June 13, 2012 at 6:22 pm #39400
CORE 21 GRID ACTIVATOR:
SUPREME 441 SYNCHRONOTRON PLANE:
QUAD CORE HEXIMERAD SKULL GRID:
ADDITIONAL SPACE|TEMPORAL| SYNCHRONIC NEURAL TEMPLATES
ADDITIONAL TELEK-TANON LENSES:June 13, 2012 at 7:22 pm #39401
so as not to tamper with anyone’s material, these are applicable to the 441 grid:
*******ALL OF THESE MATERIALS ARE THE HARD WORK OF THE REFERENCED CREATORS****
CORE CARDIO-TOROID NEURAL TRUNK CODE:
12 CRANIAL NERVES CEREBELLUM CODE:
TETRAHEDRAL INDEX “MALKUTHA” FOOT CODE:
SPECIAL “MAHARATA” 441:
12 TREE ROTATES 90° FOR NEURAL APPLICATION:
(kathara and malkutha overlay to left/right ears)
REUCHE CODE APPLIES TO CROWN:
COMBINED CODES FORM EUCHA-THARISTA BASE WITHIN DISPLAYED CUBE FRAME:
(neutral 13th column corpus callosum window)
STRUCTURE GOES COSMIC AS “5TH FORCE” OVERTONE SEGMENTATION:
http://www.keylonticdictionary.org/online/imagesword/eckashAah.jpg (transform diagram)
http://www.scientificlib.com/en/Mathematics/Geometry/images/CantellatedTesseractSchlege.png (bi-cantellated 16 cell)June 15, 2012 at 5:10 am #39403
Shia Time begins: once the sun has crossed the celestial meridian (true noon), exactly halfway between sunrise and sunset. This is when the sun is at the highest point in the sky.
Time ends: before the time it takes to recite the daily Asr prayer (afternoon prayer), a little before sunset.
Sunni Time begins: once the sun has crossed the celestial meridian (true noon), exactly halfway between sunrise and sunset. This is when the sun is at the highest point in the sky and a little after that.
Time ends: at the time when the Asr prayer begins (afternoon prayer) (there is scholarly disagreement as to exactly when that occurs). Also, according to the Maliki school, the dharoori time (Time of Necessity for those who had a legitimate excuse to miss the prayer during the Prescribed Time) for Dhuhr lasts all the way until a little before sunset, the beginning of Maghrib prayer. Thus, according to the Maliki school, if someone prays Dhuhr 30 minutes before sunset, he is considered to have prayed the prayer “on time”, though he would be sinful if he had delayed that long without a legitimate excuse.
“Several works of Fr. Pierre Teilhard de Chardin, some of which were posthumously published, are being edited and are gaining a good deal of success.
“Prescinding from a judgement about those points that concern the positive sciences, it is sufficiently clear that the above-mentioned works abound in such ambiguities and indeed even serious errors, as to offend Catholic doctrine.
“For this reason, the most eminent and most revered Fathers of the Holy Office exhort all Ordinaries as well as the superiors of Religious institutes, rectors of seminaries and presidents of universities, effectively to protect the minds, particularly of the youth, against the dangers presented by the works of Fr. Teilhard de Chardin and of his followers.
“Given at Rome, from the palace of the Holy Office, on the thirtieth day of June, 1962.
Sebastianus Masala, Notarius”
I meant that this might be not only good way to advance with one’s S & M, but to continue to observe always. It’s just too easy to use those ready made timetables what they normally employ in mosques.
HOWDYJune 15, 2012 at 12:08 pm #39405
those are serious questions, only a falsely contracted mind hears one level only
too open no discretion, too closed, more like a fallen beast
is Islam S&M? that’s an insult
are M&M’s peanut butter that’s the level of pop culture
who cares, too serious for now,
ooh life’s one big party party peace peace forever smiles for real bang bang gun pow movie movie
till something actually materializes for junction
false creampie ideologies often produce excess “crabbiness” and irritation..
the angles and stars will be happy to respond with timetablesJune 19, 2012 at 11:46 am #39407
“In the basis (Tibetan: གཞི, Wylie: gzhi) there were neutral awarenesses (sh shes pa lung ma bstan) that did not recognize themselves. (Dzogchen texts actually do not distinguish whether this neutral awareness is one or multiple.) This non-recognition was the innate ignorance. Due to traces of action and affliction from a previous universe, the basis became stirred and the Five Pure Lights shone out. When a neutral awareness recognized the lights as its own display, that was Samantabhadra (immediate liberation without the performance of virtue). Other neutral awarenesses did not recognize the lights as their own display, and thus imputed other onto the lights. This imputation of self and other was the imputing ignorance. This ignorance started sentient beings and samsara (even without non-virtue having been committed). Since the basis is merely a convention, it is important not to reify the basis. In fact its purpose is in showing that everything (including the thogal visions) is illusory, since everything is a display of the five lights. Thus the three inseperable characteristics (wisdoms) of the basis, are the same as described for rigpa (knowledge).”June 21, 2012 at 5:52 am #39409
Some of you may know the solution to the riddle, either because you have read it somewhere or because you have figured it out. Some of you in fact will have realized that there are two solutions to the riddle. The solutions are these: First you must take the sheep across the river, then you return and get the wolf and bring it across. The key to the riddle is here… at this point you must reverse direction, pick up the sheep and take it back across the river. There you deposit it and pick up the cabbage… Finally you return once again and pick up the sheep. The other solution is identical other than the fact that after you transport the sheep, you take the cabbage next instead of the wolf. At this time we will only discuss the first solution…
Shame and remorse are important because they help us to learn the socialization skills necessary to function in a cooperative society. If never say we’re sorry, eventually we will expelled from the tribe, diminishing our chances of surviving and passing our genes.
-MICHIO KAKU, Physics of the Impossible
In music, counterpoint is the relationship between voices that are harmonically interdependent (polyphony), but independent in rhythm and contour. It has been most commonly identified in classical music, developing strongly during the Renaissance and in much of the common practice period, especially in Baroque music. The term originates from the Latin punctus contra punctum meaning “point against point”.
“The old seers used to say that if warriors are going to have an internal dialogue, they should have the proper dialogue. For the old seers that meant a dialogue about sorcery and enhancement of their self reflection. For the new seers, it doesn’t mean dialogue, but the detached manipulation of intent through sober commands.”
Don Juan said over and over again that the manipulation of intent begins with a command given to oneself; the command is then repeated until it becomes the Eagle’s command, and then the assemblage point shifts, accordingly, the moment warriors reach inner silence.
-CARLOS CASTANEDA, Fire from Within
I don’t believe that there are sacred texts.
If I would like to study something else than textbooks or newspapers, I would prefer for example Lewis Carroll or James Joyce, but not for example Bible (or Quran).
Immortality seems too outlandish and far reaching as an idea, but what about Daoist immorality?
The effect is a shimmering, forever changing tonal landscape, shifting from consonance to dissonance and back again. These two voices are just sounds, but for Pärt they can represent the opposing ideas of light and dark, spirit and matter, salvation and damnation.
CPT-symmetria on symmetriaan liittyvä fysiikan laki, jonka mukaan jokainen luonnonlakien mukainen ilmiö on mahdollinen myös siten muunnettuna, että tapahtuman paikallinen ympäristö käännetään peilikuvakseen, kaikki ilmiöön osallistuvat hiukkaset korvataan antihiukkasillaan ja ilmiö tapahtuu ajallisesti takaperin. Kirjainyhdistelmä CPT tulee englannin kielen sanoista Charge, Parity ja Time. C tarkoittaa varauskonjugointia eli hiukkasen muuntamista antihiukkasekseen, P tarkoittaa pariteetin kääntämistä eli avaruuskoordinaatistojen peilaamista origon suhteen ja T tarkoittaa ajan suunnan kääntämistä. Käytännössä CPT-symmetria tarkoittaa, että jos hiukkasen varaus vaihdetaan vastakkaismerkkiseksi, avaruuden koordinaatit muutetaan peilikuviksi ja ajan suunta muutetaan, tilanne on ulkoapäin tarkasteltuna sama kuin alkuperäinen tilanne.
Fysiikan ajateltiin noudattavan kolmea symmetriasääntöä, C-symmetriaa, P-symmetriaa ja T-symmetriaa. C-symmetriassa hiukkaset ja antihiukkaset noudattavat samoja luonnonlakeja, P-symmetriassa luonnonlait eivät muutu peilikuvatilanteessa ja T-symmetrian mukaan systeemi palaa aiempiin tiloihin, kunnes vuonna 1956 huomattiin, ettei yksikään symmetria päde yksinään heikon vuorovaikutuksen aikaansaamissa ilmiöissä. Sen sijaan symmetria toimii, kun kaikki erilliset symmetriat yhdistetään yhdeksi. Toistaiseksi ei ole havaittu CPT-symmetrian rikkoutumista, mutta sitä vastoin CP-symmetrian rikko on havaittu.
-http://en.wikipedia.org/wiki/CPT_symmetryJune 21, 2012 at 10:29 am #39411June 25, 2012 at 5:47 am #39413
Buddhism, which extends its influence throughout Asia from Sri Lanka to Japan, has 360 million followers. Although it is an offspring of Hinduism, it has no caste system. Life is seen as filled with suffering, with achieving nirvana-a spiritual state marked by absence of desire-as the solution. The emphasasis in Buddhism is on spiritual achievement rather than wordly goods.
-MICHAEL R. CZINKOTA, ILKKA A. RONKAINEN & MICHAEL H. MOFFETT, International Business
Every stick always has two ends.
The Aranyakas (Sanskrit âraṇyaka आरण्यक) are part of the Hindu úruti, the four Vedas; they were composed in late Vedic Sanskrit typical of the Brahmanas and early Upanishads; indeed, they frequently form part of either the Brahmanas or the Upanishads.
“Aranyaka” (âraṇyaka) means “belonging to the wilderness” (araṇya), that is, as Taittiriya Ar. 2 says, “from where one cannot see the roofs of the settlement”. The term is translated as “Forest Books” or “Wilderness Books” in English.
They contain Brahmana-style discussion of ritual regarded as especially dangerous, such as the Mahavrata and Pravargya, and therefore had to be learned in the wilderness. They have also served as receptacles of later additions to the Vedic corpus. They appear to be closer in content to the Brahmanas than the esoteric Upanishads.
I don’t think that I have ever used too much time to associate with false philophies and it’s anyway at least small part of the art of stalking.
I think that if there exists any problem, it’s in the other end of the stick (or maybe circuit/tube).
By the way how one actually qualifies as Taoist?
To qualify as Buddhist, one should have taken refuge in the Three Jewels, I think.
June 25, 2012 at 6:39 am #39415
The Buddhist hermeneutic thus grew out of and has always been
controlled by the tradition’s soteriological needs. The
discussion of intention and motivation (abhisamdhi,abhipraya)
so common in these texts must always be understood in this
context: for the scholastics of the Buddhist tradition, true
understanding of a sutra’s definitive meaning consists,
finally, in having the same insights, and thus the same
transformation of consciousness, as that possessed by its
omniscient author. Buddhist hermeneutics thus tends to be
based upon a theory of understanding whose ideal goal is a
fusion of the cognitive horizons of the hearer/reader with
those of the author in a sense more radical than any
envisaged by Gadamer. This theme is discussed, with
variations, in virtually all of the pieces included in this
A second common theme is that of upaya and its application:
all Buddhist theorists on this matter agree that at least
some of the words of the Buddha preserved in sutra texts are
upaya, words not literally true and which are incapable, as
they stand, of effecting the realization of nirvana in their
hearers. These texts need their meaning elucidated; they are
neyartha. In deciding which texts are neyartha and which are
not, two strategies seem possible. The first, the radical
position, is that the meaning of every text needs to be drawn
out; the meaning of none has been so drawn (nitartha).On this
view the texts of the tradition become a glittering field of
wish-fulfilling gems, towards which the proper attitude is
jouissance, a playful taking of pleasure like that advocated
by Roland Barthes (Leplaisir de la texte (Paris,1973)),
though the pleasure is not akin, as Barthes suggests, to that
of sexual orgasm, but rather to the rasa of the clear light
of the void, the taste of the ineffable dharmakaya of the
Buddha. The more sober, more intellectual and analytical
pole, adopted by the scholastics of the Indo-Tibetan
traditions more often than by those of East Asia, refuses to
regard all sutras as neyartha; instead, some words of the
Buddha are, simply, true (nitartha),while others have an
intention, a meaning, not evident on their surface, however
glittering it may be. The proper goal for one who engages in
such a dourly intellectual approach is not jouissance but
analysis (pravicaya);she must write treatises justifying a
particular method of distinguishing between definitive and
interpretable texts. This is serious business, and it is
always carried out, when attempted at all, by imposing on the
texts of the tradition a well-defined pre-understanding of
reality and truth (andthus of what the omniscient Buddha must
have meant), a pre-understanding given to the interpreter by
his lineage. This theme, too, is present in more or less
explicit fashion in most of the contributions.
We can only look on helplessly as the heat engulfs you. Soon your precious body fluids will begin to boil and then vaporize. It will become so hot the very atoms of your being will be torn apart. But it is foretold that eventually you will be returned to us in a vaporous form of pure light and radiance.
But have no fear. You will pass to the other side safely and without pain. In your present form you will be lost to us forever, never to communicate again, at least not unless we make the crossing ourselves. But, my friend, from your place you will have no trouble seeing us as we continue on without you. Good luck.
-LEONARD SUSSKIND, The Cosmic Landscape
Questions concerning the existence of the world in time:
1. Is the world eternal?
2. …or not?
3. …or both?
4. …or neither?
(Pali texts omit “both” and “neither”)
Questions concerning the existence of the world in space:
5. Is the world finite?
6. …or not?
7. …or both?
8. …or neither?
(Pali texts omit “both” and “neither”)
Questions referring to personal experience:
9. Is the self identical with the body?
10. …or is it different from the body?
Questions referring to life after death:
11. Does the Tathagata (Buddha) exist after death?
12. …or not?
13. …or both?
14. …or neither?
One could get impression that Nyingma version of Samantabhadra is not necessarily any more consistent with (Buddhist) via negativa.
Also for several practical purposes it might be not only useful to keep hidden the religious , but also the conscious.
June 26, 2012 at 8:04 pm #39417
BUDDHAS ARE BRAHMIN CAST, NOT KASHATRIYA
i will go on in to the trunk here and lay it on the line:
THERE IS NO POINT WHERE THERE IS AN OVERARCHING GOOD WHICH EXISTS WITHOUT IT’S OPPOSITE KNOWN AS EVIL
THERE IS NO TAO THAT IS NOT EQUALLY CHAOS AND ORDER IN FLUCTUATING PREDICTABLE AND NON PREDICTABLE AMOUNTS
THEREFORE THERE IS NO POINT IN DELIBERATING ENDLESS OVER SPECIFICATIONS OF SEMI ERRONEOUS SYSTEMS WHEN THE WHOLE ENDPOINT IS WRONG
THERE IS A TRUTH AND TRUE TAO ENCOMPASSES HEALING AS ONE ASPECT, BUDDHAS ARE BRAHMIN CAST, NOT KASHATRIYA
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