The Pali equivalent word Khandha sometimes spelled Kkhanda  appears extensively in the Pali canon, where state Rhys Davids and William Stede, it means "bulk of the body, aggregate, heap, material collected into bulk" in one context, "all that is comprised under, groupings" in some contexts, and particularly as "the elements or substrata of sensory existence, sensorial aggregates which condition the appearance of life in any form". In Thanissaro's view, this is incorrect, and he suggests that skandha should be viewed as "functions or aspects" of a sentient being. Awareness of an object and discrimination of its components and aspects, and is of six types, states Peter Harvey.
Since the original posting of this article, we have added an additional excerpt from Skip Chasey, found at the end of the article.
In my keynote speech at Beyond Leather earlier this year, I talked a little bit about leaving the church that I was raised in because of the rigid nature of the traditions and the unwillingness of the older generations to accommodate the younger ones. And I encourage others to cultivate and celebrate their own, whatever it might be.
But religion makes me uncomfortable. When the faithful come together and codify unverifiable beliefs into in dogma which is then enforced onto others or fashioned into tests measuring worthiness or piety, I am hesitant to participate. Fundamentalism strict adherence to the basic principles of any subject or discipline in any form is inherently oppressive.
The central core is always designed to suppress new ideas in favor of the old ideas and stories largely myths of people long gone from the world. Leather is my religion. I sometimes wear leather. But leather is not a part of my identity.
And identifying as leather seems to come with all the hallmarks of religion that drove me out of the one I was raised with. For starters, its modern form bears little resemblance to its founding form.
Guy Baldwinconsidered by most to be among the foremost experts on leather history, writes in an article on Leatherati: In some ways, this was a dim reflection of the inter-service rivalries that existed between the Army and the Navy, for example, during World War II, and still exist to some extent.
And this may be why some people become so passionate about the right way to do things in the leather world. Tradition, after all, had to be respected and preserved! This is the leather version of Protestants versus Catholics. And with the alt-right nazis growing in influence all around us, I simply do not have time to participate in a squabble about which is the correct way to exercise our sexual freedom.
Fuck all of that. Eight years ago, I talked about trying to push my way passed my reluctance and try to embrace leather and its traditions. I no longer feel willing to do this. Because, as I expressed last April in my keynote: A lot of formal leather protocol is hot as fuck.
When I wrote that, I merely meant it as a metaphor. But now I realize that this religious undertone to leather is, in fact, all too literal.
Not in a church, and definitely not in the dungeon. The zealots are merely the most noticeable, they insist, and do not represent the leather population as a whole.
While I am sure this is true, I can only trust my experience. That is my experience stretching back over the last 12 years in the community. I have my code. From what I understand, that is at the heart of what leather was originally meant to be and represent.
The guidelines for being a good leather or kinky person are essentially the same as being a good person. Watch out for each other. Learn what you need to know to best enjoy yourself.
Share what you know generously. The rest is all just a lot of noise that is more about how individuals choose to express their erotic selves than it is about how things should be done by others.
The central core of leather is something I should be eager to identify with. But much like the Christianity I was brought up with, my view of leather has been too tainted by dogma, false mythology, and fundamentalism for me to exist within it and be happy.
There are a great many leather people that I deeply respect and who I trust implicitly. They walk their paths with integrity and this is by no means meant to be an indictment of them, their leather identity, or the way they live.
I share space, meals, and intimacy with them frequently. Yesterday, with the help of Patrick MulcaheyI was able to get in touch with Skip Chasey and obtain a copy of his Leather Leadership Conference Keynote address, entitled:Chion’s Audio-Vision Ch.
(Reviewed for BECA , Aesthetics Of Sound, at San Francisco State University, April ) Michel Chion’s book Audio-Vision is a highly theoretical, provocative work that challenges you to stretch your imagination and take in many new concepts of how sound and vision combine in cinema.
The Last Empire: Essays [Gore Vidal] on caninariojana.com *FREE* shipping on qualifying offers. Like his National Book Award—winning United States, Gore Vidal’s scintillating ninth collection. Our knowledge of the world depends on the senses: vision, hearing, taste, smell, position, movement, balance, and touch.
If someone bounces a basketball, our eyes and ears pick up stimuli such as light and sound waves and send neural signals to the brain. Etymology and meaning. Skandha (स्कन्ध) is a Sanskrit word that means "multitude, quantity, aggregate", generally in the context of body, trunk, stem, empirically observed gross object or anything of bulk verifiable with senses.
The term appears in the Vedic literature. The Pali equivalent word Khandha (sometimes spelled Kkhanda) appears extensively in the Pali canon, where state. The essays in this book all show that the philosophy of sound and auditory perception can be as complex, interesting, difficult, rewarding, and important as the much more commonly explored topics of physical objects and vision.
The Pattern of Sound Doctrine: Systematic Theology at the Westminster Seminaries [David VanDrunen, Robert B Strimple Ph.D.] on caninariojana.com *FREE* shipping on qualifying offers.
Essays by Frame, Gaffin, Godfrey, Horton, and nine others contributing to the defense and progress of Reformed theology in Reformed churches in this new century.