The Raven's Gift: A Scientist, a Shaman, and Their by Jon Turk
By Jon Turk
Noted scientist and kayak adventurer undertakes a trip of religious therapeutic </I> Jon Turk has kayaked round Cape Horn and paddled around the Pacific Ocean to retrace the voyages of historic humans. yet, the strangest journey he ever took was once the adventure he made as a guy of technology into the area of the non secular. In a distant Siberian village, Turk met an aged Koryak shaman named Moolynaut who invoked the aid of a Spirit Raven to fix his fractured pelvis. whilst the therapeutic used to be entire, he used to be in a position to stroll with out discomfort. Turk, discovering no rational clarification, sought realizing through traversing the frozen tundra the place Moolynaut was once born, tenting with bands of reindeer herders, and recording tales in their lives and spirituality. Framed through excessive event around the enormous and forbidding Siberian panorama, <I>The Raven’s reward creates a imaginative and prescient of average and religious geographical regions interwoven by means of one man’s awakening.
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Extra info for The Raven's Gift: A Scientist, a Shaman, and Their Remarkable Journey Through the Siberian Wilderness
We should investigate them like this, in detail. Are fences and walls caused to appear through a process of production,27 or is production caused to appear on the basis of fences and walls? Are they products or are they beyond production? Should we see them as sentient or as insentient? Are they appearing before us now, or are they beyond appearance in the present? In the state like this of mental effort, and of learning in practice, whether it is in the heavens above or in the human world, and whether it appears in this land or in other worlds, the mind of eternal buddhas is fences, walls, tiles, and pebbles.
65 Tenshōkōtōroku, chap. 24. 27 Shōbōgenzō Volume III 66 “Flowers in space” and “flowers of emptiness” are originally the same word, kūge. “Flowers of emptiness” suggests the interpretation of śūnyatā that Master Dōgen has opposed in this chapter—the interpretation that phenomena are devoid of reality. 67 O-kū, “in emptiness,” suggests intellectual effort to relate phenomena to the concept śūnyatā. ” See note 26. ” 69 Jūchi, “from the ground,” “on the ground,” “relying on the ground,” or “on the basis of the ground,” is Master Sekimon’s expression.
We should step ahead and take the broad view. ” We should not engage in idle discussion of existence and nonexistence, confusing the before and after of flower-time. Flowers always seem to be imbued with all colors. [But] colors are not always limited to flowers: other seasons also have blues, yellows, reds, whites, and other colors. Spring brings in flowers, and flowers bring in spring. 37 The poem he makes on realizing the truth is as follows: Brightness is serenely illuminating the whole sands-of-the-Ganges world.