If your having trouble reconciling this plane with the higher ones. Start your journey with the sacred geometry... it bridged that connection for me (see spirit science on YouTube ...cartoons yay!!)
Samsara - What is Death and Rebirth?
- Thread starter sprinkles
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If your having trouble reconciling this plane with the higher ones. Start your journey with the sacred geometry... it bridged that connection for me (see spirit science on YouTube ...cartoons yay!!)
No problems there my friend.
Read about my OOB adventures on my Merkabah thread.
I am well versed in sacred geometry.
I've been wanting to post something to this thread for a while, but every time I approached it I almost felt like it was asking the equivalent of 'what does "be" mean'? I feel like I could come with a response to the question why is there death and rebirth, but not exactly what is it. Just looking at how complicated one single cell in the human body is, how the cell can process and read DNA and know when to replicate itself and when it should die, looking at that at a more macro level is even more complicated. The cell, your body, the solar system - all of them are moving processes. It seems to me that if samsara is also a process, by asking "what" is it, the question is also "how". Seeing as how I barely understand how my body does some of the things it does, how much less likely it would be for my material mind to comprehend how things are done on an even more subtle level than this crystalized world.
All that being said, what are your thoughts, now @sprinkles? You posted this a while ago and was wondering if you've come to any new revelations about it.
All that being said, what are your thoughts, now @sprinkles? You posted this a while ago and was wondering if you've come to any new revelations about it.
I guess my new revelation is that it doesn't really matter.
... or is it not really matter?
My favorite philosopher.Enjoy the freak show buddy
Well i'm flattered but I think George is a little better than I am.
If you want to have a conversation about what "to be" means, I'm your man. I spend about 3-4 hours a day thinking about just that
So, to return to the question of what "existence" means... Warning: this is going to be a very indulgent and overly serious post
I think it's one of the most primordial and purest questions of philosophy, and one that cannot be answered very easily. It's also probably one of the most beautiful questions that philosophy can ask and attempt to answer. Indeed, what does « being » mean ? I see this as not quite asking what it means to be a substance evolving over time through life and death (as in reincarnation) because the latter question, in a sense, already presupposes the meaning of being. « What does it mean to be ? » investigates the very fundament of the experience of being in a world, having sensations, thoughts and dispositions ; being (as a human) an entity that always exists in a certain relationship to what lies outside of it ; and perhaps, most crucially, being able to ask oneself the question about one's own existence : « why am I here rather than not here? ».
I think that, insofar as we are humans, the deep meaning of being can only be explored from a human perspective, because that is the only perspective we really experience in an unmediated way. Perhaps we can say: what distinguishes humans from other beings in the world is precisely this ability to ask the question, to wonder about the meaning of their own being. There is probably no definite anwer to this, as « being » is, at is most essential level, a phenomenon - not something that can be fit into a definition without losing all that is vital and alive about its deep meaning.
Among the different interpretations I have come across, Heidegger's has been the most captivating to me. He calls Dasein, or « being-there », the basic experience of the phenomenon of being in the world, and the existential constitution of human being. Dasein is defined by its thrownness, i.e. it is always existing from the perspective of having been thrown into a world which it didn't choose ; it has to make do with what is at its disposal. And it is always defined by its care, i.e. it fundamentally cares about other Dasein, which simply means that it is always projected onto other beings. Dasein makes no sense without the world in which it is thrown and the other beings with whom it interacts, or (in Heidegger's terminology) cares about.
From thrownness and care, the existence of Dasein as human being can begin to be endowed with meaning by specific individuals – but here we are already asking not what it means « to be », but the meaning of existence, that of particular or singular existences having to thrive in a particular kind of world. It is at this point that the question about the different shapes that existence can take, including the shape of an existence that dies and is reborn through reincarnation, can be asked. But when asking such a question, the meaning of the very word « existence » is already taken for granted, as well as the meaning of the word « world » against which existence is defined. Asking what shape existence through time can take implies understanding the meaning of the word « existence », what is meant when anybody says « I am ». Dasein, simply being-there, having been thrown into a world without deciding it, and being projected onto other beings as a way to thrive, is one possible answer.
I think it's one of the most primordial and purest questions of philosophy, and one that cannot be answered very easily. It's also probably one of the most beautiful questions that philosophy can ask and attempt to answer. Indeed, what does « being » mean ? I see this as not quite asking what it means to be a substance evolving over time through life and death (as in reincarnation) because the latter question, in a sense, already presupposes the meaning of being. « What does it mean to be ? » investigates the very fundament of the experience of being in a world, having sensations, thoughts and dispositions ; being (as a human) an entity that always exists in a certain relationship to what lies outside of it ; and perhaps, most crucially, being able to ask oneself the question about one's own existence : « why am I here rather than not here? ».
I think that, insofar as we are humans, the deep meaning of being can only be explored from a human perspective, because that is the only perspective we really experience in an unmediated way. Perhaps we can say: what distinguishes humans from other beings in the world is precisely this ability to ask the question, to wonder about the meaning of their own being. There is probably no definite anwer to this, as « being » is, at is most essential level, a phenomenon - not something that can be fit into a definition without losing all that is vital and alive about its deep meaning.
Among the different interpretations I have come across, Heidegger's has been the most captivating to me. He calls Dasein, or « being-there », the basic experience of the phenomenon of being in the world, and the existential constitution of human being. Dasein is defined by its thrownness, i.e. it is always existing from the perspective of having been thrown into a world which it didn't choose ; it has to make do with what is at its disposal. And it is always defined by its care, i.e. it fundamentally cares about other Dasein, which simply means that it is always projected onto other beings. Dasein makes no sense without the world in which it is thrown and the other beings with whom it interacts, or (in Heidegger's terminology) cares about.
From thrownness and care, the existence of Dasein as human being can begin to be endowed with meaning by specific individuals – but here we are already asking not what it means « to be », but the meaning of existence, that of particular or singular existences having to thrive in a particular kind of world. It is at this point that the question about the different shapes that existence can take, including the shape of an existence that dies and is reborn through reincarnation, can be asked. But when asking such a question, the meaning of the very word « existence » is already taken for granted, as well as the meaning of the word « world » against which existence is defined. Asking what shape existence through time can take implies understanding the meaning of the word « existence », what is meant when anybody says « I am ». Dasein, simply being-there, having been thrown into a world without deciding it, and being projected onto other beings as a way to thrive, is one possible answer.
I don't believe in your beliefs...I miss my beliefs
I don't believe in your beliefs...
Que?
In the pursuit of learning, every day something is acquired. In the practice of Tao, every day something is dropped.
Before following suit, just wanted to share a Kashmir Shaivism perspective on Samsara:
We experience this creation and destruction, this ceaseless coming and going, as binding only if we fail to recognize that everything abides within the light of consciousness. If we realize that all this is merely the play of the power of consciousness – the rotation of the Wheel of Energies – the world no longer appears to us to be Samsara.
In our failure to contemplate the Lordship of our own nature, consciousness generates thought forms which rise and fall as the Wheel of Energies rotates and we are caught in the seemingly endless wandering from birth to birth. All thought is Samsara, there is no bondage except thought. Trapped by thought on the periphery of the movement of the Wheel, we lose hold of the inwardly unchanging nature of reality and are entangled in the fickle, transient and diverse nature of its outward appearance. Conversely, when through an act of self-awareness, the restless movement of the mind is quelled and thought turns in on itself, the yogi realizes the true nature of Samara to be the Wheel of Energies and is no longer bound, even in the midst of the change and diversity of the world.
The yogi who perceives that all things are like the limbs of his own body plunges in the divine awareness that: ‘I am this universe’ (aham-idam). Bondage is a false identification with the physical body and liberation a true identification with the cosmic body. Thus the split between subject and object is healed and the yogi perceives reality everywhere, as an undivided unity in which inner and outer blend together like the juices in a peacock’s egg.
The perfected yogi…makes the Vow of a Hero to see all things, however disgusting or attractive, with an equal eye, aware that they are all manifestations of consciousness. He carries in one hand the sacred staff of awareness with which he smashes the body of his own ego to pieces. In the other hand, he bears the skull bowl of the portions of the universe which appear in the purview of his sense, white with the light of consciousness
All Tantric traditions, including those of Kashmir Saivism, teach that the senses, along with the body, should be venerated as manifestation of the sacred power of consciousness which emits them as the sun does its rays.
The Supreme Lord and inner master of the Wheel of Energies is the universal subject Who, endowed with the sacred power of the senses, is seated in the Heart of consciousness within the sacred abode of the body, and there playfully rotates the wheels of their powers.
When the island of embodied consciousness has been destroyed and submerged into the ocean of pure consciousness, the senses perceive reality in a new, timeless mode.
Although self-absorbed, the yogi is never abstracted from the world. In fact, by being constantly mindful of himself, he sees and hears with greater clarity and understanding, and, with his senses and mind thus actively in touch with the world, his meditation matures and becomes perfect.
Free of all hopes and fears the enlightened yogi sees all things as part of this eternal cosmic game, played in harmony with the blissful rhythm of his own sportive nature at one with all things.
In reality nobody is ever bound. It is ignorance to believe bondage exists and to contrast it with a conceived state of liberation. If the Self is one with Siva, how can it be either bound or released? Nothing essentially distinguishes those who are bound from those who are free. The difference between their states is merely conceptual. Pure consciousness bides free of all such distinctions….Thought-constructs obscure consciousness and misguide the individual soul. Those who are bound are convinced that they are dull witted, conditioned by Karma, sullied by their sin and helplessly impelled to action by some power beyond their control. He who manages to counter this conviction with its opposite achieves freedom.
Bondage, the binder and the bound are in fact one. It is Supreme Consciousness, Siva Himself Who freely obscures His own nature. Siva binds Himself by Himself. Concealing and revealing Himself, Siva plays His timeless game.
-The Doctrine of Vibration (M. Dyczkowski)
A = male (symbolized by a phallus or chevron)
M = female (cup or holy grail)
AM = water or sacred water (as evidenced by amniotic or amphibious)
N = spirit (so MAN means female/male/spirit)
we are 80% water and creation (of MAN) takes place when sacred water (AM) is transferred from male to female. The water is the spinal fluid in your brain and spine which holds your spirit.
