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  1. #1
    Making people dance. :-)
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    Buddhist Hell Realms

    Buddhist Hell Realms

    Quite imaginative, yet precise, time wise.







    • Tapana (焦熱; 炎熱) is the "heating" Naraka, where hell guards impale beings on a fiery spear until flames issue from their noses and mouths.[5] Life in this Naraka is 5.308416×1016 years long.[citation needed]
    • Pratāpana (大焦熱; 大炎熱), the "great heating" Naraka. The tortures here are similar to the Tapana Naraka, but the beings are pierced more bloodily with a trident.[5] Life in this Naraka is 4.2467328×1017 years long. It is also said to last for the length of half an antarakalpa.[citation needed]
    • Avīci (阿鼻; 無間) is the "uninterrupted" Naraka. Beings are roasted in an immense blazing oven with terrible suffering.[5] Life in this Naraka is 3.39738624×1018 years long. It is also said to last for the length of an antarakalpa.




    Ouchy.

    I might give those ones a miss.

  2. #2
    Making people dance. :-)
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    Quote Originally Posted by Latindancer View Post
    Especially since you seem to mentally live in a Buddhist hell realm.
    Raurava (叫喚), the "screaming" Naraka, is where beings run wildly about, looking for refuge from the burning ground.[5] When they find an apparent shelter, they are locked inside it as it blazes around them, while they scream inside. Life in this Naraka is 8.2944×1014 years long.


    I'm getting a sense of AO with this one.


    Life in this Naraka is 8.2944×1014 (1,000,000,000,000,000) years long

    Tough shit AO.

  3. #3
    I'm in Jail

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    Edmondo is not just anybody, boyo, and that was a very funny post.

    For those who may be interested :


    In general, psychoanalysis and its derivatives are considered "depth psychologies" because they go beneath the surface of the psyche, into the hidden conflicts that drive behavior. In its own way, Buddhist psychology also seeks to go beneath the surface of things. Its primary tool, like psychoanalysis, is awareness. Buddhism stresses that much of our lives are lived unawares, and that by bringing attention into the present, we can learn to release ourselves from selfish preoccupations. Like psychoanalysis, Buddhism believes that it is essential to bring the attention to everything there is to observe, without judging the material. This would include feelings of anger, rage, shame, etc., that are traditionally considered to be the stuff of depth psychology.

    S&S: What is the "mandala of the neurotic mind" in Buddhism?
    Epstein: In Buddhism, the most popular "mandala" is that of the Wheel of Life, a visual representation of the Six Realms of Existence, traditionally the six realms into which a sentient being can reincarnate in its endless succession of lives. The Six Realms are the Human, Animal, Hell, Heaven, Hungry Ghost and Jealous God Realms. While some people take these realms literally, it is also possible to work with them metaphorically, as metaphors for the different states of mind through which we all pass in a given day. Hell realms are times of emotional torment; Heaven realms are times of happiness. Hungry Ghost realms are times of yearning or craving in which we feel like we can never be satisfied. The trick, from a Buddhist perspective, is to learn how to be in each realm without holding on and without pushing away, accepting things just as they are. This is best learned in the Human realm, where we have the intelligence and the will to attempt such things.





    Hell beings are born to torment in this horrible realm.
    Metaphysically it’s an interesting cosmology, but it can also be viewed as metaphorical – that these are different psychological states we can experience. I’ve seen the psychological model talked about by a number of people, such as Mark Epstein and Pema Chodron; it’s really fascinating.
    If you think about it, at any moment we can be one of these states: bliss, fierceness, balance, desire, craving, and fearful anger. Throughout the day we can be a god or a hell-being or a human.


    In Thoughts Without a Thinker, Mark Epstein very neatly pulls together various theories of psychotherapy and the aspects of Samsara, the Wheel of Life. This wheel depicts the Six Realms of Existence, through which souls cycle through rebirth. They are: the Human Realm, The Animal Realm, the Hell Realm, the Realm of the Hungry Ghosts, the Realm of Jealous Gods or Titans, and the God Realm. Psychotherapy, he writes, is concerned with reintegrating missing pieces of our experience from which we’ve become estranged.

    He continues:

    This concern with repossessing or reclaiming all aspects of the self is fundamental to the Buddhist notion of the six realms. We are estranged not just from these aspects of character, the Buddhist teachings assert, but also from our own Buddha-nature, from our own enlightened minds. We have ample opportunity to practice the methods of re-possessing or re-membering that are specifically taught in meditation, for we can practice on all of the material of the six realms, on all of the sticking points in our minds. If aspects of a person remain undigested — cut off, denied, projected, rejected, indulged, or otherwise unassimilated — they become the points around which the core forces of greed, hatred, and delusion attach themselves. They are black holes that absorb fear and create the defensive posture of the isolated self, unable to make satisfying contact with others or with the world.


    Epstein gives examples connecting theory to realm. Freud et al focused on exposing the animal nature of the passions, such as the Hell-ish nature of paranoia, aggression, and anxiety; insatiable longing (later termed oral craving) depicted by Hungry Ghosts. Humanistic psychotherapy focuses on “peak experiences,” akin to the God Realms. Cognitive, behavioral, and ego psychology can be seen in the competitive Realm of the Jealous Gods. And the Human Realm is the parallel to the psychology of narcissim and questions of identity.

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