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    _B2SPIRIT_BUDDHISMUS
    KOCOURMIKES
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    KOCOURMIKES
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    brani ti videt-citit pravdu to lpeni na egu, myslenkove ztotozneni se s omezenym ja. tu Pravdu, kazdeho okamziku, kazdy den
    KOCOURMIKES
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    musis stale videt pravdu, citit tu pravdu, zit v te pravde
    KOCOURMIKES
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    neublizuj nicemu nicim
    KOCOURMIKES
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    Pravda...
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    I Wanna Fly - (Los Monjes Budistas)
    http://www.youtube.com/watch?v=qa_Znlz48es
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    "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.
    KOCOURMIKES
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    The Headless Way to Enlightenment

    http://www.headless.org/harding-books/on-having-no-head

    In my opinion, this approach is worth 30 years of meditation, and is as valuable as the Dzogchen "direct introduction". Below is a complete grouping of videos, texts and links that will make this unique approach fully accessible to everyone.
    Five Star rating!!! ⭐️⭐️⭐️⭐️⭐️
    Directly Pointing Back to Source
    Mingyur Rinpoche:
    There is an oral instruction about the way to look. It is said,
    “It is as though your eyes were looking through the back of your head instead of looking forwards.”
    "It is as though your eyes are looking backwards instead of forwards as they usually do. You are looking out with your eyes but are looking back at the same time. Do not try too hard with this though, otherwise you will really make a big mistake. You just sort of look back at your mind and say, “Who am I? Where am I ?What is this? "
    Tsoknyi Rinpoche wrote regarding Dzogchen recognition of Rigpa:
    "The way to do this is just to turn your attention slightly inward, not to look deeply inside, just to turn your focus from outward to inward in a very light way."
    Lopon Tenzin Namdak:
    "The introduction is very simple: we just look back at ourselves."
    The Headless Seer (Douglas Harding);
    "All one has to do to enter this Fourth Stage of the journey is -however briefly -to turn round the arrow of one’s attention. The Katha Upanishad puts it this way: “God made the senses turn outwards, man therefore looks outwards, not into himself. But occasionally a daring soul, desiring immortality, has looked back and found himself.” In fact the “daring soul” doesn’t lack encouragement. He’s surrounded by countless reminders and opportunities, countless means of reversing the arrow of attention -if only he’s sufficiently inquisitive about his true identity, and if only he’s willing to drop for a moment opinions about himself based on hearsay and memory and imagination and to rely on PRESENT EVIDENCE. Here are three of many means of making the turnabout, for the attentive and honest reader instantly to try out:
    (i) What you are now looking at are these printed words; what you are now looking "out of" is Empty Space at this print. Trading your head for it, you put nothing in its way: you vanish in its favor.
    (ii) What you are now looking out of isn’t two small and tightly fastened
    “windows” called eyes but one immense and wide open “Window” without any edges; in fact you ARE this frameless, glassless “Window”. (Single Eye)
    (iii) To make quite sure of this, you have only to point back to the “Window” and notice what that finger is pointing at -if anything. Please do just that, now ... Contrary, no doubt, to one’s first impression, conscious headlessness or transparency -this seeing into the Nothingness-right-where-one-is -turns out to have several unique virtues. There’s no experience at all like it."
    http://youtu.be/oHcjkdo3cO8
    http://youtu.be/gHfD8ozxXhA
    http://youtu.be/zQLuV7YQBsE
    http://youtu.be/9G4Rk-S6188
    http://youtu.be/fp8CXjShggk
    http://youtu.be/llWCHO2ivUg
    http://youtu.be/hU3pSxOSsBk
    http://youtu.be/zBHpGKmIjFE
    http://youtu.be/vzXn8tDaSA8
    http://youtu.be/OE8aVQkFOqs
    http://www.headless.org/reflections-subscribe.htm
    http://www.headless.org/harding-books/on-having-no-head

    KOCOURMIKES
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    ; He is the one who Gods themselves consult (ja nee)
    KOCOURMIKES
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    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.
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    Opravdový zen znamená svobodné myšlení: Hishiryo. ( TRUE ZEN IS FREEDOM OF THINKING: HISHIRYO. )
    31. říjen 2011 v 13:29
    Ryby plavou v tichu. Ptáci létají v tichu. Duchem ZENU je Hishiryo.

    Co je to? To je Vaše místo.

    Přesně s tímto byste měli začít právě teď. Má praxe nemá nic společného s nějakým posláním, netýká se pozice v sedě, ve stoje nebo vleže.

    'Hishiryo' je duchem Zenu, myšlením oproštěným od předsudků, tabu, banalit. Duch, který je schopný pojmout vše, přitom zůstává trpělivý k ostatním ve všech momentech každodenního života. Toto je duch tolerance, duch respektu, duch laskavosti.

    'Shin' znamená srdce v čínštině, ale obecně je tento název používán i pro mysl.

    Po 30 let, během kterých praktikuji zazen, jsem viděl, jak se buddhistická tradice rozvíjí v Evropě, sám jsem byl také jedním z činitelů tohoto procesu "kulturalizace", staral jsem se o rozšíření praxe Zenu v Evropě a po 20 let i v České Republice.

    Je zřejmé, že v naší kultuře jemně a přesně rozlišujeme mezi myšlenkami a emocemi, mezi srdcem a duchem, mezi láskou a myslí. Viděl jsem, jak se zde sama rozvinula hezká psycho-milující-spiritualita, to, čemu dnes říkáme "New Age", určitý druh spirituálního synkretismu v letech 1968 až 1990. A z této doby také pochází nový fenomén, kterému říkáme "Duchovní materialismus". V dnešní době mnoho lidí vnímá myšlenky Buddhismu, po celém světě poslouchají hlas Dalajlámy hlásající nenásilí, soucit a tato slova již zasáhla během 20 let miliony lidských srdcí. Z buddhismu, Zenu se se během těchto let stal předmět výzkumů, předmět znalostí, někdy hračka, někdy marketingový prvek.

    Z mého úhlu pohledu je to známkou velké vitality, duch Zenu a buddhismus obecně prostupuje všechny sféry, všechny vrstvy naší společnosti. Během posledních 50ti let nebyla tradiční náboženství v Evropě schopná dát lidem skutečnou, správnou a přijatelnou odpověď na nové problémy 20. století. To z velké části vysvětluje tento zájem, ale také tuto žádost lidí o spiritualitu na Západě, jinou spiritualitu přicházející z Indie, z Asie. Potřebujeme objevit naše vlastní hodnoty spravedlnosti, legality, tolerance, svobody.

    To, čemu říkám 'Hishiryo', nekonečný duch Zenu, není nic jiného než svobodné myšlení ostatních a sebe samého. To je má praxe po 30 let a duch mého učení. To je duch zenové mistra Dogena, který založil naší Soto-Zenovou školu a který lidem předal tuto svobodu přemýšlet za sebe, vytvořit si svůj vlastní názor, který nezávisí na názorech ostatních lidí nebo na nějakých omezených ideologií, přesně ten samý duch jaký toho času měl Buddha.

    Buddhovo osvícení není nic jiného než první okamžik svobodného myšlení, manifestace našich vlastních životů když opustíme naše omezené myšlení, naše malichernosti, naše tabu, naše předsudky a klišé, naše kategorie, právě v tomto okamžiku se zpět do naší mysli vrátí svobodné myšlení.

    Klíč nebyl nikdy ztracen, vždy byl ve dveřích, jen jím otočte, otevřete. Ale pokud chcete naplnit lahev průzračnou a čerstvou vodou, musíte nejdříve zajistit, že láhev je zcela prázdná.

    Reverend Sei Yu Debailly. Srpen 2011, Plzeň.

    The fishes swim in silent. The birds fly in silent. The spirit of ZEN is '' Hishiryo.
    What is that ? That your place.
    That is what you should start to do right now. My practice has nothing to do with a quest, neither with a sitting, standing or lying posture.
    '' Hishiryo '' is the spirit of Zen, a spirit free from prejudices, taboos, pettiness. A spirit ready to receive all, while remaining patient with others in all situations of everyday life. This is a spirit of tolerance, of respect, of kindness.
    ''Shin'' means heart in Chinese but it used in general to name also the mind.
    Since 30 years that i am practising zazen i saw how the budhism tradition has develop itself in Europe, i have been also one of the actor of this process of '' aculturation '', an actor of the diffusion of the practice of Zen in Europe and in Czech Republik, during 20 years.
    In our culture it is clear that we make a subtil and precise distinction bettwen thoughts and emotions, between heart and spirit, between love and mind. I saw develop itself a kind of nice spycho- lovely- spirituality, what we call today the '' New age- period '' , a kind of spiritual syncretism in the years 1968 to 1990. And since that time a new fenomem has emerged, that we call '' The materialism spiritual ". Nowaday lot of people are sensitiv at the message of the Budhism, the voice of the Dalai- Lama all around the world, with his message of non- violence, of compassion, has touch the heart of millions people during those last 20 years. The budhism, Zen became years after years an object of studies, an object of knowledges, sometime toys, sometime an argument of marketing.
    From my point of view it is the signe of a great vitality, the spirit of Zen and of budhism in general penetrate all the sphere, all the level of our society. During the last 50 years, the traditionnals religions in Europe haven' t been able to give to people the right, correct and acceptable answers at the news problems of the 20 century. It explain for a large part this interest, but also this ask from people in Occident for spirituality, other spirituality coming from India, from Asia. because we do not renonce at our values of justice, of egality, of tolerance, of freedom.
    What i call '' Hishiryo '', the infinit spirit of Zen, this is nothing else than the freedom of thinking for the others and for oneself. This is my practice since 30 years and the spirit of my teaching. This is the spirit of master Zen Dogen who founded our soto- Zen school and who transmitted to people this freedom to think by oneself, to make one opinion by oneself, not base on the opinion of other nor base on some narrow ideologies, but exactly has the Buddha Shakyamuni in his time.
    The enlightment of Boudha is nothing else that the first instant of freedom of thinking , the manifestation of our own lifes when we abandon our narrow- minded, our pettited, our tabous, our prejudices, our cliches, our categories, at this instant our mind recover it entire freedom of thinking.
    The key has never been lost, it has always been at the door, just turn it, open it. But at first if you want to fill correctly a bottle with pure and fresh water you must at first ensure that the bottle is totaly empty.

    Reverend Sei Yu Debailly. August 2011, Plzen.
    KOCOURMIKES
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    KOCOURMIKES: toto si dejte
    KOCOURMIKES
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    "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
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    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.
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    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
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    "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
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    "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?
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    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.
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    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


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