Above: The Fractal Buddhabrot, named for its resemblance to Buddha seated in meditation.
UTNE.com | Donald S. Lopez | Sep 2013
Some 2,500 years after the lifetime of the historical Buddha, the following quotation about Buddhism was ascribed to Albert Einstein:“The religion of the future will be a cosmic religion. It should transcend a personal God and avoid dogmas and theology. Covering both the natural and the spiritual, it should be based on a religious sense arising from the experience of all things, natural and spiritual, as a meaningful unity. If there is any religion that would cope with modern scientific needs, it would be Buddhism.”
This statement cannot be located in any of Einstein’s writings. But there is something about Buddhism, and about the Buddha, that caused someone to ascribe these words to Einstein. And since the time when Einstein didn’t say this, intimations of deep connections between Buddhism and science have continued, right up until today.[..]
Some even went so far as to declare that Buddhism was not a religion at all, but was itself a science—a science of the mind.[..] In the long history of the discourse of Buddhism and science, what has been meant by Buddhism, as well as its perceived goals, has changed. In the beginning, Buddhism was the original Buddhism postulated by European Orientalists, a Buddhism that then came to be identified with the Theravada traditions of Sri Lanka and Southeast Asia, or at least with their Pali canon. In the period after the Second World War, Buddhism became Zen, especially as it was represented by D. T. Suzuki. During the 1960s and ’70s, Buddhism was often the Madhyamaka philosophy of Nagarjuna and the doctrine of emptiness.
Over the past two decades, the Buddhism in dialogue with science has largely been Tibetan Buddhism, a form of Buddhism that just a century ago was regarded as a form of superstition so degenerate that it did not deserve the name Buddhism, but was referred to instead as Lamaism. A century later, the figure once known to Europeans as the Grand Lama of Lhasa, shrouded in mystery for so long, holds annual seminars with some of the leading scientists in the world.
"The entire universe is a great theater of mirrors." — Alice Bailey
"You are an aperture through which the universe is looking at and exploring itself." — Alan Watts
— Don Miguel Ruiz, The Mastery of Love
ScienceAndNonDuality | Maurizio Benazzo | Feb 22, 2012
Mystics in all ages and cultures describe the self as infinite, stable and ever-present phenomena. Modern physics describe the world as a self-moving, self-designing pattern, an undivided wholeness, a dance. We, as a society, relate to the self mostly as an individual, unique, time bound form. Our common sense, as individuals and society, hasn’t caught up with this picture and it still based on long-held biases and stories. The Earth is clearly round but we still act as if it was flat…
We live at the dawn of a scientific revolution, every day brings new findings from a wide range of scientific disciplines about what it means to be human. Modern science now gives us the detailed descriptions of the mechanisms our brain needs to construct what we call the self.
Could it be this illusionary image of ourselves as separate beings that is keeping us in this perpetual state of anxiety, scarcity, fear, dissatisfaction and leading us, as a society, at this very delicate point in evolution?
— Vishvamitra विश्वामित्र, Gāyatrī Mantra
”Oṃ bhūr bhuvaḥ svaḥ tát savitúr váreṇ(i)yaṃ
bhárgo devásya dhīmahi dhíyo yó naḥ pracodáyāt”
O earth, atmosphere, heaven:
May we attain that excellent glory of Savitr the God:
So may he stimulate our prayers
“Remember how long you have been putting this off, how many times you have been given a period of grace by the gods and not used it. It is high time now for you to understand the universe of which you are a part, and the governor of that universe of whom you constitute an emanation: and that there is a limit circumscribed to your time - if you do not use it to clear away the clouds, it will be gone, and you will be gone, and the opportunity will not return.”
— Marcus Aurelius, Meditations, 2.4
Úlfhéðinn (plural Úlfhéðnar) is an Old Norse term for a warrior with attributes parallel to those of a berserker , but with a lupine aspect rather than ursine; both terms refer to a special type of warrior capable of performing feats far beyond the abilities of normal people. Historically, this was attributed to possession by the spirit of an animal. Úlfhéðnar are mentioned in Vatnsdœla saga, Haraldskvæði and the Völsunga saga. The Ulfhednar were said to wear the pelt of a wolf upon their heads when they entered battle, similar to the berserkers use of bear pelts.