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OfflineEggtimer
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Registered: 05/04/13
Posts: 3,097
Last seen: 4 days, 1 hour
Zen Bitchslap (holyshit)
    #22133757 - 08/24/15 02:43 AM (8 years, 5 months ago)

I'm pretty high but I swear the universe is fucking magic and I'm manifesting reality and so are you.


When any jewel in the net is touched, all other jewels in the node are affected. This speaks to the hidden interconnectedness and interdependency of everything and everyone in the universe, and has an indirect reference to the concept of "Dependent Origination" in Buddhism. Additionally, Indra's Net is a definitive ancient correlate of Bell's Theorum, or the theory of non-local causes.

Each node, representing an individual, simply reflects the qualities of all other nodes, inferring the notion of 'not-self' or a lack of a solid and real inherent self, as seen in the Advaita Vedanta school of Hinduism and Buddhism in general.


Indra's Net shoots holes in the assumption or imputation of a solid and fixed universe 'out there'. The capacity of one jewel to reflect the light of another jewel from the other edge of infinity is something that is difficult for the linear mind, rational mind to comprehend. The fact that all nodes are simply reflections indicates that there is no particular single source point from where it all arises.
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Far away in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each "eye" of the net, and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering "like" stars in the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.[6]



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It is the Sphinx’s riddle: What is consciousness? It is something we take for granted and make use of every moment of our lives, without which we are not what we think ourselves to be, and yet when we want to know it more deeply, it eludes us. When we know it, our life’s aim is fulfilled, we are free from all anxieties, all troubles.

We make use of words like knowledge, consciousness, awareness, intuition, almost as synonyms. Etymology, so far as abstract things are concerned, does not help us much. Usage takes us a long way, but leaves us short of the destination. Philosophical books, with their various arguments and conclusions, confuse us. All this because they try to explain that which is at the root of all explanations, and nothing can explain itself by itself. Any argument or explanation, talk or discussion, from start to finish, is all consciousness. Neither in dreams nor in the waking state are we free of it even for a split moment. Being always in and surrounded by it, how can we say what it is? For a thing to be known, it must be put in front of us. Being everywhere under all conditions, in and around us as well as in and around other things and beings, it cannot be known, except in bits, leaving out an almost infinite part of it, thus giving us the uncomfortable feeling that what little we know does not authorize us to assert we have known it. Still, no one, once they start thinking about it, can ever remain satisfied with a piecemeal knowledge of it.




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Chith is the word the seers have used to indicate that which we mean by ‘consciousness’. The nearest translation of this Sanskrit word, especially as it is used in the Upanishads, is contained in what Sir John Woodrofe says: ‘It is a feeling-consciousness.’ Explaining this compound word will lead us deep into its content. Sir John has evidently not used ‘feeling’ to distinguish it from ‘thinking’ and ‘willing’, which, on the face of it, would be absurd—both ‘thinking’ and ‘willing’ are modes of consciousness and, therefore, consciousness per se. But ‘thinking’ and ‘willing’ include an element of ‘activeness’ which is absent in the connotation of chith. Again, the English words ‘knowledge’ and ‘awareness’ have the same distinction in their implications. When we say ‘we know’ we mean we exerted ourselves, as a result of which we know. But when we say ‘we are conscious of it’ we do not mean we have put forth any energy for being conscious of it. But that does not debar the entry of exertion altogether; we might have exerted previously, the result of which, at the present moment, is our being ‘conscious of it’. In order to bring out this subtle distinction, Sir John has added ‘feeling’ to consciousness’. Chith is never active; it is never an agent of any kind of activity. It simply is, and it is by its mere presence that ‘we know’, ‘we are conscious of ’.

Why have the rishis laid so much emphasis on this passivity of chith, we may ask. It is because in our passive conditions alone are we aware that we know, or are conscious of, anything. In other words, in the passive state we are consciousness itself. At other times we deal with various things—with objects—to such an extent that we forget we are acting consciously, deliberately. Even when we appear to be inactive, not engaged in any particular work, sitting idle, our mind or consciousness is full of ideas or concepts—which, again, are objects—to the detriment of the awareness of consciousness itself. We have to make a little effort to drive out all objects and feel the presence of consciousness—to feel our feeling, so to say. When the mind is thus made vacant, we get to know that our mind is consciousness; sat, our ultimate nature, our being, is also chith, consciousness.

It may be urged that here also there is activity—activity in driving out the objects that cover consciousness. True, but this activity is needed only to drive out things that are not consciousness, and not in ‘knowing’ consciousness. Our idea is not to deny activity but only to note its absence in the essence of consciousness. Activity forces itself on our consciousness from all sides. To deny that would be sheer madness. In eliminating the objects that cover consciousness we are not producing consciousness but only clearing the encrustation overlaying it—when the covering is removed the thing covered is not produced afresh, only its presence is revealed. So activity does not enter into the constitution or nature of consciousness, which is a homogeneous entity and not a compound. Consciousness is consciousness alone; no attribute, no activity is admissible therein.




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When we comprehend the above fact, we know consciousness to be something that is not only unlimited but also something that cannot be limited by any effort of man or nature, for consciousness is involved in all our efforts, in all limited persons and things. There can be no experience without its involvement—it is anubhava, experience, itself. Do we then deny the existence of matter as an entity distinct from consciousness, different from it? We say that the so-called Kantian thing-in-itself, that unknown and unknowable thing, that axiomatic truth without which the universe cannot be explained, is not so very axiomatic or unavoidable as to necessarily be taken for granted. At best we can say that it may or may not exist. The entire universe can very well be explained without it, provided we understand consciousness properly. The experience of our dream state has been explained in terms of consciousness alone. There all things and acts, subjects and objects, are made up of consciousness alone; and yet a full drama is enacted as vividly as in the waking state. If that is possible, why can it not be done for the waking state as well? As long as the dream lasts, there is interplay of consciousness and matter, which, on coming out of the dream, we know to be merely a fabrication of consciousness. It cannot be argued that dream objects are images of real material objects of the waking state, for that would involve a petition principii. We are discussing if matter exists apart from consciousness and are not entitled to take its existence for granted.

All our amorphous objections will vanish if we view consciousness not in the narrow sense in which it is generally conceived but in the sense that Vedanta suggests: as something that expresses itself as both the matter and consciousness we are familiar with. This means that consciousness appears as matter when it is an object of thought or experience and as the ordinary consciousness of our every-day life when it is the subject, the thinking and understanding principle. Moreover, if we but try a little to grasp it, we see that in it rests and plays—bobbing up and down, as it were—everything that is experienced. And what is outside it? We are not entitled to say anything on this matter; nay, we cannot even formulate this question logically, for the formulation itself involves consciousness. So chith, the real consciousness, the primary consciousness of Vedanta, appears both as matter and as conventional consciousness: vyavaharika chith. This real chith is sath-chith, existence-consciousness, while our empirical consciousness is a chitta-vritti, mode of consciousness, a mixture of the subject and the object. For the same reason even the limited subject is a vritti, a mode of consciousness.

Do we not actually see that all our mundane objects of thought appear as matter? For example, all the ‘first person singulars’—the experiencing beings—experience themselves as consciousness or modes of it; and the same first person singulars, when viewed by others, are seen as bodies. In fact, we ourselves, when we look at ‘us’, take ourselves to be bodies; but when we reason, consider things a little deeply, look inwards, we perceive ourselves as mind or consciousness. If we are observant and reason carefully, we shall find that during a very large portion of our lives we are consciousness; only when we are engaged in some physical work do we forget ourselves and identify ourselves with our bodies. When we think, reason, feel, plan, or even sit idle, we are consciousness; bodily exercises force us out of ourselves to what we call the material plane, which again is upheld by consciousness. It is for this reason that in Vedanta the jada, insentient, is equated with the vishaya, object: all objects are material, all matter is objective. Conversely, all subjects are constituted by conventional consciousness. Sat-chith, the real primary consciousness, is the bedrock supporting all planes of existence.




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It must, at the same time, be admitted that no amount of roaming about or diving deep into the analysis and synthesis of ‘willing-consciousness’ will give humans moksha. As long as duality, or plurality, even a shadow of it, lasts, there is no liberation; the little self, narrow and egoistic, will not leave us. It is only the direct experience of the ‘unity of being’, of that homogeneous all-pervading consciousness, that will release humans abidingly from the bondage of the world, from the sense of exclusiveness and otherness pervading one’s personality. Only having had that abiding, neverceasing sense of unity with the whole universe can one be absolutely free, since the objects that bind or give trouble—nay, even bondages and troubles themselves—are felt, in that condition, as one’s very being, as the ‘feeling-consciousness’. This ‘feeling-consciousness’ is unshaken and unshakable, a mere observer consciousness, never taking any part in any of the whirling activities of the world but which, as the ‘willing-consciousness’, is unceasingly creating the force that makes the universe, is the source and the sustenance of all discrete things, from the smallest to the most enormous.

Again, it cannot be said that, inasmuch as it has parts, consciousness is a compound and must share the fate of all compound entities: destruction. That holds good in the case of material things only. It cannot be predicated of consciousness. Do we not see every moment of our lives that the many thoughts, feelings, and urges bobbing up and down in our mind are nothing but consciousness? But do any of them die or get destroyed? They abide even when all discrete material things vanish into their source—the so-called ultimate homogeneous force or energy. We have used the word ‘part’ in the context of consciousness, but the connotation is not the same as in relation to a material thing. Matter can be cut or torn, not so consciousness. Leaving aside the basic consciousness, the active or willing-consciousness remains the same unruffled, unmoving consciousness, in spite of its innumerable modes and manners; it neither increases nor decreases, and yet produces a bewildering multitude of ideas and emotions, all the while retaining its command over them—even as the earth remains but earth though the shapes and sizes of earthenware appears, changes, and vanishes.

To kill or destroy requires two. Consciousness is singular, infinite in all respects, within and beyond time and space. Who can destroy it or make it change in a manner other than its own? Abiding peace is attained only when this thoroughly reasoned posture of the identity of ‘feeling-consciousness’ and ‘willing-consciousness’ has become a permanent experience in life under all circumstances. And this is the goal of life as well as the paramarthika satya, ultimate Truth.




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It's all for the :lol:s


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OfflineBitter Cactus
reformed bad boy
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Registered: 01/26/12
Posts: 11,773
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Re: Zen Bitchslap (holyshit) [Re: Eggtimer]
    #22133777 - 08/24/15 03:01 AM (8 years, 5 months ago)



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Taking acid and thinking you are a better man is a lot different then actually becoming a better man.




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Offlinehayabuser

Registered: 01/18/15
Posts: 1,073
Last seen: 5 years, 10 months
Re: Zen Bitchslap (holyshit) [Re: Eggtimer]
    #22133843 - 08/24/15 03:49 AM (8 years, 5 months ago)

What are you on?


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Everything I post is (science)fiction.:yoda:


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OfflineSoulidarity
With Your Halo Slippin . . .
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Registered: 07/15/12
Posts: 17,617
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Re: Zen Bitchslap (holyshit) [Re: Eggtimer]
    #22133850 - 08/24/15 03:51 AM (8 years, 5 months ago)

dude, if your still tripping click this swirly thing


http://1cup1coffee.com/swirly.swf


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R.I.P. WoodRuss67, Todcasil, TheMerryIguana, The Rompus, Lord Senate.
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