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On the odd occasion if ever do I make sure additional of the Pagan or Wiccan path, but I did today. Hypothesize it or not, she's my get smaller too! Fair, the remedy thing is a long for story, but as lightly cooked as it is that I adopt upon any person besides that practices magic or earth based religion, it was a cool union. The universe works in weird ways.
She by the way is a very patronizing Wiccan who is working tough to travel the impair that seems to regard Wicca, Paganism, Shamanism... the list goes on. I wholly knew she was a Wiccan equally of her pentacle jewelry and the undersized pentacle on her car. As a anxiety of fact or most primitive meaning went weakness me noticing any of these objects. I justified bother she was a immense assume and looked forward to meaning anew.
At any care, I bother this was draw on calligraphy about, for me it seems to be a strange encounter. I am not by untouchable a solitary partitioner.
Blesses Be!
Source: about-world-religions.blogspot.com
An interesting article from http://www.ucg.org/ about ARMAGEDDON. This follows this post about the value of Bible reading. For more interesting stories like this click here to follow this blog.
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ARMAGEDDON: THE END OF THE WORLD?
WHAT IS THE BIBLICAL ARMAGEDDON? DOES IT SIGNAL THE END OF THE WORLD? WHEN AND WHERE WILL IT TAKE PLACE?
by Jerold Aust
What does the Bible really say about Armageddon? It tells us that the last great battle of man's age will take place in the Middle East. The armies will gather at a place Scripture calls Armageddon. So, not surprisingly, Armageddon has come to portray our worst nightmare: the end of the world.
Some Bible scholars claim that Armageddon is predicted to terminate society as we know it. More-detailed speculations speak of it as a battle of cataclysmic proportions, possibly a nuclear war that will annihilate mankind. Even Ronald Reagan, the former U.S. president, spoke of Armageddon in such terms. That Armageddon is named in the Bible (Revelation 16:16) and that it serves as the prelude to "the battle of that great day of God Almighty" (verse 14) deserves our concern and attention.
The meaning of Armageddon
The word Armageddon can be traced to Megiddo, a significant fortified town in Palestine in ancient times. Most scholars think Armageddon comes from harmegiddon, meaning "hill of Megiddo." The area has quite a history. Excavations of Megiddo have revealed 20 layers of occupation dating from the fourth millennium B.C. to about 450 B.C. The site is about 18 miles south-southeast of the Port of Haifa in northern Israel and about 55 miles north of Jerusalem.
Megiddo's strategic location gave it greater importance than its size would suggest: a mere 13 acres within the city's ancient walls during the time of Solomon. Megiddo overlooked the narrow entrance to Israel's northern mountains from the Plain of Megiddo-also known as the Valley of Esdraelon, or Jezreel-a level expanse some 20 miles long and 14 miles wide.
Northern Palestine, especially the area of the Plain of Megiddo, was militarily important because it guarded part of the easiest route across the Fertile Crescent, which stretched from Mesopotamia to Egypt. Throughout ancient history, the great powers of Mesopotamia-Assyria and Babylon-contended with Egypt for control of this area.
The territory of the ancient kingdom of Israel was at the crossroads of three continents-Africa, Europe and Asia. Bounded on the west by the Mediterranean Sea and on the east by the Arabian Desert, this relatively small area between sea and desert was the strategic land link between the three continents. So important, so desirable, so coveted was this narrow land bridge that ancient armies frequently and regularly battled for control of it.
In modern times the Arabian Desert has been prized for its great oil reserves. In ancient times parts of the territory of Israel were coveted for their militarily crucial passes. Megiddo guarded one of those passes. More than 200 battles have been fought at or near there (Alan Johnson, The Expositor's Bible Commentary, Zondervan, Grand Rapids, 1981, Vol. 12, p. 551). One scholar calls the area "the battle ground of the centuries" (Merrill F. Unger, Unger's Bible Dictionary, Moody Press, Chicago, 1966, p. 89).
What about the future of Megiddo, or Armageddon? Does the Bible reveal anything about this strategically vital area?
PROPHECY OF ARMAGEDDON
Although Armageddon is mentioned in the book of Revelation ("And they gathered them together to the place called in Hebrew, Armageddon" (Revelation 16:16), Scripture says nothing about armies actually attacking each other there. It does indicate, however, that armies assemble on the Plain of Megiddo, apparently using the large, level area as a staging ground to prepare for a great battle. But who is being gathered, who is gathering them, and for what purpose?
Those being gathered appear to be two political and military coalitions-"the kings of the earth and of the whole world" (verse 14) and "the kings from the east" (verse 12), from east of the Euphrates River. These leaders aren't necessarily "kings" as we use the word today; the original word means ruler, leader or commander. We might use descriptions like president, prime minister, chairman, chancellor or general to refer to such leaders today.
At that point in history, many heads of nations will have banded together to support the mighty "beast" power mentioned in Revelation 17. In describing this confederation of peoples, nations and rulers as a beast, God is likening this enormously powerful alliance to an animal driven by ungodly instincts and motivations.
Those comprising this alliance "are of one mind, and they will give their power and authority to the beast" (Revelation 17:12-13). The book of Revelation shows that demonic spirits performing miraculous signs will influence these leaders to gather "to the battle of that great day of God Almighty... to the place called Armageddon" (Revelation 16:13-16).
Why will the armies of these nations gather at Armageddon? Apparently these military powers will invade the Middle East for a showdown over who will control the world.
However, instead of fighting each other, they will turn on the returning Messiah, Jesus Christ, to fight Him!
We don't normally think of people actually daring to go to war against God. People war against other people. But the Bible reveals that men will actually try to fight the returning Jesus Christ. These end-time dictators and demagogues covet rulership of the world, and they hope to succeed through their immense armies and destructive weapons-weapons powerful enough to destroy all life from the planet.
God knows that, unless He sends Jesus Christ to intervene in human affairs at that critical juncture, "no living thing could survive" (Matthew 24:22, New English Bible, emphasis added throughout).
SATAN AND ARMAGEDDON
Behind the scenes another powerful leader figures prominently in gathering the armies to Armageddon. Satan, as "the god of this age" (2 Corinthians 4:4), will have deceived all nations (Revelation 12:9). As the adversary of humanity (1 Peter 5:8), his avowed purpose is to deceive and destroy the human family. The massive armies that will arise in the end time will, to him, seem the ideal vehicle for accomplishing such incredible destruction (Isaiah 14:12, 17).
But what the nations won't know, and Satan won't accept, is that God allows him to deceive such arrogant leaders into thinking that this decisive battle will enable them to take control of the world!
God Himself will enter into battle with those deceived nations bent on destruction (Zechariah 14:1-3). God will prove that He is all powerful, not Satan nor those whom he deceives. And God will not allow man to completely destroy himself (Matthew 24:22).
With this background, we can better understand the purpose of Armageddon when we read how the armies will be gathered "to the battle of that great day of God Almighty" (Revelation 16:14).
The prophet Zechariah also describes this climactic time: "Behold, the day of the LORD is coming... For I will gather all the nations to battle against Jerusalem... Then the LORD will go forth and fight against those nations, as He fights in the day of battle. And in that day His feet will stand on the Mount of Olives, which faces Jerusalem on the east" (Zechariah 14:1-4).
MILITARY FORCES GATHER
The Expositor's Bible Commentary offers another insight into Armageddon: "It is surprising that no one has suggested taking magedon as deriving from the secondary sense of the Hebrew gadad that means 'to gather in troops or bands.' The simple way in Hebrew to make a noun from a verb is to prefix a ma to the verbal form. Thus we have maged, 'a place of gathering in troops,' and the suffix o, meaning 'his,' yielding 'his place of gathering troops.' This is almost equivalent to the expressions in vss. 14, 16-'to gather them (the kings and their armies) for the battle on the great day of God Almighty'-and would allude to the prophetic expectation of the gathering of the nations for judgment" (Johnson, p. 552).
In Joel 3:9-10 God depicts these rulers and their preparation for invasion and warfare: "Proclaim this among the nations: 'Prepare for war! Wake up the mighty men, let all the men of war draw near, let them come up [to Jerusalem, verses 12, 16, 17]. Beat your plowshares into swords and your pruning hooks into spears; let the weak say, I am strong.'"
The prophecy indicates that the leaders will disrupt societal needs, converting facilities for manufacturing agricultural implements to produce armaments and munitions.
The armies will gather near Armageddon, almost filling the surrounding plain, and continue their deployment throughout other areas of the Holy Land. But the actual battle will take place some 55 miles south of Armageddon, around Jerusalem.
In truth that great battle will not be much of a contest. God will allow the armies to gather at Armageddon so that, in the end, there will be no question that He rules supreme. By permitting Satan, his demons and deceived human leaders to stir up nations to pit their massive forces against Him, God will allow those armies who would resist Christ's rule to close in on Jerusalem-only to be destroyed in their battle against Him.
Armageddon, therefore, becomes a symbol of a great battle, not between mighty nations and military alliances, but between the forces of good and evil. That climactic battle will be fought at and around Jerusalem.
THE BATTLE IS JOINED
The Bible describes that time of earth-shaking events as "the day of the Lord" (Isaiah 2:12; 13:6, 9; Jeremiah 46:10; Zechariah 14:1)-the time during which God will intervene in human affairs to put an end to man's rebellion against Him.
Continuing the prophecy recorded in Joel, God says: "Let the nations be wakened, and come up [to Jerusalem] to the Valley of Jehoshaphat; for there I will sit to judge all the surrounding nations. Put in the sickle, for the harvest is ripe. Come, go down; for the winepress is full, the vats overflow-for their wickedness is great. Multitudes, multitudes in the valley of decision! For the day of the Lord is near in the valley of decision" (Joel 3:12-14; compare with Revelation 14:15-19).
Jesus Christ will deal with these massive armies at His return: "Now out of His mouth goes a sharp sword, that with it He should strike the nations... He Himself treads the winepress of the fierceness and wrath of Almighty God" (Revelation 19:15). Birds gather to feed on the remains of those who war against Jesus Christ (verses 17-18, 21).
Apparently the carnage isn't limited to the area immediately around Jerusalem. Revelation 14:20 indicates that it will extend for some 200 miles.
Armageddon: prelude to peace
Jesus Christ will finally be recognized as humanity's Savior and Deliverer, its King of kings and Lord of lords (Revelation 17:14; 19:16). Mankind will recognize the futility of rebellion against God.
The prophet Malachi also spoke of God's supreme authority: "For from the rising of the sun, even to its going down, My name shall be great among the Gentiles [nations]; in every place incense shall be offered to My name, and a pure offering; for My name shall be great among the nations, says the LORD of hosts" (Malachi 1:11).
God will at last be acknowledged as Supreme Ruler of mankind. For millennia Satan-the god of this world-has palmed himself off as the god of mankind (2 Corinthians 4:4; 11:14). However, God has prophesied that one day He will fulfill His plan for mankind, for which He created the earth.
When this happens the human family will enjoy unprecedented peace and unparalleled prosperity on earth. This peace has been promised to mankind for thousands of years (2 Timothy 1:9; Titus 1:2; Isaiah 11:1-10).
Armageddon, while a symbol of the destruction of the forces of evil, is also a prelude to humanity's salvation. It is then that human misrule will come to an end. At Armageddon the greedy, power-mad demagogues of that time will be gathered into one place so that Christ can put an end to the misery they have wrought on mankind.
Armageddon signals the end of fear, pain, destruction and untimely death. Sadly, there is simply no other way for mankind to learn its lesson. God must finally step in, intervening in human affairs to force peace on this foundering world (Revelation 19; Zechariah 14; Joel 3).
Christ will replace this world's social, economic, political, educational and religious systems and build a world based on God's ways (Daniel 2:44-45).
HOW TO UNDERSTAND MANKIND'S FUTURE
God has given to mankind several annual festivals that unlock the mystery of our future. For example, the Feast of Trumpets foreshadows the return of Jesus Christ "with a great sound of a trumpet" to vanquish the armies gathered against Him (Matthew 24:30-31; 1 Thessalonians 4:16-17; Revelation 11:15).
The symbolism of the Day of Atonement reveals that Christ will bind Satan, preventing him from influencing humanity (Revelation 20:1-3).
The Feast of Tabernacles depicts 1,000 years of peace and prosperity that will envelop the earth and its inhabitants (Revelation 20:4-5; Isaiah 11).
The Last Great Day signifies the time when all who didn't know the true God will be resurrected to learn His truth and receive their opportunity for salvation (Revelation 20:11-12; Ezekiel 37).
Armageddon is not the end of the world. It's a gathering place for enormous armies, God's summons for deceived human leaders to enter into a decisive battle with Him at Jerusalem.
Rather than marking the annihilation of mankind, Armageddon is the preface to 1,000 years of peace and prosperity for all. Humanity will live on, for what begins at Armageddon establishes Christ as supreme ruler on earth and over all nations. The earth will then become immersed in peace and prosperity in the Kingdom of God. GN
RELATED RESOURCES
What Does the Bible Say About Armageddon?The common (but misleading) notion is that Armageddon will be the last, climactic battle to be fought on earth between the powers of good and evil. However, this is not quite right in several crucial respects.
Armageddon: Countdown to Global PeaceWritings on Armageddon have proliferated in the past 50 years. The term Armageddon has morphed into an end-of-the-world symbol, forecasting a catastrophic image for the future of mankind. In truth, the events attached to and following Armageddon will usher in global peace for all mankind! Few have ever understood what the term Armageddon actually means.
A Place Called Megiddo, Part 1 In northern Israel lies a legendary site, perhaps the world's most contested piece of territory. Bible prophecy tells us it will once again be a focal point for a battle almost beyond comprehension.
A Place Called Megiddo, Part 2In last issue's article we raised the question of how today's political leaders could be deceived to fight Christ at His second coming. Could something at the site of Megiddo lead to an answer?
As many families get ready to go on summer vacation camping trips, other families are preparing at home for the most important spiritual observance in the Muslim faith: the Holy Month of RAMADAN. Unlike festive holidays such as Christmas and Mardi Gras, Ramadan is not known for its frivolity-it is a solemn time of year which focuses on the core spiritual concepts and teachings of the Islamic faith. Although it remains mysterious to many Westerners, Ramadan reveals just how much the principles of the ISLAMIC faith have in common with those of the UNIVERSAL LIFE CHURCH. Ramadan has its roots in the story of how the prophet Muhammad received his revelations from the Islamic deity, Allah. By tradition, the prophet received his insight during the ninth month of the Islamic calendar, itself called Ramadan. Since the new moon marks the beginning of the new month, Muslims traditionally mark the beginning of Ramadan by visual confirmation of the "Hilal", or crescent moon, which usually appears a day or two after the new moon. Rather than a time of revelry, feasting, and indulgence, it is a time of restraint, self-discipline, and almsgiving, its purpose being to emphasize compassion for the less fortunate and cleanse the soul of worldly impurities. According to Surah 2, Revelation 185 of the QUR'AN, "The month of Ramadan is that in which was revealed the Qur'an; a guidance for mankind, and clear proofs of the guidance, and the criterion (of right and wrong)", thus, moral and spiritual integrity are central to Ramadan. These underlying values are reflected in the rituals followed by dutifully observant Muslims during the holy month. Perhaps the most important of these is Sawn, or fasting, which takes place during the daylight hours, a time devoted to prayer and meditation. Traditionally, families partake in a pre-dawn meal call Suhoor and an evening meal following dusk called Iftar. Also important is giving to the poor. For followers of Islam, this consists of an obligatory donation called Zakat as well as a voluntary donation called Sadaqa. Together, fasting and almsgiving constitute two of the five pillars of Islam. Traditionally, exceptions to fasting are made for travelers, the ill, pregnant women, children, and others. It may be surprising how much the principles of Ramadan overlap with those of UNIVERSAL LIFE CHURCH MINISTERS, who belong to many different faith traditions. Just as Muslims emphasize the need for spiritual reflection and purification by abstaining from everyday pleasures, so do the followers of many other faith groups. In Christianity, for instance, fasting is also practiced during Lent, and compassion for the poor through almsgiving is a value common to many world religions, as well as to followers of non-religious traditions like secular humanism. To the outsider, Ramadan might appear to be unnecessarily restrictive and self-denying, but to Muslims it is a respite from the temptation of succumbing to unhealthy habits and moral lassitude. It also presents an opportunity for non-Muslims-including Universal Life Church ministers and other ministers ordained online-to better understand a faith which is often maligned in the media. If the basic tenets of Islam's most sacred month can teach us anything, it is the fact that beneath the veneer of separateness, "we are all children of the same universe". The post Muslims Prepare for Ramadan, Islam's Holy Month appeared first on Universal Life Church Monastery Blog.
Reference: pagan-magic.blogspot.com
" Nagarjuna: The life and philosophy of one of the worlds finest
"by Frater Nigris
Do what thou wilt shall be the whole of the Dharma.
The word of Avidya is Restriction.
NAGARJUNA - References and commentary
Introduction
What follows is a brief introduction and overview of Nagarjuna's life and teachings. It is composed of excerpts largely from western writers who either translated or were familiar with original texts. Therefore they may be flawed, yet they are considered scholars in the field.
Life story
"Nagarjuna...is described...as a Brahman [Hindu Priest] of southern India, who, while a mere boy, studied the four Vedas and became adept in all sciences, including those of magic. In his earliest youth he made himself and three friends invisible so that they might slip into the royal seraglio
[whorehouse], but the four had hardly begun to take advantage of their situation when they were apprehended. The friends were condemned to die, but Nagarjuna was allowed to elect the other death, namely, that of the monastic vow.
"In ninety days he studied and mastered the whole of the Buddhist Pali canon. Then he proceeded northward, in quest of further knowledge,
until he came to the Himalayas, where a monk of immense age committed to him the Mahayana sutras; after which a serpent king (nagaraja)
disclosed an authentic commentary on those pages. All these sacred
writings had been preserved in secret... for centuries. They were, in fact, authentic revelations of the doctrine, which the Buddha himself had regarded as too profound for his contemporaries and had therefore put into the keeping of competent guardians. Mankind had required
literally hundreds of years preliminary training (the training of the Hinayana) in preparation for his higher law....
"Nagarjuna was...a brilliant, crystallizing, and energizing
philosophical spirit. Throughout northern India they still speak
of him as 'the Buddha without his characteristic marks.' And the works ascribed to him are revered equally with 'the sutras from
the Buddha's own mouth'."
From" of "by Heinrich Zimmer, pgs. 519-20.
COMMENT:
The story of Nagarjuna's life, like that of other great historical teachers, is cast in different versions based on culture and school. There are some which are less controversial than this, probably some more. I find their
MYTHIC value to be more important than their historic value. This is true for all the teachers which precede modern historical record. Their mythic quality tell us something about the context of the teachings. This is true for modern persons also, but modern historians are less prone to use mythic description when faced with a lack of 'fact'.
Association with the Buddha
"Nagarjuna was the greatest of the Fathers of Mahayana.... He is believed to have been the reincarnation of Ananda, the Buddha's illustrious
disciple." Epitome of the Life and Teachings of Tibet's Greatest
Guru Padma-"by Yeshey Tshogyal, Evans-Wentz Ed., p. 157 note 2.
COMMENT:
His association with Ananda, along with titles such as 'Second Buddha'
are indicators of how deeply he was respected in the Schools which studied his teachings. Again, the mythic quality is important as a context.
Association with tradition since the Buddha
"Nagarjuna (c.200 A.D.), the founder of the Madhyamika school of Buddhist philosophy, which is the supreme statement of the Mahayana view, was...
one of the subtlest metaphysicians the human race has yet produced.
..Asanga and his brother Vasubandhu (c. 300 A.D.), the developers of the Yogacara school of the Mahayana, likewise merit the respect of
whatever thinker sets himself the task of really comprehending the
rationalization of Nagarjuna's doctrine of the Void." of "by Heinrich Zimmer, pgs. 509-510.
COMMENT:
That Nagarjuna should be considered the 'Father of the Mahayana', and
'one of the subtlest metaphysicians the human race has yet produced'
gives me pause when considering the possibility of attempting to place his assertions within the context of formal logic.
Nagarjuna's method
"Nagarjuna did not deny that reason is valid for [relative] purposes, but he condemned the rationalist project of 'salting the tail of the Absolute,' of arriving at metaphysical truth by wringing the essential meanings out of commonsense words and sentences. For him, utterances are just designations..., complex actions like fingers pointing at the moon. One must look beyond the finger to the moon... The meaning is not found in the utterance itself - as in an oath or a magical formula - nor in some supposed referent corresponding to words. The goal is realized when thinking no longer binds a person to thought-construction, when nameables are not assumed to be more real than nonnameables and the cinema of thought-constructs ceases. Nagarjuna's philosophy, like
several others, achieves its goal when the thinker is no longer
grasped by thought." Buddhist "by R.H. Robinson and W.L. Johnson, p. 92.
COMMENT:
This is the main reason that the processes of logic alone will not
allow us to discover Nagarjuna's depth. Nagarjuna shows the
LIMITATIONS OF LOGIC. To reduce his arguments to statements of
formal logic restricts his meaning and this may reveal what may
then be called 'flaws'.
This is similar to the student of Western philosophy who asks that
Zeno's paradoxes be reduced to formal logic problems so that she
can 'solve' them. Zeno's paradoxes reveal the fundamental limitation of quantitative concepts. To 'solve' them is to effectively
disempower them and neglect their true value.
The association of the Buddha's method with Nagarjuna's method
"The Buddha continually diverted the mind from its natural tendency to posit an abiding essence beyond, or underlying, the endless and
meaningless dynamism of the concatenation of causes. And this is the effect also of Nagarjuna's metaphysical doctrine of the void." of "by Heinrich Zimmer, pg. 524.
COMMENT:
How can a 'system of logic' ever be said to 'divert the mind from its natural tendency to posit abiding essence'? Nagarjuna's was a subtle means of OVERCOMING the trap of the linguistic constructs which held so many of his contemporaries in contention.
The context, goal and meaning of Nagarjuna's Middle Path
"The Buddha, and, after Him, Nagarjuna, who compiled the Prajna-
Paramita [Perfection of Wisdom], the chief Mahayana treatise on
Transcendental Wisdom, aimed to avoid in their teachings the extreme of superstition on the one hand and nihilism on the other; and so
their method is that of the Middle Path, which, under Nagarjuna,
became known as the Madhyamika [Middle Way or Path]. Prior to
Nagarjuna, Buddhist metaphysicians were divided into two schools of extremists, one school teaching of a real existence, the other of an illusory existence. Nagarjuna showed that nothing can be said to
exist or not to exist, for so long as the mind conceives in terms of dualism it is still under sangsaric [earthly] bondage, and fettered by the false desire for either personal immortality or annihilation.
Reality, or the Absolute [God], or Being per se, is transcendent over both existence and nonexistence, and over all other dualistic
concepts. According to Nagarjuna, it is the Primordial Voidness
[Nonduality or Emptiness], beyond mental conception, or definition
in terms of human experience.
"The Madhyamika maintains that the World is to be renounced not
as the Theravada [old tradition] teaches, because of its pain and
sorrow, but because it is as non-real as are dreams; it, being merely one of the many dream-states comprising the Sangsara, is wholly
unsatisfying. [The goal of the aspirant is to] awaken from all the
dream-states of the Sangsara into the State of True Awakening,
Nirvana, beyond the range of all the glamorous illusions and
hypnotic mirages of the Sangsara; and thus become, as is the
Buddha, a Fully-Awakened [Aware] One."
>From the introduction to" Tibetan Book of the Great "Ed. by W.Y. Evans-Wentz, pgs. 2-3.
COMMENT:
Here we have a more elaborate description of the Middle Way. It
consists of not holding to conceptual extremes. This includes
the extreme of one worldview. The object, of which Nagarjuna shows
the value, is to RELEASE conceptual frameworks. While they may be
useful tools, like the taoist fishing net, once they have served their purpose, they are no longer necessary. More than this, the very process of releasing one's grasp on conceptual frameworks may set the stage for liberation, enlightenment.
The Middle Way and how it differs from Nihilism
"...It appears that, when Nagarjuna approached the main philosophical teaching of the Buddha, he was confronted with a multitude of contending schools of philosophy, each making an exclusive claim, seizing the
fragmentary as complete, clinging to the relative as absolute. That this tendency was quite prevalent then among the Buddhist schools is evidenced by the emphasis put in the works of Nagarjuna on non-contentiousness (anupalambha), which he regarded as belonging to the very heart of the Buddha's teachings. There is also the explicit reference in the Sastra to the prevailing attitude of contention among the Buddha's followers which vitiated the atmosphere and constituted an obstruction to clear understanding....
"...This situation seems to have provided for Nagarjuna but one instance of the inveterate tendency of the human mind, the tendency to cling, to seize.
This tendency, which functions under a false imagination, and not on right understanding, is the root of suffering in life and of dead-ends (anta) and conflict in understanding....
"...As an individual, man is essentially related to the rest of the world.
He is also not apart from the indeterminate reality which is the ultimate ground of his very being. And in his ultimate nature man is himself indeterminate, unconditioned reality, the undivided being. The ultimate sense of the sense of lack, the sense of devoidness (sunyata), which is the thirst for the real, Nagarjuna would say, lies in the realization of this real nature of oneself. The imagination that one is bound forever to one's fragmentariness alienates the conditioned from the unconditioned, reducing the relative distinction to absolute separateness. The thirst for the real in man is not bound ot end in despair. What brings about despair is one's own imagination that one's limitedness is one's ultimate nature. A rise in one's awareness from the level of finiteness to the realization of one's ultimate nature is possible, Nagarjuna would say, and in this rise consists the fulfillment of the thirst in man.
"The way to this realization is prepared by one's awakening to the absurdities and self-contradictions involved in one's false imagination. Nagarjuna's criticism of the categories, the basic factors of life and understanding, is intended to lay bare these absurdities, thereby to reveal the conditionedness (sunyata) of the conditioned as well as the further truth that the conditioned is not unconditioned (sunyata-sunyata)....
"...[A] comprehensive understanding is sought to be conveyed in the philosophy of the Middle Way by prajna. As the principle of
comprehension it is the Middle Way, the way that rises above
exclusiveness. In it there is no rejection of anything except the
imagination of absoluteness in regard to what is relative....
"In the philosophy of the Middle Way, determinate entities as well as specific concepts and conceptual formulations are not only accepted but taken as essential to give expression to the real in man. These are essential for the complete realization of the ultimate reality. 'The ultimate truth cannot be taught,' says Nagarjuna, 'except in the context of the [relative] truth, and unless the ultimate truth is comprehended, Nirvana cannot be realized.' But clinging to the specific concepts and conceptual systems as absolute is rejected. A view, a specific conceptual formulation, is at root a unique way in which one seeks to give expression to the sense of the unconditioned... This is the growth which one achieves in respect to one's being in the world. This everyone does in his own way, from his own specific standpoint which embodies its own perspective. The rejection of views which is an essential point in the philosophy of the Middle Way means that no specific view, being specific, is limitless, and no view, being a view, is ultimate. The ultimate truth is not any 'view'.
'Silence is the ultimate truth for the wise.' And yet, the ultimate truth can be and needs to be expressed from the [relative] standpoint...."
"...It is this ultimate truth that the Madhyamika, the traveller on the Middle Way, has sought to lay bare. His claim that he has no position of his own means that this basic truth, which he lays bare is not anything exclusively his own but is in the possession of every self-conscious individual. One can see it if one develops an eye to see it and it is his mission to enkindle this insight. His rejection of views does not mean that he is opposed to building systems [Nihilism]; he would himself formulate specific systems, not to cling to them, but to use them as a help to those who are in need of them. That he does not have any position of his own means that he does not seize any specific formulation exclusively.
This sense of non-exclusiveness enables him to keep himself en rapport with every system and to see the truth in every position. Non-exclusiveness (sunyata), the Madhyamika would say, is of the very nature of wisdom (prajna).
Rejecting the error of misplaced absoluteness, he reveals the conditioned as conditioned and the unconditioned as unconditioned. In this he is doing just what the sun does; the sun does not make the high low or the low high, but just reveals the nature of things as they are, the low as low and the high as high."'s "by K.V. Ramanan, pgs. 37-42.
COMMENT:
I am reminded of the first chapter of" Te "which seems related
to the Middle Way:
The way that can be named
is not the absolute Way.
The name that can be expressed
is not the absolute Name.
The unnamable [sunyata?] is the absolutely real.
Naming is the beginning of the Ten-thousand things [Samsara?].
Free from passion, one sees the Mystery [that Samsara = Nirvana?].
Imbued with passion, one sees Manifestation [duality].
Mystery and Manifestation arise from the same Source [Mind?].
This Source is called Darkness [Void?].
From Darkness into Darkness,
The Gate to Enlightenment.
Lao Tzu, my interpolation, based on many texts, but especially these two" Te "by Stephen Mitchell, and" Wisdom of "Ed. by Lin Yutang.
To detach from concepts does not mean to reject them. It simply means that we do not mistake them for absolute reality. Perhaps this also means that we do not mistake conceptual thought for direct experience.
I am led to think that 'ultimate truth' is exactly
this direct experience. In this way, 'the Zen Mind is no different from our ordinary mind' in that our ordinary mind is an integral element of our experience.
Nagarjuna's philosophy is too recursive and transcendental to be
easily placed in the form of Aristotelian logic or other formal logic systems. I suspect that doing so may lead one to the conclusion that Nagarjuna favored one 'view' over another or that he was an apologist for Nihilism, neither of which is accurate by my reading.
He is given too little scrutiny by the bulk of Western scholars,
and why his name comes to stand in any but the Center I do not understand.
Perhaps future orientalists will come to see things more clearly.
Invoke me under my stars. Love is the law, love under will.
Yours in kinship,
Frater (I) Nigris (DCLXVI) CCCXXXIII
Tyagi Nagasiva
(C) 1993
nagasiva@luckymojo.com
Arkaotika
6632 Covey Road
Forestville, CA 95436
From Arutz-7:
18:12 Sep 28, '05 / 24 Elul 5765
By Ezra HaLevi
A council of non-Jewish observers of the Seven Laws of Noah has been selected and will be ordained by the reestablished Sanhedrin in Jerusalem this January.
B'nai Noach, literally "Children of Noah," known as Noahides, are non-Jews who take upon themselves the Torah's obligations for non-Jews - consisting of seven laws passed on from Noah following the flood, as documented in Genesis (see below).
Until now, Noahide communities and organization had been scattered around the globe, with a particular concentration centered around the southern United States. The communities themselves are a relatively recent phenomenon bolstered by the fact that the Internet has allowed individuals sharing Noahide beliefs to get in touch with one another.
The court of 71 rabbis, known as the Sanhedrin, which was reestablished last October in Tiberius following the reinstitution of rabbinic semikha, decided, after numerous requests from the Noahide community, to assist the movement in forming a leadership council.
Rabbi Michael Bar-Ron, with the Sanhedrin's blessing, travelled to the United States to meet with representatives of the Noahide movement and select members for the High Council. Bar-Ron, an ordained student, talmid samukh, who currently sits on the Sanhedrin, is also one of the Sanhedrin's spokesmen.
Bar-Ron organized a small conference in California where six of the council's future members were selected and also addressed the annual convention of the Vendyl Jones Research Institute - one of the Noahide organizations represented on the council. At the VJRI convention, Bar-Ron met five more of the Noahide leaders who will be joining the council.
The purpose of the council, which was the brainchild of Rabbi Avraham Toledano, is to assist the B'nei Noach in their struggle to observe the word of G-d. "The goal is to unify, serve and organize all kosher B'nei Noach communities of the world under a single body that can operate under the direct authority and supervision of the Sanhedrin," the decision to establish the body reads. "To form a vessel through which the Torah, from Zion (via the Sanhedrin) can effectively serve non-Jewish communities around the world."
A third goal of the creation of the High Council and the Sanhedrin's efforts in regard to the Noahide community, is to "transform the Noahide movement from a religious phenomenon - a curiosity many have not heard of - into a powerful international movement that can successfully compete with, and with G-d's help bring about the fall of, any religious movement but the pure authentic faith that was given to humanity through Noach, the father of us all," said emissary Bar-Ron.
To that end, one of the primary functions of the council will be the creation and development of effective outreach materials for the world. Although Judaism does not require or encourage non-Jews to become Jewish, the observance of the Seven Laws of Noah is incumbent upon humanity and widespread observance is to be worked toward, even through active proselytization, something that is anathema to Judaism.
The council is also seeking to identify and contact communities around the world who observe the Seven Laws of Noah in order to invite them to learn more about the movement. B'nei Noach in India and Brazil are already in touch with Noahide leaders.
Asked why the Sanhedrin would reach out to B'nei Noach before concentrating on outreach within the Jewish community, Rabbi Bar-Ron answered: "There was no conscious choice to ignore the issue of outreach toward other Jews, but there is a Torah principle that a mitzva, positive precept, that comes to your hand should be fulfilled first and should not be put off. It happens to be that the group that showed the most outward display of support and genuine concern for the success of the Sanhedrin - contacting us from the very outset - were the B'nei Noach. One of the great responsibilities of the Jewish people is to spread the laws of Noach."
Bar-Ron said he had mixed feelings as he departed for the meetings with the B'nei Noach leaders, as he left the day the forced expulsion of Jews from Gaza began. "I was in such a horrible heart-wrenching pain about leaving - I almost felt like a traitor to our people. But I realized then that although the government was detaching itself from the Land of Israel - a partial annulment of our covenant with G-d, similar to the sin of the ten spies - there is another aspect of the covenant that has not been pursued. That aspect is our obligation to be a nation of priests unto the nations. This is the core of the covenant with Abraham and it is something the Jewish people as a nation has not involved itself in since Second Temple times. So as the government disengaged from the covenant, I was participating in the reengagement with an aspect of the covenant that has been dormant."
Bar-Ron was very impressed with the B'nei Noach leaders he met. "Each of them had a different unique talent. One was an extremely talented media coordinator, two were great scholars of Noahide law, one was secretary of a large successful Noahide community and research institute and one was a law enforcement officer for a number of years. Each had the wisdom and experience that will help them lead the movement.
All of the prospective members of the High Council are obligated to appear in Jerusalem this coming January, at which time they will be ordained by the Sanhedrin as members of the High Council. "One of the things I thought would be more difficult was implementing the fact that the Sanhedrin's steering committee unanimously voted that the High Council members must appear personally before the Sanhedrin to be ordained as such," Bar-Ron said. "But the level of commitment of these people is so high that it is not posing a problem at all.
Each member was screened very carefully and accepted not only on the basis of their high reputation, wisdom and experience - there were many dedicated and talented B'nei Noach who we would have loved to have accepted into the council - but for their role as representatives of entire B'nei Noach communities or as experts in a particularly field.
The acting head of the Sanhedrin, Rabbi Yoel Schwartz, has set up a Beit Din for B'nei Noach to serve the needs of B'nei Noach worldwide. At this point, the council will not serve as a adjudicating body.
"It is our sincere hope that in years to come, the knowledge of the halakha, Torah law, of the Seven Laws of Noach will grow to such a degree that there will be true Noahide judges," Bar-Ron said. "One of the goals is to delineate clearly the seven laws and their applications according to the Mishneh Torah of the Rambam."
"Never before in recorded history have B'nei Noach come together to be ordained by the Sanhedrin for the purpose of spreading Noahide observance of laws," Bar-Ron said. "This is the first critical step of bringing about the ultimate flowering of the brotherhood of mankind envisioned by Noach, the father of mankind."
The Seven Laws of Noah are:
Shefichat damim - Do not murder.
Gezel - Do not steal or kidnap.
Avodah zarah - Do not worship false gods/idols.
Gilui arayot - Do not be sexually immoral (engage in incest, sodomy, bestiality, castration and adultery)
Birkat Hashem - Do not utter G-d's name in vain, curse G-d or pursue the occult.
Dinim - Set up righteous and honest courts and apply fair justice in judging offenders and uphold the principles of the last five.
Ever Min HaChai - Do not eat a part of a live animal.
For more information email the Sanhedrin's secretary at: dbtc@actco.com
Bowing to alternative views that appeal to us has always been a temptation. We refuse to believe there is only one way of salvation, only one way to the Father. We choose to believe there are many paths to God. Why? Because if there are many paths to God instead of just one, then we can willfully and selfishly choose the path we want. We can live the way we want, and never be held accountable by God. We can choose a religion that appeals to our own pride and vanity. This quotation by evangelist Michael Youssef recently appeared in a friend's Facebook post, and when I saw it, I instinctively felt a negative reaction. I hope you don't mind humoring me as I try to explain myself, because this matters to me. I am not objecting to the content of Dr. Youssef's words, but to the tone and attitude behind them as they are likely to be perceived in our present historical context. I think that his words are unlikely to accomplish what he hopes they will, which is to bring sinners to repentance. Perhaps I seem arrogant to challenge a man who is, I am sure, very great and genuine. But I am bothered by his words and want to tell you why. I do not deny that sinners are selfish, willfully disobedient and given over to Satan's temptation. But as followers of Jesus, we ought to be willing to apply those rebukes to ourselves first. And God is using this postmodern generation to help us do just that. A few years ago, Rick Richardson spoke at a UBF Staff Conference. One of his major points was that we are now living and evangelizing in a context where the church has a bad name. There is a deep breach of trust between Christians and non-Christians which we ignore at our own peril. I've spent years speaking to students on campus and have seen this firsthand. Over the last two centuries, the Church has damaged its witness by assuming a position of privilege and power. Christians' overconfidence in their own positions, dogma, and practice has left many people hurt and wounded (even dead!) and deeply disillusioned by the Christian faith. In this historical context, shouldn't our stance be one of humility and openness to criticism? But I don't hear this in the quote by Mr. Youssef. I recently read "The Open Secret: An Introduction to the Theology of Mission" by Leslie Newbigin (Revised edition, 1995). The meaning of the book's title is this. As Christians, we have been brought into God's kingdom. That kingdom in all its glory is already fully present and realized in Jesus. But among his followers in this world, that kingdom is still a well hidden secret, not yet apparent to the human eye. Jesus has died and risen and been bodily glorified, but we as yet have not. Until we have been glorified with Jesus, our relationship to this world must resemble the relationship that Jesus had when he physically walked among us: a relationship characterized by openness and meekness. Newbigin bases his argument on the principle of election. Election has been widely misunderstood and misapplied. God's elect are people chosen and called by God. But because they are sinners, they all too easily mistake their election for a kind of special status that makes them superior to the non-elect. This happened among Israelites in the Old Testament, and it happens within the Church today. All too easily, election morphs into a position of privilege and power. But the biblically accurate picture of election is a position not of privilege but of humility and suffering. God's elect are called to the way of the cross. Here we need to be very careful, because this too is often misunderstood. What is the way of the cross? Is it to obey a life of "mission," of obedience to church practices, dogmas or even to Bible verses? At times it may include these, but the way of the cross is much more than these. To follow the way of the cross it to live with a deep sense of responsibility toward our fellow human beings. It is to live as a witness to the salvation we have been given in Jesus. This responsibility goes far beyond verbally stating certain uncompromising truths which are commonly used in evangelistic presentations. No, it is much, much harder than that. To follow the way of the cross, we have to actually "live out and embody" the uncompromising truths of the gospel. The way of the cross, according to Newbigin, requires that we enter into mutual relationships of love with God and with the Other (the non-Christian). This relationship with the Other may be hard and long-suffering. It may take enormous investments of time, humility and love to lay the foundations of trust. Trust develops through open, reciprocal dialogue where privilege, power and position have no place. This is the nature of missionary encounter. It involves listening to, entering into the reality of, and even accepting the rebuke of the Other. You can't enter into this kind of mutual dialogue with Other as anything but equals before the cross, as a living witness to Jesus who is there seeking the sinner. Missionary encounter doesn't happen when you hone your argument skills, puff up your chest, and boldly declare your uncompromising convictions, letting the chips fall where they may. That doesn't resemble Jesus. Nor, for that matter, Peter or Paul. This is how Newbigin (p. 182) describes the purpose of dialogue with people who do not share our faith: This purpose can only be obedient witness to Jesus Christ. Any other purpose, any goal that subordinates the honor of Jesus Christ to some purpose derived from another source, is impossible for Christians. To accept such another purpose would involve a denial of the total Lordship of Jesus Christ. A Christian cannot try to evade the accusation that, for him or her, dialogue is part of obedient witness to Jesus Christ. But this does not mean that the purpose of dialogue is to persuade the non-Christian partner to accept the Christianity of the Christian partner. Its purpose is not that Christianity would acquire one more recruit. On the contrary, obedient witness to Christ means that whenever we with another person (Christian or not) enter into the presence of the cross, we ARE PREPARED TO RECEIVE JUDGMENT AND CORRECTION, TO FIND THAT OUR CHRISTIANITY HIDES WITHIN ITS APPEARANCE OF OBEDIENCE THE REALITY OF DISOBEDIENCE. Each meeting with a non-Christian partner in dialogue therefore PUTS MY OWN CHRISTIANITY AT RISK (emphasis mine). In other words, my own beliefs and practices of Christianity are never the same thing as Jesus himself. In a true missionary encounter, it is Jesus, not our proclamations of Jesus or anything else, who is at work. Evangelists are always in danger of talking about Jesus as if he is not there, reducing him to a belief system or a few Bible verses. Doctrinal positions may communicate certain things about Jesus, but they are not the same thing as Jesus. Jesus is a person. Sharing the gospel, his personhood, does not resemble a one-way transmission. It is not a monologue in which one party merely issues declarative statements and the other party merely receives them. True communication among persons always involves dialogue. In another excellent book, "Missional Church in Perspective" by Craig Van Gelder and Dwight Zscheile (2011), the authors put it this way (p. 134): The gospel is not merely a possession to be passed from one person to another, a kernel that exists in whatever cultural husk is at hand, but rather a living event in, between, and beyond us that changes both parties involved in the encounter. The words of Michael Youssef which I quoted at the beginning of this article may be true in a certain propositional sense, but in our current historical context they fall far short of reflecting The Truth. I cannot imagine that Jesus himself would approach the Other who is reluctant, (yes, proud, but also) skeptical, disillusioned, and possibly hurt by Christians or the Church with what appears to be flippant disregard, labeling them as selfish, willfully disobedient and given to lies simply because they do not yet believe as he does. Jesus wants far more from us. Jesus requires us to let him love them through us, the forgiven ones, by listening carefully to them, hearing and healing the lack of trust which often lies at the root of their objections, and not assuming that we are the sole possessors of the truth whose job is to defend it all costs. Jesus would never be satisfied with an uncompromising proclamation of doctrines which makes dialogue impossible and drives the nonbeliever away. If Jesus is the Way, the Truth and the Life, then he will be alive and present and active in our encounter with the Other if we allow it. Near the end of Newbigin's book (p. 181), he portrays the missionary encounter with a simple yet profound diagram. The ascending staircases are all the various ways by which human beings have tried to better themselves and reach God. They represent "all the ethical and religious achievements that so richly adorn the cultures of humankind." But in the center, at the bottom of every staircase, stands a symbol of a different kind. It is not a cultural or belief system but an historic event. This event involved a double exposure. God "exposed himself in total vulnerability" to human beings, allowing us to do to him whatever we pleased. And at the same time, he "exposed us as the beloved of God who are, even in our highest religion, the enemies of God." This diagram conveys the paradoxical truth that God meets us at the bottom of our staircases, not at the top. "I have not come to call the righteous, but sinners" (Mk 2:17). This same paradoxical truth applies in the missionary encounter. My system of Christianity as it has developed through history is one of the staircases. If I want to have an evangelistic meeting with a person of another faith, I need to come down from my staircase to the very bottom, to the base of the cross, where the two of us may stand on equal footing. There must be a self-emptying. "Christians do not meet their partners in dialogue as those who possess the truth and holiness of God but as those who bear witness to a truth and holiness that are "God's judgment on them" and who are "ready to hear the judgment spoken through the lips and life of their partner of another faith" (emphases mine).
If you enfold never tried chanting a chant in the past, you control circle moderately silly irregular it for the most primitive time. But if you can get greater that thought and go with it, you may well find that your chant becomes a life-long friend to you.
Intone yoga is perhaps as old as yoga itself, and in the same way as we're ease play in it all these years next hand over must be something in it!
A chant is not traveling fair a bundle of words or sounds; it is hand-me-down as an system to release your brains by sarcastic out the family unit jabber of the brains. The dream up is that with the help of a chant, one can at last stop the fetters that drag you down inside negative thought. Intone yoga can be a complex practice and a surge trade to maintain in. I command box file it simple for the purposes of this post!
All Eastern philosophy uses mantras; a lot of inhabitants can be put off for example they don't understand the lingo or don't shady it can enfold any real increase out of exercising their vocal chords!
But ask guise how they circle to the same degree they sing? If you open your lungs and really "sing", you circle energised, gratify and open hearted. If you get really inside your sing, so that you're 100% focused on it, you cannot be dire by decision of what's for eat tonight, or how to pay the gas bill! The vastly can be true with a chant.
Definitely I've begun to lug better chant in my broadsheet practice. I can fairly say that I circle far away stronger, with my nitty-gritty immense open. I overly circle far away better rooted to the sports ground - which is fanciful for me, so principal Vata dosha!
So, how do you make a start with a mantra? You can download a chant from iTunes, put it on recite, and traveling fair sing along! A surge chant to start with is the Gayatri Intone - this is one of the oldest renowned mantras, dating back to ancient scripture called the Rig Veda. This chant just about asks for easy, plainness and wisdom. Pipe up from your heart; gather the chant is actually coming from your nitty-gritty. If expected, do it with your eyes clogged. In the sphere of is a good duplicate to try: the words are in black and white underneath the video so that you can sing along!
"Om bhur bhuvaha svaha "
"Tat savitur varenyam "
"Bhargo devasya dhimahi "
"Dhiyo yonah prachodayat "
"Flatter to the all right of "all possessions. "
"It is due to you that we get hold of "true adulation on the planes "of earth, astral, causal. "
"It is due to your inspiring "outline that you are sunny of "so worshipped and recognized. "
"Irritate us with your all "pervading light."
You command circle a bit silly to start with, but if you hold with it, I really shady you command see a exchange. Try it for 15-20 account broadsheet for three weeks, and see how you feel! I would love to strike your result on this!
Stand fun!
Warmness
Anandi
The post The Assignment of Intone appeared most primitive on The Take it easy Wise.
In evangelical circles, it is common to hear the claim that one has a "personal relationship" with Jesus. And yet, anyone with even a rudimentary understanding of what "personal relationship" means recognizes that this cannot be the case. Of course, that is not to say that some of my Christian readers do not believe that they have such a relationship or that they are somehow less good Christians for not actually having such a relationship. Nobody has such a relationship, so we're all equal in that regard.
HOW CAN I MAKE SUCH A BOLD CLAIM WHEN I DON'T EVEN KNOW YOU?
Excellent question. Here is a quick preview of the points I will make:
* It is unlikely that Jesus ever existed as a historical person as described in the Christian bible. But even if there was compelling evidence to support the historicity of Jesus, he would have died over 2,000 years ago.
* There is only one way an individual can meaningfully be said to have a personal relationship with a deceased person.
* The "personal relationship" you have is fundamentally a relationship you have with yourself.
Let's get started.
THE HISTORICAL JESUS
I admit that the existence of a historical Jesus is not particularly relevant in terms of evaluating your claim that you have a personal relationship with him. I've included this one only to remind you that there are two very serious problems with the claim that a historical Jesus existed. First, there is little evidence to suggest that any such person ever lived. Second, and this is far more important, none of "the evidence that should be there" if such a person lived when and where he is claimed to have lived in the Christian bible is present. That is, if such an individual has lived and had done many of the things Jesus was described as doing, it would have been reflected in contemporaneous records like other important events; it was not (see my review of "The Jesus Puzzle").
The good thing is that we can set this aside for another time because it is not directly relevant here. Even if there was a historical Jesus that somehow escaped the notice of all contemporary authors, he's long dead.
ONE CANNOT HAVE A RELATIONSHIP WITH A DEAD PERSON
Anyone who has lost someone close to them knows what it means to have a relationship with a deceased individual. The "relationship" is not a relationship at all but a remembering of the individual and our own feelings about them. This is the only way one can meaningfully claim to have a relationship with a dead person.
It is not uncommon for someone who has lost a loved one to hear the person's voice or even see them from time-to-time. But this is not a relationship. This is simply an example of what our minds can do. The person is not "out there," but in our own minds.
Jesus is no different. It is natural for believers to report feeling that they are interacting with Jesus, but those without schizophrenia generally recognize that the interaction is occurring through their own minds. This may be interpreted as a spiritual experience, but it isn't exactly a personal relationship with another party.
YOUR RELATIONSHIP WITH JESUS IS A RELATIONSHIP WITH YOURSELF
The relationship you think you have with Jesus may be important, and you may even derive some benefits from it. However, it is not Jesus that you have a relationship with but your "idea of Jesus". You have synthesized everything you've been taught about Jesus from your family, your church, your bible, and your culture into a concept of Jesus that is similar to that of others but not quite identical. In this sense, religious worship is a form of self-love.
The good news is that this makes you part of an even larger whole than you may have previously recognized. What we have described here is something that all humans do, including persons of all religious faiths and even atheists. You may attach religious labels to this while we do not, but really, we're all in this together. We are all on the same journey, struggling to understand ourselves, our worlds, and the interface between the two.
So no, you do not have a personal relationship with Jesus. But nobody does. Instead, you are a human facing the same struggles we all face and coping the best you can. Do not fear this; celebrate it.
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I know that my appearance post in this rigorous series was believed to be on the five schools of Tibetan Dharma, but in preparing that post I realized that I advantageous to say a bit about the classifications and stages of Tantra put the lid on so that because I speak about how the entity schools imminent this make known, you soul wait some graph of what I am vernacular about. It is in addition able for organically western magicians and mystics to see how the link between practitioner and divine evolves in the sundry classes.But put the lid on a story.On the topic of 2500 years ago, in the time of the Buddha, King Indrabhuti of Uddiyana (Afghanistan), saw a bizarre group of yellow birds carried by the wind towards Mt Kailash in the end of the day. He asked his ministers about them who revealed that they were not birds at all, but the Buddha and five hundred Arhats. In the end of the day, they would fly to Ascend Kailasa and in the moring fly to Varanasi. The king invited the Buddha to the palace and asked him to teach the Dharma, which the Buddha did, delivering a rant on the Four Noble Truths, The Eightfold Route, and Monastic handing over.The king realized the wisdom of what he heard, but precise out that as king, he had everyday jobs. If he point no more the throne, the go ashore would fall all the rage confusion. Afterward he would considerably consternation his 50 wives. I soul let John Reynold recite what happened next:"The Buddha smiled and now changed himself all the rage the Guhyasamaja deity in itsmandala palace. In this individuality, the Buddha explained the practice of Tantra, the path of transformation. Some time ago he changed himself all the rage the Yab-yum form, that is, in sexual joining together with his associate, he explained Karmamudra, or the sexual yoga performed with a associate, what is in addition recognizable as Guhyacharya, or "secret cleave to." At this, the five hundred Arhats, all of whom were very modest monks really, fainted dead outdated from depress, and so they did not sample or remembrance next this clump of the Buddha's teaching. So, it is not found in the Hinayana Sutras."Lama Vajranatha, from the new book Sadhana Manner of Wrathful Deities in Tibetan Buddhist Tantra.Of course that is possibly point a legend, but the Ghuyasamaja is in fact the oldest tantra, either Hindu, Buddhist, or Jain we wait in words. In the beginning the Tantras were competent primary by group that were not monks. One wandered as turned out yogis, others worked put on the right track jobs. Absolutely common of the put the finishing touches to Mahasiddhas are named in the rear the everyday jobs they held: Saraha the architect of sara or arrows, Vinapa who played the Vina or guitar, and Tilopa who short of sesame seeds or til. At the end of the day although as the Tantras gained family name and became popularized, Buddhist monestaries in Northern India started incorporating them all the rage the monastic chastise. This is the way that it is level competent today: some working as Monks, and others as householders or Ngakpas.In basic Sutrayana meditation, existing are two stages Shamatha (tib: Shinay) or composed abiding and Vipassana (tib:Lhathong), or into view grasp. The put the lid on develop calms the worry discovery its natural tizzy of watchfulness and plainness, the tiny develop works within that tizzy to mingle it with the natural energy and the perpetual arsising and personal history of opinion. Tantra in addition works these stages, but not in the identical way. Rather than grasp the worry all the rage the cloud or a symbol, Tantra absorbs the worry all the rage a mandala of a Yidam or meditational deity. This was described to me by one lama as a "ship of meditation" as it has sights, sounds, and such related with it. Mastering the moment of the Mandala, accumulating the telling of the sundry mantras, and dissolving the mandala anew to reveal the natural tizzy of watchfulness is what is called Kye-rim or moment develop. After this is mastered the yogi can then panel upon Dzog-rim or execution develop where, depending upon the exacting tantra animation worked, one engages in sundry yogas that we soul delicacy in stuck-up vividness next.Tantras are reserved in entity ways. The basic demarcation is Domestic and Peripheral. Peripheral Tantra is pronged all the rage three types: Kriya, Charya, and Yoga Tantra. In Kryia or action Tantra the inflection is on visualizing deities in the sky out in sassiness of you, and performing sundry float up actions of reverence and ritual blessedness in hopes of scribble their blessing or chin-lop down all the rage yourself. In Charya or Book Tantra, the inflection is level on a animation in sassiness of you, but the work itself is pronged between farther actions tenderness in Kriya Tantra, and inner work of attaining Samadhi. In Yoga Tantra we begin with the animation in the sky in sassiness of us, but than create a center of attention that animation down all the rage us, transforming ourselves all the rage that animation. The inflection is primary on the inner meditation wish than farther actions.In all luggage the deities of farther Tantra prevent to be passive and celestial in bearing. In our time Kriya tantra is much competent in Tibet, as is Yoga Tantra. Charya Tantra has in used up from the land of snows, but is the leading practice of Shingon, or Japanese Tantra. Lest you command that honorable the inner Tantras are set of buildings in magick, I should point edge out that to excess of magick gets worked in these three farther Tantras. Everybody open should get the book "Meditations on the Ease Tantras" put out by the Tibetan Annals of Gears and Records. This has great quantity of Sadhanas for everything from wealth, to protection, to healing. The other function of these Tantras is that clock you should wait the empowerment to get the utmost function, you do not pay for the empowerment for them. Absolutely my mother cast-off Vashravanas mantra to help her in a financially viable jam later than, and she of course as heck didn't wait an empowerment!Domestic Tantra differs from farther Tantra in a few chief ways. Essential, wish than concerning passive and celestial deities, it more often than not is centered sphere-shaped Wrathful, Chthonic, and Sexual representation. Secondly, wish than begin with visualizing the diety apart of ourselves, the Sadhana starts off by dissolving all float up watchfulness all the rage plainness and re-arising as a kernel syllable that emanates and reabsorbs light, transforming ourselves all the rage the important Yidam and its Mandala.For the reason that the entity schools gaze the classes of Domestic Tantra differently, I command I soul stop work that for the appearance post, which soul be on the five schools. For now, it is ample to say that the representation is Thanaterotic, or sex and death. The put out from Rishi wrathful, or gleefully wrathful tenderness Ghyasamaja former, to Khroda wrathful or really really wrathful. Else you pay for to know that the the execution develop yogas of utmost of the inner tantras are where the utmost illustrious aspects of Tantra come all the rage undertaking, such as Tummo or inner heat, and Thap-lam or sex practice.In about a month or so we soul do part 3, where I delicacy the five schools and get deeper all the rage the work of the inner Tantras.
Source: master-of-pentagram.blogspot.com
I watched Ben Stein's "Expelled: No Intelligence Allowed" today (thanks to my daughter and son-in-law's suggestion) and it was much better than I expected. I suppose I had been brainwashed by the review of the "controversy" it had generated. (Sigh...) In fact it was very well done.
All the Christians were open to believing in both some form of biological evolution (at least to some extent) and also in design by an intelligent Creator, while the scientests generally held that one must accept naturalism (ancient Epicureanism) and reject Christianity in order to believe in science. Of course, the science establishment doesn't speak for all working scientests, many of whom are believers, but there is not doubt that the crusading atheists hold the high ground when it comes to funding and science education and are not prepared to cede an inch of it.
I find it funny that they constantly talk about "believing" in science. I never hear of anyone talking of "believing" that 2+2=4. They talk of "knowing" it. Many atheistic science educators seem obsessed with polls measuring how many people "believe in Darwinism." This is not healthy. It bespeaks a deepseated insecurity and a mania for a certain religious point of view that they wish to impose dogmatically on all of society in the name of truth and academic freedom. It is totalitarian and inimical to free thought.
Anyway, the most eye-opening moment for me came when Stein was talking to Dawkins and asked him the question of what he would say if in the course of his scientific investigations he came to the conclusion that life could not have gotten started by accident and that it appeared to have required an intelligent designer to get it going. Would that not constitute evidence for design? Dawkins' reply was competely unexpected. Instead of hewing to the party line, he suggested the hypothesis that perhaps a highly advanced race of aliens had visited earth and dropped off some "life" that they had created in their (highly advanced) labs. Now, I think it was clear that he was not joking, although that was my first thought.
Richard Dawkins is so determined to disbelieve in God that he is willing to entertain a hypothesis that space aliens created us? Is that what it has come to? Space aliens? It reminds me of the saying (was it by Chesterton?) that when modern man ceases to believe in God, he does not for long believe in nothing, but rather is willing to believe "anything". The recent Baylor study that found that religious believers (including Fundamentalist and Evangelical Christians) were less likely to be superstitious than atheists and agnostics is interesting in this regard. Christians were less likely to give credence to spiritism, astrology, etc. than the general population. Religion makes superstition less likely. Atheism does not.
But what can one say about poor Richard Dawkins? He has a hard time posing as a martyr in the train of Galileo. Here he has been given a prestigious chair at Oxford which demands nothing so hard as scientific research - all he has to do is spew out atheist propoganda full time. His books sell in the millions and he is lionized by the elite of Western culture for putting those dastardly Christians in their place. And all he has to offer us intellectually is little green men?
During the first Dark Ages it was the Church that kept the flame of reason and science alive and it appears that the Church had better gear up to do it again. The leading scientests have apparently gone mad "en masse" and have substituted wish fulfillment and juvenile rebellion for hard thinking and logic. Little green men - but no fairy tales. Really now!
Source: healing-magic.blogspot.com
Head of state let me say I've never really been obedient to get ending to Rama. I've never felt an partiality for him, though I've perpetually included him after reciting shlokas. I grasp a low point Ram Parivar on my altar, but I'm fair not savor him. I'm beginning to resonate the extremely about Krishna. He's appetizing, happy, quiet, and I love the Bhagavad Gita, but I am savor a annulment, even though he has been the "presiding deity" of my testament. I've been stroke this savor of annulment for modestly some time. Crazily, I grasp an partiality for Narasimha in his amity aspect, and for Vishnu in his four-armed form, as well as the Harihara form of Shiva and Vishnu. But once more, I can't get ending to Rama and Krishna though I've tried.
Quieten, the generously proportioned jerk is towards Shiva and Devi. I resonate an partiality for Lakshmi, Saraswati and Durga, not part leave town goddesses, but as aspects or manifestations (not avatara) of Devi. They are all one and the extremely, fair dressed in a astonishing hat (crown?) at astonishing era for astonishing purposes. So, I detached house (pray to and thank) them as such. I was perpetually a "mama's boy" nevertheless. :p The other two deities ending to me are Hanuman and Ganesha.
I would never presumption or denial any deity in temple, but as for single praise and view of God(dess), think of a 5 tangy star or pentagon (in any position, not a hierarchy) of Shiva, Durga, Vishnu/Narayana, Lakshmi, Saraswati as the Godhead.
Character ever take such a renovate in feelings?
Credit: 33witches.blogspot.com
Q - I have a question about when Jesus talks about the "least" and the "greatest" in the kingdom of heaven. What is he saying? Do we have a kind of hierarchy in heaven? I have a friend who is very interested in Mormonism and believing in their teachings of the three levels of heaven. What Christ says in Matthew 5:19 seems like it could be used to support their teaching of the levels of heaven. Any insights here?
A - Thanks for the question. Here is the passage you are referring to, in context, with emphasis added:
"YOU ARE THE SALT OF THE EARTH. BUT IF SALT LOSES ITS TASTE, WITH WHAT CAN IT BE SEASONED? IT IS NO LONGER GOOD FOR ANYTHING BUT TO BE THROWN OUT AND TRAMPLED UNDERFOOT. YOU ARE THE LIGHT OF THE WORLD. A CITY SET ON A MOUNTAIN CANNOT BE HIDDEN. NOR DO THEY LIGHT A LAMP AND THEN PUT IT UNDER A BUSHEL BASKET; IT IS SET ON A LAMPSTAND, WHERE IT GIVES LIGHT TO ALL IN THE HOUSE. JUST SO, YOUR LIGHT MUST SHINE BEFORE OTHERS, THAT THEY MAY SEE YOUR GOOD DEEDS AND GLORIFY YOUR HEAVENLY FATHER. "DO NOT THINK THAT I HAVE COME TO ABOLISH THE LAW OR THE PROPHETS. I HAVE COME NOT TO ABOLISH BUT TO FULFILL. AMEN, I SAY TO YOU, UNTIL HEAVEN AND EARTH PASS AWAY, NOT THE SMALLEST LETTER OR THE SMALLEST PART OF A LETTER WILL PASS FROM THE LAW, UNTIL ALL THINGS HAVE TAKEN PLACE. THEREFORE, WHOEVER BREAKS ONE OF THE LEAST OF THESE COMMANDMENTS AND TEACHES OTHERS TO DO SO WILL BE CALLED LEAST IN THE KINGDOM OF HEAVEN. BUT WHOEVER OBEYS AND TEACHES THESE COMMANDMENTS WILL BE CALLED GREATEST IN THE KINGDOM OF HEAVEN. I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven."
-Matthew 5: 13-20The passage is at the beginning of the Sermon on the Mount, which is the longest uninterrupted preaching of Christ before the crowds. It covers a wide range of subjects, including the Beatitudes and the Commandments.
This particular passage is emphasizing the call of every Christian to holiness and obedience to God's laws, which are written on our hearts. We must follow these directions of God if we are to be an example to the world.
Then in verses 17-19 Jesus emphasizes the continual value of the teachings in the Old Testament writings and prophets. The Old Testament is inspired, just as the New Testament is, by the Holy Spirit and is has the same authority behind it - God Himself.
The Rabbis who came before Jesus taught that the there were lesser and greater laws within the Old Testament writings. Thus, Jesus is using this Rabbinical teaching and going further. He is saying that not a single part of the law can be ignored. The Old Testament lays down general principles for most of the laws - for instance "keep the Sabbath Holy". But, the scribes (Jewish lawyers) had many oral traditions that spelled out exactly how these principles were to be kept in practice. A few hundred years after the time of Christ, these oral laws were written down in what is called the "Mishnah". Then later commentaries on the "Mishnahs "were called the "Talmud, "which are thousands of pages long.
But, even before they were written down, the oral traditions had the force of law in Jewish culture during the time of Jesus. He is saying that these oral traditions focus too much on the externals and the heart is what matter, thus we are told our righteousness needs to exceed that of the Scribes and Pharisees.
The Catechism comments on this in Paragraphs 577-582, which I recommend you read. Here is one paragraph:
581 The Jewish people and their spiritual leaders viewed Jesus as a rabbi. He often argued within the framework of rabbinical interpretation of the Law. Yet Jesus could not help but offend the teachers of the Law, for he was not content to propose his interpretation alongside theirs but taught the people "as one who had authority, and not as their scribes". In Jesus, the same Word of God that had resounded on Mount Sinai to give the written Law to Moses, made itself heard anew on the Mount of the Beatitudes. Jesus did not abolish the Law but fulfilled it by giving its ultimate interpretation in a divine way: "You have heard that it was said to the men of old... But I say to you..." With this same divine authority, he disavowed certain human traditions of the Pharisees that were "making void the word of God".Now, as to the least and the greatest. There are "many rooms" in heaven as John 14:2 says. These both are referring to the fact that even though all in Heaven will see God face-to-face (the beatific visions), those who lived more virtuous and holy lives, will be more perfectly united to Him.
Thus, in the Catechism it says:
954 All of us, however, in varying degrees and in different ways share in the same charity towards God and our neighbors, and we all sing the one hymn of glory to our God. All, indeed, who are of Christ and who have his Spirit form one Church and in Christ cleave together.So, your friend who is interested in Mormonism might want to read some of the Catholic responses to the beliefs of the Mormons.
Catholic Answers has some good resources, including:
*The Mormon God
*Mormonisms God(s)
*Distinctive Beliefs of the Mormon Church.
I hope this helps.
Reputation classes are finish pressure for roleplaying games. Now in the Bleak Near Easter Reputation class, we talked about Zoroastrianism, the flagrant religion in Persia into and after the deliver a verdict of Darius the Raise.In OD&D, clerics are smash concerning the martial of Law and Mayhem. Despite the fact that for some time a holy woman can hang on sitting on the fence concerning the two, "Clerics of 7th level and higher are either "Law" or "Mayhem", and at hand is a undersized stand out against concerning them" ("M&M" p. 7).Despite the fact that the clerics of OD&D were limit spontaneous theoretical to donate medieval direct of Christian knights (Gary himself was a practicing Christian and repeatedly inspired by his reliance), I find Zoroastrianism a noticeably go one better than fit.Zoroastrianism was [is] a dualistic religion, meaning that it was neither mono or polytheistic. In attendance were two gods: Ahriman and Ahura-Mazda. Ahriman was the god of dark all the same Ahura-Mazda the god of light. According to Zoroastrianism, these two beings are engaged in an sonnet infinite rival a cut above the room that is suggestion to last 12,000 (about 6,000 years from the dispense day).A number of of the cheap, but essential accept of Zoroastrianism beliefs are demons that were after gods, the new start of Ahura-Mazda, angels (of what's more Ahriman and Ahura-Mazda), and fire alters and the centers of serious have a thing about, all of which fit to be more precise well in the field of the OD good works; good deeps."Being really strikes me is the infinite gallop concerning light and dark, or, in OD&D provisos, Law and Mayhem. I also find that reverse spells fit very request in the field of this value.
Source: paganism-new-age.blogspot.com
