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Old 20-06-2010, 02:00 AM   #101
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Enlightenment isn't a path or a road, so why do we talk about paths to enlightenment (like we know what we're talking about)? The mind makes it something far away from you/just outside your reach, always searching. As UGK said enlightenment is not an experience at all, simply a realisation. And it can't just be a realisation either.

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Old 20-06-2010, 08:01 AM   #102
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"All upper chakras...move naturally in clockwise manner. Until reversed by pure will, pure desire, and devotion, all chakras below the heart move counterclockwise through the force of gravity."

Are those videos ok ? because solar plexus rotates clockwise also.

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Old 20-06-2010, 10:38 PM   #103
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Originally Posted by subl1minal View Post
if you get any time to spend a large amount of time alone, do it. It helps. I spend so much time on my own. It helps you actually focus on putting things into practice.

Saying that, i'm a bum right now and not working, so it's easy for me to say!

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Old 22-06-2010, 01:55 PM   #104
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Question Practise

Originally Posted by lakkimakki View Post
"All upper chakras...move naturally in clockwise manner. Until reversed by pure will, pure desire, and devotion, all chakras below the heart move counterclockwise through the force of gravity."

Are those videos ok ? because solar plexus rotates clockwise also.
And you practice this on a regular basis ?

TBH it matters not which way it spins seeing it is imputed by mind

and everything lacks inherent existence

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Old 22-06-2010, 03:59 PM   #105
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I wonder if sometimes enlightenment can also mean understanding or discovering things other than what a teacher is trying to teach Buddhist- wise.

I have been listening to a CD set for a little while. I cannot listen to it every night as sometimes I find myself puzzled by the words and need time to try to soak in and process what is being taught.

Other times I'm a little freaked out by some similarities I hear between Buddha and Christ and must take a break to digest and process.

This is not a CD set I can only listen to once though. I know I will listen to it many times to grasp the things spoken of.

There was a story told in reference to bowing: The Buddha and his disciples were walking through the countryside and a lady saw them approach, she bowed down, touching her head to the ground. When she knelt so low, her hair fell to the ground and the Buddha stepped on it as he passed by - this was a show of acknowledgment and respect as it was said in those days that hair was very important and taken very seriously, so he was not being cruel to the lady by touching her hair with his foot.

BAM! The metaphorical needle of my brain scraped across the metaphorical record of my mind because:

Luke 7:37-38

[37] When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, [38] and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

This unnamed lady knelt and washed Christ's feet with her tears and hair. Was hair also considered very important in the places and times Christ traveled? She is forever remembered as Christ commands.

The unnamed lady who saw Buddha bowed in veneration and the Buddha placed his foot upon her hair. Obviously, that lady is also forever remembered.

Also, Matthew 18:20

"For where two or three come together in my name, there am I with them."

I have heard mentioned that when three people gather in Zazen that the spirit of the Buddah is present amongst them, as Buddah is in us always anyway.

I have also heard mentioned that the Buddha (Gotama) was the 6th or 7th Buddha. There had been predecessors? Be that so then.......there could have been successors?

I'm thinking too much again.
"If you see your face is dirty in the mirror, do you wash the mirror?"

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Old 27-06-2010, 07:30 PM   #106
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Default The Way of Education

The anupubbi magga refers to the gradual path approach, as the individual progress gradually from his perspective of religious understanding, background and belief. Depending on the individual intellectual level and at different level of spiritual attainment, different concepts are introduced to meet that level of understandings and spiritual developments.

The education system of present society is similar to that of the anupubbi katha path. For example, the teaching of mathematical concepts. At the primary school level, students are taught simple arithmetic. Students at the upper and post-secondary school level are introduced to more advanced concepts such as modern mathematics or further mathematics concept depending on their intellectual level and aspirations and their ability to grasp these concepts. As one advances the academic ladder right up to university, mire sophisticated and abstract ideologies are being introduced. Again, depending on their inclination, students are channelled to different streams or to one that they are best suited to excel.


The scriptures mentions a way in which the Buddha teach Yasa, a lay follower the gradual path (anupubbi katha),by first explaining to him the benefits of performing acts of charity, of keeping morality and the fruits of being born in heaven.

Subsequently, the Buddha expound to him the faults underlying in being attached to sensual pleasure and the benefits of early detachments. When the layman Yasawas ready for higher spiritual understandings, the Buddha would then teach him the fundamentals of Buddhism, the four noble truths. In essence then, we see that there are no differences in practice. Whether one chooses to contemplate on the four noble truths, the four foundations of mindfulness, the five aggregates, the philosophy and experience are similar and thus constitutes the right path of Buddhism. The difference, however, lies in the practitioner's own character and intellectual capacity. From this point onwards, the Buddha would introduce the teachings to the layman Yasa in successive stages.

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Old 18-07-2010, 06:30 PM   #107
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Default Mahayana Sutra Of The Three Superior Heaps

Namo: The Bodhisattva's Confession of Moral Downfalls

I, whose name is . . . , at all times go for refuge to the Guru, go for refuge to the Buddha, go for refuge to the Dharma, go for refuge to the Sangha.
To the Teacher, Blessed One, Tathagata, Foe Destroyer, Completely Perfect Buddha, Glorious Conqueror Shakyamuni I prostrate.

To the Tathagata Complete Subduer with the Essence of Vajra I prostrate.
To the Tathagata Jewel of Radiant Light I prostrate.
To the Tathagata Powerful King of the Nagas I prostrate.
To the Tathagata Leader of the Heroes I prostrate.
To the Tathagata Glorious Pleasure I prostrate.
To the Tathagata Jewel Fire I prostrate.
To the Tathagata Jewel Moonlight I prostrate.
To the Tathagata Meaningful to Behold I prostrate.
To the Tathagata Jewel Moon I prostrate.
To the Tathagata Stainless One I prostrate.
To the Tathagata Bestower of Glory I prostrate.
To the Tathagata Pure One I prostrate.
To the Tathagata Transforming with Purity I prostrate.
To the Tathagata Water Deity I prostrate.
To the Tathagata God of Water Deities I prostrate.
To the Tathagata Glorious Excellence I prostrate.
To the Tathagata Glorious Sandalwood I prostrate.
To the Tathagata Endless Splendor I prostrate.
To the Tathagata Glorious Light I prostrate.
To the Tathagata Glorious One without Sorrow I prostrate.
To the Tathagata Son without Craving I prostrate.
To the Tathagata Glorious Flower I prostrate.
To the Tathagata Clearly Knowing through Enjoying Pure Radiance I prostrate.
To the Tathagata Clearly Knowing through Enjoying Lotus Radiance I prostrate.
To the Tathagata Glorious Wealth I prostrate.
To the Tathagata Glorious Mindfulness I prostrate.
To the Tathagata Glorious Name of Great Renown I prostrate.
To the Tathagata King of the Victory Banner Head of the Powerful Ones I prostrate.
To the Tathagata Glorious One Complete Subduer I prostrate.
To the Tathagata Great Victor in Battle I prostrate.
To the Tathagata Glorious One Complete Subduer Passed Beyond I prostrate.
To the Tathagata Glorious Array Illuminating All I prostrate.
To the Tathagata Jewel Lotus Great Subduer I prostrate.
To the Tathagata Foe Destroyer, Completely Perfect Buddha, King of Mount Meru Seated Firmly on a Jewel and a Lotus I prostrate.

O All you [Tathagatas] and all the others, however many Tathagatas, the Foe Destroyers, the Completely Perfect Buddhas, the Blessed Ones there are dwelling and abiding in all the worldly realms of the ten directions, all you Buddhas, the Blessed Ones, please listen to me.

In this life and in all my lives since beginningless time, in all my places of rebirth while wandering in samsara, I have done negative actions, have ordered them to be done, and have rejoiced in their being done. I have stolen the property of the bases of offering, the property of the Sangha, and the property of the Sanghas of the ten directions, have ordered it to be stolen, and have rejoiced in it being stolen. I have committed the five unbounded heinous actions, have ordered them to be committed, and have rejoiced in their being committed. I have completely engaged in the paths of the ten non-virtuous actions, have ordered others to engage in them, and have rejoiced in their engaging in them.

Being obstructed by such karmic obstructions, I shall become a hell being, or I shall be born as an animal, or I shall go to the land of the hungry ghosts, or I shall be born as a barbarian in an irreligious country, or I shall be born as a long-life god, or I shall come to have incomplete senses, or I shall come to hold wrong views, or I shall have no opportunity to please a Buddha.

All such karmic obstructions I declare in the presence of the Buddhas, the Blessed Ones, who have become exalted wisdom, who have become eyes, who have become witnesses, who have become valid, who see with their wisdom. I confess without concealing or hiding anything, and from now on I will avoid and refrain from such actions.

All you Buddhas, the Blessed Ones, please listen to me. In this life and in all my previous lives since the beginningless time, in all my places of rebirth while wandering in samsara, whatever root of virtue there is in my giving to others, even in my giving a morsel of food to one born as an animal; whatever root of virtue there is in my maintaining moral discipline; whatever root of virtue there is in my actions conducive to great liberation; whatever root of virtue there is in my acting to fully ripen sentient beings; whatever root of virtue there is in my generating a supreme mind of enlightenment; and whatever root of virtue there is in my unsurpassed exalted wisdom; all of these assembled, gathered, and collected together, by fully dedicating them to the unsurpassed, to that of which there is no higher, to that which is even higher than the high, and to that which surpasses the unsurpassed, I fully dedicate to the unsurpassed, perfect, complete enlightenment.

Just as the Buddhas, the Blessed Ones of the past, have dedicated fully, just as the Buddhas, the Blessed Ones who are yet to come, will dedicate fully, and just as the Buddhas, the Blessed Ones who are living now, dedicate fully, so too do I dedicate fully.

I confess individually all negative actions. I rejoice in all merit. I beseech and request all the Buddhas. May I attain the holy, supreme, unsurpassed, exalted wisdom.

Whoever are the Conquerors, the supreme beings living now, those of the past, and likewise those who are yet to come, with a boundless ocean of praise for all your good qualities, and with my palms pressed together I go close to you for refuge.

This concludes the Mahayana Sutra entitled the Sutra of the Three Superior Heaps.


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Old 19-07-2010, 02:49 AM   #108
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All gone too theoritcal now!
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Old 20-07-2010, 07:30 PM   #109
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Default Fourth Buddhist Council

Fourth Buddhist Council is the name of two separate Buddhist council meetings. The first one was held in the first century BC, in Sri Lanka. In this fourth Buddhist council the Theravadin Pali Canon was for the first time committed to writing, on palm leaves. The second one was held by the Sarvastivada school, in KASHMIR around the first century AD.

Rashhead... Location: It Feels Like Afghanistan

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Old 20-07-2010, 10:33 PM   #110
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Default Eschatology

Buddhist eschatology, as subscribed by some Buddhist schools, derives from purported Gautama Buddha's prediction that his teachings would disappear after 5000 years.According to the Sutta Pitaka, the "ten moral courses of conduct" will disappear and people will follow the ten amoral concepts of theft, violence, murder, lying, evil speaking, adultery, abusive and idle talk, covetousness and ill will, wanton greed, and perverted lust resulting in skyrocketing poverty and the end of the worldly laws of true dharma.

During the Middle Ages, the span of time was expanded to 5,000 years. Commentators like Buddhaghosa predicted a step-by-step disappearance of the Buddha's teachings. During the first stage, arahants would no longer appear in the world. Later, the content of the Buddha's true teachings would vanish, and only their form would be preserved. Finally, even the form of the Dharma would be forgotten. During the final stage, the memory of the Buddha himself would be forgotten, and the last of his relics would be gathered together in Bodh Gaya and cremated.

Buddhism believes in cycles in which life span of human beings changes according to human nature. In Cakkavati sutta the Buddha explained the relationship between life span of human being and behaviour. As per this sutta, In the past unskillful behavior was unknown among the human race. As a result, people lived for an immensely long time — 80,000 years — endowed with great beauty, wealth, pleasure, and strength. Over the course of time, though, they began behaving in various unskillful ways. This caused the human life span gradually to shorten, to the point where it now stands at 100 years, with human beauty, wealth, pleasure, and strength decreasing proportionately. In the future, as morality continues to degenerate, human life will continue to shorten to the point were the normal life span is 10 years, with people reaching sexual maturity at five.

Ultimately, conditions will deteriorate to the point of a "sword-interval," in which swords appear in the hands of all human beings, and they hunt one another like game. A few people, however, will take shelter in the wilderness to escape the carnage, and when the slaughter is over, they will come out of hiding and resolve to take up a life of skillful and virtuous action again. With the recovery of virtue, the human life span will gradually increase again until it reaches 80,000 years, with people attaining sexual maturity at 500.

According to Tibetan Buddhist literature, the age of first Buddha was 1,00,000 years and height was 100 cubits while 28th Buddha, Siddhartha Gautam (563BC–483BC) lived 80 years and his height was 20 cubits.


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Old 21-07-2010, 11:10 AM   #111
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Thumbs up The Vowels and the Faculties of the Chakras

The Vowels and the Faculties of the Chakras


In ancient times, the seven vowels of Nature: I E O U A M S resounded within the human organism. But, when humanity came out of the “Jinn” lands, rhythm and harmony were lost.

Therefore, the human being must be aware of the urgent necessity for the seven vowels of Nature to vibrate once again within the organism; they must resound with intensity within the resonating internal chambers, as well as in each of the plexus or chakras of the Astral Body.

Clairvoyance is developed with the vowel I.

Clairaudience is awakened with the vowel E.

The heart center that develops Inspiration is developed with the vowel O.

The pulmonary chakra that allows us to remember past reincarnations is developed with the vowel A.

The vowels M and S make all of the internal centers vibrate.

These vowels combined with certain consonants integrate the mantras that facilitate the awakening of all the chakras.

Subsequently, here is a series of these mantras:
First Series of Mantras

CHIS Clairvoyance: Ajna Chakra
CHES Clairaudience: Vishuddha Chakra
CHOS Intuition: Heart, Anahata Chakra
CHUS Telepathy: Solar Plexus, Chakra Manipura
CHAS Memory of Past Lives: Pulmonary Chakra

This vocalization must be performed as follows: Prolong the sound of each letter; the combination CH (letter Chet) is considerably abundant in Hebrew mantras; it has an immense magical power.

The vocalization of each mantra makes the magnetic center, Chakra or disc with which it is related, to vibrate.

The S is intimately connected to fire and is vocalized by giving it a special type of intonation: this is an acute-hissing sound similar to the sound that compressed air brakes of any given machine make.
Second Series of Mantras

IN Clairvoyance: Frontal Chakra
EN Clairaudience: Laryngeal Chakra
ON Intuition: Heart Chakra
UN Telepathy: Solar Plexus
AN Memory of past lives: Pulmonary Chakra

Prolong the sound of each vowel and give a strong sounding bell-like intonation to the letter N.
Third Series of Mantras

INRI Clairvoyance: Ajna Chakra
ENRE Clairaudience: Vishuddha Chakra
ONRO Intuition, Inspiration: Anahata Chakra
UNRU Telepathy: Solar Plexus, Manipura Chakra
ANRA Memory of past lives: Pulmonary Chakra

Vocalize these mantras during the practice of Sexual Magic; prolong the sound of each of the letters that compose them, thus their respective Chakras will awaken. The letter R is vocalized as it was explained in chapter 4.
Fourth Series of Mantras

SUIRA Clairvoyance: Frontal Chakra
SUERA Clairaudience: Laryngeal Chakra
SUORA Intuition: Heart Chakra
SUURA Telepathy: Solar Plexus
SUARA Memory of past lives: Pulmonary Chakra

The Student must focus on the accentuation of the vowels and the accentuation of the vowel A in each mantra which forms the fourth series of mantras.

According to the Vedas, the silent Gandharva, the heavenly musician is contained within the sublime SWARA.

With this fourth series of mantras, the Fire of the Solar Plexus is driven out towards each of the Chakras of the Astral Body.

Again, the first Mantric syllables of the fourth series of mantras: SUI, SUE, SUO, SUU, SUA are vocalized with the intonation of a diphthong accentuated on the last vowel, which must be prolonged lengthily.

Vocalize the syllable RA of each one of these mantras by giving the R the intonation already explained in chapter 4. The vowel of this syllable RA must also be lengthily prolonged.
Insistence on a Few Details

Students must vocalize for one hour daily in order to effectively awaken their Chakras. Since every student has their own rhythm, their personal vibration, they will choose any of the four series of mantras mentioned. There will be some students who will feel more confident with the first series, others with the second series, etc.
Doctor Krumm Heller stated that one hour of daily vocalization was enough. One must vocalize during one’s whole life, this in order to keep the Chakras in intense activity!

The Coronary Chakra engenders Polyvoyance.

The Frontal Chakra, located between the eyebrows, engenders Clairvoyance.

The Laryngeal Chakra, Clairaudience.

The Heart Chakra grants Inspiration and Intuition.

The Solar Plexus Chakra, Telepathy.

The Pulmonary Chakra allows us to remember past lives.

The Prostatic/Uterine Chakra grants the power to consciously depart in the Astral Body. Every student must possess such a power, if not, it is mandatory for such a student to awaken this Chakra.
Exercise for the Prostatic/Uterine Chakra

While focusing on the Prostatic/Uterine Chakra, the disciple must submerge himself into profound meditation. Imagine the Chakra as a lotus flower, as a magnetic disc that spins clockwise while vocalizing the letter M, as when a bull begins to bellow but without decreasing the sound of the M and lengthily sustaining it. In order to provoke such a sound, inhale the air deeply then pronounce the M while having the lips hermetically sealed, until the last particle of breath is exhaled, as follows:


With these four series of Mantras, the student can become a practical Theurgist.
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Old 24-07-2010, 06:53 PM   #112
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Default Exploring the Mystical Force Centers

The esoterics of the satguru, chakras, the human aura, death, rebirth and astrology:

There are fourteen great nerve centers in the physical body,
in the astral body and in the body of the soul. These
centers are called chakras in Sanskrit, which means
“wheel.” These spinning vortices of energy are actually
regions of mind power, each one governing certain aspects of
our inner being, and together they are the subtle components of
people. When inwardly perceived, they are vividly colorful and
can be heard. In fact, they are quite noisy. When awareness flows
through any one or more of these regions, the various functions
of consciousness operate, such as memory, reason and willpower.
The physical body has a connection to each of the seven higher
chakras through plexuses of nerves along the spinal cord and in
the cranium. As the kundalini force of awareness travels the spine,
it enters each of these chakras, energizing them and awakening
in turn each function. By examining the functions of these great
force centers, we can clearly cognize our own position on the
spiritual path and better understand our fellow man.
In any one lifetime, one may predominantly be aware in two
or three centers, thus setting the pattern for the way one thinks
and lives. One develops a comprehension of these seven regions
in a natural sequence, the perfection of one leading logically to
the next. Thus, though we may not psychically be seeing spinning
forces within ourself, we nevertheless mature through memory,
reason, willpower, cognition, universal love, divine sight and spiri-
tual illumination.
There are six chakras above the muladhara, which is located at the
base of the spine. When awareness is flowing through these chakras,
consciousness is in the higher nature. There are also seven chakras
below the muladhara, and when awareness is flowing through them,
consciousness is in the lower nature. The lower chakras are located
between the coccyx and the heels. In this age, the Kali Yuga, most
people live in the consciousness of the seven force centers below the
muladhara. Their beliefs and attitudes strongly reflect the animal
nature, the instinctive mind. Thus, the muladhara chakra, the di-
vine seat of Lord Ganesha, is the dividing point between the lower
nature and the higher. It is the beginning of religion for everyone,
entered when consciousness arrives out of the realms below Lord
Ganesha’s holy feet. Through personal sadhana, prayer, meditation,
right thought, speech and action and love of God, we lift our own
consciousness and that of others into the chakras above the mulad-
hara, bringing the mind into the higher nature.


The Elements: Fire:


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Old 27-07-2010, 07:14 PM   #113
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Default Bardo Teachings: Between Lives

The second bardo is the suffering bardo of the time of death. It begins when the causes and conditions of death arise and lasts until one enters into the bardo of reality. A supreme being who faces death will mix the child and mother emptiness at the time of death, like the space inside and outside a vase merging when the vase is broken. They will merge inseparably with the dharmakaya. Other higher beings will die like burning wood becoming ashes. When the wood is exhausted the fire also ends. In this mode, one disappears into the nature of dharmakaya.. Another mode of dying is where space is filled with rainbow lights. Beings who die this way are known as vidyadharas. Other beings die without leaving their body behind, achieving the rainbow body. This is this known as way of the dakinis. These supreme beings do not die as ordinary beings.

Yogis of the medium level die in three ways. The first is death like a child. They have no plans or schemes. Another type is the death of a beggar. They have no fixed place to die. One other kind of death is death like a lion. They have no fixed abode and die in wild places. All these types of death are in full confidence and free from preparation or revision.

A person of the supreme type can attain enlightenment in this life without going through the bardo. A mid-level yogi can attain enlightenment at the time of death without special visualizations. The lowest yogis and ordinary beings must go through the dissolution of the elements and constituents at the time of death. Death is nothing other than the separation of the consciousness from the body at the time of death. When the elements become damaged one's consciousness must leave the body.

All living beings are conceived from the five elements and exist depending on the five elements. When they die, their elements dissolve and disappear. At the time of death all the subtle energies in the five chakras and three points are dissolved The detailed explanation of the process is contained in the Dzogchen teachings. This text depends on both the old and new traditions.


The pancha mahabhuta, or "five great elements", of Hinduism are kshiti or bhūmi (earth), ap or jala (water), tejas or agni (fire), marut or pavan (air or wind), byom or shunya (or akash?) (aether or void). Hindus believe that the Creator used akasha, the most "subtle" element, to create the other four traditional elements; each element created is in turn used to create the next, each less subtle than the last. Hindus believe that all of creation, including the human body, is made up of these five essential elements and that upon death, the human body dissolves into these five elements of nature, thereby balancing the cycle of nature set in motion by the Creator. Each of the five elements is associated with one of the five senses, and acts as the gross medium for the experience of sensations. According to Hindu thought, the basest element, Earth, was created using all the other elements and thus can be perceived by all five senses - hearing, touch, taste, smell, and sight. The next higher element, water, has no odor but can be seen, tasted, heard, and felt. Next comes fire, which can be seen, heard and felt. Air can be heard and felt. "Akasha" (ether)is the medium of sound but is inaccessible to all other senses.

The Buddha's teaching regarding the four elements is to be understood as the base of all observation of real sensations rather than as a philosophy. The four properties are cohesion (water), solidity or inertia (earth), expansion or vibration (air) and heat or calorific content (fire). He promulgated a categorization of mind and matter as composed of eight types of "kalapas" of which the four elements are primary and a secondary group of four are color, smell, taste, and nutriment which are derivative from the four primaries.

The Buddha's teaching of the four elements does predate Greek teaching of the same four elements. This is possibly explained by the fact that he sent out 60 arahants to the known world to spread his teaching; however it differs in the fact that the Buddha taught that the four elements are false and that form is in fact made up of much smaller particles which are constantly changing.

Just as a skilled butcher or his apprentice, having killed a cow, would sit at a crossroads cutting it up into pieces, the monk contemplates this very body -- however it stands, however it is disposed -- in terms of properties: 'In this body there is the earth property, the liquid property, the fire property, & the wind property.


Thousand Petalled Crown Chakra, Two Petalled Brow Chakra, Sixteen Petalled Throat Chakra (Nepal, 17th Century)


Chakras, as pranic centers of the body, according to the Himalayan Bönpo tradition, influence the quality of experience, because movement of prana can not be separated from experience. Each of the six major chakras are linked to experiential qualities of one of the six realms of existence.

A modern teacher, Tenzin Wangyal Rinpoche uses a computer analogy: main chakras are like hard drives. Each hard drive has many files. One of the files is always open in each of the chakras, no matter how "closed" that particular chakra may be. What is displayed by the file shapes experience.

The tsa lung practices such as those embodied in Trul Khor lineages open channels so lung (Lung is a Tibetan term cognate with prana or qi) may move without obstruction. Yoga opens chakras and evokes positive qualities associated with a particular chakra. In the hard drive analogy, the screen is cleared and a file is called up that contains positive, supportive qualities. A seed syllable (Sanskrit bija) is used both as a password that evokes the positive quality and the armour that sustains the quality.

Tantric practice is said to eventually transform all experience into bliss. The practice aims to liberate from negative conditioning and leads to control over perception and cognition.

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Old 05-08-2010, 06:37 PM   #114
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Default Four Formless Realms

Four Formless Realms

1) Realm of Infinite Space, 2) Realm of Infinite Consciousness, 3) Realm of Nothing Whatsoever, 4) Realm of Neither Cognition Nor Non-Cognition.

The Four Formless Realms are states which are experienced temporarily in meditation. They lie beyond the Four Dhyanas (see entry), and are so subtle, they are difficult to talk about using ordinary language and even difficult to conceptualize.

They also correspond to the Four Formless Heavens, the homes of the formless gods (see gods). In other words the states can be experienced for a relatively short time by humans who have reached them in the course of their meditation, or they can be experienced as states of rebirth for those reborn as gods in the formless heavens.

Although the experiences of these realms are of rare and subtle states of bliss, none is considered enlightenment.

I. Infinite Space

Those who dwell in the thought of renunciation and who succeed in renunciation and rejection realize that their bodies are an obstacle. If they thereby obliterate the obstacle and enter empty space, they are among those in the realm of (infinite) space. (SS VII 230-231)

"These gods accomplish renunciation of bliss and rejection of suffering. They know that physical bodies are an obstruction. . . . They don't want to be hindered by anything, and so they contemplate their bodies as being just like empty space. . . ." (SS VII 231)

. . . having surpassed all notion of materiality, neglecting all cognition of resistance, one penetrates the realm of endless space. (Dhyana-sutra, quoted in DJDL (LaMotte, tr.) II 1032)

II. Infinite Consciousness

For those who have eradicated all obstacles, there is neither obstruction nor extinction. Then there remains only the alaya consciousness (i.e., eighth consciousness) and half of the subtle functions of the manas (i.e., seventh consciousness). these beings are among those in the realm of infinite consciousness." (SS VII 231)

"The manas is functioning at only half its capacity, and so the defilement that remains is extremely subtle." (SS VII 232)

At this stage one abandons empty space as an object and also abandons the feelings, cognitions, formations, and consciousness that are associated with it. The only attachment that remains is to a consciousness that is immense and infinite.

III. Nothing Whatsoever

Those who have already done away with empty space and form eradicate the conscious mind as well. In the extensive tranquility of the ten directions there is nowhere to go at all. These beings are among those in the realm of nothing whatsoever. (SS VII 232)

"All the worlds of the ten directions throughout the entire Dharma Realm have disappeared. A stillness pervades. There is nowhere to go. Nor is there anywhere to come to. . . . Although there is nothing whatsoever; nonetheless, the nature of these beings still remains. Their nature is the same as empty space." (SS VII 233)

One contemplates nothing whatever in order to break one's attachment to and to abandon the state of infinite consciousness.

IV. Neither Cognition Nor Non-Cognition

When the nature of consciousness does not move, within cessation they exhaustively investigate. Within the endless they discern the end of the nature. It is as if it were there and yet not there, as if it were ended and yet not ended. They are among those in the realm of neither cognition nor non-cognition. (SS VII 233-234)

This is the highest state or heaven within the conditioned world. At this stage, although there is still very subtle cognition, it does not function.

"Consciousness is practically non-existent, and so it is said that there is no thought. However, a very fine trace of thought still exists and so it is called neither cognition nor non-cognition." (SPV 60)

Because this cognition is subtle and difficult to be aware of, it is called non-cognition. But because it is cognition, it is called not non-cognition. (cf. DJDL (LaMotte, tr.) II 1034)

1) Chinese Mandarin: sz kung chu , sz wu sz/shai jye , sz wu sz/shai ding (chu) ; 2) Sanskrit: arupya-samapatti, arupya-dhatu; 3) Pali: aruppa-samapatti/dhatu; 4) Alternate Translations: stations of emptiness, formless samadhis, samapattis, formless absorptions.

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Old 09-08-2010, 07:41 PM   #115
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Default The Diamond Sutra

So listen to this fleeting world:
A star at dawn, a bubble in a stream,
A flash of lightning in a summer cloud,
A flickering lamp, a phantom, and a dream.

"If sons and daughters of good families want to develop the highest, most fulfilled and awakened mind, if they wish to attain the Highest Perfect Wisdom and quiet their drifting minds while subduing their craving thoughts, then they should follow what I am about to say to you. Those who follow what I am about to say here will be able to subdue their discriminative thoughts and craving desires. It is possible to attain perfect tranquility and clarity of mind by absorbing and dwelling on the teachings I am about to give."


The compound Buddhist symbols: Shrivatsa within a triratana, over a Chakra wheel, on the Tonana gate at Sanchi. 1st century BCE.

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Old 13-11-2010, 10:54 PM   #116
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Default The Great Liberation

Originally Posted by sodi View Post
When we die do we go as what we look like because I would hate to die at 80 and look 80 forever.
This commentary is based on the video, The Tibetan Book of the Dead, narrated by Leonard Cohen.

Although everything on Earth seems stable and solid, nothing here is permanent. Like water, snow and ice, life is always shifting and changing form. All existence is one kind of state or another. This means living in an atmosphere of uncertainty - moving without a place to rest.

In this world, we pass through the spiritual state of physical existence. Here, we want to make something lasting and secure, but no one has been able to accomplish this. Our life is always in the hands of death. At death, our experience is completely out of our control. Our experience is completely naked.

What is the best path through this spiritual state? It is a question of waking up right now, looking at our own mind. Look at it when it is calm and still and when it is running wild. This is what Buddha did and what he taught. This is what Jesus meant when he said, "The Kingdom of God is within you."

Soon we all will die. All our hopes and fears will be irrelevant.

Out of luminous continuity of existence, which has no origin and which has never died, human beings project all the images of life and death, terror and joy, demons and gods. These images become our complete reality. We submit without thinking to their dance. In all the movements to this dance, we project our greatest fears on death and we make every effort to ignore it.

Illusions are as various as the moon reflecting on a rippling sea. Beings become easily caught in the net of confused pain. We must develop compassion as boundless as the sky so that all may rest in the clear light of our own awareness.

At death, we lose everything we thought was real. Unless we can let go of all the things we cherished in our life we are terrified. We cannot stop struggling to hold on to our old life. All our fear and yearning will drag us into yet another painful reality.

We are always wandering through transitional spiritual states. Difficulty in leaving behind our old life can cause us to wander in painful uncertainty.

The spiritual state of dying lasts from the beginning of the body's physical collapse until the body and consciousness separate.

While we are living, the elements of Earth, water, fire and air together support and condition our consciousness. Death occurs when this is no longer the case. Now, without the screens and filters of daily life, at this time, mind itself can be seen directly. In the spiritual state of dying, it is important to recognize our own true nature.

At death, there is an experience of piercing luminosity, pure white light, the clear radiance that rises directly from our own basic nature. Now, there is no darkness, no separation, no direction and no shape, only brilliant light. This boundless sparkling radiance is mind, free from the shadows of birth and death - free from any boundaries of any kind.

Now all pervasive light engulfs us completely. All of space is dissolved into pure light. This radiance is the mind of God, the mind of all the awakened ones. Recognizing this is all that is necessary for liberation from birth and rebirth. If we do not recognize our divine nature, a dreamless sleep will happen.

In three days time, all emotions will be vivid and intense. Though it seems we are entering into a new reality, it is still the reality of our own mind.

Wandering back to the familiar sites and people of our old life, our own mind will arise before us in unfamiliar ways. We may not know if we are alive or dead. Even so, we may see our family crying. We must leave our former life behind if we are to progress.

If the we are unable to recognize the luminosity of mind itself, our experience now takes the shape of random imagery of our former life. We see our friends and relatives calling out to us and they cannot hear our replies. Death has cut us off from them and sorrow strikes our heart. We see our family and relatives crying. We can see our bed but we are no longer the one lying there. Instead, there is a corpse.

Soon we will experience the intense presence of our own emotional states as peaceful and raging light forms. Now, we will meet our mind in the form of projections which seem vivid and entirely real. Now we will see penetrating blue light shining all around us. This is the essence of consciousness, God (Buddha). The wisdom of God is like a mirror reflecting everything. God is the form of consciousness in its complete purity. This wisdom is inseparable from our own heart. But also we will see a diffused white light which we must avoid if we are to achieve liberation. If we follow the allure of the soft white light, we will find ourselves ensnared in the temporary pleasures of being born as a god, living in Lordly ignorance of the passage of time and subject to unexpected death.

If this path is taken, the wisdom of our very heart and mind takes the form of spiritual entities. There will be peaceful spiritual entities that emanate from our heart and wrathful ones that emerge from our brain.

They will appear one by one and then all together. The peaceful spiritual entities are complete and immovable. If we cannot bear to enter their vast benevolent space, if we cannot let go of self-centeredness and fear, these deities will become terrifying wrathful ones. If we recognize them as an expression of our own mind, they are the unsparing face of wakefulness.

The wrathful forms emerging from the brain appear before us actually and clearly as if they were real in their own right. The terror and anger we feel are our own efforts to evade from being completely awake. We wander uncertainly in the landscape of our own mind. If we recognize this as our own projections, liberation is instantaneous.

These wrathful forms are the presence of our innate wisdom, the vivid form of our own wakefulness. We must recognize them as a reflection of our own mind. Recognition and liberation are simultaneous.

All of us feel sparks of anger, flickers of passion, and twinges of jealousy during brief moments. From these seeds, we grow to become the jealous person. We say "this is what I am" and we act accordingly. But these are just our masks and we forget that we are wearing them. We run from the masks that others wear. The wrathful spiritual entities are our own mind and it is impossible to run away from them. They are the sharpness of our own clarity. They are all in our mind.

Then altogether and all at once, the peaceful and wrathful spiritual entities come before us. If we do not recognize them as our own projections, then they transform into the terrifying image of the Lord of Death. This too is our own projection. But if we don't accept that, our fear and turmoil force us to wander on in terror to the spiritual state of rebirth. We leave the spiritual state of the nature of mind. Again we are lost and wandering, so now we seek to end our suffering by being born into a solid and familiar place.

Now in the spiritual state of rebirth, all our senses have become extremely acute. Our consciousness is like a body without substance. In this body, we can, by a mere thought, travel to anywhere. As if we have miraculous powers, we can pass through mountains and circle the universe. We can enter anywhere but nowhere can we rest.

In the pain of our endless wandering, the thought of being born now promises great relief. We can still see our family, but we no longer know we are with them. We are driven on the winds of hope and fear like a leaf that is carried in the wind.

If we are still unable to recognize our own nature, our anger, lust and confusion become ever more intense, ever more solid. They at last appear to us as entire realms where we may stop and dwell. The image of our former body becomes faint and the image of our future body becomes clear. Any birth seems better than his current pain.

Since everyone is caught in these spiritual states of suffering, what can we do? People make hell realms out of their own anger. They make worlds out of passion. We project our emotional states and believe it is the real world. But no matter what, everyone longs for compassion. Everyone wishes to be awake. The best thing is to develop genuine compassion for all living things and for ourselves too. If we do not truly care for others we cannot know our own mind. We can have lofty insights and pure impulses, but then return to our old habits without even noticing it. We must work all the time to open our hearts and look for the truth. Otherwise there is neither understanding nor a purpose for understanding. Also, as life goes by, it is a good idea to keep your sense of humor.

We are now coming to the end of our journey. As we reach the end of the spiritual state of rebirth, the features of the world we are to enter will become very clear to us. If we pay attention now, we will find our way to a favorable rebirth.

We are now on the path to rebirth. We must choose carefully where we are to be born. In all the possibilities that are present before us, we must choose our new life. If we choose a good human birth in a good place, we can continue on the path of recognizing our own mind. Even though we are desperate for a home, a dark cave in a forest can lead to a birth in the animal realm. If we are consumed by yearning, the realm of hungry ghosts can become a never-ending realm of hunger and thirst for us. Rage, bitterness, and anger open all the images of hell. It is best to avoid the extremes of pleasure or pain when selecting a new birth. It is best to be born where we can still recognize the luminous essence of our own mind.

We will not remember much of our journey when we are born again. It will be like starting out new. Though death is always something to be mourned, being born is not something to be celebrated. There is an old saying: "When we are born, we cry, but the whole world is overjoyed. When we die, the world cries and we can become overjoyed when we find the great liberation."

"One good deed is worth a thousand prayers." Zarathushtra

Navigating the Afterlife - Episode 5 - Part 1

A Basic Buddhism Guide: Rebirth:


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