Category: the good

Pyramid of Capitalist System















Pyramid of Capitalist System, issued by Nedeljkovich, Brashich, and Kuharich in 1911. Published by The International Pub. Co. , Cleveland OH.

IWW poster printed 1911



A row of Guge stupas near Tholing, in the tenth-century Kashmir-informed style, 2009 D [ Bendak//Peter van Ham ]

Temple room in Dungkar Cave 1, one of four caves that were residences of the Guge dynasty beginning in the twelfth century [ M. Beck/Peter van Ham ]

Peter van Ham’s Guge: Ages of Gold. The West Tibetan Masterpieces has just been published by Hirmer Verlag.

See also this very nice article.

Palden Yonten Thaye Lodro Chokyi Gyaltsen

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Dear Sangha Members and Friends of the Padmasambhava Buddhist Center,

I have the great privilege to share with you one of the most beautiful announcements that I can make: the longtime wishes and prayers of all the PBC members and devoted disciples of Ven. Khenchen Palden Sherab Rinpoche have been answered.

Recently, His Eminence Terton Namkha Drimed Rinpoche discovered the reincarnation of Ven. Khenchen Palden Sherab Rinpoche on the eighth day of this month, just two days ago. He was given the name Palden Yonten Thaye Lodro Chokyi Gyaltsen!

At Padma Samye Ling, the North American Monastery of PBC, we enjoyed a great celebration for the 10th Day of Guru Rinpoche, and all the gathered Sangha rejoiced in this announcement with tremendous joy and excitement.

Now that we have discovered the reincarnation of Ven. Khenchen Palden Sherab Rinpoche, H.E. Terton Namkha Drimed Rinpoche is requesting that everyone recite many Dusum Sangye prayers of Guru Padmasambhava. This is my wish as well. We pray for the continued success of all the Dharma activities of Khenchen Yangsi Rinpoche, that there are no obstacles and everything unfolds very smoothly, for the fulfillment of all of his wishes, and that he will benefit the Teachings and all sentient beings for aeons.

Yours in the Dharma,
Khenpo Tsewang Dongyal

Padma Samye Ling
10th Day of Guru Rinpoche
April 16, 2016








Yangsi Penor Rinpoche


[T] essence of being is originally pure and, in relation to its self-manifestation, [is free from] transitory defilements of delusion, which have been purified directly upon the basis of being. This essence of being is designated by the term “Unsurpassed Realm”. It is the basic space of phenomena, the self manifest sacred circle of essential awakening not belonging to minds [of beings in] the ten directions, and not defined by size, limits, or orientation.

The Treasury of Knowledge: Books Two, Three, and Four
Buddhism’s Journey To Tibet
by Jamgon Kongtrul Lodro Taye
translated by Ngawang Zangpo : page 541

蔣康堪祖仁波切 – Gyang Khang Khentrul Rinpoche’s Photos 



The First Noble Truth

The key to understanding the truth of suffering is what the Buddha called the “three marks” of everything that exists. All conditioned phenomena, he said, are pervaded by these three marks: impermanence ( anitya ), dissatisfaction or suffering ( duhkha ), and insubstantiality ( anatman, “without self” ).

According to the Buddha, if we do not understand how conditioned phenomena are marked by these three aspects, then we will not be able to understand the first Noble Truth. We may do all we can in order to avoid facing the fact that everything is contingent and transient – we may try to hide ourselves from it, and we may even spin out all kinds of metaphysical theories of an unchanging, permanent, substantial reality to avoid this all-pervasive nature of ephemerality. Also, if we do not understand that conditioned phenomena are unsatisfactory, we will not think about restraining ourselves from overindulgence in sensory gratifications, which makes us lose our center and become immersed in worldly concerns, so that our life is governed by greed, craving, and attachment. All of these things disturb the mind.

If we do not understand that everything is insubstantial – anatman – then we may believe that there is some kind of enduring essence or substance in things, or in the personality, and because of this belief we generate delusion and confusion in the mind.

The Essence of Buddhism by Traleg Kyabgon

Martin Heidegger

Martin Heidegger : Beiträge zur Philosophie (Vom Ereignis)  |   Contributions to Philosophy (Of the Event)

This second major work by Heidegger is discussed extensively in Martin Heidegger : Politics,Art, and Technology [ edited by Karsten Harries and Christoph Jamme ]. The volume had its origin in the colloquium “Art, Politics, Technology- Martin Heidegger 1889-1989″ held at Yale University in October of 1989. A few years before Karsten Harries had very generously allowed me to audit his graduate seminar on Heidegger during the time when I was at Yale. These seminars were terrific. It is to this time that I owe my continuing interest in Heidegger.



Concerning the Isomorphic : Archaic and Anarchic

What is, when the struggle for standards is dying out ? ( BzP 28 )





The One-Straw Revolution – Masanobu Fukuoka

220px-Masanobu-FukuokaThe beginning of The One-Straw Revolution [ 自然農法 わら一本の革命 ( shizen nōhō wara ippon no kakumei ) ]by Masanobu Fukuoka [ 1913-2008 ] published in Japanese in 1975 :





I believe that a revolution can begin from this one strand of straw. Seen at a glance, this rice straw may appear light and insignificant. Hardly anyone would believe that it could start a revolution. Nevertheless, I have come to realize the weight and power of this straw. For me, this revolution is very real.

Look at these fields of rye and barley. This ripening grain will yield about 22 bushels (1,300 pounds) per quarter acre. I believe this matches the top yields in Ehime Prefecture. If this equals the best yield in Ehime Prefecture, it could easily equal the top harvest in the whole country since this is one of the prime agricultural areas in Japan…and yet these fields have not been ploughed for twenty-five years.

To plant, I simply broadcast rye and barley seed on separate fields in the fall, while the rice is still standing. A few weeks later, I harvest the rice and spread the rice straw back over the fields. It is the same for the rice seeding. This winter grain will be cut around the 20th of May. About two weeks before the crop has fully matured, I broadcast rice seed over the rye and barley. After the winter, grain has been harvested and the grains threshed, I spread the rye and barley straw over the field.

I suppose that using the same method to plant rice and winter grain is unique to this kind of farming. However, there is an easier way. As we walk over to the next field, let me point out that the rice there was sown last fall at the same time as the w inter grain. The whole year’s planting was finished in that field by New Year’s Day.

You might also notice that white clover and weeds are growing in these fields. Clover seed was sown among the rice plants in early October, shortly before the rye and barley. I do not worry about sowing the weeds-they reseed themselves quite easily.

So the order of planting in this field is like this: in early October, clover is broadcast among the rice; winter grain then follows in the middle of the month.

You might also notice that white clover and weeds are growing in these fields. Clover seed was sown among the rice plants in early October, shortly before the rye and barley. I do not worry about sowing the weeds-they reseed themselves quite easily.In early November, the rice is harvested, and then the next year’s rice seed is sown and straw laid across the field. The rye and barley you see in front of you were grown this way. In caring for a quarter-acre field, one or two people can do all the work of growing rice and winter grain in a matter of a few days. It seems unlikely that there could be a simpler way of raising grain.

This method completely contradicts modern agricultural techniques. It throws scientific knowledge and traditional farming craft right out the window. With this kind of farming, which uses no machines, no prepared fertilizer, and no chemicals; it is possible to attain a harvest equal to or greater than that of the average Japanese farm. The proof is ripening right before your eyes.

full text | wikipedia

Anarchism, Or The Revolutionary Movement Of The Twenty-First Century – David Graeber and Andrej Grubacic

Anarchism, Or The Revolutionary Movement Of The Twenty-First Century – David Graeber and Andrej Grubacic

It is becoming increasingly clear that the age of revolutions is not over. It’s becoming equally clear that the global revolutionary movement in the twenty first century, will be one that traces its origins less to the tradition of Marxism, or even of socialism narrowly defined, but of anarchism.

Everywhere from Eastern Europe to Argentina, from Seattle to Bombay, anarchist ideas and principles are generating new radical dreams and visions. Often their exponents do not call themselves “anarchists”. There are a host of other names: autonomism, anti-authoritarianism, horizontality, Zapatismo, direct democracy… Still, everywhere one finds the same core principles: decentralization, voluntary association, mutual aid, the network model, and above all, the rejection of any idea that the end justifies the means, let alone that the business of a revolutionary is to seize state power and then begin imposing one’s vision at the point of a gun. Above all, anarchism, as an ethics of practice-the idea of building a new society “within the shell of the old”-has become the basic inspiration of the “movement of movements” (of which the authors are a part), which has from the start been less about seizing state power than about exposing, de-legitimizing and dismantling mechanisms of rule while winning ever-larger spaces of autonomy and participatory management within it.

full text | David Graeber


“But origin always comes to meet us from the future…. If the two call to each other, and reflection makes its home within that calling….”

Heidegger : “Unterwegs zur Sprache” Pfullingen: Neske, 1959 – 96










Location: Eagle’s Nest Trail, Calabogie, ON K0J 1H0, Canada