Date: Monday, December 13, 2010

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Conspiracy? The Real Power Behind Government.
Conspiracy? The Real Power Behind Government. - YouTube
Almine: What is a god?
Almine: What is a god? - YouTube
The Trikaya or Three (or Four) "Bodies"
(Dimensions of Existence)
of the Buddha-State (http://www.kheper.net/topics/Buddhism/trikaya.htm)

The Mahayana or the "Northern" or "Greater" School of Buddhism, which includes Tibetan Buddhism, is distinguished from the drier and more conservative Theravada or "Southern" School by - among other things - its incorporation of an elaborate esoteric theology. This elevated the Buddha - previously (in Hinayana) only a great historical teacher who has since entered into nirvana and hence cannot be of any help to anyone - to the position of a Divine figure and source of Grace. Of course, this is a common phenomenon in the history of religions - look at Krishna who in the pre-Vaishvanite Upanishads is still referred to as a (human) sage, the Christian attitude to Jesus, the Coptic Gnostic's divinisation of various human Biblical figures (Adam, Seth, etc), or the Shi'ite Sufi doctrine of Mohammed as a "Universal (i.e. Cosmic) Man", to cite just a few examples. And the fact that this phenomenon is so widespread indicates that, phenomenologically, there must be some reason for it; i.e. the pious individual genuinely contacts a Divine principle, but then interprets that principles in terms of his own religious or sociological understanding.

In Mahayana this idea reached its full development further in the doctrine of the "three bodies of the Buddha", or Trikaya, a formulation of the Yogachara or Vijnanavada school, and later taken up and developed by the other Mahayanist sects. According to this, the Enlightened Being or Buddha (of which the historical Shakyamunni Buddha is just one of innumerable examples throughout the cosmos) possesses three "bodies" - Sanskrit kaya, by which is meant not so much the physical body as "body" as a form or mode or dimension of existence - three levels of being. These are:

the dharmakaya lit. "dharma body", or "truth body", by which the Buddha is of the nature of the essential Absolute Reality, or "emptiness" (Shunyata), so called because it is "empty" of all finite characteristics.
the sambhogakaya the body of perfect enjoyment or perfect endowment, by which the Buddha exists as a transcendent, eternal, celestial being; a primordial archetypal deity or Tathagata buddha.
the nirmanakaya or "Transformation" or "Eamanation body" or body of manifestation, which is the visible historical form of the Buddha.

It has been suggested that there is a parallel here with the several centuries earlier doctrine of the Three Hypostases of Plotinus [J. Przyluski, "Les Trois Hypostases dans l'Inde et a Alexandrie, Ann. de Inst. de Philo. Orientale, IV, 1936; cited in Richard T. Wallis, "Phraseology and Imagery in Plotinus and Indian Thought", in Amazon com Neoplatonism and Indian Thought, ed. by R. Baine Harris, p.104], but although the Dharmakaya and the Sambhogakaya certainly do bear some resemblance to The One and the Nous, the Nirmanakaya is hardly comprable to the World Soul, except for the fact that both exist within time rather than beyond it.

When Ego Attacks in My Class
When Ego Gets in the Way - YouTube

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Date: Monday, December 13, 2010 (http://www.radiosai.org/pages/ThoughtText.asp?mydate=13/12/2010)
THOUGHT FOR THE DAY
A cart can move only when two bullocks are yoked to it. And the cart can move safely only when the bullocks are trained to pull carts and when they are used to the road on which they have to walk. Instead, if they are ignorant of the process of pulling carts, if they have not walked on the road, if they have never stepped out of their shed, or if they have always moved only round and round the post to which they have been tied, the journey cannot proceed! So also, the cart of inner consciousness (Anthah-karana) cannot move by itself; it must be attached to the bullocks of intelligence (Buddhi) and mind (Manas), and made to follow their tracks. But, prior to the journey, the bullocks - intelligence and mind - should be conversant with the road to the village that the inner consciousness (Anthah-karana) is eager to reach. They must be trained to proceed in that direction. If this is done, the journey will be easy and safe.
-BABA
_______________________ http://content.gannettonline.com/weather/images/s_fls_rad_234.gif

JAINA MYTHOLOGY. (http://www.fullbooks.com/On-the-Indian-Sect-of-the-Jainasx1280.html)

The mythology of the Jainas, whilst including many of the Hindu
divinities, to which it accords very inferior positions, is altogether
different in composition. It has all the appearance of a purely
constructed system. The gods are classified and subdivided into orders,
genera, and species; all are mortal, have their ages fixed, as well as
their abodes, and are mostly distinguished by cognizances _chihnas_
or _la[`n]chha[n.]as_. Their Tirthakaras, Tirthamkaras, or perfected
saints, are usually known as twenty-four belonging to the present age. But
the mythology takes account also of a past and a future age or renovation
of the world, and to each of these aeons are assigned twenty-four
Tirthakaras. But this is not all: in their cosmogony they lay down other
continents besides Jambudvipa-Bharata or that which we dwell in. These are
separated from Jambudvipa by impassable seas, but exactly like it in every
respect and are called Dhatuki-kanda and Pushkararddha; and of each of
these there are eastern, and western Bharata and Airavata regions, whilst
of Jambudvipa there is also a Bharata and an Airavata region: these make
the following ten regions or worlds:--

1. Jambudvipa-bharata-kshetra.
2. Dhatuki-kha[n.][d.]a purva-bharata.
3. Dhatuki-kha[n.][d.]a pa['s]chima-bharata.
4. Pushkararddha purva-bharata.
5. Pushkaravaradvipa pa['s]chima-bharata.
6. Jambudvipa airavata-kshetra.
7. Dhatuki-kha[n.][d.]a purva-airavata.
8. Dhatuki-kha[n.][d.]a pa['s]chima-airavata.
9. Pushkarardhadvipa purva-airavata.
10. Puskararddha pa['s]chima-airavata.

To each of these is allotted twenty four past, present and future Atits or
Jinas,--making in all 720 of this class, for which they have invented
names: but they are only names. [Footnote: See _Ratnasagara_, bh.
II, pp. 696--705.]

Of the Tirthakaras of the present age or _avasarpini_ in the
Bharata-varsha of Jambudvipa, however, we are supplied with minute
details:--their names, parents, stations, reputed ages, complexions,
attendants, cognizances (_chihna_) or characteristics, etc. and these
details are useful for the explanation of the iconography we meet with in
the shrines of Jaina temples. There the images of the Tirthakaras are
placed on highly sculptured thrones and surrounded by other smaller
attendant figures. In temples of the ['S]vetambara sect the images are
generally of marble--white in most cases, but often black for images of
the 19th, 2Oth, 22nd and 23rd Jinas. On the front of the throne or
_asana_ are usually carved three small figures: at the proper right
of the Jina is a male figure representing the Yaksha attendant or servant
of that particular Jina; at the left end of the throne is the
corresponding female--or Yakshini, Yakshi or ['S]asanadevi; whilst in a
panel in the middle there is often another devi. At the base of the seat
also, are placed nine very small figures representing the _navagraha_
or nine planets; that is the sun, moon, five planets, and ascending and
descending nodes.

In the Jaina _Puranas_, legends are given to account for the
connexion of the Yakshas and Yakshis with their respective Tirthakaras:

Therefore, the value of each constellation is 13 degrees and 20 minutes ... (http://www.findyourfate.com/indianastro/nakshatras.htm) .......+1 (http://www.pinktentacle.com/images/ufo_3.jpg)_http://thumbs3.ebaystatic.com/m/mBnK0GxnSb3URU4GNjlX5Gw/140.jpg