OKBOY: Byt se tam autor zabyva hinajananovou filosofii nebo Nagarjunou, Tathagatovou Dhammou ( ktera je skutecne spolehlivym vorem) se nezaobira vubec. Tathagata vypovida jasne a spolehlive z toho jisteho nejzassiho mista bez prichazeni a odchazeni - prosteho Kolobehu existence, protoze tam je, jeho Dhamma je jako Slunce ve sve poledni vezi, nikde ani mracku na Nebi.

Tathagata soucitne milym bytostem, zvlaste tem vsem ruznym dobrym chlapikum na jejich nauky pravdive rika, pricemz to shrne:


" Jedinou poskvrnu na vas shledavam: nevedomost. "


nejaka new-age "Skutecnost" ci Realita, je banalni termin - Skutecne vypovidajici

je


kriterium


pritomnosti nebo nepritomnosti toho,


resp. zda nelze ci lze v te dane dhamme ( dharma jako "drzmo")


rozeznat Kolobeh existence.


To je jiste, skutecne vypovidajici meritko. Coz se zrejme kvalitativne hodnoti po smrti a rozpadu tela.


----

Nidána-samjutta

Zdroj

http://dhammadesana.110mb.com/S12.html

95. Phenapindúpama-sutta Přirovnání ke kusu pěny

http://dhammadesana.110mb.com/S22.html

Sávatthijam: Ekam samajam bhagavá ajodždžhájam viharati gangája nadijá tíre. Tatra kho bhagavá bhikkhú ámantesi: 'bhikkhavoti, bhadante'ti te bhikkhú bhagavato paččassosum. Bhagavá etadavoča:

V Sávatthí: Jednou Vznešený prodléval v Ajodždžhe, na břehu řeky Gangy. Zde Vznešený oslovil mnichy: "Mnichové!" "Pane," odpověděli mniši Vznešenému. Vznešený pravil:

1. Sejjathápi bhikkhave ajam gangánadí mahantam phenapindam ávahejja tamenam čakkhumá puriso passejja nidždžhájejja joniso upa parikkhejja, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájejja, tuččhakaňňeva khájejja, asárakaňňeva khájejja, kim hi sijá bhikkhave phenapinde sáro?
Evameva kho bhikkhave jam kiňči rúpam atítánágatapaččuppannam adždžhattam vá bahiddhá vá olárikam vá sukhumam vá hínam vá panítam vá jam dúre santike vá, tam bhikkhu passati nidždžhájati joniso upaparikkhati, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájati, tuččhakaňňeva khájati, asárakaňňeva khájati, kim hi sijá bhikkhave rúpe sáro?

1. "Mniši, jako kdyby po této řece Ganze plaval velký kus pěny. Kdyby ho viděl, pozoroval a hluboce zkoumal nějaký člověk s dobrým zrakem, jevil by se mu jako dutý, prázdný a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být v kusu pěny?
Stejně tak, mniši, mnich vidí, pozoruje a hluboce zkoumá jakoukoliv hmotu (tělesnou formu), ať minulou, budoucí či přítomnou, vnitřní či vnější, hrubou či jemnou, nízkou či vznešenou, vzdálenou či blízkou. Když ji takto vidí, pozoruje a hluboce zkoumá, jeví se mu jako dutá, prázdná a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být ve hmotě (v tělesné formě)?

2. Sejjathápi bhikkhave saradasamaje thullaphusitake deve vassante udake udakabubbulam uppadždžati čeva nirudždžhati ča. Tamenam čakkhumá puriso passejja nidždžhájejja joniso upaparikkhejja, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájejja, tuččhakaňňeva khájejja, asárakaňňeva khájejja, kim hi sijá bhikkhave udakabubbule sáro?
Evameva kho bhikkhave já káči vedaná atítánágatapaččuppanná adždžhattam vá bahiddhá vá olárikam vá sukhumam vá hínam vá panítam vá jam dúre santike vá, tam bhikkhu passati nidždžhájati joniso upaparikkhati, tassa tam passato nidždžhájato joniso upaparikkhato rittakaňňeva khájati, tuččhakaňňeva khájati, asárakaňňeva khájati, kim hi sijá bhikkhave vedanája sáro?

2. Mniši, jako když na podzim prší velké, těžké kapky a na hladině vznikají a zanikají vodní bubliny. Kdyby je viděl, pozoroval a hluboce zkoumal nějaký člověk s dobrým zrakem, jevily by se mu jako duté, prázdné a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být v bublině vody?
Stejně tak, mniši, mnich vidí, pozoruje a hluboce zkoumá jakékoliv pociťování, ať minulé, budoucí či přítomné, vnitřní či vnější, hrubé či jemné, nízké či vznešené, vzdálené či blízké. Když ho takto vidí, pozoruje a hluboce zkoumá, jeví se mu jako duté, prázdné a bez podstaty (bez jádra), neboť jaká podstata, mniši, by mohla být v pociťování?


....

---------------------

How can the fruits of action spring from Īśvara? This is specified in the commentary upon two other sūtras,484 where Īśvara is called hetukartṛ, ‘the counsel agent in all activity’. He ‘makes the soul act, having regard to the efforts made by it, whether meritorious or non-meritorious’. ‘Having regard to the inequality of the virtuous and vicious actions of the souls, the Lord, acting as a mere occasional cause (nimittatva-mātreṇa), allots to them corresponding unequal results’. Thus God does not act himself but arranges the whole field of action for the soul: ‘The Lord indeed causes it to act, but it acts itself’.485 From a comparison of the causal activity of Īśvara with that of the rain, ‘an occasional cause’, we see that ‘the Lord arranges favourable or unfavourable circumstances for the souls with a view to their former efrorts’. This means that Īśvara acts as a sufficient cause, not as a necessary cause. Hence there is scope for free activity on the part of the souls themselves. Assuming for the moment that Īśvara also possesses free activity, the question arises as to whether he will ever use his power to create ‘favourable or unfavourable circumstances’ according to his own free will. It appears that this is not so as can be concluded from the following interesting passage: ‘Moreover, the Lord in causing it to act now has regard to its former efforts previous to that existence; a regressus against which, considering the eternity of the samsāra, no objections can be raised’. Evidently Īśvara always needs the meritorious or non-meritorious karma-substance of a previous birth, with a view to which he will arrange the circumstances. This is always possible.

[p. 144]

http://www.dbnl.org/tekst/staa009adva01_01/staa009adva01_01_0025.htm

www.attan.com

The Six Enneads
By Plotinus
Written 250 A.C.E.

http://classics.mit.edu/Plotinus/enneads.html

When you demand nothing of the world, nor of God, when you want nothing, seek nothing, expect nothing, then the Supreme State will come to you uninvited and unexpected.

- Nisargadatta Maharaj

Ishvara is the Supreme Cosmic Spirit who maintains complete control over the Universe and all the sentient beings, which together also form the pan-organistic body of Ishvara. The triad of Ishvara along with the universe and the sentient beings is Brahman, which signifies the completeness of existence. Ishvara is Para Brahman endowed with innumerable auspicious qualities (Kalyana Gunas). Ishvara is perfect, omniscient, omnipresent, incorporeal,[4] independent, creator of the world, its active ruler and also the eventual destroyer. He is causeless, eternal and unchangeable — and is yet the material and the efficient cause of the world. He is both immanent (like whiteness in milk) and transcendent (like a watch-maker independent of a watch). He is the subject of worship. He is the basis of morality and giver of the fruits of one's Karma. He rules the world with His Māyā — His divine power.


ParaBrahman (Sanskrit) [from para beyond + Brahman (neuter) universal self or spirit] - That which is beyond Brahman. The self-enduring, eternal, self-sufficient cause of all causes, the essence of everything in the cosmos. In the Vedic style of writing, ParaBrahman is referred to as tat (that) as opposed to the manifest universe called idam (this). ParaBrahman means Supreme Brahman, or Supreme Cosmic Spirit, or Godhead. Although an ineffable entity, it could be said to be that which contains and pervades the universe. ParaBrahman, from beyond, encompasses the transcendent and immanent ultimate reality, Brahman. The Absolute Truth is both subject and object, so there is no qualitative difference. Terms like Parameshvara, Ishvara, Bhagavan, Brahman, Paramatma are held to be synonymous with ParaBrahman.

I.M.M.O.R.T.A.L.I.T.Y.....

Works of Sankaracharya, Advaita Vedanta and Hindu Sacred Scriptures

http://www.sankaracharya.org

Adi Sankaracharya's
VIVEKACHUDAMANI
Translated by Swami Madhavananda
Published by Advaita Ashram, Kolkatta

http://www.attan.com/madhavananda.html

DATTATREYA:
SONG OF THE AVADHU

http://www.scribd.com/doc/14869333/Song-of-the-Avadhut-by-Dattatreya-trl-by-Swami-Abhayananda

Kasmirsky sivaismus

http://en.wikipedia.org/wiki/The_36_tattvas


----------


Kena upanishad

http://www.attan.com/kena.htm


II


3

He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.

4

Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality

5

If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become: immortal

Studies in Comparative Religion

http://www.studiesincomparativereligion.com/Public/default.aspx

When a human being works with dimethyltryptamine
they'll find themselves soaring through a rapid information download at light speed.
you will meet entities that will guide you through these other dimensions.
I've seen structures grown from seeds, that just grow and evolve so rapidly.
the most complicated and intriquit yantras in the universe, sizzling before my eye with perfect crystalline precision.

The experience is more real than sitting here at this desk.

Only those that have traveled can truly understand.

If there's music, you will see it morphing perfectly.
Thus the shaman sings.

Everyone thinks that aliens are going to come down from the sky,
but they are so much more advanced than that.
Slipping through wormholes, in another dimension.

In my opinion, this endogenous neurotransmitter is by far one of the most fascinating things on this planet.

While people kill each other on a daily basis
over money, oil . .

Those people don't want us to know about this.
We are all in possession of a schedule 1 substance.

What a joke . .

When we die
our DNA will be uploaded into the server of man. You bet there's a cocktail of tryptamines waiting for you, to show the ones who never saw the light on Earth the truth.

We are not alone.

Every seer is a window,
there is no privacy here.

I've interviewed many people who've gone to peru for shamanic healing who have moved their consciousness involuntarily into the body of a bird.
They were able to see things that they later confirmed as true.
For instance,
being able to see the scales on fish in the river from high up,
or one man flew to his apartment in NYC, where his friends were house sitting for him. He noticed his furniture had been rearranged. Upon arrival back home, sure enough, it had been.
Another one of my friends went walking after an ayahuasca ceremony
and his consciousness randomly jumped into a birds
and he saw some people in a hammock a couple blocks away
who he then went and talked to . .

There truly is magic happening, here.

I wish the scientific community would embrace this phenomenon.

Thank god for the cottonwood research foundation, and all the curenderos.

The Shape of Ancient Thought: Comparative Studies in Greek and Indian Philosophies

~ Thomas McEvilley


http://books.google.com/books?id=Vpqr1vNWQhUC&printsec=frontcover&dq=shape+ancient+thought&hl=cs#v=onepage&q=&f=false


Ch. 1. Diffusion Channels in the Pre-Alexandrian Period
Ch. 2. The Problem of the One and the Many
Ch. 3. The Cosmic Cycle
Ch. 4. The Doctrine of Reincarnation
Ch. 5. Platonic Monism and Indian Thought
Ch. 6. Platonic Ethics and Indian Yoga
Ch. 7. Plato, Orphics, and Jains [Jainism = Jyainaa kyo, Jinakyo]
Ch. 8. Plato and Kundalini
Ch. 9. Cynics and Pasupatas
Ch. 10. Five Questions Concerning the Ancient Near East
Ch. 11. The Elements
Ch. 12. Early Pluralisms in Greece and India
Ch. 13. Skepticism, Empiricism, and Naturalism
Ch. 14. Diffusion Channels in the Hellenistic and Roman Periods
Ch. 15. Dialectic before Alexander
Ch. 16. Early Greek Philosophy and Madhyamika [Madhyamika = Chuganha]
Ch. 17. Pyrrhonism and Madhyamika [Pyrrhonism >> Scepticism]
Ch. 18. The Path of the Dialectic [Nagarjuna = Ryuju]
Ch. 19. The Syllogism
Ch. 20. Peripatetics and Vaisesikas [Vaisesika = Vuaishieeshika gakuha]
Ch. 21. The Stoics and Indian Thought
Ch. 22. Neoplatonism and the Upanisadic-Vedantic Tradition
Ch. 23. Plotinus and Vijnanavada Buddhism [Vijnanavada. See Yuishiki, Hosso]
Ch. 24. Neoplatonism and Tantra [Tantra. See Mikkyo.]
Ch. 25. The Ethics of Imperturbability
Concluding Remarks. Then 5 appendices on the Aryans, the Aryan invasion,
Black Athena and Western Xenophobia, the Golden Thigh, Philosophy and Grammar, followed by a List of Works Cited, and a 29-page Index.

The Internet Classics Archive: 441 searchable works of classical literature
http://classics.mit.edu

Advaita and Neoplatonism
A Critical Study in Comparative Philosophy
J.F. Staal

http://www.dbnl.org/tekst/staa009adva01_01/

neni to alegorie.. Buh je entita, buh

OKBOY: v sutre je i "Satan".. Mara.. to je entita, ne princip, Mara je buh v kama-loce

Upozornuji na sutru Stredni sbirky ktera se nazyva Brahmova vyzva. Brahma je ekvivalent Boha Stvoritele..

zkuste zamyslet nad tim jake ma implikace to co rika Tathagata ( kurzivou)..

to neni jen priznani existence Boha Stvoritele ke kteremu se cely tento vesmir vztahuje.. to je prakticky krestansky Buh, Hospodin nebo Allah.. jednou z tech implikaci je treba nebeske kralovstvi nebo Soud..

Tathagata jde za Boha... prirovnani k hadovi je na miste..


http://dhammadesana.110mb.com/M49.html


Brahma rika Tathagatovi (to je Buddha):

Po těchto slovech, mniši, mne Baka Brahmá takto oslovil: "Já, pane, říkám o stálém, že je to stálé, o trvalém, že je to trvalé, o věčném, že je to věčné, o úplném, že je to úplné, o tom, co nepodléhá zmizení, že to nepodléhá zmizení, o tom, co se ani nerodí, ani nestárne, ani neumírá, ani nemizí, ani znovu nevyvstává, že se to ani nerodí, ani nestárne, ani neumírá, ani nemizí, ani znovu nevyvstává, a když není nad to žádný vyšší únik, tak říkám, že není nad to žádný vyšší únik. Před tebou, mnichu, byli ve světě asketi a bráhmani, jejichž kajícné praktiky trvaly stejně dlouho jako celý tvůj život. Ti by věděli, kdyby tu byl nějaký vyšší únik, že zde j nějaký vyšší únik, a když tu není žádný vyšší únik, že zde není žádný vyšší únik. Proto ti, mnichu, říkám: Nikdy neuvidíš žádný vyšší únik, a sklidíš pouze únavu a roztrpčení. Budeš-li se vázat k zemi... vodě... žáru... větru... bytostem... bohům... Padžápatimu... Brahmovi, budeš v mé blízkosti, v poli mé působnosti, budeš mi vydán a podroben."


Tathagata:

"Já také vím, Brahmo, že budu-li se vázat (adždžhosissámi) k zemi (pathavim)... vodě (ápam)... žáru (tedžam)... větru (vájam)... bytostem (bhúte)... bohům (déve)... Padžápatimu... Brahmovi, budu v tvé blízkosti, v poli tvé působnosti, budu ti vydán a podroben. Znám také tvůj dosah a tvůj lesk: Baka Brahmá má takovou moc, takovou velikost, takový vliv."

Brahma:


"A do jaké míry, pane, znáš můj dosah a můj lesk: Baka Brahmá má takovou moc, takovou velikost, takový vliv?"

Tathagata:

"Kam až měsíc a slunce na své dráze zabíhají
a svou září přitom zalévají všechny směry:
nad tímto tisícerým světem
ty vykonáváš svou vládu.
A tam znáš vysoké i nízké,
bytosti s vášní i ty bez vášně,
takový i onaký stav bytí,
příchod a odchod bytostí.
Takto, Brahmo, znám tvůj dosah a tvůj lesk: Baka Brahmá má takovou moc, takovou velikost, takový vliv.