pozn. Thich Nat Han: kazdy ukon v kazdodennim zivote kazdy den, kazde gesto, kazdy krok atd. je meditaci, je vyjadrenim. Z kazdodenniho zivota udelat udelat duchovne hlubokou meditace, kazdym ukonem, kazdym gestem.

KOCOURMIKES: toto si dejte

"Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer; only a naked manifest awareness is present. (This awareness) is empty and immaculately pure, not being created by anything whatsoever." Karma Lingpa

"No matter what circumstances or what worlds we find ourselves in, we are without any expectations or changes. We are just what we are, the Natural State which is like a mirror. It is clear and empty, and yet it reflects everything, all possible existences and all possible lifetimes. But it never changes and it does not depend on anything else."

Bon Lopon Tenzin Namdak

i know that YAHWEH exists from first hand direct experience. i do not believe, anymore anything. i am sure if this only God with angels who is around showed to these sceptic atheist materialist he would leave them totally scared shitless. Dawkins and Harris gonna have suprise time after time death of their physical bodies. this God is creator of Darwinian evolution of prof. Dawkins at least minimally if not CREATOR of whole local singularity of Big Bang. prof. AAA BBB Your faith is much rational. Christian God cannot be safely ignored and this i say as buddhist scholar. Gods technological plan of resurrection of human consciousness energy body is additional and complementary for compensation of shortcomings of this short material life in the form of perfect immaterial Eternal life in heaven like psychedelic adventure of consciousness realms with the Other possibly family friends, and additional justice in the Lake of Fire which is wholly customisable extensible or just only for disposal. Btw, this our natural God is only Consuming fire, Super-Massive-Consciousness and Creative Light - creative/destructive.

Buddhist View

"Everything comes from our own mind. Since everything is merely imputed (conceived) and all imputation comes from our mind, everything comes from our mind. All appearances happen by labeling; whatever appears to us happens by labeling. Again, all the appearances of life come from our mind."
Lama Zopa

"One of our biggest problems is the idea of death. Even that doesn’t exist because there has never been anybody there to die in the first place. This sense of “I” is a grand illusion. Life without this illusion is truly beautiful."

Lama Anam Thubten

"This deathlessness has nothing to do with the idea that our soul or mind keeps reincarnating again and again when we lose our body. Rather we know that our true nature is one with everything (is everything), so it goes beyond birth and death as well as beyond reincarnation."
Lama Anam Thubten

How could an "everything" reincarnate?

Excerpt from Zabmo Yangthig empowerment commentary - Yangthang Rinpoche
Now we will begin the empowerment of introduction through metaphor. Listen carefully, for you will be asked several questions. To begin with, consider the following questions: "In the sphere of space, do you see the precious wish-fulfilling jewel of the sun and moon? In the space do you see the rainbow captured by the lasso of wind? Do you see the wish-fulfilling jewel in the ocean riding the crystal horse in the mandala of the sun and moon? In the city of the five elements, do you see the soldiers of the six classes going to the peak of Mt. Mehru? Do you see the crystal man trapped in the jail of the narrow passageway of the three realms? By circling the three realms instantly, do you see the man sleeping in his own home?"
The answer to the first question, the first metaphor -- "In the sphere of space, do you see the precious wish-fulfilling jewel of the sun and moon?" -- is that the display of one's own pristine awareness appears as the external sphere of space. We usually consider space to be external, something outside, but in this context the term, "the sphere of space", refers to one's own rigpa, one's own pure awareness nature, which is free from any elaboration or limitation. Thus, the "sphere of space" refers to the inner space of rigpa. The "wish-fulfilling jewel" refers to the external appearance, which is the self luminosity, the display, of pure awareness, that appears to be in the external space. This is somewhat like the sun and the light which comes from it: the sun corresponds to the space and the light that comes from it -- which illuminates the world -- is the jewel.
So, in the context of this first metaphor, rigpa is the space, and the natural light of space which illuminates everything is the display of rigpa, and this is what is meant by "wish-fulfilling jewel".
To understand what is being indicated here, it is necessary to understand something about the four lights of todgal. The first light indicates the place where the mind remains. Through the practice of jung nei dro sum, which is the practice of investigating to determine the place from which the mind arises, the place where it remains, and the place to which it passes, we come to know that, ultimately, there is no mind to be found, but, from the relative point of view, we consider that the mind remains in the heart.
In todgal meditation then, the first light is the light of the heart. The second light, which refers to the mind, is the light of the pure wisdom channel. This pure wisdom channel is connected to the heart and runs up behind the heart and lungs close to the spine, and then comes up with the roma and kyangma into the skull, and then comes down around and goes directly into the actual eye organs. So this second light refers to the light of this pure wisdom channel. What we perceive externally, phenomena that seem to be outside ourself, is perceived through the connection of this channel with the heart, which is rigpa, pure awareness. Thus, pure awareness is actually viewed externally, and that view actually comes through this channel.
The third light refers to what we see externally, which is the light of the stainless sphere. Again, this indicates space -- but do not mistake it and think that it means space in the ordinary sense.
In the practice of todgal, we assume the three postures, and employ the different gazes. After practicing for some time, truly, and correctly, with the posture and the gaze and the mediation exactly as they should be, one will be gazing at the space, looking and looking, and the space will appear very clear, without a single cloud. Then, suddenly, as if a curtain had been parted, a brilliance and a clarity that had hitherto not been perceived will be perceived. This is sheer luminosity, and it is not the space that one usually perceives: it is the light of the stainless sphere. In this, one perceives the basis, which is the foundational tigle. This is the meaning of the "wish-fulfilling jewel", and it is called "Kuntuzangpo ground tigle". It is the essential foundation of the primordial Buddha, and it appears as the light of the stainless sphere.
So in the question, "In the sphere of space do you see the precious wish-fulfilling jewel of the sun and moon?", sun and moon refer to the two eyes, because it is through that path of the light of the pure wisdom channel connected to the light of the heart which is viewing the light of the stainless sphere that one is then able to experience the essence of the foundation of Kuntuzanpo through the eyes.
The fourth light, which is the light of the wisdom gate, is the two eyes. Through the light of the wisdom gate one experiences the first of the four visions of todgal practice: the direct perception of the dharmata. Then, from that, the other three visions arise. The second vision is the increasing experience of that direct perception, the third vision is rigpa, pure awareness, reaching its ultimate limit, its fruition, which leads to the fourth vision, which is the exhaustion of all dharmas into the nature as it is, into the dharmata.
In the experience of the first vision, which is the direct perception of the nature through the light of the wisdom gate, one perceives the mind externally -- and this is an aspect of dzogchen practice that is specific only to dzogchen and is considered exalted. It is the fact that the mind or rigpa can be seen outside, perceived externally, and what is seen are the two other lights or visions.
One will experience the light of the empty tigle, which is like seeing a single molecule, a single circle, and then a chain of molecules. Of these two visions that are seen in the external space, it is the latter, the vision of the chain of molecules, that is actually pure awareness.
Now, the second indication or question was, "In the space do you see the rainbow captured by the lasso of wind?" Again in the context of todgal practice, the "rainbow" refers to the light of the empty tigle, which is perceived in the expanse of space. "Captured by the lasso of wind" refers to the practice of holding the air -- either bumchen or bumchang -- in the correct posture, for todgal. Through this, when one becomes motionless, or comes to abide in the motionless state, the vital air relaxes and becomes like a lasso. One will then be able to ascertain the empty tigle, motionless in the space.
Now, the third indication or question is "Do you see the wish-fulfilling jewel in the ocean mounting the supreme crystal horse in the mandala of the sun and moon?" The "ocean" refers to the heart, the clear light primordial wisdom heart. So, in the ocean, which is the heart, is the wish-fulfilling jewel, which is rigpa, pure awareness. Thus, in the ocean of the clear light in the center of the heart is the jewel light of one's own radiance. "Mounting the supreme crystal horse" refers to the light channel: the light of the wisdom gate, the wisdom channel, that comes up through the two eyes.
The "mandala of the sun and moon" refers to the two eyes, to the visual, visionary experience that one perceives through the eyes. Thus, mounting the supreme crystal horse of the light channel and riding it in the mandala of the sun and moon, meditating upon the ever-increasing experience of vision, one is able to understand the meaning of this indication.
After meditating for a long time (months and years) on the vision of the direct perception and experiencing the increase of that visionary experience, one will see a single molecule, a single tigle. Later one will see three, and then later five, and then, as one's vision gradually expands, that increase of the experience becomes the third vision of todgal, which is when rigpa has reached its limit or its full measure. One may then see an image of the body or presence of Vajrasattva, then Vairochana, and then eventually all Five Buddhas are perceived appearing directly in the space. When this experience occurs, one should have total confidence that this is the third vision.
The fourth question is: "In the city of the five elements do you see the soldiers of the six classes going to the peak of Mt. Mehru?" The "city of the five elements" refers to the seed or potency of the five elements that we possess. These elements are actually the five primordial wisdoms. The ordinary perception of these five elements is the perception of the six realms. If the body and mind comprised of the ordinary five elements exist, then one will perceive the boundless appearance of the six realms, all of which is only one's own projection, one's own phenomena.
"The soldiers of the six classes" refers to the mental body of the six classes as one's own appearance. This is the motion of war, the disturbance or the war of this misconception. "Going to the peak of Mt. Mehru" refers to the confused mind, the creator of the six realms.
As soon as one has fallen into confusion, then the entire phenomenal projection of the six realm arises, with all the various attendant conflicting emotions of happiness and sadness and inconceivable experiences of suffering.
LThus, all of this motion of the confused mind is the war, and all of the various experiences, of pleasure and pain and so forth, are the warriors, the soldiers -- this is like what soldiers experience. As, traditionally, Mt. Mehru is considered to be the support of our world system, the metaphor of Mt. Mehru is used to refer to the grasping mind of attachment to this phenomenal existence: the grasping attachment of the confused mind is the support for the experience of the six realms.
Then we are asked the question: "Do you see the crystal man trapped in the jail of the narrow passageway of the three realms?" The "crystal man" refers to the self-radiance of primordial wisdom, rigpa yeshe, which is not separate from the three doors.
I have already explained how the three realms are contained within one's own three doors of body, speech, and mind. Thus, "the crystal man trapped in the jail of the narrow passageway of the three realms" refers to self-radiance trapped in the three doors. Through todgal practice, then, by maintaining the postures and the gazes, self-radiance is seen as the display of the measure of pure awareness.
The last question is: "By circling the three realms instantly, do you see the man sleeping in his own home?" By circling the three realms, through the todgal practice, within the body -- which is likened to a city of five lights -- one experiences the spontaneous accomplishment of the self-appearance of the eight entranceways. These are the eight spontaneous accomplishments, and this is the subject of an entire teaching itself, which I cannot go into at this time.
Of the eight spontaneous accomplishments, six are impure and two are pure. This is the experience of the inner dissolution of the empty form of the warriors of the six classes arriving at the precious, spontaneously accomplished inner sphere of the peak of Mt. Mehru.
In this experience, the originally pure ground and spontaneous accomplishment are brought together. Spontaneous accomplishment dissolves into the originally pure ground. At this point one no longer sees the images -- the kayas -- or the primordial wisdom light in front. Everything becomes exhausted into the dharmata itself.
The "inner sphere of the peak of Mt. Mehru" refers to the exhaustion of all dharmas, all phenomena, into the nature of truth. The confused mind of concepts and their counterparts are arrested; and primordial wisdom's self-appearance, which is referred to as "the man of the three doors", is instantly liberated. This is what is meant by "circling the three realms".
By stirring the three realms of samsara from the depths, like the light of a crystal condensed within it, the visions, appearances, light, and bodies are all dissolved into the spontaneously accomplished sphere; and this -- the dharmakaya experience -- is like going to one's own house to sleep, unmoving from the original foundation where all confusion is pure and where all confused concepts have become exhausted or arrested in this immutable place of original purity. This is what is meant by, "Do you see the man sleeping in his own house?" That is the fourth vision of todgal.
The entire meaning of todgal is contained within the experience of the four visions: the direct perception of the nature of truth, the increasing experience, the total measure of the arising of rigpa, and the exhaustion of all phenomena into the nature of truth. To experience this it is necessary to receive the true instructions on how to practice, and then, stage by stage, follow through with the practice and actually accomplish it. Then, at the time of your death you will not have to leave your body behind -- it will dissolve. And that result is entirely up to your ability -- or lack of it -- to practice. So, this is something you need to learn to do, and then slowly begin to train in it.

New Research Shows “68% of the Universe May Not Exist at All”

In new research featuring an alternative model of the expanding universe, scientists question the existence of dark energy. The new model, which accounts for the universe's structure, may change the future of physics research and solve the mystery of dark energy.

https://futurism.com/new-research-shows-68-of-the-universe-may-not-exist-at-all/

The AvERA simulation of the expansion of the universe.
http://www.youtube.com/watch?v=VF0Lg7CfCYA

Can we say that all reality, all the people around you, all the mass around you, all the mass and energy you can imagine, all universes both physical (baryonic matter) and non physical planes, all beings gods included are ONE SINGLE DIAMOND MIRROR - BASE OF ABSOLUTE CONSCIOUSNESS, THE SOURCE Matrix or Diamond Base generating all the matter, energy and consciousness for sentient beings? If yes, then our person, our personality, our personal consciousness, even our body can drop off and we become THAT slowly or suddenly, we feel that our being and all the other people around us are one being, all the reality around all the matter is just a part of that generating Diamond, the Diamond of Spontaneous Activity, diamond generating, emanating, holding all the universes, all the being, we realize and become one with that Diamond Mirror of Absolute Consciousness. Namaste.

zalezi na tom kolik zijes

An empty mirror remains the same before, during or after reflections appear.

Dzogchen and Compassion
Compassion and unconditional love are how pure awareness (rigpa) guides actions naturally and spontaneously because our true nature IS compassion and IS unconditionally loving.
It's only the dualistic thinking mind that prefers "me" and "my concerns" over our natural and primordial urge of unconditional love and compassion for all.

Changchub Dorje attained the rainbow body of light. Namkhai Norbu's uncle was a witness.

Changchub Dorje wrote:

"The 'wisdom eye' is now open:
clairvoyance now here,
your body is no longer solid
you can travel unrestrained."

Primordially stable, Seeing out from the stainless Wisdom Eye, the inner space of Clear Light unfurls its dimension of multi-hued Light effortlessly.

We call this dimension of pure Light,
our World.
....................
To see from this stainless Wisdom Eye, one first needs to open one's Eye, the only Eye that ever sees Reality as it is.

Combining this practice below with daily thogal practice; the clarity of true Seeing will arise, and then you will know rigpa from the perspective of rigpa itself free of all doubt:

Sit quietly on a chair or a cushion on the floor for a few minutes with the eyes closed. Let all thoughts and desires come to stillness. Notice that all thoughts are empty, meaning they have no substance or permanent basis, like empty clouds. Notice that all your stories about everything are also empty.

Next notice how your sense of personal self is also just another story based on memories and is, therefore, also empty, like a dream. Notice that the space of your inner awareness is also empty and is the context in which thoughts and stories arise, along with your sense of self. Recognize that you are this changeless empty awareness.

Imagine there is a large single eyeball embedded in the center of your forehead looking outward. It is above the location of the third-eye chakra. It’s quite large and tapers backward on both sides contacting the ears. Once comfortable with that visualization, get the feeling that you don’t have to “imagine” the eye, but rather it has always been there unnoticed.

Just rest as though you are looking into the room through that eye, with your two eyes closed. Remain in this contemplation for at least fifteen minutes at a time and repeat as often as possible.

When you notice thoughts, remind yourself that thoughts are empty, stories are empty, and your sense of personal self is empty; all like transparent holograms.

Again notice that the space of your inner awareness is also empty and is the context in which all thoughts, stories and sense of self arise. Recognize that you are this changeless empty awareness. It is also excellent practice to do this exercise lying on your back when going to sleep. Fall asleep while doing this practice yet maintaining a sense of vivid clarity in the area of your forehead.

The results may appear gradually or suddenly. An extremely clear state of transparency that is full of wisdom and insight arises in the area of your forehead. When fully opened, you realize the nature of reality and your true nature. That’s why this eye is called the Wisdom Eye. Clairvoyance and other extrasensory perceptions may also arise. The Wisdom Eye is recognized in Kabbalah, Sufism, Dzogchen, Kundalini Yoga, and Shamanism.

Kdo tě dokáže naštvat, ten tě ovládá.

~ Buddha

Tibetan practice of TRUL KHOR | Awakening your CHAKRA'S
https://www.youtube.com/watch?v=oPgsxFoq2cE&feature=youtu.be