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TAKING A ROPE TO BE A SNAKE
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ADHYAROPA
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SUPERIMPOSITION- DE SUPERIMPOSITION
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MAYA - ILLUSION - WHAT I SEE IS NOT WHAT IT IS
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MAYA IS POWER OF SAGUNA BRAHMAN
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THREATENING - TEMPTING WORLD IS ILLUSION
UNIVERSE IS BRAHMAN - WE FORGET
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ISHWARA SHRISTI DUKH NEHI DETA
SUFFERING IS DUE TO OUR IGNORANCE
SRK LIVED IN AN AGING DISEASED BDY -DID NOT COMPLAIN
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NO MORE GRUMBLING ALLOWED AFTER ENLIGHTENMENT
NO MORE COMPLANT AFTER ENLTMNT
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JIVASHRISHTI
Jivashrishti: That which has been created by the Jiva, viz., egoism, mine-ness, etc.
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9 TYPES OF MATERIALIST
1 CHILD IS SELF
2 BODY IS SELF
3 SENSE 6 IS SELF
4 LIFE FORCE IS SELF
5 MIND IS SELF
6 B SCHOOL - FLASHES OF COGNITION PRODUCE SENSE OF FALSE SELF- VIGYANA MOY KOSHA
7 MIMANSA
8 KUMARILA
9 NAGARJUNA - SUNYAVADA - VIEWS ARE EMPTY
10 ADVAITA - SELF IS ECB SCANANDA
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132
FROM THE SON TO THE VOID IS NOT SELF
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12 PHILOSOPHY LION PHILOSOPHER
CHARVAK JAIN 4 B SCHOOLS - NASTIK
ASTIK-
4 TYPES OF BUDDHISM SCHOOL -
Vaibhāṣika,- The views of Vaibhašika philosophy are based upon “non-substantiality of personality” (no real self or eternal soul) They meditate mostly on 16 aspects of four Noble Truths and impermanence of everything to liberate themselves from Samsaric existence. According to their views at ultimate level everything consists of indivisible atoms of matter and indivisible moments of consciousness. But all gross things consisting of atoms and the flow of consciousness consisting of separate moments of consciousness they consider the relative level of truth, because they don’t exist at the absolute level. According to Vaibhasiks philosophy everything cognizable, including the space and three times exist substantially, you can say about them – they are real things. Everything cognizable they divide into 5 skandha or groups of elements. They assert all cognizable things we can perceive or think in the world really existing. However they divide “real things on absolute level” and “real things on relative level”. Real things of absolute level could be divided to 3 categories: 1. Forms 2. Mind (Mind and mental events that accompany it.) 3. Formational factors.
Sautrāntika, - Sautrantiks share most philosophical views and meditation methods on “non-substantiality of self” with Vaibhasiks. But there are a few other philosophical disagreements though. Vaibhasika considers the time really existing or substantially existing. For that reason they consider absolutely existing not only indivisible moments of consciousness and indivisible particles of matter existing at present, but also those of the past and future. Sautrāntika school of philosophy recognizes only substantial existence of indivisible particles of matter and indivisible moments of consciousness of the present. They deny the real existence of time and space and for this reason also reality of past and future. Sautrāntika also deny a substantial existence of Formational factors. But they still consider dharmas of Form and Mind really existing.
Yogacara (Cittamatra in Tibetan sources) -Cittamatra (Yogacara) philosophy denies real existence of indivisible atoms of matter and indivisible moments of consciousness. All that Sautrāntika considers really existing on absolute level, Cittamatra considers existing only on relative level. On absolute level only mind exists. The mind can be characterised by clarity (ability to manifest) and awareness. It is also impermanent and exists moment by moment, but this clear and self-aware mind is not divided to object of perception and the moment of mind perceiving it. This clear mind manifests all reality out of itself and is aware of it. According to Cittamatra all beings and Buddhas alike possess this all-pervading indivisible mind, called alaya-vijnana from what everything arises. Only due to our delusions and obscurations we often don’t recognize it is our mind and it’s wisdoms that are manifested and it causes sufferings of sentient beings.
and Madhyamaka-Later Nagarjuna and others developed a fourth philosophical tradition inside Buddhism – Madhyamaka. They analysed the Cittamatra philosophy and concluded that the mind which is pervading everything – Alaya-vijnana – also cannot have a substantial existence. The mind was defined as “that what is aware of its object”, but if the object of mind is not real, the mind recognizing it cannot be really existing. If there is no object, there is no consciousness. Madhyamaka denied also real existence of the present time, with argument that if there is no really existing past and future, there can’t be also a really existing present, because it is just a dot between now non-existing past and non-existing future. The main difference between Hinayana and Mahayana is that Hinayana consider and build their practice according to theory that all external objects and moments of mind have a substance and really exist, except there is no real substantial self. While Mahayana philosophy considers none of them have a real existence, they are only manifestations of mind. According to Cittamatra philosophy if something would really exist, it would not change – it would only exist and exist and could not move. It is only mind which can bring together different impressions and perceptions and create an existing image.
Madhyamaka philosophy considered all statements regardless if it’s done by Buddhists or non-Buddhists regarding existence or non-existence cannot describe the ultimate truth, which exist before any words, notions, descriptions or judgments. Madhyamaka is the central doctrine of Vajrayana Buddhism.
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133 VEDANTASARA
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PRODUCTS OF MAYA ARE IP IMPERMANENET
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BXM IS TRANSACTIONALLY REAL
BUT ILLUSION AND ONLY BRAHMAN IS REAL - ADVTA
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AD PURNAM (FULL OF BRAHMAN -OTOPROTO-YATHAYAT BHARPUR) IS TB SUNYAM
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PRAKASHAM PRAKASHAM - ILLUMINANAT CONSC IN ADVTA
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THE LION WHO STALKS IN THE FOREST OF 12 PHILOSOPHIES
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YOU DONT HAVE TO BE SMART TO SUFFER
YOU CAB CONSC LIKE RAT AND SUFFER
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Conscious machines? Not unless they are alive, says expert in “mind-scrambling” TED talk
Posted on behalf of: University of Sussex
Last updated: Tuesday, 1 August 2017
Our conscious experiences of the world have more to do with being alive than being intelligent, argues a leading expert in a “mind-scrambling” TED talk made available to the public today (18 July).
Taking the stage at this year’s TED conference in Vancouver, Canada, Professor Anil Seth of the University of Sussex shares some key lessons he has learnt over nearly two decades trying to unravel the mystery of consciousness, with implications from new approaches to psychiatry to the possibility of conscious AI.
He says: “My research is telling me that consciousness has less to do with pure intelligence and more to do with our nature as living, breathing organisms. Intelligence and consciousness are very different things. You don’t have to be smart to suffer, but you probably do have to be alive.”
This has important consequences for the AI debate, Professor Seth suggests. If consciousness is tied to having and being a living body, then no robot or machine – at least as we currently conceive of such things - could ever be truly conscious.
Professor Seth explains: “What it means to be me cannot be reduced to – or uploaded to – a software program running on an advanced robot, however sophisticated or intelligent.
“We are flesh and blood animals whose conscious experiences are deeply shaped by a biological drive to stay alive.
“Just making computers smarter is not going to make them sentient.”
Science writer Davey Alba described the talk as “mind-scrambling” and the highlight of her TED experience this year, ahead of talks by fellow speakers the Pope, Al Gore and Serena Williams. Writing for WIRED magazine, Ms Alba said: “What he said spoke to me: despite recent claims to the contrary, consciousness is uniquely intertwined with being human.
“All this handwringing about AI becoming conscious? About uploading your brain to a robot? You probably shouldn’t worry.
“As a human, I found this very comforting.”
Our conscious experiences, Professor Seth says, are essentially “controlled hallucinations, designed by evolution to keep us alive in worlds full of danger and opportunity”.
He says: “We’re all hallucinating all the time. It’s just that whenever we agree about our hallucinations, we call it reality.
“Imagine being a brain. There you are, stuck inside a bony skull, trying to figure out what’s out there in the world. There’s no light inside the skull – and no sound either. All you have to go on are streams of electrical signals, which are only indirectly related to things in the world, whatever they may be.
“Perception therefore has to be a process of ‘informed guesswork’ … what we perceive is the brain’s ‘best guess’ of what’s out there.
“The world we experience comes as much from the inside-out, as from the outside-in. We don’t passively perceive our worlds. We actively generate them.”
Professor Seth goes onto show that this also applies to how we perceive our own bodies, and how the brain uses prediction to control and regulate the biological mechanisms that keep us alive.
And while robots and AI often grab the headlines (including this one), the underlying science of consciousness is also leading to real improvements to the lives of humans, helping us to better understand and treat neurological and psychiatric conditions, such as depression and schizophrenia.
Professor Seth says: “These are major shifts in how we understand ourselves and they should be celebrated.
“As so often happens in science, from Copernicus and Darwin to the present day, with greater understanding comes a greater sense of wonder, and a greater realisation that we are part of, and not apart from, the rest of nature.”
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BXM TIME SPACE APPEARS IN ATMAN BRAHMAN CHAITANYA
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GIORDAUX- "The flower is the poetry of reproduction. It is an example of the eternal seductiveness of life.
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In the Chinese Chan Buddhist tradition, the awakened state of mind is poetically described as that of “silent illumination.” In its natural essence, the mind is described as both complete stillness—free from scattered thoughts and ego-based narratives—and complete spaciousness, filled with wisdom, or “illumination.”
eqv SAT CHIT ANANDA IN SATWIK MIND
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3+ answers for you to ponder:
- Not or. One and the same. Are you an individual life, “or” are you Life Itself?
- Sri Nisargadatta says: “We erroneously think we are bodies & minds having consciousness, when in fact the exact opposite is true. We are Consciousness having body/minds.
- When you are in deep-sleep or unconscious, where is ‘universe?
+- you cannot grasp this with your mind, which is what wants to know and where you are asking from. So the three answers above are useless.
The answer is available, however… only when the questioner disappears. Silence.
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Beautiful Zen story,
A soldier named Nobushige came to Hakuin, and asked: “Is there really a paradise and a hell?”
“Who are you?” inquired Hakuin. “I am a samurai,” the warrior replied.
“You, a soldier!” exclaimed Hakuin. “What kind of ruler would have you as his guard? Your face looks like that of a beggar.” Nobushige became so angry that he began to draw his sword, but Hakuin continued: “So you have a sword! Your weapon is probably much too dull to cut off my head.”
As Nobushige drew his sword Hakuin remarked: “Here open the gates of hell!” At these words the samurai, perceiving the master’s discipline, sheathed his sword and bowed.
“Here open the gates of paradise,” said Hakuin.
Heaven and hell is not a place to obtain, this is a state of mind. If you are blissful and calm here open the gates of paradise for you.
If you are angry, practicing sinful acts here open the gates of hell for you.
Image Source : Google
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