mahamudra” literally means “great seal,” signifying that everything—Subject, Object, and Action or our thoughts, emotions, and experiences—bears the “seal” of ultimate truth, which is emptiness or *shunyata*. This practice involves recognizing the mind’s true nature, which is empty of inherent existence yet full of blissful luminous clarity and deep awareness.

The practice of *mahamudra* is considered a direct path to enlightenment because it bypasses conceptual understanding, instead leading practitioners to a direct, experiential realization of the non-dual nature of reality. In *mahamudra*, all phenomena are seen as expressions of the mind’s intrinsic luminosity and emptiness, and practitioners learn to rest in the natural state of awareness, free from attachment and aversion to our incessant dualistic thinking.

The realization of *mahamudra* brings a profound understanding that the distinctions between subject and object, self and other, and our actions are mere illusions. This realization leads to a state of non-dual awareness, where one sees the interconnectedness of all phenomena and experiences the world as a seamless whole.

   – Jung’s exploration of *unus mundus* suggests that reality is a unified whole where the psyche and the material world are not separate entities but are deeply interconnected. This idea resonates with the *mahamudra* view that all phenomena, including thoughts and emotions, are expressions of the same fundamental reality—emptiness and luminosity. Both concepts challenge the conventional understanding of reality as composed of separate, independent entities and instead propose a view of reality as an interconnected web of relationships. Carl Jung’s concept of *unus mundus* and the Vajrayana Buddhist practice of *mahamudra* both offer profound insights into the nature of reality and the human experience. While *unus mundus* provides a framework for understanding the interconnectedness of mind and matter, *mahamudra* offers a practical method for directly realizing the non-dual nature of mind and reality.

By comparing these two concepts, we see that both Jung and the Vajrayana tradition point toward a deeper, unified reality or mind that transcends ordinary, dualistic perceptions. Whether through the lens of Western psychology or Eastern spirituality, the journey to understanding this unity involves moving beyond conceptual thinking and experiencing reality directly as it is—a seamless, interconnected whole. In this sense, both *unus mundus* and *mahamudra* remind us that the distinctions we perceive in the world are, at their core, illusory, and that true wisdom lies in realizing the fundamental oneness of all phenomena.

Buddhism, consciousness, Metaphysics, mind, Neuroscience, Philosophy, Psychology, Quantum Mechanics, Superposition

Quantum Woo or Enlightenment

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Isnt this all just Quantum Woo?

Quantum Woo is a thing, but is it so cut and dry as many pure traditional physisits would have you think? Many things in this world can be explained by an equation but perhaps not everything, is so simple?

Not everyone is adept enough to become a world class Quantum Physicist like Einstein, Heisenberg or Sheldon Cooper 😉 , however QM tries to explain the universe in which we all live in. Therefor to some extent we all have a say as it affects all of us. As we also know most branches of science are so specialized that no one has an overview that could be sufficient to cover all the bases, this is where Buddhism or the Science of mind can connect the dots that philosophers and psychologists are close to doing but physists either will not or are wooed away. I in no way think that every conspiracy theory can be explained or that we will all get rich if we follow some steps correctly at all, I simply think that there must be a middle way between the divide of the pure equations and the woo that seems to flood the internet theories that are better left alone due to their paranoia and victum psychology.

The mistake that science seems to make is that they are really good at explaining the objective world but have either forgotten or purposely left the mind or consciousness out of the equation. Logically speaking what good is an object like an atom or any object without a subject like you or me to use, have, or appreciate it in any way? The reverse is also true what good is a subject, a mind, without any thing such as an object to have or to use? One without the other is simply nonsense. This is the basis of the dualistic situation we find ourselves in.

E=mc2 Einstein’s famous equation can explain the subjective but what we really need is C=E=mc2, where C is consciousness and could be expressed as conscious energy. From his subjective position Einstein left himself out of the objective universe and I want to put us back in in a meaningful way. What’s the point of relativity if we leave all the relatives out? Afterall what was the surprising result of the famous double slit expirament? Why does it matter if a particle or wave is being observed or not? Very simply put our consciousness or awareness of a wave function causes the collapse of the wave front and the superposition of all the possibilities converge into one outcome before our very eyes.

Consciousness is fundamental nothing happens with out it, so to ask the age-old question, if a tree falls in the forest and nobody is there to hear is, does it make a sound?

C=E=mc2 is the sound it makes, because without the ears it’s just a vibration. Without an ear drum to receive the vibrations and translate them into sound, there can be no sound, only vibration expressing itself as a waveform of possibilities.

So one of my favorite sources of quantum woo is the famous physicist Erwin Schrödinger towards the end of his life he wrote several books. Had he written these books in the beginning of his career he likely wouldn’t have had one, he would have been written off as a quantum quack. Nevertheless he is still respected today so I’ll give the floor now to him.

“The reason why our sentient, percipient and thinking ego is met nowhere within our scientific world picture can easily be indicated in seven words: because it is itself that world picture.”

“Quantum mechanics is still in its infancy, but when it grows up it will enable us to understand phenomena in biology.”

These quotes highlight Schrödinger’s belief in the potential of quantum mechanics to shed light on biological phenomena or our existance as a whole, although they don’t specifically address consciousness they simply cannot be explained any other way.

QP

Ps. Now if the tree falls in our dreams does it really fall?

If a tree falls in a forest – Wikipedia

https://en.wikipedia.org/wiki/Dream_argument

For the other side of this story check this out https://iai.tv/articles/quantum-mysticism-is-a-mistake-philip-moriarty-auid-2437

Buddhism, consciousness, how to meditate, Meditation, Metaphysics, mind

The Nature of Mind in Descartes’ Are we God? His third Meditation

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In his Third Meditation, René Descartes delves into the nature of the mind and its relationship to existence. Descartes’ exploration revolves around the idea that because he, as a thinking being, can be certain of his thoughts, it confirms his existence as a thinking thing. This line of reasoning leads Descartes to assert the inseparable connection between the mind and the self, emphasizing the centrality of consciousness in defining one’s existence.

Through his reflections in the Third Meditation, Descartes puts forth a compelling argument that centers on the certainty of his own thoughts and existence. By contemplating the nature of doubt and the act of thinking, Descartes arrives at the firm conviction that his ability to doubt and think is the hallmark of his existence as a thinking being. This core realization forms the basis of Descartes’ famous dictum from his Discourse on Method, “I think, therefore I am,” underscoring the primacy of consciousness in establishing one’s being.

Building upon this foundational insight, Descartes extends his inquiry to consider the nature of the mind itself. He asks “But what then thinks am I? A thing which thinks. What is that? A thing which doubts, understands, affirms, denies, wills, refuses, and which also imagines and feels.” None of which has a corporeal source. Descartes suggests that the mind is distinct from the body and that its essence or source lies in the act of thinking. This separation of mind and body allows Descartes to affirm the existence of the mind as a thinking substance, independent of material or physical attributes. By emphasizing the mind’s capacity for thought as its defining characteristic, Descartes highlights the intrinsic connection between the mind and self-awareness.

Descartes’ exploration of the mind in the Third Meditation can be seen as a profound investigation into the nature of consciousness and self-knowledge. By focusing on the certainty of his own thoughts as the grounding of his existence, Descartes invites us to contemplate the inherent power of the mind to shape our understanding of reality and ourselves. Through the lens of Descartes’ meditation, the mind emerges as a locus of clarity and certainty, essential for navigating the complexities of existence and establishing the foundation of our identity.

In comparison to Vajrayana Buddhism, Descartes’ emphasis on the mind’s role in defining the self resonates with the Buddhist concept of self-realization and enlightenment. While Descartes’ framework is rooted in a rationalist tradition that emphasizes the power of reason and thought, Vajrayana Buddhism offers a complementary perspective that acknowledges the mind’s potential for transcendence and awakening. Furthermore, in Vajrayana Buddhism purposes that mind is not composite, this means that it not put together of any parts or subpart and therefore not dependant on anything else as its source. In fact, mind is seen as the source of all other things. Both Descartes’ meditation and Buddhist teachings underscore the transformative infinite capacity of the mind to illuminate the nature of existence and lead the individual towards a deeper understanding of self and reality.

In conclusion, Descartes’ Third Meditation presents a rich exploration of the mind and its significance in shaping our perceptions of reality and identity. By foregrounding the certainty of thought as the cornerstone of existence, Descartes invites us to reflect on the profound implications of consciousness in defining the nature of our being. Through Descartes’ meditative inquiry, we are prompted to reconsider the intrinsic connection between the mind and the self, recognizing the mind as a powerful instrument for self-discovery and self-realization.

QP

Buddhism, consciousness, how to meditate, Meditation, Metaphysics, mind, Philosophy, Psychology

Nothingness and Nihilism, Meditating with Descartes Part 1

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Descartes is undoubtedly one of the most influential philosophers of our time. He formed our concepts in the west about mind and our existence, although heavily influenced by the catholic church his ideas and theories are here to stay in one form or another. This discussion I intend to start is to discover what similarities can be found between Descartes’ western and christian theories and those of the Buddha Dharma one of the more influential wisdom traditions of the east. As I am here to learn I welcome as always welcome you to reach out and share your thoughts with the community here.

Descartes six meditations are truly a wonderful thought experiment in which he disassembles the foundation of all he believes to exist and then slowly builds them back up only as he in his mind can prove to himself their existence. I cannot understate how similar this process is to the Tibetan Guru Yoga that I practice almost daily. Where after focusing on the four basic thoughts and then taking refuge we dissolve the conditioned world and then slowly build it all back up again in a meaningful way.

Descartes rightfully understood that he held way too many ideas and concepts to doubt and move away from one at a time so he developed a way to deny the existence of large groups of concepts. This way instead of having to dismantle the wall one brick at a time he pulls away at the foundation and lets it all fall in on itself. He does this by doubting; if he can find a reason to believe that he might have been deceived or fooled in any way he removes everything he knows from his existence, even himself, his mind and god.

I think like most philosophers and physicists one must really come to a point where one seriously doubts or denies the existence of everything. We need to explore what the idea of nothing or nihilism might mean. Nihilism, the rejection of all religious and moral principles, in the belief that life is meaningless, but to an even greater degree that of existence as a whole. This is nothingness the absence or cessation of life or existence is at the centre of Descartes’ contemplation.

Over the years I have noticed in discussions with many people that a general conception about Buddhism is that we are nihilists. This misconception seems to be based on the idea that there is no right or wrong in Buddhism, only consequences or cause and effect. I would also add that when one mentions ego destruction it might seem like Buddhists want to kill themselves or something like this. The biggest misconceptions arise when we talk about emptiness, here almost every critic seem to think that Buddhists simply wish to end their existence in a pool of nothingness. These misconceptions could not be further from the truth the Buddha Dharma does not deny the existence of anything or anyone we simply say that things do not exist in the way in which it seems. The Buddha Dharma teaches us clearly that things truly exist but they do so in a way that is free of our concepts and ideas. This is the idea of emptiness, things are empty of the judgments we place on them when we decide or think that something is good or bad. Emptiness is not to be confused with nothingness. However, no thing, or no thingness, seems to be highly relevant in the discovery of our existence.

This is quite similar to the journey that Descartes begins here in his first meditation. Let’s meet soon for our next discussion in Rene Descartes’ second meditation.

QP

Buddhism, consciousness, how to meditate, Meditation, Metaphysics, mind, Psychology

The Science of Being Nice.

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Well there you have it it’s finally been proven that it’s good to be kind to others. Not that we really doubted it 😉

“What studies have shown is that when we are either thinking about kind acts or witnessing kind acts or engaging in acts of kindness to other people, there are several biochemical changes that happen in our brain,” says Dr. Bhawani Ballamudi, SSM Health child psychiatrist. “One of the most important things that happens is that it releases oxytocin, a neurotransmitter that’s been studied extensively for its role in promoting a sense of bonding.”

Source: https://www.ssmhealth.com/blogs/ssm-health-matters/november-2022/the-science-behind-kindness

Oxytocin is associated with empathy, trust, sexual activity, and relationship-building. It is sometimes referred to as the “love hormone,” because levels of oxytocin increase during hugging and orgasm. And all I have to do is be kind to get this natural high, so how do I do that?

“Physiologically, kindness can positively change your brain. Being kind boosts serotonin and dopamine, which are neurotransmitters in the brain that give you feelings of satisfaction and well-being, and cause the pleasure/reward centers in your brain to light up. Endorphins, which are your body’s natural pain killer, also can be released.”

source: https://www.mayoclinichealthsystem.org/hometown-health/speaking-of-health/the-art-of-kindness. Steve Siegle is a licensed professional counselor in Psychiatry & Psychology

The Buddha dharma details in the Six Paramitas how we can generate joy and love in our lives as we practice to be be Bhodisattvas on the way to enlightenment. The practice centers around generosity, meaningful behavior, patience, joyful effort, meditation, and wisdom. Read more about it here on Quantum Awareness.

Buddhism, consciousness, Meditation, mind

Proper Posture as a support for your Practice

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Learn to use your body to support your meditation practice. QP uses the 7 points of Vairochana from the Karma Kagyu school of the Buddha Dharma.

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Buddhism, consciousness, how to meditate, Meditation, mind, Psychology

The Paramita of Generosity

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Have you ever said no to someone’s generosity? Let QP show you how you actually said NO to your self. it’s time to Develop Quantum Generosity!

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Buddhism, consciousness, how to meditate, Meditation, mind, Psychology

Monkey Mind? Tame your inner Monkey with Medi Bits.

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Extreme Ideation or Monkey Mind can be a very challenging obstacle on the meditation cushion. QP can help with a quick Medi Bits Tune Up.

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Buddhism, consciousness, how to meditate, Meditation, mind, Psychology

Introducing Buddha Bytes

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Only have a few seconds for some interesting and inspiring Buddha Dharma? QP and his new Buddha Bytes series will keep you in your groove and challenge your practice. This topic “ISM” is Buddhism really the best way to describe this ancient wisdom tradition?

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Buddhism, consciousness, how to meditate, Meditation, mind, Psychology

Introducing Medi Bits

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Does your meditation practice and need a quick tune up? QP is here with his new Medi Bits video series. Realize a new level of understanding in your practice, move past distraction, and focus like never before.

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