Praxis Thinking the Methodology (in a nutshell)

Determine what is desired and assess what is “Known” and “Not Known” toward that end. Map affinities of ”Known” and “Not Known” statements to derive at a set of “First Principle(s)” and “Challenge(s)” respectively.

Modeled as a system, where the stock is comprised of “Concepts,” the inflow into the system (its input)) are the stated “Challenges” (best captured as a problem statement such as “How might I/we…”) Apply Divergent Thinking (<+) to increase the stock of concepts. Apply Convergent Thinking (->) and narrow on practical “Ideas” toward a solution (the system’s output). Ideas flow into a feedback loop. Model Ideas, validate models, reassess what is “Known” and “Not Known” and iterate “Challenge,”

With each iteration what is “Known” increases and what is ”Not Known” decreases while solution becomes less conceptual and more ideal.

Ideas are like seeds,  
some are annual and others perennial.
Some fall upon good earth to take root,    
Others upon stone to despair. 
Of those that root and bloom take care,
And of their fruit joyfully share. 

An Open Letter to Elon Musk Concerning Cryptocurrencies


For it is not only the species but the human spirit that we wish to preserve.

To Elon Musk (and whomever else it may concern),

This proposal is published for any who would have interests but is humbly addressed to Elon Musk, for his shared dream of human perseverance and preservation and recognization that if this proposal were to be deemed in whole or in part viable he is foremost among those who could realize what is now put forth for consideration and iteration.

It is proposed that an economic system built on democratic equity in communal enterprise and the principle of individual and collective freedom is possible. This paradigm (true freedom through means) has been subjected by those who would perpetuate the consolidation of power though political and monetary exclusionary monopoly. The source of economic disparity and growing chasm of the “haves” and “have nots” and tool of enslavement is the perpetual governmental and banking control over a singular monopolistic currency. This consolidates power into the hands of a small minority who in turn wield enormous power over the masses. It is argued that, this creates a non-capitalist society that would appear superficially as capitalist but feigns true capitalist values, that of rights of free enterprise and the rights of individuals to self organize and self govern.

It is put forth for consideration a new economic system built on the principles of empowerment and freedom. The opportunity for such a shift has never been more feasible nor more apparent. The rise of various cryptocurrencies both highlights technology’s role and the demand for a true paradigm shift.

It is proposed that in lieu of an archaic stock certificate denoting one’s equity in an enterprise that a form of open-source cryptocurrency could instead be used. For example, instead of a stock certificate one would own, let us say, SpaceX coins. In aggregate these SpaceX coins would equate to the perceived market capital of SpaceX the enterprising entity and it’s assets. This creates a non-fiat currency one that establishes true equity for those who would own SpaceX coins. These coins could be traded or retained and would grow in value as the value of the underlying asset grew, those of SpaceX in this crude example.

Instead of having to put USD in a bank growing at some measly rate that benefits the banking industry and the elite, one’s wealth would grow along with that of the underlying enterprise merely by retaining equity or said another way, holding coins in a digital wallet on a universal blockchain.

Now the question arises, how are goods bought and sold with all these varying currencies of variable value? A democratic real-time always-open open-source based market and exchange run on a solar system spanning (from satellite servers to servers on Mars as well as Earth) blockchain is envisioned. This exchange would require vast amounts of energy necessitating a growing demand for harvesting solar power and the beginnings of a Dyson Sphere or Chain of satellites (at inception). Using a digital wallet, any one person can instantly exchange one currency for another at a market rate (for example SpaceX coins for USD, should a citizen of Elondia on Mars visits the US and wish to purchase goods on Earth.)

It is further proposed that Bitcoin, or something like it, act as the underlying reserve currency. BTC would replace the role historically held by gold, until the rise of manipulative fiat currencies and central banking. In a future where there is the potential for asteroid mining and a solar-system spanning civilization a digital monetary standard (vs a gold standard) would be requisite in a global and multi-planet economy. The citizens of Mars would not benefit if beholden to a monetary policy guided by any Earthly state. Only a truly free democratic market could sustain a multi-planet economy.

In the immediacy, those who wish to create communities of shared values could combine assets and create a self sustaining economies and exist peacefully within broader existing economies taking advantage of scale, thus far only afforded the privileged, for the mutual benefit of their chosen community (i.e. Enterprising Individuals, Communal Farmers and Homesteaders, Spiritual Communities, Bohemian Artists, Nieghboorhood Sports Leagues..)

In closing, being of little means and not technically inclined but excited about the future prospects of human endeavor and exploration toward the pursuit of knowledge, these thoughts are put forth if only to help further conversation and to spark additional ideas.

Whether valid or not, naive or not, regardless, for the benefit of all those who orbit the same Sun, it is past time we rethink everything (especially inherited systems that adhere to archaic thinking). May we find the Golden Path that preserves humanity.

May all find happiness.
Sincerest regards

Gibran

The Razor’s Age (Path of Love)

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Into to song “Path of Love” by Atman off of album “Nirvana Lounge,” sampling movie “The Razor”s Edge”

Katha Upanisad: The Method of Yoga

12. The Self, though hidden in all beings, does not shine forth but can be seen by those subtle seers, through their sharp and subtle intellect. 

13. The wise should restrain speech in mind; one should restrain the latter in understanding self. The understanding one should restrain in the great self. That a person should restrain in the tranquil self. 

14. Arise, awake, having attained thy boons, understand them. Sharp as the edge of a razor and hard to cross, difficult to tread is that path sages declare. 

15. (The self) without sound, without touch and without form, un-decaying, is likewise, without taste, eternal, without smell, without beginning, without end, beyond the great, abiding, by discerning that, one is freed from the face of death. 

16.  This ancient story of Naciketas told by Death (Yama), telling and hearing it, a wise man grows great in the world of Brahmā. 

17. Whoso shall cause to be recited this supreme secret before an assembly of Brāhamanas or devoutly at the time of the ceremonies for the dead, this will prepare (for him) everlasting life, this will prepare everlasting life.   
“Path of Love” by Atman off of album “Nirvana Lounge”

The Enlightened Families

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Tibetan: rigs. Sanskrit: kula.

Vairochana, From a Set of the Five Jina Buddhas, Central Tibet, circa late 13th – early 14th century

The five ‘Enlightened Families’ are perfected, purified states of our five aggregates, elements, sense-organs, and sensory perceptions. Since all sentient beings possess these faculties, either in their potential or fully manifest forms, any individual who attains buddhahood realizes their perfected state. Each of the five enlightened families comprise a central male buddha, representing one of the purified aggregates, and a female buddha representing one of the purified elements. In addition, four of the five enlightened families are surrounded by peripheral bodhisattvas, representing the purified sense-organs, and sensory perceptions.

The five are as follows:

  1. the buddha-family headed by the male buddha Vairocana (the purified aspect of our aggregate of consciousness/form)
  2. the vajra family headed by the male buddha Akshobhya (the purified aspect of our aggregate of consciousness/form)
  3. the ratna family, headed by the male buddha Ratnasambhava (the purified aspect of our aggregate of feeling)
  4. the padma family, headed by the male buddha Amitabha (the purified aspect of our aggregate of perception/discrimination)
  5. the karma family, headed by the male buddha Amoghasiddhi (the purified aspect of our aggregate of conditioning and motivational factors)

The correlation between the ‘enlightened-families’ and the aggregates can vary according to differing tantric system, particularly in the case of Vairocana and Akshobhya who may alternately be know as the purified aspect of consciousness or of form.  

Bibliography:
The Handbook of Tibetan Culture, 1993. 
Compiled by Graham Coleman

Irie

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Ras Tafari
“Were the thoughts of Plato and Socrates, the beliefs of Christianity and Judaism not harmonized with Hindu Philosophy: were Yoga and its previous stages not exposed to Western thought; had Western religion and philosophy not been exposed to the philosophy and religion of the East … how much the poorer would human thought have been! 

Since nobody can interfere in the realm of God, we should tolerate and live side by side with those of other faiths. In the mystic traditions of the different religions, we have a remarkable unity of spirit. Whatever religion we may profess, we are spiritual kinsmen. While the different religions in their historic form bind us to limited groups and militate against the development of loyalty to the world community, the mystics have already stood for the fellowship of humanity…in harmony with the spirit of the mystics of ages gone by.

 No one should question the faith of others, for no human being can judge the ways of God. However wise or however mighty a person may be, “he is like a ship without a rudder if “he is without God.”

H.I.M. Haile Selassie  

A meditation bracelet of 12 turtle beads

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Remove one bead or sever the cord and a 12-bead meditation bracelet it is no more.
“... suppose that this great earth were to be an ocean upon which a single yoke were being tossed about by the wind and thus being moved from here to there. And suppose if under that ocean there were a blind turtle, do you think it would be easy for it to insert its head into that yoke when it rises to the surface only once every hundred years? In a similar fashion it is extremely hard to obtain the human state.”

From Bodhicharyavatara

May I, for the sake of all beings, be ever mindful of intent to develop perfect renunciation for bodhicitta (awakening mind) of prajnaparamita (perfect wisdom).

Buddha Shakyamuni

om soham (x4)

In the ti-sarana (three refuges) of Buddha, Dhamma, and Shangha,  I seek refuge…

  1. buddham saranam gacchati (… intent upon going) 
  2. dhammam saranam gacchati
  3. sangham saranam gacchati
  4. buddham saranam gacchāmi (… I go)
  5. dhammam saranam gacchāmi
  6. sangham saranam gacchāmi
  7. dutiyampi buddham saranam gacchāmi (a second time…)
  8. dutiympi dhammam saranam gacchāmi
  9. dutiyampi sangham saranam gacchāmi
  10. tatiyampi buddham saranam gacchāmi (a third time…)
  11. tatiyampi dhammam saranam gacchāmi
  12. tatiyampi sangham saranam gacchāmi

As to take refuge in the three jewels is to give refuge, with intent to give refuge, I go…

  1. Without hate as the aim,
  2. Without greed as the aim,
  3. Without illusion as the aim,
  4.  Without hate as the way,
  5. Without greed as the way,
  6. Without illusion as the way, 
  7. Giving reverence to the many before,
  8. Giving reverence to the many after,
  9. Giving reverence to the many teachers of the path
  10. Giving reverence to the many who assist on the path  
  11. Giving reverence to the many who share the path
  12. Giving reverence to the one who reveled the path 

I give reverence to Buddha Shakyamuni, the Perfectly Enlightened One, and his twelve principle deeds…

  1. descent from celestial Tushita 
  2. entrance into mother’s womb
  3. birth
  4. mastery of worldly arts and skills 
  5.  enjoyment of his consorts
  6. renunciation of worldly ways
  7. endurance of severe physical penances
  8. mediation under the Bodhi Tree  
  9. overcoming the the forces of mara
  10. attainment of Buddhahood
  11. turning the wheel of dharma
  12. entrance into peaceful parinirvana  

May I realize the causes and consequences of  paticca-samuppāda (dependent origination)…

  1. avijja (ignorance) from which arises
  2. sankhārā (karma formations) from which arises
  3. viññãna (consciousness) from which arises
  4. nãma-rūpa (name and form or mind and body) from which arises           
  5. salãyatana (six bases) from which arises
  6. phassa (impressions) from which arises
  7. vedanā (feelings) from which arises
  8. tanjā (cravings) from which arises
  9. upādāna (clinging) from which arises
  10. bhava (process of becoming) from which arises 
  11. jāti (rebirth-process) from which arises 
  12. jarā-marana (old age and death

May I be ever conscious of ariya-sacca (the noble truths) [1-4] and the eightfold path [5-12]… 

  1. dukkha (truth of suffering)
  2. tanhā (truth of attachment)
  3. nirodha (truth of renunciation)
  4. magga (truth of the path):
  5. sammā-ditthi (right view)
  6. sammā-sankappa (right intent)
  7. sammā-vacca (right speech)
  8. sammā-kammanta (right action)
  9. sammā-ājīva (right livelihood)
  10. sammā-vāyāma (right effort)
  11. sammā-sati (right mindfulness)
  12. sammā-samādhi (right concentration)

May I be diligent toward the paramitas (the six perfections) [1-6] for sake of all beings in the six realms of cyclic existence [7-12]… 

  1. Perfection of generosity 
  2. Perfection of ethical discipline 
  3. Perfection of patience 
  4. Perfection of perseverance or joyous effort
  5. Perfection of meditative concentration
  6. Perfection of wisdom (prajnaparamita) 
  7. For all beings of the deva realm (celestials)…
  8. …the asura realm (demi-gods)…
  9. … the human realm… 
  10. … the animal realm… 
  11. … the hungry ghost realm… 
  12. … the hells

May I develop determination toward attainment of the three principle aspects of the path for the sake of all beings and their bliss… 

  1. I take refuge in the buddha
  2. I take refuge in the dhamma 
  3. I take refuge in the shangha 
  4. desiring to develop perfected renunciation
  5. desiring to develop perfected bodhicitta and loving kindness
  6. desiring to develop perfected wisdom of emptiness 
  7. of the dharmakaya (empty or true body)
  8. of the  sambhogakaya (enjoyment body)
  9. of the  nirmanakaya (emanation body)
  10. so all beings may be without hate
  11. so all beings may be without greed
  12. so all beings may be without illusion and so free

May I be ever mindful of altruistic intent and of true buddha nature. and meditate on the…  

  1. … left principle channel…
  2. … right principle channel…
  3. … center principal channel…
  4. … chakra A…
  5. … chakra HUM…
  6. … chakra OM…
  7. … chakra  HAM…
  8. … the enlightenment family of Vairocana…
  9. … enlightenment family of Akshobhya…
  10. …. enlightenment family of Ratnasambhava…
  11. … enlightenment family of Amitabha…
  12. … enlightenment family of Amoghasiddhi…

Namo Gurubhāya
Namo Buddhāya
Namo Dharmāya
Namo Sanghāya (x3)

May I take on defeat and offer victory. 

om vajrasattva hum
om mani padme hum

A Study on OM and the Māndūkya Upanisad

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A Study on OM
Māndūkya Upanisad

OM shanti shanti shanti 

1. This letter that is OM (AUM) is all this. Of this a clear exposition (is started with): All that is past, present, or future is verily OM. And whatever is beyond the three periods of time is also verily OM. 

2. All is surely Brahman. This Self (atman) is Brahman. The Self, such as It is, is possessed of  four quarters. 

3. The first quarter is Vaiśvānara whose sphere of action/activity is the waking state, whose consciousness relates to things external, who is possessed of seven limbs and nineteen mouths, and who enjoys/experiences gross/material things. 

4. Taijasa is the second quarter, whose sphere of action/activity is the dream state, whose consciousness is internal, who is possessed of seven limbs and nineteen mouths, and who enjoys/experiences gross/material things.  

5. That state is deep sleep where the sleeper does not desire any enjoyable thing and does not see any dream. The third quarter is Prājña who has deep sleep as sphere, in whom everything becomes undifferentiated, who is a mass of mere consciousness, who abounds in bliss, who is surely an enjoyer of bliss, and who is the doorway to the experience ( of the dream and waking states). 

6. This is the Lord of all, this is the knower of all, this is the inner controller of all; this is the source of all; this is verily the place of origin/beginning and dissolution/end of all  beings. 

7. They consider the Fourth to be that which is not conscious of the internal world, nor conscious of the external world, not conscious of both the worlds, nor a mass of consciousness, nor conscious, nor unconscious. Unseen, incapable of being spoken of, ungraspable, without any distinctive marks, unthinkable, unnameable, the essence of knowledge of the one self, that into which the world is resolved, the peaceful, the benign, the non-dual. That is the Self, and That is to be known. 

8. That very Self, considered from the standpoint of the syllable is of the nature of the syllable OM.  Considered from the standpoint of the letters (constituting OM),  the quarters (of the Self) are the letters ( of OM/AUM) and the letters are the quarters. Namely the letter a, u and m.  

9. Vaiśanara, having the waking state as  sphere of activity, is the first letter a, because of (the similarity of) pervasiveness or being the first (Alpha). The one who knows thus, does verily attain all desirable things, and becomes the foremost. 

10. Taijasa, with the state of dream as sphere (of activity ) is the second letter u (of OM/AUM); because of the similarity of excellence and intermediateness. One who knows thus increases the current of knowledge and becomes equal to all. None is born in their family who does not know Brahman. 

11. Prãjña with sphere of activity in the sleep state is m, the third letter of OM/AUM, because of measuring or because of absorption. Anyone who knows this measures all this, and becomes the place of absorption.   

12.  The partless (without element) OM  is Turīya- beyond all conventional dealings, the limit of the negation of the phenomenal world, the auspicious, and the non-dual. OM is thus the Self to be sure. One who knows this enters the Self through his self.   

Shankhāra (sankhāra)

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Buddhist Dictionary, Manual of Buddhist Terms and Doctrines
Nyanatiloka Thera (1952)
Buddhist Publication Society

Shankhāra (Pali. Sanskrit, samskāra) this term has, according to its context, different shades of meaning. Which should be carefully distinguished.

(I) To its most frequent use (1-4, following) the general term “formation” may be applied, with the qualifications required by the context. This term may refer either to the act of “forming” or to the passive state of “having been formed” or to both.

(1) As the second link of the formation of dependent origination, (paticcasamuppāda) shankhāra has the active aspect, “forming”, and signifies “karma”, i.e., wholesome or unwholesome violation activity (cetanā) of body (kāya-sankhāra), speech (vacī-sankhāra), or mind (citta- or mano-sankhāra). This definition occurs, e.g. at Samyutta Nikaya (SN) 12:2, 27. For sankhāra in this sense, the word, “karma-formation” has been coined by the author. In other passages, in the same context, sankhāra is defined by reference to (a) meritorious karma-formation (punn’abhissankhāra), (b) by demeritorious sankhāra (apunn’abhissankhāra), (c) imperturbable sankhāra (ānenj’abhissankhāra), e.g. in SN 12:511; DN 33. This threefold division covers karmic activity in all spheres of existence; the meritorious karma-formations extend to the sensuous and the fine-material sphere, the demeritorious ones only to the sensors sphere, and the “imperturbable” only to the immaterial sphere.

(2) The aforementioned three terms, kāya, vacī, and citta-sankhāra are sometimes used in quite a different sense, namely as (1) bodily function, i.e. in-and-out-bereathing (e.g. Majjhima Nikaya (MN) 10); (2) verbal function, i.e., thought-conception and discursive thinking; (3) mental function, i.e. feeling and perception (e.g. MN 44).

(3) It also denotes the fourth group of existence (sankhāra-kkhandha), and includes all “mental formations’ whether they belong to ‘karmically forming’ consciousness or not.

(4) It occurs further on the sense of anything formed (sankhata) and conditioned, and includes all things whether in the world, all phenomena of existence. This meaning applies e.g. to the well-known passage: “All formation are impermenant…. subject to suffering (sabbe sankhāra aniccā… dukkhā). In that context, however, sankhāra is subordinate to the still wider and all-embracing term Dhamma (thing): for dhamma includes also the Unformed or Unconditioned Element (asankkhata-dhātu), i.e. Nibbāna (e.g. in sabbbe dhammā anattā, “all things are without self”).

(II) sankharā also means sometimes ‘volitional effort’, e.g. in the formula of the roads to power (idhipāda); in sasankhāra- and asankhāra-parinibbāyī (anāgāmī); and in the Abhidhamma terms asankhārika- and sasankhārika-citta, i.e. without effort, spontaneously, and with effort prompted.

In Western literature, in English as well as in German, sankhāra is sometimes mistranslated by ‘subconscious tendencies’ or similarly (e.g. Prof, Beckh: ‘unterbeweBte Bilderkräfte,’ i.e. subconscious formative forces). This misinterpretation derives perhaps from similar usage in non-Buddhist Skr literature, and it’s entirely inapplicable to the connotations of the term in Pāli Buddhism, as listed above under I, 1-4. For instance, with dependent origination, sankhāra is neither subconscious nor a mere tendency, but it is a fully conscious and active karmic volition. In the context of the five groups of existence (see above I, 3), a very few of the factors from the group of mental formation (sankhāra-kkhandha) are also present as concomitants of subconsciousness, but are of course not restricted to it, nor are they mere tendencies.