Occult of Personality
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Дата создания каналаOct 31, 2021
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May 25, 2024Рекорды
19.04.202523:59
1.2KПодписчиков18.05.202423:59
0Индекс цитирования31.10.202423:59
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227.33%ERRpost.reposted:
Tradition Publishing Co.
05.04.202518:01
Secret Symbols of the Rosicrucians
Anonymous
Between 1785 and 1788 an unknown follower of the emerging Rosicrucian movement in northern Europe compiled a selection of images and texts from esoteric material associated with the mysterious Brotherhood of the Rosy Cross. First published in two parts in Altona, Germany, the book drew on 17th century alchemical sources such as Adrian von Mynsich, with mystical pieces from Valentin Weigel, and Abraham von Franckenberg's works on Jacob Boehme. It was an important and influential source of Rosicrucian ideas, albeit filtered thtough an 18th century perspective.
https://tradition.st/secret-symbols-of-the-rosicrucians/
Anonymous
Between 1785 and 1788 an unknown follower of the emerging Rosicrucian movement in northern Europe compiled a selection of images and texts from esoteric material associated with the mysterious Brotherhood of the Rosy Cross. First published in two parts in Altona, Germany, the book drew on 17th century alchemical sources such as Adrian von Mynsich, with mystical pieces from Valentin Weigel, and Abraham von Franckenberg's works on Jacob Boehme. It was an important and influential source of Rosicrucian ideas, albeit filtered thtough an 18th century perspective.
https://tradition.st/secret-symbols-of-the-rosicrucians/
post.reposted:
MahaYog - Yoga 🔱 and Buddhism ☸️
07.04.202518:18
If we catch a glimpse of nondual perception, our preoccupation with the external appearance of things begins to fade.
The more our preoccupation with the appearance of things, our inner fixation, disappears, the more our inner sense of solid concreteness disappears.
The more we train in the awakened state, the more clearly we will see the world around us for what it truly is — a play of illusions devoid of solidity.
Great masters who came to realization could walk on water, pass through stone walls, and remain unscathed by fire. The external elements are but the fruit of clouded perception. No one but ourselves created them; therefore, when our inner fixation collapses, their pseudo-existence collapses with it.
All external appearances are devoid of substance, like smoke and mist. We perceive appearances, but only as a magical game of obfuscation.
Tulku Urgyen Rinpoche
The more our preoccupation with the appearance of things, our inner fixation, disappears, the more our inner sense of solid concreteness disappears.
The more we train in the awakened state, the more clearly we will see the world around us for what it truly is — a play of illusions devoid of solidity.
Great masters who came to realization could walk on water, pass through stone walls, and remain unscathed by fire. The external elements are but the fruit of clouded perception. No one but ourselves created them; therefore, when our inner fixation collapses, their pseudo-existence collapses with it.
All external appearances are devoid of substance, like smoke and mist. We perceive appearances, but only as a magical game of obfuscation.
Tulku Urgyen Rinpoche
14.04.202519:53
post.reposted:MahaYog - Yoga 🔱 and Buddhism ☸️
30.03.202500:18
Student: Now, I am struggling with obstacles to practice. One of the significant obstacles is my lack of discipline. It appears to be a significant obstacle.
Rinpoche: You should not think that deviations are always as dramatic as they may seem in this consideration, or that deviations are something that only advanced practitioners should worry about, because deviations often begin early and are initially small. They start with a slight perversion of motivation. The practitioner, from the beginning of the practice, needs to focus steadily on correcting his own motivation.
Student: I think one of the biggest challenges for me is faith. I know it is strongly related to other obstacles. It is similar to not understanding what awakening is. I think I'm waiting for an acid trip or a spectacular experience to come and take me away. There's a need to be unique, to make things come easily.
Rinpoche: You are not the only one like that. The three obstacles you listed are, in fact, the three main reasons why we remain in samsara. The only thing that makes you different is that you have correctly identified these obstacles.
The first problem we face is that we doubt the possibility of awakening. We would like to believe that there is, but we are uncertain whether there really is a way out of samsara. This is a big problem. On the one hand, this doubt manifests for us as a lack of faith, and on the other hand, it manifests as a lack of discipline or diligence; however, it's essentially the same fundamental problem. We lack faith because we don't know if there is anything to believe in. We lack discipline or diligence because we are uncertain about the benefits of our diligence. The things described are mainly due to ignorance of the Dharma. We are still so unfamiliar with it that we are not sure whether it makes sense or not. Because of this ignorance, we are plagued by the occasional fear that it's all made up, that it's just a cultural construct, that it doesn't really work.
Lack of discipline is partly related to this, but it mainly comes from forgetting our own mortality. We are incapable of being disciplined and diligent at certain times because we forget that we will lose everything when we die. We will lose everything we have gained, we will lose every moment of pleasure we had, and we will lose these very bodies that we used to accumulate things and to enjoy. Remembrance of death and its inevitability is probably the most effective means of gaining discipline.
The desire for a special kind of experience is related to the first problem. Because we are unfamiliar with the Dharma, we are not sure about what awakening is. We imagine it is something similar to, or preferably better than, what we have already experienced - as you said, envisioning it as the world's best acid trip or seeing lots of rainbows and flashes of light. This desire for experience is, in fact, just another form of attachment to temporary pleasure.
These three - a lack of faith, a lack of discipline, and a desire for some kind of experience - are what keep us in samsara. Not that they are just a type of obstacle, but they are the main problems you encounter on the path.
This is where remembering that right now, you have the opportunity to go beyond these problems helps. In fact, you may have your only chance to move beyond these problems and achieve awakening. Because if you are reborn as an animal, you will have no opportunity to practice or even hear about the Dharma, and your suffering will far exceed what you have now.
From Kartar Rinpoche's talks to his disciples
Rinpoche: You should not think that deviations are always as dramatic as they may seem in this consideration, or that deviations are something that only advanced practitioners should worry about, because deviations often begin early and are initially small. They start with a slight perversion of motivation. The practitioner, from the beginning of the practice, needs to focus steadily on correcting his own motivation.
Student: I think one of the biggest challenges for me is faith. I know it is strongly related to other obstacles. It is similar to not understanding what awakening is. I think I'm waiting for an acid trip or a spectacular experience to come and take me away. There's a need to be unique, to make things come easily.
Rinpoche: You are not the only one like that. The three obstacles you listed are, in fact, the three main reasons why we remain in samsara. The only thing that makes you different is that you have correctly identified these obstacles.
The first problem we face is that we doubt the possibility of awakening. We would like to believe that there is, but we are uncertain whether there really is a way out of samsara. This is a big problem. On the one hand, this doubt manifests for us as a lack of faith, and on the other hand, it manifests as a lack of discipline or diligence; however, it's essentially the same fundamental problem. We lack faith because we don't know if there is anything to believe in. We lack discipline or diligence because we are uncertain about the benefits of our diligence. The things described are mainly due to ignorance of the Dharma. We are still so unfamiliar with it that we are not sure whether it makes sense or not. Because of this ignorance, we are plagued by the occasional fear that it's all made up, that it's just a cultural construct, that it doesn't really work.
Lack of discipline is partly related to this, but it mainly comes from forgetting our own mortality. We are incapable of being disciplined and diligent at certain times because we forget that we will lose everything when we die. We will lose everything we have gained, we will lose every moment of pleasure we had, and we will lose these very bodies that we used to accumulate things and to enjoy. Remembrance of death and its inevitability is probably the most effective means of gaining discipline.
The desire for a special kind of experience is related to the first problem. Because we are unfamiliar with the Dharma, we are not sure about what awakening is. We imagine it is something similar to, or preferably better than, what we have already experienced - as you said, envisioning it as the world's best acid trip or seeing lots of rainbows and flashes of light. This desire for experience is, in fact, just another form of attachment to temporary pleasure.
These three - a lack of faith, a lack of discipline, and a desire for some kind of experience - are what keep us in samsara. Not that they are just a type of obstacle, but they are the main problems you encounter on the path.
This is where remembering that right now, you have the opportunity to go beyond these problems helps. In fact, you may have your only chance to move beyond these problems and achieve awakening. Because if you are reborn as an animal, you will have no opportunity to practice or even hear about the Dharma, and your suffering will far exceed what you have now.
From Kartar Rinpoche's talks to his disciples
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