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#1182
12-09-2010, 04:34 PM
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#1183
12-09-2010, 04:55 PM
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Too good not to leave.
http://www.youtube.com/watch?v=72NMsRyD-6Q And now, I must do something evil---which I enjoy. |
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#1184
12-09-2010, 07:07 PM
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Quote:
Go get ya some |
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#1185
12-09-2010, 07:11 PM
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Quote:
Examples of Synchronicity You are suffering with financial difficulties, yet money for basic expenses such as rent, food, and utilities, always manifests. You begin to trust this. At first you thank the universe or god, then you realize you create this abundance. You are learning to watch how you manifest and why, watching yourself from outside the box. You have just received your last check from unemployment when suddenly a job comes along. You walk into a book store not knowing what to buy, and the book you need falls from a shelf and practically hits you over the head. You have been feeling ill with no clear diagnosis. You meet someone who knows a doctor or healer with the answers. All physical problems stem from emotional issues. Your soul will point out the patterns and hopefully the solutions. When the person is ready to heal, the doctor will be there. That person will often show up by synchronicity. This all stems from various levels of depression and self-sabotage stemming from one's DNA or life experiences that have worn them down. When you are confused and in emotional pain, you either have trouble manifesting synchronicities or they are major learning lessons. There is a sudden relocation which seems to be for one reason, but later you find much more than you bargained for as the synchronicities rapid occur as if a domino effect. For example, you relocate for a new job, then, as if by synchronicity, someone 'special' comes into your life. You and that person have attracted each other for experience, as all life is nothing more than that. In another case, the energies of the area hold something transformational for you, which is perhaps the reason your soul created the move in the first place. You finally end a bad relationship and immediately another partner comes into your life as if by synchronicity. You drive to a place where parking is "next to impossible" and someone pulls out of a parking spot or it is waiting for you. You meet someone who interests you and touches your soul. Through synchronicity that person seems to come into your life over and over again. You begin to feel a destiny with that person. You begin to think with your heart instead of your head. You connect with that person. In some cases the karma between the two people is positive but in many cases you have attracted that person into your life for a learning lesson whether you are aware of it or not. You feel depressed and can't find focus in your life. The next person you talk you says something that brings needed guidance. In a world of wounded souls, and evolving consciousness, answers to help and guide will come more quickly and from different sources than in your past. Learn from those who come along, but never become co-dependent. A well-known example of synchronicity involves the true story of French writer Emile Deschamps. In 1805 he was treated to some plum pudding by Monsieur de Fontgibu. Ten years later, he encountered plum pudding on the menu of a Paris restaurant, and wanted to order some, but the waiter told him the last dish had already been served to another customer, who turns out to be Monsieur de Fontgibu. In 1832 Emile Deschamps visited a restaurant with a friend and is once again offered plum pudding. He recalled the earlier incident and told his friend that only Monsieur de Fontgibu is missing to make the setting complete. At that moment a senile Monsieur de Fontgibu enters the room by mistake. Carl Jung and Synchronicity Synchronicities are meaningful coincidences. Synchronicity is a word coined by the Swiss psychologist Carl Jung to describe the temporally coincident occurrences of acausal events. It was a principle that he felt compassed his concept of the collective unconscious, in that it was descriptive of a governing dynamic that underlay the whole of human experience and history, social, emotional, psychological, and spiritual. Jung believed that many experiences perceived as coincidence were due not merely to chance, but instead potentially reflected the manifestation of coincident events or circumstances consequent to this governing dynamic. Jung spoke of synchronicity as being an "acausal connecting principle" (ie. a pattern of connection that is not explained by causality). Jung believed the traditional notions of causality were incapable of explaining some of the more improbable forms of coincidence. Where it is plain, felt Jung, that no causal connection can be demonstrated between two events, but where a meaningful relationship nevertheless exists between them, a wholly different type of principle is likely to be operating. Jung called this principle "synchronicity." In The Structure and Dynamics of the Psyche, Jung describes how, during his research into the phenomenon of the collective unconscious, he began to observe coincidences that were connected in such a meaningful way that their occurrence seemed to defy the calculations of probability. He provided numerous examples from his own psychiatric case-studies, many now legendary. "A young woman I was treating had, at a critical moment, a dream in which she was given a golden scarab. While she was telling me her dream, I sat with my back to the closed window. Suddenly I heard a noise behind me, like a gentle tapping. I turned round and saw a flying insect knocking against the window-pane from outside. I opened the window and caught the creature in the air as it flew in. It was the nearest analogy to the golden scarab that one finds in our latitudes, a scarabaeid beetle, the common rose-chafer (Cetoaia urata) which contrary to its usual habits had evidently felt an urge to get into a dark room at this particular moment. I must admit that nothing like it ever happened to me before or since, and that the dream of the patient has remained unique in my experience." The Scarab represented Self-Generation, Resurrection and Renewal. Who then, might we say, was responsible for the synchronous arrival of the beetle, Jung or the patient? While on the surface reasonable, such a question presupposes a chain of causality Jung claimed was absent from such experience. As psychoanalyst Nandor Fodor has observed, the scarab, by Jung's view, had no determinable cause, but instead complemented the "impossibility" of the analysis. The disturbance also (as synchronicities often do) prefigured a profound transformation. For, as Fodor observes, Jung's patient had--until the appearance of the beetle--shown excessive rationality, remaining psychologically inaccessible. Once presented with the scarab, however, she improved. Because Jung believed the phenomenon of synchronicity was primarily connected with psychic conditions, he felt that such couplings of inner (subjective) and outer (objective) reality evolved through the influence of the archetypes, patterns inherent in the human psyche and shared by all of mankind. These patterns, or "primordial images," as Jung sometimes refers to them, comprise man's collective unconscious, representing the dynamic source of all human confrontation with death, conflict, love, sex, rebirth and mystical experience. When an archetype is activated by an emotionally charged event (such as a tragedy), says Jung, other related events tend to draw near. In this way the archetypes become a doorway that provide us access to the experience of meaningful (and often insightful) coincidence. Implicit in Jung's concept of synchronicity is the belief in the ultimate "oneness" of the universe. As Jung expressed it, such phenomenon betrays a "peculiar interdependence of objective elements among themselves as well as with the subjective (psychic) states of the observer or observers." Jung claimed to have found evidence of this interdependence, not only in his psychiatric studies, but in his research of esoteric practices as well. Of the I Ching, a Chinese method of divination which Jung regarded as the clearest expression of the synchronicity principle, he wrote: "The Chinese mind, as I see it at work in the I Ching, seems to be exclusively preoccupied with the chance aspect of events. What we call coincidence seems to be the chief concern of this peculiar mind, and what we worship as causality passes almost unnoticed...While the Western mind carefully sifts, weighs, selects, classifies, isolates, the Chinese picture of the moment encompasses everything down to the minutes nonsensical detail, because all of the ingredients make up the observed moment." Jung discovered the synchronicity within the I Ching also extended to astrology. In a letter to Freud dated June 12, 1911, he wrote: "My evenings are taken up largely with astrology. I make horoscopic calculations in order to find a clue to the core of psychological truth. Some remarkable things have turned up which will certainly appear incredible to you...I dare say that we shall one day discover in astrology a good deal of knowledge that has been intuitively projected into the heavens." In formulating his synchronicity principle, Jung was influenced to a profound degree by the "new" physics of the twentieth century, which had begun to explore the possible role of consciousness in the physical world. In 1945 Jung wrote Physics has demonstrated that in the realm of atomic magnitudes objective reality presupposes an observer, and that only on this condition is a satisfactory scheme of explanation possible. This means, that a subjective element attaches to the physicist's world picture, and secondly that a connection necessarily exists between the psyche to be explained and the objective space-time continuum. These discoveries not only help loosen physics from the iron grip of its materialistic world, but confirmed what I recognized intuitively that matter and consciousness, far from operating independently of each other are, in fact, interconnected in an essential way, functioning as complementary aspects of a unified reality. The belief suggested by quantum theory and by reports of synchronous events that matter and consciousness interact, is far from new. Synchronicity reveals the meaningful connections between the subjective and objective world. Synchronistic events provide an immediate religious experience as a direct encounter with the compensatory patterning of events in nature as a whole, both inwardly and outwardly. Jung's Model All synchronistic phenomena can be grouped under three categories: 1 The coincidence of a psychic state in the observer with a simultaneous objective, external event that corresponds to the psychic state or content, (e.g. the scarab), where there is no evidence of a causal connection between the psychic state and the external event, and where, considering the psychic relativity of space and time, such a connection is not even conceivable. 2. The coincidence of a psychic state with a corresponding (more or less simultaneous) external even taking place outside the observer's field of perception, i.e. at a distance, and only verifiable afterward. 3. The coincidence of a psychic state with a corresponding, not yet existent future event that is distant in time and can likewise only be verified afterward. Two Fundamental Types of Synchronicity 1. One in which the compensatory activity of the archetype is experienced both inwardly and outwardly. [the event seems to emerge from the subconscious with access to absolute knowledge, which cannot be consciously known] 2. One in which the compensatory activity of the archetype is experienced outwardly only. [these convey to the ego a much-needed wholeness of the self's perspective, they show one a new perspective] Essential Characteristics of the Synchronistic Event 1. The specific intrapsychic state of the subject defined as one of the following: a) The unconscious content which, in accordance with the compensatory needs of the conscious orientation, enters consciousness [something is in our conscious] b) The conscious orientation of the subject around which the compensatory synchronistic activity centers [something happens concerning what is in our mind] 2. An objective event corresponds with this intrapsychic state [may be literal or figurative correspondence] a) The objective event as a compensatory equivalent to the unconscious compensatory content b) The objective event as the sole compensatory of the ego-consciousness 3. Even though the intrapsychic state and the objective event may be synchronous according to clock time and spatially near to each other, the objective event may, contrary to this, be distant in time and/or space in relation to the intrapsychic state [as in telepathy, clairvoyance, etc.] 4. The intrapsychic state and the objective event are not causally related to each other [acausality] 5. The synchronistic event is meaningful [excludes some coincidence, but does not require the meaning to be understood] a) The intrapsychic state and the objective event as meaningful parallels. b. The numinous charge associated with the synchronistic experience [feeling of spiritual experience] c. Import of the subjective-level interpretation [the content must reflect back on the issues of the individual] d. The archetypal level of meaning [transcends the individual and implies absolute knowledge]. Princeton Case Study and Conclusions A 2005 study at Princeton Engineering Anomalies Research Lab, suggested that there is a small, though statistically measurable link, between human thought and patterns that occur in random data sets. There is no evidence as to whether this is caused by individuals unintentionally recognizing complex patterns and then molding their thoughts towards an unconsciously known result or the thoughts of the individual are themselves affecting the random patterns in a manner of individuation. This study's results have not been replicated, and its methodologies are disputed. Since the theory of synchronicity is not testable according to the classical scientific method, it is not widely regarded as scientific. Probability theory can attempt to explain events such as the plum pudding incident in our normal world, without any interference by any universal alignment forces. However, the correct variables required for actually computing the probability cannot be found. This is not to say that synchronicity is not a good model for describing a certain kind of human experience, but, according to the scientific method, it is a reason for the refusal of the idea that synchronicity should be considered a "hard fact", i.e., an actually existing principle of our universe. Supporters of the theory claim that since the scientific method is applicable only to those phenomena that are reproducible, independent of observer and quantifiable, the argument that synchronicity is not scientifically 'provable' should be considered a red herring, as, by definition, synchronistic events are not independent of the observer, since the observer's unique history is precisely what gives the synchronistic event meaning for the observer. A synchronistic event appears like just another meaningless 'random' event to anyone else without the unique prior history which correlates to the event. This reasoning claims that the principle of synchronicity raises the question of the subjectivity of significance and meaning in the sequence of natural events. Correlation can also be described as an 'acausal connecting principle' and so has been proposed as an analogy to the phenomenon of synchronicity. Though correlation does not necessarily imply causation, yet, correlation may in fact be a physical property shared by events without there being a classical cause-effect relationship, as shown in quantum physics, where widely separated events can be correlated without being linked by a direct physical cause-effect. Synchronicity has been proposed as a corollary phenomenon of the many-worlds or parallel universes theory of quantum physics, in that the subject is somehow 'navigating' to those particular alternate worlds that are correlated to their past history, among the myriad possible other worlds that are not as correlated to their past history. Although this idea has made it into the popular press, it is considered pseudoscience by most scientists as the parallel universe theory states that all possible futures exist simultaneously, therefore the subject indeed lives out all possible futures in parallel. Interesting stuff---aye? |
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#1186
12-09-2010, 07:16 PM
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tl;dr
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#1188
12-09-2010, 07:18 PM
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I've been studying Voidness recently.
It is fascinating. Object Clear Light and Cognitive Clear Light The subtlest level of mental activity, called clear light (‘ od-gsal) in the non-Nyingma systems, may be presented as either * the actual nature of things (chos-nyid), referring to voidness, or * something that has this actual nature (chos-can), namely a way of being aware of things. The former is clear light as an object of cognition (yul), and the latter is clear light as something that takes an object (yul-can). Often, the former is called object clear light and the latter cognitive (subject) clear light. Cognitive clear light naturally has voidness (object clear light) as its deepest nature. Ultimately, then, to remove forever all suffering and its causes, we wish to achieve a cognitive clear light that cognizes its own nature – object clear light – as its cognitive object. There are several approaches to gaining the realization of combined cognitive and object clear light. The differences are prominent in the style of voidness meditation practiced on the generation stage (bskyed-rim) of anuttarayoga tantra – or of mahayoga tantra in the Nyingma system – when we merely imagine accessing the clear light level (or rigpa, pure awareness, in dzogchen), but are unable to do so yet. Self-Voidness and Other-Voidness Within the context of gaining a clear light realization that is both a cognitive and object clear light, voidness may be either self-voidness (rang-stong), other-voidness (gzhan-stong), or both. Self-voidness is the total absence of impossible ways of existing. The impossible ways may be: * with truly established existence (bden-par grub-pa, true existence), or * with existence that corresponds to the words or concepts (1) truly established existence, (2) non-truly established existence, (3) both truly established existence and non-truly established existence, or (4) neither truly established existence nor non-truly established existence. According to the non-Gelug schools, self-voidness of the first type of impossible way of existing is a denumerable ultimate phenomenon (rnam-grangs*-pa’i don-dam), and can only be known conceptually. Self-voidness of the second type of impossible way of existing is a nondenumerable ultimate phenomenon (rnam-grangs ma-yin-pa’i don-dam), and can only be known nonconceptually. This is voidness that is beyond words and concepts. Gelug asserts that self-voidness (although it calls it simply “voidness”) is exclusively a voidness of truly established existence. Truly established existence includes truly established (1) true existence, (2) non-true existence, (3) both, and (4) neither. When such a voidness is cognized conceptually, it is a denumerable ultimate phenomenon. When it is cognized nonconceptually, it is a nondenumerable voidness. Other-voidness, asserted by some of the non-Gelug traditions, is clear light mental activity being totally devoid of rougher levels of mental activity, including all conceptual cognition and fleeting stains. It too is a voidness beyond words and concepts. [See: Affirmations, Negations, and Denumerable and Nondenumerable Ultimate Phenomena.] Approaches to Self-Voidness Meditation 1. In Gelug mother tantra, such as Chakrasamvara, we meditate first on voidness as the total absence of true existence. We then imagine dissolving the energy-winds so that the mental activity cognizing voidness becomes increasingly subtler until it is clear light cognition of voidness. 2. In Gelug father tantra, such as Guhyasamaja, we first imagine dissolving the energy-winds until we reach clear light mental activity. We then recall and apply as the object of cognition of this clear light mind our previous understanding of voidness as the total absence of true existence. 3. In Sakya anuttarayoga tantra, such as Hevajra, we meditate first on the voidness of cognitive appearances as items existing separately from being the play of the mind, in the Chittamatra sense. Then, we meditate on the voidness of their existing separately from what arises dependently on karma, also in the Chittamatra sense. Next, we meditate on the denumerable voidness of the true existence of cognitive appearances and of the mind of which they are the karmic play. We then meditate on the nondenumerable voidness of both – their existing beyond words and concepts – and thus imagine reaching the clear light level. Implicit is that we dissolve the energy-winds to reach that level, but we imagine that happening only with the final dissolution at the end of the sadhana practice. 4. In some Kagyu anuttarayoga tantra practices, we meditate first on the nondenumerable voidness of cognitive appearances and the cognitions giving rise to them. Nondenumerable voidness, here, is formulated in terms of an absence of dualistic existence. We may do this in one step, as in Karma Kagyu Vajrayogini, or in two steps, one for cognitive appearances and one for cognitions, as in Shangpa Kagyu Chakrasamvara. Then, as in Sakya, we imagine reaching the clear light level, but we do not actually imagine the dissolution of the energy-winds to reach that level until the end of the practice. All these methods share in common direct meditation on self-voidness. None of them, however, entails analysis or analytical meditation. We merely recall our understandings of self-voidness from analytical meditation done in previous meditation. Approaches to Other-Voidness Meditation 1. In some Kagyu practices, such as the above-mentioned Shangpa Kagyu Chakrasamvara, we meditate on the clear light level being totally devoid of the levels of mind that make dual appearances (of separately existent cognitive appearances and of separately existent cognitions, corresponding to what the words and concepts for them conceptually imply). Then, as above, we imagine reaching the clear light level, but we do not actually imagine the dissolution of the energy-winds to reach that level until the end of the practice. 2. In Nyingma dzogchen practices, such as Hayagriva, we meditate on the characteristics of rigpa and imagine instantly activating that level of mental activity. We do not imagine, either here or elsewhere in the practice, dissolving the energy-winds in stages to reach rigpa. These methods share in common direct meditation on other-voidness and indirect meditation on self-voidness. After absorption on other-voidness clear light or rigpa, we focus on all appearances being the play of the other-voidness subtlest mind. Indirectly from this, we understand that subtlest mental activity lacks truly established existence, as defined in Gelug-Prasangika. This is because since clear light or rigpa has appearances as its play, it functions. If it functions, it cannot be truly existent – there cannot be anything findable on the side of clear light that, by its own power, establishes its existence. |
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#1189
12-09-2010, 07:20 PM
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In other words - What we normally consider as "us" or "me" is an accumulated collective of memories, knowledge, habits, culture and beliefs (etc.) but the foundation for all of our consciousness is ultimately without a "True" or pre-determined meaning, theme, or background, and remains only an assumption made by our individual brains.
* Consider what you knew as a baby, seeing the world for the first time, then consider the knowledge and experience that has created all the layers that makes you as a person say "this is me and mine". Yet even as a baby, there are countless psychological processes and interactions that result in a "you" that was there before you were born. If you were to take away all these aspects of "you," anything that remains would be meaningless, or inhuman, to you. * If you were to remove all your memories, habits and all the things you identify as you, you could not consider what is left behind because it is no longer within the realm of human understanding and ideas. |
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#1190
12-09-2010, 07:24 PM
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This gets you to the core - the realm of cognitive understanding.
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#1192
12-09-2010, 07:27 PM
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YOU FUC1<ING HOODLUM!!!!
I KNEW you could not be trusted with the ciphers..... SH!T!! What now??? You know too much, yet blaspheme the methodologies - You are a conundrum............... I must meet with the Triumvirate to discuss your future.... |
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#1195
12-09-2010, 07:38 PM
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Put yer lil grinny faces back in your holster, sir.
This is serious business. The ciphers are contradicting themselves.... This is serious. I've said that. I'm already befuddled. This is big. This makes wikileaks look like a tea party The Illuminate has convened to address this matter. You bettah get to New Port Richey in a hurry!!! The cops can't find sh!t here. |
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#1196
12-09-2010, 08:37 PM
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The powers have placed me on lockdown...too close to the situation....
I will resurface after the new year.... Hopefully. Mah cover is blown. You understand. The signs are askew; the ciphers are all over the place. This might be a good time. You know what I'm sayin' Get it over with before they get to you. Blaze of Glory and all that. |
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#1197
12-09-2010, 08:45 PM
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This is all like ssssssso cool!!
Ever see a completeley bald twat ? Frightening. http://www.youtube.com/watch?v=7xTcL...eature=related |
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#1198
12-09-2010, 08:51 PM
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Quote:
__________________
Hillary Clinton 2016: The "Extremely Careless" Leadership America Needs! |
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#1199
12-09-2010, 08:55 PM
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Quote:
Actually, I'm leaving. |
Linear Mode
