Praise to Magna Matar; dont you want become a protector of mother earth?

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Praise to Magna Matar; dont you want become a protector of mother earth?

 

If you feel the need to share this letter with anyone, please feel free to

do so. Because of problems with the characters are some characters printed

wrongly; %20 is a space, I think, and the high quotationsmarks are also

invalid in this text format and therefore replaced with <> or <>. I also

tried to leave the high dot out.

 

Venerable Sir or Ladies,

 

May all our relatives be safe and secure

May all our relatives be happy at heart.

May all our relatives want to prevent and abandon doings that lead to

someones downfall.

May all our relatives want to do doings that lead to the highest blessings

and get sufficient help with that.

May all our relatives want to raise and develop doings that lead to a noble

maintainance and support of the sense-mediums, the hindrances, the khanddas

suffering and everything that dependently arises and get sufficient help

with that.

May all our relatives want to raise and develop bodhipakkiya dhamma with

its requisite conditions and get sufficient help with that.

May all our relatives want to share their fruits and results of their

wholesome doings with all beings and get sufficient help with that.

May all our relatives want to express shame and fear of wrong-doings a lot

and in a noble way and get sufficient help with that.

 

This letter is composed of the texts related to the following subjects;

- A hindu text about the mother earth asking Krishna for help.

- The importance of mothers for keeping oneself on track.

- The bible and lessons from earth

- A excerpt Sutta about the relevance of mother earth for meditation. (And

of the lady of the lake)

- A text about mother earth (The love-language of transforming the

sense-learn-objects into mindfulness!!)

- The discourse of effacement (Becoming a protector of mother earth?)

- The importance of faeries for the maintainance and support of mother

earth (about 8 precepts, the bonds of fellowship and integrity).

- Preventing natural disasters; a discourse on the great meeting.

- What have the aboriginals to say about this?

 

 

 

- A hindu text about mother earth (I was looking for the five mothers, but

I could find it and ended up with this instead)

.... ...

Then the Earth appeared to Lord Krishna and greeted him with a garland of

vaijayanti-jewels. She gave the golden with jewels setted earrings back to

Aditi, that shone breath-taking. Also she gave the parasol of Varuna to

Krishna and a precious jewel. Then the earth sent her prayers to Krishna,

the highest personality and master of the worlds, who is always prayed to

by the higher half-gods. She felt down to his feet and spoke to him in

dedicated extacy.

<Let me bring my honoured praise to the Lord, that always carries the four

signs of his divinity with him, the shell-horn, the throwing-disk, the

lotus and the club, and who is the master of all half-gods. Please accept

my humble homage. O Lord, You are the supersoul, and to please the wishes

of your devotees, you descend down to earth as different transcedental

avataras, that match excactly the desires of the devotees. Be so kind to

accept my humble homage.>

<O Lord, out of your navel grew the Lotus, and you are always crowned with

a Lotus garland. Your eyes are as open as lotus leaves and give because of

that the highest satisfaction to all all who see it. Your lotus-feet are so

soft and fragile and they will always be prayed to by your pure devotees,

making their lotus heart peacefull. Therefore I give you time after time my

honoured homage.>

<You are the Lord of all religion, fame, possession, knowledge and of

forsaking, the five perfectoins are under your care. Even though You are

everywhere present, You never the less wanted to appear as the Sun of

Vasudeva. Therefore alone please accept my humble homage. You are the

original highest personality of God and the highest cause of all causes.

Your manor is a source of knowledge. Let me for that reason give you my

respectful homage. Eventhough You are personally unborn, You are never the

less the father of the entire cosmic revelation. Please accept therefore my

respectful homage.>

<O Lord, concerning the three Gods - Brahma, Visnu and Siva - they are not

independent of you. When it appears neccesary to reveal this cosmic

revelation, You will create the appearance of passion Brahma and when You

want to maintain this appearance, You will expand yourself as Lord Visnu,

the origin of all goodness. You will also appear as Lord Siva, the master

of all tempraments of ignorance and thus will decompose the entire creation

in this way. In resistance of the creating of these threefold material

nature, You will always be trancended from it. You will never get stuck in

the material nature, like ordinary living creatures.>

<In fact, O Lord, you are the material nature, the father of the universe

and the eternal time, that in combination with nature and a material

creator is caused. Never the less have You always trancended this material

doings. O Lord, O most highest personality of God, I know that earth,

water, fire, air and ether, the five sense-objects, the mind, the senses

and their controlling Gods, false ego and the entire material energy - that

everything in the souled and unsouled worlds is rooted in You. XX censured

XX, (comment venerable Buddha entered Nibbana).

http://www.accesstoinsight.org/canon/samyutta/sn06-015.html

But because You are in a trancedental position your personality can also

not identity with anything of the material nature. Therefore everything is

one with You and seperated from You, and the filosophers that try to

testify that everything is seperated from You are therefore of a wrong

insight.>

<O Lord, allow me to declare that this boy, that listens to the name

Bhagadatta, the son is of my son Bhaumasura. Hij is very upset by a

horrible situation which arose because of the death of his father and this

has made him frightened and he is very confused. Therefore I brought him to

You, so he can surrender to Your lotusfeet. I request Your Manor, to take

this boy under your guardance, and bless him with Your lotusfeet. I bring

him to You, so that he will not experience trouble of the repulses of his

father. >

<When Lord Krishna had heard the prayers of mother Earth, he ensured her

that no fear would ever come upon her. To Bhagadatta He said:<Have no fear>

....>

Translated into english from the Krishna Book Canto 10 of the Srimad

Bhagavatam, by A.C.Bhaktivedanta Swami Prabhupada, chapter 57 Krishna

marries with five queens, pg 426-427

 

 

 

- The importance of mothers for keeping oneself on track.

Itivuttaka 42. {Iti II.15; Iti 36} [Read an alternate translation by John

D. Ireland]

 

This was said by the Blessed One, said by the Arahant, so I have heard:

"There are these two bright qualities that safeguard the world. Which two?

Conscience & concern [for the results of evil actions]. If these two bright

qualities did not safeguard the world, there would be no discerning of

<mother,> <aunt,> <uncle s wife,> <teacher s wife,> or <wife of those

deserving respect.> The world would fall into promiscuity, like goats,

sheep, chickens, pigs, dogs, & jackals. But because these two bright

qualities do safeguard the world, there is the discerning of <mother,>

<aunt,> <uncle s wife,> <teacher s wife,> & <wife of those deserving

respect.>

This is the meaning of what the Blessed One said and in regard to this was

it said;

 

Those in whom

concern & conscience

are not always found

have strayed

from the bright root,

are headed

to birth & death.

But those in whom

concern & conscience

are rightly established always,

who are mature in the holy life:

they are calm,

their further becoming

ended.

This too is the meaning of what the Blessed One said so I have heard.

Revised: Fri 17 May 2002

http://www.accesstoinsight.org/canon/khuddaka/iti/iti2.html

 

The bible and lessons from Earth.

There is also professor N.Habel of a (flinders?) university in Australia,

who contributed to several books about the Bible in the perspective of

earth. This is called Earth Bible. The basic aims of the Earth Bible

project is to develop ecojustice principles appropriate to an earth

hermeneutic for interpreting the Bible and for promoting justice and

healing for the earth. To publish these interpretations as contributions to

the current debate on ecology, ecoethics and ecotheology. Provide a

responsible forum within which the suppressed voice of Earth may be heard

and impulses for healing earth may be generated.

 

There are currently five publications of the earth bible project published;

0000 Earth Bible 1 Readings from the perspective of Earth.

0000 Earth Bible 2 The Earth story in genesis.

0001 Earth Bible 3 The Earth story in Wisdom Literature.

0001 Earth Bible 4 The Earth story in Psalms and Prophets

0002 Earth Bible 5 The Earth story in the New Testament.

 

The Ecojustice Principles are

 

The principle of intrinsic worth

The universe, Earth and all its components have intrinsic worth/value.

 

The principle of interconnectedness

Earth is a community of inter-connected living things that are mutually

dependent on each other for life and survival.

 

The principle of purpose

The universe, Earth and all its components are part of a dynamic cosmic

design within which each piece has a place in the overal goal of that

design.

 

The principle of mutual custodianship

Earth is a balanced and diverse domain where responsible custodians can

function as partners with, rather than rulers over, Earth to sustain its

balance and a diverse Earth community.

 

The principle of resistance.

Earth and its components not only suffer from human injustices but actively

resist them in the struggle for justice.

 

All though the books are locally available(about US 28.50 per volume), one

can ask for further inquiries to: The earth Bible, Alelaide College of

Divinity, 34 Lipsett Terrace, Brooklyn Park, SA, 3052, Australia. Email

earthbible or nhabel.

 

- A excerpt about the relevance of mother earth for meditation (and the

lady of the lake).

.... <Rahula, develop meditation that is like earth; for when you develop

meditation like earth, arisen agreeable and disagreeable contacts will not

invade your mind and remain. Just as people throw clean things and dirty

things excrement, urine, spittle, pus, and blood on the earth and the earth

is not horrified, humiliated and disgusted because of that so too, Rahula,

develop meditation that is like the earth; for when you develop meditaton

that is like the earth, arisen agreeable and disagreeable contacts will not

invade your mind and remain>

<Rahula, develop meditation that is like water; for when you develop

meditation that is like water, arisen agreeable and disagreeable contacts

will not invade your mind and remain. Just as people wash clean things and

dirty things, excrement, urine, spittle, pus, and blood in water, and the

water is not horrified, humiliated and disgusted because of that, so too,

Rahula, develop meditation like water; for when you develop meditation like

water, arisen agreeable and disagreeable contacts will not invade your mind

and remain>....

Out of the Majjhima Nikaya 62; the greater discourse of the advice to

Rahula. (A new translation of het Majjhima Nikaya translated by Bhikkhu

Bodhi and Bhikkhu Nanamoli, Wisdom Publications, ISBN 0 8617 072 X.)

 

 

 

- A text about mother earth.

In the indian tradition is Medicine everything that a seeker can help to

feel more united and harmonious with the nature and all lifeforms.

Everything that is healing to the body, the mind and/or the soul is

medicine. Our ancestors often went for a walk into the woods or the

high-planes to find a special medicine that would give answers to a

personal chalange or a personal problem; they then saw signs and omens that

would help them with the healing and search for wisdom. The medicine walk

was a way to reestablish the connection with with the allies or the

medicine helpers. A medicine walk is in our present busy world still

possible, if the seeker knows how to interpretate the signs of nature.

With the help of intuition we can understand the languages of the

planetairy family and thus maintain the connection with earth. In this

(card and book) truthsaying system, the mother earth Cards lay questions

before you so you can develop a personal intuition. Power is nothing more

than our gifts and powers and they cannot be taken from us by somebody

else. It is time that every searcher acknowledges these talents and uses

them.

For centuries have the red people used the omens of nature to come to

decisions for entire nations. Every living being has its own medicine

message, that they are willing to share with us if we are willing to learn

their language. All our relatives speak in <<Hail-lo-way-ains>>, the

language of Love (in the language of the Senecas) to us. With the help of

<<Hail-Lo-Way-ains>> we can feel the answers in our hearts that we get on a

medicine walk after which healing can take place.

Two feeted (humans) are the only creatures in our world that do not answer

out of gratitude to that love that they have received from the Great

Mystery. The language of love can be understood when is compassion and

mutual respect and when these two can be redivided with those who share the

world with us. A way to begin this is to sent love to a beautiful sunset,

to a willow or to a round circling hawk and to admire the beauty in

everyone of them. Each created being, each lifeform is a teacher and a

potential friend. Each teacher in nature possess a deep and durable love to

the Great Mystery and will reveal its messages to them who are looking for

the secrets of Emptyness. The unknown exists out of the lessons that teach

us what our roles are within the creation and what the roles of others are.

Understaning these messages is unity with the created beings of nature.

Lookin for the peace of the standing people(trees), acknowledge the

holiness of all liveforms, and finding harmony with every living thing;

that is getting respect to the self as a protecter of our Mother Earth.

The starting point to understand this is acknowledgement of the Uniworld.

The uniworld is the universal family of creation. The earth is our mother,

the heaven is our father; our grandparents are grandfather Sun and

grandmother moon. Our brothers and sisters are the stone people, the

standing people, the created beings , the plantfolk, and the other two

feeted. We are never alone. When we become seperated from the members of

our family or when they enter through bodily death the Blue Road of the

Spirit, we have nothing to mourn as long as we stay connected with the

universal family of creation. The medicine walk is a way to win back that

connection. In our modern world we understand the meaning of the Language

of Love, Hail-lo-way-ain, only when the heart opens itself; there is more a

way of live than a system that should be mastered. We should be prepared to

use our feelings and inner senses to <hear> the delicate teachings of our

fellow-life forms.

Imagine this : you are walking through your favorite landscape, woods,

waving hills, high-planes, green valley. You are surrounded by the

creatures that are your Totems and most favorite animals. Notice in what

direction the wind blows. Look at the cloud-people; do they take the shapes

of faces or animals? Feel the warmth of mother earth that cherish you in

her soft arms. Look at grandfather Sun, see how his light plays on the

chest of Mother Earth. Taste the breese and drink the promise of rain.

Honour and respect all that surrounds you. So you can learn the Language of

Love in the quietness of your heart and with a easy mind penetrate the

senses.

Every flower and rock can be your teacher. They wait for you to acknowledge

them and share the land that you walk on. The healing forces that they

contain, are freely and abundant given when you allow yourself to feel

them. The wind is a precessor of all lessons, because all mind comes on the

wind. If he blows out of the west, he will give you lessons about inner

knowing about the help of introspection when searching for answers or

goals. When the wind blows from the North, he begs you to be grateful and

to undergo wisdom that is given to you and acknowledge the wisdom that is

your personal possesion. The eastern wind brings breakthroughs that opens

the Golden door to the new levels of insight through which he will help you

to let go of darkness and doubts.

As soon as we understand which sort of lesson comes to us during our

medicine walk, we can continue to pay attention to which allies are hailing

us. When our eye gets attracted to something, our attention gets focussed

and this speaks through the language of love to us. If we care for this

messenger, we bring about a bondage through which the message can be

received. We learn the lessons from nature by observing every medicine

helper, whether it is a dragonfly, a ponderosa-pine, rock drawings or a

rock person.

As my ancestors did before me, I have chosen to create a learning system

that is known as the holy path; you have with this the basic principles

that you can use to go into the wild of the favourite spot of Mother Earth

to reconnect the bondage with Earth. The Mother Earth-Cards form a brige to

the old insights of the Indian system of knowing. Everything that a seeker

needs, is a truthful, sensitive heart, the desire to learn and willingness

to feel the Language of Love.

Our Indian way of Live can bring a chang in our conscienness that opens new

doors of expression and expansion. Red people understanding means : to open

up towards a different culture and to share the beauty of our common paths.

By doing this we trust to archief a mutual goal; peace, truth and healing

for the children of earth. When the children of earth are healed, we can

welcome the peace rainbow in our hearts, and trust on it that every

medicine walk on the Holy Path can bring new connectiveness with others and

Good Force. On this way we are a living profecy of the Fifth world of

peace.

Translated out of the dutch language. The Mother Earth Cards; spiritual

lessons of the indiaan(native) traditions. Jamie Sams and Linda Childers,

Becht ISBN 90 230 0827 8 NUGI 626.

 

 

 

- The discourse of effacement.

Majjhima Nikaya 8 - Sallekha Sutta - The Discourse on Effacement

Translated from the Pali by Nyanaponika Thera. For free distribution only.

 

>From The Simile of the Cloth & the Discourse on Effacement (WH 61), edited

by Nyanaponika Thera, (Kandy: Buddhist Publication Society, 1988).

1988 Buddhist Publication Society. Used with permission.

------

1. Thus have I heard. Once the Blessed One was staying at Savatthi, in

Jeta's Grove, Anathapindika's monastery.

 

2. Then one evening the venerable Maha-Cunda[1] rose from meditative

seclusion and went to the Blessed One. Having paid homage to him, he sat

down at one side and spoke thus to the Blessed One:

 

3. "Venerable sir, there are these various views that arise in the world

concerning self-doctrines or world-doctrines.[2] Does the abandoning and

discarding of such views come about in a monk who is only at the beginning

of his [meditative] reflections?"[3]

 

"Cunda, as to those several views that arise in the world concerning

self-doctrines and world-doctrines, if [the object] in which[4] these views

arise, in which they underlie and become active,[5] is seen with right

wisdom[6] as it actually is,[7] thus: 'This is not mine,[8] this I am

not,[9] this is not my self'[10] -- then the abandoning of these views,

their discarding,[11] takes place in him [who thus sees].

 

The Eight Attainments

4. "It may be, Cunda, that some monk, detached from sense-objects, detached

from unsalutary ideas, enters into the first absorption that is born of

detachment, accompanied by thought-conception and discursive thinking, and

filled with rapture and joy, and he then might think: 'I am abiding in

effacement.' But in the Noble One's discipline it is not these

[attainments] that are called 'effacement'; in the Noble One's discipline

they are called 'abidings in ease here and now.'[12]

 

5. "It may be that after the stilling of thought conception and discursive

thinking, he gains the inner tranquillity and harmony of the second

absorption that is free of thought-conception and discursive thinking, born

of concentration and filled with rapture and joy; and he then might think:

'I am abiding in effacement.' But in the Noble One's discipline it is not

these [attainments] that are called 'effacement'; in the Noble One's

discipline they are caged 'abidings in ease here and now.'

 

6. "It may be that after the fading away of rapture, the monk dwells in

equanimity, mindful and clearly aware, and he experiences a happiness in

his body of which the Noble Ones say: 'Happily lives he who dwells in

equanimity and is mindful!' -- that third absorption he wins; and he then

might think: 'I am abiding in effacement.' But in the Noble One's

discipline it is not these [attainments] that are called 'effacement'; in

the Noble One's discipline they are called 'abidings in ease here and now.'

 

7. "It may be that with the abandoning of pleasure and pain, and with the

previous disappearance of joy and grief, he enters upon and abides in the

fourth absorption, which is beyond pleasure and pain and has purity of

mindfulness due to equanimity; and he then might think: 'I am abiding in

effacement.' But in the Noble One's discipline it is not these

[attainments] that are called 'effacement'; in the Noble One's discipline

they are called 'abidings in ease here and now.'

 

8. "It may be that, with the entire transcending of perceptions of

corporeality,[13] with the disappearance of perceptions of

sense-response,'[14] with non-attention to perceptions of variety,[15]

thinking: 'Space is infinite,' some monk enters upon and abides in the

sphere of infinite space; and he then might think: 'I am abiding in

effacement.' But in the Noble One's discipline it is not these

[attainments] that are called 'effacement'; in the Noble One's discipline

they are called 'peaceful abidings.'

 

9. "It may be that by entirely transcending the sphere of infinite space,

thinking: 'Consciousness is infinite,' some monk enters and abides in the

sphere of infinite consciousness; and he then might think: 'I am abiding in

effacement.' But in the Noble One's discipline it is not these

[attainments] that are called 'effacement'; in the Noble One's discipline

they are called 'peaceful abidings.'

 

10. "It may be that by entirely transcending the sphere of infinite

consciousness, some monk enters and abides in the sphere of nothingness;

and he then might think: I am abiding in effacement.' But in the Noble

One's discipline it is not these [attainments] that are called

'effacement'; in the Noble One's discipline they are called 'peaceful

abidings.'

 

11. "It may be that, by entirely transcending the sphere of nothingness,

some monk enters and abides in the sphere of

neither-perception-nor-non-perception; and he then might think: 'I am

abiding in effacement.' But in the Noble One's discipline it is not these

[attainments] that are called 'effacement'; in the Noble one's discipline

they are called 'peaceful abidings.'

 

(Effacement)

 

12. "But herein, Cunda, effacement should be practiced by you:[16]

 

(1) others will be harmful; we shall not be harmful here -- thus effacement

can be done.[17]

(2) Others will kill living beings; we shall abstain from killing living

beings here -- thus effacement can be done.

(3) Others will take what is not given; we shall abstain from taking what

is not given here -- thus effacement can be done.

(4) Others will be unchaste; we shall be chaste here -- thus effacement can

be done.

(5) Others will speak falsehood; we shall abstain from false speech here --

thus effacement can be done.

(6) Others win speak maliciously; we shall abstain from malicious speech

here -- thus effacement can be done.

(7) Others will speak harshly; we shall abstain from harsh speech here --

thus effacement can be done.

(8) Others will gossip; we shall abstain from gossip here -- thus

effacement can be done.

(9) Others will be covetous; we shall not be covetous here -- thus

effacement can be done.

(10) Others will have thoughts of ill will; we shall not have thoughts of

ill will here -- thus effacement can be done.

(11) Others will have wrong views; we shall have right view here -- thus

effacement can be done.

(12) Others will have wrong intention; we shall have right intention here

-- thus effacement can be done.

(13) Others will use wrong speech; we shall use right speech here -- thus

effacement can be done.

(14) Others will commit wrong actions; we shall do right actions here --

thus effacement can be done.

(15) Others will have wrong livelihood; we shall have right livelihood here

-- thus effacement can be done.

(16) Others will make wrong effort; we shall make right effort here -- thus

effacement can be done.

(17) Others will have wrong mindfulness; we shall have right mindfulness

here -- thus effacement can be done.

(18) Others will have wrong concentration; we shall have right

concentration here -- thus effacement can be done.

(19) Others will have wrong knowledge; we shall have right knowledge here

-- thus effacement can be done.

(20) Others will have wrong deliverance; we shall have right deliverance

here -- thus effacement can be done.

(21) Others will be overcome by sloth and torpor; we shall be free from

sloth and torpor here -- thus effacement can be done.

(22) Others will be agitated; we shall be unagitated here -- thus

effacement can be done.

(23) Others will be doubting; we shall be free from doubt here -- thus

effacement can be done.

(24) Others will be angry; we shall not be angry here -- thus effacement

can be done.

(25) Others will be hostile; we shall not be hostile here -- thus

effacement can be done.

(26) Others will denigrate; we shall not denigrate here -- thus effacement

can be done.

(27) Others will be domineering; we shall not be domineering here -- thus

effacement can be done.

(28) Others will be envious; we shall not be envious here -- thus

effacement can be done.

(29) Others will be jealous; we shall not be jealous here -- thus

effacement can be done.

(30) Others will be fraudulent; we shall not be fraudulent here -- thus

effacement can be done.

(31) Others will be hypocrites; we shall not be hypocrites here -- thus

effacement can be done.

(32) Others will be obstinate; we shall not be obstinate here -- thus

effacement can be done.

(33) Others will be arrogant; we shall not be arrogant here -- thus

effacement can be done.

(34) Others will be difficult to admonish; we shall be easy to admonish

here -- thus effacement can be done.

(35) Others will have bad friends; we shall have noble friends here -- thus

effacement can be done.

(36) Others will be negligent; we shall be heedful here -- thus effacement

can be done.

(37) Others will be faithless; we shall be faithful here -- thus effacement

can be done.

(38) Others will be shameless; we shall be shameful here -- thus effacement

can be done.

(39) Others will be without conscience; we shall have conscience here --

thus effacement can be done.

(40) Others will have no learning; we shall be learned here -- thus

effacement can be done.

(41) Others will be idle; we shall be energetic here -- thus effacement can

be done.

(42) Others will be lacking in mindfulness; we shall be established in

mindfulness here -- thus effacement can be done.

(43) Others will be without wisdom; we shall be endowed with wisdom -- thus

effacement can be done.

(44) Others will misapprehend according to their individual views, hold on

to them tenaciously and not easily discard them;[18] we shall not

misapprehend according to individual views nor hold on to them tenaciously,

but shall discard them with ease -- thus effacement can be done.

 

(The Arising of Thought)

 

13. "Cunda, I say that even the arising of a thought concerned with

salutary things [and ideas][19] is of great importance, not to speak of

bodily acts and words conforming [to such thought].[20] Therefore, Cunda:

 

(1) The thought should be produced: 'Others will be harmful; we shall not

be harmful here.'

(2) The thought should be produced: 'Others will kill living beings; we

shall abstain from killing living beings here.'

(3)-(43)...

(44) The thought should be produced: 'Others will misapprehend according to

their individual views, hold on to them tenaciously and not easily discard

them; we shall not misapprehend according to individual views nor hold on

to them tenaciously, but shall discard them with ease.'

 

(Avoidance)

 

14. "Suppose, Cunda, there were an uneven road and another even road by

which to avoid it; and suppose there were an uneven ford and another even

ford by which to avoid it.[21] So too:

 

(1) A person given to harmfulness has non-harming by which to avoid it.

(2) A person given to killing living beings has abstention from killing by

which to avoid it.

(3) A person given to taking what is not given has abstention from taking

what is not given by which to avoid it.

(4) A person given to unchastity has chastity by which to avoid it.

(5) A person given to false speech has abstention from false speech by

which to avoid it.

(6) A person given to malicious speech has abstention from malicious speech

by which to avoid it.

(7) A person given to harsh speech has abstention from harsh speech by

which to avoid it.

(8) A person given to gossip has abstention from gossip by which to avoid

it.

(9) A person given to covetousness has non-covetousness by which to avoid

it.

(10) A person given to thoughts of ill will has non-ill will by which to

avoid it.

(11) A person given to wrong view has right view by which to avoid it.

(12) A person given to wrong intention has right intention by which to

avoid it.

(13) A person given to wrong speech has right speech by which to avoid it.

(14) A person given to wrong action has right action by which to avoid it.

(15) A person given to wrong livelihood has right livelihood by which to

avoid it.

(16) A person given to wrong effort has right effort by which to avoid it.

(17) A person given to wrong mindfulness has right mindfulness by which to

avoid it.

(18) A person given to wrong concentration has right concentration by which

to avoid it.

(19) A person given to wrong knowledge has right knowledge by which to

avoid it.

(20) A person given to wrong deliverance has right deliverance by which to

avoid it.

(21) A person overcome by sloth and torpor has freedom from sloth and

torpor by which to avoid it.

(22) A person given to agitation has non-agitation by which to avoid it.

(23) A person given to doubting has freedom from doubt by which to avoid

it.

(24) A person given to anger has freedom from anger by which to avoid it.

(25) A person given to hostility has freedom from hostility by which to

avoid it.

(26) A person given to denigrating has non-denigrating by which to avoid

it.

(27) A person given to domineering has non-domineering by which to avoid

it.

(28) A person given to envy has non-envy by which to avoid it.

(29) A person given to jealousy has non-jealousy by which to avoid it.

(30) A person given to fraud has non-fraud by which to avoid it.

(31) A person given to hypocrisy has non-hypocrisy by which to avoid it.

(32) A person given to obstinacy has non-obstinacy by which to avoid it.

(33) A person given to arrogance has non-arrogance by which to avoid it.

(34) A person difficult to admonish has amenability by which to avoid it.

(35) A person given to making bad friends has making good friends by which

to avoid it.

(36) A person given to negligence has heedfulness by which to avoid it.

(37) A person given to faithlessness has faith by which to avoid it.

(38) A person given to shamelessness has shame by which to avoid it.

(39) A person without conscience has conscience by which to avoid it.

(40) A person without learning has acquisition of great learning by which

to avoid it.

(41) A person given to idleness has energetic endeavor by which to avoid

it.

(42) A person without mindfulness has the establishment of mindfulness by

which to avoid it.

(43) A person without wisdom has wisdom by which to avoid it.

(44) A person given to misapprehending according to his individual views,

to holding on to them tenaciously and not discarding them easily, has

non-misapprehension of individual views, non-holding on tenaciously and

ease in discarding by which to avoid it.

 

(The Way Upward)

 

15. "Cunda, as all unsalutary states lead downward and all salutary states

lead upward, even so, Cunda:

 

(1) A person given to harmfulness has harmlessness to lead him upward.[22]

(2) A person given to killing living beings has abstention from killing to

lead him upwards.

(3)-(43)...

(44) A person given to misapprehending according to his individual views,

to holding on to them tenaciously and not discarding them easily, has

non-misapprehension of individual views, non-holding on tenaciously and

ease in discarding to lead him upward.

 

(Quenching)

 

16. "Cunda, it is impossible that one who is himself sunk in the mire[23]

should pull out another who is sunk in the mire. But it is possible, Cunda,

that one not sunk in the mire himself should pull out another who is sunk

in the mire.

 

"It is not possible, Cunda, that one who is himself not restrained, not

disciplined and not quenched [as to his passions],[24] should make others

restrained and disciplined, should make them attain to the full quenching

[of passions].[25] But it is possible, Cunda, that one who is himself

restrained, disciplined and fully quenched [as to his passions] should make

others restrained and disciplined, should make them attain to the full

quenching [of passions]. Even so, Cunda:[26]

 

(1) A person given to harmfulness has harmlessness by which to attain to

the full quenching [of it].

(2) A person given to killing living beings has abstention from killing by

which to attain to the full quenching [of it].

(3)-(43)...

(44) A person given to misapprehending according to his individual views,

to holding on to them tenaciously and not discarding them easily, has

non-misapprehension of individual views, non-holding on tenaciously and

ease in discarding by which to attain the quenching [of them].

 

(Conclusion)

 

17. "Thus, Cunda, I have shown to you the instruction on effacement, I have

shown to you the instruction on thought's arising, I have shown to you the

instruction on avoidance, I have shown to you the instruction on the way

upward, I have shown to you the instruction on quenching.

 

18. "What can be done for his disciples by a Master who seeks their welfare

and has compassion and pity on them, that I have done for you, Cunda.[27]

There are these roots of trees, there are empty places. Meditate, Cunda, do

not delay, lest you later regret it. 'This is my message to you."

 

Thus spoke the Blessed One. Satisfied, the venerable Cunda rejoiced in the

Blessed One's words.

 

* * *

 

[The concluding verse added by the 'Theras of the First Council:]

 

Deep like the ocean is this Suttanta on Effacement,

Dealing with forty-four items,

showing them in five sections.

Revised: Mon 10 September 2001

http://www.accesstoinsight.org/canon/majjhima/mn008.html

 

 

 

- The importance faeries for the maintainance and support of mother earth.

A week or two ago, I saw a movie on the belgium television. It was a movie

about dwarfs or lepracorns. It was a story in which I protested; somehow

the dwarfs and the elves ended up in a war like situation and because of

that they had to neglect their usual doings, which was the support and

maintainance of the growings on mother earth. Because of that Mother Earth

grew sick and was about to die. Fortunatly was the war prevented because of

the love between a dwarf and a elf, they tried almost everything to stop

falling in love with each other, but it didnt work. Which resulted in the

ending of the war. When the peace between the dwarfs and the elves was

reestablished mother Earth grew better and the disasters dissappeared. Well

I think that the eight precepts contribute to that peace and thus help to

protect Mother Earth. The problem that could arise with this can be the

hindrances. They can be found on internetpage:

http://www.accesstoinsight.org/canon/samyutta/sn46-051.html

 

The Eight Precepts- attha-sila

I undertake the precept to refrain from destroying living creatures.

 

I undertake the precept to refrain from taking that which is not given.

 

I undertake the precept to refrain from sexual activity.

 

I undertake the precept to refrain from incorrect speech.

 

I undertake the precept to refrain from intoxicating drinks and drugs which

lead to carelessness.

 

I undertake the precept to refrain from eating at the forbidden time (i.e.,

after noon).

 

I undertake the precept to refrain from dancing, singing, music, going to

see entertainments, wearing garlands, using perfumes, and beautifying the

body with cosmetics.

 

I undertake the precept to refrain from lying on a high or luxurious

sleeping place.

Revised: Fri 17 May 2002

http://www.accesstoinsight.org/ptf/atthasila.html

 

With me however these eight precepts go wrong a lot (3, 4,6,7) therefore do

I speculate that right efforts are appropriate (I used an excerpt)

 

"And what, monks, is right effort?

 

"There is the case where a monk generates desire, endeavors, activates

persistence, upholds & exerts his intent for the sake of the non-arising of

evil, unskillful qualities that have not yet arisen.

[ii] "He generates desire, endeavors, activates persistence, upholds &

exerts his intent for the sake of the abandonment of evil, unskillful

qualities that have arisen.

[iii] "He generates desire, endeavors, activates persistence, upholds &

exerts his intent for the sake of the arising of skillful qualities that

have not yet arisen.

[iv] "He generates desire, endeavors, activates persistence, upholds &

exerts his intent for the maintenance, non-confusion, increase, plenitude,

development, & culmination of skillful qualities that have arisen: This,

monks, is called right effort." -- SN XLV.8

Revised: Tue 16 April 2002

http://www.accesstoinsight.org/ptf/samma-vayamo.html

When meeting however, it seems best to raise and develop fellowship, so

that the benefit for mother earth and the faeries lasts longer.

Anguttara Nikaya IV.32 - Sangaha Sutta - The Bonds of Fellowship

Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.

"There are these four grounds for the bonds of fellowship. Which four?

Generosity, kind words, beneficial help, consistency. These are the four

grounds for the bonds of fellowship."

Generosity, kind words, beneficial help,

& consistency in the face of events,

in line with what's appropriate

in each case, each case.

These bonds of fellowship [function] in the world

like the linchpin in a moving cart.

Now, if these bonds of fellowship were lacking,

a mother would not receive

the honor & respect owed by her child,

nor would a father receive

what his child owes him.

But because the wise show regard

for these bonds of fellowship,

they achieve greatness

and are praised.

Revised: Thu 17 May 2001

http://www.accesstoinsight.org/canon/anguttara/an04-032.html

Because beneficial help is useful I added the following Sutta about

integrity; (This Sutta also reveals that there was a deafening silence at

the first meeting during the chanting of the Sutta of effacement)

Anguttara Nikaya IV.73 - Sappurisa Sutta - A Person of Integrity

Translated from the Pali by Thanissaro Bhikkhu. For free distribution only.

"Monks, a person endowed with these four qualities can be known as 'a

person of no integrity.' Which four?

"There is the case where a person of no integrity, when unasked, reveals

another person's bad points, to say nothing of when asked. Furthermore,

when asked, when pressed with questions, he is one who speaks of another

person's bad points in full & in detail, without omission, without holding

back. Of this person you may know, 'This venerable one is a person of no

integrity.'

"Then again, a person of no integrity, when asked, does not reveal another

person's good points, to say nothing of when unasked. Furthermore, when

asked, when pressed with questions, he is one who speaks of another

person's good points not in full, not in detail, with omissions, holding

back. Of this person you may know, 'This venerable one is a person of no

integrity.'

"Then again, a person of no integrity, when asked, does not reveal his own

bad points, to say nothing of when unasked. Furthermore, when asked, when

pressed with questions, he is one who speaks of his own bad points not in

full, not in detail, with omissions, holding back. Of this person you may

know, 'This venerable one is a person of no integrity.'

"Then again, a person of no integrity, when unasked, reveals his own good

points, to say nothing of when asked. Furthermore, when asked, when pressed

with questions, he is one who speaks of his own good points in full & in

detail, without omissions, without holding back. Of this person you may

know, 'This venerable one is a person of no integrity.'

"Monks, a person endowed with these four qualities can be known as 'a

person of no integrity.'

"Now, a person endowed with these four qualities can be known as 'a person

of integrity.' Which four?

"There is the case where a person of integrity, when asked, does not reveal

another person's bad points, to say nothing of when unasked. Furthermore,

when asked, when pressed with questions, he is one who speaks of another

person's bad points not in full, not in detail, with omissions, holding

back. Of this person you may know, 'This venerable one is a person of

integrity.'

"Then again, a person of integrity, when unasked, reveals another person's

good points, to say nothing of when asked. Furthermore, when asked, when

pressed with questions, he is one who speaks of another person's good

points in full & in detail, without omissions, without holding back. Of

this person you may know, 'This venerable one is a person of integrity.'

"Then again, a person of integrity, when unasked, reveals his own bad

points, to say nothing of when asked. Furthermore, when asked, when pressed

with questions, he is one who speaks of his own bad points in full & in

detail, without omissions, without holding back. Of this person you may

know, 'This venerable one is a person of integrity.'

"Then again, a person of integrity, when asked, does not reveal his own

good points, to say nothing of when unasked. Furthermore, when asked, when

pressed with questions, he is one who speaks of his own good points not in

full, not in detail, with omissions, holding back. Of this person you may

know, 'This venerable one is a person of integrity.'

"Monks, a person endowed with these four qualities can be known as 'a

person of integrity.'"

Revised: Thu 17 May 2001

http://www.accesstoinsight.org/canon/anguttara/an04-073.html

- Preventing natural disasters; a discourse on the great meeting.

So when organising a meeting to help cure Mother Earth, the above precepts

and the discourse of integrity and the bond of fellowship seems like a good

way to to come together. In the book Faery Folk by Rev. Edain Mc Coy she

mentions in her dictionary over 230 different Faeries. (Llewellyn ISBN 0

87542 733). And also Brian Frouds Faeries Oracle mentions a lot of

different faeries.(Fireside ISBN 0 7432 0111 6). But there are more who

help Mother Earth; dragons. Earth-Dragons, forest dragons, desert dragons,

sea dragons etc. are mentioned in the book dancing with dragons. By Rev.

D.J. Conway. Llewellyn, ISBN 1 56718 165 1. I havent brought all these

faeries and dragons together, but I assume that because they are faeries,

they contribute to the health of Mother Earth or know what to do to make

her better.

There is/was an old conflict between Allah and the faeries, for they didnt

want to express their respect to the humans. So lets earn it. Lets earn it

by asking for their help to cure Mother Earth, it seems like a respectfull

thing to do.

Digha Nikaya 20 - Maha-samaya Sutta - The Great Meeting

Translated from the Pali by Thanissaro Bhikkhu.

For free distribution only. Read an alternate translation by Piyadassi

Thera.

I have heard that on one occasion the Blessed One was dwelling among the

Sakyans at Kapilavatthu in the Great Wood, together with a large Sangha of

approximately five hundred bhikkhus, all of them arahants. And most of the

devatas from ten world-systems had gathered in order to see the Blessed One

and the Bhikkhu Sangha. Then the thought occurred to four devatas of the

ranks from the Pure Abodes: "The Blessed One is dwelling among the Sakyans

at Kapilavatthu in the Great Wood, together with a large Sangha of about

five hundred bhikkhus, all of them arahants. And most of the devatas from

ten world-systems have gathered in order to see the Blessed One and the

Bhikkhu Sangha. Let us also approach the Blessed One and, on arrival, let

us each speak a verse in his presence."

Then, just as a strong man might extend his flexed arm or flex his extended

arm, those devatas disappeared from among the devas of the Pure Abodes and

reappeared before the Blessed One. Having paid homage to the Blessed One,

they stood to one side. As they were standing there, one devata recited

this verse in the Blessed One's presence:

A great meeting in the woods:

The deva hosts have assembled.

We have come to this Dhamma meeting

To see the invincible Sangha.

Then another devata recited this verse in the Blessed One's presence:

The bhikkhus there are concentrated,

Have straightened their own minds.

Like a charioteer holding the reins,

The wise ones guard their faculties.

Then another devata recited this verse in the Blessed One's presence:

Having cut through barrenness, cut the cross-bar,

Having uprooted Indra's pillar, unstirred,

They wander about pure, unstained,

Young nagas well tamed by the One with Vision.

Then another devata recited this verse in the Blessed One's presence:

Those who have gone to the Buddha for refuge

Will not go to the plane of woe.

On discarding the human body,

They will fill the hosts of the devas.

Then the Blessed One addressed the monks: "Monks, most of the devatas from

ten world-systems have gathered in order to see the Tathagata and the

Bhikkhu Sangha. Those who, in the past, were Pure Ones, Rightly

Self-awakened, at most had their devata-gathering like mine at the present.

Those who, in the future, will be Pure Ones, Rightly Self-awakened, will at

most have their devata-gathering like mine at the present. I will detail

for you the names of the deva hosts. I will describe to you the names of

the deva hosts. I will teach you the names of the deva hosts. Listen and

pay close attention. I will speak."

"As you say, lord," the monks replied. The Blessed One said:

I recite a verse of tribute.

Those who live where spirits dwell,

who live in mountain caves,

resolute, concentrated,

many, like hidden lions,

who have overcome horripilation,

white-hearted, pure,

serene, and undisturbed:

Knowing that more than 500 of them

had come to the forest of Kapilavatthu,

the Teacher then said to them,

disciples delighting in his instruction,

"The deva hosts have approached.

Detect them, monks!"

Listening to the Awakened One's instruction,

they made a diligent effort.

Knowledge appeared to them,

vision of non-human beings.

Some saw 100, some 1,000, some 70,000,

some had vision of 100,000 non-human beings.

Some gained vision of innumerable devas

filling every direction.

Realizing all this,

the One-with-Vision felt moved to speak.

The Teacher then said to them,

disciples delighting in his instruction,

"The deva hosts have approached.

Detect them, monks,

as I describe their glories, one by one.

7,000 yakkhas inhabiting the land of Kapilavatthu,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

6,000 yakhas from the Himalayas,

of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

>From Mount Sata 3,000 yakkhas

of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

These 16,000 yakkhas of varied hue

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

500 yakkhas from Vessamitta, of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

Kumbhira from Rajagaha,

who dwells on Mount Vepulla,

accompanied by more than 100,000 yakkhas --

Kumbhira from Rajagaha:

He, too, has come to the forest meeting.

And Dhatarattha, who rules

as king of the Eastern Direction,

as lord of the gandhabbas:

A glorious, great king is he,

and many are his sons

named Indra, of great strength.

Powerful, effulgent,

glamorous, prestigious,

rejoicing, they have approached

the monks' forest meeting.

And Virulha, who rules

as king of the Southern Direction,

as lord of the kumbandas:

A glorious, great king is he,

and many are his sons

named Indra, of great strength.

Powerful, effulgent,

glamorous, prestigious,

rejoicing, they have approached

the monks' forest meeting.

And Virupakkha, who rules

as king of the Western Direction,

as lord of the nagas:

A glorious, great king is he,

and many are his sons

named Indra, of great strength.

Powerful, effulgent,

glamorous, prestigious,

rejoicing, they have approached

the monks' forest meeting.

And Kuvera, who rules

as king of the Northern Direction,

as lord of the yakkhas:

A glorious, great king is he,

and many are his sons

named Indra, of great strength.

Powerful, effulgent,

glamorous, prestigious,

rejoicing, they have approached

the monks' forest meeting.

Dhatarattha from the Eastern Direction,

Virulhaka from the South,

Virupakkha from the West,

Kuvera from the Northern Direction:

These four Great Kings

encompassing the four directions,

resplendent, stand in the Kapilavatthu forest.

Their deceitful vassals have also come

-- deceptive, treacherous --

Maya, Kutendu, vetendu,

Vitu with Vituta,

Candana, the Chief of Sensual Pleasure,

Kinnughandu, Nighandu,

Panada, the Mimic,

Matali, the deva's charioteer,

Cittasena the gandhabba,

King Nala, the Bull of the People,

Pañcasikha has come

with Timbaru and his daughter, Suriyavacchasa.

These and other kings, gandhabbas with their kings,

rejoicing, have approached

the monks' forest meeting.

Then there have also come

nagas from Lake Nabhasa,

Vesali, and Tacchaka.

Kambalas, Assataras,

Payagas, and their kin.

And from the River Yamuna

comes the prestigious naga, Dhatarattha.

The great naga Eravanna:

He, too, has come

to the forest meeting."

They who swoop down swiftly on naga kings,

divine, twice-born, winged, their eyesight pure:

(Garudas) came from the sky to the midst of the forest.

Citra and Supanna are their names.

But the Buddha made the naga kings safe,

made them secure from Supanna.

Addressing one another with affectionate words,

the nagas and Supannas made the Buddha their refuge.

"Defeated by Indra of the thunderbolt hand,

Asuras dwelling in the ocean,

Vasava's brothers -- powerful, prestigious --

Greatly terrifying Kalakañjas,

the Danaveghasa asuras

Vepacitti and Sucitti,

Paharada, with Namuci,

and Bali's hundred sons, all named Veroca,

arrayed with powerful armies

have approached their honored Rahu

[and said]: 'Now is the occasion, sir,

of the monk's forest meeting.'

Devas of water, earth, fire, and wind have come here.

Varunas, Varunas,

Soma together with Yasa,

the prestigious devas of the hosts

of goodwill and compassion have come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

Vendu (Visnu) and Sahali,

Asama and the Yama twins,

the devas dependent on the moon

surrounding the moon have come.

The devas dependent on the sun

surrounding the sun have come.

Devas surrounding the zodiac stars

and the sprites of the clouds have come.

Sakka, chief of the Vasus, the ancient donor, has come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

Then come the Sahabhu devas,

blazing like crests of fire-flame.

The Arittakas, Rojas,

cornflower blue.

Varunas and Sahadhammas,

Accutas and Anejakas,

Suleyyas and Ruciras,

and Vasavanesis have come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

Samanas and Great Samanas,

Manusas and Super Manusas,

the devas corrupted by fun have come,

as well as devas corrupted by mind.

Then come green-gold devas and those wearing red.

Paragas and Great Paragas,

prestigious devas have come.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

White devas, ruddy-green devas, dawn-devas

have come with the Veghanas

headed by devas totally in white.

The Vicakkhanas have come.

Sadamatta, Haragajas,

and the prestigious multi-coloreds,

Pajunna, the thunderer,

who brings rain to all lands:

These ten ten-fold hosts, all of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

The Khemiyas, Tusitas, and Yamas,

the prestigious Katthakas,

Lambitakas, and Lama chiefs,

the Jotinamas and Asavas,

the Nimmanaratis have come,

as have the Paranimmitas.

These ten ten-fold hosts, all of varied hue,

powerful, effulgent,

glamorous, prestigious,

rejoicing, have approached

the monks' forest meeting.

These 60 deva groups, all of varied hue,

have come arranged in order,

together with others in like manner

[thinking:]

'We'll see him who has transcended birth,

who has no bounds,

who has crossed over the flood,

the Mighty One, beyond evil,

like the moon released from a cloud.'

Subrahma and Paramatta Brahma,

together with sons of the Powerful One,

Sanankumara and Tissa:

They too have come to the forest meeting.

Great Brahma, who stands over

1,000 Brahma worlds,

who arose there spontaneously, effulgent:

Prestigious is he, with a terrifying body.

And ten brahma sovereigns,

each the lord of his own realm --

and in their midst has come

Harita Brahma surrounded by his retinue."

When all these devas

with Indras and Brahmas had come,

Mara came as well.

Now look at the Dark One's foolishness!

[He said:] "Come seize them! Bind them!

Tie them down with passion!

Surround them on every side!

Don't let anyone at all escape!"

Thus the great war-lord urged on his dark army,

slapping the ground with his hand,

making a horrendous din, as when

a storm cloud bursts with thunder,

lightening, and torrents of rain.

But then he withdrew-enraged,

with none under his sway.

Realizing all this,

the One-with-Vision felt moved to speak.

The Teacher then said to them,

disciples delighting in his instruction,

"Mara's army has approached.

Detect them, monks!"

Listening to the Awakened One's instruction,

they made a diligent effort.

The army retreated

from those without passion,

without raising even a hair on their bodies.

Having all won the battle

-- prestigious, past fear --

they rejoice with all beings:

Disciples outstanding among the human race.

Revised: Fri 4 January 2002

http://www.accesstoinsight.org/canon/digha/dn20.html

- What have the aboriginals to say about this?

I pulled a card from the aboriginal oracle deck; that is to say; during the

shuffeling, this card flipped.

17 Koala, upside down; Secrets, holding back, respect. Because the Koala

suggests that one can reorientate and make new goals, I added the

part(forgot) of dr. Hagel with the earth bible project and the meditation

of the lady of the lake. I reshuffled and draw the card 42 of Wale and the

sea star. Strategy, betrayal , egoism.

In this dreaming there is mention that, before Australia was covered with

living creatures, everyone lived on a land far away. This place was

overcrowded, so some beings decided to migrate to the south. Wale was the

only one who owned a canoo that could be used to sail the sees, but he was

very selfish. He refused to share his canoo with anybody and guarded him

well.

At last asked the desperate beings the Wale if they could use the canoo in

exchange for some doings. They pointed out to him that he could swim to the

southern island get his canoo back. The Wale refused an was very impolite.

The little seastar felt sorry for the beings and so made up a plan to cheat

on the Wale. Eventhough he was one of the few friends the Wale had, he

judged the Wale to be wrong and that deceit was justified. Seastar was a

beloved storyteller. He came up with a plan to tell stories to the Wale to

divert him and put him to sleep, so that the other beings could steal his

canoo. Seastar made his mind up to tell the Wale afterwards, so that he

could get his canoo back. The plan was very dangerous, because Wale was

bigger and more powerfull than all the other beings. Still Seastar decided

to go on with the plan. During his story the Wale asked a couple of times

for the canoo, and Seastar answered that it was safe. Seastar ticked with

two sticks together and said that he was ticking against the canoo. Like

expected did Wale fall asleep, but suddenly, like he was feeling someting,

he opened his eyes and saw that the canoo was gone. He became furious,

without warning he attacked Seastar. Seastar got wounded and was thrown

into the water, were today he still remains. Seastar did succeed to throw a

spear to the whale that got stuck into his head and made a hole into his

head.

Then the Wale left to get his canoo back. Koala paddled with all the force

he had, but the Wale caught up with him very quickly. Wild as he was he

turned over the canoo and all beings got into the sea. In one way or

another they succeeded to reach the coast. They moved land inwards and

there they still live.

The Wales canoo sank and changed into an island. The Wale still swims

across the coastline and still searches for his canoo.

Symbolic.

The theme betrayal appears in many myths and religions. Wale was betrayed

by his friend Seastar, who felt sorry. On the other hand was the Wale

selfish and he deserved a lesson to be told. On the Card is Wale chasing

Seastar. He blows water through a hole in his head and it is clear that he

is furious. Seastar lies almost to the bottom of the picture, to point out

that he now lives at the bottom of the ocean.

Explanation.

Betrayal, that is what it is about when the Wale appears. Is betrayal ever

justified? With betrayal trust moves into the spotlight, and the

insecurities that go along with this subject.

Experiencing betrayal seems simular to mourning. (This reminds me of Maras

stricks to use defilements to increase defilements) There are several

stadia that one must go through and learn to deal with. If one stays stuck

into one of them, there can be no emotional growth and healing. This could

reveal itself into self-justified anger, rancour, bitterness and cynism.

Also it is possible that you will never trust anyone anymore. Wale rejected

others because of his lack of self-confidence. Out of fear that others

would try to steal from him, the situation arose just what he wanted to

avoid. Insight in how you have created that situation is part of your

healing process. ....

You have to decide for yourself if you go through the stadia of betrayal.

What you gain with this is a deeper insight in the dynamics of that

situation and a stronger sense of self-awareness. A bigger selfconfidence

also belongs to the unexpected possabilities.

Learning to forgive can also be a challange, but what it gives you - a

renewed feeling of connection with others and the self - is more than worth

it. Interesting enough can damaged trust by others lead to a deeper trust

in others. From the symbolic death that betrayal is, arises new hope and

healing. The Fenix flies through a wall of fire and the Wale flies through

the oceanwaves. The Wale searches for something that is long gone and has

disappeared. Will he ever stop doing this?

Before the Wale was betrayed, he became suspicious and paranoid. He guarded

the canoo and had a difficult time to relax. Your problem could be related

to worries. Maybe you can better be carefull and guard your qualities. As

for this, depent on your intuition. Be aware of danger, but wander if you

are afraid of losing something that others want. The Wale could get his

canoo back but chose instead to play the mighty game. If there is something

you guard with everything you have, be carefull! This could be something

material, like your house or possesions, but also an fixed idea, a wrong

view how things should be, or the not being prepared to take risks. Be

aware that because of being afraid of betrayal, you can attract betrayal.

The Wale also could point out anger.

Well as a psychiatric patient or as a person with a sick mind do I have

weakness in all of this. But I like the idea of medicine and to be honest,

learning from nature seems to remind me of a family-tradition

(grandparents). The remarks my grandparents made about nature, warm

wind(east? = land), cold wind(west?=sea) were arising a lot of times when I

was writing this article. The problem that arises with the winds is the

need of a compas, but there are animals like doves that have a natural

compass, I just dont know how to do that.

I also dont no how to overcome Mara, so some assistance when creating this

meeting is advisable.(Just ask for help of the Sangha or Noble Ones.) If

unknown; the Great Seers of the Mount Isigili can perhaps also be of some

assistance; http://www.accesstoinsight.org/canon/majjhima/mn116.html. If

not it wouldnt hurt inviting them though.

May all beings be safe and secure

May all beings be happy at heart.

May all beings want to prevent and abandon doings that lead to someones

downfall and get sufficient help with that.

May all beings want to do doings that lead to the highest blessings and get

sufficient help with that.

May all beings want to raise and develop doings that lead to a noble

maintianance and support of the sense-mediums, the hindrances, the

khanddhas, suffering and everything that dependently arises and get

sufficient help with that.

May all beings want to raise and develop bodhipakkiya dhamma with its

requisite conditions and get sufficient help with that.

May all beings want to express shame and fear of wrong-doings a lot and in

a noble way and get sufficient help with that.

May all beings want to share their fruits and results of their wholesome

doings with all beings and get sufficient help with that.

With mudita,

Ratananam Matar.

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Whosoever in this world is overcome by this base craving, this clinging (to

sense objects), his sorrows grow like Birana grass after rain. Random

Dhammapada Verse 335