Reciting Chod prayer by Hermit nuns.

Reciting Chod prayer by Hermit nuns. If you are wondering why these nuns have long hair, it is because they are now completing their three years solitary retreat. They are not lay women in Buddha's robe who pretend to be so called Dakinis or Yoginis as we use to see quite a lot these days.

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The Gandhian Philosophy of Satyagraha: The grasping for and holding onto Truth

The Gandhian Philosophy of Satyagraha:
The grasping for and holding onto Truth

"In Satyagraha there is no victory or defeat. The objective is to find the Truth. So if, while making comparisons between defeat and victory, or success and failure, one chooses one over the other, perhaps one may not become a true Satyagrahi. A Satyagrahi looks only for the perception of Truth -- nothing else. Victory is partial; it is compared with defeat. And if one has the perception of victory and defeat, then there is fear and desire. As long as fear and desire remain in one's mind, one may not be a completely true Satyagrahi. So we have to rise above desire and fear. But the intention to find the Truth only, and to remain with it -- to insist upon it -- is Satyagraha.

Truth, according to the Buddhist viewpoint, has two levels: Absolute, and relative or conventional. In politics or social justice, the Absolute Truth does not work; we have to find out the relative truth upon which we have to work. And relative truth can differ from person to person, situation to situation, or time to time. As your perception of Truth changes, your insistence will also change. Satyagraha is amendable and reversible. Once your perception of a relative truth changes, your insistence will also accordingly need to be amended. Therefore Gandhi said, "I do not try to be consistent. My experiment with Truth is always progressing and improving. If and when my perception of truth changes, my actions and insistence will also accordingly go with it." Therefore Gandhi did not care about being inconsistent in his action and speech. What he cared about was that there should not be inconsistency between his perception of truth and his action. That is of utmost importance, whatever one considers. If we perceive truth, our action, speech, and thoughts must be in accordance with that truth. There cannot be any compromise or inconsistency in that regard. As soon as such inconsistency comes in, we are no longer Satyagrahis."

Samdhong Rinpoche
Uncompromising Truth for a Compromised World: Tibetan Buddhism for Today's World (pgs 163-164)

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Sargon interviews Candace Owens: Control Through Identity

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Garuda

http://rywiki.tsadra.org/index.php/khyung?fbclid=IwAR0MztPNAAXNleA1Qx4MZgIXmcO8mNPuvCk4hvVHj0E8YDYfaJ9C0ABPGnI

khyung

1) [deity in the form of a] garuda; 2) large bird; 3) sacred lord; 4) a clan; 5) herd, multitude [IW]

garuda. 1) chief of the feathered race, garuda, deity in the form of a garuda sacred lord. Syn mkha' lding, nam mkha' lding. 2) n. of a family clan. 3) herd, multitude; a garuda [RY]

• Garuḍa [GD]

garuda, enemy of klu, roc, mythical bird of great size, eagle, herd, multitude, mythical chief of the feathered race, golden eagle, corresponds to zhung in the ancient language of zhang zhung [JV]

1) garuḍa; 2) the deity named Garuḍa, who takes the form of a garuḍa; 3) the Khyung clan (ancient Tibetan family); 4) herd. From the New World Encyclopedia: Garuḍa (from the Sanskrit: Garuḍa गरुड or "devourer") is a large mythical bird or bird-like creature that appears in both Hindu and Buddhist mythology. In Hindu myth, Garuḍa is a lesser divinity, usually the vehicle (or vahana) of Vishnu, the supreme preserver deity. Hindus have bestowed various names of veneration upon him, including Amritaharana ("stealer of ambrosial nectar") Gaganeshvara ("lord of the sky"), and Suparna ("having beautiful wings"), among others. Although considered a minor deity, Garuḍa has an independent Upanishad, the Garudopanidad, and a Purana, the Garuḍa Purana, devoted specifically to him. In Buddhism, meanwhile, the garuḍas are an entire race of winged beings who exist in rivalry with the nāgas, serpentine sea creatures... In Buddhist mythology, the garuḍa-s (Pāli: garuḷā) are a race of enormous predatory birds of great intelligence and social organization. Another name for the garuḍa is suparṇa (Pāli: supaṇṇa), meaning "well-winged" or "having good wings." Garuḍa is occasionally depicted as the vehicle of Amoghasiddhi, one of the five Dhyani or "self-born" Buddhas [and lord of the Karma Family]. The term 'Garuḍa' is sometimes even used as an epithet for the Buddha himself. Like the nāgas, garuḍas combine the characteristics of animals and divine beings, and so they are considered to be among the lowest devas or gods in Buddhism. Just as in Hinduism, the garuḍas are enemies to the nāgas, whom they hunt. The garuḍas at one time caught the nāgas by seizing them by their heads, although the nāgas quickly learned that by swallowing large stones, they could make themselves too heavy to be carried in the garuḍas talons, wearing them out and eventually killing them from exhaustion. According to the Pandara Jātaka (J.518), this secret was divulged to one of the garuḍas by the ascetic Karambiya, who subsequently taught him how to seize a nāga by the tail and force him to vomit up the stone he had swallowed. In the Mahasamyatta Sutta, the Buddha is shown making temporary peace between the nāgas and the garuḍas. The exact size of a garuḍa is uncertain, but its wings are said to have a span of many miles. Buddhist mythology claims that when a garuḍas wings flap, they create hurricane-like winds that blow down houses and darken the sky. According to the Kākātī Jātaka, J.327, a human being is so tiny in comparison to a garuḍa that a man can hide inside the plumage of a garuḍa's wings without being noticed. Garuḍas are also capable of tearing up entire banyan trees from their roots and carrying them off. The garuḍas are ruled by kings and live together in large cities. Their dwellings are in groves of the simbalī, or silk-cotton trees. They are apt protectors of wherever it is they reside, and garuḍas were among the beings appointed by Śakra to guard Mount Sumeru and the Trayastrimsa heaven from the attacks of the asuras. At least some of them have the magical power of changing into human form when they wish to have dealings with people. On some occasions garuḍa kings have had romances with human women in this form. From Rigpa Wiki: Garuda (Skt. garuḍa; Tib. ཁྱུང་, khyung, Wyl. khyung) – a mythical bird-like creature which features in both Buddhist and Hindu lore. They also symbolize various elements of the Buddhist path. The garuḍa symbol can have the following meanings: 1) a mythical creature, 2) one of the four dignities associated with the Wind Horse or rlung rta, 3) a deity of protection, 4) our primordial nature, 5) a mythical creature. On the outer level, the garuḍa is a mythical semi-divine bird-like creature that is the enemy of the nāgas. It is represented in both Hindu and Buddhist traditions (especially in Tibetan, Cham, Khmer and Javan art). They appear in many tales recounting the Buddha's previous lives, and are said to pay homage to the Buddha. In the Tibetan Vajrayana tradition, the garuḍa was associated with the khyung, which are important deities of the Bön pantheon, and practised during healing rituals in order to counter certain illnesses provoked by nāgas. The garuḍais also one of the four dignities associated with the Wind Horse. In this context, the garuḍa represents the fire element, and it is said to to symbolize freedom from hopes and fears. Garuḍa is also [the name of] an important deity of protection. It is one of the Three Deities of the Great Master Vajrapani. It is depicted above Vajrakilaya in Vajrakilaya thangkas. The practice of Takhyung Barwa combines the practices of Hayagriva, Guru Drakpo, and Garuda. In the Dzogchen teachings, the garuḍa represents our primordial nature. [Erick Tsiknopoulos]