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Old 10-06-2012, 04:47 PM   #281
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Lightbulb Place of the Skull


MI6 agent James Bond - '007' - meets a Swiss banker to retrieve money for Sir Robert King, a British oil tycoon and friend of M...




Following an earlier attempt on his life by MI6, Renard was left with a bullet in his brain which is gradually destroying his senses, making him immune to pain...






The calvaria (or calva, skullcap, plural calvariae) is the upper part of the cranium and surrounds the cranial cavity containing the brain.

The calvaria (skull cap) is made up of the frontal, occipital and right and left parietals.

The outer surface of the skull possess a number of landmarks. The point at which the two parietal bones and frontal bones meet is known as "Bregma". The point at which the two parietal and occipital bone meet is known as "Lambda" Luke... And when they came to the place which is called The Skull, there they crucified him, and the criminals, one on the right and one on the left.

A skull cup is a drinking vessel or eating bowl made from an inverted human calvaria that has been cut away from the rest of the skull...

In India and Tibet the skull cup is known as a Kapala, and is used in Buddhist tantric and Hindu tantric rituals. The skull does not belong to an enemy, and indeed the identity of the skull's original owner is not considered significant, as ritual purity in death has divested the human soul from its corporeal form. Hindu deities such as Kali are sometimes depicted holding a kapala full of human blood

Calvary or Golgotha was the site, outside of ancient Jerusalem’s early first century walls, at which the crucifixion of Jesus is said to have occurred... Calvary and Golgotha are the English names for the site used in Western Christianity...

place of a skull...


Matthew... And when they came to a place called Gol'gotha (which means the place of a skull)...In some Christian and Jewish traditions, the name Golgotha refers to the location of the skull of Adam.





Quote:
Originally Posted by mistressmason View Post
WOW!!! This thread is waayyyy above my head!

But it appeals to me on several levels.

Years ago I did a lot of traveling and spent several months in Nepal and Tibet, and have always had a deep love of these spiritual places, and lovely people!

Lots of food for thought here!
Practice the Dharma ...Then you may start to understand...


http://en.wikipedia.org/wiki/Calvaria_(skull)
http://www.davidicke.com/forum/showp...&postcount=338
http://www.davidicke.com/forum/showthread.php?t=213048

Last edited by lightgiver; 10-06-2012 at 05:07 PM.
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Old 11-06-2012, 02:49 PM   #282
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Lightbulb Jetsun



Jetsun Milarepa (Tibetan: རྗེ་བཙུན་མི་ལ་རས་པ, , (c. 1052—c. 1135 CE) is generally considered one of Tibet's most famous yogis and poets. He was a student of Marpa Lotsawa, and a major figure in the history of the Kagyu (Bka'-brgyud) school of Tibetan Buddhism.

"In my youth I committed black deeds. In maturity I practiced innocence. Now, released from both good and evil, I have destroyed the root of karmic action and shall have no reason for action in the future. To say more than this would only cause weeping and laughter. What good would it do to tell you? I am an old man. Leave me in peace."

According to the book Magic and Mystery in Tibet by French explorer Alexandra David-Néel, Milarepa boasted of having “crossed in a few days, a distance which, before his training in black magic, had taken him more than a month. He ascribes his gift to the clever control of ‘internal air’.” David-Néel comments “that at the house of the lama who taught him black magic there lived a trapa [monk] who was fleeter than a horse” using the same skill.




Colour sergeant or colour sergeant is a non-commissioned title in the Royal Marines and infantry regiments of the British Army, ranking above sergeant and below warrant officer class 2...The rank was introduced into the British Army during the Napoleonic Wars to reward long-serving sergeants. By World War I it had given way to company sergeant major and company quartermaster sergeant, but it was later reintroduced.Colour sergeants are referred to and addressed as "Colour Sergeant" or "Colour" ("Colour Sergeant Hewitt" or "Colour Hewitt", for instance), never as "Sergeant". Unusually, NCOs with the rank of colour sergeant who hold the appointment of company quartermaster sergeant are still addressed and referred to by their rank, not their appointment...The Colour Sergeant (Athyma nefte) is a species of brush-footed butterfly found in tropical South and Southeast Asia.


A Warrant Officer of the Welsh Guards using his pace(Compasss) stick...

A pace stick is a long stick usually carried by warrant officer and non-commissioned officer drill instructors in the British and Commonwealth armed forces as a symbol of authority and as an aid to military drill...A military parade (square bashing ) is a formation of soldiers whose movement is restricted by close-order manouevering known as drilling or marching...Plac Defilad w Warszawie (Parade Square) is a square in downtown Warsaw...Warsaw is the capital and largest city of Poland. It is located on the Vistula River, roughly 260 kilometres (160 mi) from the Baltic Sea and 300 kilometres (190 mi) from the Carpathian Mountains...

http://www.davidicke.com/forum/showp...6&postcount=43

Last edited by lightgiver; 11-06-2012 at 04:55 PM.
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Old 11-06-2012, 06:55 PM   #283
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Arrow Thangka


Vajrayoginī is visualized as the translucent, deep red form of a 16 year old female with the third eye of wisdom set vertically on her forehead. Vajrayoginī is generally depicted with the traditional accoutrements of a ḍākiṇī including a cleaver marked with a vajra in her right hand and a kapala (skull cup) in her left hand which is filled with blood that she partakes of with her upturned mouth. Her consort Chakrasaṃvara is often symbolically depicted as a khaṭvāṇga on Vajrayoginī's left shoulder, when she is in 'solitary hero' form. Vajrayoginī's khatvanga is marked with a vajra and from it hang a damaru drum, a bell, and a triple banner. Her extended right leg treads on the chest of red Kālarātri, while her bent left leg treads on the forehead of black Bhairava, bending his head backward and pressing it into his back at the level of his heart. Her head is adorned with a crown of five human skulls and she wears a necklace of fifty human skulls. She is depicted as standing in the center of a blazing fire of exalted wisdom.



Each aspect of Vajrayoginī's form and mandala is designed to convey a spiritual meaning. For example, her brilliant red-coloured body symbolizes the blazing of her inner fire ( tummo). Her single face symbolizes that she has realized that all phenomena are of one nature in emptiness. Her two arms symbolize her realization of the two truths. Her three eyes symbolize her ability to see everything in the past, present and future. She looks upward toward the Pure Dākiṇī Land (Skt. Kechara), demonstrating her attainment of outer and inner Pure Dākiṇī Land, and indicating that she leads her followers to these attainments. The curved drigug knife in her right hand shows her power to cut the continuum of the delusions and obstacles of her followers and of all living beings. Drinking the nectar of blood from the kapala in her left hand symbolizes her experience of the clear light of bliss...


Vajrayoginī acts as a meditation deity, or the yab-yum consort of such a deity, in Vajrayāna Buddhism. She appears in a maṇḍala that is visualized by the practitioner according to a sādhana describing the practice of the particular tantra...The yidam that a meditator identifies with when practicing the Six Yogas of Nāropa is Vajrayoginī and she is an important deity for tantric initiation, especially for new initiates as Vajrayoginī's practice is said to be well-suited to those with strong desirous attachment, and to those living in the current "degenerate age".


https://www.wisdomuniversity.org/syllabus60191.html
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Old 11-06-2012, 07:45 PM   #284
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The Pure Land of Vajrayogini...



Outer Pure Dakini Land is beyond the world of ordinary experience. It is the Pure Land of Buddha Vajrayogini and Buddha Heruka. A Pure Land is a world that is free from true sufferings. Nowhere in samsara is without true sufferings, because the samsaric environment itself acts as a condition to experience suffering. Ordinary beings are born in samsara without choice and continually have to experience dissatisfaction and misery. However, if we purify our mind we purify our experience of the world and thereby attain a Pure Land free from all suffering.

There are different Pure Lands associated with different Buddhas. Pure Dakini Land is similar to the Pure Lands of Tushita and Sukhavati, except that Heruka and Vajrayogini’s Pure Land is the only one in which beings can receive teachings on Highest Yoga Tantra and put them into practice.

When through Vajrayogini’s guidance those who are very old and infirm reach her Pure Land they will no longer experience the sufferings of old age and sickness. All signs of their old age will disappear and they will be transformed into sixteen-year-olds of great beauty and vitality, enjoying an endless life span.

All the enjoyments they desire will appear spontaneously. They will never be reborn in samsara again, unless they choose to for compassionate reasons. Everyone who reaches this Pure Land will receive teachings on Highest Yoga Tantra directly from Heruka and Vajrayogini and thereby attain enlightenment quickly.



Outer Pure Dakini Land can also be explained in terms of an individual practitioner’s personal experience. From this point of view we attain outer Pure Dakini Land by completing the practices of the generation stage of Vajrayogini.

During our training in generation stage meditation we visualize our body as the pure body of Buddha Vajrayogini, our immediate surroundings as the mandala of Vajrayogini, and our world as Pure Dakini Land. If we engage in generation stage practice continuously, the ordinary, impure appearances to our mind will gradually diminish and finally cease altogether. Once we have gained a firm realization of generation stage we shall experience only pure appearances and our world will be transformed into Pure Dakini Land. The great Teacher Tenpa Rabgyä said that Pure Dakini Land is not some faraway place, nor is it necessary to disappear from this world to reach it.



Pure appearances are experienced only by realized practitioners. It is generally accepted in both Sutra and Tantra that the world appears to our mind as faulty, imperfect, and unsatisfactory because our mind is impure – polluted by the delusions and their imprints. In Ornament for Clear Realization Venerable Maitreya says that when the minds of sentient beings become completely pure, their environment becomes a Buddha’s Pure Land.

A Pure Land can be attained only by purifying the mind. Even when we have attained outer Pure Dakini Land through a firm realization of generation stage we shall still appear to others as an ordinary, impure being. Ordinary people can-not recognize that another person is in a Pure Land because they cannot perceive that person’s Pure Land and cannot share their experience of it. Someone once asked Milarepa in which Pure Land he had attained enlightenment and Milarepa pointed to his cave. The questioner could see only a cold, empty cave, but for Milarepa that cave was a Pure Land.

Because the minds of ordinary beings are impure, whatever appears to them is seen as ordinary. As ordinary beings with ordinary appearance we cannot experience anything as totally pure and perfect. Even an emanation of Buddha appears to us to have faults. It is because we have ordinary appearance that we view ourself and others as imperfect – subject to faults such as sickness and ageing.


According to Sutra teachings the root of samsara is self-grasping and the delusions that arise from it. However, according to Secret Mantra teachings the root of samsara is ordinary appearances and ordinary conceptions. The self-grasping recognized by Sutra practitioners is only a gross ordinary conception.

In this context, any being who is not a Buddha, and any environment, enjoyment, or body that is not a Buddha’s, is ordinary. Perceptions of these objects as ordinary due to impure minds are ordinary appearances, and the minds that conceive of objects in this way are ordinary conceptions. According to Secret Mantra teachings, ordinary appearances are obstructions to omniscience and ordinary conceptions are obstructions to liberation. Both ordinary appearances and ordinary conceptions have many levels of subtlety.

One of the main purposes of practising generation stage meditation is to overcome ordinary appearances and ordinary conceptions. We can overcome ordinary appearances by developing clear appearance of being Vajrayogini, and we can overcome ordinary conceptions by developing divine pride of being Vajrayogini.Because of our ordinary appearances and ordinary conceptions we experience an endless cycle of ordinary death, ordinary intermediate state, and ordinary rebirth.

This endless cycle, known as ‘samsara’, must be broken. Through generation and completion stage practice we can purify the three ordinary states of death, intermediate state, and rebirth, and thereby attain the three bodies of a Buddha.

A General Explanation of the Body Mandala Practice

A body mandala is so called because the original substance that transforms into a body mandala is part of the body of a self-generation. This is similar to calling a vase a golden vase because the substance of the vase is gold.



A body mandala is defined as the transformation of any part of the body of a self-generation into a Deity. Merely visualizing Deities marked on the body, as in the practice of Yamantaka, is not a body mandala practice. Moreover, when we generate ourself as Vajrayogini our body is not a body mandala because its substantial cause is not a part of our body. During the practice of bringing death into the path we mentally dissolve our ordinary body into emptiness, and from emptiness we arise in the form of the letter BAM, which is the nature of our own mind. This BAM then transforms into the body of Vajrayogini. Since the substantial cause of the body of the self-generation is our mind, the body of the self-generation cannot be a body mandala. It is only when a part of the body of the self-generation transforms into a Deity that it becomes a body mandala. This is not easy to understand at first and there are different interpretations in various texts as to what is and what is not a body mandala.

Recognizing its superiority over the body mandala practices of other Deities, many highly realized practitioners have praised the profound body mandala practice of Vajrayogini. It is an especially powerful method for blessing our channels, drops, and winds. Through such blessings our inner winds will gather and dissolve within the central channel at our heart, and this will cause us to experience the clear light of bliss, the actual quick path leading to Buddhahood. Je Tsongkhapa said that the attainment of spontaneous great bliss depends upon the channels and drops being blessed by Heroes and Heroines. Meditating on the body mandala enables us to receive these blessings. When we visualize our channels and drops in the aspect of Heroines, the Heroines of the twenty-four holy places actually enter into our channels and drops and bless them. This helps us to develop great bliss.


http://www.davidicke.com/forum/showp...1&postcount=91

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Old 11-06-2012, 09:11 PM   #285
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Lightbulb Śūnyatā

"Śūnyatā" (Sanskrit) is usually translated as "emptiness". It is the noun form of the adjective "śūnya" (Sanskrit) which means "empty" or "void", hence "empti"-"ness" (-tā)...Sunya comes from the root svi, meaning swollen, plus -ta -ness, therefore hollow ( - ness). A common alternative term is "voidness".



The term anattā (Pāli) or anātman (Sanskrit: अनात्मन्) refers to the notion of "not-self" or the illusion of "self". In the early texts, the Buddha commonly uses the word in the context of teaching that all things perceived by the senses (including the mental sense) are not really "I" or "mine", and for this reason one should not cling to them.

According to the early texts, while on the path, one should develop oneself in healthy and liberating ways, only letting go of the attempt to improve the self as it becomes unnecessary...The Prajna-paramita (Perfection of Wisdom) Sutras taught that all entities, including dharmas, are only conceptual existents or constructs...


Quote:
"All living beings, whether born from eggs, from the womb, from moisture, or spontaneously; whether they have form or do not have form; whether they are aware or unaware, whether they are not aware or not unaware, all living beings will eventually be led by me to the final Nirvana, the final ending of the cycle of birth and death. And when this unfathomable, infinite number of living beings have all been liberated, in truth not even a single being has actually been liberated."
http://www.thebigview.com/buddhism/emptiness.html
http://www.davidicke.com/forum/showthread.php?t=151832
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Old 14-06-2012, 11:23 PM   #286
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Lightbulb Body Mandala Mantra

OM OM OM SARWA BUDDHA DAKINIYE VAJRA WARNANIYE VAJRA BEROTZANIYE HUM HUM HUM PHAT PHAT PHAT SOHA.

The first OM symbolises the Truth Body of all Buddhas, the second OM the Enjoyment Body of all Buddhas, and the third OM the Emanation Body of all Buddhas.


SARWA BUDDHA DAKINIYE literally means ‘All the Buddhas’ Dakinis’. In this context, ‘Dakini’ is the inner Dakini, the clear light mind of a Buddha, and so SARWA BUDDHA DAKINIYE reveals that Vajrayogini is in nature the clear light mind of all Buddhas. This does not literally mean that Vajrayogini has the same mind of a Buddha, but refers to her nature of clear light mind. Only a Buddha can have a Buddha mind.



VAJRA WARNAYNIYE means ‘Vajra speech Dakini’ and indicates Vajrayogini is in nature the vajra speech of all Buddhas.

VAJRA BEROTZANIYE means ‘Vajra Form Dakini’ and indicates Vajrayogini is the vajra body of all Buddhas. Here, ‘vajra’ refers to great bliss inseparable from emptiness. Here again, we do not mean that Vajrayogini has the same Vajra Speech or Vajra Body of a Buddha. Only Buddha can have the Vajra Speech and Vajra Body of a Buddha.

HUM HUM HUM is a request to Vajrayogini: ‘Please grant me the blessings of your body, speech and mind so that I may attain the Vajra body, speech and mind’.


PHAT PHAT PHAT is the request: ‘Please pacify my outer, inner and secret obstacles’ Phat is known as the destruction Mantra. In this context, it is to destroy the outer, inner and secret obstacles so that the practitioner may have success.

SOHA conveys the request: ‘Please help me to build the foundation of all attainments’.


Quote:
Mantras, the Sanskrit syllables inscribed on yantras, are essentially 'thought forms' representing divinities or cosmic powers, which exert their influence by means of sound-vibrations.
http://www.davidicke.com/forum/showp...8&postcount=50
http://www.davidicke.com/forum/showp...3&postcount=62

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Old 19-06-2012, 04:35 PM   #287
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Lightbulb Eight Consciousnesses

All Eight Consciousness are "aggregates" or skandha.

The first six are the sensate "consciousnesses" plus the mind. The Yogacara School that espoused the Cittamatra Doctrine proffer two more consciousnesses:

Eye-consciousnes (Tibetan: mig-gi rnam-shes), seeing apprehended by the visual sense organs;

Ear-consciousness (Tibetan: rna’i rnam-shes), hearing apprehended by the auditory sense organs;

Nose-consciousness (Tibetan: sna’i rnam-shes), smelling apprehended through the olfactory organs;

Tongue-consciousness (Tibetan: lce’i rnam-shes), tasting perceived through the gustatory organs;

Body-consciousness (Tibetan: lus-kyi rnam-shes), tactile feeling apprehended through skin contact, touch.

Ideation-consciousnes (Tibetan: yid-kyi rnam-shes), the aspect of mind known in Sanskrit as citta or manovijñāna, the "mind monkey"; the consciousness of ideation.

Manas consciousness (Sanskrit: klistamanas = klesha; Tibetan: nyon-yid rnam-shes), obscuration-consciousness ("obscuration", "poison", "enemy"; manas "ideation", "moving mind", "mind monkey"), the consciousness which through apprehension, gathers the hindrances, the poisons, the karmic formations;


"Store-house consciousness" 藏識(Sanskrit: ālāyavijñāna; Tibetan: kun-gzhi rnam-shes), The seed consciousness 種子識(bi^ja-vijn~a^na), "the consciousness which is the basis of the other seven" 本識. It is the aggregate which administers and yields rebirth.


Quote:
"... owing to the abandonment of passion, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it is steady. Owing to its steadiness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he/she is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
The "Great Causes Discourse" (Mahanidana Sutta, DN 15), in a dialogue between the Buddha and the Ven. Ananda, describes "consciousness" (viññāṇa) in a way that underlines its "life force" aspect...


"'From consciousness as a requisite condition comes name-and-form.' Thus it has been said. And this is the way to understand how from consciousness as a requisite condition comes name-and-form. If consciousness were not to descend into the mother's womb, would name-and-form take shape in the womb?"

"No, lord."

"If, after descending into the womb, consciousness were to depart, would name-and-form be produced for this world?"

"No, lord."

"If the consciousness of the young boy or girl were to be cut off, would name-and-form ripen, grow, and reach maturity?"

"No, lord."

"Thus this is a cause, this is a reason, this is an origination, this is a requisite condition for name-and-form, i.e., consciousness."

Discourses such as this appear to describe a consciousness that is an animating phenomenon capable of spanning lives thus giving rise to rebirth.

An Anguttara Nikaya discourse provides a memorable metaphor to describe the interplay of kamma, consciousness, craving and rebirth:

[Ananda:] "One speaks, Lord, of 'becoming, becoming'. How does becoming tak[e] place?"

[Buddha:] "... Ānanda, kamma is the field, consciousness the seed and craving the moisture for consciousness of beings hindered by ignorance and fettered by craving to become established in [one of the "three worlds"]. Thus, there is re-becoming in the future."


http://www.davidicke.com/forum/showt...162415&page=72
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Old 03-07-2012, 06:07 PM   #288
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Lightbulb Labels

Once again, bring your attention away from hallucination to the realities of life, the nature of which is impermanence and death. This frees our mind from delusion and karma so that we can not only bring to an end the entire round of suffering, the cycle of death and rebirth, but also eradicate even the subtle errors of mind, thereby attaining enlightenment for the sake of all sentient beings. All causative phenomena — our life, our body, our mind, our self, our possessions, our relatives and friends, all other people — are changing, not only day by day, minute by minute and second by second, but every tiny moment. They do not last for a fraction of a second. Because they are under the control of causes and conditions, they are in a state of constant decay and can cease at any time. This is the nature of our life.


If we can remain aware of this, we will prevent our mind from coming under the control of the delusions — the disturbing emotional minds that hurt us and other sentient beings, prevent us from transforming our mind and gaining realizations of the path to enlightenment, and stop us from seeing the ultimate nature of all phenomena. First we stop delusions from manifesting, and then, by actualizing the remedial path, we eradicate even the imprints that they have left on our mental continuum. By destroying the seeds of delusion, we attain nirvana, ultimate liberation from the six realms of suffering and its cause, freedom from the circling aggregates, which are samsara itself. These are the benefits of mindfulness of impermanence. We free ourselves of disturbing thoughts, immediately experience peace and satisfaction, free ourselves from samsara, and eventually attain enlightenment and enlighten all sentient beings. Contemplate all this.

Now meditate on emptiness, the actual nature of all phenomena. Think how your I, actions, objects, and in fact all phenomena — everything that is called "such and such" and "this and that" — are just names. Names have to come from the mind; they don't exist from their own side. Names are labels applied by the mind. However, it is not just that phenomena are labelled by the mind — they are merely labelled by the mind. In other words, all phenomena — I, action, object, everything — are merely labelled by the mind, in relation to their base. Think about this.


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Old 03-07-2012, 07:01 PM   #289
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Lightbulb How things exist

Now I'm going to elaborate a little on the subject of emptiness. The way in which everything exists is by being merely labelled by the mind. But that does not mean that everything the mind labels actually exists. Even though everything exists by being merely labelled by the mind, that doesn't mean that if your mind labels something it automatically brings it into existence. For example, say I cut up a huge pile of newspapers into little pieces and my mind labels each one "a billion dollars" — that doesn't make each piece of paper worth a billion dollars. Even though my mind has merely labelled those pieces of paper "a billion dollars," that doesn't mean each one has become a billion dollars. If it were possible for that to happen, we wouldn't have to vote in presidential elections. We wouldn't have to put all that effort into raising funds, campaigning, spending all that money, holding inquiries, to elect the president. All you'd have to do would be to label yourself, "I'm the American president," and you'd become president. If things coming into existence were only up to the mind labelling them, if that's all it took, then that's what would happen. Whenever you wanted to be president, all you'd have to do would be to have your mind label yourself president and you'd be president. In that way, everybody could become president. Maybe there'd be nobody left who wasn't president.


A magician could hypnotize you into believing that he'd given you a bag full of money, and you might carry it home, believing you were rich, but later, when you opened it up, there'd be nothing there but cut up pieces of newspaper. That's one way of showing that it doesn't exist — for your own mind to discover that it's not true. Later, when you're not under the influence of hypnosis, you realize that it was an illusion, that the money you saw didn't exist. Everything was there for your mind — the appearance of money and your mind labelling it money — but it wasn't money. Another way of showing that it does not exist is for other people not to see the money. Because of the illusion created by hypnosis, money appears to your mind, but other people, whose minds are not under the illusion, don't see it. Therefore, it takes more than appearance and labelling by mind for something to exist. Dreams are another example of something where your own mind can discover that appearance and labelling by mind are insufficient to bring something into existence.


For instance, one night you might have a dream in which you became king, got married in a huge wedding ceremony, lived in a luxurious jewelled palace and had many children. While you are dreaming, the appearance of all this and your mind merely labelling it are both there, but when you wake up you again realize it wasn't true. You're not king, there's no palace, no wealth, no princes and princesses — nothing. You don't have any of that.


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Old 03-07-2012, 07:44 PM   #290
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Arrow Mini Bell

For things to exist, mere labelling by mind is not enough. There has to be a valid base. Not just any base — a valid base. Therefore, I cannot label my bell "car." This object can receive the label "bell," but not "car" or "airplane." It receives the label "bell' by virtue of the way the valid base functions. Mere labelling by mind is not enough — there has to be a valid base. In the case of a bell, the base has to have a certain shape and perform the function of ringing. This is what validates it. Furthermore, the valid base that is merely labelled "bell" by the mind should not be harmed by another's valid mind. What's a valid mind? A mind that perceives things correctly, that is not under the influence of disease, drugs, mantras or hypnotic spells, which might cause it to see sense objects in an illusory way. Next, the object we claim to exist should not be harmed by a fully enlightened being's mind. A buddha's mind is completely unmistaken, completely purified, free from hallucination. All existent phenomena are the object of the omniscient mind; it sees whatever exists. If the omniscient mind does not see the bell, the bell does not exist...


Finally, for the bell that is merely labelled by the mind to exist, it should not receive harm from the wisdom realizing emptiness, ultimate nature. If the bell, which is merely imputed by the mind, is harmed by the wisdom realizing emptiness, it does not exist. Thus, there are three kinds of mind that can harm, or invalidate, the existence of what appears to be, for example, a bell: another person's valid conventional mind; an omniscient mind; and the wisdom realizing emptiness. Now, regarding this valid base, this phenomenon that has the function of ringing and possesses this particular shape, our mind creates the label, "bell." This, then, is the real bell, the bell that we use, the one that is merely imputed by our mind, the valid base that is labelled "bell" by our mind...


Quote:
No man is an island, entire of itself; every man is a piece of the continent, a part of the main. If a clod be washed away by the sea, Europe is the less, as well as if a promontory were, as well as if a manor of thy friend's or of thine own were: any man's death diminishes me, because I am involved in mankind, and therefore never send to know for whom the bell tolls; it tolls for thee...
http://en.wikisource.org/wiki/Meditation_XVII
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Old 15-07-2012, 09:23 PM   #291
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Lightbulb The Precious Umbrella


Thirty-seven Point Mandala Offering...



Mandalas are commonly used by tantric Buddhists as an aid to meditation. More specifically, a Buddhist mandala is envisaged as a "sacred space," a "Pure Buddha Realm," and also as an abode of fully realised beings or deities. While on the one hand, the mandala is regarded as a place separated and protected from the ever-changing and impure outer world of samsara, and is thus seen as a "Buddhafield" or a place of Nirvana and peace, the view of Vajrayana Buddhism sees the greatest protection from samsara being the power to see samsaric confusion as the "shadow" of purity...By visualizing "pure lands," one learns to understand experience itself as pure, and as the abode of enlightenment...Whereas the above mandala represents the pure surroundings of a Buddha...


This mandala represents the universe. This type of mandala is used for the mandala-offerings, during which one symbolically offers the universe to the Buddhas or to one's teacher. Within Vajrayana practice, 100,000 of these mandala offerings (to create merit) can be part of the preliminary practices before a student even begins actual tantric practices.This mandala is generally structured according to the model of the universe as taught in a Buddhist classic text the Abhidharma-kośa, with Mount Meru at the centre, surrounded by the continents, oceans and mountains, etc etc...Forms which are evocative of mandalas are prevalent in Christianity: the celtic cross; the rosary; the halo; the aureole; oculi; the Crown of Thorns; rose windows; the Rosy Cross; and the dromenon on the floor of Chartres Cathedral. The dromenon represents a journey from the outer world to the inner sacred centre where the Divine is found...Similarly, many of the Illuminations of Hildegard von Bingen can be used as mandalas, as well as many of the images of esoteric Christianity, as in Christian Hermeticism, Christian Alchemy, and Rosicrucianism...


http://www.davidicke.com/forum/showp...36&postcount=8
http://www.fpmt-osel.org/meditate/mandala.htm
http://www.rigpawiki.org/index.php?t...ndala_Offering
http://www.davidicke.com/forum/showp...8&postcount=56

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Old 19-07-2012, 12:32 AM   #292
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Arrow Astronomical Seeing


Tenzin Lhadron shows me how to look through my wrist...



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Old 19-07-2012, 01:32 AM   #293
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Lightbulb Interconnected

Sabbo pajjalito loko, sabbo loko pakampito...


Observing, observing you will reach the stage when you experience that the entire physical structure is nothing but subatomic particles: throughout the body, nothing but kalapas (subatomic particles). And even these tiniest subatomic particles are not solid. They are mere vibration, just wavelets.

As you experience it yourself you experience that the entire material world is nothing but vibration. We have to experience the ocean of infinite waves surging within, the river of inner sensations flowing within, the eternal dance of the countless vibrations within every atom of the body. We have to witness our continuously changing nature. All of this is happening at an extremely subtle level. These kalapas (subatomic particles) according to the Buddha, are in a state of perpetual change or flux. They are nothing but a stream of energies, just like the light of a candle or an electric bulb. The body (as we call it), is not an entity as it seems to be, but is a continuum of matter and life-force coexisting.

The Milky Way is the galaxy that contains the Earth. This name derives from its appearance as a dim "milky" glowing band arching across the night sky, in which the naked eye cannot distinguish individual stars. The term "Milky Way" is a translation of the Classical Latin via lactea, from the Hellenistic Greek γαλαξίας κύκλος (pr. galaxías kýklos, "milky circle")...



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Old 05-08-2012, 10:27 PM   #294
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Lightbulb The bell that does not exist

So what is the bell that does not exist? When our mind perceives the bell, it does not see a bell that is merely labelled by the mind. It sees something slightly beyond that, ever so slightly more than that. It sees something as existing from the side of the bell, something existing from its own side, from the side of the object. If you concentrate, if you analyze carefully how the bell exists, that it is merely labelled by the mind, you can see that there's nothing coming from the side of the bell. When you look deeply into the meaning of "merely labelled by the mind," you can see that nothing exists from the side of the object. When you concentrate on this, you can see how its existence comes only from your mind. But the way the bell appears to us, the way we believe it exists, is slightly beyond its reality, slightly more than its actual mode of existence, which is being merely labelled by the mind. That's where the hallucination begins. Starting from there, the rest of the way it appears is a total hallucination. The way it appears, the way we believe it to exist — as something slightly beyond that which is merely labelled by the mind — is our biggest hallucination, the biggest suffering in the lives of us sentient beings. That's what keeps us continually circling in samsara, dying and being reborn, dying and being reborn, experiencing the same beginningless problems again and again...There's no beginning to our experience of samsaric suffering and so far it has not ended. Why do we still suffer? Because we have not yet realized emptiness, the ultimate nature of phenomena — that things are empty, that things exist merely in name. We have not discovered reality; we have not discovered the wisdom that cuts the root of all delusion and karma, the true cause of suffering, the cause of samsara...We have not eradicated ignorance, the unknowing mind...
We have continually been creating ignorance, the root of samsara. Instead of meditating on emptiness, practicing mindfulness, we have been making our mind more and more ignorant. That's why we continue to suffer. So, what is this bell (or any other object you care to look at)? It is nothing other than that which is merely labelled by the mind. But our minds are so replete with negative imprints left by past ignorance, the simultaneously born concept of inherent existence, that even though things exist as merely labelled by the mind, we hold on to them as if they exist from their own side. We apprehend them as inherently existent, as not merely imputed by the mind. Therefore, this bell is merely labelled by the mind. But because of the negative imprints left on our mental continuum by past ignorance, the concept of inherent existence, the apprehension and belief that phenomena exist from their own side, as soon as our mind creates the label "bell," as soon as it merely imputes "bell" on the base, the negative imprints left on our mental continuum project the hallucination that it exists from its own side. It's like when you take a roll of film to be developed — the images from the negative are projected onto special paper, mixed with chemicals, and a picture appears to make the photograph — or like putting a film into a projector and beaming the images it contains onto a screen. Whatever the object — a bell, your I — the moment it's labelled by the mind, the negative imprints project upon it the adornment of inherent existence. The thing is that we're unaware, or we forget, that what we're seeing is merely imputed by our mind. Basically, there are three things in the evolution of all this. First of all, as a start, our mind merely labels the object. Second, the negative imprints left by previous concepts of inherent existence project the appearance of inherent existence that the object we're looking at now exists from its own side, that there's a real bell there — not a bell from our mind, but a bell from the side of the bell. This is a totally, totally wrong idea — a complete hallucination projected onto the bell. Third, we allow our mind to believe that this is one hundred percent true. We allow our mind to hold on to this, to grasp this, as completely, one hundred percent true — that there's a real bell over there, that that's the reality. This is ignorance. At that moment, we are making our mind ignorant, unknowing. We are making our mind ignorant as to the actual nature of the bell, which in reality is totally empty from its own side. What exists is merely labelled by the mind. The bell, which is totally empty from its own side, exists merely in name. Being unaware of this is an example of how we make our mind ignorant.


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Old 21-08-2012, 07:55 PM   #295
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Arrow Child Spills Water on Painting


Saint George (c. 275/281 – 23 April 303) was, according to tradition, a Roman soldier from Syria Palaestina and a soldier in the Guard of Diocletian, who is venerated as a Christian martyr...

http://www.davidicke.com/forum/showt...=126650&page=2
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Old 06-09-2012, 04:39 PM   #296
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Arrow Watchmen



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Old 07-09-2012, 11:12 AM   #297
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Lightbulb The Bells they make me deaf

Just as this applies to the example of the bell, so is it true for all other phenomena. Starting from our I, the way we see ourselves, everything we perceive is as hallucinated as our view of the bell. Our view is completely wrong and so too is the belief that we hold on to. Starting with the subject, I, whatever we perceive in the course of a twenty-four hour day does not exist the way in which we believe. Think of everything we see during the course of one day; all the objects of form with which our eye sense comes into contact — shapes and colors, billions and billions of things wherever we look. No matter which of these billions of objects we observe, we see each one in just the same way as I described our view of the bell. Just as we don't see the bell as merely labelled by the mind, similarly, we don't see anything else we look at in its true nature, as merely labelled by the mind and totally empty from its own side.
Even though, were we to analyze the bell's mode of existence logically, scientifically, we would understand the way in which it exists, that's not how we see it. The bell we see is something else altogether. In the same way, we misperceive every other object of form that appears to our eye consciousness. When we go into a supermarket or department store where even one section contains thousands of objects, we don't see even one of them in the way it exists. We're in a totally different world from the one that actually exists; our world is something else completely. What we see does not exist in the supermarket or the department store. In reality, what we see exists nowhere. Everything we see is cloaked in hallucination. We go into a store and our mind labels things "this, this, this, this, this," but a layer of inherent existence completely covers all these objects merely labelled by mind. To us they appear as not merely labelled by mind, as existing from their own side — an appearance that is totally non-existent, a complete hallucination.

This hallucination encases the entire world of form, a world that exists merely in name. It's the same with sound. Before I was talking about forms, visual objects of the sense of eye. But we perceive much more than that. We have four other senses — hearing, smell, taste and touch. Thus, sounds also exist merely in name and not from their own side. But again, we hallucinate with every sound we hear, believing it to be inherently existent, when it's exactly the opposite. Every object of every sense exists merely in name, as a valid base merely labelled by the mind. But as long as we don't develop the wisdom realizing emptiness, we'll never see sense objects in their nature, the way they exist. Instead, we cloak these merely labelled sense objects in the hallucination of existence from their own side and hang to that as true, allow our mind to believe in our own hallucination that there really is something there. Because we do not practice mindfulness meditation on emptiness, or dependent arising — mindfulness on the hallucination that it is a hallucination — we constantly make our mind more and more ignorant. For example, when we dreaming, we can practice mindfulness that this is but a dream. Similarly, during the day, we can practice mindfulness that what we're seeing is but a hallucination. If we do this, we're not meditating on something that exists as a hallucination — we're meditating that a hallucination is a hallucination. As a result, what comes into our heart is an understanding of emptiness, the ultimate nature of the circle of three — I, action and object. By doing this, we stop making our mind increasingly ignorant. We stop constantly creating the basis for emotional thoughts, delusions, attachment — those unnecessary minds that bring no benefit, only harm, and motivate karma that becomes the cause of samsara and all its realms of suffering...
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Old 07-09-2012, 11:36 AM   #298
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Arrow Labelled by your thought's

What is the mind? What's true for the physical senses, as above, is also true for the mind, the perceiver, itself. The mind is a phenomenon too. What is the mind? It is a phenomenon that is not body, not substantial, has no form, no shape, no color, but, like a mirror, can clearly reflect objects. Objects appear to the mind and the mind can perceive these objects. As long as a mirror is not dirty, it will reflect whatever object comes before it clearly. Similarly, since the mind is unobstructed by substance, form, objects can appear to it.

The phenomenon that is mind perceives objects. So, that is the base. In relation to that phenomenon, our thought creates, merely imputes, the label "mind," and that's how the mind exists. The mind also exists merely in name; what we call mind has been merely labelled by thought. It's like when a person is given a name. Mine is Zopa. Actually, it's Thubten Zopa, and it was given to me by my abbot. According to tradition, when an abbot ordains new monks, he gives them his first name. My abbot's first name was Thubten, and then he added the Zopa. With his mind, he labelled me "Zopa." You received your name in a similar way. Whether you named yourself or it was given to you by your parents, your name is a mind-created label. In the same way, then, what's called mind is also a name. We think there's a real mind — a real mind existing from there. That's how it appears to us and, without a shadow of doubt, we believe one hundred percent in this appearance. But if we analyze this phenomenon called mind, it's no different from the name given to you by your parents, which was created by their mind.

What you call mind has been merely labelled by your thought in relation to its base, that formless phenomenon that has neither shape nor color, whose nature is clear and that has the ability to perceive objects. That is the base and "mind" is the label. They're two distinct phenomena, not one. They're not separate, but they're different. That's what we have to realize — that these two phenomena are different. This is what we have to discover through meditation. By doing this we can begin to free ourselves from the hallucination that is the root of all suffering. This is how we start to liberate ourselves from samsara.
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Old 12-09-2012, 02:44 AM   #299
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Wink Numbskulls

The symbol of the Skull and Crossbones, often called the Memento Mori, is a grim reminder of our own mortality. The Latin phrase Memento Mori is generally interpreted as “Remember that you must die”[i], and is often associated with other fatalistic expressions[ii] such as Hora Fugit (The Hour Flees) or Tempus Fugit (Time Flies). The first Masonic adoption of the Memento Mori appears to have its roots in the York Rite Chivalric Orders, especially the Order of Malta and the Order of the Temple...

http://www.freemasons-freemasonry.com/skull-bones.html
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Old 12-09-2012, 03:32 AM   #300
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Wink Mahākāla

Mahākāla is relied upon in all schools of Tibetan Buddhism. However, he is depicted in a number of variations, each with distinctly different qualities and aspects. He is also regarded as the emanation of different beings in different cases, namely Avalokiteshvara (Tib: spyan ras gzigs) or Chakrasamvara (Tib: Korlo Demchog, Wylie: ’khor lo bde mchog)...



Mahākāla is sometimes depicted black in colour. Just as all colours are absorbed and dissolved into black, all names and forms are said to melt into those of Mahakala, symbolizing his all-embracing, comprehensive nature. Black can also represent the total absence of colour, and again in this case it signifies the nature of Mahakala as ultimate or absolute reality...

http://www.davidicke.com/forum/showp...&postcount=132
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