Showing results for "Talk Talk" in Eastern

Alan Watts introduced millions of Western listeners to Zen and other Eastern philosophies, but he’s also recognized as a brilliant commentator on Judeo-Christian traditions as well as a celebrity philosopher who exemplified the ideas — and lifestyle — of the 1960s counterculture.

Most discussions on Tantra begin and end with sex; not so here. With his customary clarity and lucidity, Osho reveals in detail—and in a contemporary language—the real nature of Tantra, a way of life both natural and meditative, where inner transformation and outer practice meet. Learn about the mystical insights found in the ancient Tantric writings, and the many significant Tantric meditation techniques that are as relevant to the modern-day seeker as they were in earlier times.

The question-and-answer format makes this introduction to Zen especially easy to understand - and also to use as a reference, as you can easily look up just the question you had in mind. The esteemed Zen teacher Norman Fischer and his old friend and teaching colleague Susan Moon (both of them in the lineage of Shunryu Suzuki, author of Zen Mind, Beginner's Mind) give this collaborative effort a playful tone: Susan asks a question on our behalf, Norman answers it, and then Sue challenges him.

A series of ten talks and discussions with John Bennett at the Beshara community at Swyre Farm, Gloucestershire, UK between 1972 and 1974. The community was formed during the same period that Bennett established his school at Sherborne House and was located no more than eight miles distant. There was frequent interaction between Beshara and the Sherborne students, and Bennett collaborated with the initial leader, Reshad Field, and with the group’s spiritual guide Bulent Rauf, a Turkish Sufi.

Voici le jardin du philosophe. On y cueillera des fruits mûris sur le tronc de la sagesse commune et dorés à cette autre lumiére des idées. Ils en reprennent leur saveur d'origine, qui est le goût de l'existence. Saveur oubliée en nos pensées ; car on voudrait s'assurer que l'existence est bonne et on ne le peut ; on en décoit donc l'espérance par précaution, prononcant qu'elle est mauvaise.

Self-identification with one’s state of being is the great trap. So, we must first become aware of the props we use to maintain who we think we are. It begins with: “I’m a woman” or “I’m a man.” There’s strong identification. There’s strong support for the ego, for that “I am” is the ego itself talking. Next, we identify with our abilities and our knowledge. “This is what I can do!” and “This is what I know.” Two further strong supports for the ego.