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1) //dukkha-dukkhata//: everything we usually think of as suffering: all physical, emotional, and mental pain or discomfort, including being separated from people we like to be with, and being stuck with those we do not.
2) //viparinama-dukkhata//: impermanence and death
3) //sankhara-dukkhata//: from "conditioned states". The sense that the self is a construct.
GA 20-21
#Philosophical concepts are only descriptions of experience and not the experience itself.
#Mindfulness, Compassion, and Wisdom weave together essential strands of a nonsectarian path of practice.
#What is called in Buddhism "The Two Truths", the relative and the ultimate perspectives of reality, together provide a framework for holding divergent points of view.
#The mind of non-grasping is the essential unifying experience of freedom.
The ''Method'' is Mindfulness.
The ''Expression'' is Compassion.
The ''Essence'' is Wisdom.
//One Dharma: The Emerging Western Buddhism// by Joseph Goldstein
#Generosity (Dana)
#Morality (Sila)
#Enthusiasm/ Joyful Effort/ Perseverance (Virya)
#Patience (Ksanti)
#Concentration (Dhyana)
#Wisdom/Insight (Prajna)
Written while living in a hut on the beach in Goa, India, before I quit.
I've been thinking/knowing for a long time that I need to stop drinking. It's very clear: once I start I just want more. Last night was another example. I sat down very intentionally to have only one beer, at most two. On the beach in Goa, in this atmosphere, it seemed like the singular complement to the hot tropical experience. So I had one, and then another, and then another- in spite of the strong determination I had made never to drink again. Do I feel guilty or defeated by this? Not particularly. More like, curious. Why do I want to drink? What does it do for me? Last night, and the time before, I observed the whole process very carefully. It's clear the main function of alcohol for me is that it eliminates instantly the near-constant angst I feel in daily life. What I am calling "angst" is a kind of energy, mostly located in my chest, that varies in strength from moment to moment but is almost always there. It takes many forms: anxiety, boredom, restlessness, a sense of dissatisfaction, nausea, loneliness, abstraction, etc. It is a kind of essential sense of self-not-quite-present; as though I am an observer rather than a participant, as though the sun is shining on me but not through me, as though I recognize the incredible beauty of the world but I don't feel it directly. It is like the haunting self, the ego or self-consciousness that remains when it is not caught up in the pursuit of an object, when it is not otherwise occupied with desires, hopes, dreams, regret, or self-congratulation.
Alcohol cuts through that angst instantly. It gives me a sense of warmth, saturation, presence (not in the sense of awareness, but of involvement), and participation. It makes the world seem more real, and my presence in it less complicated. I relax, and am more prone to talking and laughter.
But the fact is, once I start drinking, I can't and don't want to stop. I get stupid and fearless, and that can lead to anything. No restraint. Pure indulgence. Not that anything particlulry bad has happened recently, but there is always the potential. It's Russian roullette, you don't know when, but keep pulling the trigger and eventually you'll get the bullet, guaranteed. This fact alone, that I can't stop once I start, means that drinking at all is not an option for me. This has been confirmed, how many times?
But I'm crafty. Having managed consistent sobriety for 6 years straight once before, I thought, upon considering the attempt at drinking once again, knowing that once I start I don't stop, that if it started to get out of hand I would still retain the option (the willpower) to choose not to start drinking in the first place. Even though it is hard, and the temptation is strong; and even though I get all pouty and sorry for myself when I see all the other kids having fun when I can't, in spite of all that, I always assumed that I could simply choose not to drink at all if I needed to. Now I am not sure. I have made that strong resolution, have increasingly been making/forming that strong resolution and yet I have succumbed several times in the last month or so. What does this mean?
Maybe I am a true alcoholic in the sense not only that I drink too much once I start, but also that I don't have power over even the choice of whether to start or not. Step 1: I admitted that I was powerless over alcohol. Powerless over the habit patterns of my mind which lead to drinking. It's harder to rationalize now. I have performed all the experiments and tests, imposing various conditions for the possibility of drinking responsibly, and have failed. There is no more room for thinking "Maybe if I just try this..." There are no more rationalized options, no room for slick maneuvers. I know the deal. Now it just comes down to "Fuck it. I'm going to have a beer."
And that is not acceptable.
So what to do? What's next? If I don't have the power to remain sober on my own, then I need help. So here is the next test, not with drinking, but with sobriety. If I don't stay sober, then I need to get help. Perhaps the threat of AA will be enough.
In the meantime I live with my angst. And continue to pursue the path of meditation, which works to dissolve the angst, or more accurately, to dissolve my aversion to the angst.
Will the world ever feel real to me again in that saturated warm sense that the alcohol allows? Is the world really like that in the first place? Isn't that the question?
The spiritual quest for permanent intoxication.
The Tao that can be Tao'd is not the constant Tao
The name that can be named is not a constant name
Having-no-name is the source of heaven and earth
Having-names is the mother of the ten thousand things
Therefore when you do not have intention you can see the wonder
When you have intention you see the forms
These two things have the same origin
Although different in name...
!The All
Art, Music, and Nature.
Organism/Metaphor.
The foundation of Life, Truth, Beauty.
The meaning of Open. Light, transparency, access, openness.
Optimization/Maximization of the ontological dialectic:
*Unity/Diversity
*Form/Emptiness
*One/Many
*Localization/Globalization
*Autonomy/Harmony
*Agency/Communion
*Persistence/Flux
*Predictability/Instability
*Continuity/Change
*Word/Spirit
*noun/verb
*consonant/vowel
good/evil?
om
economy is ecology
Impermanence. Interdependence. Balance. Middle Way.
The transparent flow of information.
Measure. Plan. Monitor. Remain constantly aware. Biofeedback. Noosphere as regulatory function of Gaia.
!The Convergence of the Spiritual, Organic, and Human
Globalization and the Green Imperative (the recognition that we have reached the limit-conditions of the sustainability of organic life) are forcing the global Realization of the interdependence of all things. This is Buddhism. This is the transformation of Western Metaphysics with its limited and damaging notions of independently existing objects and the surviving Self into an ontology of openness and interdependence. Tracing the ecological footprint of any object reveals this. It expands to include the whole universe and extends through the whole of time. Objects don't exist as objects. What is there to own? What is ever kept?
!The Problem
2 Schools: Unity and Dominance.
Politics of Identity. The currency and defense of the ego.
Concentric circles/levels of ego/identity: individual, family, culture/language/race/religion/nation/etc, world, universe, all
!The Sea Change
From System to Network.
From Privilege to Community.
From Hegemony to Cooperation.
From Beliefs to Values.
From Things to Services.
From Adjective/Noun to Adverb/Verb
From Essence to Quality
From Commodity to Shared Resource
From Private Property to the Global Commons
From Conquest to Flow
From Ownership to Access
From Stuff to People/Life
!The Word
The Word. Original Information. Original Wisdom. The Logos, animated by the Breath of the Spirit.
Organism as Metaphor. Metaphor as Organism. Metaphor as ontological seed.
The first grappling living cell. The Code. The DNA. The first three notes of the Original song-- the archaic melody, implying harmonic structure, a key signature.
!The Unfolding
Time.
Evolution.
Law and Spirit.
The Cross.
Government. Business. Civil Society.
!The Movement
Values:
*The Golden Rule
*The Sacredness of all life.
full life-span transparent accountability (Ethics)
democratizing access to knowledge
!Design: The Organic Synthesis
*precision
*ecological health
*beauty
Sustainable Design of:
*things
*services
*systems
Site: [[wiserearth.org|http://wiserearth.org]]
Book:
''Blessed Unrest: How the Largest Movement in the World Came Into Being and Why No One Saw it Coming'' by Paul Hawken
Bodhicitta (awakened heart): the altruistic intention to attain buddhahood for the benefit of all beings.
Not adequate to only wish liberation for others. It is necessary to have a deep sense of commitment that __I myself__ will take up the responsibility to free all other beings from suffering.
The Dalai Lama, //Essence of the Heart Sutra//
/***
|Name|BreadcrumbsPlugin|
|Author|Eric Shulman|
|Source|http://www.TiddlyTools.com/#BreadcrumbsPlugin|
|Version|1.8.2|
|License|[[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides|Story.prototype.displayTiddler,TiddlyWiki.prototype.deleteTiddler|
|Description|show a list of tiddlers viewed during this session. Also defines "back" (previousTiddler) toolbar button and macro|
This plugin provides a list of links to all tiddlers opened during the session, creating a "trail of breadcrumbs" from one tiddler to the next, allowing you to quickly navigate to any previously viewed tiddler, or select 'home' to reset the display to the initial set of tiddlers that were open at the start of the session (i.e., when the document was loaded into the browser).
!!!!!Usage/Examples
<<<
syntax:
{{{
<<breadcrumbs homeSeparator crumbSeparator>>
}}}
examples:
{{{
<<breadcrumbs>>
}}}
<<breadcrumbs>>
{{{
<<breadcrumbs "<br>" "<br>">>
}}}
<<breadcrumbs "<br>" "<br>">>
<<<
!!!!!Configuration
<<<
__''display placement:''__
<<option chkCreateDefaultBreadcrumbs>> automatically create breadcrumbs display (if needed)
>By default, the plugin automatically creates the "breadCrumbs" display element at the top of the story column, just above the tiddlerDisplay area. To manually control the display and placement of the breadcrumbs display, you can define a DIV with class="breadCrumbs" in a custom [[PageTemplate]] or embed the {{{<<breadcrumbs>>}}} macro in specific tiddler content.
>
>For example, to add the breadcrumbs below the mainMenu, change this:
{{{
<div id='mainMenu' refresh='content' tiddler='MainMenu'></div>
}}}
>to:
{{{
<div id='mainMenu'>
<div refresh='content' tiddler='MainMenu'></div>
<div id='breadCrumbs' class='breadCrumbs'></div>
</div>
}}}
>You can also block automatic creation of the breadcrumbs display by setting
{{{
config.options.chkCreateDefaultBreadcrumbs=false;
}}}
>in a [[CookieJar]]/[[ConfigTweaks]] plugin tiddler.
__''separators:''__
By default, the breadcrumbs are displayed as a continuous, //horizontal// word-wrapped line of text, using pre-defined character sequences for ''homeSeparator'' (" | ") and ''crumbSeparator'' (" > "). The //optional// ''homeSeparator'' and ''crumbSeparator'' macro parameters allow you to specify alternative separators. You can also redefine the //default// ''homeSeparator'' (" | ") and ''crumbSeparator'' (" > ") values to suit your preference. For example, to display the breadcrumbs //vertically// (in a stack, rather than a row), set the separator values to use newlines by placing some simple code into a [[CookieJar]] or [[ConfigTweaks]] plugin tiddler (tagged with systemConfig, of course):
{{{
if (!config.macros.breadcrumbs) config.macros.breadcrumbs={};
config.macros.breadcrumbs.homeSeparator="\n";
config.macros.breadcrumbs.crumbSeparator="\n";
}}}
__''other settings:''__
<<option chkShowBreadcrumbs>> show/hide breadcrumbs display
>This checkbox toggles the visibility of the breadcrumbs display. However, the display is not updated until the next crumb is added (or a previous crumb is clicked on). For immediate effect, the [[ToggleBreadcrumbs]] script uses [[InlineJavascriptPlugin]] to synchronize the checkbox setting and the breadcrumbs display.
<<option chkReorderBreadcrumbs>> re-order breadcrumbs when visiting a previously viewed tiddler
>The breadcrumbs list is ''trimmed'' when visiting a previously viewed tiddler, so that all crumbs following that tiddler are removed from the list. With ''re-ordering'' enabled, the title of the most-recently displayed tiddler is simply moved to the end of the list and individual breadcrumbs are not removed from the list unless the underlying tiddler is deleted.
<<option chkShowStartupBreadcrumbs>> show breadcrumbs for 'startup' tiddlers
>Breadcrumbs are usually only added for tiddlers that are opened after the document has been loaded, and not for tiddlers displayed during initial startup (e.g., [[DefaultTiddlers]]). Enabling this option displays breadcrumbs for all viewed tiddlers, regardless of when they are opened.
<<<
!!!!!Installation
<<<
import (or copy/paste) the following tiddlers into your document:
''BreadcrumbsPlugin'' (tagged with <<tag systemConfig>>)
<<<
!!!!!Revision History
<<<
2007.10.26 - 1.8.2 - documentation cleanup/archive revision history
| Please see [[BreadcrumbsPluginHistory]] for previous revision details |
2006.02.01 - 1.0.0 - initial release
<<<
!!!!!Credits
<<<
This feature was developed by EricShulman from [[ELS Design Studios|http:/www.elsdesign.com]].
<<<
!!!!!Code
***/
//{{{
version.extensions.breadCrumbs = {major: 1, minor: 8, revision: 2, date: new Date("Oct 26, 2007")};
// show/hide display option (default is to SHOW breadcrumbs)
if (config.options.chkShowBreadcrumbs==undefined)
config.options.chkShowBreadcrumbs=true;
// REORDER breadcrumbs when visiting previously viewed tiddler (default is to TRIM breadcrumbs)
if (config.options.chkReorderBreadcrumbs==undefined)
config.options.chkReorderBreadcrumbs=false;
// create default breadcrumbs display as needed (default is to CREATE)
if (config.options.chkCreateDefaultBreadcrumbs==undefined)
config.options.chkCreateDefaultBreadcrumbs=true;
// show breadcrumbs for 'startup' tiddlers (default is FALSE = only show crumbs for tiddlers opened after startup)
if (config.options.chkShowStartupBreadcrumbs==undefined)
config.options.chkShowStartupBreadcrumbs=false;
config.macros.breadcrumbs = {
crumbs: [], // the list of current breadcrumbs
handler: function(place,macroName,params,wikifier,paramString,tiddler) {
var area=createTiddlyElement(place,"span",null,"breadCrumbs",null);
area.setAttribute("homeSep",params[0]?params[0]:this.homeSeparator); // custom home separator
area.setAttribute("crumbSep",params[1]?params[1]:this.crumbSeparator); // custom crumb separator
this.render(area);
},
add: function (title) { // ELS: changed from passing event, "e", to passing tiddler title
var thisCrumb = "[[" + title + "]]";
var ind = this.crumbs.find(thisCrumb);
if(ind === null)
this.crumbs.push(thisCrumb);
else if (config.options.chkReorderBreadcrumbs)
this.crumbs.push(this.crumbs.splice(ind,1)[0]); // reorder crumbs
else
this.crumbs=this.crumbs.slice(0,ind+1); // trim crumbs
this.refresh();
return false;
},
getAreas: function() {
var crumbAreas=[];
// find all DIVs with classname=="breadCrumbs"
// Note: use try/catch to avoid "Bad NPObject as private data" fatal error caused when
// embedded QuickTime player element is accessed by hasClass() function.
var all=document.getElementsByTagName("*");
for (var i=0; i<all.length; i++)
try{ if (hasClass(all[i],"breadCrumbs")) crumbAreas.push(all[i]); } catch(e) {;}
// find single DIV w/fixed ID (backward compatibility)
var byID=document.getElementById("breadCrumbs")
if (byID && !hasClass(byID,"breadCrumbs")) crumbAreas.push(byID);
if (!crumbAreas.length && config.options.chkCreateDefaultBreadcrumbs) { // no existing crumbs display areas... create one...
var defaultArea = createTiddlyElement(null,"span",null,"breadCrumbs",null);
defaultArea.style.display= "none";
var targetArea= document.getElementById("tiddlerDisplay");
targetArea.parentNode.insertBefore(defaultArea,targetArea);
crumbAreas.push(defaultArea);
}
return crumbAreas;
},
refresh: function() {
var crumbAreas=this.getAreas();
for (var i=0; i<crumbAreas.length; i++) {
crumbAreas[i].style.display = config.options.chkShowBreadcrumbs?"block":"none";
removeChildren(crumbAreas[i]);
this.render(crumbAreas[i]);
}
},
render: function(here) {
createTiddlyButton(here,"Home",null,this.home,"tiddlyLink tiddlyLinkExisting");
for (c=0; c<this.crumbs.length; c++)
if (!store.tiddlerExists(this.crumbs[c].replace(/\[\[/,'').replace(/\]\]/,'')))
this.crumbs.splice(c,1); // remove non-existing tiddler from crumbs
var homeSep=here.getAttribute("homeSep"); if (!homeSep) homeSep=this.homeSeparator;
var crumbSep=here.getAttribute("crumbSep"); if (!crumbSep) crumbSep=this.crumbSeparator;
wikify(homeSep+this.crumbs.join(crumbSep),here);
},
home: function() {
story.closeAllTiddlers();
restart();
config.macros.breadcrumbs.crumbs = [];
var crumbAreas=config.macros.breadcrumbs.getAreas();
for (var i=0; i<crumbAreas.length; i++) crumbAreas[i].style.display = "none";
return false;
}
};
if (config.macros.breadcrumbs.homeSeparator==undefined) // note: not a cookie
config.macros.breadcrumbs.homeSeparator=" | ";
if (config.macros.breadcrumbs.crumbSeparator==undefined) // note: not a cookie
config.macros.breadcrumbs.crumbSeparator=" > ";
config.commands.previousTiddler = {
text: 'back',
tooltip: 'view the previous tiddler',
hideReadOnly: false,
dateFormat: 'DDD, MMM DDth YYYY hh:0mm:0ss',
handler: function(event,src,title) {
var here=story.findContainingTiddler(src); if (!here) return;
var crumbs=config.macros.breadcrumbs.crumbs;
if (crumbs.length>1) {
var crumb=crumbs[crumbs.length-2].replace(/\[\[/,'').replace(/\]\]/,'');
story.displayTiddler(here,crumb);
}
else
config.macros.breadcrumbs.home();
return false;
}
};
config.macros.previousTiddler= {
label: 'back',
prompt: 'view the previous tiddler',
handler: function(place,macroName,params,wikifier,paramString,tiddler) {
var label=params.shift(); if (!label) label=this.label;
var prompt=params.shift(); if (!prompt) prompt=this.prompt;
createTiddlyButton(place,label,prompt,function() {
var crumbs=config.macros.breadcrumbs.crumbs;
if (crumbs.length>1) {
var crumb=crumbs[crumbs.length-2].replace(/\[\[/,'').replace(/\]\]/,'');
story.displayTiddler(place,crumb);
}
else
config.macros.breadcrumbs.home();
});
}
}
// hijack story.displayTiddler() so crumbs can be refreshed when a tiddler is displayed
if (Story.prototype.breadCrumbs_coreDisplayTiddler==undefined)
Story.prototype.breadCrumbs_coreDisplayTiddler=Story.prototype.displayTiddler;
Story.prototype.displayTiddler = function(srcElement,title,template,animate,slowly)
{
this.breadCrumbs_coreDisplayTiddler.apply(this,arguments);
// if not displaying tiddler during document startup, then add it to the breadcrumbs
// note: 'startingUp' flag is a global, set/reset by the core init() function
if (!startingUp || config.options.chkShowStartupBreadcrumbs) config.macros.breadcrumbs.add(title);
}
// hijack store.removeTiddler() so crumbs can be refreshed when a tiddler is deleted
if (TiddlyWiki.prototype.breadCrumbs_coreRemoveTiddler==undefined)
TiddlyWiki.prototype.breadCrumbs_coreRemoveTiddler=TiddlyWiki.prototype.removeTiddler;
TiddlyWiki.prototype.removeTiddler= function(title)
{
this.breadCrumbs_coreRemoveTiddler.apply(this,arguments);
config.macros.breadcrumbs.refresh();
}
//}}}
"No other religious tradition foregrounds so clearly this crucial insight into our constructedness." GR 5
Jean-Francois Lyotard has defined postmodernism as "incredulity toward all meta-narratives."
"Poststructuralist critiques by Jacques Derrida and others have demonstrated the constructed nature of the subject by emphasizing the differences inherent in language. Our consciousness, like our texts, can never attain a stable self-presence because the continual circulation of signifiers denies meaning any fixed foundation. Michel Foucault has argued quite convincingly that reason itself is mortal: each new epoch finds that the basic framework of its predecessor has become unintelligible; and, furthermore, what we have understood to be knowledge cannot be understood apart from its role in systems of human control." GR 9-10
"The Taoist denies that I //act//, the Buddhist denies that //I// act, but the amount to the same thing, sincde each half of that duality (be it //I// or //act//) is dependent on the other." GA 177
''The Man Who Woke Up''
Siddhartha Gautama of the Sakyas Born around 563BC in what is now Nepal. he died at the age of 80 around 483BC from dysentary after eating a meal of dried boar's flesh in the home of Cunda the smith.
The Four Passing Sights
- an old man, decrepit, broken-toothed, gray-haired, crooked and bent of body, leaning on a staff, trembling.
- a body racked with disease lying by the roadside
- a corpse
- a monk with shaven head, ochre robe, and bowl- the life of withdrawal from the world.
As a prince, he knew the heights of luxury and physical pleasure. After the four sights, he renounced all that and submitted himself to the rigors of raja yoga and then severe asceticism. neither fulfilled him. He developed the Middle Way.
The Great Awakening
Gautama devoted the final phase of his quest to a combination of rigorous thought and mediations. He sat under the Bo Tree (a peepul tree, short for bhodi or enlightenment). he was subjected to many temptations, attacked by Kama, the God of Desire and Mara, the Lord of death.
Finally, as morning dawned, his mind pierced at last the bubble of the universe and shattered it to naught, only, wonder of wonders, to find it miraculously restored with the effulgence of true being. he was lost in rapture for forty-nine days.
Mara tempted him to be done with the world and slip into nirvana- would not the attempt to translate his experience into words necessarily be in vain? the Buddha said "there will be some who will understand."
For the next 50 years he trudged around India, started an order of monks, challenged the brahmin society, and kept a staggering routine. he established a pattern of withdrawal and return, retreating for meditation three months of the year, and three times a day.
''The Rebel Saint''
Six General Aspects of Religion (Huston)
1. Authority
2. Ritual
3. Speculation
4. Tradition
5. Grace
6. Mystery
Buddha taught a religion devoid of authority, ritual, speculation, tradition, grace, and the supernatural.
"Buddhas only point the way. Work out your own salvation with diligence."
Original Buddhism was:
- empirical
- scientific
- pragmatic. transcendental pragmatism
- therapeutic "One thing I teach, suffering and the end of suffering"
- psychological, rather than metaphysical. Instead of beginning with the universe and moving to the place of human beings within it, the Buddha invariably began with the human lot, its problems, and the dynamics of coping with them.
- egalitarian. Women are as capable of enlightenment as men.
- directed to indiviuals.
"Be lamps unto yourselves. Work out your own salvation with diligence."
''The Four Noble Truths''
1. dukkha- suffering. Life is dislocated. Something has gone wrong. It is out of joint. As its pivot is not true, friction (interpersonal conflict) is excessive, movement (creativity) is blocked, and it hurts.
Six moments of dukkha:
- the trauma of birth
- the pathology of sickness
- the morbidity of decrepitude
- the phobia of death
- to be tied to what one dislikes (martyrdoms)
- to be separated from what one loves
The five skandas (live components) are painful: body, sensations, thoughts, feelings, and consciousness.
2. tanha- desire. The cause of life's dislocation is desire- the desire for private fulfillment. All those inclinations which tend to continue or increase separateness, the separate existence of the subject of desire.
3. The cure is in overcoming selfish craving.
4. The way out of suffering, the method, is the Eightfold Path.
''The Eightfold Path''
1. Right Views. Satisfying the intellect concerning the correctness of the path.
2. Right Speech. Attention to language. Do not deceive, parcipate in idle chatter, gossip, slander, or abuse. Toward veracity. Toward charity.
3. Right Conduct. To understand one's behavior more objectively before trying to improve it.
The Five Precepts:
- do not kill
- do not steal
- do not lie
- do not be unchaste
- do not drink intoxicants
5. Right Livelihood. Occupations that promote life instead of destroying it.
6. Right Effort. The importance of the will, exertion.
7. Right Mindfulness. No teacher has credited the mind with more influence over life. "All we are is the result of what we have thought." If we could really understand life, if we could really understand ourselves, we would find neither a problem. Ignorance, not sin, is the offender.
We should witness all things non-reactively, especially our moods and emotions, neither condemning some nor holding on to others.
Un-distracted introspection:
- every emotion, thought, or image is accompanied by a body sensation, and vice versa.
- one discerns obsessive patterns in what arises in one's mind and how these patterns constitute our misery.
- every mental and physical state is in flux; none is solid and enduring.
- the meditator realizes how little control we have over our minds and our physical sensations, and how little awareness we normally have or our reactions.
- there is nobody behind the mental/physical events, orchestrating them.
8. Right Concentration. Raja Yoga. Not simply a new philosophy of life, but a regeneration: change into a different kind of creature, who experiences the world in a new way. Transformation.
''Basic Buddhist Concepts''
Nirvana- the highest destiny of the human spirit. Its literal meaning is extinction- the boundaries of the finite self are extinguished. All that remains is boundless life itself. Our final ignorance is to imagine that our final destiny is conceivable. All we can know is that it is a condition that is beyond- beyond the limitations of mind, thoughts, feelings, and will.
"Bliss, yes bliss, my friends, is nirvana"
Is nirvana God?
Like Godhead, nirvana is permanent, stable, imperishable, immovable, ageless, deathless, unborn, and unbecome. It is power, bliss, and happiness, the secure refuge, the shelter, and the place of unassailable safety. It is the real Truth and the supreme Reality. It is the Good, the supreme goal and the one and only consummation of our life, the eternal, hidden and incomprehensible Peace.
Not a personal Creator.
The human self has no soul- a denial of spiritual substance. "If there is an enduring self, subject always, never object, it never shows itself."
Still a kind of transmigration, according to the law of karma. the lawfulness of things makes the present state the product of prior acts, but within the present the will is influenced but not controlled.
A denial of substance of any sort.
Three Marks of Existence:
1. Anicca- impermanence.
2. Dukkha- suffering
3. Anatta- the absence of permanent identity or a soul.
The ultimate destiny of the human spirit is a condition in which all identification with the historical experience of the finite self will disappear, while experience as such not only remains but is heightened beyond recognition.
If increased freedom brings increased being, total freedom should be being itself.
''Big Raft and Little''
Mahayana- the Big Raft
- Human aspirations are supported by divine powers and the grace they bestow.
- Key virtue: compassion
- Religious practice is relevant to life in the world, and therefore to laypeople.
- Ideal: the boddhisattva.
- Buddha a savior.
- Elaborates metaphysics.
- Emphasizes ritual
- Includes petitionary prayer
- China, Korea, Japan, Tibet
Theravada: Hinayana- the Little Raft
- Human beings are emancipated by self-effort, without supernatural aid.
- Key virtue: wisdom
- Attainment requires constant commitment, and is primarily for monks and nuns.
- Ideal: The Arhat who remains in nirvana after death.
- Buddha a saint, supreme teacher, and inspirer.
- Minimizes metaphysics
- Practice centers on meditation.
- Sri Lanka, Burma, Thailand, Cambodia
Theravada sought to incarnate the Buddha's vision of an entire society that was founded like a tripod on monarchy, the monastic community (sangha), and the laity. Mahayana becomes Buddhism trimmed to its religious core: a module that could be grafted onto civilizations whose social foundations were securely in place.
''The Secret of the Flower''
Pure Land Sect, a subdivision of Mahayana, resembles the Pauline strand in Christianity in relying on faith to carry devotees to the Pure Land of the Western Paradise.
Ch'an/Zen- a subdivision of mahayana.
The Buddha's Flower Sermon- he did not speak but simply held aloft a golden Lotus.
Zen makes breaking the language barrier its central concern.
the master sees that through questions seekers are trying to fill the lack in their lives with words and concepts instead of realizations.
Minds must be sprung from their verbal bonds into a new mode of apprehending.
Zen logic and description make sense only from an experiential perspective radically different from the ordinary. Zen masters are determined that their students attain the experience itself, not allow talk to take its place.
Zen trusted its future to a specific state of consciousness that was to be transmitted directly from on mind to another, like flame passed from candle to candle, or water poured from cup to cup.
Zazen- seated meditation.
Koan- a problem. What is the sound of one hand clapping? working toward a knowing beyond reason. by forcing reason to wrestle with what from its normal point of view is flat absurdity; by compelling it to conjoin things that are ordinarily incompatible, Zen tries to driv the mind to a state of agitation wherein it hurls itself against its logical cage with the desperation of a cornered rat- until the mind sees that thinking is never more than thinkin about, or feeling more than feeling for. having got the rational mind where it wants it- reduced to an impasse- it counts on a flash of sudden insight to bridge the gap between secondhand and firsthand life.
Sanzen or dokusan- consultation concerning meditation.
Kensho or satori- though its preparation may take years, the experience itself comes in a flash, exploding like a silent rocket deep within the subject and throwing everything into a new perspective.
I am the cosmos.
joy, at-one-ment, and sense of reality that defies ordinary language.
Zen training begins with a satori. now the student must learn to move with greater freedom in this realm.
The genius of Zen lies in the fact that it neither leaves the world in the less-than-ideal state in which it find it, nor withdraws from the world in aloofness or indifference. Zen's object is to infuse the temporal with the eternal- to widen the doors of perception so that the wonder of the satori experience can flood the everyday world.
Being's amazingness must be directly realized and satori is its first discernment.
The conditions of "the man who has nothing further to do":
1 - life seems distinctly good.
2 - objective outlook on one's relation to others; their welfare impresses one as being as important as one's own. Dualisms dissolve. gratitude and responsibility.
3 - returns to the world- the world robed in a new light. Simply to see things as they are, as they truly are in themselves, is life enough.
"all is one, one is none, none is all"
4 - an attitude of general agreeableness.
5 - the dichotomies between self and other, finite and infinite, acceptance and rejection are transcended, even the dichotomy between life and death disappears.
''Vajrayana- The Diamond Thunderbolt- Tibetan Tantra''
Tantra- extension, interpenetration
One can reach nirvana in a single lifetime. Utilizing all of the energies latent in the human make-up, those of the body emphatically included, and impressing them all into the service of teh spiritual quest.
Sex is the divine in its most available epiphany- when joined in love.
Tantric sexual practice is pursued, not as a law-breaking revel, but under the cautious supervision of a guru, in the controlled context of a non-dualist outlook, and as the culmination festival of a long sequence of spiritual disciplines practiced through many lives. The spiritual emotion that is worked for is ecstatic, egoless, beatific bliss in the realization of transcendent identity. But it is not self-contained, for the ultimate goal of the practice is to descend from the non-dual experience better equipped to experience the multiplicity of the world without estrangement.
Speech, vision, and gestures. In contrast to the immobilized body of raja yoga, the Tibetan's bodies are always moving. Audibly and visually, something is always going on.
Sounds, sights, and motion can distract, but it does not follow that they must do so. Tantra discovered upayas (skillful means) for channeling physical energies into currents that carry th4e spirit forward insted of derailing it.
Mantras- convert noise into sound and distracting chatter into holy formulas.
Mudras- choreograph hand gestures, turning them into pantomime and sacred dance.
Mandalas- treat the eyes to icons whose holy beauty draws the beholder in their direction.
The Dalai Lama- not a pope, nor a god-king. His essential function is to incarnate on earth the celestial principle of which compassion or mercy is the defining feature. he is the boddhisattva- Through his person- a single person who has thus far assumed fourteen successive incarnations- there flows an uninterrupted current of spiritual influence, characteristically compassionate in its flavor.
''The Image of the Crossing''
1. The first Bank- the world for us. Its earth underfoot is solid and reassuring. the rewards and disappointments of its social life are vivid and compelling. The opposite shore is barely visible and has no impact on our dealings.
2. The Crossing- there is an interval in the crossing when the only tangible realties are the water, with its treacherous currents, and the boat, with is stoutly but precariously contending with them.
Time for Buddhism's Three Vows:
- I take refuge in the Buddha, the fact that there was an explorer who made this trip and proved to us that it can succeed.
- I take refuge in the dharma, the vehicle of transport, this boat to which we have committed our lives in the conviction that it is seaworthy.
- I take refuge in the sangha- the order, the crew that is navigating this ship.
3. The Further Shore- you toss the raft. the vehicle of doctrine is to be cast away and forsaken once the other shore of Enlightenment has been attained.
The prajnaparamita or Perfection of Wisdom sutras. These are the culminating texts of Buddhism. The Five Precepts and the Eightfold path; the technical terminology of dukkha, karma, nirvana, and their like; the committed order and the person of the Buddha himself- all these are vitally important to the individual in the act of making the crossing. They lose their relevance for those who have arrived.
Once the crossing has been made, no dichotomy remains. "this our worldly life is an activity of nirvana itself; not the slightest distinction exists between them." "form is emptiness, emptiness is form. Emptiness is not different from form, form is not different from emptiness. "
Every moment if affirmed for what is actually is. "the realm of becoming is nirvana." the distinctions persist, but now without difference.
!!Abhidharma: Emptiness of Self
The notion of dharma as "elemental reality"
Within this context, dharma indicates the smallest unit of experience. The Karmic imprint of the entire universe is incarnated in each dharma. A vast web of conditioning.
Samsara- the realm of conditioned dharmas
Nirvana- the realm of unconditioned dharmas
!!!The 5 Skandhas
#Form (Rupa)
#Feeling (Vedana)
#Perception (Samjna)
#Karmic Formations (Samskara)
#Consciousness (Vijnana)
1) __Form (Rupa)__ : The momentary events we experience as "physical"
2) __Feeling (Vedana)__: Primitive sensations of positive, negative, or neutral experiences.
3) __Perception (Samjna)__: Rudimentary perception in which we recognize and type what we experience. That which constitutes our familiarity with experiences.
4) __Karmic Formations (Samskara)__: All the habitual concepts, identifications, labels, and judgments that we attach to the experience of the first3 skandhas. They cause us to react to things as we do and lead us to act in certain ways.
5) __Consciousness__: circumscribed, self-referential field of awareness within which we become conscious of the first 4 skandhas.
!!!Dependent Origination: the 12 Nidanas
''Past Existence: Karmic Cause''
1) __Ignorance__: Dualism. Subject/object division. Our contraction into individual self-consciousness.
2) __Karmic Formation__: our particular bundle of karma. All the "givenness" of our lives. the cards we have been dealt (by our own past actions) to play
[Present Existence: Karmic-Result. Those aspects of our present situation that occur as the automatic fruition of past actions with necessity.]
3) __Rebirth Consciousness__: the link establishing rebirth
4) __Name and Form__: Arising of the 5 skandhas. The basic psychological structure of human existence.
5) __The 6 Sense Organs__: infrastructure needed to begin to experience things. Sight, sound, smell, touch, taste, mind (thought).
6) __Contact__: meeting of each sense organ with its corresponding sense object, including contact with mental contents such as thoughts, images, feelings, emotions.
7) __Feeling__: basic or rudimentary experience: positive, negative, neutral. Represents the inevitable fruit of past karma. Whether a particular experience is felt as positive, negative, or neutral is choice-less, being determined by accumulated past karmas.
All the preceding nidanas represent the "givenness" of our lives over which we have no control. They are morally neutral. Whatever arises in our experience, including our own feelings of pleasure or pain, has no particular moral direction essential to it, and in and of itself produces no karma, either good or bad.
''Present Existence: Karma-Producing''
8) __Thirst__: already the creation of Karma, we deliberately jump into a pool of wanting impulse that is acceded to with the complicity of ego (the internal state of desire and aversion).
This is where we have a choice.
Nate: and therefore it carries moral weight. It is also our point of freedom. We have the choice of being open to all that arises without preference, or to solidify the ego through the indulgence of desire. Freewill/determinism. Impulse arises with the givenness of our lives, created by previous karma. Freedom is not just "doing whatever we want" or "doing what feels good". That is actually being a slave to impulse and perpetuating karmic determinism. Freedom is the ability not to be determined by Karma, not to be a slave to impulse, to choose to experience all givenness without preference, open to whatever arises.
9) __Grasping__: putting our thirst into action. seeking to possess the object of our desire.
4 Classes of Objects we grasp at:
*The objects of sense-desire
*Views or beliefs about reality
*Clinging to rituals or disciplines
*The idea of a self
10) __Being__: a seemingly solid self with all its hopes, dreams, fears, anxieties.
Between feeling, the final karmic-result nidana, and thirst, the first karma-producing nidana, there is an open space. There is no inevitability here and no predetermination. her is the point at which we have freedom. Whether one takes the next step to Thirst really is a matter of choice, thought it is a step that we habitually take without acknowledging that the choice was present. Why do we do so Because it is more comfortable and less painful, more robust and fortifying to our sense of ego, to ignore the gap.
We have the choice to stay with our pleasure and pain, without trying to do anyting about it.
In fact, it may be said that the //entire Tibetan Buddhist path// including the Hinayana, the Mahayana, and the Vajrayana, consists in nothing more or less than ''learning to rest in the gap between feeling and thirst'' ever more deeply and subtly, and in learning to see the implications of this resting for the way in which we live our lives.
''Future Existence''
11) __Rebirth__
12) __Old Age and Death__
//Indestructable Truth// by Reginal Ray
!!!Madhyamaka: Emptiness of all Phenomena
Turning toward the suffering of all beings.
The problem with Hinayana is its potential for reifying samsara and nirvana. In particular, it sets up a dualism between the conditioned dharmas of samsara and the unconditioned dharma of nirvana.
Prajnaparamita (Heart of Wisdom Sutra) teaches that all the dharmas of samsara and nirvana are themselves empty of essential nature. "Samsara" and "Nirvana" are both conceptual labels we put on a rality that is ineffable and beyond any conceptualization.
There is nothing to reject and nothing to attain. The goal is the path. Everything is the path.
Totality, emptiness, essential self, manifest world = SAME
To see the truth of relativity is to see the ultimate. From the beginning, the relative world presents itself as empty of essence. All experience, whether labeled samsara or nirvana, conditioned or unconditioned, is ineffable, beyond the reach of language.
!!!Logical Methods of Madhyamaka used to deconstruct essential/objective reality (I won't enumerate them here, but in general):
*Looking at Sources
*Looking at Results
*Examining the Essence, Essential Quality, or Identity
*Recognizing the Interdependent Nature of Everything
!!!Results of Madhyamaka
"Don't Know Mind"
It is this ineffable reality, the very nature of emptiness, that, according to the Mayahana, alone provides a sound basis for ethical conduct. ''Spontaneous Wisdom of Skillful Means'' acting in compassion towards all sentient beings.
The Imperative of the Moment- Seeing with direct and unmediated insight what is called for. The "law within our hearts."
Patience is based on realization of emptiness. Knowing that he does not know, he does not act prematurely. He waits until this moment discloses its secret - its "call".
"Don't know mind" makes room for the spontaneous expression of buddha-nature. Zen art. Inspiration. The Muse. The Art of Living.
The Madhyamaka is a way of using the conceptual mind to bring about its own demise.
!!~Buddha-Nature: What remains in emptiness? //Thusness//
to which one can point, one can draw analogies, one can evoke.
Emptiness is not nothingness.
2 Traditions:
*Shentong - empty of other, empty of all things that are not itself. not empty of essential qualities of clarity, wisdom, compassion, power
*Rantong - empty of all qualities and substance
!!The 3 Natures
1) ''The Imaginary Nature (Parikalpita)'' - Gross, utterly non-existent. The imagined world of conceptual correspondence. A hallucination.
2) ''The Dependent Nature (Paratantra)'' - Subtle, relatively existent; how the enlightened person experiences the world in the manifestation of its suchness beyond conceptualization.
3) ''The Fully Perfected Nature (Parinishpanna)'' Causal, truly existent.
''Emptiness and the 3 Natures''
*Parikalpita is empty as something non-existent is empty
*Paratantra manifests the emptiness of something that is only relatively existent, being based on causes and conditions and lacking any permanent self nature.
*Parinishpanna manifests as Ultimate emptiness, wisdom inseparable from compassion and power.
!!!The Buddha-Nature
(Chapter Headings from //Indestructible Truth//)
- Buddha-Nature as ultimate emptiness
- Some names of the Buddha-Nature
- The Buddha-Nature unrealized and realized
- The Ground, Path, and Fruitional phases of Buddha-Nature
- The Nonstainability and Unchangeability of Buddha-Nature
- The Buddha-Nature is not empty of inseparable Qualities
//Indestructable Truth// by Reginal Ray
Non-Dualism denies the ultimate distinction between evil and good.
Christianity is also not about good and evil, but about sin as separation from God, and redemption as reconciliation and union with God.
Jesus as the Suffering Servant is the negation of the worst, and most common, form of idolatry in which individuals and groups seek to appropriate God and his power to serve their own purposes. God is on my side. I am on God's side.
Christianity is the dualistic and therefore historical story of the perversion of the relations between self/others/God.
Buddhism is non-dualistic and sees the distinction itself, between self/others/god, as the problem.
Can both be true?
Isn't the simultaneous truth of both Dualism and Non-Dualism the very meaning of the Heart of Wisdom Sutra? Form is emptiness. Emptiness is form. That the distinctions of dualism are both there and not there?
Isn't the Christian Trinity itself a conceptual expression of this same reality? One and Three, simultaneously.
Perhaps: Buddhism is true from the perspective on Non-Dualism, and Christianity from the perspective of Dualism, both describing, in truth, the same reality.
Perhaps: From the relative perspective of dualism, in the world of form, history, and the personal, Jesus __is__ the revelation of the meaning of the personal God, indeed of the meaning of "person" itself. Jesus as the crucified God through which the all powerful abnegates His claim to personal power, to coercion, to violence, to the right to live in holiness and glory in pristine separation from the darkness, suffering, hell, and death to which his creators have fallen or been subjected.
This only makes sense if we accept, in some sense, the identity between Jesus and God, the doctrine of the two natures. If so, Jesus reveals what it means to be a "person", whether God or human, a category which cannot be pinned down metaphysically through concepts, but that can only be lived and demonstrated.
What the cross does in the drama of history is dual:
First, Jesus reveals, in Buddhist terms, the essential emptiness of the ego, of the category of person, of the power of one over another. He smashes all idols. Consistent with his life, he gives, he suffers, he makes no public claim, he offers no system, he transgresses all boundaries that serve to separate one from another, whether of class, gender, race, freedom, age, etc...
Second, he storms the gates of hell. God becomes present within the deepest reaches of alienation from God. God is there within sin, death, hell. Nothing escapes. This is the ultimate power in the form of ultimate meekness. This is omnipotence and sovereignty. God's power is in God's unbounded and unstoppable compassion. The cross of Christ reveals that God does not discriminate in love, it is unconditioned, unconditional; there are no conditions that can stand against it. Who can escape the love of God?
Nonviolence in action, the agency of the selfless.
There is no force, no violence. It is more like infinite patience. Christianity and Buddhism agree in this, the truth and the path are found only in non-violence. In the acceptance of suffering. In the non-imposition of the ego in strength upon the Other. Force, especially a sovereign God's holy war, would only perpetuate the power dynamics of the reification of identity- of self in opposition to other- that created the problem in the first place. The problem ''is'' violence. Saving Grace appears as infinitely patient, unconditional love, which is true omnipotence.
This is the __story__ of salvation, of sin and redemption, in the context of history.
But Buddhism is about the realization of the non-dual, the truth beyond/within dualism, that the very categories of self/other/God are realized as empty of essence.
Is Buddhism the truth in general, and Christianity the truth in particular?
Salvation history becomes "necessary" only because of the fall: somehow, somewhere along the line, we set up the notion of the essential self, existing apart from God, and in competition with others. This is what the cross, definitively, redeems. If we are to believe the claims of Christianity.
What is God's answer to Job?
Christianity
''The Historical Jesus''
Christianity is basically a historical Religion. Founded not on abstract principles, but in concrete events.
Jesus- born in Palestine around 4 B.C. during the reign of Herod the Great. Grew up in or near Nazareth. Baptized by John. In early 30s had a teaching-healing career, which lasted from one to three years and was focused largely in Galilee. Crucified on the outskirts of Jerusalem at age 33.
Minimally stated, Jesus was a charismatic wonder-worker who stood in a tradition that stretched back to the beginnings of Hebrew history.
''"The Spirit of the Lord is Upon Me."''
The biblical tradition in which Jesus stood can only be read as a continuous, sustained and demanding dialogue of the Hebrew people with the unseen order of the Spirit. That Jesus stood in the Jewish tradition of Spirit-filled mediators is the most important fact for understanding his historical career.
''"By the Spirit of God I Cast Out Demons"''
''"Thy Kingdom Come, On Earth"''
The Jews were in a desperate political position, servitude to Rome and taxation.
//The Sadduccees//- Relatively well off, accommodated themselves to Hellenistic culture and Roman rule.
//The Essenes//- considered the world as too corrupt to allow for Judaism to renew itself within it, so they dropped out. Withdrawing into property-sharing communes, they devoted themselves to lives of disciplined piety.
//The Pharisees//- remained within society and sought to revitalize Judaism through adhering strictly to the Mosaic law, especially its holiness code.
//The Zealots//- launched sporadic acts of resistance that culminated in the catastrophic revolt of 66-70AD, which led to the second destruction of the Temple in Jerusalem.
The Pharisees stressed Yahweh's holiness, while Jesus stressed Yahweh's compassion.
The emphasis on holiness had led to a social structure that was riven with barriers; between people who were clean and unclean, pure and defiled, sacred and profane, Jew and Gentile, righteous and sinner. Jesus hung out with the losers in that distinction: tax collectors, outcasts, sinners, prostitutes. A Social Prophet- challenging the boundaries of the existing order and advocating an alternative vision of the human community.
''The Christ of Faith''
''"He Went About Doing Good"''
Jesus did not emphasize his miracles.
''"Never Spoke Man Thus"''
The originality of Jesus' teachings- If you take the teachings of Jesus separately you can find every one of them paralleled in either the Old Testament or its commentary, the Talmud.
The language of Jesus- passionate, extravagant, gigantesque. If your hand offends you, cut it off. Invitational style- working with peoples' imaginations more than with their reason or their will. Parables of familiar concrete particulars. Jesus located the authority for his teachings not in himself or in God-as-removed but in his hearers' hearts.
parables. hard sayings. Focusing in the two most important facts about life: God's overwhelming love of humanity, and the need for people to accept that love and let if flow through them to others. Jesus tried to convey God's absolute love for every single human being. To perceive this love and to let it penetrate one's very marrow was to respond in the only way that was possible - in profound and total gratitude for the wonders of God's grace.
''"We Have Seen His Glory"''
He lived his teachings. It is impossible to discover precisely what Jesus thought of himself. His concern was what people thought of God- God's nature and God's will for their lives. A man in whom the human ego had disappeared, leaving his life so completely under the will of God that it was transparent to that will.
''The End and the Beginning''
He did not simply resume his former physical body; resurrection was not resuscitation. It was entry into another mode of being. The resurrection reversed the cosmic position in which the cross had placed Jesus' goodness. Power in suffering. Power over death.
''The Good News''
Paul new what Jesus taught, but he almost never quotes him. The news that transformed him was not of Jesus, but of Christ. The symbol of the fish. The Greek letters for the word fish are also the first letters of the Greek words for "Jesus Christ, Son of God, Savior."
The character of early Christians: Mutual regard. A total absence of social barriers. Inner peace that found expression in a joy that seemed exuberant and radiant.
Three intolerable burdens had suddenly and dramatically been lifted from their shoulders: Fear, guilt, and the Ego. A rebirth. Transformed by love. As Kierkegaard said, if at every moment both present and future I were certain that nothing has happened or can every happen that would separate us from the infinite love of the Infinite, the would be the reason for joy.
''The Mystical Body of Christ''
The church- //ekklesia// - literally "called out" or "called apart". The vine and the branches. Paul- Christ is the head of the Church, the Holy Spirit its soul, the believers its cells. The divine life coursed through all. Christ now was the Church.
''The Mind of the Church''
Christianity's three most distinctive tenets: the Incarnation, the Atonement, and the Trinity.
Between the human Jesus and the cosmic Christ.
Theology: Religion begins with experiences. Because the experience is of things invisible, it gives rise to symbols. Symbols are ambiguous, so the mind introduces thoughts to resolve the ambiguities of symbols and systematize their intuitions. Theology is the systematization of thoughts about the symbols that religious experience gives rise to.
The Christian Creeds were the earliest attempts by Christians to understand systematically the events that had changed their lives.
''The Incarnation''- Christ was simultaneously both fully God and fully man.
In 325, the Emperor Constantine convened the Council of Nicea: Christ is of one substance with the Father.
God was concerned enough about humanity to suffer in its behalf.
To have said that Christ was man but not God would have been to deny that his life was fully //normative// and the concede that other ways might be as good. To have said that he was God but not man would have been to deny that his example was fully //relevant//.
''The Atonement''
Root meaning is reconciliation, the recovery of wholeness or at-one-ment. Christians were convinced the Christ’s life and death had effected an unparalleled rapprochement between God and humanity.
Two metaphors:
Legalistic- By voluntarily disobeying God’s order not to eat of the forbidden fruit in Eden, Adam sinned. As his sin was directed against God, it was of infinite proportion. Sins must be compensated for, otherwise God’s justice would be compromised. An infinite sin demands infinite recompense, and this could only be effected by God’s vicarious assumption of our guilt and payment of the ultimate penalty it required, namely death. God mad this payment through the Person of Christ and the debt is canceled.
Release from Bondage-
Sin- a disconnectedness or estrangement from God. The bondage that imprisons us is attachment to ourselves.
/***
| Name|CloseOnCancelPlugin|
| Description|Closes the tiddler if you click new tiddler then cancel. Default behaviour is to leave it open|
| Version|3.0 ($Rev: 1845 $)|
| Date|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|
| Source|http://mptw.tiddlyspot.com/#CloseOnCancelPlugin|
| Author|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
***/
//{{{
merge(config.commands.cancelTiddler,{
handler_orig_closeUnsaved: config.commands.cancelTiddler.handler,
handler: function(event,src,title) {
this.handler_orig_closeUnsaved(event,src,title);
if (!store.tiddlerExists(title) && !store.isShadowTiddler(title))
story.closeTiddler(title,true);
return false;
}
});
//}}}
/***
|Name|CollapseTiddlersPlugin|
|Source|http://gensoft.revhost.net/Collapse.html|
|Version|2007.10.11|
|Author|Bradley Meck (modified by ELS)|
|License|unknown|
|~CoreVersion|2.1|
|Type|plugin|
|Requires|CollapsedTemplate|
|Overrides||
|Description|show/hide content of a tiddler while leaving tiddler title visible|
|ELS 10/11/2007: moved [[FoldFirst]] inline script and converted to {{{<<foldFirst>>}}} macro. |
|ELS 9/12/2007: suspend/resume SinglePageMode (SPM/TPM/BPM) when folding/unfolding tiddlers |
|ELS 6/5/2007: add "return false" at the end of each command handler to prevent IE 'page transition' problem. |
|ELS 3/30/2007: add a shadow definition for CollapsedTemplate. Tweak ViewTemplate shadow so "fold/unfold" and "focus" toolbar items automatically appear when using default templates. Remove error check for "CollapsedTemplate" existence, since shadow version will now always work as a fallback. |
|ELS 2/24/2006: added fallback to "CollapsedTemplate" if "WebCollapsedTemplate" is not found |
|ELS 2/6/2006: added check for 'readOnly' flag to use alternative "WebCollapsedTemplate" |
***/
//{{{
config.shadowTiddlers.CollapsedTemplate=
"<!--{{{-->\
<div class='toolbar' macro='toolbar expandTiddler collapseOthers closeTiddler closeOthers +editTiddler permalink references jump'></div>\
<div class='title' macro='view title'></div>\
<!--}}}-->";
// automatically tweak shadow ViewTemplate to add "collapseTiddler collapseOthers" commands at 'front' of toolbar (before 'closeTiddler')
config.shadowTiddlers.ViewTemplate=config.shadowTiddlers.ViewTemplate.replace(/closeTiddler/,"collapseTiddler collapseOthers closeTiddler");
config.commands.collapseTiddler = {
text: "fold",
tooltip: "Collapse this tiddler",
handler: function(event,src,title) {
var e = story.findContainingTiddler(src);
if(e.getAttribute("template") != config.tiddlerTemplates[DEFAULT_EDIT_TEMPLATE]) {
var t = (readOnly&&store.tiddlerExists("WebCollapsedTemplate"))?"WebCollapsedTemplate":"CollapsedTemplate";
if(e.getAttribute("template") != t ){
e.setAttribute("oldTemplate",e.getAttribute("template"));
// suspend single page mode (or top/bottom of page mode)
var saveSPM=config.options.chkSinglePageMode; config.options.chkSinglePageMode=false;
var saveTPM=config.options.chkTopOfPageMode; config.options.chkTopOfPageMode=false;
var saveBPM=config.options.chkBottomOfPageMode; config.options.chkBottomOfPageMode=false;
// display tiddler
story.displayTiddler(null,title,t);
// restore SPM/TPM/BPM settings
config.options.chkBottomOfPageMode=saveBPM;
config.options.chkTopOfPageMode=saveTPM;
config.options.chkSinglePageMode=saveSPM;
}
}
return false;
}
}
config.commands.expandTiddler = {
text: "unfold",
tooltip: "Expand this tiddler",
handler: function(event,src,title) {
var e = story.findContainingTiddler(src);
// suspend single page mode (or top/bottom of page mode)
var saveSPM=config.options.chkSinglePageMode; config.options.chkSinglePageMode=false;
var saveTPM=config.options.chkTopOfPageMode; config.options.chkTopOfPageMode=false;
var saveBPM=config.options.chkBottomOfPageMode; config.options.chkBottomOfPageMode=false;
// display tiddler
story.displayTiddler(null,title,e.getAttribute("oldTemplate"));
// restore SPM/TPM/BPM settings
config.options.chkBottomOfPageMode=saveBPM;
config.options.chkTopOfPageMode=saveTPM;
config.options.chkSinglePageMode=saveSPM;
return false;
}
}
config.macros.collapseAll = {
handler: function(place,macroName,params,wikifier,paramString,tiddler){
createTiddlyButton(place,"Collapse All","",function(){
story.forEachTiddler(function(title,tiddler){
if(story.isDirty(tiddler.title)) return;
var t=(readOnly&&store.tiddlerExists("WebCollapsedTemplate"))?"WebCollapsedTemplate":"CollapsedTemplate";
// suspend single page mode (or top/bottom of page mode)
var saveSPM=config.options.chkSinglePageMode; config.options.chkSinglePageMode=false;
var saveTPM=config.options.chkTopOfPageMode; config.options.chkTopOfPageMode=false;
var saveBPM=config.options.chkBottomOfPageMode; config.options.chkBottomOfPageMode=false;
// display tiddler
story.displayTiddler(null,title,t);
// restore SPM/TPM/BPM settings
config.options.chkBottomOfPageMode=saveBPM;
config.options.chkTopOfPageMode=saveTPM;
config.options.chkSinglePageMode=saveSPM;
})
})
}
}
config.macros.expandAll = {
handler: function(place,macroName,params,wikifier,paramString,tiddler){
createTiddlyButton(place,"Expand All","",function(){
story.forEachTiddler(function(title,tiddler){
var t=(readOnly&&store.tiddlerExists("WebCollapsedTemplate"))?"WebCollapsedTemplate":"CollapsedTemplate";
// suspend single page mode (or top/bottom of page mode)
var saveSPM=config.options.chkSinglePageMode; config.options.chkSinglePageMode=false;
var saveTPM=config.options.chkTopOfPageMode; config.options.chkTopOfPageMode=false;
var saveBPM=config.options.chkBottomOfPageMode; config.options.chkBottomOfPageMode=false;
// display tiddler
if(tiddler.getAttribute("template") == t) story.displayTiddler(null,title,tiddler.getAttribute("oldTemplate"));
// restore SPM/TPM/BPM settings
config.options.chkBottomOfPageMode=saveBPM;
config.options.chkTopOfPageMode=saveTPM;
config.options.chkSinglePageMode=saveSPM;
})
})
}
}
config.commands.collapseOthers = {
text: "focus",
tooltip: "Expand this tiddler and collapse all others",
handler: function(event,src,title) {
var e = story.findContainingTiddler(src);
story.forEachTiddler(function(title,tiddler) {
if(story.isDirty(tiddler.title)) return;
var t=(readOnly&&store.tiddlerExists("WebCollapsedTemplate"))?"WebCollapsedTemplate":"CollapsedTemplate";
if (e==tiddler) t=e.getAttribute("oldTemplate");
// suspend single page mode (or top/bottom of page mode)
var saveSPM=config.options.chkSinglePageMode; config.options.chkSinglePageMode=false;
var saveTPM=config.options.chkTopOfPageMode; config.options.chkTopOfPageMode=false;
var saveBPM=config.options.chkBottomOfPageMode; config.options.chkBottomOfPageMode=false;
// display tiddler
story.displayTiddler(null,title,t);
// restore SPM/TPM/BPM settings
config.options.chkBottomOfPageMode=saveBPM;
config.options.chkTopOfPageMode=saveTPM;
config.options.chkSinglePageMode=saveSPM;
})
return false;
}
}
// {{{<<foldFirst>>}}} macro forces tiddler to be folded when initially displayed.
// Subsequent re-render does NOT re-fold tiddler, but closing/re-opening tiddler DOES cause it to fold first again.
config.macros.foldFirst = {
handler: function(place,macroName,params,wikifier,paramString,tiddler){
var here=story.findContainingTiddler(place);
if (here.foldedFirst) return; // already been folded
var template = (readOnly&&store.tiddlerExists("WebCollapsedTemplate"))?"WebCollapsedTemplate":"CollapsedTemplate";
if (!store.tiddlerExists(template)) { displayMessage("FoldFirst: can't find 'CollapsedTemplate'"); return; }
here.setAttribute("oldTemplate",here.getAttribute("template"));
story.displayTiddler(null,here.getAttribute("tiddler"),template);
here.foldedFirst=true; // only when tiddler is first rendered
return false;
}
}
//}}}
<!--{{{--> <div class='toolbar' macro='toolbar expandTiddler collapseOthers closeTiddler closeOthers +editTiddler permalink references jump'></div> <div class='title' macro='view title'></div> <!--}}}-->
I think there are many expanding contextual levels of karma between the individual and humanity as a whole, perhaps functioning even at the level of a particular world-system. Bateson's concept of the expansion of Mind beyond the individual. Collective consciousness. Identity groups. The collective karmic actions of the collective mind functioning at the level of race, nation, gender, religion, etc.
Basis for the prophets: the holding to account, the prophetic judgment, of groups and nations.
Social __collective__ responsibility.
Masao Abe's Zen finds no middle ground between the individual and the universal. There is no function of the Social other than the Sangha whose sole function is to facilitate individual awakening.
Buddhism becomes a social doctrine simply by extending the notion of Karma to apply to all categories of being/identity. Same thing Bateson was doing with the notion of the Mind. The point of cultural studies. The individual is socially constituted, historically (diachronically) and contextually (synchronically). Karma functions at every level of that. It is as infinitely complex as the web of interdependence which gives rise to the manifest world. Buddhists equate them. In this way, karma is not a mystery. It is simply the evident if complex way that the power of agency creates a future- individual or collective. Energy gets funneled towards the fulfillment of particular purposes. Power. You must consume energy to keep on living. You must get it from somewhere. At the same time we are living with the constant process of expending energy in the form of heat and waste.
Living/Dying Consuming/Spending individually and collectively, it flows through us.
Groups are also energy consuming/expending entities.
Karma functions at every level of constitution: individual, family, race, country, tribe, gender, class, fat, beautiful, bald, etc.. It is infinitely complex, but there are identifiable Karmic traces at each level. Foucault's archeology.
Suffering, the consequences of karma, is also socially constructed.
Name: Blue
Background: #fff
Foreground: #000
PrimaryPale: #cdf
PrimaryLight: #57c
PrimaryMid: #114
PrimaryDark: #012
SecondaryPale: #ffc
SecondaryLight: #fe8
SecondaryMid: #db4
SecondaryDark: #841
TertiaryPale: #eee
TertiaryLight: #ccc
TertiaryMid: #999
TertiaryDark: #666
Error: #f88
//{{{
config.options.chkHttpReadOnly = false; // means web visitors can experiment with your site by clicking edit
config.options.chkInsertTabs = true; // tab inserts a tab when editing a tiddler
config.views.wikified.defaultText = ""; // don't need message when a tiddler doesn't exist
config.views.editor.defaultText = ""; // don't need message when creating a new tiddler
//}}}
''The First Teacher''
Confucius- Kung Fu-tzu or Kung the Master. Chinese culture.
born 551 BC in the principality of Lu. modest early life. his career, in terms of his own ambitions, was a failure. Never got into public office.- which he wanted to do so as to reorder society.
a one-man university. method similar to Socrates. he wanted to redress the entire social order.
''The Problem Confucius Faced''
social anarchy
''Rival Answers''
when tradition is no longer adequate to hold society together, human life faces the gravest crisis it has encountered.
The Realist- what people understand best is force. Once individuals emerge from the chrysalis of tradition and start to steer their lives by reason, the pull of passion and self-interest is so strong that only the threat of heavy reprisal will keep them in line. Laws with teeth in them. base impulses predominate over noble ones. people are short-sighted.
Mohism- the solution to China's social problem is not force but love- universal love.
''Confucius' Answer''
deli berate tradition- through conscious attention. A people must first decide what values are important to their collective well-being.
"patterns of prestige" embody the values the leaders of the group admire. Followers, taking their cues from leader whom they admire, come to respect their values and are disposed to enact them- partly to win peer approval.
Confucius was creating for his countrymen their second nature which is what people receive whey they become civilized.
''The Content of Deliberate Tradition''
1. Jen- the ideal relationship that should pertain between people. human-heartedness. simultaneously a feeling of humanity toward others and respect for oneself, and indivisible sense of the dignity of human life wherever it appears. Magnanimity, good faith, charity.
2, Chun tzu- the Mature Person. the hostess who is so at home in her surroundings that she is completely relaxed, and being so, can turn full attention to putting other at their ease. Hospitality.
3. Li- propriety. savior faire, the knowledge of how to comport oneself with grace and urbanity whatever the circumstance; apropos, that which is appropriate; esprit; the right feel for things.
Doctrine of the Mean: the way that is constantly in the middle between unworkable extremes.
The Five Constant Relationships:
-parent and child
-husband and wife
-elder sibling and junior sibling
-elder friend and junior friend
-ruler and subject
respect for age
Ritual: when right behavior is detailed to Confucian lengths, the individual's entire life becomes stylized in a sacred dance. Social life has been choreographed.
4. Te- the power by which men are ruled. the power of moral example- in the final analysis, goodness becomes embodied in society neither through might nor through law, but through the impress of persons we admire.
5. Wen- the arts of peace. music, art, poetry, the sum of culture is its aesthetic and spiritual mode. art's power to transform human nature in the direction of virtue.
''The Confucian Project''
the never-ending project of self-cultivation toward the end of becoming more fully human.
The self is a center of relationships. it is constructed through its interactions with others and is defined by the sum of its social roles. The human self is a node, not and entity; it is a meeting place where lives converge. becoming a chun tzu, a fully realized human being, through expanding one's sympathy and empathy indefinitely.
hsin- the heart-mind that expands in concentric circles that begin with oneself and spread from there to include successively one's family, one's face-to-face community, one's nation, and finally all humanity.
Interior life grows richer as empathy increases, for it is the breadth and depth of one's hsin that shapes the contours of subjectivity and provides it with its primary food for thought.
''Ethics or Religion?''
If religion is taken in its widest sense, as a way of life, woven around a people's ultimate concerns, yes. If religion is taken in a narrower sense, as a concern to align humanity with the transcendental ground of its existence, sort of.
to understand the total dimension of Confucianism as a religion it is important to see Confucius shifting his people's attention from heaven to earth without dropping heaven from the picture. One world at a time.
Change of emphasis from ancestor worship to filial piety.
the project of becoming fully human involves transcending, sequentially, egoism, nepotism, parochialism, ethnocentrism, and chauvinistic nationalism, and isolating self-sufficient humanism.
''Impact on China''
Traditionally, every Chinese was Confucian in ethics and public life, Taoist in private life and hygiene, and Buddhist at the time of death, with a healthy dose of shamanistic old religion thrown in along the way.
the family emerges as the real religion of the Chinese people.
*The Fragmentation of Attention
*The Commodificaiton of Attention
*The Control of Attention
MSWK 95-102
"My question is whether then underlying values of the movement are beginning to permeate global society. And there is even a larger issue, the matter of intent. What is the intention of the movement? If you examine its values, missions, goals, and principles, and I urge you to do so, you will see that at the core of all organizations are two principles, albeit unstated: first is the ''Golden Rule''; second is the ''Sacredness of All Life'', whether it be a creature, child, or culture." //[[Blessed Unrest]]// 186
Is aesthetic appreciation necessarily a form of attachment?
//Cutting Through Spiritual Materialism//
by Chogyam Trungpa
[Written while studying Tibetan Buddhism in Dharamsala}
*Greet each day with the volition that the acts of the day would be for the benefit and happiness of myself and all sentient beings.
*Think for every person that I meet (or even look at): May you be happy.
*Consider in gratitude the sources of, and bless for the benefit of all beings, anything that I ingest.
*Before sleep, evaluate the day. Regret wrong done, without guilt. Create volition to change, to cultivate Bhodicitta. Rejoice in good done.
*Have the volition that all my dreams will be seen as dreams while dreaming.
"The same dualism that reduces things to objects for consciousness is at work in the humanism that reduces nature to raw material for mankind." - Michael Zimmerman
[[What is this?]] TagCloud [[Online ToDo]] [[natebook ToDo]]
From Lam Rim notes:
3 Levels at which things exist conventionally:
*In dependence upon causes and conditions; numberless; causal context expands ad infinitum.
*In dependence upon its parts. The categorization of parts also breaks down ad infinitum.
*Because we name them.
Is there a God? Depends what you mean by God. I think that God is ineffable, beyond categories of thought or concept. People, by various means and graces, have experiences of that ultimate reality beyond conception, and then they come back and start talking about it in different ways. Whenever I try to imagine or understand God, what I imagine or understand is not the reality that is there. Whenever I try to approach/contact God directly, I am greeted with a thundering silence that seems to be speaking volumes. Is there a personal God? Depends upon what you mean by person. What is a person? What is the self? That question has been driving me for a while. I spent a lot of time in my life trying to figure it out conceptually, but ended up running around in circles. I find meditation to be a more direct approach. The Buddhist's say that what you will ultimately find through the direct approach of meditation is that the self does not exist. And yet here we are. I think God is like that: the totality that does not exist, personally or impersonally, and yet there it/he/she is. And can be trusted. True religion or spirituality provides various methods to practice existential trust in and surrender to totality/God. False religion or spirituality appropriates ideas about God/totality to provide a safe harbor for the ego. The former leads to dissolution of the self in God/Totality/Emptiness. The latter is an attempt to secure the self in some safe relation to a higher reality. But there is no security, nothing to be secured.
I think the Buddhist's have the most insight into reality as it is, nothing added. I am open to the idea that there is some transcendent personal God who adds things to reality as it is in the form of revelation. But I don't receive that revelation. "He is there and He is not Silent," is all about how revelation completes reality-as-it-is to create a coherent historical narrative of salvation, and views the Bible as the medium of that revelation, so that, as Jim Ingram used to say, it all comes down to hermeneutics. But hermeneutics is a trickster. The Bible, and the world as story, and the self as story, are open to innumerable interpretations. To me, it has to come down to direct experience of the absolute, of reality, of self. If I throw all preconceptions, views, and revelations aside and just look at self, god, and reality directly- nothing added- it seems to be as the Buddhists describe. Everything is impermanent, dissolving into emptiness, which is not nothingness, but is more like the silence of God which manifests itself as totality. But, as I keep telling God, I am open to a direct experience of revelation that would put things in a different light. I am no longer anxious about it, just open.
I have experienced the "peace that passes understanding"- a state completely beyond existential angst- in two contexts: in the presence of the Holy Spirit, which feels like a kind of fullness (plerosis), and in the silence and solitude of meditation, which feels like a kind of emptiness (kenosis). The two experiences while on the one hand seeming to be total opposites, are on the other hand very similar in that both involve the dissolution of the ego into the ultimate, whether experienced as the fullness of God or the emptiness of self/reality. Fullness, emptiness; same. Try to figure out how they fit together. Can't. At the thresholds of fullness and emptiness, categories fail. Moving in either direction, "outwards" towards fullness or "inwards" towards emptiness, you arrive, I think, at the same place. Personal God involves the ecstatic or erotic movement outwards, towards the other, finally to unite with the other (God), dissolving the boundaries of self. Meditation involves moving inwards without passion and observing without blinking what is really there, leading finally to the dissolution of the self in the realization emptiness.
That's pretty much the whole of true religion in its many forms, as far as I can tell. Everything else that goes by the name of religion or spirituality seems ultimately just an attempt to secure the ego, to establish a concrete and founded sense of individual and collective identity. Any given religion or spiritual practice is sure to be used both ways, by some as means of transcending ego, by others as means of securing ego; so it makes no sense to make wholesale judgments of particular religions and practices. Also, the true spiritual aspirant is in constant danger of using his/her own spiritual practice as a means to secure, rather than transcend, ego. Brutal, often uncomfortable, honest awareness is required.
What is truth? Truth is direct experience which leads either to the transcendence of the self in the fullness of God, or to the dissolution of the self in the realization of emptiness.
We get confused when we try to figure out the whole thing. This figuring out is a movement away from actual presence. Actually present, there is no confusion, but only precise awareness. Don't Know Mind: not understanding, or standing under; not trying to get underneath the real to what's "really" real. Buddhism: there isn't anything underneath. Just pure vibration. Suchness. There is no substantial essence hiding behind or underneath or beyond the really real of constantly changing phenomena, the essence of which is emptiness.
/***
|''Name:''|DropDownMenuPlugin|
|''Description:''|Create dropdown menus from unordered lists|
|''Author:''|Saq Imtiaz ( lewcid@gmail.com )|
|''Source:''|http://tw.lewcid.org/#DropDownMenuPlugin|
|''Code Repository:''|http://tw.lewcid.org/svn/plugins|
|''Version:''|2.1|
|''Date:''|11/04/2007|
|''License:''|[[Creative Commons Attribution-ShareAlike 3.0 License|http://creativecommons.org/licenses/by-sa/3.0/]]|
|''~CoreVersion:''|2.2.5|
!!Usage:
* create a two-level unordered list using wiki syntax, and place {{{<<dropMenu>>}}} on the line after it.
* to create a vertical menu use {{{<<dropMenu vertical>>}}} instead.
* to assign custom classes to the list, just pass them as parameters to the macro {{{<<dropMenu className1 className2 className3>>}}}
!!Features:
*Supports just a single level of drop-downs, as anything more usually provides a poor experience for the user.
* Very light weight, about 1.5kb of JavaScript and 4kb of CSS.
* Comes with two built in css 'themes', the default horizontal and vertical.
!!Customizing:
* to customize the appearance of the menu's, you can either add a custom class as described above or, you can edit the CSS via the StyleSheetDropDownMenu shadow tiddler.
!!Examples:
* [[DropDownMenuDemo]]
***/
// /%
//!BEGIN-PLUGIN-CODE
config.macros.dropMenu={
dropdownchar: "\u25bc",
handler : function(place,macroName,params,wikifier,paramString,tiddler){
list = findRelated(place.lastChild,"UL","tagName","previousSibling");
if (!list)
return;
addClass(list,"suckerfish");
if (params.length){
addClass(list,paramString);
}
this.fixLinks(list);
},
fixLinks : function(el){
var els = el.getElementsByTagName("li");
for(var i = 0; i < els.length; i++) {
if(els[i].getElementsByTagName("ul").length>0){
var link = findRelated(els[i].firstChild,"A","tagName","nextSibling");
if(!link){
var ih = els[i].firstChild.data;
els[i].removeChild(els[i].firstChild);
var d = createTiddlyElement(null,"a",null,null,ih+this.dropdownchar,{href:"javascript:;"});
els[i].insertBefore(d,els[i].firstChild);
}
else{
link.firstChild.data = link.firstChild.data + this.dropdownchar;
removeClass(link,"tiddlyLinkNonExisting");
}
}
els[i].onmouseover = function() {
addClass(this, "sfhover");
};
els[i].onmouseout = function() {
removeClass(this, "sfhover");
};
}
}
};
config.shadowTiddlers["StyleSheetDropDownMenuPlugin"] =
"/*{{{*/\n"+
"/***** LAYOUT STYLES - DO NOT EDIT! *****/\n"+
"ul.suckerfish, ul.suckerfish ul {\n"+
" margin: 0;\n"+
" padding: 0;\n"+
" list-style: none;\n"+
" line-height:1.4em;\n"+
"}\n\n"+
"ul.suckerfish li {\n"+
" display: inline-block; \n"+
" display: block;\n"+
" float: left; \n"+
"}\n\n"+
"ul.suckerfish li ul {\n"+
" position: absolute;\n"+
" left: -999em;\n"+
"}\n\n"+
"ul.suckerfish li:hover ul, ul.suckerfish li.sfhover ul {\n"+
" left: auto;\n"+
"}\n\n"+
"ul.suckerfish ul li {\n"+
" float: none;\n"+
" border-right: 0;\n"+
" border-left:0;\n"+
"}\n\n"+
"ul.suckerfish a, ul.suckerfish a:hover {\n"+
" display: block;\n"+
"}\n\n"+
"ul.suckerfish li a.tiddlyLink, ul.suckerfish li a, #mainMenu ul.suckerfish li a {font-weight:bold;}\n"+
"/**** END LAYOUT STYLES *****/\n"+
"\n\n"+
"/**** COLORS AND APPEARANCE - DEFAULT *****/\n"+
"ul.suckerfish li a {\n"+
" padding: 0.5em 1.5em;\n"+
" color: #FFF;\n"+
" background: #0066aa;\n"+
" border-bottom: 0;\n"+
" font-weight:bold;\n"+
"}\n\n"+
"ul.suckerfish li:hover a, ul.suckerfish li.sfhover a{\n"+
" background: #00558F;\n"+
"}\n\n"+
"ul.suckerfish li:hover ul a, ul.suckerfish li.sfhover ul a{\n"+
" color: #000;\n"+
" background: #eff3fa;\n"+
" border-top:1px solid #FFF;\n"+
"}\n\n"+
"ul.suckerfish ul li a:hover {\n"+
" background: #e0e8f5;\n"+
"}\n\n"+
"ul.suckerfish li a{\n"+
" width:9em;\n"+
"}\n\n"+
"ul.suckerfish ul li a, ul.suckerfish ul li a:hover{\n"+
" display:inline-block;\n"+
" width:9em;\n"+
"}\n\n"+
"ul.suckerfish li {\n"+
" border-left: 1px solid #00558F;\n"+
"}\n"+
"/***** END COLORS AND APPEARANCE - DEFAULT *****/\n"+
"\n\n"+
"/***** LAYOUT AND APPEARANCE: VERTICAL *****/\n"+
"ul.suckerfish.vertical li{\n"+
" width:10em;\n"+
" border-left: 0px solid #00558f;\n"+
"}\n\n"+
"ul.suckerfish.vertical ul li, ul.suckerfish.vertical li a, ul.suckerfish.vertical li:hover a, ul.suckerfish.vertical li.sfhover a {\n"+
" border-left: 0.8em solid #00558f;\n"+
"}\n\n"+
"ul.suckerfish.vertical li a, ul.suckerfish.vertical li:hover a, ul.suckerfish.vertical li.sfhover a, ul.suckerfish.vertical li.sfhover a:hover{\n"+
" width:8em;\n"+
"}\n\n"+
"ul.suckerfish.vertical {\n"+
" width:10em; text-align:left;\n"+
" float:left;\n"+
"}\n\n"+
"ul.suckerfish.vertical li a {\n"+
" padding: 0.5em 1em 0.5em 1em;\n"+
" border-top:1px solid #fff;\n"+
"}\n\n"+
"ul.suckerfish.vertical, ul.suckerfish.vertical ul {\n"+
" line-height:1.4em;\n"+
"}\n\n"+
"ul.suckerfish.vertical li:hover ul, ul.suckerfish.vertical li.sfhover ul { \n"+
" margin: -2.4em 0 0 10.9em;\n"+
"}\n\n"+
"ul.suckerfish.vertical li:hover ul li a, ul.suckerfish.vertical li.sfhover ul li a {\n"+
" border: 0px solid #FFF;\n"+
"}\n\n"+
"ul.suckerfish.vertical li:hover a, ul.suckerfish.vertical li.sfhover a{\n"+
" padding-right:1.1em;\n"+
"}\n\n"+
"ul.suckerfish.vertical li:hover ul li, ul.suckerfish.vertical li.sfhover ul li {\n"+
" border-bottom:1px solid #fff;\n"+
"}\n\n"+
"/***** END LAYOUT AND APPEARANCE: VERTICAL *****/\n"+
"/*}}}*/";
store.addNotification("StyleSheetDropDownMenuPlugin",refreshStyles);
//!END-PLUGIN-CODE
// %/
Non-Dualism vs Dualism can't be resolved conceptually. God/Self/World are both the same and different. Every philosophy/theology spells out in its own terms (dances around) the distinctions and relation between God/Self/World. There are many variations, often with elaborate intermediary principles or being places between God/Self/World to try to bridge the conceptual gap/contradiction/paradox. But although the locus of the irreconcilability of identity-in-difference is shifted around from philosophy to philosophy, it will always be possible to identify the place where the system breaks down conceptually, where the attempted distinction between identity and difference gets murky, or where the issue is 'resolved' by appeal to mystery or inscrutability.
It is not possible to resolve unity/diversity conceptually. The problem is resolved only in the __experience__ of the identity of unity/diversity, which is afterward interpreted in myriad ways.
Just as the solution to the problem of evil is only actual redemption/liberation, the solution to the problem of God/Self/Reality is only the actual experience of its indivisible/divisible nature.
The universe is nondual and therefore ineffable. One/Many, Unity/Diversity, Emptiness/Form etc are indivisible. But we make distinctions and operate as though there is a true and literal correspondence between concepts and their referents. And because (but how?) we make the distinctions, we create the condition of abstraction, of separation, of the possibility of being //wrong// in the mapping of our concepts to reality, of confusing the map with the territory.
This creates a standing dualism, a //valid// distinction between Good/Evil, Truth/Lies, Insight/Ignorance. So we should not make the mistake of believing that evil is actually good in the same way that the many are actually one. Our confusion (wherever it began, however it was born) creates the moral distinction. Because of our assumption of a true distinction between the original poles of the nondual (one/many), because of our belief in a separate self existing in opposition and competition with the many, we //create// the possiblity of evil, separation, the sting of death.
In other words the relation between the polar categories of the nondual should not be confused with the difference between the nondual and our separation of the poles of the nondual into the categories of self and other. One/Many is of a different categorical relation than Good/Evil, the latter of which is actually the divorce of the nondual poles of One/Many.
Another way to say it is that Diversity is not opposed to Unity, but that which would oppose Diversity to Unity is opposed to Unity (and to diversity itself, which in reality cannot exist apart from unity). But the pieces break off by imagining their own condition as separate. This is the meaning of both the condition of sin and of ignorance, the acts which flow from this condition are sinful and ignorant. They cause harm, divorce, division between the One and Many, Unity and Diversity, Self and Other, Creator and Creator, etc..
If the relationship between Evil/Good is the same as the relationship between Unity/Diversity, then all bets are off. "Do what thou will shall be the whole of the law"- Crowley's Satanism. Then there is no problem and no point. Nihilism.
But here's the interesting thing: "No problem and no point" is the actual true nature of things. The words seem appropriate to describe both nondual suchness and solipsistic nihilism, which are, if anything is, completely opposed.
Thus there can be a profound confusion of terms (as always).
How this "breaking off" and "imagining" began?
Thus "knowledge of good and evil" is not the problem itself, but only arises due to the original divorce.
Is there difference between the Knowledge of Good and Evil and making //any// kind of distinction? Can we identify the diverse aspects of unity without breaking them off, disunifying them? Does the good depend on evil? Is there room for True Imagination and Creativity? Does life mean anything for the nondual? Or is life itself the problem?
These answers can only be lived, they can't be written.
We are in a condition of ignorance. We fell. We are in a state of cognitive separation from God/Absolute/Reality. Of loneliness. Of Sin. Of dis-grace. Of abstraction.
We need to overcome this state by:
*Taking on a spiritual practice that purifies us of our condition of ignorance
*Relying on a savior.
Whether or not a savior "actually" exists, the condition of total faith in relation to that quality of grace can serve as a form of absolution, freeing us from our bondage to our own selves. Salvation. Redemption. Finally, apotheosis- total unity in diversity with the absolute.
The danger in all cases is in the tendency to coopt the concepts and means of our path, claiming ownership, and using our "spirituality" as a means of pacifying (and thereby reinforcing) the ego. Then we harm others.
This is why the practice or belief, //any// practice or belief, can only be judged by the fruit it produces. Does this practice or belief system, this doctrine or savior, //actually// redeem, //actually// liberate us? And of course this depends on how the specific individual or community //uses// or engages with the particular practice. The diversity of practices engaged, for better and worse, within the confines of each major religion attests to this. Fruit: Does your religion or practice actually save you? Does it make you more compassionate? Does it free you from the prison of your own guilty, anxious, fearful ego?
Everything and anything can become the Path when God works through it.
The danger is idolatry- becoming attached to (by means of ownership or servitude) our own idea/image of the ultimate.
Faith/Refuge- you can either rely on the buddha-nature within, the kingdom of God within, or you can rely on the totality, the universe as a whole, without, because there is no difference. What other meaning could there be to the idea that God dwells within you?
What you can't rely on is any reduction of buddha-nature/totality in the manifest world- no external object, person, or view. No story. No structure. No authority. No notion of self. No source of identity.
"'Suffering,' the usual English translation for //dukkha//, is not very enlightening, especially today, when those of us who live in wealthy countries have many ways to entertain an distract ourselves, The point of the Buddhist term is that we nonetheless experience a basic dissatisfaction, a dis-ease, which continues to fester. That there is something inherently frustrating about our lives is not accidental or coincidental. It is the nature of an unawakened mind to be bothered about something. At the core of our being we fell a free-floating anxiety, which has not particular object but can plug into any problematic situation. We may try to evade this anxiety by dulling ourselves with alcohol, tobacco or other drugs, television, consumerism, sex, and so forth, or we may become preoccupied with various goals we pursue, but the anxiety is always there; and when we slow down enough to become sensitive to what is occurring in our minds, we become aware of it-- which is one reason we do not like to slow down." GA 19
"Our root anxiety is eager to objectify into fear //of// something, because then we have particular ways to cope with particular feared things." GA 22
"In this way Buddhism shifts our focus from the terror of death (our primal repression, according to Becker)to the anguish of a groundlessness experienced here and now. The problem is not so much that we will die, but that we do not feel real now." GA 22
<!--{{{-->
<!--- http://mptw.tiddlyspot.com/#MptwEditTemplate ($Rev: 2720 $) --->
<div class="toolbar" macro="toolbar +saveTiddler saveCloseTiddler closeOthers -cancelTiddler cancelCloseTiddler deleteTiddler"></div>
<div class="title" macro="view title"></div>
<div class="editLabel">Title</div><div class="editor" macro="edit title"></div>
<div macro='annotations'></div>
<div macro="showWhenExists EditPanelTemplate">[[EditPanelTemplate]]</div>
<div class="editLabel">Content</div><div class="editor" macro="edit text"></div>
<div class="editLabel">Tags</div><div class="editor" macro="edit tags"></div>
<div class="editorFooter"><span macro="message views.editor.tagPrompt"></span><span macro="tagChooser"></span></div>
<!--}}}-->
In the direct realization of emptiness in meditative absorption, forms do not arise.
Emptiness is both the means of eliminating the mental afflictions and the resultant state that one arrives at after having done so.
The Dalai Lama, //Essence of the Heart Sutra//
There is no contradiction between the experience of emptiness and the experience of the burning fire of love at the heart of the universe.
Nondualism: Things is. (Trungpa)
God: I am.
In each case there is a problem with the relation of the individual to the absolute.
Non-Dualism: Ignorance. The belief in the existence of an essential self.
God: Sin. Faithlessness. The ego in separation from God.
In each case there is a process which happens in time of the individual's journey toward liberation/salvation:
Non-Dualism: Countless rebirths gaining merit and practicing realization.
God: Salvation history.
In each case there is a dialectical tension between "already" and "not yet":
Non-Dualism: Samara is Nirvana. We are always already liberated and yet we have not realized it yet.
God: We are saved by grace through faith in Christ, yet we continue to sin and lack faith. The kingdom of God is here, but has not been made manifest cosmically.
In each case we will be free from the suffering of the ego (bondage to delusion or sin) to the extent that we existentially realize/dwell with the "already" side of the former dialectic.
In each case "things work out" when we abide in awakening/faith:
Buddhism: Due to the fruition of karma.
God: Due to providence, the 'mysterious ways' of God. "All things work together for good for those who are found in Christ Jesus and are called according to his purpose."
In each case the Fruit of abiding in right relation to the Ultimate is the same:
Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Wisdom, Compassion, Sympathetic Joy, Equanimity, etc..
In each case the ultimate reality, source, and goal transcends categories of knowing:
For this reason it will be impossible to say, decide, or know what is the essential difference if any between emptiness/dependent origination and Personal God/creation.
What is the difference between:
*Emptiness is form, form is emptiness
*Panentheism: God is in all things, all things are in God
Transcendence AND immanence, simultaneously.
Emptiness manifests as form in an act of spontaneous freedom.
God creates the world not out of necessity, as though beholden to some other force or principle, but out of God's essential freedom.
IN SUM:
Other than the terminology and the different angles at which things are viewed, What is the difference?
The more we press into the real meaning of the terms of our own faith, and are thereby through the terms to the actuality of existential relation to the absolute, the less we get caught up in, ossified by, dogma. And the more we are drawn into the bright clarity of the mystery, open to the possibility of essential unity, of many paths, of one God/Ultimate/Emptiness/Fullness/Absolute.
/***
| Name:|ExtentTagButtonPlugin|
| Description:|Adds a New tiddler button in the tag drop down|
| Version:|3.2 ($Rev: 2406 $)|
| Date:|$Date: 2007-08-08 22:50:23 +1000 (Wed, 08 Aug 2007) $|
| Source:|http://mptw.tiddlyspot.com/#ExtendTagButtonPlugin|
| Author:|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
***/
//{{{
window.onClickTag_mptw_orig = window.onClickTag;
window.onClickTag = function(e) {
window.onClickTag_mptw_orig.apply(this,arguments);
var tag = this.getAttribute("tag");
var title = this.getAttribute("tiddler");
// Saq, you're a genius :)
var popup = Popup.stack[Popup.stack.length-1].popup;
createTiddlyElement(createTiddlyElement(popup,"li",null,"listBreak"),"div");
wikify("<<newTiddler label:'New tiddler' tag:'"+tag+"'>>",createTiddlyElement(popup,"li"));
return false;
}
//}}}
"Faith is the link that transforms our experience of suffering into a vehicle of awakening: faith allows us to see suffering as a necessary condition for liberation... We all have taken birth, we all experience suffering. When faith is born out of that suffering rather than bewilderment or despair, it sets in motion a chain of dependent arisings leading through many kinds of happiness all the way to final liberation."
Suffering -> Faith -> Gladness -> Rapture -> Tranquility -> Happiness -> Concentration -> Wisdom/Vision
OD
/***
|Name|FontSizePlugin|
|Created by|SaqImtiaz|
|Location|http://tw.lewcid.org/#FontSizePlugin|
|Version|1.0|
|Requires|~TW2.x|
!Description:
Resize tiddler text on the fly. The text size is remembered between sessions by use of a cookie.
You can customize the maximum and minimum allowed sizes.
(only affects tiddler content text, not any other text)
Also, you can load a TW file with a font-size specified in the url.
Eg: http://tw.lewcid.org/#font:110
!Demo:
Try using the font-size buttons in the sidebar, or in the MainMenu above.
!Installation:
Copy the contents of this tiddler to your TW, tag with systemConfig, save and reload your TW.
Then put {{{<<fontSize "font-size:">>}}} in your SideBarOptions tiddler, or anywhere else that you might like.
!Usage
{{{<<fontSize>>}}} results in <<fontSize>>
{{{<<fontSize font-size: >>}}} results in <<fontSize font-size:>>
!Customizing:
The buttons and prefix text are wrapped in a span with class fontResizer, for easy css styling.
To change the default font-size, and the maximum and minimum font-size allowed, edit the config.fontSize.settings section of the code below.
!Notes:
This plugin assumes that the initial font-size is 100% and then increases or decreases the size by 10%. This stepsize of 10% can also be customized.
!History:
*27-07-06, version 1.0 : prevented double clicks from triggering editing of containing tiddler.
*25-07-06, version 0.9
!Code
***/
//{{{
config.fontSize={};
//configuration settings
config.fontSize.settings =
{
defaultSize : 100, // all sizes in %
maxSize : 200,
minSize : 40,
stepSize : 10
};
//startup code
var fontSettings = config.fontSize.settings;
if (!config.options.txtFontSize)
{config.options.txtFontSize = fontSettings.defaultSize;
saveOptionCookie("txtFontSize");}
setStylesheet(".tiddler .viewer {font-size:"+config.options.txtFontSize+"%;}\n","fontResizerStyles");
setStylesheet("#contentWrapper .fontResizer .button {display:inline;font-size:105%; font-weight:bold; margin:0 1px; padding: 0 3px; text-align:center !important;}\n .fontResizer {margin:0 0.5em;}","fontResizerButtonStyles");
//macro
config.macros.fontSize={};
config.macros.fontSize.handler = function (place,macroName,params,wikifier,paramString,tiddler)
{
var sp = createTiddlyElement(place,"span",null,"fontResizer");
sp.ondblclick=this.onDblClick;
if (params[0])
createTiddlyText(sp,params[0]);
createTiddlyButton(sp,"+","increase font-size",this.incFont);
createTiddlyButton(sp,"=","reset font-size",this.resetFont);
createTiddlyButton(sp,"–","decrease font-size",this.decFont);
}
config.macros.fontSize.onDblClick = function (e)
{
if (!e) var e = window.event;
e.cancelBubble = true;
if (e.stopPropagation) e.stopPropagation();
return false;
}
config.macros.fontSize.setFont = function ()
{
saveOptionCookie("txtFontSize");
setStylesheet(".tiddler .viewer {font-size:"+config.options.txtFontSize+"%;}\n","fontResizerStyles");
}
config.macros.fontSize.incFont=function()
{
if (config.options.txtFontSize < fontSettings.maxSize)
config.options.txtFontSize = (config.options.txtFontSize*1)+fontSettings.stepSize;
config.macros.fontSize.setFont();
}
config.macros.fontSize.decFont=function()
{
if (config.options.txtFontSize > fontSettings.minSize)
config.options.txtFontSize = (config.options.txtFontSize*1) - fontSettings.stepSize;
config.macros.fontSize.setFont();
}
config.macros.fontSize.resetFont=function()
{
config.options.txtFontSize=fontSettings.defaultSize;
config.macros.fontSize.setFont();
}
config.paramifiers.font =
{
onstart: function(v)
{
config.options.txtFontSize = v;
config.macros.fontSize.setFont();
}
};
//}}}
Free will and determinism < a false distinction. Freedom and bondage is the true distinction. Surrender of self, openness to totality/emptiness is freedom. Choice in the sense of "doing what I want" is bondage to Karma, born of ignorance.
There is no one-to-one correspondence of concept to reality. Object, and classes of objects, do not exist in this way. Language is an abstraction from the reality to which it refers. But isn't this also our //freedom//? Because words are more like metaphors than numbers, because of this gap between concept and referent, because there is no direct mathematical correspondence between language and reality, we can imagine. We can create new possibilities. (Isn't this what Dostoevsky meant when he was railing against "2 + 2 = 4" in the Brothers K.?) This is how we have out-gunned Nature, transcended the natural processes of evolution, by examining closely the laws and ways of the natural world, discovering Power, re-imagining what is possible, and redirecting natural energies to serve our creative purposes.
But our freedom is constrained by the conditions which make it possible. The world does exist, quite apart from the question of the correspondence of language to it. And Life depends. Concepts emerge from the condition of organic life, and organic life is a fragile system of the interdependent exchange of energies. Our creations subvert those conditions at our peril. God/Nature is not mocked. When our imaginations, the stories we conjure, lead us to believe that we have transcended completely the material conditions of our origin, then we will suffer the truth.
And the most pernicious and dangerous creation of all, our favorite story, is the notion of concrete identity-- personal or collective-- which is secured by reference to an appropriated absolute (God, Truth), which is always framed, explicitly or implicitly, in some conceptual schema, view, belief system, dogma. I understand and believe that my particular God sanctions and guarantees the survival of my self and my people against all the demons, unbelievers, infidels, heathens, evil, hell, and death.
To return to freedom: our universe is ontologically open. The boundaries are permeable. Our language reflects this. In this sense, in its openness, language does truly correspond to reality. But we are dependent upon the conditions that gave rise to that freedom-- the Law, the Dharma, the laws of Physics and Nature, the logos. If, in our freedom, we subvert the conditions of our freedom, we die. And the greatest subversion of all is the conceit of the justified ego.
is
Our Creative Intelligence is the condition for both our Glory and and our Shame. We are created in the Image of God. Whatever we may think of theology, it is an imperical and historical fact that we have become as Gods, with power to direct and overwhelm, to subvert the velocity of, the course of natural evolution. It is also clear that this power has led us collectively to the point of destroying the conditions of organic life itself.
We have learned that our freedom is not absolute.
The universe is designed to allow for emergents. It's open. Up until now, novelty has been driven by the course of natural evolution in which individuals and populations compete for survival by securing by sheer force scarce resources (stealing from and killing others if required. "Eat and be eaten.") and adapting, often ingeniously, to changing environmental conditions. The consequences of these actions have not been a concern for individual populations except as they have refected on their own conditions for survival. There is little evidence in the animal world of empathy for those beyond the immediate population. The emergence (or creation if you prefer) of humans changes all that. The type of creative intelligence that arises with language allows for the possibility of empathy, of taking perspectives, of imagining ourselves in the place of the Other. The deeper Wisdom realizes that there is no ontological justification for the absolute distinction between self and other. Ethics, morality, values, are born. But the deeper Wisdom is not a given. The very conditions that give rise to the possibility of empathy also give unprecidented power over the course of nature. Novelty is driven by abstract imagination, we create new worlds in our given world. We can even imagine that we, in our glory, are no longer subject to the given world. We become disconnected from our bodies, we forget that we have them, or we relate to them only abstractly, as adornments of the essential soul or self, reflecting for better or worse upon the value of our concrete identities. Following the original impulses of natural evolution, we pursue self-interest. There is a war within us, two natures: both the natural impulse to pursue self-interest and the capacity to empathize to such an extent that we are capable of viewing the deeper wisdom, that there is no me apart from you. With increasing power come increasing responsibility, whether we like it or not.
Either way we are now in charge. But the deeper Wisdom is being forced upon us by the limit conditions of organic life. The rules of the game have changed. Evolution in its traditional sense is over. We call the shots. But we have not escaped Nature. That was the hubris that got us into this mess. We are dependent creatures, dependent upon the fragile natural systems supporting life on this planet. The world of animals continues on living according the old paradigm of eat and be eaten (although domestication is also a new emergent altering the course of the natural development of animals). But now, they depend upon us to manage the environmental conditions of their survival. With freedom comes responsibility.
So we celebrate human freedom, ingenuity, creativity, novelty born of the emergence of creative intelligence rooted in language. We are great musicians, artists, craftsmen, and story-tellers. But we must recognize with increasing humility the limitations of our freedom, which are not limitations at all, but are in fact the organic conditions of sustainable life-- the very thing that makes freedom possible.
''The 3 Trainings:''
*Morality (Sila)
*Concentration: mastery of the mind (Samadhi)
*Wisdom: insight that purifies the mind (Panna)
''The Triple Gem:''
*Buddha - anyone who is fully enlightened
*Dhamma - the law of nature; the teaching of an enlightened person; the way to liberation
*Sangha - anyone who has practiced Dhamma and has become a pure-minded, saintly person
''The 3 Roots of all Mental Defilements:''
*Craving (Raga/Lobha)
*Aversion (Dosa)
*Ignorance (Moha)
''The Noble Eightfold Path:''
*Right Speech (samma-vaca)
*Right Action (samma-kammanta)
*Right Livelihood (samna-ajiva)
*Right Effort (samma-vayama)
*Right Awareness (samma-sati)
*Right Concentration (samma-samadhi)
*Right Thought (samma-sankappa)
*Right Understanding (samma-ditthi)
''Nibbana'' -the unconditioned, the ultimate reality which is beyond mind and matter (Sanskrit nirvana)
''The 3 Kinds of Wisdom:''
*Suta-Maya Panna - wisdom gained by listening to others
*Cinta-Maya Panna - intellectual, analytical understanding
*Bhavana-Maya Panna - wisdom based on direct personal experience
''The 3 Characteristics of Phenomena:''
*Impermanence (anicca)
*Egolessness (anatta)
*Suffering (dukkha)
''Kamma'' -action; specifically, an action one performs which will have an effect on one's future (Sanskrit karma)
''The 4 Noble Truths:''
*The fact of suffering
*The origin of suffering (craving)
*The cessation of suffering
*The path leading to the cessation of suffering
''The 5 Aggregates of which a Human Being is Composed:''
*Rupa - matter; the physical body composed of subatomic particles (kalapa)
*Vinnana - consciousness, cognition
*Sanna - perception, recognition
*Vedana - sensation
*Sankhara - reaction; mental conditioning
''The 4 Material Elements:''
*Earth - solidity, weight (pathavi)
*Water - fluidity, cohesion (apo)
*Air - gaseousness, motion (vayo)
*Fire - temperature (tejo)
''The 5 Hindrances or Enemies:''
*Craving (kamacchanda)
*Aversion (vyapada)
*Physical Sloth and Mental Torpor (thina)
*Agitation and Worry (uddhacca-kukkucca)
*Doubt, Uncertainty (vicikiccha)
''The 5 Strengths or Friends:''
*Confidence (saddha)
*Effort (viriya)
*Awareness (sati)
*Concentration (samadhi)
*Wisdom (panna)
''The 4 Causes for the Arising of Matter:''
*Food
*Environment/Atmosphere
*A present mental reaction
*A past mental reaction
''The 4 Qualities of a Pure Mind:''
*Selfless Love (metta)
*Compassion (karuna)
*Sympathetic Joy (mudita)
*Equanimity (upekkha)
''Satipatthana'' - the establishing of awareness; synonym for Vipassana
''The 4 Satipatthanas:''
*Kayanupassana-observation of the body
*Vedananupassana-observation of bodily sensations
*Cittanupassana-observation of the mind
*Dhammanupassana-observation of mental contents
''The 10 Parami or Mental Perfections:''
*Renunciation (nekkhamma)
*Morality (sila)
*Effort (viriya)
*Tolerance (khanti)
*Truthfulness (sacca)
*Strong Determination (adhitthana)
*Wisdom (panna)
*Equanimity (upekkha)
*Selfless Love (metta)
''Dana'' - generosity; donation
/***
|Name|GotoPlugin|
|Source|http://www.TiddlyTools.com/#GotoPlugin|
|Version|1.4.3|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <<br>>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides||
|Description|view any tiddler by entering it's title - displays list of possible matches|
''View a tiddler by typing its title and pressing //enter//.'' Input just enough to uniquely match a single tiddler title and ''press //enter// to auto-complete the title for you!!'' If multiple titles match your input, a list is displayed. You can scroll-and-click (or use arrows+enter) to select/view a tiddler, or press //escape// to close the listbox to resume typing. When the listbox is ''//not//'' being displayed, press //escape// to clear the current text input and start over.
Note: ''At any time, you can move the focus directly to the text input field by using the ~ALT-G keyboard shortcut.''
!!!!!Examples
<<<
| //IMPORTANT NOTE:// ''As of version 1.4.0 (2007.04.25),<br>to avoid conflict with javascript reserved keywords<br>the {{{<<goto>>}}} macro has been renamed to {{{<<gotoTiddler>>}}}'' |
syntax: {{{<<gotoTiddler quiet insert inputstyle liststyle>>}}}
All parameters are optional.
* ''quiet'' prevents //automatic// display of the list as each character is typed. To view the list when ''quiet'', use //down// or //enter//.
* ''insert'' causes the selected tiddler title to be inserted into the tiddler source currently being edited (use with EditTemplate)
* ''inputstyle'' and ''liststyle'' are CSS declarations that modify the default input and listbox styles. Note: styles containing spaces must be surrounded by ({{{"..."}}} or {{{'...'}}}) or ({{{[[...]]}}}).
{{{<<gotoTiddler>>}}}
<<gotoTiddler>>
{{{<<gotoTiddler quiet>>}}}
<<gotoTiddler quiet>>
{{{<<goto width:20em width:20em>>}}}
<<gotoTiddler width:20em width:20em>>
You can also invoke the macro with the "insert" keyword. When used in the [[EditTemplate]], like this:
{{{
<span macro="gotoTiddler insert"></span>
}}}
it allows you to type/select a tiddler title, and instantly insert a link to that title (e.g. {{{[[TiddlerName]]}}}) into the tiddler source being edited.
<<<
!!!!!Configuration
<<<
You can create a tiddler tagged with <<tag systemConfig>> to control the maximum height of the listbox of tiddlers/shadows/tags. //The default values are shown below://
//{{{
config.macros.gotoTiddler.listMaxSize=10;
//}}}
<<<
!!!!!Installation
<<<
import (or copy/paste) the following tiddlers into your document:
''GotoPlugin'' (tagged with <<tag systemConfig>>)
<<<
!!!!!Revisions
<<<
''2007.10.31 [1.4.3]'' removed extra trailing comma on last property of config.macros.gotoTiddler object. This fixes an error under InternetExplorer that was introduced 6 days ago... sure, I should have found it sooner, but... ''WHY DON'T PEOPLE TELL ME WHEN THINGS ARE BROKEN!!!!''
''2007.10.25 [1.4.2]'' added onclick handler for input field, so that clicking in field hides the listbox.
''2007.10.25 [1.4.1]'' re-wrote getItems() to cache list of tiddlers/shadows/tags and use case-folded simple text match instead of regular expression to find matching tiddlers. This *vastly* reduces processing overhead between keystrokes, especially for documents with many (>1000) tiddlers. Also, removed local definition of replaceSelection(), now supported directly by the TW2.2+ core, as well as via backward-compatible plugin (see [[CoreTweaksArchive]]).
''2007.04.25 [1.4.0]'' renamed macro from "goto" to "gotoTiddler". This was necessary to avoid a fatal syntax error in Opera (and other browsers) that require strict adherence to ECMAScript 1.5 standards which defines the identifier "goto" as "reserved for FUTURE USE"... *sigh*
''2007.04.21 [1.3.2]'' in html definition, removed DIV around droplist (see 1.2.6 below). It created more layout problems then it solved. :-(
''2007.04.01 [1.3.1]'' in processItem(), ensure that correct textarea field is found by checking for edit=="text" attribute
''2007.03.30 [1.3.0]'' tweak SideBarOptions shadow to automatically add {{{<<goto>>}}} when using default sidebar content
''2007.03.30 [1.2.6]'' in html definition, added DIV around droplist to fix IE problem where list appears next to input field instead of below it.
''2007.03.28 [1.2.5]'' in processItem(), set focus to text area before setting selection (needed for IE to get correct selection 'range')
''2007.03.28 [1.2.4]'' added prompt for 'pretty text' when inserting a link into tiddler content
''2007.03.28 [1.2.3]'' added local copy of core replaceSelection() and modified for different replace logic
''2007.03.27 [1.2.2]'' in processItem(), use story.getTiddlerField() to retrieve textarea control
''2007.03.26 [1.2.1]'' in html, use either 'onkeydown' (IE) or 'onkeypress' (Moz) event to process <esc> key sooner, to prevent <esc> from 'bubbling up' to the tiddler (which will close the current editor).
''2007.03.26 [1.2.0]'' added support for optional "insert" keyword param. When used in [[EditTemplate]], (e.g. {{{<span macro="goto insert"></span>}}}) it triggers alternative processing: instead of displaying the selected tiddler, that tiddler's title is inserted into a tiddler's textarea edit field surrounded by {{{[[...]]}}}.
''2006.05.10 [1.1.2]'' when filling listbox, set selection to 'heading' item... auto-select first tiddler title when down/enter moves focus into listbox
''2006.05.08 [1.1.1]'' added accesskey ("G") to input field html (also set when field gets focus). Also, inputKeyHandler() skips non-printing/non-editing keys.
''2006.05.08 [1.1.0]'' added heading to listbox for better feedback (also avoids problems with 1-line droplist)
''2006.05.07 [1.0.0]'' list matches against tiddlers/shadows/tags. input field auto-completion... 1st enter=complete matching input (or show list)... 2nd enter=view tiddler. optional "quiet" param controls when listbox appears.
''2006.05.06 [0.5.0]'' added handling for enter (13), escape(27), and down(40) keys. Change 'ondblclick' to 'onclick' for list handler to view tiddlers (suggested by Florian Cauvin - prevents unintended trigger of tiddler editor). shadow titles inserted into list instead of appended to the end.
''2006.05.05 [0.0.0]'' started
<<<
!!!!!Credits
>This feature was developed by EricShulman from [[ELS Design Studios|http:/www.elsdesign.com]]
!!!!!Code
***/
//{{{
version.extensions.gotoTiddler = {major: 1, minor: 4, revision: 3, date: new Date(2007,10,31)};
// automatically tweak shadow SideBarOptions to add <<gotoTiddler>> macro above <<search>>
config.shadowTiddlers.SideBarOptions=config.shadowTiddlers.SideBarOptions.replace(/<<search>>/,"{{button{goto}}}\n<<gotoTiddler>><<search>>");
config.macros.gotoTiddler= {
handler:
function(place,macroName,params) {
var quiet=(params[0] && params[0]=="quiet"); if (quiet) params.shift();
var insert=(params[0] && params[0]=="insert"); if (insert) params.shift();
var instyle=params.shift(); if (!instyle) instyle="";
var liststyle=params.shift(); if (!liststyle) liststyle="";
var keyevent=window.event?"onkeydown":"onkeypress";
createTiddlyElement(place,"span").innerHTML
=this.html.replace(/%keyevent%/g,keyevent).replace(/%insert%/g,insert).replace(/%quiet%/g,quiet).replace(/%instyle%/g,instyle).replace(/%liststyle%/g,liststyle);
},
html:
'<form onsubmit="return false" style="display:inline;margin:0;padding:0">\
<input name=gotoTiddler type=text autocomplete="off" accesskey="G" style="%instyle%"\
title="enter a tiddler title"\
onclick="this.form.list.style.display=\'none\';"\
onfocus="this.select(); this.setAttribute(\'accesskey\',\'G\');"\
%keyevent%="return config.macros.gotoTiddler.inputEscKeyHandler(event,this,this.form.list);"\
onkeyup="return config.macros.gotoTiddler.inputKeyHandler(event,this,this.form.list,%quiet%,%insert%);">\
<select name=list style="%liststyle%;display:none;position:absolute"\
onchange="if (!this.selectedIndex) this.selectedIndex=1;"\
onblur="this.style.display=\'none\';"\
%keyevent%="return config.macros.gotoTiddler.selectKeyHandler(event,this,this.form.gotoTiddler,%insert%);"\
onclick="return config.macros.gotoTiddler.processItem(this.value,this.form.gotoTiddler,this,%insert%);">\
</select>\
</form>',
getItems:
function(val) {
if (!this.items.length || val.length<2) { // starting new search, refresh cached list of tiddlers/shadows/tags
this.items=new Array();
var tiddlers=store.getTiddlers("title","excludeLists");
for(var t=0; t<tiddlers.length; t++) this.items.push(tiddlers[t].title);
for (var t in config.shadowTiddlers) this.items.pushUnique(t);
var tags=store.getTags();
for(var t=0; t<tags.length; t++) this.items.pushUnique(tags[t][0]);
}
var found = [];
var match=val.toLowerCase();
for(var i=0; i<this.items.length; i++)
if (this.items[i].toLowerCase().indexOf(match)!=-1) found.push(this.items[i]);
return found;
},
items: [], // cached list of tiddlers/shadows/tags
getItemSuffix:
function(t) {
if (store.tiddlerExists(t)) return ""; // tiddler
if (store.isShadowTiddler(t)) return " (shadow)"; // shadow
return " (tag)"; // tag
},
keyProcessed:
function(ev) { // utility function: exits handler and prevents browser from processing the keystroke
ev.cancelBubble=true; // IE4+
try{event.keyCode=0;}catch(e){}; // IE5
if (window.event) ev.returnValue=false; // IE6
if (ev.preventDefault) ev.preventDefault(); // moz/opera/konqueror
if (ev.stopPropagation) ev.stopPropagation(); // all
return false;
},
inputEscKeyHandler:
function(event,here,list) {
var key=event.keyCode;
// escape... hide list (2nd esc=clears input)
if (key==27) {
if (list.style.display=="none")
here.value=here.defaultValue;
list.style.display="none";
return this.keyProcessed(event);
}
return true; // key bubbles up
},
inputKeyHandler:
function(event,here,list,quiet,insert) {
var key=event.keyCode;
// non-printing chars... bubble up, except: backspace=8, enter=13, space=32, down=40, delete=46
if (key<48) switch(key) { case 8: case 13: case 32: case 40: case 46: break; default: return true; }
// blank input... if down/enter... fall through (list all)... else, and hide list
if (!here.value.length && !(key==40 || key==13))
{ list.style.display="none"; return this.keyProcessed(event); }
// find matching items...
var found = this.getItems(here.value);
// matched one item using enter key, but not an *exact* match... autocomplete input field
if (found.length==1 && quiet && key==13 && here.value!=found[0])
{ list.style.display="none"; here.value=found[0]; return this.keyProcessed(event); }
// no match or exact match using enter key, create/show tiddler
if (found.length<2 && key==13)
return this.processItem(found.length?found[0]:here.value,here,list,insert);
// quiet/no match, make sure list is hidden
list.style.display=(!quiet && found.length)?"block":"none";
// no matches, key bubbles up
if (!found.length) return true;
// using down/enter key shows/moves to list...
if (key==40 || key==13) { list.style.display="block"; list.focus(); }
// finally, if list is showing, fill it with found results...
if (list.style.display!="none") {
while (list.length > 0) list.options[0]=null; // clear list
found.sort(); // alpha by title
var hdr=found.length==1?this.listMatchMsg:this.listHeading.format([found.length]); // list 'heading'
list.options[0]=new Option(hdr,"",false,false);
for (var t=0; t<found.length; t++) // fill list...
list.options[list.length]=new Option(found[t]+this.getItemSuffix(found[t]),found[t],false,false);
list.size=(found.length<this.listMaxSize?found.length:this.listMaxSize)+1; // resize list...
list.selectedIndex=(key==40 || key==13)?1:0;
}
return true; // key bubbles up
},
listMaxSize: 10,
listHeading: 'Found %0 matching titles:',
listMatchMsg: 'Press enter to open tiddler...',
selectKeyHandler:
function(event,list,editfield,insert) {
if (event.keyCode==27) // escape... hide list, move to edit field
{ editfield.focus(); list.style.display="none"; return this.keyProcessed(event); }
if (event.keyCode==13 && list.value.length) // enter... view selected item
{ this.processItem(list.value,editfield,list,insert); return this.keyProcessed(event); }
return true; // key bubbles up
},
processItem:
function(title,here,list,insert) {
if (!title.length) return; here.value=title; list.style.display='none';
if (insert) {
var tidElem=story.findContainingTiddler(here); if (!tidElem) { here.focus(); return false; }
var e=story.getTiddlerField(tidElem.getAttribute("tiddler"),"text");
if (!e||e.getAttribute("edit")!="text") return false;
var txt=prompt(this.askForText,title); if (!txt||!txt.length) { here.focus(); return false; }
e.focus(); // put focus on target field before setting selection
replaceSelection(e,"[["+txt+"|"+title+"]]"); // insert selected tiddler as a PrettyLink
}
else
story.displayTiddler(null,title); // show selected tiddler
return false;
},
askForText: "Enter the text to display for this link"
}
//}}}
Inner happiness does not become boring. Happiness based on external objects always eventually becomes boring. It is by entering directly into boredom- the disillusionment with external objects- that one can become aware of inner happiness. Our unhappiness is not to be avoided. It is a //vehicle// towards the realization of unconditional happiness, that happiness is unconditioned.
Hear Sutra: "Form is emptiness, emptiness is form; emptiness is not other than form, form too is not other than emptiness."
The statement that "apart from form there is no emptiness" suggests that the emptiness of form is nothing other than the form's ultimate nature. Form lacks intrinsic or independent existence; thus its nature is emptiness. This nature- emptiness- is not independent of form, but rather is a __characteristic__ of form; emptiness is forms mode of being. One must understand form and its emptiness in unity; They are not two independent realities.
Form:
*composite phenomenon; composed of many parts
*dependent phenomenon; comes into being and continues to exist based on other causes and conditions
Since form lack independent existence, it can never be isolated from other phenomena.
Emptiness makes the law of cause and effect possible. (because form, having no self-existent intrinsic substance, exists in dependent relation to causes and conditions. If it were not empty it could exist independently, of itself.)
All things originate dependently. Because all things originate dependently, one can observe cause and effect. Cause and effect are only possible in a world that is dependently originated, and dependent origination is only possible in a world that is devoid of intrinsic existence, which is to say in a world that is empty.
Therefore, we can say that emptiness is form, which is another way of saying that form arises from emptiness, and emptiness is the basis that allows the dependent origination of form. Thus the world of form is a __manifestation__ of emptiness.
Emptiness is not akin to Brahman- an underlying absolute reality from which the illusory world of multiplicity emerges.
Emptiness is not a core reality, lying somehow at the heart of the universe, from which the diversity of phenomena arise. Emptiness does not exist separately and independently of particular phenomena.
Perceiving emptiness, we perceive the __suchness__ of phenomena, their ultimate mode of being, which is the ultimate truth about the nature of reality.
The ultimate nature of form is emptiness, and from is the conventional reality upon which that emptiness is established.
All from The Dalai Lama, //Essence of the Heart Sutra//
/***
| Name|HideWhenPlugin|
| Description|Allows conditional inclusion/exclusion in templates|
| Version|3.0 ($Rev: 1845 $)|
| Date|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|
| Source|http://mptw.tiddlyspot.com/#HideWhenPlugin|
| Author|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
For use in ViewTemplate and EditTemplate. Example usage:
{{{<div macro="showWhenTagged Task">[[TaskToolbar]]</div>}}}
{{{<div macro="showWhen tiddler.modifier == 'BartSimpson'"><img src="bart.gif"/></div>}}}
***/
//{{{
window.removeElementWhen = function(test,place) {
if (test) {
removeChildren(place);
place.parentNode.removeChild(place);
}
};
merge(config.macros,{
hideWhen: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( eval(paramString), place);
}},
showWhen: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !eval(paramString), place);
}},
hideWhenTagged: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAll(params), place);
}},
showWhenTagged: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAll(params), place);
}},
hideWhenTaggedAny: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAny(params), place);
}},
showWhenTaggedAny: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAny(params), place);
}},
hideWhenTaggedAll: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( tiddler.tags.containsAll(params), place);
}},
showWhenTaggedAll: { handler: function (place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !tiddler.tags.containsAll(params), place);
}},
hideWhenExists: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( store.tiddlerExists(params[0]) || store.isShadowTiddler(params[0]), place);
}},
showWhenExists: { handler: function(place,macroName,params,wikifier,paramString,tiddler) {
removeElementWhen( !(store.tiddlerExists(params[0]) || store.isShadowTiddler(params[0])), place);
}}
});
//}}}
!!Hinayana: The View
*Suffering
*Karma
*Non-self
Entry into the View:
*Precious Human Rebirth (most rare and most fortunate)
*Impermanence
*Karma (of result and cause)
*Defects of Samsara
3 Kinds of Suffering:
*Suffering of Change (based on attachment)
*Suffering upon Suffering (based on aversion)
*Suffering in the Making or Suffering of Conditioned States or All-Pervasive Suffering (based on ignorance: belief in self)
Our initial and natural perception of things is pure and unbounded. Then, before we are aware of it, we grasp on to our perceptions with our wants, narrow them down, and produce a tiny, concept-bound world that we think of as real.
!!Hinayana: The Practice
*Morality (Shila)
*Tranquility (Samatha)
*Insight (Vipashyana)
''Taking Refuge'': renunciation, vows.
''Shila'': accumulation of wisdom and merit
- 10 ~Non-Virtuous Actions -
Body:
*Killing any sentient being
*Stealing
*Sexual misconduct
Speech:
*Lying
*Slander
*Abusive Speech
*Idle Chatter and Gossip
Mind:
*Covetousness (greed, attachment)
*Thoughts of wanting to harm others (hate, aversion)
*Wrong View (ignorance)
''Samadhi'': Concentration Meditation
Samatha: tranquility meditation. Single-pointed concentration.
''Panya'': Wisdom/Insight
Vipashyana Meditation: clear seeing. Arises in the gaps between concepts.
!!!Hinayana: The Result
*Renunciation
*Surrender
*Purification
''Nirvana'': cessation of defiled states of mind, especially illusion of the self
Individual Liberation.
All taken from //Indestructable Truth// by Reginal Ray
''What People Want''
You can have what you want.
People want four things:
The Path of Desire
1) Pleasure
2) Worldly Success: wealth, fame, power
The Path of Renunciation
3) The religion of duty, service. For "the community"
4) Moksha, liberation
The birth of religion- the ego renounces its claim to finality.
''What People Really Want''
infinite being, infinite knowledge, and infinite bliss.
Liberation (moksha): release from the finitude that restricts us from the limitless being, consciousness, and bliss our hearts desire.
Underlying the human self and animating it is a reservoir of being that never dies, is never exhausted, and is unrestricted in consciousness and bliss. This infinite center of every life, this hidden self or Atman, is no less than Brahman, the Godhead. Body, personality, and Atman-Brahman- a human self is not completely accounted for until all three are noted.
The Eternal is buried under an almost impenetrable mass of distractions, false assumptions, and self-regarding instincts that comprise our surface selves. A lamp can be covered with dust and dirt to the point of obscuring its light completely.
''The Beyond Within''
We are limited in joy, knowledge, and being.
The First Limitation is on our Joy:
-Physical Pain
-Psychological pain- disappointment: the expectations of the ego are thwarted.
- Ennui; boredom.
The solution: detachment of the finite self or attachment to the whole of things, The self expands to include the all.
The Second limitation is on our knowledge: Ignorance
The Third limitation is on our being.
How is the boundary of the self to be defined?
Think not in terms of space, but also in terms of time. Strictly speaking, every moment of our lives is a dying; the I of that moment dies, never to be reborn. Hinduism posits an extensive self that lives successive lives in the way a single life lives successive moments.
''Four Paths to the Goal''
Yoga: yoke- to unite, to place under disciplined training. Yoga is a method of training designed to lead to integration or union.
Multiple paths to God, each calling for a distinctive mode of travel
''One: Jnana Yoga: The Way to God through Knowledge''
for those with a strong reflective bent. Gnosis, Sophia: an intuitive discernment that transforms, turning the knower eventually into the known.
Three Stages:
- Learning
- Thinking
- Shifting self-identification to the abiding Self. "I am the Witness" Life's events are simply allowed to proceed.
The guiding image is an infinite sea of being underlying the waves of our finite selves. This sea typifies the all-pervading Self, which is as much within us as without, and with which we should seek to identify. God is impersonal, or rather transpersonal, for personality, being something definite, seems to be finite whereas the jnanic Godhead is infinite.
''Two: Bhakti Yoga: The Way to God through Love''
Direct toward God the love that lies at the base of every heart.
Exemplified in Christianity.
The bhakta will reject all all suggestions that the God one loves is oneself, even one's deepest Self, and insists on God's otherness. "I want to taste sugar; I don't want to be sugar." The bhakta will strive not to identify with God, but to adore God with every element of his or her being.
Love God; Hinduisms myths and symbols.
Three approaches:
-Japam: repeating God's name.
- Ringing the Changes of Love: different nuances according to different types of relationships (mother, father, lover, brother, friend)
- The Worship of one's chosen ideal. Ishta- an adopted form of the divine. The ideal will be for most people one of God's incarnations.
''Three: Karma Yoga- the Way to God through Work''
Karma yoga can be practiced in either mode: jnana (knowledge) or bhakti (devoted service).
For the Bhakta: Work without attachment to results- shedding the accumulations of the ego.
For the Jnana: Work: as the deeds are being performed by the empirical self, the True Self has nothing to do with them.
Both are engaged in a radical reducing diet, designed to starve the finite ego by depriving is of the consequences of action on which it feeds. Neither gives the slightest purchase to that native egoism that the world considers healthy self-regard.
''Four: Raja Yoga- The Way to God through Psychophysical Exercises''
Science- the empirical method of achieving liberation. Practice prescribed mental exercises and observe their subjective effects. The method is willed introversion.
The Principle Layers of the Human Self:
- Body
- Mind
- Individual Subconscious
- Being itself
Eight Steps
1- The practice of five abstentions: from injury, lying, stealing, sensuality, and greed. (Thou Shalt Not Covet)
2- The practice of five observances: cleanliness, contentment, self-control, studiousness, and contemplation of the divine.
3- The asanas or postures. most importantly the Lotus Position.
4- The mastery of respiration, breathing exercises.
5- Close the doors of perception- concentration on one thing excludes other things.
6- Concentration. One by one the intrusions of cravings, a troubled conscience, body, breath, and the senses have been stopped. Teach the restless mind to hold unswervingly to the object it is directed to. One begins by relaxing the mind to allow thoughts that need release to exorcise themselves from the subconscious. Then one selects something to concentrate on.
7- Meditation. The subject and object are completely merged so that the self-consciousness of the individual subject has disappeared altogether. In the preceding step the mind was brought to a point where it would flow steadily toward its object, but it did not lose consciousness of itself as an object distinct from the one it was focusing on. In the seventh step, the union between the two is tightened to the point where separateness vanishes.
8- Samadhi. non-duality. The state in which the human mind is completely absorbed in God. All the objects forms fall away. Pure consciousness. "That, verily, That thou art."
''The Stages of Life''
Every life passes through four phases:
- Student
- Householder: pleasure, success, duty
- Retirement: who is the real self?
- Sannyasin: one how neither hates nor loves anything
''The Stations of Life: Caste''
- Brahmins, seers
- Kshatriyas, administrators
- Vaishyas, producers
- Shudras, followers or servants
- Untouchables
''Thou Before Whom All Words Recoil''
The human mind has evolved to facilitate survival in the natural world. It is adapted to deal with finite objects. God, on the contrary, is infinite and of a completely different order of being from what our minds can grasp.
the deep yet dazzling darkness of the mystical consciousness.
Brahman: whose attributes are sat, chit, and ananda or being, awareness, and bliss. Utter reality, utter consciousness, and utterly beyond all possibility of frustration.
God lies on the further side of being as we understand it, not nothingness; beyond minds as we know them, not mindless clay; beyond ecstasy, not agony.
Most people find it impossible to conceive, much less be motivated by, anything that is removed very far from direct experience. Hinduism advises such people not to try to think of God as the supreme instance of abstractions like being or consciousness, and instead to think of God as the archetype of the noblest reality they encounter in the natural world. This means thinking of God as the supreme person (Ishvara or Bhagavan).
Saguna Brahman, or God-with-attributes, as distinct from the philosopher's more abstract Nirguna Brahman, or God-without -attributes. Nirguna Brahman is the ocean without a ripple; Saguna Brahman is the same ocean alive with swells and waves. The transpersonal verses the personal conceptions of God.
You chose which notion of God, depending upon which carries the most exalted meaning for you.
God's relation to the world likewise varies according to the symbolism that is embraced. Conceived in personal terms, God will be Creator (Brahma), Preserver (Vishnu), and Destroyer (Shiva), who in the end resolves all finite forms back into the primordial nature from which they sprang. Conceived transpersonally, God stands above the struggle, aloof from the finite in every respect.
''Coming of Age in the Universe''
Jivas, or individual souls, enter the world mysteriously.
Samasara- the endless passage through cycles of life, death, and rebirth. Reincarnation. The transmigration of the soul
With the human, the soul has reached self-consciousness and with this estate come freedom, responsibility, and effort.
The Law of Karma- the moral law of cause and effect. The present condition of each interior life- how happy it is, how confused or serene, how much it sees- is an exact product of what it has wanted and done in the past. Equally, its present thoughts and decisions are determining its future experiences. There is no chance or accident. Yet, although every decision must have its determinate consequences, the decisions themselves are, in the last analysis, freely arrived at.
In the end, everyone finally gets the point.
What happens then? Some say the individual soul passes into complete identification with God and loses every trace of its former separateness. Others, wishing to taste sugar, not be sugar, cherish the hope that some slight differentiation between the soul and God will still remain- a thin line upon the ocean that provides nevertheless a remnant of personal identity that some consider indispensable for the beatific vision.
''The World- Welcome and Farewell''
Innumerable galaxies comparable to our own, each centering in an earth from which people wend their ways to God. Ringing each earth, a number of finer worlds above and coarser ones below, to which souls repair between incarnations according to their just desserts.
Night of Brahman- periodically the cosmos collapses, all phenomenal being is returned to a state of pure potentiality. Like a gigantic accordion, the world swells out and is drawn back in.
A just world. Everyone gets what is deserved and creates his or her own future.
Good and evil, pleasure and pain, knowledge and ignorance, interweave in about equal proportions.
The world's purpose is to provide a training ground for the human spirit. The world is the soul's gymnasium, its school and training field.
''Dualism verses the Non-Dual''
Dualism-
bhakti yoga. personal God. God's company in the beatific vision. The world is real in every sense. The natural world is as real as God is, while being infinitely less exalted. God, individual souls, and nature are distinct kinds of beings, none of which can be reduced to the others.
Non-Dualism-
jnana yoga. transpersonal God. merge with God. The world, from the highest perspective, is unreal.
Three modes of Consciousness under which the world can appear for the non-dualist:
- hallucination
- the world as it normally appears to the human senses
- the world as it appears to yogis. One taste.
For the yogi, the world as it normally appears is maya. Dream, hypnosis, illusion, tricky magic- the way the world's materiality and multiplicity pass themselves off as being independently real whereas in fact reality is undifferentiated Brahman throughout.
Why Reality? The world is lila, God's play. The game is its own point and reward. The boundless good will be achieved in the end. the world is ultimately benign. It may be loved without fear. Although he is Unity, God finds his recreation in variety.
What kind of world do we have?
1. A multiple world that includes innumerable galaxies horizontally, innumerable tiers vertically, and innumerable cycles temporally.
2. A moral world in which the law of karma is never suspended.
3. A middling world that will never replace paradise as the spirit's destination.
4. A world that is maya, deceptively tricky in passing off its multiplicity, materiality, and dualities as ultimate when they are actually provisional.
5. A training ground on which people can develop their highest capacities.
6. A world that is lila, the play of the Divine in its Cosmic Dance- untiring, unending, resistless, yet ultimately beneficent, with a grace born of infinite vitality.
''Many Paths to the Same Summit''
Although he is Unity, God finds, it seems, his recreation in variety.
"It is perhaps not too much to say that, in the first decade of the new millennium, humanity has entered into a condition that is in some sense more globally united and interconnected, more sensitized to the experiences and suffering of others, in certain respects more spiritually awakened, more conscious of alternative future possibilities and ideals, more capable of collective healing and compassion, and, aided by technological advances in communications media, more able to think, feel, and respond together in a spiritually evolved manner to the world's swiftly changing realities than has ever before been possible." - Richard Tarnas, //Cosmos and Psyche, Intimations of a New World View//
/***
|Name|HoverMenuPlugin|
|Created by|SaqImtiaz|
|Location|http://tw.lewcid.org/#HoverMenuPlugin|
|Version|1.11|
|Requires|~TW2.x|
!Description:
Provides a hovering menu on the edge of the screen for commonly used commands, that scrolls with the page.
!Demo:
Observe the hovering menu on the right edge of the screen.
!Installation:
Copy the contents of this tiddler to your TW, tag with systemConfig, save and reload your TW.
To customize your HoverMenu, edit the HoverMenu shadow tiddler.
To customize whether the menu sticks to the right or left edge of the screen, and its start position, edit the HoverMenu configuration settings part of the code below. It's well documented, so don't be scared!
The menu has an id of hoverMenu, in case you want to style the buttons in it using css.
!Notes:
Since the default HoverMenu contains buttons for toggling the side bar and jumping to the top of the screen and to open tiddlers, the ToggleSideBarMacro, JumpMacro and the JumpToTopMacro are included in this tiddler, so you dont need to install them separately. Having them installed separately as well could lead to complications.
If you dont intend to use these three macros at all, feel free to remove those sections of code in this tiddler.
!To Do:
* rework code to allow multiple hovering menus in different positions, horizontal etc.
* incorporate code for keyboard shortcuts that correspond to the buttons in the hovermenu
!History:
*03-08-06, ver 1.1.2: compatibility fix with SelectThemePlugin
*03-08-06, ver 1.11: fixed error with button tooltips
*27-07-06, ver 1.1 : added JumpMacro to hoverMenu
*23-07-06
!Code
***/
/***
start HoverMenu plugin code
***/
//{{{
config.hoverMenu={};
//}}}
/***
HoverMenu configuration settings
***/
//{{{
config.hoverMenu.settings={
align: 'right', //align menu to right or left side of screen, possible values are 'right' and 'left'
x: 1, // horizontal distance of menu from side of screen, increase to your liking.
y: 158 //vertical distance of menu from top of screen at start, increase or decrease to your liking
};
//}}}
//{{{
//continue HoverMenu plugin code
config.hoverMenu.handler=function()
{
if (!document.getElementById("hoverMenu"))
{
var theMenu = createTiddlyElement(document.getElementById("contentWrapper"), "div","hoverMenu");
theMenu.setAttribute("refresh","content");
theMenu.setAttribute("tiddler","HoverMenu");
var menuContent = store.getTiddlerText("HoverMenu");
wikify(menuContent,theMenu);
}
var Xloc = this.settings.x;
Yloc =this.settings.y;
var ns = (navigator.appName.indexOf("Netscape") != -1);
function SetMenu(id)
{
var GetElements=document.getElementById?document.getElementById(id):document.all?document.all[id]:document.layers[id];
if(document.layers)GetElements.style=GetElements;
GetElements.sP=function(x,y){this.style[config.hoverMenu.settings.align]=x +"px";this.style.top=y +"px";};
GetElements.x = Xloc;
GetElements.y = findScrollY();
GetElements.y += Yloc;
return GetElements;
}
window.LoCate_XY=function()
{
var pY = findScrollY();
ftlObj.y += (pY + Yloc - ftlObj.y)/15;
ftlObj.sP(ftlObj.x, ftlObj.y);
setTimeout("LoCate_XY()", 10);
}
ftlObj = SetMenu("hoverMenu");
LoCate_XY();
};
window.old_lewcid_hovermenu_restart = restart;
restart = function()
{
window.old_lewcid_hovermenu_restart();
config.hoverMenu.handler();
};
setStylesheet(
"#hoverMenu .imgLink, #hoverMenu .imgLink:hover {border:none; padding:0px; float:right; margin-bottom:2px; margin-top:0px;}\n"+
"#hoverMenu .button, #hoverMenu .tiddlyLink {border:none; font-weight:bold; background:#18f; color:#FFF; padding:0 5px; float:right; margin-bottom:4px;}\n"+
"#hoverMenu .button:hover, #hoverMenu .tiddlyLink:hover {font-weight:bold; border:none; color:#fff; background:#000; padding:0 5px; float:right; margin-bottom:4px;}\n"+
"#hoverMenu .button {width:100%; text-align:center}"+
"#hoverMenu { position:absolute; width:7px;}\n"+
"\n","hoverMenuStyles");
config.macros.renameButton={};
config.macros.renameButton.handler = function(place,macroName,params,wikifier,paramString,tiddler)
{
if (place.lastChild.tagName!="BR")
{
place.lastChild.firstChild.data = params[0];
if (params[1]) {place.lastChild.title = params[1];}
}
};
config.shadowTiddlers["HoverMenu"]="<<top>>\n<<toggleSideBar>><<renameButton '>' >>\n<<jump j '' top>>\n<<saveChanges>><<renameButton s 'Save TiddlyWiki'>>\n<<newTiddler>><<renameButton n>>\n";
//}}}
//end HoverMenu plugin code
//Start ToggleSideBarMacro code
//{{{
config.macros.toggleSideBar={};
config.macros.toggleSideBar.settings={
styleHide : "#sidebar { display: none;}\n"+"#contentWrapper #displayArea { margin-right: 1em;}\n"+"",
styleShow : " ",
arrow1: "«",
arrow2: "»"
};
config.macros.toggleSideBar.handler=function (place,macroName,params,wikifier,paramString,tiddler)
{
var tooltip= params[1]||'toggle sidebar';
var mode = (params[2] && params[2]=="hide")? "hide":"show";
var arrow = (mode == "hide")? this.settings.arrow1:this.settings.arrow2;
var label= (params[0]&¶ms[0]!='.')?params[0]+" "+arrow:arrow;
var theBtn = createTiddlyButton(place,label,tooltip,this.onToggleSideBar,"button HideSideBarButton");
if (mode == "hide")
{
(document.getElementById("sidebar")).setAttribute("toggle","hide");
setStylesheet(this.settings.styleHide,"ToggleSideBarStyles");
}
};
config.macros.toggleSideBar.onToggleSideBar = function(){
var sidebar = document.getElementById("sidebar");
var settings = config.macros.toggleSideBar.settings;
if (sidebar.getAttribute("toggle")=='hide')
{
setStylesheet(settings.styleShow,"ToggleSideBarStyles");
sidebar.setAttribute("toggle","show");
this.firstChild.data= (this.firstChild.data).replace(settings.arrow1,settings.arrow2);
}
else
{
setStylesheet(settings.styleHide,"ToggleSideBarStyles");
sidebar.setAttribute("toggle","hide");
this.firstChild.data= (this.firstChild.data).replace(settings.arrow2,settings.arrow1);
}
return false;
}
setStylesheet(".HideSideBarButton .button {font-size:12px; font-weight:bold; padding: 0 5px;}\n","ToggleSideBarButtonStyles");
//}}}
//end ToggleSideBarMacro code
//start JumpToTopMacro code
//{{{
config.macros.top={};
config.macros.top.handler=function(place,macroName)
{
createTiddlyButton(place,"^","jump to top",this.onclick);
}
config.macros.top.onclick=function()
{
window.scrollTo(0,0);
};
config.commands.top =
{
text:" ^ ",
tooltip:"jump to top"
};
config.commands.top.handler = function(event,src,title)
{
window.scrollTo(0,0);
}
//}}}
//end JumpToStartMacro code
//start JumpMacro code
//{{{
config.macros.jump= {};
config.macros.jump.handler = function (place,macroName,params,wikifier,paramString,tiddler)
{
var label = (params[0] && params[0]!=".")? params[0]: 'jump';
var tooltip = (params[1] && params[1]!=".")? params[1]: 'jump to an open tiddler';
var top = (params[2] && params[2]=='top') ? true: false;
var btn =createTiddlyButton(place,label,tooltip,this.onclick);
if (top==true)
btn.setAttribute("top","true")
}
config.macros.jump.onclick = function(e)
{
if (!e) var e = window.event;
var theTarget = resolveTarget(e);
var top = theTarget.getAttribute("top");
var popup = Popup.create(this);
if(popup)
{
if(top=="true")
{createTiddlyButton(createTiddlyElement(popup,"li"),'Top ↑','Top of TW',config.macros.jump.top);
createTiddlyElement(popup,"hr");}
story.forEachTiddler(function(title,element) {
createTiddlyLink(createTiddlyElement(popup,"li"),title,true);
});
}
Popup.show(popup,false);
e.cancelBubble = true;
if (e.stopPropagation) e.stopPropagation();
return false;
}
config.macros.jump.top = function()
{
window.scrollTo(0,0);
}
//}}}
//end JumpMacro code
//utility functions
//{{{
Popup.show = function(unused,slowly)
{
var curr = Popup.stack[Popup.stack.length-1];
var rootLeft = findPosX(curr.root);
var rootTop = findPosY(curr.root);
var rootHeight = curr.root.offsetHeight;
var popupLeft = rootLeft;
var popupTop = rootTop + rootHeight;
var popupWidth = curr.popup.offsetWidth;
var winWidth = findWindowWidth();
if (isChild(curr.root,'hoverMenu'))
var x = config.hoverMenu.settings.x;
else
var x = 0;
if(popupLeft + popupWidth+x > winWidth)
popupLeft = winWidth - popupWidth -x;
if (isChild(curr.root,'hoverMenu'))
{curr.popup.style.right = x + "px";}
else
curr.popup.style.left = popupLeft + "px";
curr.popup.style.top = popupTop + "px";
curr.popup.style.display = "block";
addClass(curr.root,"highlight");
if(config.options.chkAnimate)
anim.startAnimating(new Scroller(curr.popup,slowly));
else
window.scrollTo(0,ensureVisible(curr.popup));
}
window.isChild = function(e,parentId) {
while (e != null) {
var parent = document.getElementById(parentId);
if (parent == e) return true;
e = e.parentNode;
}
return false;
};
//}}}
"Whatever appears to the mind of an ordinary being //necessarily// appears to be inherently existent, and for this reason all the minds of ordinary beings are mistaken." //Heart of Wisdom// Geshe Kelsang Gyatso (emphasis mine)
"Necessarily"- Conceptuality is inherently mistaken. But it also creates a world. Meaning and ignorance, the ability to communicate and the ability to be profoundly mistaken, both spring from the same process. There is no direct mathematical correspondence between concepts and the reality they pretend to describe. But there must be //some// correspondence-- perhaps "metaphor" is itself a metaphor for this type of significance-- else it __wouldn't work__. Concepts work, more or less. They are signs, ciphers. We understand each other, more or less. There is some metaphysical structure to which our concepts point- reality works in certain ways. If we don't eat we die. But it is inherently impossible for our concepts to grasp or encompass the //essential nature// of that metaphysical world. The Buddhists say this is because the metaphysical world is inherently empty, emptiness //is// its essence. But is it actually because our concepts are inherently empty? A question of epistemology?
I still don't get it. (Get it?) Certainly our conceptual world is an interpretive construct (a story) of what is "actually" there. And the most exacting attempts to create a measured correspondence to an assumed object reality (Science), also reveal emptiness (or infinite regress and unmeasurability at the quantum level). But there are patterns that emerge, outlines, structures. And they are both enduring __AND__ fluid and constantly changing. And that "Both/And", our essential metaphysical nature (an alternative to which we cannot possible conceive), is what our concepts and measurements can't pin down. We both can't understand it and can't image how it could be otherwise (thus the persistent dilemmas of Western philosophy). Because that's the way it ''is''.
The point is, there is a reason we don't get it. And it is not a matter of creating or rediscovering the correct arrangement of concepts. Concepts can't serve the purpose. And so we stand, in humility, before the ineffable. And we move to the East, or the mystic and personal (meaning direct) practices of the West, to discover that correspondence of concepts to reality is not the point anyway. The point is //direct participation//. Meaning is meaningless in so far as it is an abstraction from the reality of our embedded-ness in totality.
Our mistake has been to confuse concepts with reality, to dwell within the stories fabricated by ego. This is not a call for the elimination of concepts, but only a call towards the realization that concepts are only tools.
Humility demands that we recognize that our interpretation of the world is a construction. This only poses a problem if our ego is invested in our interpretation: the need to defend the self, to find a meaningful home.
The only true home is within ineffable totality, the absolute, the Divine, the Emptiness, the Fullness, the Other, the Beloved, the True Self, True Nature, the Tao, The Dharma, the I am, God. We open ourselves/we are opened to that. "That" is ineffable conceptually, but is more deeply knowable and known actually than anything else we pretend to know. In this sense the "unknowing" or "silence" of direct communion with God is the deepest and truest knowing of all.
What does this mean practically? It means practice. We cultivate practices via which we become aware or our contraction into conceptual worlds and we strive to transcend, dissolve, release that contraction by opening to reality, expanding the capacity and precision of awareness to what is actually happening (which comes to us fundamentally in terms of embodied sense perceptions), and finding refuge, cultivating trust, establishing faith in that reality to which we are opening. We risk everything, because in the end, we have a choice only between contraction and openness, egoism and surrender, security and life.
What we typically call "free will" is simply the option to contract into our preferred versions/interpretations/conceptual constructs. We do genuinely appear to have this "freedom". But the choices we make with this kind of freedom are typically determined by our own neuroses, our karma, the accumulated habit patterns of the mind, our lusts, our insecurities, our fears, our need to secure and defend the ego. Addiction. But the true experience of freedom is found in the opposite movement. We open up. We are freed from our slavery to impulse. We enter the Unqualified. The unconditioned. The Spontaneous. The courageous. The fearless. The Compassionate. The Wise. The indestructible and unconquerable. Our true freedom is found in surrender to the absolute.
"The Tao that can be spoken is not the true Tao."
Fundamental ignorance is not a state of unknowing, rather it is an active state of misknowing. The Dalai Lama, //Essence of the Heart Sutra//
Origination and cessation are the single phenomenon of impermanence viewed from two perspectives. The very fact that something comes into being makes it possible, and indeed necessary, for that thing to cease. The Dalai Lama, //Essence of the Heart Sutra//
We don't like the idea that God or the Absolute is impersonal, but what is a person? God is not less than whatever we mean by that.
//Indestructible Truth: Tibetan Buddhism//
by Reginald Ray
//{{{
config.formatters.unshift( {
name: "inlinesliders",
match: "\\+\\+\\+\\+|\\<slider",
lookaheadRegExp: /(?:\+\+\+\+|<slider) (.*?)(?:>?)\n((?:.|\n)*?)\n(?:====|<\/slider>)/mg,
handler: function(w)
{
this.lookaheadRegExp.lastIndex = w.matchStart;
var lookaheadMatch = this.lookaheadRegExp.exec(w.source)
if(lookaheadMatch && lookaheadMatch.index == w.matchStart )
{
var btn = createTiddlyButton(w.output,lookaheadMatch[1] + " "+"\u00BB",lookaheadMatch[1],this.onClickSlider,"button sliderButton");
var panel = createTiddlyElement(w.output,"div",null,"sliderPanel");
panel.style.display = "none";
wikify(lookaheadMatch[2],panel);
w.nextMatch = lookaheadMatch.index + lookaheadMatch[0].length;
}
},
onClickSlider : function(e)
{
if(!e) var e = window.event;
var n = this.nextSibling;
n.style.display = (n.style.display=="none") ? "block" : "none";
return false;
}
})
//}}}
A notion of the Dalai Lama
/***
|''Name:''|IntelliTaggerPlugin|
|''Version:''|1.0.2 (2007-07-25)|
|''Type:''|plugin|
|''Source:''|http://tiddlywiki.abego-software.de/#IntelliTaggerPlugin|
|''Author:''|Udo Borkowski (ub [at] abego-software [dot] de)|
|''Documentation:''|[[IntelliTaggerPlugin Documentation]]|
|''~SourceCode:''|[[IntelliTaggerPlugin SourceCode]]|
|''Licence:''|[[BSD open source license (abego Software)]]|
|''~CoreVersion:''|2.0.8|
|''Browser:''|Firefox 1.5.0.2 or better|
***/
/***
!Version History
* 1.0.2 (2007-07-25):
** Feature: "Return" key may be used to accept first tag suggestion (beside "Alt-1")
** Bugfix: Keyboard shortcuts (Alt+3 etc.) shifted
* 1.0.1 (2007-05-18): Improvement: Speedup when using TiddlyWikis with many tags
* 1.0.0 (2006-04-26): Initial release
***/
// /%
if(!version.extensions.IntelliTaggerPlugin){if(!window.abego){window.abego={};}if(!abego.internal){abego.internal={};}abego.alertAndThrow=function(s){alert(s);throw s;};if(version.major<2){abego.alertAndThrow("Use TiddlyWiki 2.0.8 or better to run the IntelliTagger Plugin.");}version.extensions.IntelliTaggerPlugin={major:1,minor:0,revision:2,date:new Date(2007,6,25),type:"plugin",source:"http://tiddlywiki.abego-software.de/#IntelliTaggerPlugin",documentation:"[[IntelliTaggerPlugin Documentation]]",sourcecode:"[[IntelliTaggerPlugin SourceCode]]",author:"Udo Borkowski (ub [at] abego-software [dot] de)",licence:"[[BSD open source license (abego Software)]]",tiddlywiki:"Version 2.0.8 or better",browser:"Firefox 1.5.0.2 or better"};abego.createEllipsis=function(_2){var e=createTiddlyElement(_2,"span");e.innerHTML="…";};abego.isPopupOpen=function(_4){return _4&&_4.parentNode==document.body;};abego.openAsPopup=function(_5){if(_5.parentNode!=document.body){document.body.appendChild(_5);}};abego.closePopup=function(_6){if(abego.isPopupOpen(_6)){document.body.removeChild(_6);}};abego.getWindowRect=function(){return {left:findScrollX(),top:findScrollY(),height:findWindowHeight(),width:findWindowWidth()};};abego.moveElement=function(_7,_8,_9){_7.style.left=_8+"px";_7.style.top=_9+"px";};abego.centerOnWindow=function(_a){if(_a.style.position!="absolute"){throw "abego.centerOnWindow: element must have absolute position";}var _b=abego.getWindowRect();abego.moveElement(_a,_b.left+(_b.width-_a.offsetWidth)/2,_b.top+(_b.height-_a.offsetHeight)/2);};abego.isDescendantOrSelf=function(_c,e){while(e){if(_c==e){return true;}e=e.parentNode;}return false;};abego.toSet=function(_e){var _f={};for(var i=0;i<_e.length;i++){_f[_e[i]]=true;}return _f;};abego.filterStrings=function(_11,_12,_13){var _14=[];for(var i=0;i<_11.length&&(_13===undefined||_14.length<_13);i++){var s=_11[i];if(s.match(_12)){_14.push(s);}}return _14;};abego.arraysAreEqual=function(a,b){if(!a){return !b;}if(!b){return false;}var n=a.length;if(n!=b.length){return false;}for(var i=0;i<n;i++){if(a[i]!=b[i]){return false;}}return true;};abego.moveBelowAndClip=function(_1b,_1c){if(!_1c){return;}var _1d=findPosX(_1c);var _1e=findPosY(_1c);var _1f=_1c.offsetHeight;var _20=_1d;var _21=_1e+_1f;var _22=findWindowWidth();if(_22<_1b.offsetWidth){_1b.style.width=(_22-100)+"px";}var _23=_1b.offsetWidth;if(_20+_23>_22){_20=_22-_23-30;}if(_20<0){_20=0;}_1b.style.left=_20+"px";_1b.style.top=_21+"px";_1b.style.display="block";};abego.compareStrings=function(a,b){return (a==b)?0:(a<b)?-1:1;};abego.sortIgnoreCase=function(arr){var _27=[];var n=arr.length;for(var i=0;i<n;i++){var s=arr[i];_27.push([s.toString().toLowerCase(),s]);}_27.sort(function(a,b){return (a[0]==b[0])?0:(a[0]<b[0])?-1:1;});for(i=0;i<n;i++){arr[i]=_27[i][1];}};abego.getTiddlerField=function(_2d,_2e,_2f){var _30=document.getElementById(_2d.idPrefix+_2e);var e=null;if(_30!=null){var _32=_30.getElementsByTagName("*");for(var t=0;t<_32.length;t++){var c=_32[t];if(c.tagName.toLowerCase()=="input"||c.tagName.toLowerCase()=="textarea"){if(!e){e=c;}if(c.getAttribute("edit")==_2f){e=c;}}}}return e;};abego.setRange=function(_35,_36,end){if(_35.setSelectionRange){_35.setSelectionRange(_36,end);var max=0+_35.scrollHeight;var len=_35.textLength;var top=max*_36/len,bot=max*end/len;_35.scrollTop=Math.min(top,(bot+top-_35.clientHeight)/2);}else{if(_35.createTextRange!=undefined){var _3b=_35.createTextRange();_3b.collapse();_3b.moveEnd("character",end);_3b.moveStart("character",_36);_3b.select();}else{_35.select();}}};abego.internal.TagManager=function(){var _3c=null;var _3d=function(){if(_3c){return;}_3c={};store.forEachTiddler(function(_3e,_3f){for(var i=0;i<_3f.tags.length;i++){var tag=_3f.tags[i];var _42=_3c[tag];if(!_42){_42=_3c[tag]={count:0,tiddlers:{}};}_42.tiddlers[_3f.title]=true;_42.count+=1;}});};var _43=TiddlyWiki.prototype.saveTiddler;TiddlyWiki.prototype.saveTiddler=function(_44,_45,_46,_47,_48,_49){var _4a=this.fetchTiddler(_44);var _4b=_4a?_4a.tags:[];var _4c=(typeof _49=="string")?_49.readBracketedList():_49;_43.apply(this,arguments);if(!abego.arraysAreEqual(_4b,_4c)){abego.internal.getTagManager().reset();}};var _4d=TiddlyWiki.prototype.removeTiddler;TiddlyWiki.prototype.removeTiddler=function(_4e){var _4f=this.fetchTiddler(_4e);var _50=_4f&&_4f.tags.length>0;_4d.apply(this,arguments);if(_50){abego.internal.getTagManager().reset();}};this.reset=function(){_3c=null;};this.getTiddlersWithTag=function(tag){_3d();var _52=_3c[tag];return _52?_52.tiddlers:null;};this.getAllTags=function(_53){_3d();var _54=[];for(var i in _3c){_54.push(i);}for(i=0;_53&&i<_53.length;i++){_54.pushUnique(_53[i],true);}abego.sortIgnoreCase(_54);return _54;};this.getTagInfos=function(){_3d();var _56=[];for(var _57 in _3c){_56.push([_57,_3c[_57]]);}return _56;};var _58=function(a,b){var a1=a[1];var b1=b[1];var d=b[1].count-a[1].count;return d!=0?d:abego.compareStrings(a[0].toLowerCase(),b[0].toLowerCase());};this.getSortedTagInfos=function(){_3d();var _5e=this.getTagInfos();_5e.sort(_58);return _5e;};this.getPartnerRankedTags=function(_5f){var _60={};for(var i=0;i<_5f.length;i++){var _62=this.getTiddlersWithTag(_5f[i]);for(var _63 in _62){var _64=store.getTiddler(_63);if(!(_64 instanceof Tiddler)){continue;}for(var j=0;j<_64.tags.length;j++){var tag=_64.tags[j];var c=_60[tag];_60[tag]=c?c+1:1;}}}var _68=abego.toSet(_5f);var _69=[];for(var n in _60){if(!_68[n]){_69.push(n);}}_69.sort(function(a,b){var d=_60[b]-_60[a];return d!=0?d:abego.compareStrings(a.toLowerCase(),b.toLowerCase());});return _69;};};abego.internal.getTagManager=function(){if(!abego.internal.gTagManager){abego.internal.gTagManager=new abego.internal.TagManager();}return abego.internal.gTagManager;};(function(){var _6e=2;var _6f=1;var _70=30;var _71;var _72;var _73;var _74;var _75;var _76;if(!abego.IntelliTagger){abego.IntelliTagger={};}var _77=function(){return _72;};var _78=function(tag){return _75[tag];};var _7a=function(s){var i=s.lastIndexOf(" ");return (i>=0)?s.substr(0,i):"";};var _7d=function(_7e){var s=_7e.value;var len=s.length;return (len>0&&s[len-1]!=" ");};var _81=function(_82){var s=_82.value;var len=s.length;if(len>0&&s[len-1]!=" "){_82.value+=" ";}};var _85=function(tag,_87,_88){if(_7d(_87)){_87.value=_7a(_87.value);}story.setTiddlerTag(_88.title,tag,0);_81(_87);abego.IntelliTagger.assistTagging(_87,_88);};var _89=function(n){if(_76&&_76.length>n){return _76[n];}return (_74&&_74.length>n)?_74[n]:null;};var _8b=function(n,_8d,_8e){var _8f=_89(n);if(_8f){_85(_8f,_8d,_8e);}};var _90=function(_91){var pos=_91.value.lastIndexOf(" ");var _93=(pos>=0)?_91.value.substr(++pos,_91.value.length):_91.value;return new RegExp(_93.escapeRegExp(),"i");};var _94=function(_95,_96){var _97=0;for(var i=0;i<_95.length;i++){if(_96[_95[i]]){_97++;}}return _97;};var _99=function(_9a,_9b,_9c){var _9d=1;var c=_9a[_9b];for(var i=_9b+1;i<_9a.length;i++){if(_9a[i][1].count==c){if(_9a[i][0].match(_9c)){_9d++;}}else{break;}}return _9d;};var _a0=function(_a1,_a2){var _a3=abego.internal.getTagManager().getSortedTagInfos();var _a4=[];var _a5=0;for(var i=0;i<_a3.length;i++){var c=_a3[i][1].count;if(c!=_a5){if(_a2&&(_a4.length+_99(_a3,i,_a1)>_a2)){break;}_a5=c;}if(c==1){break;}var s=_a3[i][0];if(s.match(_a1)){_a4.push(s);}}return _a4;};var _a9=function(_aa,_ab){return abego.filterStrings(abego.internal.getTagManager().getAllTags(_ab),_aa);};var _ac=function(){if(!_71){return;}var _ad=store.getTiddlerText("IntelliTaggerMainTemplate");if(!_ad){_ad="<b>Tiddler IntelliTaggerMainTemplate not found</b>";}_71.innerHTML=_ad;applyHtmlMacros(_71,null);refreshElements(_71,null);};var _ae=function(e){if(!e){var 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Existential relation to the present. Existential relation to God. Same. God is present in presence. Is presence God? God is love. Is love God?
The equation doesn't work both ways is because of the non-dual simultaneity of the personal and impersonal. God is Love conveys that simultaneity, while Love is God implies the ultimacy of the impersonal.
''Islam'' - Religiously it stands in the Abrahamic family of religions, while philosophically it builds on the Greeks. "Yet no part of the world is more hopelessly and systematically and stubbornly misunderstood by us than this complex of religion, culture, and geography known as Islam. "
Islam- derived from the root s-l-m, which means primarily "peace" but in a secondary sense "surrender". It is "the peace that comes when one's life is surrendered to God."
The main historical division is between the Sunnis and Shi’ites.
__Sunnis__ - mainstream “traditionalists” – 87% of Muslims. Middle East, Turkey, Africa, Pakistan, Bangladesh, Malaysia, Indonesia.
__Shi’ites__ - “partisans” of Ali, Muhammad’s son-in-law, whom Shi’ites believe should have succeeded Muhammad. Iraq and Iran.
__Sufis__ are the mystics of Islam
''Background''
Allah- the definite article al (the) with Ilah (God). "The God"
God created the world, and after it human beings. The name of the first man was Adam. The descendants of Adam led to Noah, who had a son named Shem. This is where the word Semite comes from, literally a Semite is a descendant of Shem. Like the Jews, the Arabs consider themselves a Semitic people. The descendants of Shem led to Abraham, and so far as we are still in the tradition of Judaism and Christianity. Indeed, it was the submission of Abraham in his supreme test- would he be willing to sacrifice his son?- that appears to have provided Islam with its name. Abraham married Sarah. Sarah had no son, so Abraham, wanting to continue his line, took Hagar for his second wife. Hagar bore him a son, Ishmael, whereupon Sarah conceived and likewise had a son, named Isaac. Sarah then demanded that Abraham banish Ishmael and Hagar from the tribe. Here we come to the first divergence between the Koranic and biblical accounts. According to the Koran, Ishmael went to the place where Mecca was to rise. His descendants, flourishing in Arabia, become Muslims; whereas those of Isaac, who remained in Palestine, were Hebrews and became Jews.
''The Seal of the Prophets''
Muhammad "highly praised”, sixth century AD.
The culmination of the prophets. No valid prophets will follow him.
The prevailing religion was animistic polytheism.
Born into the leading tribe of Mecca, the Koreish. His father and mother died while he was young. He took up the caravan business and at the age of 25 entered the service of a wealthy widow named Khadija 15 years his senior. He married her.
He was 40 when his ministry began. The Meccans worshiped Allah, not as the only God but as an impressive one- creator, supreme provider, and determiner of human destiny. Certain contemplatives of the time, called Hanifs, worshiped Allah exclusively, and Muhammad was one of them. Muhammad went to a cave to worship Allah. Muhammad's great revelation was La ilaha illa 'llah! There is no god but God!
On the Night of Power, in the middle of than night, the Book was opened to a ready soul. An angel came to Muhammad in the form of a man and said: "Proclaim!" he wrestled with the angel saying, "I am not a proclaimer”. The angel said:
Proclaim in the name of your Lord who created! Created man from a clot of blood. Proclaim: Your Lord is the Most Generous, Who teaches by the pen; Teaches man what he knew not."
Khadija became his first convert. The command to proclaim returned repeatedly. The message's appeal throughout was to human reason as vectored by religious discernment.
He never claimed to be anything other than a preacher of God's words, the bringer of God's message to mankind. Not a miracle worker. He claimed only one miracle, the Koran itself. In an age of credulity, Muhammad taught respect for the world's incontrovertible order, a respect that was to bring Muslims to science before it did Christians.
The reaction to his message was violently hostile:
1- Its uncompromising monotheism threatened polytheistic beliefs and the considerable revenue that was coming to Mecca from pilgrimages to its 360 shrines
2- Its moral teachings demanded and end to the licentiousness that citizens clung to
3- Its social content challenged and unjust order. An intensely democratic message.
Converts came slowly. They were persecuted and reviled. But by the end of a decade, several hundred families were acclaiming him as God's authentic spokesman.
''The Migration That Led to Victory''
The Hijra- 622A.D. (the year from which Muslims date their calendar). The migration of Muhammad from Mecca to Medina “the City”.
Muhammad moves from prophet to administrator, statesman. The judge, general, and teacher of a city. An unpretentious available supreme magistrate who lived in an ordinary clay house. An ideal blend of justice and mercy. His reign stretched to the whole of Arabia by the time he died in A.D. 632- and afterwards, much of the civilized world.
Combining the secular and the religious.
''The Standing Miracle''
The Koran (al-qur’an): a recitation. Most memorized book in the world. Muhammad considered it the only major miracle God worked through him.
The ground plan of all knowledge, grammatically perfect, without poetic peer- yet Muhammad could barely write his name.
4/5ths the length of the New Testament. 114 chapters or surahs, which are, with the exception of the first chapter, arranged in order of decreasing length.
The Koran is the earthly facsimile of an Uncreated Koran- in almost exactly the way that Christians consider Jesus to have been the human incarnation of God. Two levels of reality.
The Koran came to Muhammad in segments over 23 years through voices that seemed at first to vary and sometimes sounded like “the reverberating of bells”, but which gradually condensed into a single voice that identified itself as Gabriel. M’s appearance and the sound of his voice would change. A feeling of weight. M’s followers would record the words on whatever was around.
The Koran continues the Old and New Testaments as their culmination. Two defects in the testaments: only partial recordings, corrupted in transmission. The Koran alone is infallible revelation of God’s will.
Must be read in Arabic- the rhythm, melodic cadence, the rhyme produce a powerful hypnotic effect. The power lies not only in the literal meaning but also in the language and sound.
Whereas the Old and New testaments are directly historical and indirectly doctrinal, the Koran is directly doctrinal and indirectly historical.
The overwhelming thrust is to proclaim the unity, omnipotence, omniscience, and mercy of God.
God speaks in the first person.
''Basic Theological Concepts''
Basically identical to those of Judaism and Christianity, with a few important exceptions.
God- immaterial and invisible.
Islam honors Jesus as a prophet and accepts his virgin birth. Adam’s and Jesus’ souls are the only two that God created directly. But Jesus was not divine.
Muslims fear Allah- divine dread. But God’s compassion and mercy are cited 192 times in the Koran, as against 17 references to his wrath and vengeance.
The second, supporting root of the word islam is peace. Thanks to Allah’s mercy, the world of the Koran is finally a world of joy. Access to God, though the human and divine are infinitely different, no barrier separates them.
Creation the material world is good, created by God.
The Human Self- the Koranic word for human nature in its God-established original is fitra, and it has not been stained by a fall. The closest Islam comes to the Christian doctrine of original sin is in its concept of ghaflah, or forgetting. People do forget their divine origin, and this mistake needs repeatedly to be corrected, but their fundamental nature is unalterably good, so they are entitled to self-respect and a healthy self-image.
Two obligations of life: Gratitude and surrender (total commitment in which nothing is withheld from the divine).
The soul’s individuality. In India, the all-pervading cosmic spirit comes close to swallowing the individual self, and in China the self is so ecological that where is begins and ends is hard to determine. For Islam and the Semites, the self is real and good in principle. The good is to realize the potentialities that are uniquely one’s own.
The individual soul is everlasting; once it is created it never dies.
The soul’s freedom- human freedom stands in tension with God’s omnipotence.
The Day of Judgment-life is a brief but immensely precious opportunity, offering a once-and-for-all choice. Then off to the heavens or the hells.
''The Five Pillars''
The Koran teaches people how to walk the straight path- straightforward and explicit. Islam spells out the way of life it proposes. Every major type of action is classified on a sliding scale from the forbidden through the indifferent to the obligatory.
God’s revelation to humankind has proceeded through four great stages:
*God revealed the truth of monotheism through Abraham
*God revealed the 10 commandments through Moses
*God revealed the Golden Rule through Jesus
*God revealed the specifics, instructions through the Koran.
“The glory of the Islam consists in having embodied the beautiful sentiments of Jesus in definite laws.
__The First Pillar__: The Shahadah. Islam’s confession of faith “There is no god but God and Muhammad is His Prophet.”
__The Second Pillar__: Be constant in prayer. The five prayers: on arising, when the sun reaches its zenith, its mid-decline, sunset, and before retiring. Facing Mecca. Washing to purify the body and symbolically the soul precedes the prayer, which begins in dignified upright posture but climaxes when the supplicant has sunk to his or her knees with forehead touching the floor.
__The Third Pillar__: Charity. Annually distribute 2 ½ percent, 1/40th of all you own, to the poor.
__The Fourth Pillar__: Ramadan. A month in the Islamic calendar commemorating Muhammad’s initial revelation and the Hijrah. As the Muslim calendar is lunar, Ramadan rotates around the year. Fasting.
__The Fifth Pillar__: pilgrimage to Mecca- where God’s revelation was first disclosed.
Stuff Muslims shouldn’t do: gamble, steal, lie, eat pork, drink intoxicants, be sexually promiscuous, etc…
''Social Teachings''
The basic objective in interpersonal relations is precisely that of Jesus and the other prophets: brotherly and sisterly love. The distinctive thing about Islam is not its ideal but the detailed prescriptions it sets forth for achieving it.
The Hadith- traditions based on what Muhammad did or said.
Muslims, whose religion calls them to establish a specific kind of social order, would never understand westerners who define religion in terms of personal experience. Islam joins faith to politics, religion to society, inseparably.
1. Economics- the body’s circulatory system is the model. Blood must flow to all parts of the body. The Koran, supplemented by hadith, propounded measures that broke the barriers of economic caste and enormously reduced the injustices of special interest groups.
2. The Status of Women. The Koranic reforms improved woman’s status incalculably. Including them in inheritance. Sanctification of marriage- the sole lawful locus of sex. The woman must give her free consent. Up to four wives, treated equally.
3. Race relations- equality and interracial coexistence. Intermarriage.
4. The Use of Force- the Koran does not counsel turning the other cheek, or pacifism. The definition of a righteous war- defending oneself. Let there be no compulsion in religion. The principle of religious toleration- incorporated into M’s charter for Medina. “Will you then force men to believe when belief can only come from God?”
jihad- literally “exertion”. The definition of a holy war in Islam is virtually identical with that of a just war in Christianity. “We have returned from the lesser jihad to face the greater jihad” – the battle with enemy within oneself.
''Sufism''
Suf means wool. Originally wore coarse woolen garments to protest the silks and satins of sultans and caliphs. Stress on inner reality of Islam. “Love the pitcher less and the water more.” Encounter God directly- now.
Sufis gathered around spiritual masters (sheikhs), forming circles that from the 12th century onward, crystallized into Sufi orders (tariqahs). Faqir- meaning “poor”; a member of one of these orders.
Sufis want to be burned by God. Three ways to draw close:
Love Poetry. Yields “heart knowledge.” A remarkable eight-century woman saint, Rabi’a, discovered in her solitary vigils, often lasting all night, that God’s love was at the core of the universe; not to steep oneself in that love and reflect it to others was to forfeit life’s supreme beatitude. Persian poets in particular dwelt on the pangs of separation to deepen their love of God and thereby draw close to him.
Ecstasy. “Yields visual or visionary knowledge” To “stand outside oneself”. As their consciousness changes, it feels as if their wills are placed in abeyance and a superior will takes over; in the terms of mystical theology “infused grace”. But transcendence must be made immanent; the God who is encountered apart from the world must also be encountered within it.
The Way of Intuitive Discernment. Yields “mental knowledge” or ma’rifah, obtained through and organ of discernment called “the eye of the heart.” Clothes the worlds normal objects in celestial light, recognizing the world’s objects as garments that God dons to create a world. To the eye of the heart, the world is God-in-disguise, God veiled. Symbolism is used to penetrate the disguise. “The science of the relation between multiple levels of reality.” Every verse of the Koran conceals a minimum of seven hidden significations.
Fana- extinction- the transcending, in God, of the finite self- is the logical term of the Sufi quest. Not consciousness, but self-consciousness as a sense of a separate self, is to be extinguished. “Your existence (as a separate self) is a sin with which no other can be compared.”
“I saw my Lord with the eye of the Heart. I said ‘Who are you?’ He answered: “You.’”
There is nothing but God.
Mysticism breaks through the boundaries that protect the faith of the typical believer.
''Judaism- a passion for meaning''
''Meaning in God''
personifying the "Other". in the final analysis ultimate reality is more like a person than like a thing, more like a mind than like a machine. A single, supreme, nature-transcending will. Monotheism.
The supreme achievement of Jewish thought- not in its monotheism as such, but in the character it ascribed to the God it intuited as One. God is a God of righteousness, whose loving-kindness is from everlasting to everlasting and whose tender mercies are in all his works.
Such, then, was the Hebrews conception of the Other that confronts human beings. It is not prosaic for at its center sits enthroned a Being of awesome majesty. It is not chaotic, for it coheres in a divine unity. The reverse of amoral or indifferent, it centers in a God of righteousness and love.
''Meaning in Creation''
to affirm that existence is God-created is to affirm its unimpeachable worth. Where is the fault in universe? in creation itself? or in ourselves? "Let them have dominion... over all the earth." an appreciation of nature, blended with a confidence in human powers to work with it for the good.
Materialistic religions. The Semitically originated religions (Judaism, Christianity, Islam) emerge as exceptional in insisting that human beings are ineradicably body as well as spirit and that this coupling is not a liability. From this basic premise, three corollaries follow: (1) that the material aspects of life are important (hence the strong emphasis in the West on humanitarianism and social service); (2) that matter can participate in the condition of salvation itself (affirmed by the doctrine of the Resurrection of the Body); and (3) that nature can host the Divine (the Kingdom of God is come "on Earth", to which Christianity adds its doctrine of the Incarnation).
''Meaning in Human Existence''
frailty and unspeakable grandeur. We are a blend of dust and divinity.
the basic human limitation is moral rather than physical. Human beings are not only frail; they are sinners.
The word sin comes from a root meaning "to miss the mark". There is Free choice.
People are God's beloved children.
Frail, grand, sinful, free, children of God.
''Meaning in History''
"According to most classical philosophies and religions," a historian writes, "ultimate reality is disclosed when man, either by rational contemplation or mystic ascent, goes beyond the flow of events which we call 'history'. The goal is the apprehension of an order of reality unaffected by the unpredictable fortunes of mankind. In Hinduism, for instance, the world of sense experience is regarded as maya, illusion; the religious man, therefore, seeks release from the wheel of life in order that his individuality may fade out into the World-Soul, Brahma. Or, Greek philosophers looked upon the world as a natural process which, like the rotation of the seasons, always follows the same rational scheme. The philosopher, however, could soar above the recurring cycles of history by fixing his mind upon the unchanging absolute which belongs to the eternal order. Both of these views are vastly different from the Biblical claim that God is found within the limitations of the world of change and struggle, and especially that he reveals himself in events which are unique, particular, and unrepeatable. For the Bible, history is neither maya nor a circular process of nature; it is the arena of God's purposive activity." Bernard Anderson, Rediscovering the Bible.
Is there meaning in History?
The context in which life is lived affects that life in every way, setting up its problems, delineating its opportunities, conditioning its outcomes. The events that the Hebrew Bible relates are profoundly contextual.
If contexts are crucial for life, so is collective action.
History is a field of opportunity. Nothing in history happens accidentally.
Events, all of them important, are not equally important. Each opportunity is unique, but some are decisive.
This uniqueness of events is epitomized in the Hebrew notions (a) of God's direct intervention in history at certain critical points, and (b) of a chosen people as recipients of God's unique challenges.
The epic of Abraham.
For India, human destiny lies outside history altogether. For nature religionists, nature is human destiny. for in nature the accent is on what is, not what should be- the is rather than the ought. The Israelites' historical outlook differed from that of India and Middle Eastern polytheism because they had a different idea of God. The consequence of keeping God and nature distinct is momentous, for it means that the "ought" cannot be assimilated to the "is" - God's will transcends (and can differ from) immanent actuality. By the double stroke of involving human life with the natural but not confining it to that order, Judaism established history as both important and subject to critique.
If polytheisms feared change, Hinduism considered substantive social change to be impossible.
In Judaism, by contrast, history is in tension between its divine possibilities and its manifest frustrations. A sharp tension exists between the ought and the is. Judaism laid the groundwork for social protest.
''Meaning in Morality''
The Law- "those wise restraints that make men free". The Ten Commandments constitute the moral foundation of most of the Western world.
Four danger zones in human life that can cause unlimited trouble if they get out of hand: force, wealth, sex, and speech.
The Ten Commandments prescribe the minimum standards that make collective life possible. They are to the social order what the opening chapter of Genesis is to the natural order; without each there is only a formless void.
''Meaning in Justice''
We owe to the prophets the convictions (1) that the future of any people depends in large part on the justice of its social order, and (2) that individuals are responsible for the social structures of their society as well as for their direct personal dealings.
A prophet differed from other men in that his mind, his speech, and occasionally even his body could become a conduit through which God addressed immediate historical conditions.
The prophetic movement passed through three stages:
1) The Prophetic Guild- a group phenomenon. Ecstatic anonymous possession.
2) The Individual Pre-Writing Prophets. Elijah, Elisha, Nathan, Micaiah, Ahijah. Ecstatic visions with a demand for justice.
3) The Writing Prophets. Amos, Hosea, Micah, Jeremiah, Isaiah, etc. Whereas the pre-writing prophets challenged individuals, the writing prophets challenged corruptions in the social order and oppressive institutions.
The Prophetic Principle: The prerequisite of political stability is social justice.
Every human being, simply by virtue of his or her humanity, is a child of God and therefore in possession of rights that even kings must respect.
''Meaning in Suffering''
Not punishment- The Israelites needed to learn something that their defeat would teach, but their experience would also be redemptive for the world.
God we burning into the hearts of the Jews through their suffering a passion for freedom and justice that would affect all humankind.
the Jewish exile: vicarious suffering: meaning that enters lives that are willing to endure pain that other might be spared it.
''Meaning in Messianism''
The idea of progress- belief that the conditions of life can improve, and that history can in this sense get somewhere- originated in the West. Underdogs have only one direction to look, and it was the upward tilt of the Jewish imagination that eventually led the West to conclude that the conditions of life as a whole might improve.
Hope. The Messiah "anointed" "chosen"
Three features of the messianic idea- hope, national restitution, and world upgrade- remained constant, but within this stable framework differing scenarios were scripted.
- an actual messiah, priest or king
- god would intervene directly, ushering in a new age; the "messianic expectation"
Restorative Messianism- the recreation of past conditions vs Utopian messianism (future)
Messianists differed concerning whether the new order would be continuous with previous history or would shake the world to its foundations and replace it (in the End of Days) with an aeon that was supernaturally different in kind. Apocalypticism replaced hopes for military victory. The Messianic age would break in at any moment, abruptly and cataclysmically.
The political component went arm in arm with the ethical, and the nationalistic with the universal.
Zionism- the modern movement for political and spiritual renewal of the Jewish people, which helped the Jews return to Palestine and found the State of Israel in 1948.
Hope- underlying the Messianic theme. Moving into Christianity, it took the form of the Second Coming of Christ. In seventeenth-century Europe it surfaced as the idea of historical progress, and in the nineteenth century it assumed Marxist idiom in the vision of a classless society.
''The Hallowing of Life''
Jewish ceremonies and observances. Judaism is less and orthodoxy than an orthopraxis; Jews are united more by what they do than by what they think. They have never promulgated as official creed that must be accepted to belong to the faith.
an eastern flavor
Whereas the West, influenced by the Greek partiality for abstract reason, emphasizes theology and creed, the East has approached religion through ritual and narrative. Abstract vs concrete. Plato vs Dostoevsky. Words of love vs and embrace.
To speak of the hallowing of life in Judaism is to refer to its conviction that all life down to its smallest element can, if rightly approached, be seen as a reflection of the infinite source of holiness, which is God. Piety prepares the way for the coming of God's kingdom on earth, the time when everything will be redeemed and sanctified and the holiness of all God's creation will be transparently evident. The secret of piety consists in seeing the entire world as belonging to God and reflecting God's glory.
Through Judaism runs this double theme: We should enjoy life's goodness, and at the same time we should augment this joy by sharing it with God.
Tradition. The most historically minded of all religions, Judaism finds holiness and history inseparable.
The Torah. "To live by the Law is to live within time the life of eternity."
''Revelation''
Revelation means disclosure. God's nature and will for humankind.
God revealed himself first and foremost in actions- not words but deeds. The Exodus- the decisive act, making the Israelites a nation, becoming aware of God's reality and character.
The Nature of the God that the Exodus disclosed:
- Yahweh was powerful
- a God of goodness and love. sheer, unmerited grace.
- A God who was intensely concerned with human affairs.
The covenant- God's self-disclosure in the Exodus was the invitation to a covenant. God would continue to bless the Israelites if they would honor the laws they had been given.
''The Chosen People''
Elected- to suffer and serve.
The Scandal of Particularity- The doctrine that God's doings can focus like a burning glass on particular times, places, and peoples- in the interest, to be sure, of intentions that embrace human beings universally.
The story of the Jews is unique. One of the striking features of this people has been their persistent refusal to see anything innately special about themselves as people. The specialness of the Jewish experience must have derived from God's having chosen them. A concept that appears at first to be arrogant turns out to be the humblest interpretation the Jews could give to the facts of their origin and survival. It was God, not them.
''Israel''
In 70 C.E. the Romans destroyed the Temple in Jerusalem that the Jews had rebuilt on returning from their Babylonian exile, and the focus of Judaism shifted from the sacrificial rite of the Temple to the study of the Torah and its accompanying Oral Tradition in academies and synagogues. Thenceforth it was not the priests, who were no longer functional, but the rabbis (literally teachers) who held Judaism together, for their synagogues became centers not only for study but for worship and congregational life in general. Rabbinic Judaism grounded itself in the commandment to make the study of the Torah a lifelong endevor, and Judaism acquired a distinctly intellectual dimension and character. Study became a way of worship. In this complex, the Bible became a revealed text inviting and requiring interpretation, and interpretation was raised to the status of revelation itself.
What makes a Jew, today? not doctrine. Judaism is a complex. The four great sectors of Judaism that constitute its spiritual anatomy are faith, observance, culture, and nation.
Jewish culture: a language, a lore, and an affinity for a land.
The Torah- first five books of the Bible
The Talmud- a vast compendium of history, law, folklore, and commentary that is the basis of post-biblical Judaism.
The midrashim- a collection of legend, exegesis, and homily which began to develop before the biblical canon was fixed and reached its completion in the late Middle Ages.
"The problem, again, is that karma is usually understood as something that the self //has//, rather than something the sense of self //is//." MSWK 10
A single human life is like the life of a singe world-system. The Karmic essence which carries through from one life to the next is like a singularity - like the nature of the universe before the big-bang. The Karmic singularity expands into the body of manifestation. The body itself becomes both the expression/fruition of the past karma and the depository of new karma. Mind and Body are the same in the way that emptiness and manifestation are the same. There is nothing that exists in the mind that is not expressed in the body and everything in the body is a manifestation of mind. In the life of an individual, manifestation/body expands through the expressive energy of karma as a person grows. We get larger. Then there is the simultaneous process of aging- of dissolution and return through death, of the process of the contraction of all the karmic manifestation back into a single seed- the singularity of the individual that passes on to the next life. Emanation and return. Expansion and Contraction.
The body of the universe is the same. It (earth) carries within itself the collective karmic weight, the nature of its manifestation is carried through from universe to universe in the seed of singularity. As it expands it is the manifestation of collective karma. It also retains in its body the collective tension, weight, and consequences of our current actions.
Just as the individual's physical body is an appropriate expression of karma, so is the particular world into which he/she is born. The individual has the potential to transmigrate through rebirths into different worlds. But a particular world also exists as a karmic entity (there are entities within entities. Wilber's holarchy. the Universe is a holon.) Thus the lifetime of a particular world system contains the potential for redemption- over time there is the possibility of evolution- of an improvement in the collective state of mind of the inhabitants of the world system. The world can become a suitable context for the progressive increase of more and more realized beings. (Is there the potential for a single redeemer for a particular world system?)
But it is only if the bodhisattvas retain the vow of being continuously reborn into a particular world system that the situation has the potential to improve. In this way, we absolutely depend upon the grace of enlightened beings (including ourselves) for the eventual redemption of a particular world system. How to really save the planet.
What a whacked theory.
The indivdual has the potential to transform the Karmic destiny of the world-system.
Buddhism: Deconstruct. Negate and transcend to the point of the total inclusiveness of emptiness. Kenosis.
Integral Thought: Include and transcend to the point of the total inclusiveness of fullness. Plerosis.
The subtle conventional nature of the object cannot be realized without first realizing its ultimate nature. (emptiness)
In other words, conventional conception //can't// understand the nature of objects.
/***
| Name|LessBackupsPlugin|
| Description|Intelligently limit the number of backup files you create|
| Version|3.0 ($Rev: 2320 $)|
| Date|$Date: 2007-06-18 22:37:46 +1000 (Mon, 18 Jun 2007) $|
| Source|http://mptw.tiddlyspot.com/#LessBackupsPlugin|
| Author|Simon Baird|
| Email|simon.baird@gmail.com|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
!!!Description
You end up with just backup one per year, per month, per weekday, per hour, minute, and second. So total number won't exceed about 200 or so. Can be reduced by commenting out the seconds/minutes/hours line from modes array
!!!Notes
Works in IE and Firefox only. Algorithm by Daniel Baird. IE code by by Saq Imtiaz.
!!!Code
***/
//{{{
window.getSpecialBackupPath = function(backupPath) {
var MINS = 60 * 1000;
var HOURS = 60 * MINS;
var DAYS = 24 * HOURS;
// comment out the ones you don't want
var modes = [
["YYYY", 365*DAYS], // one per year for ever
["MMM", 31*DAYS], // one per month
["ddd", 7*DAYS], // one per weekday
// ["d0DD", 1*DAYS], // one per day of month
["h0hh", 24*HOURS], // one per hour
// ["m0mm", 1*HOURS], // one per minute
// ["s0ss", 1*MINS], // one per second
["latest",0] // always keep last version. (leave this).
];
var now = new Date();
for (var i=0;i<modes.length;i++) {
// the filename we will try
var specialBackupPath = backupPath.replace(/(\.)([0-9]+\.[0-9]+)(\.html)$/,
'$1'+now.formatString(modes[i][0]).toLowerCase()+'$3')
// open the file
try {
if (config.browser.isIE) {
var fsobject = new ActiveXObject("Scripting.FileSystemObject")
var fileExists = fsobject.FileExists(specialBackupPath);
if (fileExists) {
var fileObject = fsobject.GetFile(specialBackupPath);
var modDate = new Date(fileObject.DateLastModified).valueOf();
}
}
else {
netscape.security.PrivilegeManager.enablePrivilege("UniversalXPConnect");
var file = Components.classes["@mozilla.org/file/local;1"].createInstance(Components.interfaces.nsILocalFile);
file.initWithPath(specialBackupPath);
var fileExists = file.exists();
if (fileExists) {
var modDate = file.lastModifiedTime;
}
}
}
catch(e) {
// give up
return backupPath;
}
// expiry is used to tell if it's an 'old' one. Eg, if the month is June and there is a
// June file on disk that's more than an month old then it must be stale so overwrite
// note that "latest" should be always because the expiration period is zero (see above)
var expiry = new Date(modDate + modes[i][1]);
if (!fileExists || now > expiry)
return specialBackupPath;
}
}
// hijack the core function
window.getBackupPath_orig = window.getBackupPath;
window.getBackupPath = function(localPath) {
return getSpecialBackupPath(getBackupPath_orig(localPath));
}
//}}}
*individuals
*communities
*governments
*international networks
*be of benefit to sentient beings
*support for world transformers
*cyberactivism
*expand integral awareness and practice (subset: intellectual and spiritual interests)
*globalization
*the creation of an informed and active global citizenry
*coffee shop office. mobility. free time
*green design engineering sustainability media integration social networking international community for the arts
*Independence. Freedom.
*live in the woods. be outside. nature.
*music
*media production
*photography
*screaming computer system
*thinking. writing.
*travel
*world spirituality
*worldchanging open source globalization web 2.0
*psycho-spiritual engagement with those who suffer from fear, anxiety, depression, addiction
*I want to learn about computers, but I don't want to be a conventional tech professional
/***
|''Name:''|LoadRemoteFileThroughProxy (previous LoadRemoteFileHijack)|
|''Description:''|When the TiddlyWiki file is located on the web (view over http) the content of [[SiteProxy]] tiddler is added in front of the file url. If [[SiteProxy]] does not exist "/proxy/" is added. |
|''Version:''|1.1.0|
|''Date:''|mar 17, 2007|
|''Source:''|http://tiddlywiki.bidix.info/#LoadRemoteFileHijack|
|''Author:''|BidiX (BidiX (at) bidix (dot) info)|
|''License:''|[[BSD open source license|http://tiddlywiki.bidix.info/#%5B%5BBSD%20open%20source%20license%5D%5D ]]|
|''~CoreVersion:''|2.2.0|
***/
//{{{
version.extensions.LoadRemoteFileThroughProxy = {
major: 1, minor: 1, revision: 0,
date: new Date("mar 17, 2007"),
source: "http://tiddlywiki.bidix.info/#LoadRemoteFileThroughProxy"};
if (!window.bidix) window.bidix = {}; // bidix namespace
if (!bidix.core) bidix.core = {};
bidix.core.loadRemoteFile = loadRemoteFile;
loadRemoteFile = function(url,callback,params)
{
if ((document.location.toString().substr(0,4) == "http") && (url.substr(0,4) == "http")){
url = store.getTiddlerText("SiteProxy", "/proxy/") + url;
}
return bidix.core.loadRemoteFile(url,callback,params);
}
//}}}
You don't have to give up everything you love, you just have to live with the truth of the reality of the moment: wisdom and compassion in the present, faith and openness. Where is the joy of __this__ moment? Openness inclusive of all others.
In other words, my sense of loss is an abstract notion. What really exits is now, and the joy and interest in now are found in non-self-referential openness. Whatever we imagine we want for ourselves always deconstructs and dissolves in the surprising, unpredictable, unknowable now.
What am I giving up? Only my delusions.
I am not God, but I am not separate from God. I am not the totality of all that is, but the totality of all that is is within me. I exist as myself in that I love God. The only falsehood is the existence of the separate and fearful ego. I am not that.
Is suffering essential? Of essence? Love creates a world. Not for pleasure, but for communion.
Do we suffer for love?
!!Mayahana: The View
Essentially a method to release wisdom and compassion of the buddha-nature within.
''Motivation'':
*Ordinary: happy life and rebirth
*Hinayana: personal liberation
*Mahayana: liberation of all sentient beings. personal responsibility to be the cause of universal freedom
''Bodhicitta'': Mind/Heart of enlightenment. Spontaneous arising of Mahayana motivation, upon the realization of emptiness
''Egolessness'': of all phenomena, self and other. Hinayana removes veil of self. Mahayana removes veil of phenomena.
''Compassion'': and expression of emptiness
*with reference to beings
*with reference to reality
*without reference points
''Accumulation'' of Merit and Wisdom
!!Mayahana: The Practice
''The Bodhisattva Vow'': I will defer my own final liberation until I have become the cause of the liberation of all other sentient beings.
''The Six Paramitas''
1) Generosity (Dana):
*giving material things
*giving protection
*giving love
*giving dharma
2) Discipline/Morality (Shila)
3) Patience (Kshanti): an unconditional trust in whatever occurs. Fruition of patience is living without expectations, without hope or fear.
4) Exertion (Virya)
5) Meditation (Dhyana): motivation of helping others
6) Transcendental Knowledge (Prajna)
*non-awareness
*spontaneous perfection of skillful means
Three-fold Purity: no giver, no receiver, no action
''Some Practices''
"All sentient beings have been my mother."
The Four Immeasurables:
*Loving Kindness: wish for the happiness of all
*Compassion: wish for the end of suffering
*Sympathetic Joy
*Equanimity
Tonglen: sending (of purity) and taking (of defilements)
!!Mahayana: The Result
The goal of the Mahayana path is the complete and perfect enlightenment of a world-redeeming buddha.
All taken from //Indestructable Truth// by Reginal Ray
*[[Thought Pad]]
**[[World Spirituality]]
**[[Basic Principles]]
<<dropMenu>>
*Books
**[[Blessed Unrest]] by Paul Hawken
**[[Cutting Through Spiritual Materialism]] by Chogyam Trungpa
**[[Indestructible Truth]] by Reginald Ray
**[[Money, Sex, War, Karma]] by David R. Loy
**[[The Emptying God]] by Masao Abe et al.
**[[The Great Awakening]] by David R. Loy
<<dropMenu>>
TagCloud
<<fontSize>>
<<toggleSideBar>>
I am trying to understand how this very religious Mahayana Buddhist tradition (Tibetan) with all its ceremony, ritual, prayer, prostrations, visualizations, etc. relates to the very simple practice of Goenka's Theravadan Vipassana, which is specifically nonreligious and non-ritualistic, but also claims to be the true practice of Buddhism. And then how the various forms of Buddhism, all essentially godless, relate to the various forms of Theist Religion and ecstatic mysticism.
[[Mahayana]] practices the creation of merit/virtue for the benefit of all sentient beings. //Creating Virtue//: envisioning, intending, generating the pure mind.
[[Vipassana]] strives for direct insight into the nature of mind and matter. //Uncovering// the true mind that is by nature virtuous, compassionate, wise, free from delusion and defilement.
But Mahayana creates virtue for the purpose of gaining single-pointed concentration/insight into the true nature of reality: emptiness. Buddhahood for the benefit of all beings. and Vipassana also talks about the accumulation and generation of merit.
Big difference is in the __form of practice__. Mayahana: all this embodied, external //movement// taken up into the generation of merit, and more importanty the creation of pure intention. Bodhicitta. Vipassana observes in //stillness//.
The Buddha exhorted us to find out for ourselves, to test everything, not to believe in/practice anything based on blind faith or external authority. Direct Insight is seeing for yourself.
Is it possible to have direct insight into the process of cultivating/creating merit through religious ritual and practice?
I don't understand the merit system.
I do understand nurturing intention, actively practicing to change the mind, all thought and activity taken up into the single highest possible intention- the liberation of all sentient beings, the goal of Mahayana.
3 Things Going On:
# __Intellectual Understanding__: metaphysical, epistemological, psychological coherence of Buddhist worldview. But all concepts inherently depend upon subject/object duality, are therefore by nature limited. All views breakdown. Nothing works on paper.
# __Direct Insight__: through meditation. Calm abiding. Single-pointed concentration. Transcending hermeneutics. Direct vision of the true nature of reality beyond concepts.
# __Creation of Virtue/Merit__: development of pure intention through spiritual practice.
Metaphor. It leaves the object open. God's language is metaphor. Why do you think Jesus never wrote anything down? Why he spoke in parables? The Buddha? Where is his Koran? Why did he speak to each individual with skillful means, in the manner that suited their particular mind at that particular time? Truth can't be codified. It can't even be definitively said. Words only point.
Mind takes on the aspect of its object.
''Money, Sex, War, Karma: Notes for a Buddhist Revolution'' by David R. Loy
[[MonkeyPirateTiddlyWiki|http://mptw.tiddlyspot.com]] is a distribution of [[TiddlyWiki|http://www.tiddlywiki.com/]] created by Simon Baird. See [[the web site|http://mptw.tiddlyspot.com/]] for more information.
!!Upgrading ~MonkeyPirateTiddlyWiki
This "empty" ~MonkeyPirateTiddlyWiki file comes pre-installed with the core ~MonkeyPirateTiddlyWiki plugins. You can upgrade these core plugins to the latest version by doing the following:
* Click ImportTiddlers
* Click "Choose..." and select "~MptwUpgradeURL"
* Click "open"
* Click the checkbox in the first column heading to select all tiddlers
* Click "More actions..." and select "Import these tiddlers"
* Click "OK" to confirm you want to overwrite the tiddlers
* Save and reload
/***
| Name:|''monkeyTagger''|
| Created by:|SaqImtiaz|
| Location:|http://tw.lewcid.org/|
| Version:|0.9 (08-Apr-2006)|
| Requires:|~TW2.07|
!About:
*an adaptation of TagAdderMacro for monkeyGTD and tagglytagging user, but could be useful to just about anyone!
*{{{<<monkeyTagger Project>>}}} gives a drop down list of all tags, tagged with Project.
*The list allows toggling of tags on the current tiddler.
*logging options for task management.
!Demo:
<<monkeyTagger Status>>
!Installation:
*Copy this tiddler to your TW with the systemConfig tag
*either copy the following to your ViewTemplate:
{{{<div class='tagged' macro='monkeyTagger tagToTrack'></div>}}}
or
*better yet, define your own toolbar class and add as many as you need to create a nice toolbar.
Eg:
{{{<div class='toolbar' >
<span style="padding-right:0.15em;" macro='monkeyTagger Project'></span>
<span style="padding-right:0.15em;" macro='monkeyTagger Status'></span>
<span macro='toolbar -closeTiddler closeOthers +editTiddler permalink references jump'></span>
</div>}}}
(adjust padding to taste)
!Usage:
''Syntax:''
|>|{{{<<monkeyTagger source:"sourcetag" label:"customlabel" logging:"true/false" anchor:"anchortext" arrow:"true/false">>}}}|
|label:|quoted text to use as a customlabel|
|arrow:|add arrow to custom label, values are "true" or "false"|
|anchor:|quoted text to specify where to add logging text|
|logging:|enable logging of tags added (for task management), values are "true" or "false"|
the only parameter you ''have'' to pass is the source. When passing only one parameter, you can write either something like:
{{{<<monkeyTagger "Project">>}}} or {{{<<monkeyTagger source:"Project">>}}} for <<monkeyTagger Project>>
All other parameters are optional, and can be written in any order.
''Defaults:''
|label:|default label if not specified = source tag + arrow|
|arrow:|true |
|logging:|false |
|anchor:|none used by default, logging text added to end of tiddler |
''Examples:''
|custom label| {{{<<monkeyTagger source:"Project" label:"customlabel">>}}} |<<monkeyTagger source:"Project" label:"customlabel">>|
|custom label without arrow| {{{<<monkeyTagger source:"Project" label:"customlabel" arrow:"false">>}}} |<<monkeyTagger source:"Project" label:"customlabel" arrow:"false">>|
|logging enabled| {{{<<monkeyTagger source:"Project" logging:"true"}}} |<<monkeyTagger source:"Project" logging:"true">>|
|logging enabled with anchor text|{{{<<monkeyTagger source:"Project" logging:"true" anchor:"anchortext"}}} |<<monkeyTagger source:"Project" logging:"true" anchor:"anchortext">>|
''Tips:''
*Make sure your anchor text doesn't occur more than once in every tiddler, as the first instance will be used.
*I recommend using something like {{{/%StatusLog%/}}} as an invisible anchor.
*Use a tag based template, and add monkeyTagger macro's with logging enabled to the toolbar in just your taskmanagement templates.
!To Do:
*add sorting options if requested.
*''add exclude tag feature''!
!History
*Version 0.9:
**changed to named parameters to make it more user friendly
**added option to disable/enable dropdown arrow in custom labels
**added logging option with anchor text.
!CODE
***/
//{{{
config.macros.monkeyTagger= {};
//config.macros.monkeyTagger.dropdownchar = (document.all?"▼":"▾"); // the fat one is the only one that works in IE
config.macros.monkeyTagger.dropdownchar = "▼"; // uncomment previous line and comment this for smaller version in FF
config.macros.monkeyTagger.handler = function(place,macroName,params,wikifier,paramString,tiddler)
{
var nAV = paramString.parseParams('test', null, true);
if ((nAV[0].arrow)&&(nAV[0].arrow[0])=='false')
var arrow=': ';
else
var arrow=': '+ config.macros.monkeyTagger.dropdownchar;
if((nAV[0].source)&&(nAV[0].source[0])!='.')
{var tagToTrack = nAV[0].source[0]}
else if(params[0]&&(params[0]!='.'))
{var tagToTrack = params[0]}
else
{return false;};
var monkeylabel = ((nAV[0].label)&&(nAV[0].label[0])!='.')?nAV[0].label[0]+arrow: tagToTrack+arrow;
var logmode = ((nAV[0].logging)&&(nAV[0].logging[0])!='.')?nAV[0].logging[0]: "false";
if ((nAV[0].anchor)&&(nAV[0].anchor[0])!='.')
var anchor = nAV[0].anchor[0];
var monkeytooltip=tagToTrack + ' :';
if(tiddler instanceof Tiddler)
{var title = tiddler.title;
var addcomment = function(tiddler,newTag){
var now = new Date();
var timeFormat= 'DD/0MM/YY 0hh:0mm';
var formattednow= now.formatString(timeFormat);
var txt="\n*''"+tagToTrack+"'' set as ''"+newTag+"'' on "+formattednow;
if (anchor && anchor!='.')
{var pos=tiddler.text.indexOf(anchor);
if (pos!=-1) {pos=pos + anchor.length}
else if (pos==-1) {pos=tiddler.text.length}}
else if (!anchor){var pos = tiddler.text.length;};
tiddler.set(null,tiddler.text.substr(0,pos)+txt+tiddler.text.substr(pos));
story.refreshTiddler(tiddler.title,null,true);
return false;
}
var ontagclick = function(e) {
if (!e) var e = window.event;
var tag = this.getAttribute("tag");
var t=store.getTiddler(title);
if (!t || !t.tags) return;
if (t.tags.find(tag)==null)
{t.tags.push(tag)
if (logmode=="true"){addcomment(t,tag);}}
else
{t.tags.splice(t.tags.find(tag),1)};
story.saveTiddler(title);
story.refreshTiddler(title,null,true);
return false;
};
var onclick = function(e) {
if (!e) var e = window.event;
var popup = Popup.create(this);
var thistiddler=store.getTiddler(title);
var taggedarray = new Array();
var tagslabel = new Array();
var taggedtiddlers = store.getTaggedTiddlers(tagToTrack);
for (var t=0; t<taggedtiddlers.length; t++){
var taggedtitle= ((taggedtiddlers[t]).title);
taggedarray.push(taggedtitle);}
for (var t=0; t<taggedarray.length; t++){
var temptag = taggedarray[t];
if (thistiddler.tags.find(temptag)==null)
{var temptag='[ ] '+ temptag;
tagslabel.push(temptag);}
else
{var temptag ='[x] '+ temptag;
tagslabel.push(temptag);}
}
if(tagslabel.length == 0)
createTiddlyText(createTiddlyElement(popup,"li"),('no '+tagToTrack));
for (var t=0; t<tagslabel.length; t++)
{
var theTag = createTiddlyButton(createTiddlyElement(popup,"li"),tagslabel[t],("toggle '"+ ([taggedarray[t]]))+"'",ontagclick);
theTag.setAttribute("tag",taggedarray[t]);
}
Popup.show(popup,false);
e.cancelBubble = true;
if (e.stopPropagation) e.stopPropagation();
return(false);
};
//createTiddlyButton(place,monkeylabel,monkeylabel,onclick);
var createdropperButton = function(place){
var sp = createTiddlyElement(place,"span",null,"monkeytaggerbutton");
var theDropDownBtn = createTiddlyButton(sp,monkeylabel,monkeytooltip,onclick);
};
createdropperButton(place);
}
};
setStylesheet(
".toolbar .monkeytaggerbutton {margin-right:0em; border:0px solid #fff; padding:0px; padding-right:0px; padding-left:0px;}\n"+
".monkeytaggerbutton a.button {padding:2px; padding-left:2px; padding-right:2px;}\n"+
// ".monkeytaggerbutton {font-size:130%;}\n"+
//".monkeytaggerbutton .button {color:#703;}\n"+
"",
"MonkeyTaggerStyles");
//}}}
<!--{{{-->
<!--- http://mptw.tiddlyspot.com/#MptwEditTemplate ($Rev: 2720 $) --->
<div class="toolbar" macro="toolbar +saveTiddler saveCloseTiddler closeOthers -cancelTiddler cancelCloseTiddler deleteTiddler"></div>
<div class="title" macro="view title"></div>
<div class="editLabel">Title</div><div class="editor" macro="edit title"></div>
<div macro='annotations'></div>
<div macro="showWhenExists EditPanelTemplate">[[EditPanelTemplate]]</div>
<div class="editLabel">Content</div><div class="editor" macro="edit text"></div>
<div class="editLabel">Tags</div><div class="editor" macro="edit tags"></div>
<div class="editorFooter"><span macro="message views.editor.tagPrompt"></span><span macro="tagChooser"></span></div>
<!--}}}-->
/***
| Name|MptwLayoutPlugin|
| Description|A package containing templates and css for the MonkeyPirateTiddlyWiki layout|
| Version|3.0 ($Rev: 2721 $)|
| Source|http://mptw.tiddlyspot.com/#MptwLayoutPlugin|
| Author|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
!Notes
Presumes you have TagglyTaggingPlugin installed. To enable this you should have a PageTemplate containing {{{[[MptwPageTemplate]]}}} and similar for ViewTemplate and EditTemplate.
***/
//{{{
// used in MptwViewTemplate
config.mptwDateFormat = 'DD/MM/YY';
config.mptwJournalFormat = 'Journal DD/MM/YY';
//config.mptwDateFormat = 'MM/0DD/YY';
//config.mptwJournalFormat = 'Journal MM/0DD/YY';
config.shadowTiddlers.GettingStarted += "\n\nSee also MonkeyPirateTiddlyWiki.";
merge(config.annotations,{
MptwEditTemplate: "Contains the default MPTW EditTemplate. If you want to customise this rename it to EditTemplate",
MptwViewTemplate: "Contains the default MPTW ViewTemplate. If you want to customise this rename it to ViewTemplate",
MptwPageTemplate: "Contains the default MPTW PageTemplate. If you want to customise this rename it to PageTemplate",
MptwStyleSheet: "Contains the default MPTW ~StyleSheet. Designed to be included in StyleSheet tiddler using the double square bracketted notation like this: {{{[[MptwStyleSheet]]}}}"
});
//}}}
//{{{
merge(config.shadowTiddlers,{
'MptwEditTemplate':[
"<!--{{{-->",
"<!--- http://mptw.tiddlyspot.com/#MptwEditTemplate ($Rev: 2720 $) --->",
"<div class=\"toolbar\" macro=\"toolbar +saveTiddler saveCloseTiddler closeOthers -cancelTiddler cancelCloseTiddler deleteTiddler\"></div>",
"<div class=\"title\" macro=\"view title\"></div>",
"<div class=\"editLabel\">Title</div><div class=\"editor\" macro=\"edit title\"></div>",
"<div macro='annotations'></div>",
"<div macro=\"showWhenExists EditPanelTemplate\">[[EditPanelTemplate]]</div>",
"<div class=\"editLabel\">Content</div><div class=\"editor\" macro=\"edit text\"></div>",
"<div class=\"editLabel\">Tags</div><div class=\"editor\" macro=\"edit tags\"></div>",
"<div class=\"editorFooter\"><span macro=\"message views.editor.tagPrompt\"></span><span macro=\"tagChooser\"></span></div>",
"<!--}}}-->"
].join("\n"),
'MptwPageTemplate':[
"<!--{{{-->",
"<!-- http://mptw.tiddlyspot.com/#MptwPageTemplate ($Rev: 1829 $) -->",
"<div class='header' macro='gradient vert [[ColorPalette::PrimaryLight]] [[ColorPalette::PrimaryMid]]'>",
" <div class='headerShadow'>",
" <span class='siteTitle' refresh='content' tiddler='SiteTitle'></span> ",
" <span class='siteSubtitle' refresh='content' tiddler='SiteSubtitle'></span>",
" </div>",
" <div class='headerForeground'>",
" <span class='siteTitle' refresh='content' tiddler='SiteTitle'></span> ",
" <span class='siteSubtitle' refresh='content' tiddler='SiteSubtitle'></span>",
" </div>",
"</div>",
"<!-- horizontal MainMenu -->",
"<div id='topMenu' refresh='content' tiddler='MainMenu'></div>",
"<!-- original MainMenu menu -->",
"<!-- <div id='mainMenu' refresh='content' tiddler='MainMenu'></div> -->",
"<div id='sidebar'>",
" <div id='sidebarOptions' refresh='content' tiddler='SideBarOptions'></div>",
" <div id='sidebarTabs' refresh='content' force='true' tiddler='SideBarTabs'></div>",
"</div>",
"<div id='displayArea'>",
" <div id='messageArea'></div>",
" <div id='tiddlerDisplay'></div>",
"</div>",
"<!--}}}-->"
].join("\n"),
'MptwStyleSheet':[
"/*{{{*/",
"/* http://mptw.tiddlyspot.com/#MptwStyleSheet ($Rev: 2720 $) */",
"",
"/* a contrasting background so I can see where one tiddler ends and the other begins */",
"body {",
" background: [[ColorPalette::TertiaryLight]];",
"}",
"",
"/* sexy colours and font for the header */",
".headerForeground {",
" color: [[ColorPalette::PrimaryPale]];",
"}",
".headerShadow, .headerShadow a {",
" color: [[ColorPalette::PrimaryMid]];",
"}",
"",
"/* separate the top menu parts */",
".headerForeground, .headerShadow {",
" padding: 1em 1em 0;",
"}",
"",
".headerForeground, .headerShadow {",
" font-family: 'Trebuchet MS' sans-serif;",
" font-weight:bold;",
"}",
".headerForeground .siteSubtitle {",
" color: [[ColorPalette::PrimaryLight]];",
"}",
".headerShadow .siteSubtitle {",
" color: [[ColorPalette::PrimaryMid]];",
"}",
"",
"/* make shadow go and down right instead of up and left */",
".headerShadow {",
" left: 1px;",
" top: 1px;",
"}",
"",
"/* prefer monospace for editing */",
".editor textarea, .editor input {",
" font-family: 'Consolas' monospace;",
" background-color:[[ColorPalette::TertiaryPale]];",
"}",
"",
"",
"/* sexy tiddler titles */",
".title {",
" font-size: 250%;",
" color: [[ColorPalette::PrimaryLight]];",
" font-family: 'Trebuchet MS' sans-serif;",
"}",
"",
"/* more subtle tiddler subtitle */",
".subtitle {",
" padding:0px;",
" margin:0px;",
" padding-left:0.5em;",
" font-size: 90%;",
" color: [[ColorPalette::TertiaryMid]];",
"}",
".subtitle .tiddlyLink {",
" color: [[ColorPalette::TertiaryMid]];",
"}",
"",
"/* a little bit of extra whitespace */",
".viewer {",
" padding-bottom:3px;",
"}",
"",
"/* don't want any background color for headings */",
"h1,h2,h3,h4,h5,h6 {",
" background: [[ColorPalette::Background]];",
" color: [[ColorPalette::Foreground]];",
"}",
"",
"/* give tiddlers 3d style border and explicit background */",
".tiddler {",
" background: [[ColorPalette::Background]];",
" border-right: 2px [[ColorPalette::TertiaryMid]] solid;",
" border-bottom: 2px [[ColorPalette::TertiaryMid]] solid;",
" margin-bottom: 1em;",
" padding:1em 2em 2em 1.5em;",
"}",
"",
"/* make options slider look nicer */",
"#sidebarOptions .sliderPanel {",
" border:solid 1px [[ColorPalette::PrimaryLight]];",
"}",
"",
"/* the borders look wrong with the body background */",
"#sidebar .button {",
" border-style: none;",
"}",
"",
"/* this means you can put line breaks in SidebarOptions for readability */",
"#sidebarOptions br {",
" display:none;",
"}",
"/* undo the above in OptionsPanel */",
"#sidebarOptions .sliderPanel br {",
" display:inline;",
"}",
"",
"/* horizontal main menu stuff */",
"#displayArea {",
" margin: 1em 15.7em 0em 1em; /* use the freed up space */",
"}",
"#topMenu br {",
" display: none;",
"}",
"#topMenu {",
" background: [[ColorPalette::PrimaryMid]];",
" color:[[ColorPalette::PrimaryPale]];",
"}",
"#topMenu {",
" padding:2px;",
"}",
"#topMenu .button, #topMenu .tiddlyLink, #topMenu a {",
" margin-left: 0.5em;",
" margin-right: 0.5em;",
" padding-left: 3px;",
" padding-right: 3px;",
" color: [[ColorPalette::PrimaryPale]];",
" font-size: 115%;",
"}",
"#topMenu .button:hover, #topMenu .tiddlyLink:hover {",
" background: [[ColorPalette::PrimaryDark]];",
"}",
"",
"/* make 2.2 act like 2.1 with the invisible buttons */",
".toolbar {",
" visibility:hidden;",
"}",
".selected .toolbar {",
" visibility:visible;",
"}",
"",
"/* experimental. this is a little borked in IE7 with the button ",
" * borders but worth it I think for the extra screen realestate */",
".toolbar { float:right; }",
"",
"/* Tagger Plugin users uncomment this. from sb56637 */",
"/*",
".popup li a {",
" display:inline;",
"}",
"*/",
"",
"/* make it print a little cleaner */",
"@media print {",
" #topMenu {",
" display: none ! important;",
" }",
" /* not sure if we need all the importants */",
" .tiddler {",
" border-style: none ! important;",
" margin:0px ! important;",
" padding:0px ! important;",
" padding-bottom:2em ! important;",
" }",
" .tagglyTagging .button, .tagglyTagging .hidebutton {",
" display: none ! important;",
" }",
" .headerShadow {",
" visibility: hidden ! important;",
" }",
" .tagglyTagged .quickopentag, .tagged .quickopentag {",
" border-style: none ! important;",
" }",
" .quickopentag a.button, .miniTag {",
" display: none ! important;",
" }",
"}",
"/*}}}*/"
].join("\n"),
'MptwViewTemplate':[
"<!--{{{-->",
"<!--- http://mptw.tiddlyspot.com/#MptwViewTemplate ($Rev: 2247 $) --->",
"",
"<div class='toolbar'>",
" <span macro=\"showWhenTagged systemConfig\">",
" <span macro=\"toggleTag systemConfigDisable . '[[disable|systemConfigDisable]]'\"></span>",
" </span>",
" <span macro=\"showWhenTagged palette\">",
" <span macro=\"setPalette\"></span>",
" </span>",
" <span style=\"padding:1em;\"></span>",
" <span macro='toolbar closeTiddler closeOthers +editTiddler deleteTiddler > fields syncing permalink references jump'></span> <span macro='newHere label:\"new here\"'></span>",
" <span macro='newJournalHere {{config.mptwJournalFormat?config.mptwJournalFormat:\"MM/0DD/YY\"}}'></span>",
"</div>",
"",
"<div class=\"tagglyTagged\" macro=\"tags\"></div>",
"",
"<div class='titleContainer'>",
" <span class='title' macro='view title'></span>",
" <span macro=\"miniTag\"></span>",
"</div>",
"",
"<div class='subtitle'>",
" <span macro='view modifier link'></span>,",
" <span macro='view modified date {{config.mptwDateFormat?config.mptwDateFormat:\"MM/0DD/YY\"}}'></span>",
" (<span macro='message views.wikified.createdPrompt'></span>",
" <span macro='view created date {{config.mptwDateFormat?config.mptwDateFormat:\"MM/0DD/YY\"}}'></span>)",
"</div>",
"",
"<div macro=\"showWhenExists ViewPanelTemplate\">[[ViewPanelTemplate]]</div>",
"",
"<div macro=\"hideWhen tiddler.tags.containsAny(['css','html','pre','systemConfig']) && !tiddler.text.match('{{'+'{')\">",
" <div class='viewer' macro='view text wikified'></div>",
"</div>",
"<div macro=\"showWhen tiddler.tags.containsAny(['css','html','pre','systemConfig']) && !tiddler.text.match('{{'+'{')\">",
" <div class='viewer'><pre macro='view text'></pre></div>",
"</div>",
"",
"<div macro=\"showWhenExists ViewDashboardTemplate\">[[ViewDashboardTemplate]]</div>",
"",
"<div class=\"tagglyTagging\" macro=\"tagglyTagging\"></div>",
"",
"<!--}}}-->"
].join("\n")
});
//}}}
/*{{{*/
/* http://mptw.tiddlyspot.com/#MptwStyleSheet ($Rev: 2720 $) */
/* a contrasting background so I can see where one tiddler ends and the other begins */
body {
background: [[ColorPalette::TertiaryLight]];
}
/* sexy colours and font for the header */
.headerForeground {
color: [[ColorPalette::PrimaryPale]];
}
.headerShadow, .headerShadow a {
color: [[ColorPalette::PrimaryMid]];
}
/* separate the top menu parts */
.headerForeground, .headerShadow {
padding: 1em 1em 0;
}
.headerForeground, .headerShadow {
font-family: 'Trebuchet MS' sans-serif;
font-weight:bold;
}
.headerForeground .siteSubtitle {
color: [[ColorPalette::PrimaryLight]];
}
.headerShadow .siteSubtitle {
color: [[ColorPalette::PrimaryMid]];
}
/* make shadow go and down right instead of up and left */
.headerShadow {
left: 1px;
top: 1px;
}
/* prefer monospace for editing */
.editor textarea, .editor input {
font-family: 'Consolas' monospace;
background-color:[[ColorPalette::TertiaryPale]];
}
/* sexy tiddler titles */
.title {
font-size: 250%;
color: [[ColorPalette::PrimaryLight]];
font-family: 'Trebuchet MS' sans-serif;
}
/* more subtle tiddler subtitle */
.subtitle {
padding:0px;
margin:0px;
padding-left:0.5em;
font-size: 90%;
color: [[ColorPalette::TertiaryMid]];
}
.subtitle .tiddlyLink {
color: [[ColorPalette::TertiaryMid]];
}
/* a little bit of extra whitespace */
.viewer {
}
/* don't want any background color for headings */
h1,h2,h3,h4,h5,h6 {
background: [[ColorPalette::Background]];
color: [[ColorPalette::Foreground]];
}
/* give tiddlers 3d style border and explicit background */
.tiddler {
background: [[ColorPalette::Background]];
border-right: 2px [[ColorPalette::TertiaryMid]] solid;
border-bottom: 2px [[ColorPalette::TertiaryMid]] solid;
margin-bottom: 1em;
padding:1em 2em 2em 1.5em;
}
/* make options slider look nicer */
#sidebarOptions .sliderPanel {
}
/* the borders look wrong with the body background */
#sidebar .button {
border-style: none;
}
/* this means you can put line breaks in SidebarOptions for readability */
#sidebarOptions br {
display:none;
}
/* undo the above in OptionsPanel */
#sidebarOptions .sliderPanel br {
display:inline;
}
/* horizontal main menu stuff */
#displayArea {
margin: 1em 15.7em 0em 1em; /* use the freed up space */
}
#topMenu br {
display: none;
}
#topMenu {
background: [[ColorPalette::PrimaryMid]];
color:[[ColorPalette::PrimaryPale]];
}
#topMenu {
padding:2px;
}
#topMenu .button, #topMenu .tiddlyLink, #topMenu a {
margin-left: 0.5em;
margin-right: 0.5em;
padding-left: 3px;
padding-right: 3px;
color: [[ColorPalette::PrimaryPale]];
font-size: 115%;
}
#topMenu .button:hover, #topMenu .tiddlyLink:hover {
background: [[ColorPalette::PrimaryDark]];
}
/* make 2.2 act like 2.1 with the invisible buttons */
.toolbar {
visibility:hidden;
}
.selected .toolbar {
visibility:visible;
}
/* experimental. this is a little borked in IE7 with the button
* borders but worth it I think for the extra screen realestate */
.toolbar { float:right; }
/* Tagger Plugin users uncomment this. from sb56637 */
/*
.popup li a {
display:inline;
}
*/
/* make it print a little cleaner */
@media print {
#topMenu {
display: none ! important;
}
/* not sure if we need all the importants */
.tiddler {
border-style: none ! important;
margin:0px ! important;
padding:0px ! important;
padding-bottom:2em ! important;
}
.tagglyTagging .button, .tagglyTagging .hidebutton {
display: none ! important;
}
.headerShadow {
visibility: hidden ! important;
}
.tagglyTagged .quickopentag, .tagged .quickopentag {
border-style: none ! important;
}
.quickopentag a.button, .miniTag {
display: none ! important;
}
}
/*}}}*/
For upgrading directly from tiddlyspot. See [[ImportTiddlers]].
URL: /proxy/mptw.tiddlyspot.com/upgrade.html
For upgrading. See [[ImportTiddlers]].
URL: http://mptw.tiddlyspot.com/upgrade.html
<!--{{{-->
<!--- http://mptw.tiddlyspot.com/#MptwViewTemplate ($Rev: 2247 $) --->
<div class='toolbar'>
<span macro="showWhenTagged systemConfig">
<span macro="toggleTag systemConfigDisable . '[[disable|systemConfigDisable]]'"></span>
</span>
<span macro="showWhenTagged palette">
<span macro="setPalette"></span>
</span>
<span style="padding:1em;"></span>
<span macro='toolbar closeTiddler closeOthers +editTiddler deleteTiddler > fields syncing permalink references jump'></span> <span macro='newHere label:"new here"'></span>
<span macro='newJournalHere {{config.mptwJournalFormat?config.mptwJournalFormat:"MM/0DD/YY"}}'></span>
</div>
<div class="tagglyTagged" macro="tags"></div>
<div class='titleContainer'>
<span class='title' macro='view title'></span>
<span macro="miniTag"></span>
</div>
<div class='subtitle'>
<span macro='view modifier link'></span>,
<span macro='view modified date {{config.mptwDateFormat?config.mptwDateFormat:"MM/0DD/YY"}}'></span>
(<span macro='message views.wikified.createdPrompt'></span>
<span macro='view created date {{config.mptwDateFormat?config.mptwDateFormat:"MM/0DD/YY"}}'></span>)
</div>
<div macro="showWhenExists ViewPanelTemplate">[[ViewPanelTemplate]]</div>
<div macro="hideWhen tiddler.tags.containsAny(['css','html','pre','systemConfig']) && !tiddler.text.match('{{'+'{')">
<div class='viewer' macro='view text wikified'></div>
</div>
<div macro="showWhen tiddler.tags.containsAny(['css','html','pre','systemConfig']) && !tiddler.text.match('{{'+'{')">
<div class='viewer'><pre macro='view text'></pre></div>
</div>
<div macro="showWhenExists ViewDashboardTemplate">[[ViewDashboardTemplate]]</div>
<div class="tagglyTagging" macro="tagglyTagging"></div>
<!--}}}-->
/***
|''Name:''|MultiTagEditorPlugin|
|''Version:''|0.2.0 (Dec 29, 2006)|
|''Source:''|http://ido-xp.tiddlyspot.com/#MultiTagEditorPlugin|
|''Author:''|Ido Magal (idoXatXidomagalXdotXcom)|
|''Licence:''|[[BSD open source license]]|
|''CoreVersion:''|2.1.0|
|''Browser:''|??|
!Description
This plugin enables the addition and deletion of tags from sets of tiddlers.
!Installation instructions
*Create a new tiddler in your wiki and copy the contents of this tiddler into it. Name it the same and tag it with "systemConfig".
*Save and reload your wiki.
*Use it here [[MultiTagEditor]].
!Revision history
* v0.2.0 (Dec 29, 2006)
** Added Selection column that allows excluding tiddlers.
* v0.1.0 (Dec 27, 2006)
** First draft.
!To Do
* Clean up text strings.
* Figure out how to store selection so it isn't reset after every action.
* Prettify layout.
!Code
***/
//{{{
merge(config.shadowTiddlers,
{
MultiTagEditor:[
"<<MTE>>",
""
].join("\n")
});
config.macros.MTE =
{
AddToListLabel : "Add to List",
AddToListPrompt : "Add Tiddlers to the List",
listViewTemplate :
{
columns: [
{name: 'Selected', field: 'Selected', rowName: 'title', type: 'Selector'},
{name: 'Title', field: 'title', tiddlerLink: 'title', title: "Title", type: 'TiddlerLink'},
{name: 'Snippet', field: 'text', title: "Snippet", type: 'String'},
{name: 'Tags', field: 'tags', title: "Tags", type: 'Tags'}
],
rowClasses: [
],
actions: [
//{caption: "More actions...", name: ''},
//{caption: "Remove selected tiddlers from list", name: 'delete'}
]
},
tiddlers : [],
HomeSection : [],
ListViewSection : [],
AddToListSection : [],
handler : function( place, macroName, params, wikifier, paramString, tiddler )
{
this.HomeSection = place;
var newsection = createTiddlyElement( null, "div", null, "MTE_AddTag" );
createTiddlyText(newsection, "Tiddler Tags to edit: ");
var input = createTiddlyElement( null, "input", null, "txtOptionInput" );
input.type = "text";
input.size = 50;
newsection.appendChild( input );
newsection.inputBox = input;
createTiddlyButton( newsection, this.AddToListLabel, this.AddToListPrompt, this.onAddToList, null, null, null );
createTiddlyButton( newsection, "Clear List", this.addtoListPrompt, this.onClear, null, null, null );
createTiddlyElement( newsection, "br" );
createTiddlyElement( newsection, "br" );
this.AddToListSection = newsection;
this.HomeSection.appendChild( newsection );
newsection = createTiddlyElement( null, "div", null, "MTE_addtag" );
createTiddlyButton( newsection, "Add Tag", "Add tag to all listed tiddlers", this.onAddTag, null, null, null );
var input = createTiddlyElement( null, "input", null, "txtOptionInput" );
input.type = "text";
input.size = 50;
newsection.appendChild( input );
newsection.inputBox = input;
createTiddlyElement( newsection, "br" );
this.AddTagSection = newsection;
this.HomeSection.appendChild( newsection );
newsection = createTiddlyElement( null, "div", null, "MTE_removetag" );
createTiddlyButton( newsection, "Remove Tag", "Remove tag from all listed tiddlers", this.onRemoveTag, null, null, null );
var input = createTiddlyElement( null, "input", null, "txtOptionInput" );
input.type = "text";
input.size = 50;
newsection.appendChild( input );
newsection.inputBox = input;
createTiddlyElement( newsection, "br" );
this.RemoveTagSection = newsection;
this.HomeSection.appendChild( newsection );
this.ListViewSection = createTiddlyElement( null, "div", null, "MTE_listview" );
this.HomeSection.appendChild( this.ListViewSection );
ListView.create( this.ListViewSection, this.tiddlers, this.listViewTemplate, null );
},
ResetListView : function()
{
ListView.forEachSelector( config.macros.MTE.ListViewSection, function( e, rowName )
{
if( e.checked )
{
var title = e.getAttribute( "rowName" );
var tiddler = config.macros.MTE.tiddlers.findByField( "title", title );
tiddler.Selected = 1;
}
});
config.macros.MTE.HomeSection.removeChild( config.macros.MTE.ListViewSection );
config.macros.MTE.ListViewSection = createTiddlyElement( null, "div", null, "MTE_listview" );
config.macros.MTE.HomeSection.appendChild( config.macros.MTE.ListViewSection );
ListView.create( config.macros.MTE.ListViewSection, config.macros.MTE.tiddlers, config.macros.MTE.listViewTemplate, config.macros.MTE.onSelectCommand);
},
onAddToList : function()
{
store.forEachTiddler( function ( title, tiddler )
{
var tags = config.macros.MTE.AddToListSection.inputBox.value.readBracketedList();
if (( tiddler.tags.containsAll( tags )) && ( config.macros.MTE.tiddlers.findByField( "title", title ) == null ))
{
var t = store.getTiddlerSlices( title, ["Name", "Description", "Version", "CoreVersion", "Date", "Source", "Author", "License", "Browsers"] );
t.title = title;
t.tiddler = tiddler;
t.text = tiddler.text.substr(0,50);
t.tags = tiddler.tags;
config.macros.MTE.tiddlers.push(t);
}
});
config.macros.MTE.ResetListView();
},
onClear : function()
{
config.macros.MTE.tiddlers = [];
config.macros.MTE.ResetListView();
},
onAddTag : function( e )
{
var selectedRows = [];
ListView.forEachSelector(config.macros.MTE.ListViewSection, function( e, rowName )
{
if( e.checked )
selectedRows.push( e.getAttribute( "rowName" ));
});
var tag = config.macros.MTE.AddTagSection.inputBox.value;
for(t=0; t < config.macros.MTE.tiddlers.length; t++)
{
if ( selectedRows.indexOf( config.macros.MTE.tiddlers[t].title ) != -1 )
store.setTiddlerTag( config.macros.MTE.tiddlers[t].title, true, tag);
}
config.macros.MTE.ResetListView();
},
onRemoveTag : function( e )
{
var selectedRows = [];
ListView.forEachSelector(config.macros.MTE.ListViewSection, function( e, rowName )
{
if( e.checked )
selectedRows.push( e.getAttribute( "rowName" ));
});
var tag = config.macros.MTE.RemoveTagSection.inputBox.value;
for(t=0; t < config.macros.MTE.tiddlers.length; t++)
{
if ( selectedRows.indexOf( config.macros.MTE.tiddlers[t].title ) != -1 )
store.setTiddlerTag( config.macros.MTE.tiddlers[t].title, false, tag);
}
config.macros.MTE.ResetListView();
}
};
//}}}
Music is so powerful because it is a non-conceptual expression of the true nature of the universe. Unity/Diversity. Silence/Sound. Emptiness/Form. Undivided. Music is empty, yet in its manifestation it contains all the qualities of life. Energy, wavelengths, composed by a nonconceptual intelligence, rooted in emotion, and animated by breath and touch, the subtle energies of life itself. Sounds arise and pass in a particular and complex harmonic and rhythmic structure. Notes, like dharmas, empty but constituting the basic element of experience, existing for fleeing moments in complex synchrony and diachrony. The same note returns again. But is it the same note? A cycle of rebirths. A single note, by itself, meaningless.
What are the true categories of metaphysics? Duration, Pitch, Tempo, Timbre, Dynamics, Harmony, Rhythm, Melody
The experience of reality, when all the trappings of conceptualization have been removed, is just like music.
/***
|Name|NestedSlidersPlugin|
|Source|http://www.TiddlyTools.com/#NestedSlidersPlugin|
|Version|2.3.1|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <<br>>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides|Slider.prototype.stop|
|Description|show content in nest-able 'slider' or 'floating' panels, without needing to create separate tiddlers for each panel|
!!!!!Configuration
<<<
Enable animation for slider panels
<<option chkFloatingSlidersAnimate>> allow sliders to animate when opening/closing
>(note: This setting is in //addition// to the general option for enabling/disabling animation effects:
><<option chkAnimate>> enable animations (entire document)
>For slider animation to occur, you must also allow animation in general.
Debugging messages for 'lazy sliders' deferred rendering:
<<option chkDebugLazySliderDefer>> show debugging alert when deferring slider rendering
<<option chkDebugLazySliderRender>> show debugging alert when deferred slider is actually rendered
<<<
!!!!!Usage
<<<
When installed, this plugin adds new wiki syntax for embedding 'slider' panels directly into tiddler content. Use {{{+++}}} and {{{===}}} to delimit the slider content. You can also 'nest' these sliders as deep as you like (see complex nesting example below), so that expandable 'tree-like' hierarchical displays can be created. This is most useful when converting existing in-line text content to create in-line annotations, footnotes, context-sensitive help, or other subordinate information displays.
Additional optional syntax elements let you specify
*default to open
*cookiename
*heading level
*floater (with optional CSS width value)
*transient display (clicking elsewhere closes panel)
*custom class/label/tooltip/accesskey
*alternate label/tooltip (displayed when panel is open)
*panelID (for later use with {{{<<DOM>>}}} macro. See [[DOMTweaksPlugin]])
*automatic blockquote style on panel
*deferred rendering of panel content
The complete syntax, using all options, is:
//{{{
++++(cookiename)!!!!!^width^*{{class{[label=key|tooltip][altlabel|alttooltip]}}}#panelID:>...
content goes here
===
//}}}
where:
* {{{+++}}} (or {{{++++}}}) and {{{===}}}<br>marks the start and end of the slider definition, respectively. When the extra {{{+}}} is used, the slider will be open when initially displayed.
* {{{(cookiename)}}}<br>saves the slider opened/closed state, and restores this state whenever the slider is re-rendered.
* {{{!}}} through {{{!!!!!}}}<br>displays the slider label using a formatted headline (Hn) style instead of a button/link style
* {{{^width^}}} (or just {{{^}}})<br>makes the slider 'float' on top of other content rather than shifting that content downward. 'width' must be a valid CSS value (e.g., "30em", "180px", "50%", etc.). If omitted, the default width is "auto" (i.e., fit to content)
* {{{"*"}}} //(without the quotes)//<br>denotes "transient display": when a click occurs elsewhere in the document, the slider/floating panel will be automatically closed. This is useful for creating 'pulldown menus' that automatically go away after they are used.
* """{{class{[label=key|tooltip][altlabel|alttooltip]}}}"""<br>uses label/tooltip/accesskey. """{{class{...}}}""", """=key""", """|tooltip""" and """[altlabel|alttooltip]""" are optional. 'class' is any valid CSS class name, used to style the slider label text. 'key' must be a ''single letter only''. altlabel/alttooltip specifiy alternative label/tooltip for use when slider/floating panel is displayed.
* {{{#panelID:}}}<br>defines a unique DOM element ID that is assigned to the panel element used to display the slider content. This ID can then be used later to reposition the panel using the {{{<<DOM move id>>}}} macro (see [[DOMTweaksPlugin]]), or to access/modify the panel element through use of {{{document.getElementById(...)}}}) javascript code in a plugin or inline script.
* {{{">"}}} //(without the quotes)//<br>automatically adds blockquote formatting to slider content
* {{{"..."}}} //(without the quotes)//<br>defers rendering of closed sliders until the first time they are opened. //Note: deferred rendering may produce unexpected results in some cases. Use with care.//
//Note: to make slider definitions easier to read and recognize when editing a tiddler, newlines immediately following the {{{+++}}} 'start slider' or preceding the {{{===}}} 'end slider' sequence are automatically supressed so that excess whitespace is eliminated from the output.//
<<<
!!!!!Examples
<<<
simple in-line slider:
{{{
+++
content
===
}}}
+++
content
===
----
use a custom label and tooltip:
{{{
+++[label|tooltip]
content
===
}}}
+++[label|tooltip]
content
===
----
content automatically blockquoted:
{{{
+++>
content
===
}}}
+++>
content
===
----
all options combined //(default open, cookie, heading, sized floater, transient, class, label/tooltip/key, blockquoted, deferred)//
{{{
++++(testcookie)!!!^30em^*{{big{[label=Z|click or press Alt-Z to open]}}}>...
content
===
}}}
++++(testcookie)!!!^30em^*{{big{[label=Z|click or press Alt-Z to open]}}}>...
content
===
----
complex nesting example:
{{{
+++[get info...=I|click for information or press Alt-I]
put some general information here,
plus a floating panel with more specific info:
+++^10em^[view details...|click for details]
put some detail here, which could in turn contain a transient panel,
perhaps with a +++^25em^*[glossary definition]explaining technical terms===
===
===
}}}
+++[get info...=I|click for information or press Alt-I]
put some general information here,
plus a floating panel with more specific info:
+++^10em^[view details...|click for details]
put some detail here, which could in turn contain a transient panel,
perhaps with a +++^25em^*[glossary definition]explaining technical terms===
===
===
<<<
!!!!!Installation
<<<
import (or copy/paste) the following tiddlers into your document:
''NestedSlidersPlugin'' (tagged with <<tag systemConfig>>)
<<<
!!!!!Revision History
<<<
''2007.07.26 - 2.3.1'' in document.onclick(), propagate return value from hijacked core click handler to consume OR bubble up click as needed. Fixes "IE click disease", whereby nearly every mouse click causes a page transition.
''2007.07.20 - 2.3.0'' added syntax for setting panel ID (#panelID:). This allows individual slider panels to be repositioned within tiddler content simply by giving them a unique ID and then moving them to the desired location using the {{{<<DOM move id>>}}} macro.
''2007.07.19 - 2.2.0'' added syntax for alttext and alttip (button label and tooltip to be displayed when panel is open)
''2007.07.14 - 2.1.2'' corrected use of 'transient' attribute in IE to prevent (non-recursive) infinite loop
''2007.07.12 - 2.1.0'' replaced use of "*" for 'open/close on rollover' (which didn't work too well). "*" now indicates 'transient' panels that are automatically closed if a click occurs somewhere else in the document. This permits use of nested sliders to create nested "pulldown menus" that automatically disappear after interaction with them has been completed. Also, in onClickNestedSlider(), use "theTarget.sliderCookie", instead of "this.sliderCookie" to correct cookie state tracking when automatically dismissing transient panels.
''2007.06.10 - 2.0.5'' add check to ensure that window.adjustSliderPanel() is defined before calling it (prevents error on shutdown when mouse event handlers are still defined)
''2007.05.31 - 2.0.4'' add handling to invoke adjustSliderPanel() for onmouseover events on slider button and panel. This allows the panel position to be re-synced when the button position shifts due to changes in unrelated content above it on the page. (thanks to Harsha for bug report)
''2007.03.30 - 2.0.3'' added chkFloatingSlidersAnimate (default to FALSE), so that slider animation can be disabled independent of the overall document animation setting (avoids strange rendering and focus problems in floating panels)
''2007.03.01 - 2.0.2'' for TW2.2+, hijack Morpher.prototype.stop so that "overflow:hidden" can be reset to "overflow:visible" after animation ends
''2007.03.01 - 2.0.1'' in hijack for Slider.prototype.stop, use apply() to pass params to core function
|please see [[NestedSlidersPluginHistory]] for additional revision details|
''2005.11.03 - 1.0.0'' initial public release
<<<
!!!!!Credits
<<<
This feature was implemented by EricShulman from [[ELS Design Studios|http:/www.elsdesign.com]] with initial research and suggestions from RodneyGomes, GeoffSlocock, and PaulPetterson.
<<<
!!!!!Code
***/
//{{{
version.extensions.nestedSliders = {major: 2, minor: 3, revision: 1, date: new Date(2007,7,26)};
//}}}
//{{{
// options for deferred rendering of sliders that are not initially displayed
if (config.options.chkDebugLazySliderDefer==undefined) config.options.chkDebugLazySliderDefer=false;
if (config.options.chkDebugLazySliderRender==undefined) config.options.chkDebugLazySliderRender=false;
if (config.options.chkFloatingSlidersAnimate==undefined) config.options.chkFloatingSlidersAnimate=false;
// default styles for 'floating' class
setStylesheet(".floatingPanel { position:absolute; z-index:10; padding:0.5em; margin:0em; \
background-color:#eee; color:#000; border:1px solid #000; text-align:left; }","floatingPanelStylesheet");
//}}}
//{{{
config.formatters.push( {
name: "nestedSliders",
match: "\\n?\\+{3}",
terminator: "\\s*\\={3}\\n?",
lookahead: "\\n?\\+{3}(\\+)?(\\([^\\)]*\\))?(\\!*)?(\\^(?:[^\\^\\*\\[\\>]*\\^)?)?(\\*)?(?:\\{\\{([\\w]+[\\s\\w]*)\\{)?(\\[[^\\]]*\\])?(\\[[^\\]]*\\])?(?:\\}{3})?(\\#[^:]*\\:)?(\\>)?(\\.\\.\\.)?\\s*",
handler: function(w)
{
lookaheadRegExp = new RegExp(this.lookahead,"mg");
lookaheadRegExp.lastIndex = w.matchStart;
var lookaheadMatch = lookaheadRegExp.exec(w.source)
if(lookaheadMatch && lookaheadMatch.index == w.matchStart)
{
// var defopen=lookaheadMatch[1]
// var cookiename=lookaheadMatch[2]
// var header=lookaheadMatch[3]
// var panelwidth=lookaheadMatch[4]
// var transient=lookaheadMatch[5]
// var class=lookaheadMatch[6]
// var label=lookaheadMatch[7]
// var openlabel=lookaheadMatch[8]
// var panelID=lookaheadMatch[9]
// var blockquote=lookaheadMatch[10]
// var deferred=lookaheadMatch[11]
// location for rendering button and panel
var place=w.output;
// default to closed, no cookie, no accesskey, no alternate text/tip
var show="none"; var cookie=""; var key="";
var closedtext=">"; var closedtip="";
var openedtext="<"; var openedtip="";
// extra "+", default to open
if (lookaheadMatch[1]) show="block";
// cookie, use saved open/closed state
if (lookaheadMatch[2]) {
cookie=lookaheadMatch[2].trim().slice(1,-1);
cookie="chkSlider"+cookie;
if (config.options[cookie]==undefined)
{ config.options[cookie] = (show=="block") }
show=config.options[cookie]?"block":"none";
}
// parse label/tooltip/accesskey: [label=X|tooltip]
if (lookaheadMatch[7]) {
var parts=lookaheadMatch[7].trim().slice(1,-1).split("|");
closedtext=parts.shift();
if (closedtext.substr(closedtext.length-2,1)=="=")
{ key=closedtext.substr(closedtext.length-1,1); closedtext=closedtext.slice(0,-2); }
openedtext=closedtext;
if (parts.length) closedtip=openedtip=parts.join("|");
else { closedtip="show "+closedtext; openedtip="hide "+closedtext; }
}
// parse alternate label/tooltip: [label|tooltip]
if (lookaheadMatch[8]) {
var parts=lookaheadMatch[8].trim().slice(1,-1).split("|");
openedtext=parts.shift();
if (parts.length) openedtip=parts.join("|");
else openedtip="hide "+openedtext;
}
var title=show=='block'?openedtext:closedtext;
var tooltip=show=='block'?openedtip:closedtip;
// create the button
if (lookaheadMatch[3]) { // use "Hn" header format instead of button/link
var lvl=(lookaheadMatch[3].length>6)?6:lookaheadMatch[3].length;
var btn = createTiddlyElement(createTiddlyElement(place,"h"+lvl,null,null,null),"a",null,lookaheadMatch[6],title);
btn.onclick=onClickNestedSlider;
btn.setAttribute("href","javascript:;");
btn.setAttribute("title",tooltip);
}
else
var btn = createTiddlyButton(place,title,tooltip,onClickNestedSlider,lookaheadMatch[6]);
btn.innerHTML=title; // enables use of HTML entities in label
// set extra button attributes
btn.setAttribute("closedtext",closedtext);
btn.setAttribute("closedtip",closedtip);
btn.setAttribute("openedtext",openedtext);
btn.setAttribute("openedtip",openedtip);
btn.sliderCookie = cookie; // save the cookiename (if any) in the button object
btn.defOpen=lookaheadMatch[1]!=null; // save default open/closed state (boolean)
btn.keyparam=key; // save the access key letter ("" if none)
if (key.length) {
btn.setAttribute("accessKey",key); // init access key
btn.onfocus=function(){this.setAttribute("accessKey",this.keyparam);}; // **reclaim** access key on focus
}
btn.onmouseover=function(event) // mouseover on button aligns floater position with button
{ if (window.adjustSliderPos) window.adjustSliderPos(this.parentNode,this,this.sliderPanel,this.sliderPanel.className); }
// create slider panel
var panelClass=lookaheadMatch[4]?"floatingPanel":"sliderPanel";
var panelID=lookaheadMatch[9]; if (panelID) panelID=panelID.slice(1,-1); // trim off delimiters
var panel=createTiddlyElement(place,"div",panelID,panelClass,null);
panel.button = btn; // so the slider panel know which button it belongs to
btn.sliderPanel=panel; // so the button knows which slider panel it belongs to
panel.defaultPanelWidth=(lookaheadMatch[4] && lookaheadMatch[4].length>2)?lookaheadMatch[4].slice(1,-1):"";
panel.setAttribute("transient",lookaheadMatch[5]=="*"?"true":"false");
panel.style.display = show;
panel.style.width=panel.defaultPanelWidth;
panel.onmouseover=function(event) // mouseover on panel aligns floater position with button
{ if (window.adjustSliderPos) window.adjustSliderPos(this.parentNode,this.button,this,this.className); }
// render slider (or defer until shown)
w.nextMatch = lookaheadMatch.index + lookaheadMatch[0].length;
if ((show=="block")||!lookaheadMatch[11]) {
// render now if panel is supposed to be shown or NOT deferred rendering
w.subWikify(lookaheadMatch[10]?createTiddlyElement(panel,"blockquote"):panel,this.terminator);
// align floater position with button
if (window.adjustSliderPos) window.adjustSliderPos(place,btn,panel,panelClass);
}
else {
var src = w.source.substr(w.nextMatch);
var endpos=findMatchingDelimiter(src,"+++","===");
panel.setAttribute("raw",src.substr(0,endpos));
panel.setAttribute("blockquote",lookaheadMatch[10]?"true":"false");
panel.setAttribute("rendered","false");
w.nextMatch += endpos+3;
if (w.source.substr(w.nextMatch,1)=="\n") w.nextMatch++;
if (config.options.chkDebugLazySliderDefer) alert("deferred '"+title+"':\n\n"+panel.getAttribute("raw"));
}
}
}
}
)
// TBD: ignore 'quoted' delimiters (e.g., "{{{+++foo===}}}" isn't really a slider)
function findMatchingDelimiter(src,starttext,endtext) {
var startpos = 0;
var endpos = src.indexOf(endtext);
// check for nested delimiters
while (src.substring(startpos,endpos-1).indexOf(starttext)!=-1) {
// count number of nested 'starts'
var startcount=0;
var temp = src.substring(startpos,endpos-1);
var pos=temp.indexOf(starttext);
while (pos!=-1) { startcount++; pos=temp.indexOf(starttext,pos+starttext.length); }
// set up to check for additional 'starts' after adjusting endpos
startpos=endpos+endtext.length;
// find endpos for corresponding number of matching 'ends'
while (startcount && endpos!=-1) {
endpos = src.indexOf(endtext,endpos+endtext.length);
startcount--;
}
}
return (endpos==-1)?src.length:endpos;
}
//}}}
//{{{
window.onClickNestedSlider=function(e)
{
if (!e) var e = window.event;
var theTarget = resolveTarget(e);
var theLabel = theTarget.firstChild.data;
var theSlider = theTarget.sliderPanel
var isOpen = theSlider.style.display!="none";
// toggle label
theTarget.innerHTML=isOpen?theTarget.getAttribute("closedText"):theTarget.getAttribute("openedText");
// toggle tooltip
theTarget.setAttribute("title",isOpen?theTarget.getAttribute("closedTip"):theTarget.getAttribute("openedTip"));
// deferred rendering (if needed)
if (theSlider.getAttribute("rendered")=="false") {
if (config.options.chkDebugLazySliderRender)
alert("rendering '"+theLabel+"':\n\n"+theSlider.getAttribute("raw"));
var place=theSlider;
if (theSlider.getAttribute("blockquote")=="true")
place=createTiddlyElement(place,"blockquote");
wikify(theSlider.getAttribute("raw"),place);
theSlider.setAttribute("rendered","true");
}
// show/hide the slider
if(config.options.chkAnimate && (theSlider.className!='floatingPanel' || config.options.chkFloatingSlidersAnimate))
anim.startAnimating(new Slider(theSlider,!isOpen,e.shiftKey || e.altKey,"none"));
else
theSlider.style.display = isOpen ? "none" : "block";
// reset to default width (might have been changed via plugin code)
theSlider.style.width=theSlider.defaultPanelWidth;
// align floater panel position with target button
if (!isOpen && window.adjustSliderPos) window.adjustSliderPos(theSlider.parentNode,theTarget,theSlider,theSlider.className);
// if showing panel, set focus to first 'focus-able' element in panel
if (theSlider.style.display!="none") {
var ctrls=theSlider.getElementsByTagName("*");
for (var c=0; c<ctrls.length; c++) {
var t=ctrls[c].tagName.toLowerCase();
if ((t=="input" && ctrls[c].type!="hidden") || t=="textarea" || t=="select")
{ ctrls[c].focus(); break; }
}
}
var cookie=theTarget.sliderCookie;
if (cookie && cookie.length) {
config.options[cookie]=!isOpen;
if (config.options[cookie]!=theTarget.defOpen)
saveOptionCookie(cookie);
else { // remove cookie if slider is in default display state
var ex=new Date(); ex.setTime(ex.getTime()-1000);
document.cookie = cookie+"=novalue; path=/; expires="+ex.toGMTString();
}
}
return false;
}
//}}}
//{{{
// click in document background closes transient panels
document.nestedSliders_savedOnClick=document.onclick;
document.onclick=function(ev) { if (!ev) var ev=window.event; var target=resolveTarget(ev);
// call original click handler
if (document.nestedSliders_savedOnClick)
var retval=document.nestedSliders_savedOnClick.apply(this,arguments);
// if click was inside transient panel (or something contained by a transient panel)... leave it alone
var p=target;
while (p)
if ((p.className=="floatingPanel"||p.className=="sliderPanel")&&p.getAttribute("transient")=="true") break;
else p=p.parentNode;
if (p) return retval;
// otherwise, find and close all transient panels...
var all=document.all?document.all:document.getElementsByTagName("DIV");
for (var i=0; i<all.length; i++) {
// if it is not a transient panel, or the click was on the button that opened this panel, don't close it.
if (all[i].getAttribute("transient")!="true" || all[i].button==target) continue;
// otherwise, if the panel is currently visible, close it by clicking it's button
if (all[i].style.display!="none") window.onClickNestedSlider({target:all[i].button})
}
return retval;
};
//}}}
//{{{
// adjust floating panel position based on button position
if (window.adjustSliderPos==undefined) window.adjustSliderPos=function(place,btn,panel,panelClass) {
if (panelClass=="floatingPanel") {
var left=0;
var top=btn.offsetHeight;
if (place.style.position!="relative") {
var left=findPosX(btn);
var top=findPosY(btn)+btn.offsetHeight;
var p=place; while (p && p.className!='floatingPanel') p=p.parentNode;
if (p) { left-=findPosX(p); top-=findPosY(p); }
}
if (findPosX(btn)+panel.offsetWidth > getWindowWidth()) // adjust position to stay inside right window edge
left-=findPosX(btn)+panel.offsetWidth-getWindowWidth()+15; // add extra 15px 'fudge factor'
panel.style.left=left+"px"; panel.style.top=top+"px";
}
}
function getWindowWidth() {
if(document.width!=undefined)
return document.width; // moz (FF)
if(document.documentElement && ( document.documentElement.clientWidth || document.documentElement.clientHeight ) )
return document.documentElement.clientWidth; // IE6
if(document.body && ( document.body.clientWidth || document.body.clientHeight ) )
return document.body.clientWidth; // IE4
if(window.innerWidth!=undefined)
return window.innerWidth; // IE - general
return 0; // unknown
}
//}}}
//{{{
// TW2.1 and earlier:
// hijack Slider animation handler 'stop' handler so overflow is visible after animation has completed
Slider.prototype.coreStop = Slider.prototype.stop;
Slider.prototype.stop = function()
{ this.coreStop.apply(this,arguments); this.element.style.overflow = "visible"; }
// TW2.2+
// hijack Morpher animation handler 'stop' handler so overflow is visible after animation has completed
if (version.major+.1*version.minor+.01*version.revision>=2.2) {
Morpher.prototype.coreStop = Morpher.prototype.stop;
Morpher.prototype.stop = function()
{ this.coreStop.apply(this,arguments); this.element.style.overflow = "visible"; }
}
//}}}
13.39 "Through him everyone who believes is set free from every sin, a justification you were not able to attain under the law of Moses."
17.28 "In him we live and move and have our being."
The Son is the image of the invisible God, the first born over all creation. For in him all things were created, things in heaven and on the earth, visible and invisible.
Through him, for him. He is before all things. All things hold together in him.
For God was pleased to have all his fullness dwell in him, and through him to reconcile to himself all things, by making peace through his blood.
"Once you were alienated from God and were enemies in your minds because of your evil behavior. But now he has reconciled you by Christ's physical body through death to present you holy in his sight, without blemish and free from accusation-- if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you have heard and that has been proclaimed to every creature under heaven."
"to bring unity to all things in heaven and on earth under Christ."
Chosen. Predestined. Works out everything by plan in conformity to his will.
"The fullness of him who fills everything in every way."
2.8 "By grace you have been saved through faith."
Love that surpasses knowledge-- that you may be filled to the measure of all the fullness of God.
One body, one Spirit, one hope, one Lord, one faith, one baptism, one God and Father of all.
4.22 who is over all and through all and in all.
"Put off your old self which is being corrupted by its deceitful desires, to be made new in the attitude of your minds, and to put on the new self created to be like God in true righteousness and holiness."
Kind. Compassionate. Forgiving.
"Wake up, sleeper, rise from the dead, and Christ will shine upon you."
Not observing the law, but believing what you heard.
"In Christ Jesus you are all children of God through faith-- neither Jew nor Gentile, slave nor free, male nor female." All one is Christ.
"Now that you know God, or rather are known by God."
"The only thing that counts is faith expressing itself through love."
karma: Do not be deceived. God cannot be mocked. People reap what they sow. Those who sow to please their sinful nature from that nature will reap destruction. Those who sow to please the Spirit, from the Spirit will reap eternal life."
The Son is the heir of all things.
Through whom God made the universe.
The radiance of God's glory.
Exact representation of his being.
Sustaining all things by his powerful word.
Made perfect through suffering.
2.15 "free those who all their lives were held in slavery by their fear of death."
Jesus as high priest.
4.12 The Word of God is alive and active, sharper than a two-edged sword.
Jesus "learned obedience through what he suffered"
enlightened. tasted the heavenly gift. shared in the Holy Spirit. tasted the goodness of the Word and the powers of the coming age.
The new covenant.
Isaiah: "I will put my laws in the minds and I will write them in their hearts."
The law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness. "We have been made holy through the sacrifice of the body of Jesus Christ once for all."
"Draw near to God with a sincere heart in full assurance of faith."
Faith is being sure of what we hope for and certain of what we do not see.
!!! I Corinthians
Wisdom and foolishness.
"My message and preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on human wisdom but on God's power."
Spiritual wisdom and the mind of Christ.
"I do not even judge myself."
Washed, sanctified, justified.
Love:
*patient
*kind
*not envious
*not boastful
*not proud
*does not dishonor others
*not self-seeking
*not easily angered
*keeps no record of wrongs
*doesn't delight in evil
*rejoices with the truth
*always protects, trusts, hopes, preserves
*never fails
"For now we see only a reflection as in a mirror, then we shall see face to face. Now I know only in part, then I shall know fully, even as I am fully known."
And now these three things remain: faith, hope, love. But the greatest of these is love.
"If Christ has not been raised, our preaching is useless and so is your faith."
"When he hands the Kingdom over to God the Father after he has destroyed all dominion, authority, and power."
Spiritual bodies vs the flesh.
natural vs spiritual. flesh vs mind.
"Flesh and blood cannot inherit the Kingdom of God."
"The perishable must cloth itself with the imperishable."
!!!II Corinthians
"Now the Lord is Spirit, and where the Spirit of the Lord is, there is freedom."
Christ is the image of God.
"What is seen is temporary, but what is unseen is eternal."
"God made him who had no sin to be sin for us, so that in him we might become the righteousness of God."
"Having nothing and yet possessing everything."
12.9 "My grace is sufficient for you, for my power is made perfect in weakness."
1.13 With minds that are alert and fully sober.
The evil desires you had when you lived in ignorance.
Christ chosen before the creation of the world.
A chosen people, a royal priesthood, a holy nation.
Repay evil with blessing.
4.1 Those who have suffered in their bodies are done with sin. As a result they do not live the rest of their earthly lives for evil human desires, but rather for the will of God.
Above all, love each other deeply, for love covers a multitude of sins.
Humble yourself. Cast all anxiety on him.
"Participate in the divine nature."
Having escaped corruption caused by evil desires.
Faith > Goodness > Knowledge > Self-Control > Perseverance > Godliness > Mutual Affection > Love
Confirm your calling and election.
That which was from the beginning:
which we have heard.
which we have seen with our eyes.
which we have looked at and our hands have touched.
This we proclaim concerning the Word of Life.
God is light. In him there is no darkness at all. If we walk in the light as he is in the light, we have fellowship with one another.
The atoning sacrifice for the sins of the whole world.
Whoever claims to live in him must live as Jesus did.
The world:
the cravings of sinful people.
the lust of the eyes.
the boasting about what they do.
Who is the liar? Whoever denies that Jesus is the Messiah. No one who denies the Son has the Father; whoever acknowledges the Son has the Father also.
2.29 If you know that he is righteous, you know that everyone who does what is right has been born of him.
This is how we know who the children of God are: those who do not do what is right are not God's children.
God is love.
The message we have heard from the beginning: we should love one another.
We know that we have passed from death to life because we love one another.
This is his command: to believe in the name of his Sin, Jesus, and to love one another.
We know he lives in us by the Spirit he gave us.
Everyone who loves has been born of God and knows God.
God shared his love by sending his Son.
No one has ever seen God, but if we love one another God lives in us and his love is made complete in us.
He has given us of his Spirit.
4.18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment.
The poor and the rich.
1.15 After desire has conceived, it gives birth to sin; and sin, when it is full grown, gives birth to death.
Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.
Mercy triumphs over judgment.
"People are justified by what they do and not by faith alone." "Faith without works is dead."
3.13 The humility that comes from wisdom.
4.1 What causes fights and quarrels among you? Don't they come from your desires that battle within you? You desire but you do not have, so you kill. You covet but you cannot get what you want so you quarrel and fight. You do not have because you do not ask God. When you ask you do not receive because you ask with wrong motives, that you may spend on pleasures.
Submit yourselves to God. Resist the devil and he will flee from you. Come near to God and he will come near to you.
Confess your sins to each other and pray for each other so that you may be healed.
Emphasis on:
*Belief: "By believing, that you may have life in his name."
*The Father, Son, and Holy Spirit
*The power of the name, the Holy Spirit.
*Spiritual rebirth
The law vs grace and truth.
The Son as the revelation of God
Come and see.
The lamb of God, and the good shepherd.
God's children recognize that Jesus is from the Father and is the fulfillment of Moses' law, just as a sheep knows its master's voice.
Whereas the identity of Jesus as Messiah, or Son of God is kept hidden in the synoptic gospels. In John, the titles of Jesus are stressed immediately:
*Son of God
*Holy One of God
*Chosen One
*Lamb of God
*King of Israel
*Messiah
*Savior of the World
*the Prophet
Believe in him for eternal life.
This is the verdict: Darkness/Light. Transparency/hiddenness.
God is Spirit.
5.19 The Son can do nothing by himself; he can only do what he sees his Father doing, whatever the Father does the Son does also."
Your accuser is Moses.
The work of God is to believe in the one he sent.
Eat the flesh and drink the blood.
The bread of life that come down from heaven. (like manna)
"Before Abraham was born: I am."
The ambiguous question of judgment.
"I and the Father are One." Christ is the revelation of God.
"The Romans will come to take away our temple and our nation."
12.31 "Now is the time for judgment on this world; now the prince of this world will be driven out. And I, when I am lifted up from the earth, will draw all people to myself... I did not come to judge the world, but to save the world."
13.33 A new command: love one another as I have love you..
By this everyone will know: if you love one another.
14.1 Do not let your hearts be troubled.
Jesus keeps emphasizing that he is telling the truth. Who bears witness to the truth of his testimony?
14.8 "Show us the Father." "Anyone who has seen me has seen the Father."
"I am in the Father and the Father is in me." And you are in me and I am in you.
It is the Father living in me who is doing his work.
Believe me when I say this, or believe on the evidence of the work.
"I will do whatever you ask in my name."
The Father will give the Spirit of Truth. The Advocate. The Holy Spirit. The world does not see him or know him.
Love Jesus by keeping his commands. "My command is this: Love each other as I have loved you. Lay down your life for your friends.
Peace. Do not let your hearts be troubled and do not be afraid.
"You are already clean because of the Word I have spoken to you."
"The hour is coming when those who kill you will think they are offering a service to God."
16.8 When (the Advocate) comes, he will prove the world to be in the wrong about sin and righteousness and judgment."
"This is eternal life: that they know you, the only true God, and Jesus Christ, whom you have sent."
"The glory I had with you before the world began."
Sanctified by the Word of Truth.
"It is finished."
Emphasis on the Holy Spirit and generosity to the poor.
The reversal of fortunes: poor become rich and rich become poor.
Matthew stresses more the condition of the heart: "Blessed are the poor in spirit." Luke stresses material conditions: "Blessed are the Poor"
Jesus is tempted in the wilderness: offered the kingdoms of the world.
fulfilling of scripture.
authority and power.
"Don't be afraid."
Turn the other cheek, love your enemies.
Karma: 6.37 "Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you... For with the measure you use, it will be measured to you."
11.36 "See to it that the light within you is not darkness. Therefore if your whole body is full of light, and no part of it is dark, it will be just as full of light as when a lamp shines its light on you."
"those of you who do not give up everything you have cannot be my disciples." 14.33
17.17 "The coming of the Kingdom of God is not something that can be observed.. because the Kingdom of God is in your midst."
Be always on the watch and pray.
23.33 "Father, forgive them, for they know not what they are doing."
"Father, into your hands I commit my spirit."
"Stay in the city until you have been clothed with power from on high."
!!!Matthew
King/Kingdom Dominion
Jesus' message: "Repent for the kingdom of heaven has come near"
not abolish but fulfill the law
nonviolence
non-attachment to worldly possessions
love your enemies
karma: secret generosity, prayer, fasting
no one can serve two masters; either God or money
don't worry - faith - each day has enough trouble
do not __judge__. karma: in the same way you judge you will be judged. the measure you use will be the measure used against you.
golden rule
"By their fruit you will recognize them." a good tree __can't__ bear bad fruit and vice versa.
"do the will of my father who is in heaven"
house on the rock of faith.
Sermon on the mount- goes up the mountain to talk about lowliness.
"you of little faith. why are you so afraid?" (the storm at sea)
manifestations of power in miracles and command over nature.
"I desire mercy not sacrifice."
Breaks all social barriers: touches the unclean (lepers, bleeding women). tax collectors. synagogue leaders. possessed. samaritans. women.
Sends out the 12: "Freely you have received, freely give." "Take nothing for your journey." "Don't worry what to say."
There is nothing concealed that will not be disclosed.
"I did not come to bring peace, but a sword."
"Whoever find their life will lose it and whoever loses their life for my sake will find it."
volition- motivation of the heart.
"People will be forgiven every sin and blasphemy, but blasphemy against the Spirit will not be forgiven." People will have to give account on the day of judgment for every empty word." By your words you will be acquitted and by your words condemned.
karma- "good people bring good things out of the good stored up in them, and evil people bring evil things out of the evil stored up in them."
Matthew is harsh on the family.
Parables- teaching to the learner, avoiding truth claims. "He did not say anything to them without using a parable."
Those who have will be given more; those who have not, even what they have will be taken away.
Secret knowledge: seeing, hearing, awareness, understanding.
"Though seeing, they do not see..." They have a calloused heart.
13.16 True seeing, hearing, understanding leads to turning and healing.
karma: mustard seed/kingdom of heaven.
13.52 "Every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old."
"Out of the heart come evil thoughts that defile..."
16.17 "You are the Messiah, the Son of the living God." says Peter. Jesus begins to talk about suffering.
Second time up a mountain is the transfiguration.
The greatest in the kingdom of heaven is a little child. The greatest must be a servant of all.
Palm Sunday: King rides in on a donkey.
22.37 The greatest commandment:
* total existential love of God
* love your neighbor as yourself
If you did it to the least of these, you did it to me: hungry, thirsty, stranger, naked, sick, in prison.
All who draw the sword will die by the sword. He could call in the armies of heaven if his purpose was to force the kingdom.
Before the high Priest: "Are you the Messiah?"
Before the Pilate, the Roman governor: "Are you the King of the Jews?"
!!!Mark
The kingdom of God has come near, repent and believe the good news." (not "believe in Jesus")
the demons know who he is. He charges them not to tell.
15.32 at the cross he is taunted to show his power.
The boddhisattva: "I desire to depart and be with Christ, which is better by far, but it is more necessary for you that I remain in the body."
Philippians 2: The kenosis of Christ. Christ humbled to death, then exalted.
"Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.
In your relationships with one another, have the same attitude of mind Christ Jesus had:
Who, being in very nature God, did not consider equality with God something to be used to his own advantage (grasped); rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a human being, he humbled himself by becoming obedient to death- even death on a cross!
Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.
Therefore, my dear friends, as you have always obeyed- not only in my presence, but now much more in my absence-
continue to work out your own salvation with fear and trembling, for it is God who works in you to will and act in order to fulfill his good purpose."
4.6 "Do not be anxious about anything, but in every situation by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and minds in Christ Jesus."
think about whatever is:
*noble
*right
*pure
*lovely
*admirable
*excellent
*praiseworthy
"For I have learned the secret of being content in any and every situation."
"From the beginning of the world God's invisible qualities-- his eternal power and divine nature-- have been clearly seen, being understood from what has been made, so that people are without excuse."
"God gave them over to a depraved mind-- sinful desires of their heart."
2.1 You who judge have no excuse. Only God is the judge.
Judgment.
"All who sin apart from the law will also perish apart from the law."
The day of judgment. "The whole world held accountable to God."
Against hypocrisy.
"No one will be declared righteous in God's sight by observing the law, rather, through the law we became conscious of our sin."
"Righteousness through faith in Jesus Christ to all who believe."
"God's love has been poured into our hearts through the Holy Spirit."
3.21 Redemption. Sacrifice of atonement through the shedding of his blood, to be received by faith. Reconciliation. Justification.
3.27 to demonstrate God's justice in leaving former sins unpunished.
The point is: where is the boasting?
"Justified by faith apart from observing the law."
Only one God.
"Sin is not charged against anyone's account where there is no law."
6.1 Dead to sin, alive in Christ.
"No longer slaves to sin."
"Since Christ was raised from the dead, we cannot die again."
16.19 "I am using an example from your everyday lives because of your human limitations."
"What benefit did you reap at that time from the things you are now ashamed of?"
"Once I was alive apart from the law; but when the commandment came, sin sprang to life and I died."
Through the commandment sin becomes utterly sinful.
7.14-24 "I do not understand what I do." I do the things I hate and don't do the things I love. Therefore it is no longer I who do it, but sin living in me. A slave to sin.
What the law was powerless to do, God did by sending his own Son in the likeness of sinful humanity to be a sin offering.
"Those who are led by the Spirit of God are the children of God."
8.18 Present suffering: "The creation waits in eager expectation for the children of God to be revealed."
"For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time."
8.28 Patient Hope and Perseverance. "And we know that all things God works for the good of those who love him and who have been called according to his purpose."
Predestination.
"Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?"
"For I am convinced that neither death nor life, neither angels or demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord."
10.8 "The word is near you: it is in your mouth and in your heart... If you declare with your mouth "Jesus is Lord" and believe with your heart that God raised him from the dead, you will be saved... For it is with your heart that you believe and are justified and it is with your mouth that you profess your faith and are saved."
12.1 "Offer your bodies as a living sacrifice, holy and pleasing to God, this is true worship."
"Do not conform to the pattern of this world, but be transformed by the renewal of your mind. Then you will be able to test and approve what God's will is- his good, pleasing and perfect will."
Love. Live at peace. Don't seek revenge.
Submit to authority. All authority is established by God.
13.10 Love does not harm to its neighbor, therefore love is the fulfillment of the law.
"Everything that does not come from faith is sin."
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| Author:|Simon Baird <simon.baird@gmail.com>|
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| Author:|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
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Omniscient mind of a buddha:
simultaneous perception of both ultimate and conventional truth within a single cognitive event.
3 Foundational Principle of Omniscience:
#Great Compassion - The Root
#Bodhicitta - arises from great compassion
#Wisdom Realizing Emptiness - Key factor
The Dalai Lama, //Essence of the Heart Sutra//
"The existence of things and events is not in dispute, it is the manner in which they exist that must be clarified." The Dalai Lama, //Essence of the Heart Sutra//
Notes and thoughts responding to //Heart of Wisdom: The Essential Wisdom Teachings of Buddha// by Geshe Kelsang Gyatso
Subject: On the emptiness of the 5 aggregates. How do things exist? Where abides the metaphysical justification for making distinctions between objects? Where do I end and you begin?
Emptiness of form. When we look for aggregates, we can't find them. Example of the body:
"If we are ordinary beings, at present we have a view of our body as being inherently existent. Our body seems to be a single entity independent of the rest of the universe, and does not seem to rely upon any conceptual process for its existence- it appears to be a solid, discrete object existing under its own power."
So- we ought to be able to find it under investigation. Point to the body, where is it?
*We can't find our body among its individual parts (can't be reduced to a particular part)
*is the body the collection of all the parts? No, because logically a collection of parts that are no-body can't together add up to a body. If the body is the collection of the parts of the body, how many parts can we remove until it stops being a body?
Nate: but breaking into parts is a false categorization to begin with. The parts do not exist in themselves apart from the body. (what about a severed arm? is it not a body part?) They are only parts of __the body__! The body is not a false category, the parts are. But the body itself could be argued to be a only a part of the larger body (eg the ecological system, the universe, etc...)
This whole exercise led Plato to posit the realm of Ideal Forms. There exists a perfect form of "body" in teh realm of Ideals, like a perfect circle, from which we obtain the category "body" and against which we compare all manifest instances of body, each more or less participating in and/or reflecting the ideal.
How does the separate body exist? Not inherently, but as a category of perception. Isn't that the whole point of Buddhism? The categories of body, self, object, whatever do not refer to any actual essentially existing object. They are arbitrary(?) classifications of impermanent arrays of aggregates, that arise due to specific (an infinitely complex interdependent web of) causes and conditions, stay for some time, and then pass away. Essentially empty and impermanent. There is nothing beyond, within, or attached to the supposed object which eternally abides.
But what justifies the distinctions we make? Why does it work? How do I consistently draw the distinction between me and you in a practical daily sense? How do meaning and significance cohere? Why does language work? Why do I have to eat? How is science possible? Why does the world appear and consistently function as a world of interdependent but distinguishable objects?
What establishes the categories of perception? God (Theism)? (God's Word, God's language, Logos, as categorical truth, Torah, Koran, etc). Ignorance (Buddhism, Nihilism, New Age Personal Creationism)? (Our division of the world into subject/object).
Objects are distinguished from one another by characteristics such as agency, mobility, density, duration, containers (skin), and in the case of sentient beings, various levels of self-awareness.
Is saying that all things lack inherent existence the same as saying that conceptual categories neccesarily falsely reify what can only be know directly through __insight__? Thought/language itself as an abstraction from undivided true knowing/experience.
''Is our unknowing truer than our knowing?''
Is the __knowledge__ of good and evil equivalent to the fall (the dawn of conceptual consciousness)? Is this how we have become like (foolish) gods, gaining __power__ over the manifest world through __naming__, __identifying__, __categorizing__, __thinking__?
If time has an arrow, is this fall the precondition to our evolutionary development (either as human species or as gaia)?
How can naming and identity have become so __effective__ in gaining power over the world (the objects, laws, process of the manifest world, as well as over other people), if our naming does not truly correspond to objective distinctions?
Even if our naming does not __truly__ correspond to the metaphysically existing world, it certainly __practically__ corresponds, well enough to cause a whole lot of problems.
The question has always been whether the naming corresponds to an pre-existing world of objects, or whether the naming creates a world of objects.
But isn't it the case that that syntax precludes significance? That the way our language organizes the world into nouns, verb, adverbs, adjectives, etc is of an inherently different order than the metaphysical world that actually exists? That we are limited by the categories or our own consciousness? That it "works" because there is a sense in which things exist independently but it is not a sense in which our language can accurately describe it. That the mistaking of our categories of our own consciousness for the real world is actually the problem (the power-relations it sets up)? ''Isn't it the case that this is so frustrating to think about because thinking is inherently incapable of grasping it?''
Here's the total mind-fuck: Isn't it actually the case that it is both impossible to grasp reality conceptually and that it is impossible to imagine reality existing in any other way than beyond the grasp of concepts? The fact is that everything is constantly changing and nothing exists in and of itself without reference to infinitely expanding contexts of interdependence (Buddhism) AND YET things exist, are themselves even as they change, have duration, can be measured, require the consumption of energy to endure, can suffer, etc...
Is the problem not the referentiality of language per se, but the need we have to organize concepts (and the world we assume they correspond to) into frameworks of meaning? Into stories? We create __value__. We invest certain concepts with greater value than others. Economy is born. We use our concepts to organize a world ''in reference to ourselves.'' I, me, mine.
Do we co-create (or destroy) our reality only in so far as our naming give us power over it? Is this the meaning of consciousness-- the false categorization of reality into distinct entities that immediately place __us__ into a karmic power relation with __them__, in which we intentionally/volitionally inter__act__ according to personal value systems?
Is this how karma creates a world?
How did all-knowing/unknowing direct experience (Eden) get bifurcated into the constrictive power-relation-creating categories of consciousness?
Or is this a necessary precondition to cosmic development? Do we end up where we started or become something new? Who/what abides? Cessation or new creation? Kenosis or Plerosis? Silence or Music?
There is an existential difference between good and evil (which is essentially unity vs divorce, community vs solipsism) but it cannot be translated conceptually into good and evil //things// or //people//. The dualism of //labeling// things good or evil is a rooted in ignorance and leads to the perpetuation of evil acts. In other words, good and evil do not apply to distinct objects or people but to //ways of being//. Some ways of being lead to greater suffering, some to liberation from suffering.
Evil as such can't be eradicated. We can only change the way we live.
The point is not the elimination of evil but the transformation of consciousness. Enlightenment.
The new global green economy depends upon a fundamental transformation of consciousness in respect to our relationship to nature and each other.
The enemy is not the "other" but our__selves__.
The ecological crisis of our time is forcing this transformation of consciousness > no amount of eliminating the evil other can save us from the devastating consequences of our own actions.
If there were no real distinction between good and evil-- not as obtaining to objects, entities, or people but as ways of being-- then there would be no problem and we would not seek liberation. We would not seek to be free from the roots of suffering: craving, aversion, ignorance. But there is suffering, there is a way out of suffering. "Out of suffering" is rightly preferred.
As long as things are not as we would like, the distinction between good and evil remains. If there is no real distinction, then there is no problem whatever.
"Receptive to everything, but holds on to nothing."
OD
No struggle. There is suffering. There is neurosis. There is pain. That is to be accepted and experienced directly, not fought against. Nothing to change. Nothing to do. Just be open. Don't make openness a project. Breath.
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<div id='topMenu' refresh='content' tiddler='MainMenu'></div>
<!-- original MainMenu menu -->
<!-- <div id='mainMenu' refresh='content' tiddler='MainMenu'></div> -->
<div id='sidebar'>
<div id='sidebarOptions' refresh='content' tiddler='SideBarOptions'></div>
<div id='sidebarTabs' refresh='content' force='true' tiddler='SideBarTabs'></div>
</div>
<div id='displayArea'>
<div id='messageArea'></div>
<div id='tiddlerDisplay'></div>
</div>
<!--}}}-->
Because the problem of sin and suffering (however we understand the cause/origin) is rooted in the reification of the ego (the self in self-existent opposition to God and others), the solutions (however understood conceptually, whatever methods are used) will have the same flavor: Giving up the claims of self as a separate entity. Total surrender of the self to the absolute, or total realization of non-self; living in existential relation to totality unmediated by concepts, desires, aversion, ignorance; faith/confidence/submission/surrender; the elimination of fear and anxiety leading to/as a result of direct non-cognitive experience of the absolute; liberation of self from bondage to sin and ignorance. The natural expression of which is compassion.
The Fruit of the Spirit bears witness: Love, Joy, Peace, Patience, Kindness, Goodness, Faithfulness, Understanding, Compassion, Wisdom, Tolerance, Sympathetic Joy, Equanimity, etc.
The danger of talk of submission and surrender is the potential for idolatry; the worship of idols. Any reified concept of God can serve as an idol. Surrender/submission/obedience can only be in terms of personal existential surrender/submission to the absolute/totality/divine/God beyond system, structure, concept, temporal standard, or external authority (including sacred text, church, dogma, whatever).
Idols, as sources of identity, must always, in the end, be defended with violence, because they can't defend themselves.
The cross of Christ specifically smashes every possible conceptual idol, especially the idol of the sovereign, omnipotent, powerful, dominant patriarchal God.
Patience is not endurance. Patience is never tiring of the present moment, never shying away from what is actually happening. It is the opposite of the kind of endurance that musters the will to stick out this shitty situation until it changes. Patience does not seek to change the present circumstances, but finds change by means of increasing openness to what actually is. Opening _is_ change.
"the infinite regress of a life that treats everything as a means to something else." GA 176
"To begin with, we can't wait until we have overcome all our own suffering before addressing other's suffering, because the world is speeking up, and events are not going to wait for you and me to attain great enlightenment... we need to do what we can according to //where we are in our practice// right now." MSWK 82
"We don't wait until we overcome our self-centerdness before engaging with the world; addressing the suffering of the wider world is //how// we overcome our self-centeredness. Contrary to a common way of understanding the boddhisattva path, bodhisattvas don't defer their own perfect enlightenment in order to help others; helping others is how they perfect their enlightenment, because they know that their own liberation ultimately cannot by distinguished from others. We awaken from our own self-suffering to discover a world full of suffering. To awaken is to realize that //I am no other than the world//. MSWK 82
"Enlightenment is not about attaining some higher reality or transcendental state of consciousness, it is realizing our essential one-ness with the world (which is the same as realizing the emptiness of our self-being) and acting accordingly." MSWK 83
"We can appreciate different perspectives, yet there is no perspectiveless perspective." GA 184
All of our actions are currently performed in ignorance of the true nature of phenomena, and therefore the results of those actions, our experiences, are all caused by, and remain under the domination of, karma and mental afflictions. The Dalai Lama, //Essence of the Heart Sutra//
"How do connections radiate outward from our lives to the economy (the flows of electrons, water, materials, and signals that form the planet's industrial metabolism) and the biosphere (the flows and fluxes that power the earth as a living system)?" //WorldChanging// 476
[[Plerosis.com|http://plerosis.com]]
Wisdom and Compassion vs. Love and Justice
Justice: having to do with the balancing of relations within the paradigm of Power. The function of Law is essentially to regulate relationships among the unenlightened/ignorant. Given that self-interest does prevail, how do we live together? Justice: "actualize and maintain the balance of power."
The essence of the Law: The Golden Rule. And, as we are now beginning to realize, the sacredness of all life.
But the law cannot save, only regulate. The paradigm of Power must itself be overthrown through spiritual transformation. The Spirit of the Law. This is the essence of the spiritual quest, of true religion.
Ethics has to do with Justice, and therefore functions within the paradigm of power. But grace is discontinuous from moral life. There is no continuous path from ethics to religion.
Judaism: Religion <-----> Ethics
God is good and holy and therefore we must be good and holy.
Christianity: Religion -----> Ethics
God is good and holy, therefore we must be good and holy. But that is impossible due to our fallen condition, our separation from God. We depend entirely on a savior.
Buddhism: Religion X Ethics
No God. No Holy. No Standard. Only Suchness.
//The Emptying God// by Masao Abe
*greed
*corruption
*violence
*power-hunger
/***
| Name|QuickOpenTagPlugin|
| Description|Changes tag links to make it easier to open tags as tiddlers|
| Version|3.0.1 ($Rev: 2342 $)|
| Date|$Date: 2007-07-05 10:57:49 +1000 (Thu, 05 Jul 2007) $|
| Source|http://mptw.tiddlyspot.com/#QuickOpenTagPlugin|
| Author|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
***/
//{{{
config.quickOpenTag = {
dropdownChar: (document.all ? "\u25bc" : "\u25be"), // the little one doesn't work in IE?
createTagButton: function(place,tag,excludeTiddler) {
// little hack so we can to <<tag PrettyTagName|RealTagName>>
var splitTag = tag.split("|");
var pretty = tag;
if (splitTag.length == 2) {
tag = splitTag[1];
pretty = splitTag[0];
}
var sp = createTiddlyElement(place,"span",null,"quickopentag");
createTiddlyText(createTiddlyLink(sp,tag,false),pretty);
var theTag = createTiddlyButton(sp,config.quickOpenTag.dropdownChar,
config.views.wikified.tag.tooltip.format([tag]),onClickTag);
theTag.setAttribute("tag",tag);
if (excludeTiddler)
theTag.setAttribute("tiddler",excludeTiddler);
return(theTag);
},
miniTagHandler: function(place,macroName,params,wikifier,paramString,tiddler) {
var tagged = store.getTaggedTiddlers(tiddler.title);
if (tagged.length > 0) {
var theTag = createTiddlyButton(place,config.quickOpenTag.dropdownChar,
config.views.wikified.tag.tooltip.format([tiddler.title]),onClickTag);
theTag.setAttribute("tag",tiddler.title);
theTag.className = "miniTag";
}
},
allTagsHandler: function(place,macroName,params) {
var tags = store.getTags(params[0]);
var filter = params[1]; // new feature
var ul = createTiddlyElement(place,"ul");
if(tags.length == 0)
createTiddlyElement(ul,"li",null,"listTitle",this.noTags);
for(var t=0; t<tags.length; t++) {
var title = tags[t][0];
if (!filter || (title.match(new RegExp('^'+filter)))) {
var info = getTiddlyLinkInfo(title);
var theListItem =createTiddlyElement(ul,"li");
var theLink = createTiddlyLink(theListItem,tags[t][0],true);
var theCount = " (" + tags[t][1] + ")";
theLink.appendChild(document.createTextNode(theCount));
var theDropDownBtn = createTiddlyButton(theListItem," " +
config.quickOpenTag.dropdownChar,this.tooltip.format([tags[t][0]]),onClickTag);
theDropDownBtn.setAttribute("tag",tags[t][0]);
}
}
},
// todo fix these up a bit
styles: [
"/*{{{*/",
"/* created by QuickOpenTagPlugin */",
".tagglyTagged .quickopentag, .tagged .quickopentag ",
" { margin-right:1.2em; border:1px solid #eee; padding:2px; padding-right:0px; padding-left:1px; }",
".quickopentag .tiddlyLink { padding:2px; padding-left:3px; }",
".quickopentag a.button { padding:1px; padding-left:2px; padding-right:2px;}",
"/* extra specificity to make it work right */",
"#displayArea .viewer .quickopentag a.button, ",
"#displayArea .viewer .quickopentag a.tiddyLink, ",
"#mainMenu .quickopentag a.tiddyLink, ",
"#mainMenu .quickopentag a.tiddyLink ",
" { border:0px solid black; }",
"#displayArea .viewer .quickopentag a.button, ",
"#mainMenu .quickopentag a.button ",
" { margin-left:0px; padding-left:2px; }",
"#displayArea .viewer .quickopentag a.tiddlyLink, ",
"#mainMenu .quickopentag a.tiddlyLink ",
" { margin-right:0px; padding-right:0px; padding-left:0px; margin-left:0px; }",
"a.miniTag {font-size:150%;} ",
"#mainMenu .quickopentag a.button ",
" /* looks better in right justified main menus */",
" { margin-left:0px; padding-left:2px; margin-right:0px; padding-right:0px; }",
"#topMenu .quickopentag { padding:0px; margin:0px; border:0px; }",
"#topMenu .quickopentag .tiddlyLink { padding-right:1px; margin-right:0px; }",
"#topMenu .quickopentag .button { padding-left:1px; margin-left:0px; border:0px; }",
"/*}}}*/",
""].join("\n"),
init: function() {
// we fully replace these builtins. can't hijack them easily
window.createTagButton = this.createTagButton;
config.macros.allTags.handler = this.allTagsHandler;
config.macros.miniTag = { handler: this.miniTagHandler };
config.shadowTiddlers["QuickOpenTagStyles"] = this.styles;
store.addNotification("QuickOpenTagStyles",refreshStyles);
}
}
config.quickOpenTag.init();
//}}}
/***
|Name|RearrangeTiddlersPlugin|
|Source|http://www.TiddlyTools.com/#RearrangeTiddlersPlugin|
|Version|0.0.0|
|Author|Joe Raii|
|License|http://www.TiddlyTools.com/#LegalStatements <<br>>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides|Story.prototype.refreshTiddler|
|Description|drag tiddlers by title to re-order story column display|
adapted from: http://www.cs.utexas.edu/~joeraii/dragn/#Draggable
changes by ELS:
* hijack refreshTiddler() instead of overridding createTiddler()
* find title element by className instead of elementID
* set cursor style via code instead of stylesheet
* set tooltip help text
* set tiddler "position:relative" when starting drag event, restore saved value when drag ends
* update 2006.08.07: use getElementsByTagName("*") to find title element, even when it is 'buried' deep in tiddler DOM elements (due to custom template usage)
* update 2007.03.01: use apply() to invoke hijacked core function
***/
//{{{
Story.prototype.rearrangeTiddlersHijack_refreshTiddler = Story.prototype.refreshTiddler;
Story.prototype.refreshTiddler = function(title,template,unused1,unused2,unused3,unused4,unused5)
{
this.rearrangeTiddlersHijack_refreshTiddler.apply(this,arguments);
var theTiddler = document.getElementById(this.idPrefix + title); if (!theTiddler) return;
var theHandle;
var children=theTiddler.getElementsByTagName("*");
for (var i=0; i<children.length; i++) if (hasClass(children[i],"title")) { theHandle=children[i]; break; }
if (!theHandle) return theTiddler;
Drag.init(theHandle, theTiddler, 0, 0, null, null);
theHandle.style.cursor="move";
theHandle.title="drag title to re-arrange tiddlers"
theTiddler.onDrag = function(x,y,myElem) {
if (this.style.position!="relative")
{ this.savedstyle=this.style.position; this.style.position="relative"; }
y = myElem.offsetTop;
var next = myElem.nextSibling;
var prev = myElem.previousSibling;
if (next && y + myElem.offsetHeight > next.offsetTop + next.offsetHeight/2) {
myElem.parentNode.removeChild(myElem);
next.parentNode.insertBefore(myElem, next.nextSibling);//elems[pos+1]);
myElem.style["top"] = -next.offsetHeight/2+"px";
}
if (prev && y < prev.offsetTop + prev.offsetHeight/2) {
myElem.parentNode.removeChild(myElem);
prev.parentNode.insertBefore(myElem, prev);
myElem.style["top"] = prev.offsetHeight/2+"px";
}
};
theTiddler.onDragEnd = function(x,y,myElem) {
myElem.style["top"] = "0px";
if (this.savedstyle!=undefined)
this.style.position=this.savedstyle;
}
return theTiddler;
}
/**************************************************
* dom-drag.js
* 09.25.2001
* www.youngpup.net
**************************************************
* 10.28.2001 - fixed minor bug where events
* sometimes fired off the handle, not the root.
**************************************************/
var Drag = {
obj:null,
init:
function(o, oRoot, minX, maxX, minY, maxY) {
o.onmousedown = Drag.start;
o.root = oRoot && oRoot != null ? oRoot : o ;
if (isNaN(parseInt(o.root.style.left))) o.root.style.left="0px";
if (isNaN(parseInt(o.root.style.top))) o.root.style.top="0px";
o.minX = typeof minX != 'undefined' ? minX : null;
o.minY = typeof minY != 'undefined' ? minY : null;
o.maxX = typeof maxX != 'undefined' ? maxX : null;
o.maxY = typeof maxY != 'undefined' ? maxY : null;
o.root.onDragStart = new Function();
o.root.onDragEnd = new Function();
o.root.onDrag = new Function();
},
start:
function(e) {
var o = Drag.obj = this;
e = Drag.fixE(e);
var y = parseInt(o.root.style.top);
var x = parseInt(o.root.style.left);
o.root.onDragStart(x, y, Drag.obj.root);
o.lastMouseX = e.clientX;
o.lastMouseY = e.clientY;
if (o.minX != null) o.minMouseX = e.clientX - x + o.minX;
if (o.maxX != null) o.maxMouseX = o.minMouseX + o.maxX - o.minX;
if (o.minY != null) o.minMouseY = e.clientY - y + o.minY;
if (o.maxY != null) o.maxMouseY = o.minMouseY + o.maxY - o.minY;
document.onmousemove = Drag.drag;
document.onmouseup = Drag.end;
Drag.obj.root.style["z-index"] = "10";
return false;
},
drag:
function(e) {
e = Drag.fixE(e);
var o = Drag.obj;
var ey = e.clientY;
var ex = e.clientX;
var y = parseInt(o.root.style.top);
var x = parseInt(o.root.style.left);
var nx, ny;
if (o.minX != null) ex = Math.max(ex, o.minMouseX);
if (o.maxX != null) ex = Math.min(ex, o.maxMouseX);
if (o.minY != null) ey = Math.max(ey, o.minMouseY);
if (o.maxY != null) ey = Math.min(ey, o.maxMouseY);
nx = x + (ex - o.lastMouseX);
ny = y + (ey - o.lastMouseY);
Drag.obj.root.style["left"] = nx + "px";
Drag.obj.root.style["top"] = ny + "px";
Drag.obj.lastMouseX = ex;
Drag.obj.lastMouseY = ey;
Drag.obj.root.onDrag(nx, ny, Drag.obj.root);
return false;
},
end:
function() {
document.onmousemove = null;
document.onmouseup = null;
Drag.obj.root.style["z-index"] = "0";
Drag.obj.root.onDragEnd(parseInt(Drag.obj.root.style["left"]), parseInt(Drag.obj.root.style["top"]), Drag.obj.root);
Drag.obj = null;
},
fixE:
function(e) {
if (typeof e == 'undefined') e = window.event;
if (typeof e.layerX == 'undefined') e.layerX = e.offsetX;
if (typeof e.layerY == 'undefined') e.layerY = e.offsetY;
return e;
}
};
//}}}
I get overwhelmed. And then I get scared. And then I look for refuge, either in distraction or in God. I find emptiness. Then I just live with the fear until the contraction subsides and the emptiness reveals itself as the fullness of totality- the burning heart of God. There is this undulation, between despair and ecstasy. What can I do but continue to be open? To God, to the universe, to others.
From a very early age, Jesus has been my refuge. I have always gone to the Christian God, addressing Him beyond my capacity to understand Him, with the cries of the spirit, when I am suffering most. Also when I am most ecstatic. I am filled with gratitude for His grace, my heart will burst with the fullness.
So when I entertain notions that seem to explain reality in terms without reference to the Christian God, I, at least initially/instinctively, feel a great sense of loss, abandonment, emptiness. Because He has been my refuge, I want Him to be real.
But more than I want my refuge to be real, I want to know the truth, so that I can become a party of the process of the liberation of both myself and others. If the truth does not include Jesus, so be it. If the truth involves understanding Jesus and the Christian God in completely new terms, so be it. If the truth means absolute conviction and unconditioned return to the Christ of the gospel, so be it. I take refuge in the truth- the reality that I am sure cannot be captured by concepts and images. My own idea of God is always an idol. I take refuge in the totality, the givenness of life, the Kingdom of God within, beyond ego, and the Kingdom of God manifest in the totality of the universe, suchness.
God grant me the grace to be an instrument of his peace. My I be played by the player.
This is the cry of my wounded ego. Is it also the cry of the awakened? Does the space between Player, Played, and Playing cease? Is all of it Lila- God's play? Is God the playing itself?
The trick is always to return to the actuality. I get a sense of hollowness, a kind of nausea, whenever I have an insight and try to write it down. It is such a process of reduction. The words, the concepts, stare back at me in their emptiness. I have to return to the reality itself. This is why Christ spoke in parables? This is why Buddha disdained metaphysics? The description of the truth is not truth itself. I have a moment of insight, of realization, of awe, and as soon as it becomes congealed into concepts, as soon as I engage in my project of understanding, the whole thing is drained of its life essence and I am left cold and nauseous. I have to return to reality. To live.
/***
| Name:|RenameTagsPlugin|
| Description:|Allows you to easily rename or delete tags across multiple tiddlers|
| Version:|3.0 ($Rev: 1845 $)|
| Date:|$Date: 2007-03-16 15:19:22 +1000 (Fri, 16 Mar 2007) $|
| Source:|http://mptw.tiddlyspot.com/#RenameTagsPlugin|
| Author:|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
Rename a tag and you will be prompted to rename it in all its tagged tiddlers.
***/
//{{{
config.renameTags = {
prompts: {
rename: "Rename the tag '%0' to '%1' in %2 tidder%3?",
remove: "Remove the tag '%0' from %1 tidder%2?"
},
removeTag: function(tag,tiddlers) {
store.suspendNotifications();
for (var i=0;i<tiddlers.length;i++) {
store.setTiddlerTag(tiddlers[i].title,false,tag);
}
store.resumeNotifications();
store.notifyAll();
},
renameTag: function(oldTag,newTag,tiddlers) {
store.suspendNotifications();
for (var i=0;i<tiddlers.length;i++) {
store.setTiddlerTag(tiddlers[i].title,false,oldTag); // remove old
store.setTiddlerTag(tiddlers[i].title,true,newTag); // add new
}
store.resumeNotifications();
store.notifyAll();
},
storeMethods: {
saveTiddler_orig_renameTags: TiddlyWiki.prototype.saveTiddler,
saveTiddler: function(title,newTitle,newBody,modifier,modified,tags,fields) {
if (title != newTitle) {
var tagged = this.getTaggedTiddlers(title);
if (tagged.length > 0) {
// then we are renaming a tag
if (confirm(config.renameTags.prompts.rename.format([title,newTitle,tagged.length,tagged.length>1?"s":""])))
config.renameTags.renameTag(title,newTitle,tagged);
if (!this.tiddlerExists(title) && newBody == "")
// dont create unwanted tiddler
return null;
}
}
return this.saveTiddler_orig_renameTags(title,newTitle,newBody,modifier,modified,tags,fields);
},
removeTiddler_orig_renameTags: TiddlyWiki.prototype.removeTiddler,
removeTiddler: function(title) {
var tagged = this.getTaggedTiddlers(title);
if (tagged.length > 0)
if (confirm(config.renameTags.prompts.remove.format([title,tagged.length,tagged.length>1?"s":""])))
config.renameTags.removeTag(title,tagged);
return this.removeTiddler_orig_renameTags(title);
}
},
init: function() {
merge(TiddlyWiki.prototype,this.storeMethods);
}
}
config.renameTags.init();
//}}}
From //Manual of Vipassana Meditation// by U Ko Lay
"That the body, feelings, perceptions, activities, and mind (the 5 aggregates) are actually impermanent and impersonal is highly unsatisfactory, and so we experience suffering because we crave to exist and experience the things of the world as if they were really permanent and belonged to us. This disparity between reality and our views and longing concerning it is what is termed suffering. By developing the ideas of impermanence we cease to identify ourselves with what is impermanent. So we do not crave for it, because if we did, we would only experience suffering."
So- renunciation is not giving things up, renunciation is just seeing things as they really are. Reality does not correspond to our views and longings. We want it so badly, but it doesn't exist. Really seeing that it doesn't exist we realize that our efforts are futile and only lead to suffering.
We learn to stop wanting what doesn't exist.
This starves the ego. Then the spoiled child realizes that he is never going to get the toy he wants, not because the mean people (parents, God, enemies) are withholding it, not because he is too little, or broke, or inadequate to get it himself, but because it doesn't exist.
"... because we repress the uncomfortable awareness of our ungroundedness, we experience our emptiness as a sense of lack." GA 196 (David Loy's central thesis?)
|>|>|!Samasara/Our World: Its True Nature and Goal|
| Transcendence | Redemption | Development |
| Gnosis/Direct Insight |>| Telos |
| Seeing through illusion: Back to the original shore | Acts of Personal God in Salvation History | Evolution: leading to transcendence as a result of development |
| Categories as ultimately empty | Categories as true in so far as they correspond to the Word of God. True self is what God names you. | Wilber's non-reductionist categories. AQAL. |
| Nirvana: Cessation of Ignorance. Realization of ultimate emptiness of form, and form as manifestation of emptiness. | Heaven: Perichoresis. Unity in Diversity in true relationship. Trinity. Apotheosis. New Creation in Holy Spirit. Kingdom of God. | Next stage in evolutionary ontology of Spirit. Awakening. Gaia. Omega Point. Singularity. |
| Buddhism | Christianity | Wilber |
/***
| Name|SaveCloseTiddlerPlugin|
| Description|Provides two extra toolbar commands, saveCloseTiddler and cancelCloseTiddler|
| Version|3.0 ($Rev: 2134 $)|
| Date|$Date: 2007-04-30 16:11:12 +1000 (Mon, 30 Apr 2007) $|
| Source|http://mptw.tiddlyspot.com/#SaveCloseTiddlerPlugin|
| Author|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
To use these you must add them to the tool bar in your EditTemplate
***/
//{{{
merge(config.commands,{
saveCloseTiddler: {
text: 'done/close',
tooltip: 'Save changes to this tiddler and close it',
handler: function(e,src,title) {
config.commands.saveTiddler.handler(e,src,title);
config.commands.closeTiddler.handler(e,src,title);
return false;
}
},
cancelCloseTiddler: {
text: 'cancel/close',
tooltip: 'Undo changes to this tiddler and close it',
handler: function(e,src,title) {
config.commands.cancelTiddler.handler(e,src,title);
config.commands.closeTiddler.handler(e,src,title);
return false;
}
}
});
//}}}
Schools of Vedanta
By Swami Shivananda
The Divine Life Society, Rishikesh
Introduction
The Sutras (Brahma-Sutras) or aphorisms of Vyasa are the basis of the Vedanta philosophy. These Sutras have been variously explained by different commentators. From these interpretations have arisen several schools of philosophy, viz., Kevala Advaita philosophy of Sri Sankaracharya, the philosophy of Qualified Monism or Visishtadvaita of Sri Ramanujacharya, the Dvaita philosophy of Sri Madhvacharya, the Bhedabheda philosophy of Sri Nimbarkacharya, the Suddha Advaita (pure non-dual) philosophy of Sri Vallabhacharya. The Achintya Bhedabheda philosophy of Sri Chaitanya and the Siddhanta philosophy of Sri Meykandar.
Each system of philosophy treats of three main problems, viz., God, world and soul. The several schools of philosophy are only different attempts at discovering the Truth.
The different Acharyas, belonging to distinctly different branches, became founders of sects and great system-builders. The followers of these schools sought to prove their orthodoxy by interpreting the Vedanta Sutras in accordance with their own tenets, showing their claims to be based on, and regularly evolved from, ancient tradition.
Sruti – The Common Basis Of All Schools
The Vedanta schools base their doctrines on the Upanishads. The Upanishads, the Vedanta Sutras and the Bhagavad Gita are regarded as the authoritative scriptures. They are called Prasthana-Traya Granthas. Different commentators of the Vedanta Sutras have formed different views on the true nature of Brahman (the Supreme Reality), but they all base their theories on the supreme authority of the Sruti (Vedas – Upanishads). To reject any one of these views is to reject the Sruti itself.
The Three Main Schools Of Metaphysical Thought
Sri Sankara, Sri Ramanuja and Sri Madhva are the most illustrious commentators on the Vedanta Sutras (Brahma-Sutras). These commentators have tried to establish theories of their own, such as Advaita-Vada (unqualified non-dualism or uncompromising or rigorous monism), Visishtadvaita-Vada (differentiated or qualified monism) and Dvaita-Vada (strict or rigorous dualism). Sankaracharya had in view, while preparing his commentary, chiefly the purpose of combating the baneful effects which blind ritualism had brought to bear upon Hinduism.
Dualism (Dvaita), Qualified Monism (Visishtadvaita) and Monism (Advaita) are the three main schools of metaphysical thought. They are all stages on the way to the Ultimate Truth, viz., Para-Brahman (the Supreme Reality). They are rungs on the ladder of Yoga. They are not at all contradictory. On the contrary, they are complimentary to one another. These stages are harmoniously arranged in a graded series of spiritual experiences. Dualism, Qualified Monism, Pure Monism – all these culminate eventually in the Advaita Vedantic realisation of the Absolute or the Transcendental Trigunatita Ananta Brahman.
Madhva said: "Man is the servant of God", and established his Dvaita philosophy.
Ramanuja said: "Man is a ray or spark of God", and established his Visishtadvaita philosophy.
Sankara said: "Man is identical with Brahman or the Eternal Soul: and established his Kevala Advaita philosophy.
The Dvaitin wants to serve the Lord as a servant. He wishes to play with the Lord. He wishes to taste the sugar-candy.
A Visishtadvaitin wants to become like Lord Narayana and enjoy the divine. He does not wish to merge himself or become identical with the Lord. He wishes to remain as a spark. A Jnani (jnana = knowledge) merges himself in Brahman. He wishes to become identical with Brahman. He wants to become the sugar-candy itself.
People have different temperaments and different capacities. So, different schools of philosophy are also necessary. The highest rung is Advaita philosophy. A Dualist or Qualified Monist eventually becomes a Kevala Advaitin.
Different Conceptions of Brahman
only different approaches to the Reality
Nimbarkacharya reconciles all the different views regarding the Lord taken up by Sankara, Ramanuja, Madhva and others, and proves that their views are all true with reference to the particular aspect of Brahman dealt with by them, each in his own way. Sankara has taken Reality in Its transcendental aspect, while Ramanuja has taken It in Its immanent aspect, principally; but Nimbarka has adjusted the different views taken by the different commentators.
Sri Sankaracharya, Sri Ramanujacharya, Sri Madhvacharya, Sri Vallabhacharya and Sri Nimbarkacharya – all were great souls. We cannot say that Sri Sankara was greater than Sri Ramanuja, or Sri Vallabha was greater than Nimbarka, etc. All were Avatara Purushas. Each one incarnated himself on this earth to complete a definite mission, to preach and propagate certain doctrines which were necessary to help the growth of certain type of people, who flourished at a certain period, who were in a certain stage of evolution.
All schools of philosophy are necessary. Each philosophy is best suited to a certain type of people. The different conceptions of Brahman are but different approaches to the reality. It is extremely difficult, rather impossible, for the finite soul to get – all at once – a clear conception of the Illimitable or Infinite Soul, and more so, to express it in adequate terms. All cannot grasp the highest Kevala Advaita philosophy of Sri Sankara all at once. The mind has to be disciplined properly before it is rendered as a fit instrument to grasp the tenets of Sri Sankara’s Advaita Vedanta.
Salutations and adorations to all Acharyas! Glory to the Acharyas! May their blessings be upon us all.
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The Advaita Philosophy of Sri Sankara
(According to some scholars Sankara was born in the year 788 A.D.)
Introduction
The first systematic exponent of the Advaita is Gaudapada, who was the Parama-Gura (preceptor’s preceptor) of Sri Sankara. Govinda was the disciple of Gaudapada. He became the preceptor of Sankara. Gaudapada has given the central teaching of Advaita Vedanta in his celebrated Mandukya Karika. But it was Sankara who brought forth the final beautiful form of Advaita philosophy, and gave perfection and finishing touch to it. Carefully go through Sri Sankara’s commentaries on the principal Upanishads, the Brahma-Sutras and the Bhagavad Gita. You will clearly understand his Advaita philosophy. The commentary on the Vedanta Sutras (Brahma-Sutras) by Sankara is known as Sariraka Bhashya.
The teachings of Sankara can be summed up in half a verse: "Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah" (Brahman the Absolute alone is real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman). This is the quintessence of his philosophy.
The Advaita taught by Sri Sankara is a rigorous, absolute one. According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory.
Brahman – The One Without A Second
The Atman (Soul) is self-evident.(Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It. The Atman is the basis of all kinds of knowledge, presuppositions and proofs. Self is within. Self is without; Self is before, Self is behind; Self is on the right; Self is on the left; Self is above and Self is below.
Brahman is not an object, as It is Adrishya (beyond the reach of the eyes). Hence the Upanishads declare: "Neti, Neti" – not this, not this, not that. This does not mean that Brahman is a negative concept or a metaphysical abstraction or a non-entity, or a void. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa (essence). It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi).
Sankara’s Supreme Brahman is impersonal, Nirguna (without Gunas or attributes), Nirakara (formless), Nirvisesha (without special characteristics), immutable, eternal and Akarta (non-agent). It is above all needs and desires. It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It. It is destitute of difference, either external or internal. Brahman cannot be described because description implies distinction. Brahman cannot be distinguished from any other than It. In Brahman, there is not the distinction of substance and attribute. Sat-Chit-Ananda (absolute Existence, absolute Consciousness, absolute Bliss) constitute the very essence or Svarupa of Brahman, and not just Its attributes.
The Nirguna Brahman of Sankara is impersonal. It becomes a personal God or Saguna Brahman only through Its association with Maya.
Saguna (with form or attributes) Brahman and Nirguna (without form) Brahman are not two Brahmans. Nirguna Brahman is not the contrast, antithesis or opposite of Saguna Brahman. The same Nirguna Brahman appears as Saguna Brahman for the pious worship of devotees. It is the same Truth from two different points of view. Nirguna Brahman is the higher Brahman, the Brahman from the transcendental viewpoint (Paramarthika); Saguna (with attributes) Brahman is the lower Brahman, the Brahman from the relative viewpoint (Vyavaharika).
The World – A Relative Reality
The world is not an illusion, according to Sankara. The world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The world is the product of Maya or Avidya (ignorance). The unchanging Brahman appears as the changing world through Maya. Maya is a mysterious indescribable power of the Lord which hides the real and manifests itself as the unreal. Maya is not real, because it vanishes when you attain knowledge of the Eternal. It is not unreal also, because it exists till knowledge dawns in you. The super-imposition of the world on Brahman is due to Avidya or ignorance.
Nature Of The Jiva And The Means To Moksha
(Nature of the individual soul and the means to final liberation)
To Sankara, the Jiva or the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal Upadhis or limiting conditions due to Avidya (ignorance). The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. It thinks, it acts and enjoys, on account of Avidya. In reality, it is not different from Brahman or the Absolute. The Upanishads declare emphatically: "Tat Tvam Asi" (That Thou Art). Just as the bubble (foam) becomes one with the ocean when it bursts, just as the space within a pot becomes one with the universal space when the pot is broken, so also the Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realises its essential Satchidananda (Existence, Consciousness, Bliss) nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth.
The release from samsara means, according to Sankara, the absolute merging of the individual soul in Brahman due to dismissal of the erroneous notion that the soul is distinct from Brahman. According to Sankara, Karma and Bhakti (devotion) are means to Jnana (knowledge) which is Moksha (liberation).
Vivarta Vada Or The Theory Of Superimposition
To Sankara, this world is only relatively real (Vyavaharika Satta). He advocated Vivarta-Vada or theory of appearance or superimposition (Adhyasa). Just as snake is superimposed on the rope in twilight, this world and body are superimposed on Brahman or the Supreme Self. If you get knowledge of the rope, the illusion of snake in the rope will vanish. Even so, if you get knowledge of Brahman or the Imperishable, the illusion of body and world will disappear. In Vivarta-Vada, the cause produces the effect without undergoing any change in itself. Snake is only an appearance on the rope. The rope has not transformed itself into a snake, like milk into curd. Brahman is immutable and eternal. Therefore, It cannot change Itself into the world. Brahman becomes the cause of the world through Maya, which is Its inscrutable mysterious power or Sakti.
When you come to know that it is only a rope, your fear disappears. You do not run away from it. Even so, when you realise the eternal immutable Brahman, you are not affected by the phenomena or the names and forms of this world. When Avidya or the veil of ignorance is destroyed through knowledge of the Eternal, when Mithya Jnana or false knowledge is removed by real knowledge of the Imperishable or the living Reality, you shine in your true, pristine, divine splendour and glory.
The Advaita – A Philosophy Without Parallel
The Advaita philosophy of Sri Sankaracharya is lofty, sublime and unique. It is a system of bold philosophy and logical subtlety. It is highly interesting, inspiring and elevating. No other philosophy can stand before it in boldness, depth and subtle thinking. Sankara’s philosophy is complete and perfect.
Sri Sankara was mighty, marvellous genius. He was a master of logic. He was a profound thinker of the first rank. He was a sage of the highest realisation. He was an Avatara of Lord Siva. His philosophy has brought solace, peace and illumination to countless persons in the East and the West. The Western thinkers bow their heads at the lotus-feet of Sri Sankara. His philosophy has soothed the sorrows and afflictions of the most forlorn persons, and brought hope, joy, wisdom, perfection, freedom and calmness to many. His system of philosophy commands the admiration of the whole world.
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The Visishtadvaita Philosophy Of Sri Ramanuja
(Ramanuja was born in the year 1017 A.D.)
Introduction
The Visishtadvaita is so called because it inculcates the Advaita or oneness of God, with visesha or attributes. It is, therefore, qualified monism. God alone exists. All else that is seen are His manifestations or attributes. God or Lord Narayana of Sri Ramanuja is a complex organic whole – Visishta – though it is one. Hence the name Visishtadvaita.
According to Sri Sankara, all qualities or manifestations are unreal or temporary. They are a result of Avidya or ignorance. According to Sri Ramanuja, the attributes are real and permanent. But they are subject to the control of the one Brahman (the Supreme Reality). God can be one despite the existence of attributes, because they cannot exist alone: they are not independent entities. They are Prakaras or the modes, Sesha or accessories, and Niyamas or controlled aspects, of the one Brahman.
Ramanuja’s celebrated system of philosophy known as Visishtadvaita or qualified monism is Advaita or non-dualism with a qualification or Visesha. It admits plurality. Sri Ramanuja’s Brahman or Lord Narayana subsists in a plurality of forms as souls (Chit) and matter (Achit). Hence it is called Visishtadvaita or qualified non-dualism. Visishtadvaita philosophy is Vaishnavism. The Sampradaya (sect) of Ramanuja’s creed is known as Sri Sampradaya. His followers are Vaishnavas. Ramanuja systemized the philosophy of Vaishnavism, because ‘Sri’ or the Goddess Lakshmi is made to have an important function to perform in the salvation of the soul.
Sri Sankara’s philosophy is too high, subtle and abstract for the vast majority of persons. But Sri Ramanuja’s philosophy is suitable for those in whom the devotional (Bhakti) element preponderates. In Sri Ramanuja’s system of philosophy, the Lord (Narayana) has two inseparable Prakaras or modes, viz., the world and the souls. These are related to Him as the body is related to the soul. They have no existence apart from Him. They inhere in Him as attributes in a substance. Matter and souls constitute the body of the Lord. The Lord is their indweller. He is the controlling Reality. Matter and souls are the subordinate elements. They are termed Viseshanas, attributes. God is the Viseshya or that which is qualified.
The Visishtadvaita System – The Story Of Its Evolution
The Visishtadvaita system is an ancient one. It was originally expounded by Bodhayana in his Vritti, written about 400 B.C. It is the same as that expounded by Ramanuja. Ramanuja followed Bodhayana in his interpretation of the Brahma-Sutras.
The Bhakti (devotion) school worships a Personal God. The devotees develop devotion to Narayana or Vasudeva. Those who worship the Personal God are called Bhagavatas. They have their own scriptures called the Pancharatra Agamas which are regarded by them as equal to the Upanishads. The Bhakti movement was further strengthened in South India by the work of the twelve Alvar saints. The hymns composed by the Alvar saints were collectively called by the name Nalayira-Prabandham, a series of four thousand poems.
Afterwards came the Vaishnava Acharyas – Natha Muni, Yamunacharya and Ramanujacharya. They were great scholars. They gave a philosophical basis and colouring to their beliefs and practices. The Alvars solely relied on Bhakti, but these Acharyas combined Jnana (knowledge) and Karma (action) with it for the realisation of God. They regarded Jnana and Karma as means for realising God. Their object was to reconcile the Vedas, the Upanishads and the Gita, with the Tamil Prabandha. They interpreted the Tamil Prabandha in terms of the Upanishads and the Gita. Therefore, they were called by the name Ubhaya-Vedantins (ubhaya = both). Ramanuja accepts the Vedas, the Upanishads and the Tamil works of the Alvars for his philosophy. Therefore, his system is known as Ubhaya-Vedanta.
Natha Muni raised the Prabandha to the level of the Vedas. Yamunacharya laid the foundations on which Ramanuja, his successor, built his philosophy. Ramanuja wrote the commentaries on the Brahma Sutras known as the Sri Bhashya. He wrote a commentary on the Bhagavad Gita also. He wrote also three other books – Vedanta Sara,Vedartha Sangraha and Vedanta Dipa. These are the chief texts of the Visishtadvaita system of philosophy.
Ramanuja accepts perception, inference and scriptures as valid sources of knowledge. The Vedas and the Smritis are the sole and independent authority for the knowledge of Brahman. He adopts the theories of Satkarya-Vada (satkaryavada = the doctrine which holds that the effect is inherent in the cause and that the effect is only a change of the cause) and Parinama-Vada, i.e., the doctrine of the real effect proceeding from a cause.
Ramanuja’s Brahman – A Personal God with Attributes
According to Ramanuja, whatever is, is Brahman; but Brahman is not of a homogeneous nature. It contains within Itself elements of plurality on account of which It truly manifests Itself in a diversified world. Ramanuja’s Brahman is essentially a Personal God, the all-powerful Ruler of a real world, permeated and animated by His spirit . There is thus no room for the distinction between Param Nirguna (formless, without attributes) and an Aparam Saguna (with attributes) Brahman, between Brahman and Isvara. [for explanations of the terms ‘Brahman’ and ‘Isvara’, see Page ‘Nature of Reality’]. Ramanuja’s Brahman is Savisesha Brahman, i.e., Brahman with attributes.
Ramanuja’s Brahman is not the Impersonal Absolute, but He is a Personal God with the qualities of omnipotence, omniscience and infinite love. God is Saguna (with attributes). When the Vedic texts declare that He is Nirguna, it means that there are no base or lower qualities such as sorrow, pain, mortality, change and old age in Him.
The Lord is interpenetrating everything. He is the essence of the soul. He is the Antaryamin or the Innner Ruler. He is one with the soul. He is all-pervading (Vibhu). He is the Supreme Being. He is full of auspicious attributes. He is of the nature of Satya (Truth), Jnana (Knowledge, intelligence), and Ananda (Bliss). Matter and soul depend on Him. He is the Adhar or support for this world and all souls. God is the governor or Controller (Niyanta or Seshin) of the world. Jiva or soul is Niyama or Sesha (one who is being controlled).
The Lord is immanent. He is also transcendent. He is unchanging. The entire universe is latent in Him during Pralaya (dissolution). The world is projected during creation, but this does not touch His essence. Ramanuja’s Brahman has internal difference (Svagata Bheda). It is a synthetic whole, with souls and matter as Its modes (Chit-Achit-Visishta). Para, Vyuha, Vibhava, Archa and Antaryamin, i.e., the transcendent, the group, the incarnation, the image and the immanent are the five forms of the Lord.
Ramanuja identifies God with Narayana who dwells in Vaikuntha with His Sakti or consort, Lakshmi. Lakshmi is the Goddess of prosperity. She is the Divine Mother. She pleads with Her Husband (Lord narayana) on behalf of man. She introduces the devotee to Her Lord and obtains for him salvation. Lakshmi occupies a pre-eminent place in Vaishnavism.
The World – A Real Part Of Brahman’s Nature
The world, with its variety of material forms of existence and individual souls, is not an unreal Maya, but a real part of Brahman’s nature. It is the body of the Lord. Matter is real. It is Achit or non-conscious substance. It undergoes a real Parinama or evolution. Matter exists in a subtle state as the Prakara of God during Pralaya (dissolution). Hence it is eternal, but ever dependent. It is controlled by the will of God. It is neither good nor bad. It becomes a source of pleasure or of pain according to the nature of the Karma of souls. It forms the object of experience for the souls.
Prakriti has three Gunas: Sattva, Rajas and Tamas [for explanations see Page ‘Sattva, Rajas, Tamas’]; but, Suddha Tattva has only Sattva. It is pure matter. Suddha Tattva is the substance which constitutes the body of God and is called His Nitya-Vibhuti. The manifested world is His Lila-Vibhuti.
The Soul – A Distinct Individual Entity
The soul is a higher Prakara of God than matter, because it is a conscious entity. It is of the essence of God. According to Ramanuja, God, soul and Nature are three eternal entities. The soul is self-conscious, unchanging, partless and atomic (Anu). The souls are infinite in number. The individual soul of Ramanuja is really individual. It is absolutely real and eternally distinct from God. It has, indeed, sprung from Brahman, and is never outside Brahman; nevertheless, it enjoys a separate personal existence and will remain a personality forever.
Three Classes Of Souls
According to Ramanuja, there are three classes of souls, viz., Nitya (eternal), Mukta (free) and Baddha (Bound). The eternal souls have never been in bondage. They are eternally free. They live with God in Vaikuntha. The freed souls were once subject to Samsara (samsara = life through repeated births and deaths; the process of worldly life), but have attained salvation now and live with God. The bound souls are caught up in the meshes of Samsara and are striving to be released. They wander from life to life till they are redeemed.
Man or the individual soul is a particle of which God is the whole. The individual soul is like a spark of that mass of fire. The whole pomegranate fruit represents the Brahman of Ramanuja, each seed corresponding to the individual soul.
The Evolution Of The Soul And Its Final Emancipation
When the individual soul is immersed in worldliness or Samsara, its knowledge is contracted. It gets its body according to its past Karma (actions), and goes from birth to death and from death to birth, till it attains Moksha or the final emancipation. When it attains Moksha, its knowledge expands. It knows everything. "Every action that contracts the heart of the soul is bad, and every action that expands the heart of the soul is good" – this is the statement of Ramanuja. The soul is marching on in this Samsara, expanding or contracting through its good and evil actions, till it attains the final emancipation through the grace of Lord Narayana. The grace descends on those souls who are pure and struggling for the divine grace.
Emancipation Or Passing Into Paradise
According to Ramanuja, Moksha means the soul’s passing from the troubles of mundane life into a kind of heaven or paradise (Vaikuntha) where it will remain forever in undisturbed personal bliss in the presence of God. The liberated soul attains to the nature of God. It never becomes identical with Him. It lives in fellowship with the Lord, either serving Him or meditating on Him. It never loses its individuality. There is no such thing as Jivan-mukti (liberated in this life, while yet living), according to Ramanuja. Salvation comes when the soul leaves the body.
Bhakti (devotion, love of God) - The Means To Emancipation
The final emancipation can be obtained only through Bhakti and the grace of the Lord. The grace of the Lord comes through devotion and Prapatti or absolute self-surrender. Karma and Jnana are only the means to Bhakti (devotion, love of God).
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The Dvaita Philosophy Of Sri Madhvacharya
(Madhva was born in A.D. 1197).
Introduction
Sri Madhvacharya evolved a dualistic system of philosophy out of the Prasthana-Traya, viz., the Upanishads, the Bhagavad Gita and the Brahma Sutras. It is an unqualified dualism. Madhva’s Vaishnavism is called Sad-Vaishnavism, in order to distinguish it from the Sri Vaishnavism of Ramanujacharya.
Madhva makes an absolute distinction between God, and animate and inanimate objects. God is the only independent Reality. The animate and inanimate objects are dependent realities. Madhva’s Vedanta is the doctrine of absolute differences. It is an Atyanta-Bheda-Darsana. He insists on five great distinctions (Pancha-Bheda), viz.,
1. The distinction between God and the individual soul.
2. The distinction between God and matter.
3. The distinction between the individual soul and matter
4. The distinction between one soul and another soul
5. The distinction between one material thing and another.
Madhva’s philosophy is a philosophy of distinction. Every follower of the Madhva school should have a firm belief in this fivefold distinction, known as the Panch-Bheda.
You can clearly grasp Sri Madhvacharya’s philosophy if you study his commentary on the Brahma Sutras and Anu-Vyakhyana, his commentaries on the Upanishads and the Bhagavad Gita, and his glosses on the Mahabharata (Bharata-tatparya-nirnaya) and on the Bhagavata Purana.
Madhva’s philosophy has many points in common with those of Ramanuja. In Madhva’s system of philosophy, Hari or Vishnu is the Supreme Being. The world is real. Difference is true. All the Jivas (individual souls) are dependent on Hari, the Lord. There are grades of superiority and inferiority among the individual souls. Liberation is the individual soul’s enjoyment of its innate bliss. This is Moksha or the final emancipation. Bhakti or devotion, without faults, is the means of attaining Moksha. Perception, inference and the scriptures are the three Pramanas, or ways of knowledge. Hari is knowable only through the Vedas. Worship of Lord Krishna as taught in the Bhagavat Purana is the centre of his religion. This is the quintessence of Madhva’s teachings.
The Categories
According to Madhva, Padartha or objective reality is of two kinds – independent (Svatantra) and dependent (Paratantra). God, the Supreme Being, is the only independent Reality. The soul and the world are dependent realities. God rules them. The dependent beings are of two varieties, - positive and negative. Conscious souls (Chetana), and unconscious entities like matter and time (Achetana), are the two varieties of the positive. Unconscious entities are either eternal like the Vedas, or eternal and non-eternal like Prakriti, time and space or non-eternal like the products of Prakriti.
The Supreme Being And His Consort
The Supreme Being is Vishnu or Narayana. He is the personal first cause. He is the Intelligent Governor of the world. He lives in Vaikuntha along with Lakshmi, His consort. He and His consort Lakshmi are real. Brahma and Vayu are two of His sons. One can know His nature through the study of the Vedas. He manifests Himself through various Vyuhas or group-forms, and through Avataras (divine incarnations). He is present in the sacred images. He is also the Antaryamin or the Inner Controller of all souls. He creates, maintains and destroys the world.
God is free from Doshas or faults. He is endowed with all auspicious qualities. He is omnipresent or all-pervading and independent. He is beyond time and space. He is greater than Lakshmi. There is no other who is greater than Lakshmi. She is the foremost of the dependents. Lakshmi is the Lord’s Sakti or energy. She is the personification of His power or creative energy. Lakshmi can put on various forms without a material body. She is co-eternal with Vishnu and all-pervading. She beholds the glory of Her Lord through eternity. She is Nitya-Mukta, i.e., eternally free from Samsara. She is not affected by sorrow and pain. She is intelligent.
Prakriti – The Material Cause Of The World
God is the efficient – but not the material – cause of the world, because Prakriti, which is the world-stuff, is different from Him. Prakriti is the material cause of the world. It evolves into the visible world. All the objects, bodies and organs of the souls are made out of Prakriti. God energises Prakriti through Lakshmi. Then there is creation.
The three aspects of Prakriti are presided over by the three Powers Lakshmi, Bhu and Durga. Avidya (ignorance) is a form of Prakriti. It obscures the spiritual powers of the individual soul. It forms a veil which hides the Supreme from the vision of the individual soul.
Mahat, Ahankara (egoism), Buddhi, Mind, the ten senses, the five sense-objects and the five great elements are the modifications of Prakriti. These exist in the primordial Prakriti in subtle forms before their evolution.
The Worlds – A Reality Distinct From God
According to Madhva, the world is not an illusion. It is not also a transformation of God, as curd is of milk. Madhva does not admit that the world is the body of God. The distinction between God and the world is absolute and unqualified. Hence the system of Madhva is called Dvaita or unqualified dualism.
The Individual Soul – A Distinct Entity
Plurality Of Souls
There is plurality of Jivas. They are all of atomic size. The entire universe is filled with Jivas or individual souls. Every atom of space is filled up with Jivas. Madhva says in his "Tattvanirnaya": "Infinite are the souls dwelling in an atom of space".
No two Jivas are alike in character. They are essentially different from one another. There are different grades amongst them even in their enjoyment of bliss after salvation.
A Real Distinction Between Jiva And Brahman
The Jivas are different from God, and from matter. Madhva regards the distinction between Brahman and Jiva as real.
Though the Jiva is limited in size, it pervades the body owing to its quality of intelligence. The Jivas are active agents, but they depend on the guidance of the Lord. The Lord impels the Jivas to action in accordance with their previous conduct. They are eternal, and by nature, blissful. But, the connection with material bodies due to their past Karma makes them suffer pain and undergo transmigration. So long as they are not freed from their impurities, they wander about in the Samsara. They pass from birth to death, and from death to birth. When their impurities are removed, they attain salvation. The natural bliss of the soul becomes manifest at the time of Moksha or salvation.
Salvation Does Not Entitle The Soul To Equality With God
The soul does not attain equality with God. It is entitled only to serve Him.
Even in heaven, there are essential differences among the Jivas. The classes of souls in the realm of bliss are various. There are different grades also. The liberated souls are not all equal; but there is no discord among them, because they all know Brahman and have no faults.
Classification Of Souls
Madhva accepts Ramanuja’s classification of the souls into
1. Nitya or eternal (like Lakshmi),
2. Mukta or liberated (the gods, men, Rishis, sages and fathers), and
3. Baddh or bound ones.
The third group consists of two classes:
1. Those who are eligible for Moksha (Mukti-yogya)
Those who are not so eligible.
Of those who are not eligible for salvation, there are two classes again:
1. Those who are bound to the cycle of Samsara forever (Nitya-Samsarins), and
2. Those whose destiny is hell, the region of blinding darkness (Tamo-yogya).
Some are pre-ordained for the final emancipation by their inherent aptitude. Some others are eternally destined either to wander in Samsara without end, or to go to the world of darkness. The Sattvika souls go to heaven, the Rajasa souls revolve in Samsara and the Tamasa souls fall into hell.
Bhakti – The Means To Salvation
Bhakti is the means to salvation. Souls attain salvation through the grace of God. That grace comes on the devotee only through the mediator Vayu, the son of Vishnu. God cannot be approached directly. Vayu is the mediator. The grace of the Lord is in proportion to the intensity of devotion.
Worship of God is the indispensable preliminary condition for obtaining the grace of God. The soul is saved by the knowledge that it is dependent on God and is under His control. Correct knowledge results in the love of God. Bhakti is the result of knowledge of the greatness of God.
Ankana, Namakarana, Bhajana and Smarana
The worship of Vishnu consists in
1. Ankana, marking the body with His symbols.
2. Namakarana, giving the Names of the Lord to Children
3. Bhajana, singing His glories
4. Smarana, constant practice of remembrance of God.
Madhva says: "Form a strong habit of remembering God. Then only it will be easy for you to remember Him at the moment of death."
He pointed out that when the Lord incarnated, no Prakrita Deha or material body was put on by Him. Madhva has prescribed a rigorous kind of fasting to his followers.
Practice Of Sadhana
Good moral life is a preliminary for Moksha. The aspirant should equip himself with the study of Vedas, control of the senses, dispassion and perfect self-surrender, if he wants to have vision of the Lord. Renunciation, devotion and direct cognition of the Lord through meditation, lead to the attainment of salvation. The devotee attains direct intuitive realisation of God through meditation and divine grace. Then he is freed from the round of births and deaths.
These are some of the important teachings of Sri Madhvacharya, the renowned exponent of the dualistic school of philosophy.
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The Dvaitadvaita Philosophy of Sri Nimbarka
Introduction
This is also known by the name Bhedabheda School of Philosophy or dualistic monism. This system was evolved by Sri Nimbarkacharya. Nimbarka was a Telugu Brahmin of the Vaishnava faith. He lived some time after Ramanuja and prior to Madhv, about the eleventh century AD. He is regarded as the incarnation of the Sun.
He wrote a short commentary on the Brahma Sutras called Vedanta-Parijata-Saurabha, as well as Dasasloki. His commentaries develop the theory of the transformation (Parinama) of Brahman.
Nimbarka’s view was largely influenced by the teachings of Bhaskara who flourished in the first half of the ninth century and who interpreted the Vedanta system from the viewpoint of Dvaitadvaita or dualistic non-dualism. This doctrine was not a new discovery of Bhaskara. It was upheld by the ancient teacher Audulomi to which Sri Vyasa himself refers in his Vedanta Sutras.
God, Soul and World
Identity in Difference
Nimbaraka holds that the relation of God to the soul and the world is one of identity in difference. The soul and the world are different from God, because they are endowed with qualities different from those of God. At the same time, they are not different from God, because God is omnipresent and they depend entirely on Him.
Nimbarka’s philosophy admits Brahman as the Supreme Reality without a second. The world and the Jivas (individual souls) are only partial manifestations of His Power (Sakti).
Jiva and Brahman are self-conscious. Jiva is limited. Brahman is infinite. Brahman is independent Reality. Jiva and Prakriti are dependent realities. Jiva is the enjoyer (bhokta). The world is the enjoyed (bhogya). Brahman is the Supreme Controller (Niyanta).
God, Jiva and the world are not absolutely distinct. If the Supreme Being is absolutely distinct from the individual soul and the world, it cannot be omnipresent. It will be as limited as the individual soul or the world. It cannot, then, be regarded as their Governor. Nimbaraka says that both difference and non-difference are real. The soul and the world are different from Brahman, as they are endowed with natures and qualities different from those of Brahman. They are not different, as they cannot exist by themselves and as they depend absolutely on Brahman. Such a relation exists between the sun and its rays, the fire and its sparks. The souls and matter are distinct from God, but they are closely connected with Him – as waves with water, or coils of a rope with the rope itself. They are both distinct and non-distinct from Brahman.
The Supreme Being and Its Characteristics
In this school, Brahman (Supreme Reality) is regarded as both the efficient and the material cause of the world. Brahman is both Nirguna and Saguna, as It is not exhausted in the creation but also transcends it.
The Four Forms of the Ultimate Reality
The Ultimate Reality exists in four forms. In Its primary form, It is the unconditioned, immutable, Supreme Brahman. In Its second form, It is Isvara, the Lord of the Universe. In the third form, It is called Jiva or the individual soul. In Its fourth form, It is manifested as the universe of names and forms. The phenomenal universe is a part of Brahman. It has no existence separate from, and independent of Brahman. The relation between the world and Brahman is also one of Bhedabheda. The universe is not different from Brahman.
Krishna – The Supreme Being
The Supreme Being is absolutely free form all defects. He is full of all auspicious qualities. He has a divine body. He is full of beauty, love, sweetness and charm.
Nimbarka identifies the Supreme Brahman with Krishna. He is endowed with all auspicious qualities. He is free from egoism, ignorance, passion and attachment. He has the four forms (Vyuhas), viz., Vasudeva, Sankarshana, Pradyumna and Aniruddha. He also manifests Himself as the Avataras (incarnations).
In Nimbarka, Krishna and Radha (Kirshna’s consort) take the places of Narayana and Lakshmi. Radha is not simply the chief of the Gopis, but is the eternal Consort of Lord Krishna.
How Brahman Is both the Material and
the Efficient Cause of the World
Brahman is the material and the efficient cause of the universe. His powers of Chit and Achit in their subtle forms manifest themselves as the universe. Hence He is the material cause. He causes the union of the individual souls with their respective Karmas and their fruits. He provides them the proper instruments for their experience. Hence He is the efficient cause.
Brahman does not want raw materials in order to create the universe. Also, He does not need hands or any other instruments. He is omnipotent. He simply wills and the whole world comes into being. His Satsankalpa objectifies or materializes as this universe. Just as a spider spins a cobweb out of itself, so also Brahman has evolved the universe out of Himself. This is the declaration of the Upanishads. In thus evolving the universe, Brahman is both its material and the efficient cause. As Brahman is all-powerful, it is perfectly within His power to be evolved, and at the same time, to remain beyond such evolution. This is supported by the Upanishads and the Brahma Sutras. Brahman has transformed Himself into this world, without His noumenal aspect being affected. This is due to the inscrutable creative power inherent in the nature of Brahman.
Relation between the Individual Soul
and the Supreme Soul
Formal Difference and Essential Identity
The individual soul is a part of the Supreme Soul. It is also identical with or the same as, the Supreme Soul. Just as a wave is both different from the ocean (being only a part of the ocean), and identical with it (both being water), so also is the individual soul both different from (being a part of the Supreme Soul), and identical with (both being of the nature of Chaitanya or Consciousness), the Supreme Soul. The relation between the individual soul or Jiva and the Supreme Soul or Brahman is one of formal difference and essential identity. There is no difference between Jiva and Brahman in kind. The difference is only in degree.
The Jiva is different from Brahman with reference to the phenomenal aspect or the body-idea. It is identical with, or same as, Brahman with reference to the noumenal aspect as the invisible whole. This is what is called Bhedabheda.
A strong wind perturbs the sea and a wave is formed. The wave is different from the ocean, though it is a part of it. The wind passes away and the wave subsides. Now it cannot be distinguished from the sea. Even so, the mind is agitated by desires and cravings. It runs towards the objects along with the senses and becomes conscious of a distinctive individuality. The ego or the finite self beholds the relative world with its phenomena, and gets experiences. When the mind becomes calm and serene by eradication of desires, it ceases to function and all the Vrittis or waves subside. The phenomenal world vanishes and the finite self realises the Infinite Self or Brahman.
The Jiva and Its Attributes
Souls are infinite in number and are atomic in size. The Jiva is minute (Anu). It is of the form of knowledge (Jnanasvarupa), though not in the sense of Sankara. The Jiva is knowledge and it is the possessor of knowledge also, just as the sun is light and the source of light also. The relation of the soul to its attribute is like that of the Dharmin (the qualified) to the Dharma (the attribute). It is one of difference and non-difference (Bheda-abheda).
Though the Jiva is atomic in size, it experiences the pleasures and pains throughout the body owing to its omnipresent quality of knowledge. It is everlasting. It continues to exist in deep sleep and the final state of emancipation. In Pralaya or dissolution, the individual souls and the world merge in the Lord in subtle form. Births and deaths concern the body, but not the Self.
The individual soul is the agent of activity (Karta). It has no independent knowledge or activity. The individual souls and the world are not self-sufficient. They are guided by the Lord. They are all sustained and governed by God. Each soul is a ray of Brahman individualised. Ananda or bliss belongs to the individual soul in all its states.
Two Classes of Jivas
Jivas are of two classes:
1. Jivas who have knowledge of the all-pervading indwelling spirit and who have realised that the appearances are non-separate from Brahman. They are called liberated souls (Mukta). They are free from ignorance.
2. Jivas who only behold the appearances, but have no knowledge of the all-pervading indwelling spirit, the support of these names and forms. They are called bound souls (Baddha).
The World - A True Manifestation of Brahman
The world is not an illusion for Nimbarka, as it is a manifestation (Parinama) of what is contained subtly in God.
The world is not unreal or illusory, but is a true manifestation or Parinama of Brahman. It may, however, be said to be unreal only in the sense that the present state of its existence is not self-sufficient and it has no separate existence from Brahman. The world is identical with, as well as, different from Brahman, just as a wave or a bubble is the same as, and at the same time different from water.
There are three principal Tattvas or principles:
1. Aprakriti, which is not derived from the primordial Prakriti, which is the stuff of the divine body of the Lord (which is similar to the Suddha Sattva of Ramanuja), and which is the basis of the Nitya-Vibhuti (eternal glory) of Isvara.
2. Prakriti with its three Gunas, Sattva, Rajas and Tamas
3. Kala or time.
These three Tattvas or principles are also eternal like the individual souls.
According to Nimbarka, the Sakti of Brahman is the material cause of the world. The changes of Sakti do not affect the integrity of Brahman. The ‘Body of Brahman’ of Ramanuja is the ‘Sakti’ of Nimbarka.
Salvation
Avidya is beginningless. The purity of the individual soul is obscured by its Karma which is the result of Avidya. This Avidya can be put an end by the grace of the Lord.
True Devotion and Real Knowledge Lead to Release
Prapatti or complete surrender to God is the way to release. God showers His grace on His devotees who make complete self-surrender. The grace of God lifts up the devotees to have Brahma-Sakshatkara. The Lord generates devotion in them which results in God-realisation.
Bhakti involves a knowledge of Brahman, of the nature of the Jiva, of the fruit of the Lord’s grace or Mukti, and of the nature of the impediments to God-realisation such as the wrong identification of the soul with the body, the senses and the mind.
Salvation is attained by real knowledge (Jnana) and true devotion (Bhakti). Real knowledge reveals the true nature of the all-pervading Brahman. True devotion leads to total self-surrender to the Lord. The individual soul retains its individuality with reference to divine enjoyment (Bhoga-samyatvam), but its will is subservient to that of Brahman. The individuality of the soul is not dissolved even in the state of release, the individual soul is different from, as well as identical with, Brahman. This is identity with difference, Bheda-abheda.
Salvation a State of Full Awareness
of Identity With the Lord
Brahman is revealed to the liberated soul in its pristine glory, but not in the form of a deity. The soul realises itself now as an inseparable part of Brahman. It no longer feels that it is a separate or distinct individual, as it felt in bondage. It is released from its previous state of bondage. It abides now in the glory of its own true Self which is Brahman Itself. It is in full awareness or consciousness of being one with the Lord. It will not return to the world. It is freed from the round of births and deaths. As it is in union with Brahman, it attains the same status as that of Brahman, but it has no power over creation, preservation and dissolution of the world.
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The Suddhadvaita Philosophy of Sri Vallabha
Introduction
The philosophy of Sri Vallbhacharya is Suddha Advaita or pure monism, because he does not admit Maya like Sankara, and believes that the whole world of matter and souls is real and is only a subtle form of God. Those who bring Maya for the explanation of the world are not pure Advaitins, because they admit a second to Brahman (Supreme Reality). Vallabha holds that Brahman can create the world without any connection with such a principle as Maya, but Sankara traces the universe to Brahman through the power of Maya. Hence the philosophy of Vallabha is called pure monism or Suddhadvaita.
Vallabha expounded this system in the Anu-Bhashya, his commentary on the Brahma Sutras. He called it Suddha Advaita or pure monism as against Sankara’s Kevala Advaita and Ramanuja’s Visishta-Advaita. Vallabha was a Telugu Brahmin of South India. He migrated to the north and developed the views of Vishnuswamin who belonged to the thirteenth century. His system of thought is known by the name Brahma-Vada.
Vallabha says that the entire universe is real and is subtly Brahman. The individual souls and the world are, in essence, one with Brahman. Jiva (individual soul), Kala (time) and Prakriti or Maya are eternal existences, but they have no separate existence apart from Brahman.
Vallabha was a great Sanskrit scholar. He settled down first at Mathura and then at Varanasi. He preached with great zeal the Vaishnava creed and philosophy. He was the founder of the great Vaishnava Mutts of Rajasthan and Gujarat. His followers are found in great numbers in Nathdwara.
Important Works of Vallabha
Vallabha accepts the authority not only of the Upanishads, the Bhagavad Gita and the Brahma Sutras, but also of the Bhagavata Purana. The important works of Vallabha are Vyasa-Sutra Bhashya (Anu-Bhashya), Jaimini-Sutra Bhashya, Bhagavata-Tika, Subodhini, Pushti-Pravaha-Maryada and Siddhanta-Rahasya. All these books are in Sanskrit. He has written many books in Braj Bhasha (Braj language) also. The scriptures are the final authority for Vallabha.
Stress on Worship and Grace
Vallabha’s religion is a religion addressed to the worship of Vishnu in the form of Krishna. It was derived chiefly, like the system of Chaitanya, from the Vaishnava philosophy propounded by Ramanuja. It is centred round the conception of a personal and beneficent God who is Sat-Chit-Ananda. Lord Krishna is the highest Brahman (Supreme Reality. His body consists of Sat-Chit-Ananda (Existence-Consciousness-Bliss). He is called Purushottama.
Vallabha’s followers worship Bala-Krishna (Krishna as a child or boy). They have Vatsalya-Bhava (the attitude of parent and child). Vallabha lays great stress on Pushti (grace) and Bhakti (devotion). Maha-Pushti is the highest grace or Anugraha which helps the aspirants to attain God-realisation.
God – The Only Being
According to Vallabha, God is the Absolute or the Purushottama. He is perfect. He is Sat-Chit-Ananda. He is infinite, eternal, omnipresent, omniscient and omnipotent. He has all the auspicious qualities also. The Sruti texts which say that He has no attributes, mean that He has not the ordinary qualities.
God is real. There is no other reality besides Him. He is the only Being. He is the source for this universe and all souls. He is the first cause and the only cause. God is the material as well as the efficient cause of the universe. He creates the world by the mere force of His Will. Brahman manifests Himself, of His own Will, as the universe and the individual souls, but He does not undergo any change in His essential nature. Things come out of the Akshara (Sat-Chit-Ananda), like sparks from fire. Brahman (Supreme Reality) is the Creator of the world. He is also the world itself.
God is personified as Krishna, when He possesses the qualities of wisdom and action. He appears in various forms to please His devotees.
The World of Nature and the World of False Relations
Creation is manifestation of Brahman. The universe is the effect of Brahman. The universe is as eternal and real as Brahman Himself. The inanimate universe is filled with Brahman. The world is not an illusory appearance. It is not different from Brahman in essence.
Jagat is the world of Nature. It is not illusory. It is real. It is God Himself in one form. But, the Samsara or temporal involvement is illusory. This is created by the soul around its ‘I-ness’ and ‘mine-ness’. The separation from God on account of egoism makes the soul forget its original true, divine nature. Samsara is a product of the soul’s imagination and action which play around its "I-ness’ and ‘mine-ness’. On account of its selfishness, it puts itself in wrong relations with other souls and with the objective universe. It creates a web of its own and gets itself entangled in it.
This is an illusion, because the web has no reality. This samsara, the world of false relations created by the soul, is alone Maya. Samsara or Maya rises because the soul, which is not apart from God, tries to set itself up as an independent reality or entity in its own right. The self which is something apart from God is illusory. Its body is illusory and its world also is illusory. All this is samsara. It is very different from the world of Nature.
Jiva and Brahman
Analogy of the Spark and the Fire
The Jivas are not effects. They are Amsas or parts of God. They issue from Him spontaneously as sparks from fire. Brahman is the whole. The Jiva or the individual soul is part; but, there is no real difference between Brahman and the individual soul, because the individual soul is of identical essence with Brahman. (According to Ramana, the parts are really different from the whole). The soul is one with Brahman. It is as real and eternal as Brahman.
The individual soul is not Brahman screened by the veil of Avidya. It is itself Brahman, with the attribute ‘bliss’ being obscured or suppressed. Ananda or bliss is suppressed or obscured in the individual soul. Ananda and consciousness are suppressed or obscured in matter or the inanimate world. When the soul attains bliss, and the inanimate world attains both consciousness and bliss, the difference between Brahman and these vanishes.
The soul is both a doer and an enjoyer. It is atomic in size, but it pervades the whole body by its quality of intelligence, just as sandalwood pervades even the places where it does not exist by its sweet fragrance and just as a lamp, though confined only to a part of a room, illuminates the whole room.
Classification of Souls
There are three kinds of souls:
1. The pure (Suddha) Jivas. The divine qualities (Aisvarya) are not obscured in these souls by ignorance.
2. The worldly Jivas (Samsarin). These souls are caught in the net or clutches of Avidya or ignorance. They experience births and deaths on account of their connection with gross and subtle bodies.
3. Mukta Jivas or liberated souls. These souls are freed from the bonds of Samsara through Vidya or Knowledge.
When the soul attains the final emancipation, it recovers its suppressed qualities and becomes one with God or Brahman. The world appears as Brahman to one who has realised the Truth or Brahman.
There is another classification of souls, viz., Pushti souls, Maryada souls and Pravahika souls. All these are different from one another in their origin, nature and final end. They all issue from God with their differences.
The Pushti souls are the highest, as they issue from the Anada-Kaya or the bliss-body of God. These souls are the Amsa (parts) of His body. God is the Amsi (the whole). These are the souls of grace. They have the divine seed in them which bears fruit in the end. They ultimately reach the goal through the grace of the Lord. They have communion and fellowship with Lord Krishna. They develop Bhakti (devotion)through the grace of the Lord. Bhakti is the means and the end in itself.
The Maryada souls are generated from the Vak or the Word of God. They are governed by law, not by grace. They perform their ritualistic duties, at first with selfish interests. Later on, they develop Nishkarma-Bhava (unselfish attitude) and do their ritualistic routine without any self-interest. This purifies their mind. They reach the Akshara, which is a kind of vestibule to the abode of God. Afterwards they attain the supreme abode of God.
The Pravahika souls issue from the mind of God. They are the Samsaric Jivas. They are souls neither of grace nor of law. They are in continuous motion (Pravaha).
These three kinds of souls have further sub-division and cross-divisions into Pushti-Pushti, Pushti-Maryada, Pushti-Pravahika, Maryada-Maryada, Maryada-Pushti, Maryada-Pravahika, Pravahika-Pravahika, Pravahika-Pushti and Pravahika-Maryada.
Pushti Marga or the Way of Grace
The way of life and salvation preached by Vallabha is called Pushti Marga. The soul of man has become weak and lean on account of sin. It is, therefore, in dire need of the grace of God for its uplift and emancipation. God’s grace gives Pushti (nourishment) and Poshana (strength); and hence the name Pushti Marga or the Way of Grace.
The individual soul can attain the final emancipation only through the grace of God. Bhakti is the chief means of salvation. Jnana is useful. Maha Pushti or the highest grace removes great obstacles and helps in the attainment of God. The Bhakti (devotion) generated by special grace is known as Pushti Bhakti.
The Four Kinds of Bhakti(devotion)
This Pushti-Bhakti is of four kinds:
1. Pravaha Pushti-Bhakti
2. Maryada Pushti-Bhakti
3. Pushti Pushti-Bhakti
4. Suddha Pushti-Bhakti.
Prava Bhakti is the path of those who while leading the worldly life, perform works which will lead to the attainment of God-realisation. Worldly life is compared to the flow of a river (Pravaha).
Maryada Bhakti is the path of those who are rendered fit to attain knowledge which is useful for worship, through the grace of the Lord. They know all about the ways of God. They depend upon their own efforts to obtain knowledge.
In Pushti-Bhakti, the devotees lead a life of self-restraint. They hear discourses about the Lord. They do Kirtana and sing His name. The do Japa (repeated recitation) of Mantra.
Suddha Pushti-Bhakti or the Purest Type of Devotion
In Suddha Pushti-Bhakti, the devotees do Kirtana and sing the Lord’s name. They praise God. They develop a strong passion for doing these. This kind of devotion is generated by the Lord Himself. The Lord’s grace descends on the devortees. Then they develop a liking for God. This liking grows into Prema Bhakti (love for God). The devotees acquire knowledge about God. Then they get attachment to God (Asakti). Then they develop a strong passion for attaining God. This is the ripe condition of love and Asakti. It is called Vyasana. This strong passion, or Vyasana, leads to the attainment of the highest bliss, the Summum bonum or the end.
When love for Sri Krishna becomes intense, the devotee sees Lord Krishna everywhere. Hence everything becomes an object of love for him. He identifies himself with everything. The Gopis had this experience. They saw Krishna everywhere. They saw themselves also as Krishna. This is a Para Bhakti or supreme devotion which becomes akin to the knowledge or Brahma-Jnana of the Vedantins or Jnanis. The inner and outer world is full of Krishna or Purushottama for such devotees. The fruit of this devotion is admission to the eternal sports or Lilas of Sri Krishna.
The Supreme goal is not Mukti or emancipation. The highest goal is eternal service of Lord Krishna and participation in His sports in the celestial Brindavana. Those who have developed Vyasana, or strong passion for God, reject with scorn the four kinds of Mukti. The Maryada-Bhaktas attain Sayujya Mukti, i.e., they become one with Sri Krishna. The Pushti-Bhaktas reject Mukti and take part in the sports or Lilas of Sri Krishna. They choose with intense delight the eternal service of Sri Krishna. The Bhaktas assume the forms of cows, birds, trees and rivers and enjoy the company of Sri Krishna, which bestows infinite joy. These sports are similar to those which Sri Krishna did in Vraja and Vrindavana. Some of the devotees become Gopas and Gopis and join the sports in the celestial Vrindavana.
Different Kinds of Liberated Souls
The liberated souls are of different kinds. Some have freed themselves like (Sage) Sanaka. Some dwell in the city of God and attain salvation through the grace of the Lord. Some others develop perfect love and become the associates of God.
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The Achintya Bhedabheda Philosophy of Sri Chaitanya
(The Hare Krishna Movement)
Introduction
Sri Chaitanya or Lord Gauranga may be regarded as the greatest Vaishnava teacher of the North. He gave a new form to the Vaishnava faith. He was born in 1486 AD in Bengal.
Chaitanya had a very large heart. He accepted converts from Islam freely. His disciple Haridas was a Moslem fakir. Nityananda spread far and wide the Chaitanya movement. Rupa and Sanatana who descended from a prince of Karnataka and settled in Bengal, and their nephew Jiva Goswami, were great Sanskrit scholars and were really the fathers of the Chaitanya movement (Today’s Hare-Krishna movement).
Jiva Goswami and Baladeva furnished the philosophical basis for the school. The philosophical classics of the school are Jiva’s Sat-sandarbha, and his own commentary on it. Sarva Samvadini, and Baladeva’s Govindabhashya on the Brahma Sutras. Baladeva’s Prameyaratnavali is also another popular book. Jiva and Baladeva were greatly influenced by the views of Ramanuja and Madhava. They admit God, souls, Maya or Prakriti, Suddha Sattva and Kala or time.
The world and souls depend on God, though they are separate and distinct from Him. They are neither one with God nor different from Him. There is an incomprehensible difference- non-difference (Achintya Bhedabheda).
Chaitanya insisted on the unity of the Godhead which underlies the multitude of idols of popular worship.
The Ultimate Reality
The Ultimate Reality is Vishnu. He is the God of love and grace. He is one without a second. He is Sat-Chit-Ananda. He is Nirguna in the sense that He is free from the qualities of Maya. He is Saguna (with attributes) as He is endowed with the attributes of omnipotence and omniscience. He is the material and the efficient cause of the world. He is the source, support and end of this universe. He is the efficient cause through His higher energy (Para-Sakti). He is the material cause through His other energies (Apara-Sakti and Adya-Sakti).
Mysterious and Incomprehensible Sakti of the Lord
Just as the sun has its light and the fire its heat, so the Supreme God, Krishna, has naturally His energies or Saktis which are mysterious and incomprehensible. These Saktis have no independent existence. They depend upon God. God and His powers are either identical or different.
These energies are of three kinds, viz., Chit-Sakti, Jiva-Sakti and Maya-Sakti. They are also called Antaranga, Tatastha and Bahiranga respectively. Jiva-Sakti is called Tatastha because it occupies an intermediate place between Chit-Sakti and Maya-Sakti.
The Process of Creation
Chit-Sakti created Vaikuntha. There is only pure Sattva in Vaikuntha. Maya has no access here. Kala (time) cannot execute its destructive power.
The souls are created by the Tatastha Sakti or Jiva-Sakti of the Lord. The Lord’s Svarupa-Sakti supports His Jiva-Sakti.
The Lord creates the universe from the great principle of Mahat. He manifests the Vedas and communicates them to Brahma. The work of creating other stages of creation is given to Brahma. The souls and matter are the manifestations of God’s energy according to Jiva Goswami and Baladeva. Maya is set in vibration by the mere gazing of the Lord.
The Lord Who Appears in Different Forms
The Supreme Lord Krishna manifests Himself as Brahman to Jnanins; as Paramatman to Yogins; and as Bhagavan full of all glories, all beauties, all sweetness and all attributes, to Bhaktas. Lord Krishna is the soul of all souls and the Lord of all that is. A Bhakta (devotee) only has full knowledge of the Supreme Personal God with all His divine attributes. Krishn’s form is unique. He assumes endless forms.
Matsya, Kurma, Varaha, Narasimha, Vamana, Rama, Krishna, etc., are Lila-Avataras (incarnations). There are Gunavataras and Manavantaravataras. The four Sanakas, Narada, Prithu, Parasurama, Brahma, Sesha in Vaikuntha and Ananta who supports the earth, are the chief Avestavataras of the major type who have direct power from God. In Sanaka, Jnana-Sakti; in Narada, Bhakti-Sakti; in Brahma, creative Sakti; in Ananta, the earth supporting Sakti; in Sesha, God-serving Sakti; in Prithu, the power of preserving people; and in Parsurama the power of destroying the wicked prevailed.
Radha-Krishna
The Avataras (incarnations) are one with the Supreme. They are not parts like the individual souls. God assumes infinite forms of which the chief is that of Krishna. Radha is the essence of the delight giving power of Lord Krishna (Hladini). The Lord is the ruler of all souls. He is omnipresent or all-pervading.
The Jiva
The Jiva is of atomic size. He is the eternal servant of God. He bears the same relation to God as the sun’s rays bear to the sun and as a spark bears to the mass of fire from which it flits out. The ray, although it radiates from the sun and is part and parcel of the sun, is not the sun. So also, the Jiva, who is partly similar to God in respect of his spirituality or Chaitanya and partly dissimilar on account of his animal nature and susceptibility to the influence of Maya, is not God Himself.
The soul is bound by the power of Maya. Maya makes him forget his real, essential, divine nature. The Jiva, illumined and infatuated by Maya, can naturally have no knowledge of Lord Krishna. Lord Krishna has, therefore, out of His infinite mercy, created the Vedas; and reveals Himself to the Jiva through the media of scriptures, Guru and intuition. Then the Jiva is convinced that Lord Krishna is his Lord and saviour.
The Jiva can have God-realisation through spiritual love or Prema to Lord Krishna. Bhakti overcomes the force of Karma. Bhakti (devotion) is the way to the final emancipation. Through Bhakti the soul attains to a status of equality with God, but he is never absorbed in Him. He is freed from the round of births and deaths.
The Culture of Bhakti (Devotion)
Chiatanya taught that God could be realised only by means of ardent and all-absorbing love. He wrote to a royal minister who had asked if there was any path of salvation for a man leading an active life: "As an immoral woman constantly thinks of her illicit lover while living in the midst of her family, so do thou silently and ceaselessly meditate on Hari while doing your worldly activities".
According to Chaitanya, ardour is born from the culture of Bhakti and when ardour deepens, it is called love (Prema).
From taste (Ruchi) comes strong inclination (Asakti) which generates the sprout of passion (Rati) for Krishna. When this emotion deepens, it becomes Prema. This is the permanent form of Bhakti in Krishna.
When love grows, it is successively called Sneha, Pranaya, Anuraga, Bhava and Mahabhava, just as we have successively cane-seed, sugar-cane juice, molasses, sugar and fine sugar-candy.
When the permanent emotion (Bhava) is mingled with Rasa, it is changed into Vibhava, Anubhava, Sattvika and Vyabhichari; just as curd, when being mixed with black sugar, black pepper and camphor, becomes a thing of extreme deliciousness named Rasala. Vibhava is of two kinds:
1. Alambana, which is kindled by Krishna, etc., and
2. Uddipana, by the notes of His flute, etc.
Anubhava is stimulated by smile, dance and song. Stupor and other sensations are included in Sattvika Anubhava. Vyabhichari is of thirty-three kinds, such as delight, rapture etc.
Rasa is of five kinds- Santa, Dasya, Sakhya, Vatsalya and Madhurya. In the Santa Rasa, Rati advances to the stage of Prema and in the Dasya to Raga. Sakhya and Vatsalya attain to the limit of Anuraga.
Krishna-Prema – The Supreme Attainment
That devotee who has developed Prema always communes with Lord Krishna. No mundane sorrow or affliction can perturb his mind. He has no attraction for earthly objects. He has no fear. He never cares for material success. He intensely longs for union with Lord Krishna.
Love of Krishna is the highest thing worth attaining. Bhakti is the means of attainment. Krishna-prema is, indeed, the highest achievement of life. This Prema makes the devotees serve Krishna in a selfless spirit and enjoy the Rasa or sweetness of the Lord. Bhakti is the only means of attaining Krishna and is, therefore, spoken of as Avidhaya or means. Just as wealth gives comforts, and with the enjoyment of comforts all worldly miseries disappear of their own accord, so also, Bhakti generates Krishna-prema, and with the enjoyment of Prema, the cycle of births and deaths comes to an end. Escape from the effects of privations and the stoppage of rebirths are not, however, the fruits of prema. Beatitude or Moksha is Prema’s handmaid. Therefore this Krishna-prema is regarded as the supreme attainment.
Other Teachings of Sri Chaitanya
Veneration for the preceptor is a fundamental feature of Sri Chaitanya’s teachings. Study of the Vedas, the Bhagavata Purana, etc., is inculcated. Practice of ethics and development of ethical virtues such as mercy towards all creatures, humility, purity of heart, freedom from mundane desires, serenity and truthfulness are essential. The distinctions of caste have to be ignored. Anyone can obtain the grace of the Lord.
The following qualities make a Vaishnava. He is compassionate, truthful, saintly, innocent, charitable, gentle, pure, spiteless, humble, serene, tender, friendly and silent. He is a universal benefactor. He solely depends upon Lord Krishna. He is desireless. He is abstemious in diet and self-controlled. He has mastery over the six enemies. He honours others and does not care for honour from others.
Sankirtana – The Supreme Healer
The supreme healer in this iron age is Sankirtana of the Name. It is equivalent to the Vedic sacrifice. The true sacrificer is rewarded with Krishna’s feet. Sankirtana enables you to conquer sin and the world. It creates purity of soul and all kinds of Bhakti. It is not restricted to a particular place or time. It works everywhere. It bears the name of Sarva-Sakti (omnipotence).
Hari’s name should always be chanted by him who must be humbler than a blade of grass (which is trodden upon); who is more patient, forbearing and charitable than a tree (which does not cry out even when it is cut down and which does not beg for water even when scorched to death, but on the contrary, offers its treasure to whoever seeks it, bears the sun and rain itself, but protects those who take shelter under it from rain and sunshine); who, however worthy of esteem should instead of claiming respect for himself, give respect to all (from a sense of God’s immanence in all beings). He who thus takes Krishna’s Name gets Krishna’s Divine Love (Prema).
/***
|Name|SearchOptionsPlugin|
|Source|http://www.TiddlyTools.com/#SearchOptionsPlugin|
|Version|2.6.1|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <<br>>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides|Story.prototype.search, TiddlyWiki.prototype.search, config.macros.search.onKeyPress|
|Description|extend core search function with additional user-configurable options|
The TiddlyWiki search function normally looks in both tiddler titles and tiddler body content ('text'). However, narrowing the search so that it examines only titles or only text, or expanding the search to include text contained in tiddler tags can be very helpful, especially when searching on common words or phrases. In addition, it is often useful for the search results to show tiddlers with matching titles before tiddlers that contain matching text or tags.
!!!!!Usage
<<<
This plugin adds checkboxes (see below and in AdvancedOptions) to let you selectively configure the TiddlyWiki search function to just examine any combination of tiddler titles, text, or tags. It also provides an option to switch the search results order between 'titles mixed in' (default) and 'titles shown first', as well as an option display the search results as a list of links (in an auto-generated "SearchResults" tiddler), rather than actually displaying all matching tiddlers. You can also enable/disable the "incremental search" (key-by-key searching), so that a search is only initiated when you press the ENTER key or click on the "search:" prompt text.
<<<
!!!!!Configuration
<<<
In additional to the checkboxes in AdvancedOptions, a self-contained control panel is included here for your convenience:
<<option chkSearchTitles>> Search in titles
<<option chkSearchText>> Search in tiddler text
<<option chkSearchTags>> Search in tags
<<option chkSearchFields>> Search in data fields
<<option chkSearchShadows>> Search shadow tiddlers
<<option chkSearchTitlesFirst>> Show title matches first
<<option chkSearchByDate>> Sort matching tiddlers by date
<<option chkSearchList>> Show list of matches in [[SearchResults]]
<<option chkSearchIncremental>> Incremental searching
<<<
!!!!!Installation
<<<
import (or copy/paste) the following tiddlers into your document:
''SearchOptionsPlugin'' (tagged with <<tag systemConfig>>)
^^documentation and javascript for SearchOptionsPlugin handling^^
When installed, this plugin automatically adds checkboxes in the AdvancedOptions shadow tiddler so you can enable/disable the extended search behavior. However, if you have customized your AdvancedOptions, you will need to manually add {{{<<option chkSearchTitles>>}}}, {{{<<option chkSearchText>>}}} and {{{<<option chkSearchTitlesFirst>>}}} (with suitable prompt text) to your customized tiddler.
<<<
!!!!!Revision History
<<<
''2007.02.17 [2.6.1]'' added redefinition of config.macros.search.onKeyPress() to restore check to bypass key-by-key searching (i.e., when chkSearchIncremental==false), which had been unintentionally removed with v2.6.0
''2007.02.13 [2.6.0]'' remove redefinition of config.macros.search.handler since core now includes handling for ENTER key.
''2007.02.08 [2.5.1]'' include 'temporary' tag when creating SearchResults (for use with TemporaryTiddlersPlugin)
''2007.01.29 [2.5.0]'' added support for "sort results by date". Default is to sort alphabetically (standard). When sorted by dates, most recent changes are shown first
''2006.10.10 [2.4.0]'' added support for "search in tiddler data" (tiddler.fields) Default is to search extended data.
''2006.04.06 [2.3.0]'' added support for "search in shadow tiddlers". Default is *not* to search in the shadows (i.e. standard TW behavior). Note: if a shadow tiddler has a 'real' counterpart, only the real tiddler is searched, since the shadow is inaccessible for viewing/editing.
''2006.02.03 [2.2.1]'' rewrite timeout clearing code and blank search text handling to match 2.0.4 core release changes. note that core no longer permits "blank=all" searches, so neither does this plugin. To search for all, use "." with text patterns enabled.
''2006.02.02 [2.2.0]'' in search.handler(), KeyHandler() function clears 'left over' timeout when search input is < 3 chars. Prevents searching on shorter text when shortened by rapid backspaces (<500msec)
''2006.02.01 [2.1.9]'' in Story.prototype.search(), correct inverted logic for using/not using regular expressions when searching
also, blank search text now presents "No search text. Continue anyway?" confirm() message box, so search on blank can still be processed if desired by user.
''2006.02.01 [2.1.8]'' in doSearch(), added alert/return if search text is blank
''2006.01.20 [2.1.7]'' fixed setting of config.macros.search.reportTitle so that Tweaks can override it.
''2006.01.19 [2.1.6]'' improved SearchResults formatting, added a "search again" form to the report (based on a suggestion from MorrisGray)
define results report title using config.macros.search.reportTitle instead of hard-coding the tiddler title
''2006.01.18 [2.1.5]'' Created separate functions for reportSearchResults(text,matches) and discardSearchResults(), so that other developers can create alternative report generators.
''2006.01.17 [2.1.4]'' Use regExp.search() instead of regExp.test() to scan for matches. Correctd the problem where only half the matching tiddlers (the odd-numbered ones) were being reported.
''2006.01.15 [2.1.3]'' Added information (date/time, username, search options used) to SearchResults output
''2006.01.10 [2.1.2]'' use displayTiddlers() to render matched tiddlers. This lets you display multiple matching tiddlers, even if SinglePageModePlugin is enabled.
''2006.01.08 [2.1.1]'' corrected invalid variable reference, "txt.value" to "text" in story.search()
''2006.01.08 [2.1.0]'' re-write to match new store.search(), store.search.handler() and story.search() functions.
''2005.12.30 [2.0.0]'' Upgraded to TW2.0
when rendering SearchResults tiddler, closeTiddler() first to ensure display is refreshed.
''2005.12.26 [1.4.0]'' added option to search for matching text in tiddler tags
''2005.12.21 [1.3.7]'' use \\ to 'escape' single quotes in tiddler titles when generating "Open all matching tiddlers" link. Also, added access key: "O", to trigger "open all" link.
Based on a suggestion by UdoBorkowski.
''2005.12.18 [1.3.6]'' call displayMessage() AFTER showing matching tiddlers so message is not cleared too soon
''2005.12.17 [1.3.5]'' if no matches found, just display message and delete any existing SearchResults tiddler.
''2005.12.17 [1.3.4]'' use {/%%/{/%%/{ and }/%%/}/%%/} to 'escape' display text in SearchResults tiddler to ensure that formatting contained in search string is not rendered
Based on a suggestion by UdoBorkowski.
''2005.12.14 [1.3.3]'' tag SearchResults tiddler with 'excludeSearch' so it won't list itself in subsequent searches
Based on a suggestion by UdoBorkowski.
''2005.12.14 [1.3.2]'' added "open all matching tiddlers..." link to search results output.
Based on a suggestion by UdoBorkowski.
''2005.12.10 [1.3.1]'' added "discard search results" link to end of search list tiddler output for quick self-removal of 'SearchResults' tiddler.
''2005.12.01 [1.3.0]'' added chkSearchIncremental to enable/disable 'incremental' searching (i.e., search after each keystroke) (default is ENABLED).
added handling for Enter key so it can be used to start a search.
Based on a suggestion by LyallPearce
''2005.11.25 [1.2.1]'' renamed from SearchTitleOrTextPlugin to SearchOptionsPlugin
''2005.11.25 [1.2.0]'' added chkSearchList option
Based on a suggestion by RodneyGomes
''2005.10.19 [1.1.0]'' added chkSearchTitlesFirst option.
Based on a suggestion by ChristianHauck
''2005.10.18 [1.0.0]'' Initial Release
Based on a suggestion by LyallPearce.
<<<
!!!!!Credits
<<<
This feature was developed by EricShulman from [[ELS Design Studios|http:/www.elsdesign.com]].
<<<
!!!!!Code
***/
//{{{
version.extensions.searchOptions = {major: 2, minor: 6, revision: 1, date: new Date(2007,2,17)};
//}}}
//{{{
if (config.options.chkSearchTitles==undefined) config.options.chkSearchTitles=true;
if (config.options.chkSearchText==undefined) config.options.chkSearchText=true;
if (config.options.chkSearchTags==undefined) config.options.chkSearchTags=true;
if (config.options.chkSearchFields==undefined) config.options.chkSearchFields=true;
if (config.options.chkSearchTitlesFirst==undefined) config.options.chkSearchTitlesFirst=false;
if (config.options.chkSearchList==undefined) config.options.chkSearchList=false;
if (config.options.chkSearchByDate==undefined) config.options.chkSearchByDate=false;
if (config.options.chkSearchIncremental==undefined) config.options.chkSearchIncremental=true;
if (config.options.chkSearchShadows==undefined) config.options.chkSearchShadows=false;
if (config.optionsDesc) {
config.optionsDesc.chkSearchTitles="Search in tiddler titles";
config.optionsDesc.chkSearchText="Search in tiddler text";
config.optionsDesc.chkSearchTags="Search in tiddler tags";
config.optionsDesc.chkSearchFields="Search in tiddler data fields";
config.optionsDesc.chkSearchShadows="Search in shadow tiddlers";
config.optionsDesc.chkSearchTitlesFirst="Search results show title matches first";
config.optionsDesc.chkSearchList="Search results show list of matching tiddlers";
config.optionsDesc.chkSearchByDate="Search results sorted by modification date ";
config.optionsDesc.chkSearchIncremental="Incremental searching";
} else {
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchTitles>> Search in tiddler titles";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchText>> Search in tiddler text";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchTags>> Search in tiddler tags";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchFields>> Search in tiddler data fields";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchShadows>> Search in shadow tiddlers";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchTitlesFirst>> Search results show title matches first";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchList>> Search results show list of matching tiddlers";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchByDate>> Search results sorted by modification date ";
config.shadowTiddlers.AdvancedOptions += "\n<<option chkSearchIncremental>> Incremental searching";
}
if (config.macros.search.reportTitle==undefined) config.macros.search.reportTitle="SearchResults";
//}}}
//{{{
config.macros.search.onKeyPress = function(e)
{
if(!e) var e = window.event;
switch(e.keyCode)
{
case 13: // Ctrl-Enter
case 10: // Ctrl-Enter on IE PC
config.macros.search.doSearch(this);
break;
case 27: // Escape
this.value = "";
clearMessage();
break;
}
if (config.options.chkSearchIncremental) {
if(this.value.length > 2)
{
if(this.value != this.getAttribute("lastSearchText"))
{
if(config.macros.search.timeout)
clearTimeout(config.macros.search.timeout);
var txt = this;
config.macros.search.timeout = setTimeout(function() {config.macros.search.doSearch(txt);},500);
}
}
else
{
if(config.macros.search.timeout)
clearTimeout(config.macros.search.timeout);
}
}
}
//}}}
//{{{
Story.prototype.search = function(text,useCaseSensitive,useRegExp)
{
highlightHack = new RegExp(useRegExp ? text : text.escapeRegExp(),useCaseSensitive ? "mg" : "img");
var matches = store.search(highlightHack,config.options.chkSearchByDate?"modified":"title","excludeSearch");
if (config.options.chkSearchByDate) matches=matches.reverse(); // most recent changes first
var q = useRegExp ? "/" : "'";
clearMessage();
if (!matches.length) {
if (config.options.chkSearchList) discardSearchResults();
displayMessage(config.macros.search.failureMsg.format([q+text+q]));
} else {
if (config.options.chkSearchList)
reportSearchResults(text,matches);
else {
var titles = []; for(var t=0; t<matches.length; t++) titles.push(matches[t].title);
this.closeAllTiddlers(); story.displayTiddlers(null,titles);
displayMessage(config.macros.search.successMsg.format([matches.length, q+text+q]));
}
}
highlightHack = null;
}
//}}}
//{{{
TiddlyWiki.prototype.search = function(searchRegExp,sortField,excludeTag)
{
var candidates = this.reverseLookup("tags",excludeTag,false,sortField);
// scan for matching titles first...
var results = [];
if (config.options.chkSearchTitles) {
for(var t=0; t<candidates.length; t++)
if(candidates[t].title.search(searchRegExp)!=-1)
results.push(candidates[t]);
if (config.options.chkSearchShadows)
for (var t in config.shadowTiddlers)
if ((t.search(searchRegExp)!=-1) && !store.tiddlerExists(t))
results.push((new Tiddler()).assign(t,config.shadowTiddlers[t]));
}
// then scan for matching text, tags, or field data
for(var t=0; t<candidates.length; t++) {
if (config.options.chkSearchText && candidates[t].text.search(searchRegExp)!=-1)
results.pushUnique(candidates[t]);
if (config.options.chkSearchTags && candidates[t].tags.join(" ").search(searchRegExp)!=-1)
results.pushUnique(candidates[t]);
if (config.options.chkSearchFields && store.forEachField!=undefined) // requires TW2.1 or above
store.forEachField(candidates[t],
function(tid,field,val) { if (val.search(searchRegExp)!=-1) results.pushUnique(candidates[t]); },
true); // extended fields only
}
// then check for matching text in shadows
if (config.options.chkSearchShadows)
for (var t in config.shadowTiddlers)
if ((config.shadowTiddlers[t].search(searchRegExp)!=-1) && !store.tiddlerExists(t))
results.pushUnique((new Tiddler()).assign(t,config.shadowTiddlers[t]));
// if not 'titles first', or sorting by modification date, re-sort results to so titles, text, tag and field matches are mixed together
if(!sortField) sortField = "title";
var bySortField=function (a,b) {if(a[sortField] == b[sortField]) return(0); else return (a[sortField] < b[sortField]) ? -1 : +1; }
if (!config.options.chkSearchTitlesFirst || config.options.chkSearchByDate) results.sort(bySortField);
return results;
}
//}}}
// // ''REPORT GENERATOR''
//{{{
if (!window.reportSearchResults) window.reportSearchResults=function(text,matches)
{
var title=config.macros.search.reportTitle
var q = config.options.chkRegExpSearch ? "/" : "'";
var body="\n";
// summary: nn tiddlers found matching '...', options used
body+="''"+config.macros.search.successMsg.format([matches.length,q+"{{{"+text+"}}}"+q])+"''\n";
body+="^^//searched in:// ";
body+=(config.options.chkSearchTitles?"''titles'' ":"");
body+=(config.options.chkSearchText?"''text'' ":"");
body+=(config.options.chkSearchTags?"''tags'' ":"");
body+=(config.options.chkSearchFields?"''fields'' ":"");
body+=(config.options.chkSearchShadows?"''shadows'' ":"");
if (config.options.chkCaseSensitiveSearch||config.options.chkRegExpSearch) {
body+=" //with options:// ";
body+=(config.options.chkCaseSensitiveSearch?"''case sensitive'' ":"");
body+=(config.options.chkRegExpSearch?"''text patterns'' ":"");
}
body+="^^";
// numbered list of links to matching tiddlers
body+="\n<<<";
for(var t=0;t<matches.length;t++) {
var date=config.options.chkSearchByDate?(matches[t].modified.formatString('YYYY.0MM.0DD 0hh:0mm')+" "):"";
body+="\n# "+date+"[["+matches[t].title+"]]";
}
body+="\n<<<\n";
// open all matches button
body+="<html><input type=\"button\" href=\"javascript:;\" ";
body+="onclick=\"story.displayTiddlers(null,["
for(var t=0;t<matches.length;t++)
body+="'"+matches[t].title.replace(/\'/mg,"\\'")+"'"+((t<matches.length-1)?", ":"");
body+="],1);\" ";
body+="accesskey=\"O\" ";
body+="value=\"open all matching tiddlers\"></html> ";
// discard search results button
body+="<html><input type=\"button\" href=\"javascript:;\" ";
body+="onclick=\"story.closeTiddler('"+title+"'); store.deleteTiddler('"+title+"'); store.notify('"+title+"',true);\" ";
body+="value=\"discard "+title+"\"></html>";
// search again
body+="\n\n----\n";
body+="<<search \""+text+"\">>\n";
body+="<<option chkSearchTitles>>titles ";
body+="<<option chkSearchText>>text ";
body+="<<option chkSearchTags>>tags";
body+="<<option chkSearchFields>>fields";
body+="<<option chkSearchShadows>>shadows";
body+="<<option chkCaseSensitiveSearch>>case-sensitive ";
body+="<<option chkRegExpSearch>>text patterns";
body+="<<option chkSearchByDate>>sort by date";
// create/update the tiddler
var tiddler=store.getTiddler(title); if (!tiddler) tiddler=new Tiddler();
tiddler.set(title,body,config.options.txtUserName,(new Date()),"excludeLists excludeSearch temporary");
store.addTiddler(tiddler); story.closeTiddler(title);
// use alternate "search again" label in <<search>> macro
var oldprompt=config.macros.search.label;
config.macros.search.label="search again";
// render/refresh tiddler
story.displayTiddler(null,title,1);
store.notify(title,true);
// restore standard search label
config.macros.search.label=oldprompt;
}
if (!window.discardSearchResults) window.discardSearchResults=function()
{
// remove the tiddler
story.closeTiddler(config.macros.search.reportTitle);
store.deleteTiddler(config.macros.search.reportTitle);
}
//}}}
"We can try to stabilize ourselves by controlling and fixating the world we are in, so that it becomes less threatening and more amenable to our will, or we can open ourselves up to the world, which requires a greater acceptance of the open-ended impermanence of our existence. Both responses involve a quest for security, but they understand security differently." GA 45
"Although all beings have and innate __sense__ of self, the __concept__ of an eternal, unchanging, unitary, and autonomous self is present only in the minds of those who have thought about the issue." The Dalai Lama, //Essence of the Heart Sutra//
+++[Find it Fast »|find stuff fast]
<<gotoTiddler>>
===
+++[Search Content »|search]<<search>>
<<option chkSearchTitles>>titles <<option chkSearchText>>text <<option chkSearchTags>>tags /%
%/+++[more...|more search options]
<<option chkSearchTitlesFirst>> show titles first
<<option chkSearchList>> list in SearchResults
<<option chkSearchByDate>> sort results by date
<<option chkRegExpSearch>> text patterns
<<option chkCaseSensitiveSearch>> case sensitive
<<option chkSearchIncremental>> key-by-key search
<<option chkSearchShadows>> search in shadows
<<option chkSearchFields>> search in data fields===
===
<<closeAll>><<collapseAll>><<expandAll>><<newTiddler>><<saveChanges>><<tiddler TspotSidebar>>[[-Trash-]]<<slider chkSliderOptionsPanel OptionsPanel "options »" "Change TiddlyWiki advanced options">>
<<tabs txtMainTab "Timeline" "Timeline" TabTimeline "All" "All tiddlers" TabAll "Tags" "All tags" TabAllTags "More" "More lists" TabMore>>
"What is most harmful resides within us, the accumulated wounds of the past, the sorrow, shame, deceit, and ignominy shared by every culture, passed down to every person, as surely as DNA, a history of violence, and greed." //[[Blessed Unrest]]// 190
4/12/07
Lately, I've been feeling almost completely ungrounded. I don't understand anything. Not God. Not self. Not this world. Not life. Not time. Not my place. Not anything.
Except for maybe love. Maybe I understand love.
There is nothing I want, particularly. No object of desire. Maybe the only thing I want is to understand God, to be with God, or to experience directly the true nature and ultimate meaning of the universe. Instead I get the universe as it is, in all its particularity, no particular thing drawing me, no particular thing satisfying.
I continue to read theology and philosophy, although I feel that I have explored the basic conceptual options and limits pretty thoroughly (for a non-intellectual, anyway). I do not harbor the illusion that conceptual clarification or reading something new will flip on the Big Light.
I'm not particularly anxious, not particularly depressed. The world does not carry the cast of unreality that depression brings. I'm not smothered in darkness or obscured by pain. It's all there, carrying on in vibrant particularity. But what of it?
I have no direction. Don't know what to do. I've given up the sensual indulgences (to some degree, at least) like alcohol, compulsive eating, lust, etc that bring a temporary sense of saturation, thickness, and opacity to experience.
I'm not even looking for bliss, particularly.
I don't feel confused, but it is all completely baffling.
I have no map and no rudder. I just hoist my sails and catch the wind.
I do not experience God. Nor do I experience the absence of God. I trust, because I don't know what else to do. I have no story.
I think I'm looking for only one thing: some kind of personal, existential, subjective, undeniable experience of the absolute. Nothing else will do.
Is that what I'm having right now?
I'm not even unsatisfied, particularly.
I am bored. Thoroughly, existentially, without the illusion that anything other than God or enlightenment will relieve that boredom. At the same time, everything is fascinating. I'm interested in whatever is in front of me. My hunger for knowledge and experience is insatiable.
What good is the Big Picture?
Is this non-attachment, or ennui, or... what?
I could go for some authentic attachment, whatever that is. Something meaningful to do. Somewhere particular to go and get engaged.
I've been wandering for a long time. I have no location. No obligation. No debt. No promise. No responsibility. No attachment. Freedom. Boredom.
I don't feel any specific moral compulsion other than to remain open to all that arises, and to remain available in the moment to respond to the need. At the same time I feel a total, universal moral compulsion. The entire world cries out in it's need. My compassion has no direction, no enduring referent. I have no particular cause to which I'm attached.
What must be done? What part of the world should I try to save? What particular suffering should I address? War, hunger, exploitation, abuse, repression, environmental destruction, intolerance, ignorance, mental pain... Which do I choose to address? Where? At what scale?
What and where is my place? How will I know? If not know, how will I decide?
Has there ever been anyone who found it so impossible to manufacture or discover a direction and a plan?
I seem to be constitutionally incapable of making these decisions.
This is the burden of privilege. If I was starving in some rat hole and had to dig through trash for food, I wouldn't have this "problem". Nice problem to have, I suppose. But the realization or recognition of this privilege does not make it any easier to make a decision.
Is the unexamined life not worth living? Or is the persistently examined life never lived? Either way, I'm trapped. I can't just chuck out this awareness and get back to blissful ignorance. I've bitten the apple.
So I continue to wander, and see what happens next. God help me, and maybe forgive me. Am I wasting a life? Or living it to its fullest?
Theology, Religion, Practice, Self, God, Openness
"If we regard something as valuable and extraordinary, then it becomes quite separate from us."
Even enlightenment is nothing special.
"Speaking generally, what happens is that, once we have actually opened, "flashed", in the second moment we realize that we are open and the idea of evaluation suddenly appears... The evaluation comes from the fear of being separated, which is just what keeps us separated...We consider any sudden inspiration to be extraordinarily important, because we are afraid of losing it. That very point, that very moment, is when self-deception comes in. In other words, we lost __faith__ in the experience of openness and its relationship to us."
"The whole point is that we must not attempt to figure out how we are going to escape our dilemma."
All quotes taken from //Cutting Through Spiritual Materialism// by Chogyam Trungpa
"The practice of meditation does not involve discontinuing one's relationship with oneself and looking for a better person or searching for possibilities of reforming oneself and becoming a better person. The practice of meditation is a way of continuing one's confusion, chaos, aggression, and passion- but working with it, seeing it from the enlightened point of view." Chogyam Trungpa
Because it is all just things happening. If we concentrate on reforming ourselves, the practice becomes a project for the reinforcement of the idea of self, albeit an improved version.
"..spontaneity is not opposed to order but is an expression of it, since it arises from the unforced unfolding of that natural order." GA 176
/*{{{*/
/* http://mptw.tiddlyspot.com/#MptwStyleSheet ($Rev: 2720 $) */
/* a contrasting background so I can see where one tiddler ends and the other begins */
body {
background: [[ColorPalette::TertiaryLight]];
}
/* sexy colours and font for the header */
.headerForeground {
color: [[ColorPalette::PrimaryPale]];
}
.headerShadow, .headerShadow a {
color: [[ColorPalette::PrimaryMid]];
}
/* separate the top menu parts */
.headerForeground, .headerShadow {
padding: 1em 1em 0;
}
.headerForeground, .headerShadow {
font-family: 'Trebuchet MS' sans-serif;
font-weight:bold;
}
.headerForeground .siteSubtitle {
color: [[ColorPalette::PrimaryLight]];
}
.headerShadow .siteSubtitle {
color: [[ColorPalette::PrimaryMid]];
}
/* make shadow go and down right instead of up and left */
.headerShadow {
left: 1px;
top: 1px;
}
/* prefer monospace for editing */
.editor textarea, .editor input {
font-family: 'Consolas' monospace;
background-color:[[ColorPalette::TertiaryPale]];
}
/* sexy tiddler titles */
.title {
font-size: 200%;
color: [[ColorPalette::PrimaryLight]];
font-family: 'Trebuchet MS' sans-serif;
}
/* more subtle tiddler subtitle */
.subtitle {
padding:0px;
margin:0px;
padding-left:0.5em;
font-size: 90%;
color: [[ColorPalette::TertiaryMid]];
}
.subtitle .tiddlyLink {
color: [[ColorPalette::TertiaryMid]];
}
/* a little bit of extra whitespace */
.viewer {
}
/* don't want any background color for headings */
h1,h2,h3,h4,h5,h6 {
background: [[ColorPalette::Background]];
color: [[ColorPalette::Foreground]];
}
/* give tiddlers 3d style border and explicit background */
.tiddler {
background: [[ColorPalette::Background]];
border-right: 2px [[ColorPalette::TertiaryMid]] solid;
border-bottom: 2px [[ColorPalette::TertiaryMid]] solid;
margin-bottom: .5em;
padding:.5em 2em 1em 1.5em;
}
/* make options slider look nicer */
#sidebarOptions .sliderPanel {
}
/* the borders look wrong with the body background */
#sidebar .button {
border-style: none;
}
/* this means you can put line breaks in SidebarOptions for readability */
#sidebarOptions br {
display:none;
}
/* undo the above in OptionsPanel */
#sidebarOptions .sliderPanel br {
display:inline;
}
/* horizontal main menu stuff */
#displayArea {
margin: .5em 15.7em 0em 1em; /* use the freed up space */
}
#topMenu br {
display: none;
}
#topMenu {
background: [[ColorPalette::PrimaryMid]];
color:[[ColorPalette::PrimaryPale]];
}
#topMenu {
padding:2px;
}
#topMenu .button, #topMenu .tiddlyLink, #topMenu a {
margin-left: 0.5em;
margin-right: 0.5em;
padding-left: 3px;
padding-right: 3px;
color: [[ColorPalette::PrimaryPale]];
font-size: 115%;
border: none;
}
#topMenu .button:hover, #topMenu .tiddlyLink:hover {
background: [[ColorPalette::PrimaryDark]];
}
/* make 2.2 act like 2.1 with the invisible buttons */
.toolbar {
visibility:hidden;
}
.selected .toolbar {
visibility:visible;
}
/* experimental. this is a little borked in IE7 with the button
* borders but worth it I think for the extra screen realestate */
.toolbar { float:right; }
/* Tagger Plugin users uncomment this. from sb56637 */
/*
.popup li a {
display:inline;
}
*/
/* make it print a little cleaner */
@media print {
#topMenu {
display: none ! important;
}
/* not sure if we need all the importants */
.tiddler {
border-style: none ! important;
margin:0px ! important;
padding:0px ! important;
padding-bottom:2em ! important;
}
.tagglyTagging .button, .tagglyTagging .hidebutton {
display: none ! important;
}
.headerShadow {
visibility: hidden ! important;
}
.tagglyTagged .quickopentag, .tagged .quickopentag {
border-style: none ! important;
}
.quickopentag a.button, .miniTag {
display: none ! important;
}
}
/* Nate Tweaks */
.plerosis {
margin-left: 5px;
}
.plerosis a {
font-size: 130%;
font-weight: bold;
text-decoration: none;
}
.lotus img {vertical-align: bottom; margin-left:155px;}
#topMenu a:hover, .plerosis a:hover {color: #FFFFFF;}
#topMenu .HideSideBarButton {font-size: 12px; font-weight: bold;}
p {margin-top: 4em;}
/*}}}*/
/*{{{*/
/***** LAYOUT STYLES - DO NOT EDIT! *****/
ul.suckerfish, ul.suckerfish ul {
margin: 0;
padding: 0;
list-style: none;
line-height:1.4em;
}
ul.suckerfish li {
display: inline-block;
display: block;
float: left;
}
ul.suckerfish li ul {
position: absolute;
left: -999em;
}
ul.suckerfish li:hover ul, ul.suckerfish li.sfhover ul {
left: auto;
}
ul.suckerfish ul li {
float: none;
border-right: 0;
border-left:0;
}
ul.suckerfish a, ul.suckerfish a:hover {
display: block;
}
ul.suckerfish li a.tiddlyLink, ul.suckerfish li a, #mainMenu ul.suckerfish li a {font-weight:bold;}
/**** END LAYOUT STYLES *****/
/**** COLORS AND APPEARANCE - DEFAULT *****/
ul.suckerfish li a {
color: #FFF;
background: transparent;
font-weight:bold;
}
ul.suckerfish li:hover a, ul.suckerfish li.sfhover a{
background: [[ColorPalette::PrimaryMid]];
}
ul.suckerfish li:hover ul a, ul.suckerfish li.sfhover ul a{
padding: .5em;
color: #FFF;
background: [[ColorPalette::PrimaryMid]];
border-top:1px solid #FFF;
}
ul.suckerfish ul li a:hover {
color: #FFF;
}
ul.suckerfish li a{
}
ul.suckerfish ul li a, ul.suckerfish ul li a:hover{
display:inline-block;
}
ul.suckerfish li {
}
/***** END COLORS AND APPEARANCE - DEFAULT *****/
/***** LAYOUT AND APPEARANCE: VERTICAL *****/
ul.suckerfish.vertical li{
width:10em;
border-left: 0px solid #00558f;
}
ul.suckerfish.vertical ul li, ul.suckerfish.vertical li a, ul.suckerfish.vertical li:hover a, ul.suckerfish.vertical li.sfhover a {
border-left: 0.8em solid #00558f;
}
ul.suckerfish.vertical li a, ul.suckerfish.vertical li:hover a, ul.suckerfish.vertical li.sfhover a, ul.suckerfish.vertical li.sfhover a:hover{
width:8em;
}
ul.suckerfish.vertical {
width:10em; text-align:left;
float:left;
}
ul.suckerfish.vertical li a {
padding: 0.5em 1em 0.5em 1em;
border-top:1px solid #fff;
}
ul.suckerfish.vertical, ul.suckerfish.vertical ul {
line-height:1.4em;
}
ul.suckerfish.vertical li:hover ul, ul.suckerfish.vertical li.sfhover ul {
margin: -2.4em 0 0 10.9em;
}
ul.suckerfish.vertical li:hover ul li a, ul.suckerfish.vertical li.sfhover ul li a {
border: 0px solid #FFF;
}
ul.suckerfish.vertical li:hover a, ul.suckerfish.vertical li.sfhover a{
padding-right:1.1em;
}
ul.suckerfish.vertical li:hover ul li, ul.suckerfish.vertical li.sfhover ul li {
border-bottom:1px solid #fff;
}
/***** END LAYOUT AND APPEARANCE: VERTICAL *****/
/*}}}*/
/*{{{*/
* html .tiddler {height:1%;}
body {font-size:.75em; font-family:arial,helvetica; margin:0; padding:0;}
h1,h2,h3,h4,h5,h6 {font-weight:bold; text-decoration:none;}
h1,h2,h3 {padding-bottom:1px; margin-top:1.2em;margin-bottom:0.3em;}
h4,h5,h6 {margin-top:1em;}
h1 {font-size:1.35em;}
h2 {font-size:1.25em;}
h3 {font-size:1.1em;}
h4 {font-size:1em;}
h5 {font-size:.9em;}
hr {height:1px;}
a {text-decoration:none;}
dt {font-weight:bold;}
ol {list-style-type:decimal;}
ol ol {list-style-type:lower-alpha;}
ol ol ol {list-style-type:lower-roman;}
ol ol ol ol {list-style-type:decimal;}
ol ol ol ol ol {list-style-type:lower-alpha;}
ol ol ol ol ol ol {list-style-type:lower-roman;}
ol ol ol ol ol ol ol {list-style-type:decimal;}
.txtOptionInput {width:11em;}
#contentWrapper .chkOptionInput {border:0;}
.externalLink {text-decoration:underline;}
.indent {margin-left:3em;}
.outdent {margin-left:3em; text-indent:-3em;}
code.escaped {white-space:nowrap;}
.tiddlyLinkExisting {font-weight:bold;}
.tiddlyLinkNonExisting {font-style:italic;}
/* the 'a' is required for IE, otherwise it renders the whole tiddler in bold */
a.tiddlyLinkNonExisting.shadow {font-weight:bold;}
#mainMenu .tiddlyLinkExisting,
#mainMenu .tiddlyLinkNonExisting,
#sidebarTabs .tiddlyLinkNonExisting {font-weight:normal; font-style:normal;}
#sidebarTabs .tiddlyLinkExisting {font-weight:bold; font-style:normal;}
.header {position:relative;}
.header a:hover {background:transparent;}
.headerShadow {position:relative; padding:4.5em 0em 1em 1em; left:-1px; top:-1px;}
.headerForeground {position:absolute; padding:4.5em 0em 1em 1em; left:0px; top:0px;}
.siteTitle {font-size:3em;}
.siteSubtitle {font-size:1.2em;}
#mainMenu {position:absolute; left:0; width:10em; text-align:right; line-height:1.6em; padding:1.5em 0.5em 0.5em 0.5em; font-size:1.1em;}
#sidebar {position:absolute; right:3px; width:16em; font-size:.9em;}
#sidebarOptions {padding-top:0.3em;}
#sidebarOptions a {margin:0em 0.2em; padding:0.2em 0.3em; display:block;}
#sidebarOptions input {margin:0.4em 0.5em;}
#sidebarOptions .sliderPanel {margin-left:1em; padding:0.5em; font-size:.85em;}
#sidebarOptions .sliderPanel a {font-weight:bold; display:inline; padding:0;}
#sidebarOptions .sliderPanel input {margin:0 0 .3em 0;}
#sidebarTabs .tabContents {width:15em; overflow:hidden;}
.wizard {padding:0.1em 1em 0em 2em;}
.wizard h1 {font-size:2em; font-weight:bold; background:none; padding:0em 0em 0em 0em; margin:0.4em 0em 0.2em 0em;}
.wizard h2 {font-size:1.2em; font-weight:bold; background:none; padding:0em 0em 0em 0em; margin:0.4em 0em 0.2em 0em;}
.wizardStep {padding:1em 1em 1em 1em;}
.wizard .button {margin:0.5em 0em 0em 0em; font-size:1.2em;}
.wizardFooter {padding:0.8em 0.4em 0.8em 0em;}
.wizardFooter .status {padding:0em 0.4em 0em 0.4em; margin-left:1em;}
.wizard .button {padding:0.1em 0.2em 0.1em 0.2em;}
#messageArea {position:fixed; top:2em; right:0em; margin:0.5em; padding:0.5em; z-index:2000; _position:absolute;}
.messageToolbar {display:block; text-align:right; padding:0.2em 0.2em 0.2em 0.2em;}
#messageArea a {text-decoration:underline;}
.tiddlerPopupButton {padding:0.2em 0.2em 0.2em 0.2em;}
.popupTiddler {position: absolute; z-index:300; padding:1em 1em 1em 1em; margin:0;}
.popup {position:absolute; z-index:300; font-size:.9em; padding:0; list-style:none; margin:0;}
.popup .popupMessage {padding:0.4em;}
.popup hr {display:block; height:1px; width:auto; padding:0; margin:0.2em 0em;}
.popup li.disabled {padding:0.4em;}
.popup li a {display:block; padding:0.4em; font-weight:normal; cursor:pointer;}
.listBreak {font-size:1px; line-height:1px;}
.listBreak div {margin:2px 0;}
.tabset {padding:1em 0em 0em 0.5em;}
.tab {margin:0em 0em 0em 0.25em; padding:2px;}
.tabContents {padding:0.5em;}
.tabContents ul, .tabContents ol {margin:0; padding:0;}
.txtMainTab .tabContents li {list-style:none;}
.tabContents li.listLink { margin-left:.75em;}
#contentWrapper {display:block;}
#splashScreen {display:none;}
#displayArea {margin:1em 17em 0em 14em;}
.toolbar {text-align:right; font-size:.9em;}
.tiddler {padding:1em 1em 0em 1em;}
.missing .viewer,.missing .title {font-style:italic;}
.title {font-size:1.6em; font-weight:bold;}
.missing .subtitle {display:none;}
.subtitle {font-size:1.1em;}
.tiddler .button {padding:0.2em 0.4em;}
.tagging {margin:0.5em 0.5em 0.5em 0; float:left; display:none;}
.isTag .tagging {display:block;}
.tagged {margin:0.5em; float:right;}
.tagging, .tagged {font-size:0.9em; padding:0.25em;}
.tagging ul, .tagged ul {list-style:none; margin:0.25em; padding:0;}
.tagClear {clear:both;}
.footer {font-size:.9em;}
.footer li {display:inline;}
.annotation {padding:0.5em; margin:0.5em;}
* html .viewer pre {width:99%; padding:0 0 1em 0;}
.viewer {line-height:1.4em; padding-top:0.5em;}
.viewer .button {margin:0em 0.25em; padding:0em 0.25em;}
.viewer blockquote {line-height:1.5em; padding-left:0.8em;margin-left:2.5em;}
.viewer ul, .viewer ol {margin:0; margin-left:0.5em; padding-left:1.5em;}
.viewer table, table.twtable {border-collapse:collapse; margin:0.8em 1.0em;}
.viewer th, .viewer td, .viewer tr,.viewer caption,.twtable th, .twtable td, .twtable tr,.twtable caption {padding:3px;}
table.listView {font-size:0.85em; margin:0.8em 1.0em;}
table.listView th, table.listView td, table.listView tr {padding:0px 3px 0px 3px;}
.viewer pre {padding:0.5em; margin-left:0.5em; font-size:1.2em; line-height:1.4em; overflow:auto;}
.viewer code {font-size:1.2em; line-height:1.4em;}
.editor {font-size:1.1em;}
.editor input, .editor textarea {display:block; width:100%; font:inherit;}
.editorFooter {padding:0.25em 0em; font-size:.9em;}
.editorFooter .button {padding-top:0px; padding-bottom:0px;}
.fieldsetFix {border:0; padding:0; margin:1px 0px 1px 0px;}
.sparkline {line-height:1em;}
.sparktick {outline:0;}
.zoomer {font-size:1.1em; position:absolute; overflow:hidden;}
.zoomer div {padding:1em;}
* html #backstage {width:99%;}
* html #backstageArea {width:99%;}
#backstageArea {display:none; position:relative; overflow: hidden; z-index:150; padding:0.3em 0.5em 0.3em 0.5em;}
#backstageToolbar {position:relative;}
#backstageArea a {font-weight:bold; margin-left:0.5em; padding:0.3em 0.5em 0.3em 0.5em;}
#backstageButton {display:none; position:absolute; z-index:175; top:0em; right:0em;}
#backstageButton a {padding:0.1em 0.4em 0.1em 0.4em; margin:0.1em 0.1em 0.1em 0.1em;}
#backstage {position:relative; width:100%; z-index:50;}
#backstagePanel {display:none; z-index:100; position:absolute; margin:0em 3em 0em 3em; padding:1em 1em 1em 1em;}
.backstagePanelFooter {padding-top:0.2em; float:right;}
.backstagePanelFooter a {padding:0.2em 0.4em 0.2em 0.4em;}
#backstageCloak {display:none; z-index:20; position:absolute; width:100%; height:100px;}
.whenBackstage {display:none;}
.backstageVisible .whenBackstage {display:block;}
/*}}}*/
Suchness: The 2 truths-- conventional/relative and ultimate/absolute-- not as two separate, independent realities but rather two aspects of a single reality. A unity transcending all linguistic expression and conceptual thought.
Middle Way between:
*Nihilism (nothing exists)
*Existential Absolutism
Suchness as the simultaneity of:
*Form: conventional reality, relative phenomena, known through conventional perception.
*Emptiness: ultimate reality known through ultimate analysis leading to direct insight/realization. Beyond subject/object dualism.
The Dalai Lama, //Essence of the Heart Sutra//
Tiddlers with "excludeLists" tag
<<list filter [tag[excludeLists]]>>
<<tabs txtMoreTab "Miss" "Missing tiddlers" TabMoreMissing "Orph" "Orphaned tiddlers" TabMoreOrphans "Shad" "Shadowed tiddlers" TabMoreShadowed "Sys" "Excluded from Lists" Sys>>
|!Table heading 1|!Table heading 2|
|>| Colspan |
| Rowspan |Left-aligned cell|
|~|Right-aligned cell|
|bgcolor(#a0ffa0):colored| Centered cell |
|Caption|Table caption|
<<tagglyTagCloud -QuickTools- excludeLists css html lewcidExtension systemConfig systemConfigDisable systemServer systemConfigForce excludeMissing Trash TrashPlugin>>
/***
''Plugin:'' TagglyTag Cloud Macro
''Author:'' Clint Checketts
''Source URL:''
//Note the macro name was changed to stop it from clashing with the original TagCloud plugin//
!Usage
<<tagglyTagCloud>>
!Code
***/
//{{{
version.extensions.tagglyTagCloud = {major: 1, minor: 0 , revision: 0, date: new Date(2006,2,4)};
//Created by Clint Checketts, contributions by Jonny Leroy and Eric Shulman
config.macros.tagglyTagCloud = {
noTags: "No tag cloud created because there are no tags.",
tooltip: "%1 tiddlers tagged with '%0'"
};
config.macros.tagglyTagCloud .handler = function(place,macroName,params) {
var tagCloudWrapper = createTiddlyElement(place,"div",null,"tagCloud",null);
var tags = store.getTags();
for (var t=0; t<tags.length; t++) {
for (var p=0;p<params.length; p++) if (tags[t][0] == params[p]) tags[t][0] = "";
}
if(tags.length == 0)
createTiddlyElement(tagCloudWrapper,"span",null,null,this.noTags);
//Findout the maximum number of tags
var mostTags = 0;
for (var t=0; t<tags.length; t++) if (tags[t][0].length > 0){
if (tags[t][1] > mostTags) mostTags = tags[t][1];
}
//divide the mostTags into 4 segments for the 4 different tagCloud sizes
var tagSegment = mostTags / 4;
for (var t=0; t<tags.length; t++) if (tags[t][0].length > 0){
var tagCloudElement = createTiddlyElement(tagCloudWrapper,"span",null,null,null);
tagCloudWrapper.appendChild(document.createTextNode(" "));
var theTag = createTiddlyLink(tagCloudElement,tags[t][0],true);
theTag.className += " tagCloudtag tagCloud" + (Math.round(tags[t][1]/tagSegment)+1);
// theTag.setAttribute("tag",tags[t][0]);
}
};
setStylesheet(".tagCloud span{height: 1.8em;margin: 3px;}.tagCloud1{font-size: 1em; font-weight: normal;}.tagCloud2{font-size: 1.4em; font-weight: bold;}.tagCloud3{font-size: 1.8em;}.tagCloud4{font-size: 2em;}.tagCloud5{font-size: 2.2em; font-weight: bold;}","tagCloudsStyles");
//}}}
/***
| Name|TagglyTaggingPlugin|
| Description|tagglyTagging macro is a replacement for the builtin tagging macro in your ViewTemplate|
| Version|3.1 ($Rev: 2351 $)|
| Date|$Date: 2007-07-12 10:18:02 +1000 (Thu, 12 Jul 2007) $|
| Source|http://mptw.tiddlyspot.com/#TagglyTaggingPlugin|
| Author|Simon Baird <simon.baird@gmail.com>|
| License|http://mptw.tiddlyspot.com/#TheBSDLicense|
!Notes
See http://mptw.tiddlyspot.com/#TagglyTagging
***/
//{{{
config.taggly = {
// for translations
lingo: {
labels: {
asc: "\u2191", // down arrow
desc: "\u2193", // up arrow
title: "title",
modified: "modified",
created: "created",
show: "+",
hide: "-",
normal: "normal",
group: "group",
commas: "commas",
sitemap: "sitemap",
numCols: "cols\u00b1", // plus minus sign
label: "Tagged as '%0':",
excerpts: "excerpts",
contents: "contents",
sliders: "sliders",
noexcerpts: "title only"
},
tooltips: {
title: "Click to sort by title",
modified: "Click to sort by modified date",
created: "Click to sort by created date",
show: "Click to show tagging list",
hide: "Click to hide tagging list",
normal: "Click to show a normal ungrouped list",
group: "Click to show list grouped by tag",
sitemap: "Click to show a sitemap style list",
commas: "Click to show a comma separated list",
numCols: "Click to change number of columns",
excerpts: "Click to show excerpts",
contents: "Click to show entire tiddler contents",
sliders: "Click to show tiddler contents in sliders",
noexcerpts: "Click to show entire title only"
}
},
config: {
showTaggingCounts: true,
listOpts: {
// the first one will be the default
sortBy: ["title","modified","created"],
sortOrder: ["asc","desc"],
hideState: ["show","hide"],
listMode: ["normal","group","sitemap","commas"],
numCols: ["1","2","3","4","5","6"],
excerpts: ["noexcerpts","excerpts","contents","sliders"]
},
valuePrefix: "taggly.",
excludeTags: ["excludeLists","excludeTagging"],
excerptSize: 50,
excerptMarker: "/%"+"%/"
},
getTagglyOpt: function(title,opt) {
var val = store.getValue(title,this.config.valuePrefix+opt);
return val ? val : this.config.listOpts[opt][0];
},
setTagglyOpt: function(title,opt,value) {
if (!store.tiddlerExists(title))
// create it silently
store.saveTiddler(title,title,config.views.editor.defaultText.format([title]),config.options.txtUserName,new Date(),null);
// if value is default then remove it to save space
return store.setValue(title,
this.config.valuePrefix+opt,
value == this.config.listOpts[opt][0] ? null : value);
},
getNextValue: function(title,opt) {
var current = this.getTagglyOpt(title,opt);
var pos = this.config.listOpts[opt].indexOf(current);
// a little usability enhancement. actually it doesn't work right for grouped or sitemap
var limit = (opt == "numCols" ? store.getTaggedTiddlers(title).length : this.config.listOpts[opt].length);
var newPos = (pos + 1) % limit;
return this.config.listOpts[opt][newPos];
},
toggleTagglyOpt: function(title,opt) {
var newVal = this.getNextValue(title,opt);
this.setTagglyOpt(title,opt,newVal);
},
createListControl: function(place,title,type) {
var lingo = config.taggly.lingo;
var label;
var tooltip;
var onclick;
if ((type == "title" || type == "modified" || type == "created")) {
// "special" controls. a little tricky. derived from sortOrder and sortBy
label = lingo.labels[type];
tooltip = lingo.tooltips[type];
if (this.getTagglyOpt(title,"sortBy") == type) {
label += lingo.labels[this.getTagglyOpt(title,"sortOrder")];
onclick = function() {
config.taggly.toggleTagglyOpt(title,"sortOrder");
return false;
}
}
else {
onclick = function() {
config.taggly.setTagglyOpt(title,"sortBy",type);
config.taggly.setTagglyOpt(title,"sortOrder",config.taggly.config.listOpts.sortOrder[0]);
return false;
}
}
}
else {
// "regular" controls, nice and simple
label = lingo.labels[type == "numCols" ? type : this.getNextValue(title,type)];
tooltip = lingo.tooltips[type == "numCols" ? type : this.getNextValue(title,type)];
onclick = function() {
config.taggly.toggleTagglyOpt(title,type);
return false;
}
}
// hide button because commas don't have columns
if (!(this.getTagglyOpt(title,"listMode") == "commas" && type == "numCols"))
createTiddlyButton(place,label,tooltip,onclick,type == "hideState" ? "hidebutton" : "button");
},
makeColumns: function(orig,numCols) {
var listSize = orig.length;
var colSize = listSize/numCols;
var remainder = listSize % numCols;
var upperColsize = colSize;
var lowerColsize = colSize;
if (colSize != Math.floor(colSize)) {
// it's not an exact fit so..
upperColsize = Math.floor(colSize) + 1;
lowerColsize = Math.floor(colSize);
}
var output = [];
var c = 0;
for (var j=0;j<numCols;j++) {
var singleCol = [];
var thisSize = j < remainder ? upperColsize : lowerColsize;
for (var i=0;i<thisSize;i++)
singleCol.push(orig[c++]);
output.push(singleCol);
}
return output;
},
drawTable: function(place,columns,theClass) {
var newTable = createTiddlyElement(place,"table",null,theClass);
var newTbody = createTiddlyElement(newTable,"tbody");
var newTr = createTiddlyElement(newTbody,"tr");
for (var j=0;j<columns.length;j++) {
var colOutput = "";
for (var i=0;i<columns[j].length;i++)
colOutput += columns[j][i];
var newTd = createTiddlyElement(newTr,"td",null,"tagglyTagging"); // todo should not need this class
wikify(colOutput,newTd);
}
return newTable;
},
createTagglyList: function(place,title) {
switch(this.getTagglyOpt(title,"listMode")) {
case "group": return this.createTagglyListGrouped(place,title); break;
case "normal": return this.createTagglyListNormal(place,title,false); break;
case "commas": return this.createTagglyListNormal(place,title,true); break;
case "sitemap":return this.createTagglyListSiteMap(place,title); break;
}
},
getTaggingCount: function(title) {
// thanks to Doug Edmunds
if (this.config.showTaggingCounts) {
var tagCount = store.getTaggedTiddlers(title).length;
if (tagCount > 0)
return " ("+tagCount+")";
}
return "";
},
getExcerpt: function(inTiddlerTitle,title,indent) {
if (!indent)
indent = 1;
if (this.getTagglyOpt(inTiddlerTitle,"excerpts") == "excerpts") {
var t = store.getTiddler(title);
if (t) {
var text = t.text.replace(/\n/," ");
var marker = text.indexOf(this.config.excerptMarker);
if (marker != -1) {
return " {{excerpt{<nowiki>" + text.substr(0,marker) + "</nowiki>}}}";
}
else if (text.length < this.config.excerptSize) {
return " {{excerpt{<nowiki>" + t.text + "</nowiki>}}}";
}
else {
return " {{excerpt{<nowiki>" + t.text.substr(0,this.config.excerptSize) + "..." + "</nowiki>}}}";
}
}
}
else if (this.getTagglyOpt(inTiddlerTitle,"excerpts") == "contents") {
var t = store.getTiddler(title);
if (t) {
return "\n{{contents indent"+indent+"{\n" + t.text + "\n}}}";
}
}
else if (this.getTagglyOpt(inTiddlerTitle,"excerpts") == "sliders") {
var t = store.getTiddler(title);
if (t) {
return "<slider slide>\n{{contents{\n" + t.text + "\n}}}\n</slider>";
}
}
return "";
},
notHidden: function(t,inTiddler) {
if (typeof t == "string")
t = store.getTiddler(t);
return (!t || !t.tags.containsAny(this.config.excludeTags) ||
(inTiddler && this.config.excludeTags.contains(inTiddler)));
},
// this is for normal and commas mode
createTagglyListNormal: function(place,title,useCommas) {
var list = store.getTaggedTiddlers(title,this.getTagglyOpt(title,"sortBy"));
if (this.getTagglyOpt(title,"sortOrder") == "desc")
list = list.reverse();
var output = [];
var first = true;
for (var i=0;i<list.length;i++) {
if (this.notHidden(list[i],title)) {
var countString = this.getTaggingCount(list[i].title);
var excerpt = this.getExcerpt(title,list[i].title);
if (useCommas)
output.push((first ? "" : ", ") + "[[" + list[i].title + "]]" + countString + excerpt);
else
output.push("*[[" + list[i].title + "]]" + countString + excerpt + "\n");
first = false;
}
}
return this.drawTable(place,
this.makeColumns(output,useCommas ? 1 : parseInt(this.getTagglyOpt(title,"numCols"))),
useCommas ? "commas" : "normal");
},
// this is for the "grouped" mode
createTagglyListGrouped: function(place,title) {
var sortBy = this.getTagglyOpt(title,"sortBy");
var sortOrder = this.getTagglyOpt(title,"sortOrder");
var list = store.getTaggedTiddlers(title,sortBy);
if (sortOrder == "desc")
list = list.reverse();
var leftOvers = []
for (var i=0;i<list.length;i++)
leftOvers.push(list[i].title);
var allTagsHolder = {};
for (var i=0;i<list.length;i++) {
for (var j=0;j<list[i].tags.length;j++) {
if (list[i].tags[j] != title) { // not this tiddler
if (this.notHidden(list[i].tags[j],title)) {
if (!allTagsHolder[list[i].tags[j]])
allTagsHolder[list[i].tags[j]] = "";
if (this.notHidden(list[i],title)) {
allTagsHolder[list[i].tags[j]] += "**[["+list[i].title+"]]"
+ this.getTaggingCount(list[i].title) + this.getExcerpt(title,list[i].title) + "\n";
leftOvers.setItem(list[i].title,-1); // remove from leftovers. at the end it will contain the leftovers
}
}
}
}
}
var allTags = [];
for (var t in allTagsHolder)
allTags.push(t);
var sortHelper = function(a,b) {
if (a == b) return 0;
if (a < b) return -1;
return 1;
};
allTags.sort(function(a,b) {
var tidA = store.getTiddler(a);
var tidB = store.getTiddler(b);
if (sortBy == "title") return sortHelper(a,b);
else if (!tidA && !tidB) return 0;
else if (!tidA) return -1;
else if (!tidB) return +1;
else return sortHelper(tidA[sortBy],tidB[sortBy]);
});
var leftOverOutput = "";
for (var i=0;i<leftOvers.length;i++)
if (this.notHidden(leftOvers[i],title))
leftOverOutput += "*[["+leftOvers[i]+"]]" + this.getTaggingCount(leftOvers[i]) + this.getExcerpt(title,leftOvers[i]) + "\n";
var output = [];
if (sortOrder == "desc")
allTags.reverse();
else if (leftOverOutput != "")
// leftovers first...
output.push(leftOverOutput);
for (var i=0;i<allTags.length;i++)
if (allTagsHolder[allTags[i]] != "")
output.push("*[["+allTags[i]+"]]" + this.getTaggingCount(allTags[i]) + this.getExcerpt(title,allTags[i]) + "\n" + allTagsHolder[allTags[i]]);
if (sortOrder == "desc" && leftOverOutput != "")
// leftovers last...
output.push(leftOverOutput);
return this.drawTable(place,
this.makeColumns(output,parseInt(this.getTagglyOpt(title,"numCols"))),
"grouped");
},
// used to build site map
treeTraverse: function(title,depth,sortBy,sortOrder) {
var list = store.getTaggedTiddlers(title,sortBy);
if (sortOrder == "desc")
list.reverse();
var indent = "";
for (var j=0;j<depth;j++)
indent += "*"
var childOutput = "";
for (var i=0;i<list.length;i++)
if (list[i].title != title)
if (this.notHidden(list[i].title,this.config.inTiddler))
childOutput += this.treeTraverse(list[i].title,depth+1,sortBy,sortOrder);
if (depth == 0)
return childOutput;
else
return indent + "[["+title+"]]" + this.getTaggingCount(title) + this.getExcerpt(this.config.inTiddler,title,depth) + "\n" + childOutput;
},
// this if for the site map mode
createTagglyListSiteMap: function(place,title) {
this.config.inTiddler = title; // nasty. should pass it in to traverse probably
var output = this.treeTraverse(title,0,this.getTagglyOpt(title,"sortBy"),this.getTagglyOpt(title,"sortOrder"));
return this.drawTable(place,
this.makeColumns(output.split(/(?=^\*\[)/m),parseInt(this.getTagglyOpt(title,"numCols"))), // regexp magic
"sitemap"
);
},
macros: {
tagglyTagging: {
handler: function (place,macroName,params,wikifier,paramString,tiddler) {
var refreshContainer = createTiddlyElement(place,"div");
// do some refresh magic to make it keep the list fresh - thanks Saq
refreshContainer.setAttribute("refresh","macro");
refreshContainer.setAttribute("macroName",macroName);
refreshContainer.setAttribute("title",tiddler.title);
this.refresh(refreshContainer);
},
refresh: function(place) {
var title = place.getAttribute("title");
removeChildren(place);
if (store.getTaggedTiddlers(title).length > 0) {
var lingo = config.taggly.lingo;
config.taggly.createListControl(place,title,"hideState");
if (config.taggly.getTagglyOpt(title,"hideState") == "show") {
createTiddlyElement(place,"span",null,"tagglyLabel",lingo.labels.label.format([title]));
config.taggly.createListControl(place,title,"title");
config.taggly.createListControl(place,title,"modified");
config.taggly.createListControl(place,title,"created");
config.taggly.createListControl(place,title,"listMode");
config.taggly.createListControl(place,title,"excerpts");
config.taggly.createListControl(place,title,"numCols");
config.taggly.createTagglyList(place,title);
}
}
}
}
},
// todo fix these up a bit
styles: [
"/*{{{*/",
"/* created by TagglyTaggingPlugin */",
".tagglyTagging { padding-top:0.5em; }",
".tagglyTagging li.listTitle { display:none; }",
".tagglyTagging ul {",
" margin-top:0px; padding-top:0.5em; padding-left:2em;",
" margin-bottom:0px; padding-bottom:0px;",
"}",
".tagglyTagging { vertical-align: top; margin:0px; padding:0px; }",
".tagglyTagging table { margin:0px; padding:0px; }",
".tagglyTagging .button { visibility:hidden; margin-left:3px; margin-right:3px; }",
".tagglyTagging .button, .tagglyTagging .hidebutton {",
" color:[[ColorPalette::TertiaryLight]]; font-size:90%;",
" border:0px; padding-left:0.3em;padding-right:0.3em;",
"}",
".tagglyTagging .button:hover, .hidebutton:hover, ",
".tagglyTagging .button:active, .hidebutton:active {",
" border:0px; background:[[ColorPalette::TertiaryPale]]; color:[[ColorPalette::TertiaryDark]];",
"}",
".selected .tagglyTagging .button { visibility:visible; }",
".tagglyTagging .hidebutton { color:[[ColorPalette::Background]]; }",
".selected .tagglyTagging .hidebutton { color:[[ColorPalette::TertiaryLight]] }",
".tagglyLabel { color:[[ColorPalette::TertiaryMid]]; font-size:90%; }",
".tagglyTagging ul {padding-top:0px; padding-bottom:0.5em; margin-left:1em; }",
".tagglyTagging ul ul {list-style-type:disc; margin-left:-1em;}",
".tagglyTagging ul ul li {margin-left:0.5em; }",
".editLabel { font-size:90%; padding-top:0.5em; }",
".tagglyTagging .commas { padding-left:1.8em; }",
"/* not technically tagglytagging but will put them here anyway */",
".tagglyTagged li.listTitle { display:none; }",
".tagglyTagged li { display: inline; font-size:90%; }",
".tagglyTagged ul { margin:0px; padding:0px; }",
".excerpt { color:[[ColorPalette::TertiaryDark]]; }",
"div.tagglyTagging table,",
"div.tagglyTagging table tr,",
"td.tagglyTagging",
" {border-style:none!important; }",
".tagglyTagging .contents { border-bottom:2px solid [[ColorPalette::TertiaryPale]]; padding:0 1em 1em 0.5em;",
" margin-bottom:0.5em; }",
".tagglyTagging .indent1 { margin-left:3em; }",
".tagglyTagging .indent2 { margin-left:4em; }",
".tagglyTagging .indent3 { margin-left:5em; }",
".tagglyTagging .indent4 { margin-left:6em; }",
".tagglyTagging .indent5 { margin-left:7em; }",
".tagglyTagging .indent6 { margin-left:8em; }",
".tagglyTagging .indent7 { margin-left:9em; }",
".tagglyTagging .indent8 { margin-left:10em; }",
".tagglyTagging .indent9 { margin-left:11em; }",
".tagglyTagging .indent10 { margin-left:12em; }",
"/*}}}*/",
""].join("\n"),
init: function() {
merge(config.macros,this.macros);
config.shadowTiddlers["TagglyTaggingStyles"] = this.styles;
store.addNotification("TagglyTaggingStyles",refreshStyles);
}
};
config.taggly.init();
//}}}
/***
InlineSlidersPlugin
By Saq Imtiaz
http://tw.lewcid.org/sandbox/#InlineSlidersPlugin
// syntax adjusted to not clash with NestedSlidersPlugin
***/
//{{{
config.formatters.unshift( {
name: "inlinesliders",
// match: "\\+\\+\\+\\+|\\<slider",
match: "\\<slider",
// lookaheadRegExp: /(?:\+\+\+\+|<slider) (.*?)(?:>?)\n((?:.|\n)*?)\n(?:====|<\/slider>)/mg,
lookaheadRegExp: /(?:<slider) (.*?)(?:>)\n((?:.|\n)*?)\n(?:<\/slider>)/mg,
handler: function(w) {
this.lookaheadRegExp.lastIndex = w.matchStart;
var lookaheadMatch = this.lookaheadRegExp.exec(w.source)
if(lookaheadMatch && lookaheadMatch.index == w.matchStart ) {
var btn = createTiddlyButton(w.output,lookaheadMatch[1] + " "+"\u00BB",lookaheadMatch[1],this.onClickSlider,"button sliderButton");
var panel = createTiddlyElement(w.output,"div",null,"sliderPanel");
panel.style.display = "none";
wikify(lookaheadMatch[2],panel);
w.nextMatch = lookaheadMatch.index + lookaheadMatch[0].length;
}
},
onClickSlider : function(e) {
if(!e) var e = window.event;
var n = this.nextSibling;
n.style.display = (n.style.display=="none") ? "block" : "none";
return false;
}
});
//}}}
Because everything is inherently empty, everything can be transformed.
''The Old Master''
Lao Tzu (the Old Boy), born 604BC. Tao Te Ching (the Way and its Power).
''The Three Meanings of Tao'' (Tao as Path or Way)
#The way of ultimate reality. Transcendent. It cannot be perceived or even clearly conceived, for it is too vast for human rationality to fathom. "the Tao that can be spoken is not the true Tao." "those who know don't say. those who say don't know."
#The way of the universe. Immanent. The norm, the rhythm, the driving power in all nature, the ordering principle of all life. assuming flesh and informing all things. Spirit rather than matter, it cannot be exhausted; the more it is drawn upon, the more it flows. Infinitely generous.
#The way of human life.
''Three Approaches to Taoisms that Follow''
-Philosophical Taoism
-Religious Taoism
-The "vitalizing" Taoisms.
''Efficient Power: Philosophical Taoism''
Philosophical Taoists try to conserve their te by expending it efficiently. Vitality Taoists work to increase its available supply.
Called School Taoisms in China, Philosophical Taoism is associated with the names of Lau Tzu, Chuang Tzu, and The Tao Te Ching.
wu wei- inaction or pure effectiveness. Action in which friction- in interpersonal relationships, in intra-psychic conflict, and in relation to nature- is reduced to the minimum.
''Augmented Power: Taoist Hygiene and Yoga''
ch'i- literally "breath", actually vital energy. Energy is delight. The more life force the better.
Maximizing Ch'i:
- Matter: diet, herbs, sex, breathing exercises.
- Movement: t'ai chi chuan
-Mind: emptying the mind. Taoist yogis sought to harness Tao directly, drawing it first into their own heart-minds and then beaming it to others.
Pure consciousness- seeing not merely "things perceived" but "that by wich we perceive." Reverse all self-seeking and cultivate perfect cleanliness of thought and body. Let anxiety be dispelled and harmony between the mind and its cosmic source will come unsought. Selflessness, cleanliness, and emotional calm are the preliminaries to arriving at full self-knowledge, but they must be climaxed by deep meditation. "Bide in silence and the radiance of the spirit shall come in and make its home." All outward impressions must be stilled and the senses withdrawn to a completely interior point of focus. "Sitting with a blank mind". Then comes truth, power, and joy.
''Vicarious Power: Religious Taoism''
Influenced by Buddhism, which entered China around the time of Christ, the Taoist church took shape in the second century AD. Three originating deities including Lao Tzu, from whom sacred texts were derived. "papal" succession. "The Taoist priesthood made cosmic life-power available for ordinary villagers." Magic rituals.
''The Mingling of the Powers''
To be something, to know something, and to be capable of something is to rise above the superficial. A life has substance to the degree that it incorporates the profundity of mysticism (Taoist Yoga), the direct wisdom of gnosis (Philosophical Taoism), and the productive power of magic (Religious Taoism).
''Creative Quietude''
Creative quietude combines within a single individual two seemingly incompatible conditions- supreme activity and supreme relaxation.
Genuine creation, as every artist knows, comes when the more abundant resources of the subliminal self are somehow tapped. but for this to happen a certain dissociation from the surface self is needed.
The conscious mind must relax, stop standing in its own light, let go. the more we try the more our efforts boomerang.
Wu wei is the supreme action, the precious suppleness, simplicity, and freedom that flows from us, or rather through us, when our private egos and conscious efforts yield to a power not their own. Get the foundations of the self in tune with Tao and let behavior flow spontaneously. "the way to do is to be"
Nurtured by a force that is infinitely subtle, infinitely intricate, it is a consummate gracefulness born from an abundant vitality that has no need for abruptness or violence. One simple lets the Tao low in and flow out again until all life becomes a dance in which there is neither feverishness nor imbalance. Far from inaction, however, it is the embodiment of suppleness, simplicity, and freedom- kind of pure effectiveness in which no motion is wasted on bickering or outward show.
It seeks out the empty spaces in life and nature and moves through these.
Water. One who understands the basic life force knows that it will sustain one if one stops thrashing and flailing and trusts oneself to its support. "Can you remain unmoving till the right action arises by itself?"
''Other Taoist Values''
rejecting all forms of self-assertiveness and competition. humility.
Attunement with nature, not dominance.
The relativity of all values and the identity of opposites. The yin/yang- this polarity sums up all of life's basic oppositions: good/evil, active/passive, positive/negative, light/dark, summer/winter, male/female, life/death. But though the halves are in tension, they are not flatly opposed; they complement and balance each other. Each invades the other's hemisphere and takes up its abode in the deepest recess of its partner's domain. And in the end both find themselves resolved by the circle that surrounds them. , the Tao in its eternal wholeness. In the context of that wholeness, the opposites appear as no more than phases in an endless cycling process, for each turns incessantly into its opposite, exchanging places with it.
All values and concepts are ultimately relative to the mind that entertains them.
Buddhism processed through Toaism became Zen.
''Conclusion''
Circling around each other like yin and yang themselves, Taoism and Confucianism represent the two indigenous poles of the Chinese character. Confucious represents the classical, Lao Tzu the romantic. Confucious stresses social responsibility, Lao Tzu praises spontaneity and naturalness. Confucious' focus is on the human, Lao Tzu's on what transcends the human. As the Chinese themselves say, Confucious roams within society, Lao Tzu wanders beyond.
/***
|Name|TemporaryTiddlersPlugin|
|Source|http://www.TiddlyTools.com/#TemporaryTiddlersPlugin|
|Version|1.0.0|
|Author|Eric Shulman - ELS Design Studios|
|License|http://www.TiddlyTools.com/#LegalStatements <<br>>and [[Creative Commons Attribution-ShareAlike 2.5 License|http://creativecommons.org/licenses/by-sa/2.5/]]|
|~CoreVersion|2.1|
|Type|plugin|
|Requires||
|Overrides|SaverBase.prototype.externalize()|
|Description|blocks tiddlers tagged with "temporary" from being saved into the TW file|
!!!!!Usage
<<<
When the TW document is saved (either to local disk or remote URL), any tiddlers tagged with "temporary" will be skipped over, so that they are not written to the file. To keep a temporary tiddler, simply edit it and remove the tag before saving the file. This feature can be combined with various plugins that can automatically create new tiddlers, such as [[SearchOptionsPlugin]] ([[SearchResults]]) and [[ImportTiddlersPlugin]] ([[ImportedTiddlers]]) so that these transient results are not retained when you save you document.
You can also use this tag with the {{{<<loadTiddlers>>}}} macro and the //auto-tagging// features provided by [[ImportTiddlersPlugin]], so that each time you open your document, you can automatically retrieve an up-to-date set of common tiddlers that are stored in another document (either local or via remote URL), without those tiddlers being retained when you save your document.
<<<
!!!!!Configuration
<<<
When saving the document:
<<option chkTemporaryQuiet>> Suppress reporting of temporary tiddlers that have not been saved
<<option chkTemporaryKeep>> Keep temporary tiddlers (i.e., ignore the 'temporary' tag)
Enter a tag value to use when marking tiddlers as temporary: <<option txtTemporaryTag>>
<<<
!!!!!Installation
<<<
import (or copy/paste) the following tiddlers into your document:
TemporaryTiddlersPlugin
<<<
!!!!!Revision History
<<<
''2007.01.01 [1.0.0]'' initial release
<<<
!!!!!Credits
<<<
This feature was developed by Eric Shulman.
<<<
!!!!!Code
***/
//{{{
version.extensions.TemporaryTiddlersPlugin= {major: 1, minor: 0, revision: 0, date: new Date(2007,2,8)};
// configuration defaults
if (config.options.chkTemporaryKeep ==undefined) config.options.chkTemporaryKeep =false;
if (config.options.chkTemporaryQuiet==undefined) config.options.chkTemporaryQuiet=false;
if (config.options.txtTemporaryTag==undefined) config.options.txtTemporaryTag="temporary";
// add 'keep' option to default (shadow) AdvancedOptions
if (config.optionsDesc)
config.optionsDesc.chkTemporaryKeep="Keep temporary tiddlers (ignore<<tag "+config.options.txtTemporaryTag+">>tag)";
else
config.shadowTiddlers.AdvancedOptions += "\n<<option chkTemporaryKeep>> Keep temporary tiddlers (ignore<<tag "+config.options.txtTemporaryTag+">>tag)";
// lingo
config.messages.TemporaryWarning = "The temporary tiddler: '%0' has not been saved";
// core override
SaverBase.prototype.externalize = function(store)
{
// notify user that some tiddlers won't be saved
if (!config.options.chkTemporaryKeep && !config.options.chkTemporaryQuiet) {
var tids=store.getTaggedTiddlers(config.options.txtTemporaryTag);
for (i=0;i<tids.length;i++) displayMessage(config.messages.TemporaryWarning.format([tids[i].title]));
}
var results = [];
var tag=config.options.chkTemporaryKeep?null:config.options.txtTemporaryTag;
var tiddlers = store.getTiddlers("title",tag); // ELS: exclude tagged tiddlers
for (var t = 0; t < tiddlers.length; t++)
results.push(this.externalizeTiddler(store, tiddlers[t]));
return results.join("\n");
}
//}}}
"our economic system institutionalizes greed, militarism institutionalizes ill will, and the media institutionalizes delusion. Any personal awakening we might have on our cushions remains incomplete until it is supplemented by a "social awakening" and a social response to these institutionalized causes of widespread suffering." MSWK 11
"Realizing the nature of these three institutionalized poisions is just as important as any personal realization we might have as a result of spiritual practice." MSWK 94
|!YANA|!VEHICLE|!CONTENT|!TEXTS|
|bgcolor(#FEDFED): Hinayana | Lesser Vehicle | (1st Turning) ''4 Noble Truths'' 1)Suffering 2)Origin of Suffering 3)Cessation of Suffering 4)Path | Tripitaka: Vinaya (monastic rule), Sutras (sayings), Abhidharma (psychology, further teachings) |
|bgcolor(#FEDFED): Mahayana | Greater Vehicle | (2nd Turning) ''Emptiness'' All phenomena are without self-nature | Mahayana Sutras. Prajnaparamita Sutras. |
|~|~|(3rd Turning) ''~Buddha-Nature'' All sentient beings possess buddha-nature within | ~Buddha-Nature Sutras. |
|~|~|''The 3 Natures'' Reality may be understood as exhibiting The imaginary, The Dependent, and the Full Perfect Natures | Sandhinirmochana Sutra. Lankavatara Sutra. |
|bgcolor(#FEDFED): Vajrayana | Adamantine/Diamond Vehicle | (Revelation of Vajrayana) ''Skillful Means of Vajrayana'' including visualizations and resting in the nature of mind | Tantras |
The Causal Vehicles: Hinayana, Mahayana
The Fruitional Vehicle: Vajrayana
//Indestructible Truth: The Living Spirituality of Tibetan Buddhism// by Reginald Ray
How conceptualization, the contraction and separation of the ego against a world of solid forms, the reduction of the world, works.
The analogy of color. We look at a little red wagon and see "red". Even though we know from school that "red" is the result of a continuous and incredible ongoing interaction of the reflection, refraction, and absorption of light that is split into an infinitely divisible spectrum of colors that in this particular arrangement of circumstances plays out into a specific array of subsections of the spectrum which gathered together create a dominant aspect- an organic symphony of multiple shades of color - we see as "red".
Ignorance: sees only "red".
Knowledge: Sees red, maybe with a bit more texture, nuance, subtlety, but has been to school and knows that there is a whole lot more going on that just "red".
Insight: Experiences directly the infinitely varied display, maybe not even knowing the scientific or theological explanation for it, but simply seeing it without reduction to categories, in it's immediacy. (Mind expanding drugs and peak spiritual/mystical experiences are typically the only ways the common person experiences this type of insight.)
"I suggest that the contemporary movement is... collectively forming the basis of an awakening. But is is a very different awakening, because it encompasses a refined understanding of biology, ecology, physiology, quantum physics, and cosmology. Unlike the massive failing of [[The Axial Age]], it sees the feminine as sacred and holy, and it recognizes the wisdom of indigenous peoples all over the world, from Africa to Nunavur." //[[Blessed Unrest]]// 185
The power of faith is the quality of faith, not the object of faith. Because there is no inherently existing, conceptually graspable object. This is the basis for the validity of divergent and various spiritual paths: the position, in faith, it places the individual or community in relation to the absolute. Existential openness.
*faith in the universe
*faith in the light within
*faith in the guru
*faith in God
*faith in Christ/the mediator
What exists are qualities, not objects. God __is__ love.
Similarly the quality of selflessness, whatever means are used to achieve it, the diversity of spiritual methods.
*spontaneous surrender
*submission, obedience
*realization of emptiness
*mystical union
*?
Basis for aesthetics: qualities are beautiful, not objects.
Mistake is to judge objects, to assign value to objects (or people) based on apparent qualities. The objects do not exist inherently and are not the owners/containers of the qualities.
Objects are named aggregates of qualities.
We can't grasp conceptually how qualities exist. It transcends the categories of cognition. But we experience the qualities directly. In fact, conceptualization is a form of gross reductionism, creating ghosts/illusions of existent objects by abstracting from existing qualities.
Qualities are vibrations are energy are power. The negative energies, the mental afflictions, arise in service of the falsely reified self in relation to falsely reified objects.
Faith, which means open awareness, and aware openness, is the method.
It depends on me, but not on my ego. The lotus flower of faith, releasing me from the burden of both dependence on my "self" and dependence on anything other (as in codependence).
"The spiritual practices that evolved were varied, but all concentrated on focusing and guiding the mind with simple precepts and practices whose repetition in daily life would gradually and truly change the heart. Enlightenment was not an end -- equanimity, kindness, and compassion were." //[[Blessed Unrest]]// 185
"Religious metaphysical systems differ but the ethical conclusions drawn from these different systems are remarkably similar... love, compassion, forgiveness, tolerance, self-discipline... within each are those truly dedicated to the welfare of others." The Dalai Lama, //Essence of the Heart Sutra//
The Christian assessment of our problem will be destructive or liberating depending upon the identification sin as either:
*Disobedience to and rebellion against the __will__ of God
*Willful separation of the self from the __love__ of God
The former is the expression of the paradigm of Power, which is precisely the source of the problem in the first place.
The latter is the expression of the paradigm of Communion.
God's will is not other than God's love. This is the mistake made by Christians: separating power from love. This is how the Christian God becomes an idol to be served in obedient submission, and to be defended at all costs.
Christ is the identity of power and love; revealing the true meaning of power. What appears as weakness and powerlessness in the paradigm of Power is shown to be vehicle of God's loving omnipotence. God's power is revealed in the cross. God's infinite fullness does not have priority over God's self-emptying- They are the same.
Paradox of love and power: it is only in God's abandonment of us ("Why hast thou forsaken me?") that God's love comes to us as fully and completely unconditional love. God is present even in his absence, in abandonment, in hell.
The cross of Christ is the unique revelation of the kenosis of God.
Each and every thing is the incarnation of God, but Christ is the unique and definitive simultaneous revelation and manifestation of God. The Cross is the total abnegation of God's claim to Omnipotence, which is how God embraces each and every thing. How God _is_ God in a fallen world.
This is a God wholly worthy of worship not because of the intrinsic value of his substantial being (triumphalism) but because there is no greater love.
Metaphysics: the positing of substance, whether of God, self, or world, sets up the paradigm of Power. This as __opposed__ to that. The paradigm of power is fully and completely negated by the cross of Christ. In other words, the cross is the negation, the death, of God as substance.
God's powerlessness, his selflessness, his nonviolence, __is__ his omnipotence. Love unconquerable. Through Christ, God overcomes God as substance, as __will__ substantialized, releasing the spontaneity, love, creative power of the Spirit.
Jesus as the ultimate particular or the definitive particular ultimate.
Emptiness (Sunyata) as the ultimate universal or the universal ultimate.
Through the cross, the ultimacy of the ultimate is established/revealed in the particularity of the ultimate-- the Kenotic ubiquity of selfless love (dynamic sunyata).
But the general affirmation of particularity does nothing to spell out the significance, the moral weight, of the particular, that is, the relative meaning of things in relation to each other, differential thought and action. Requires getting your hands dirty.
Much of this is drawn from/in response to //The Emptying God//
"With biotechnology, the last resistance to commodification is being overcome, and the category of the sacred ceases to correspond to anything in our experience." GA 49
Being happy __now__. What would it take?
The absence of desire, aversion, ignorance. Not needing anything other than what is there. Being OK regardless of what is there. The half empty/half full cup is our ego. Because we want something different for ourselves now, we suffer.
The transcendence of the half-full ego: 2 paths: kenosis and plerosis.
__Kenosis__: Buddhism. Agape. Empty the cup. Self doesn't exist. Become a Buddha. Rejoice in all things! There is nothing to defend. Dissolve the ego. No-self. Nirvana.
__Plerosis__: Personal God. Bhakti Yoga. Christianity. Love of the Other. Eros. The Passion. Fill the cup. The cup //is// full. Union with God, and with others. Perichoresis. Be happy now! Fulfill self and transcend the ego. True self beyond self. Trinity. Apotheosis.
//The Emptying God//
by Masao Abe et al.
''The Great Awakening: A Buddhist Social Theory'' by David Loy
The irony: Only in giving up the struggle for the fulfillment of desire does the true object of desire emerge, and it is discovered to be that which was already there before we went off looking.
Why do I love life, when each given element of experience proves unsatisfactory in the end? How many brilliant meals? How many laughs? How much adventure? How much sex? How many mountain vistas? How much music? How much of any of the best things in life? It all grows old and becomes sad when its emptiness is revealed. Even nature only makes me hunger for God/satisfaction.
But I love the world! Only in abstraction from the actual elements of experience? If participation is not satisfying, what is it that I love? It's fragility? It's impermanence? It's tragedy? Why would I never choose to get off the mothership? In what manner is the trip worth it? What does the idea of cessation make me sad?
But the analogy of samasara to the monkey mind is helpful. I do grow weary of the monkey mind. Monkey world. Why do I not grow weary of the monkey world even when everything in it grows old? Why do I consider myself blessed to be here- grateful for the many bounties? Why do I love life? Why do I love to wander, perpetually?
Ultimate truth transcends all notions, logics, words, and concepts (unless/until we learn God's language: metaphor),just as the absolute transcends all notions of personal or impersonal, being or nothingness. All conceptual systems deconstruct. They break down on their event horizons: the one and the many, the problem of evil/ignorance/suffering/illusion, free will/fate/determinism/providence. All the traditional quagmires of philosophy. That's why they are never resolved. That is why it can never be decided or proved. You can only show logically the limits of logic, where conceptual systems break down.
The conceptual limits are immediately apparent: what is an object? We use language to delimit the boundaries of objects for the sake of utility. That is a hammer and it is used to pound things. But the hammer does not exist in and of itself. In fact, it cannot be understood without reference to contexts of meaning and significance which expand ad infinitum. Assumed contexts of meaning determine its utility and significance as an object. There is no metaphysical object objectively existing. There is an aggregate of molecules. We reduce the infinite potential of that aggregate to its existence as an object of utility: the hammer. The reduction of the aggregate to its existence as an object called a hammer, is the first utilitarian movement of language. Via language, we dwell as independent selves in a world of manipulatable objects (and people).
The problem is that we can't use our conceptual system to understand reality, but it is the only tool we have. Yet reducing reality to objects induces power relations. We forget that words only point, and what they point to cannot be spoken. We believe that the world is composed of objects that can exist in some better or worse relation to our own objectified self. We believe we can own things.
And the thing is: it works. We can manipulate objects as though they exist independently. Things are hard. My watch stays in my possession until I give it away, throw it away, or lose it. Why does it work? We can't understand why it works because ''concepts can't grasp the elemental categories of existence''. How a thing can retain relative identity and function even though the contexts which determine its composition, existence, and significance extend to infinity. How reality arises and dies with every moment. How continuity and endurance obtain in the midst of perpetual flux and impermanence. Why things hold together. How it is possible for you to understand what I am saying. Why language "works". Why science "works". Metaphysics is the ultimate koan. This is what, I think, the Mahayanists call "emptiness".
Our problem is that we confuse our conceptual maps with the reality to which they refer, which we can only experience directly, sensually. We assume of world of objects, typically grossed reduced to their immediate function in respect to the momentary desires of the ego. The conceptual hermeneutic, our mental interpretation in terms of //meaning//, is what we typically mean by "reality". But it is confused, reduced, selective, blind, focussed by desire, or fear. But the problem is: it works. The mind, using concepts, will never understand why.
As the Buddhists have recognized, all the trouble starts when we mistake the map for the territory, when we reduce reality to a world of interacting self-existing objects (including the soul). They stress the conditional nature and essential interdependence of all things. This does not mean that things don't exist, they just do not exist in the way that we think they do. They do not exist in themselves, but within an infinite web of conditioned relations. The individual extends to infinity. Ignorance assumes our concepts refer to an objective world via simple correspondence. Wisdom recognizes the world in a grain of sand.
The quest for the conceptual true meaning of anything is self-defeating. The contexts of meaning will extend to the edges of the known world and the mind will explode. Fundamentalist ideologies seek security in meaning, always at the expense of reducing the world to a power struggle between us and them.
Most people find meaning not in closed conceptual belief systems, theologies, philosophies, ideologies, but in stories. They tell themselves the story of themselves, place themselves in a narrative. This is typically much healthier because it is open. Stories employ symbols and metaphor which by their nature invite multiple interpretations. Stories do not insist upon a narrow meaning. Narrative meaning provides security to the ego by placing the self in coherent relation to a world. But it can also be used to bolster the falsely reified ego in opposition to the other.
Security is found, finally, not in conceptual meaning, nor in narrative context, but in faith, in trust, in existential openness, in surrender, in unqualified acceptance of direct experience, in the "personal" experience of God. The bottom line is openness and total surrender of the ego.
Therefore any coherent conceptual system/method/worldview/religion is not "wrong" so long as it serves as a method for "going beyond" the conceptual box, placing the individual in a position of existential openness, but will necessarily be conceptually self-contradictory as dogma, and will become a form of idolatry if defended as truth. The wars of religion and ideology.
The experience of the world "beyond" concepts (aka direct experience of reality), will necessarily be interpreted differently by different people as soon as words are used to describe it, necessarily conditioned by language in all its myriad contexts of signification (culture, history, family, dialects, etc) and by the inherent limits of conceptuality/thought as the ineffable is forced into cognitive categories.
How do I know this? Why do I believe it?
Not because I have gone beyond. But I feel that I have sufficiently explored the available conceptual systems/worldviews enough to recognize the conceptual limitations of each and to realize that it can never be decided. Hermeneutics is an endless quagmire.
I have also seen enough similarities between various approaches to religion to realize that a similar variety of identifiable basic postures in respect to these questions (the varieties of religious experiences) exist in all major religions (e.g. blind faith in authority, whether a revealed text or organizational structure; obtaining of merit through ritual observance; enthusiasm/possession; ecstasy of devotion; mysticism; etc)(In the terms of Hinduism: Karma yoga, bhakti yoga, jnana yoga) and that each religion has been a vehicle both for producing saints/sages and as a means for "going beyond", whether through illuminative insight or mystical union/communion.
The Good, The True, The Beautiful. Now. Here. Open.
"Although our globalizing economic system is a wholly-owned subsidiary of the biosphere, most of the CEOs who direct this system (as much as anyone controls it) can't seem to plan much further than the next quarterly report, any more than politicians can think further than the next election." MSWK 79
The problem of evil is never resolved on paper. It is only resolved in actual redemption, salvation, awakening, liberation. Any theoretical solution to the problem of evil ends up either:
*denying the ultimate existence of significance of the difference between good and evil. (There is no problem). Zen.
*justifying the existence of evil, or the necessity of the creation of it's possibility, as a means or inevitable condition of the good. Theodicy.
"The psychology of the human realm is based upon desire or discriminating passion. Because of our position midway between the states of great pain and great pleasure, and because of our relative freedom, we human beings are engaged in and endless pursuit to maximize pleasure and minimize pain. Our minds are geared toward every conceivable strategy to increase our pleasure. The pleasure we continually seek may be physical (a good meal, sex, the feeling of physical well-being), emotional (pleasant emotions rather than fear, anxiety, depression, etc.), social (the approval or praise of others), intellectual (a pleasing and convincing belief or concept), or spiritual (peace or bliss). The characteristic activity of the human is discriminating, selective grasping, trying to draw what is desirable toward oneself. Human psychology is also inherently comparative and competitive. We continually compare one thing with another to see which will yield more for us, we compare our situation with that of others, and so on. For these reasons, hope and fear play a central role in the psychology of the human realm: hope for further pleasure, possessions, and security, and fear of losing what we have and of experiencing greater suffering. And for these reasons, discursive thinking runs rampant in the human realm; the constant thinking, strategizing, and angling to improve one's situation... maintenance of our human realm depends on a large-scale denial of reality as a whole." //Indestructable Truth// by Reginal Ray P.270
Time is not money- to be spent, invested, or wasted. Pure time is just being. There is no calculus, no account of hours spent sitting. You don't earn your salvation in this way, clocking hours of spiritual practice, but you work out your own salvation by practicing pure time, learning to stop the currency of time; no spending, no investing, no wasting.
Sitting practice is pure morality/shila. It is discipline worked from the outside in, the very purpose of the law and the precepts. Obeying them be sheer force of will, you practice stopping from the outside in. Actions are of three kinds: mental, vocal, physical. All action starts with the mental, a mental seed. It then moves outward through speech and physical action, an carries a moral consquence in its effect on others. Morality/Sila works in the other direction. Through the discipline of moral restraint, through effort of will, you stop the behavior that would result from following your mental impulse. That is the purpose of the law, to restrain behavior. When you restrain //all//activity of speech and body, as in sitting, you get a very clear picture of the mental seeds, the impulses, the chaos, the imbalances, that, were you to indulge them by acting on them with speech and body, would result in harmful consequences to yourself or others.
Of course the action of restraint flows from the mental seed which wills it. The decision to be moral, even against one's will, is not choiceless. But somehow, from that divided mind, you decide to force your body to behave, at least for a few minutes, and then you take a good look at what is going on underneath all that activity. You move your attention from the outer effects of the mental seeds to the seeds themselves, and that is only possible (at first) if you stop the action. You take a good look, and you start to see, and to understand.
Sitting meditation is perfect Sila, perfect morality. No harm is being done.
"not to form a new movement but, along with other forms of egaged spritituality, to add a valuable dimension to existing movements already working for peace, social justice, and ecological responsibility." MSWK 141
So: what does Buddhism have to offer those movements?
* The Importance of Spiritual Practice
* Commitment to Nonviolence
* Awakening Together
* Impermanence and Emptiness. Non-dogmatism and skillful means.
"As long as there is a sense of self, therefore, there will be a need to inculcate morality..." GA 184
Are the "spontaneity based on primordial naturalness" (Jinen) of Zen and the spontaneity of redemptive grace in the power and presence of the Holy Spirit (the kingdom of God) identical? If not theologically, then experientally?
Is not actual freedom/liberation the final criterion of what we call Truth?
If you are truly free, by whatever means, however the method/process/cause is understand, by your own efforts or that of a savior, who can argue?
Meditation is not introspection in the sense of trying to corner and observe the watcher/observer and having an objective view of the innermost knowing self. Watching the watcher becomes an infinite regress, like mirrors on opposite sides of the room (watching the watcher watch the watcher...)
Meditation is more like outro-spection, allowing the watcher to experience directly what is actually happening without attempting to secure the watcher in any way.
Continuing one's confusion, but with greater precision. (ala Trungpa)
Dropping the agenda of securing the watcher and allowing the watcher to experience directly what is, eventually the watcher itself drops off, the subject/object split drops off, and one discovers that the watcher was itself the attempt to establish security. But there is nothing to secure and nobody is home.
That's the idea, I think. But my watcher never drops off.
*Life builds from the bottom up
*Life assembles itself into chains
*From a few themes, life generates many variations.
*Life organizes with information
*Nature works in cycles
*Nature recycles everything
*Life tends to optimize rather than maximize
From "The Way Life Works" by Mahlon Hoagland, //[[Blessed Unrest]]// 175
1st Turning: Suffering and it's Cessation. (Theravada)
2nd Turning: Emptiness. The Perfection of Wisdom. (Mahayana)
3rd Turning: Buddha Nature. Tathagatagarbha.
2nd and 3rd spring from interpretation of the Perfection of Wisdom Sutra.
Original information. Cellular wisdom. The Logos.
"//Something// operates us, but what? Is it not the free flow of brilliant and ancient information, an involuntary and endemic intelligence freely exchanged on the cellular and intracellular level? This is the system in which we should place our faith, because it is the only one that has ever worked eternally. If this enlightening, enlivening pulse is God, then may we get on our knees and give thanks night and day. If it is Allah, may we face the east five times between sunup and sundown and humble ourselves. If it is Yahweh, may we touch the Holy Wall and shed tears of gratitude. If it is biology, may science touch the sacred. I believe is is all of these, but whatever it may be to each person, and however we name it, it is not knowable." //[[Blessed Unrest]]// 177
"The first gene was the password to all subsequent forms of life." //[[Blessed Unrest]]// 189
The Conventional World of Name and Form: Is Creation Good?
Duality: Subject / Object
Object: Conceptual overlay of falsely constructed object/other.
Subject: Conceptual overlay of falsely constructed self. Ego. Identity. I, me, mine.
Circles of identity: Self, Family, Friends, Nation, Religion, Culture, etc..
Politics of Identity: self vs other. Question of power relations. Ownership. Dominance/submission.
The 3 poisons:
__Attachment__: lust, ownership. Dominate, possess, control, secure, own the other.
__Aversion__: repulsion, divorce. desire to be free from the presence of the other.
__Ignorance__: indifference to the fate of the other. Insularity.
Beyond False Self:
__Buddhism__: Nondual realization of emptiness. Categories of self and other dissolve, or are shown to be relative emergents, a consequence of multitudinous interpenetrating contexts of causes and conditions.
__Christianity__: redemption of self in true and eternal community; perichoresis.
Creation and Self:
__Buddhism__: creation (world of forms) and self are manifestations of karma. Samsara ceases- no world left conditioned by duality. Realization of emptiness beyond name and form. But manifestation continues beyond duality (Mahayana). Emptiness is the ultimate truth, or that which is beyond mind and matter, beyond logos.
__Christianity__: Creation is good. Self in image of God. But both have been subject to corruption. Redemption leads to true communion in New Creation. Not the annihilation of name and form, but True Name and True Form. Logos. The Word of God is truth. True reality is correspondence to the Word of God. True self is the Name God gives you, your true name.
The Problem:
__Buddhism__: Craving, Aversion, Ignorance. Our assumption and blind faith in metaphysical dualism, the distinction between subject and object. Our power-relationships to Things (objects, others, self). Violence. Resolves in the realization of non-duality, beyond Truth and Falsehood.
__Christianity__:Sin. Separation from God and others. Lack of correspondence to the Logos. Falsehood. Resolves in the realization of perichoretic community, the Trinity.
__One Story: A Version of Christianity__
Creation via Logos and Spirit. Fall (divorce from Word of God which causes confusion about the true nature of self and world). Redemption through Christ (Word made flesh. Empties Self. Suffers, dies, absorbing in God's self all suffering due to divorce from truth. The Cross as God's self-abnegation. Conquering death and suffering through death and suffering- an act of salvation for the ultimate benefit of all creation). New Creation. True Names. Eternal Perichoretic Community.
__Another Story: A Version of Buddhism__
We created this world as our "garden of earthly delights" in order to pursue pleasure, but we have come to mistake pleasure for happiness. The perceived //lack// which drives us toward an object (attachment) or the having-what-we-don't-want which propels us to drive the object away (aversion). Both energize us. They are energies motivating the continuing activity of existence, the energy of karma. The volition/mind of desire/aversion behind the energy is the seed which creates a universe. The energy of intention informs matter, creating objects in separation from a falsely constructed subject. The distinction between subject and object creates the possibility of "having". Between subjects this becomes a question of Power. The politics of identity. Dominance and submission. Us and them. The inherent problem with our created world is that the corollary to pleasure is suffering. There is death/impermanence. Nothing stays, nothing satisfies. Existence is suffering.
__Christianity__: death and suffering are due to the fall and will be overcome.
__Buddhism__: conventional reality is by its very nature death and suffering. Existence is predicated upon impermanence. Both are to be transcended.
Now it is impossible to imagine both:
- The Christian promise of a form of existence not characterized by impermanence. (What age will you be in heaven? What does a world not subject to decay look like? We have no frame of reference for imagining this.)
- The Buddhist notion of a mode of "existence" beyond samsara. Is the cessation that is Nirvana the same as annihilation? No. But it is the cessation of becoming, of life/death, of self/other-- impossible to imagine.
Both visions transcend the subject/object duality of conventional reality, the conceptual world of name and form. They are literally beyond conceptual categories. Ineffable. Unfathomable.
According to Buddhism, ''the very conditions that make pleasure possible are the conditions for suffering''. Thus our present global condition: the simultaneity of great pleasure and joy in creation and the experience of suffering. Pleasure //is// suffering. There is no difference. Once you realize this, boddhicitta arises: the desire that all sentient beings may be freed from samsaric existence, the world of pleasure and suffering.
Did we know that suffering would be the condition for enjoying the goodness of creation? Did we decide that it was "worth it"?
''Is creation itself the cause of our suffering, or only our selfish attachment to it?''
Is the world really a karmic creation, a universe of objects that arise in concert with desire? Or is the world given and good, and it is only our relation to it and others that is corrupt? Is my love for the world nothing more that ego grasping?
__Buddhism__: The fundamental problem is in the distinction between subject and object.
__Christianity__: The fundamental problem is in the relationship between subject and object.
Which is the cause of suffering:
*the self
*the sinful self
If creation is good, then there is a different way of understanding suffering.
Suffering:
__Jesus__:The crucified God. On the cross, God's own self/identity (Jesus said that he and his father were One), takes on and transforms suffering and death. Death loses it's power. Redemption as a new perichoretic ontology. A savior. Redemptive suffering is the ultimate expression of nonviolence. God refuses to reify God's own identity, to take up power, to force others to bend to God's will. God instead chooses the path of empathy, God takes on sin and suffering, into God's own body and psyche. God reveals the meaning of power in the abnegation of identity. Instead of identifying as the omnipotent and powerful God, God identifies with the suffering and powerless, enters into suffering and death, so that now, through this work of God, there is no place that is separate from God. God is present in the darkness. Sin, the separation of the self from God and others, is overcome. The gates of hell are opened. It only makes sense if there is a unity of identity between Jesus and God his father.
__Buddha__: Not salvation, but transcendence. Each person must destroy the conditions of suffering through the purification of the mind leading to transcendence. Buddha is not a savior but an example, showing the path.
If the Law = Karma, what did Jesus do to Karma? Did his death change the rules, taking upon himself the karmic consequences of our own actions? ("I did not come to abolish the law, but to fulfill the law.")
Are there two ways?:
- purify our own karma
- forgiveness. Absolution. Erasure of the consequences of our own ignorance via the agency of the absolute.
Disregarding the possibility of revelation, Buddhism describes most uncompromisingly the world as we actually experience it. For those who look closely, it is almost impossible to deny. And the practice of Buddhism does lead most readily to the purification of the mind, deliverance from bondage to the falsely constructed ego, and to lasting equanimity that does not depend upon external conditions. But who can accept cessation, the annihilation of the manifest world? Isn't creation good? Isn't it?
|!Theravada|!Mahayana|
| Pali Canon as complete and authoritative | Teachings expand progressively over time |
| Arhant as ideal | Bodhisattva as ideal |
| Historical Buddha | Transcendent/Cosmic Buddha |
| Conservative | Adaptive |
| ''First Turn'' of the Wheel of Dharma: the 4 Noble Truths | ''Second and Third Turns'' of the Wheel of Dharma: emptiness, bodhisattva path, Buddha nature |
| Psychological Buddhism: true phenomenological experience of individual consciousness | Visionary: beyond the grasp of the ordinary mind |
OD
[[Globalization and New World Order]]
[[New Tech]]
[[World Spirituality]]
Time is no more real than things, or it is just as real. This moment is interdependent with all other moments.
"The //now// that I //have// immediately fades away into the past, moment by moment, bu the //now// that I //am// never falls away to become the past, and is therefore the same as eternity." MSWK 41
I have no fucking idea what this is all about. Why am I not alright with that?
My questions are too deep. They unhinge meaning. I can't find a compass that does not take me beyond this world. What must be done? I have no choice but to exist spontaneously in dependence on the absolute. Or, rather, I have two choices: pursue self-interest or live by faith.
Expanding vision to include the entire life-cycle of an individual, an object, a world-system. Where did it come from? Where is it going?
Beauty of the moment must not be undermined by the hidden history or hidden future of the object.
"Choreographing the flow of materials" //WorldChanging// 87
/***
|''Name:''|TrashPlugin|
|''Version:''|1.1.0 (Dec 12, 2006) |
|''Source:''|http://ido-xp.tiddlyspot.com/#TrashPlugin|
|''Author:''|Ido Magal (idoXatXidomagalXdotXcom)|
|''Licence:''|[[BSD open source license]]|
|''CoreVersion:''|2.1.0|
|''Browser:''|??|
!Description
This plugin provides trash bin functionality. Instead of being permanently removed, deleted tiddlers are tagged with "Trash." Empty the trash by clicking on the <<emptyTrash>> button in the [[Trash]] tiddler. Holding down CTRL while clicking on "delete" will bypass the trash.
!Installation instructions
Create a new tiddler in your wiki and copy the contents of this tiddler into it. Name it the same and tag it with "systemConfig".
Save and reload your wiki.
!Uninstallation instructions
1. Empty the [[Trash]] ( <<emptyTrash>> )
2. Delete this tiddler.
!Revision history
* V1.1.0 (Dec 12, 2006)
** added movedMsg (feedback when tiddler is tagged as Trash)
** make sure tiddler actually exists before tagging it with "Trash"
** fetch correct tiddler before checking for "systemConfig" tag
* V1.0.3TT.1 (TiddlyTools variant) (Dec 11, 2006)
** don't create Trash tiddler until needed
** remove Trash tiddler when no trash remains
** don't tag Trash tiddler with "TrashPlugin"
** moved all user-visible strings to variables so they can be translated by 'lingo' plugins
** use displayMessage() instead of alert()
* v1.0.3 (Dec 11, 2006)
** Fixed broken reference to core deleteTiddler.
** Now storing reference to core deleteTiddler in emptyTrash macro.
** Reduced deleteTiddler hijacking to only the handler.
* v1.0.2 (Dec 11, 2006)
** EmptyTrash now uses removeTiddler instead of deleteTiddler.
** Supports trashing systemConfig tiddlers (adds systemConfigDisable tag).
* v1.0.1 (Dec 10, 2006)
** Replaced TW version with proper Core reference.
** Now properly hijacking deleteTiddler command.
* v1.0.0 (Dec 10, 2006)
** First draft.
!To Do
* Make trash keep only n days worth of garbage.
* Add undo.
* rename deleted tiddlers?
!Code
***/
//{{{
config.macros.emptyTrash =
{
tag: "Trash",
movedMsg: "'%0' has been tagged as '%1'",
label: "empty trash",
tooltip: "Delete items tagged as %0 that are older than %1 days old",
emptyMsg: "The trash is empty.",
noneToDeleteMsg: "There are no items in the trash older than %0 days.",
confirmMsg: "The following tiddlers will be deleted:\n\n'%0'\n\nIs it OK to proceed?",
deletedMsg: "Deleted '%0'",
handler: function ( place,macroName,params,wikifier,paramString,tiddler )
{
var namedParams = (paramString.parseParams(daysOld))[0];
var daysOld = namedParams['daysOld'] ? namedParams['daysOld'][0] : 0; // default
var buttonTitle = namedParams['title'] ? namedParams['title'][0] : this.label;
createTiddlyButton ( place, buttonTitle, this.tooltip.format([ config.macros.emptyTrash.tag,daysOld ]),
this.emptyTrash( daysOld ));
},
emptyTrash: function( daysOld )
{
return function()
{
var collected = [];
var compareDate = new Date();
compareDate.setDate( compareDate.getDate() - daysOld );
store.forEachTiddler(function ( title,tiddler )
{
if ( tiddler.tags.contains( config.macros.emptyTrash.tag ) && tiddler.modified < compareDate )
collected.push( title );
});
if ( collected.length == 0 )
{
if ( daysOld == 0 )
displayMessage( config.macros.emptyTrash.emptyMsg );
else
displayMessage( config.macros.emptyTrash.emptyMsg.format( [daysOld] ) );
}
else {
if ( confirm( config.macros.emptyTrash.confirmMsg.format( [collected.join( "', '" )] ) ) )
{
for ( var i=0;i<collected.length;i++ )
{
store.removeTiddler( collected[i] );
displayMessage( config.macros.emptyTrash.deletedMsg.format( [collected[i]] ) );
}
}
}
// remove Trash tiddler if no trash remains
if ( store.getTaggedTiddlers( config.macros.emptyTrash.tag ).length == 0 ) {
story.closeTiddler( config.macros.emptyTrash.tag,true,false);
store.removeTiddler( config.macros.emptyTrash.tag );
}
else
story.refreshTiddler( config.macros.emptyTrash.tag,false,true );
store.setDirty( true );
}
}
}
////////////////// hijack delete command
config.macros.emptyTrash.orig_deleteTiddler_handler = config.commands.deleteTiddler.handler;
config.commands.deleteTiddler.handler = function( event,src,title )
{
// if tiddler exists (i.e., not a NEW, unsaved tiddler in edit mode) and not bypassing Trash (holding CTRL key)
if ( store.tiddlerExists( title ) && !event.ctrlKey )
{
// if Trash tiddler doesn't exist yet, create it now...
if (!store.tiddlerExists( config.macros.emptyTrash.tag ))
store.saveTiddler( config.macros.emptyTrash.tag,config.macros.emptyTrash.tag,
"<<emptyTrash>>","TrashPlugin",new Date(),null );
// set tags on tiddler
store.setTiddlerTag( title,1,config.macros.emptyTrash.tag );
store.setTiddlerTag( title,1,"excludeLists" );
store.setTiddlerTag( title,1,"excludeMissing" );
var tiddler=store.fetchTiddler(title);
if (tiddler.tags.contains( "systemConfig" ))
store.setTiddlerTag( title,1,"systemConfigDisable" );
// close tiddler, autosave file (if set), and give user feedback
story.closeTiddler( title,true,event.shiftKey || event.altKey );
if( config.options.chkAutoSave )
saveChanges();
displayMessage(config.macros.emptyTrash.movedMsg.format( [ title,config.macros.emptyTrash.tag ] ));
}
else {
config.macros.emptyTrash.orig_deleteTiddler_handler.apply( this, arguments );
}
story.refreshTiddler( config.macros.emptyTrash.tag,false,true );
return false;
};
//}}}
"The divinity of the Trinitarian God is Kenosis. This divine kenosis is being as well as non-being. It is neither being nor non-being. It is the unfathomable secret of love, which one cannot comprehend, but rather only worship in amazement. Because all our notions create idols, only amazement understands the secret of reality." //The Emptying God// by Masao Abe 120 (Moltmann? I don't have my book with me.)
The whole thing only gets resolved in love and compassion. That's it. There is no other solution, no other resolution, no other answer.
Truth is what leads to the actual manifestation of love and compassion.
No such thing as categories that reveal without distorting. (because they are representations).
"Insofar as truth is a matter of grasping the categories that accurately and finally reflect some objective reality, all truth is error on the Buddhist path." GA 25
"The crucial issue is whether or not our search for truth-- be it the personal, subjective claim about my own "nature" or some structural truth in the human sciences-- is an attempt to ground ourselves by fixating on certain concepts. When there is such a compulsion to grasp the truth that grasps reality, certain ideas tend to become seductive-- that is, ideologies. The difference between samsara an nirvana is that samsara is the world experienced as a sticky web of attachments that seem to offer something we lack-- a grounding for our groundless sense of self. Intellectually, that seductive quality manifests as a battleground of conflicting ideologies (social theories as much as religious beliefs) competing for our allegiance, each of which purports to provide the mind with a sure grasp of the world." GA 25
"The basic limitation of all theory is simply that even very good ones do not removed our dukkha. Conceptual systems are heuristic, valid insofar as they are useful to us-- for Buddhism, insofar as they help us to end our dukkha." GA 26
| tiddlyspot password:|<<option pasUploadPassword>>|
| site management:|<<upload http://natebook-spirit.tiddlyspot.com/store.cgi index.html . . natebook-spirit>>//(requires tiddlyspot password)//<<br>>[[control panel|http://natebook-spirit.tiddlyspot.com/controlpanel]], [[download (go offline)|http://natebook-spirit.tiddlyspot.com/download]]|
| links:|[[tiddlyspot.com|http://tiddlyspot.com/]], [[FAQs|http://faq.tiddlyspot.com/]], [[announcements|http://announce.tiddlyspot.com/]], [[blog|http://tiddlyspot.com/blog/]], email [[support|mailto:support@tiddlyspot.com]] & [[feedback|mailto:feedback@tiddlyspot.com]], [[donate|http://tiddlyspot.com/?page=donate]]|
/***
Contains the stuff you need to use Tiddlyspot
Note you must also have UploadPlugin installed
***/
//{{{
// edit this if you are migrating sites or retrofitting an existing TW
config.tiddlyspotSiteId = 'natebook';
// make it so you can by default see edit controls via http
config.options.chkHttpReadOnly = false;
window.readOnly = false; // make sure of it (for tw 2.2)
// disable autosave in d3
if (window.location.protocol != "file:")
config.options.chkGTDLazyAutoSave = false;
// tweak shadow tiddlers to add upload button, password entry box etc
with (config.shadowTiddlers) {
SiteUrl = 'http://'+config.tiddlyspotSiteId+'.tiddlyspot.com';
SideBarOptions = SideBarOptions.replace(/(<<saveChanges>>)/,"$1<<tiddler TspotSidebar>>");
OptionsPanel = OptionsPanel.replace(/^/,"<<tiddler TspotOptions>>");
DefaultTiddlers = DefaultTiddlers.replace(/^/,"WelcomeToTiddlyspot]] ");
MainMenu = MainMenu.replace(/^/,"[[WelcomeToTiddlyspot]] ");
}
// create some shadow tiddler content
merge(config.shadowTiddlers,{
'WelcomeToTiddlyspot':[
"This document is a ~TiddlyWiki from tiddlyspot.com. A ~TiddlyWiki is an electronic notebook that is great for managing todo lists, personal information, and all sorts of things.",
"",
"@@font-weight:bold;font-size:1.3em;color:#444; //What now?// @@ Before you can save any changes, you need to enter your password in the form below. Then configure privacy and other site settings at your [[control panel|http://" + config.tiddlyspotSiteId + ".tiddlyspot.com/controlpanel]] (your control panel username is //" + config.tiddlyspotSiteId + "//).",
"<<tiddler TspotControls>>",
"See also GettingStarted.",
"",
"@@font-weight:bold;font-size:1.3em;color:#444; //Working online// @@ You can edit this ~TiddlyWiki right now, and save your changes using the \"save to web\" button in the column on the right.",
"",
"@@font-weight:bold;font-size:1.3em;color:#444; //Working offline// @@ A fully functioning copy of this ~TiddlyWiki can be saved onto your hard drive or USB stick. You can make changes and save them locally without being connected to the Internet. When you're ready to sync up again, just click \"upload\" and your ~TiddlyWiki will be saved back to tiddlyspot.com.",
"",
"@@font-weight:bold;font-size:1.3em;color:#444; //Help!// @@ Find out more about ~TiddlyWiki at [[TiddlyWiki.com|http://tiddlywiki.com]]. Also visit [[TiddlyWiki Guides|http://tiddlywikiguides.org]] for documentation on learning and using ~TiddlyWiki. New users are especially welcome on the [[TiddlyWiki mailing list|http://groups.google.com/group/TiddlyWiki]], which is an excellent place to ask questions and get help. If you have a tiddlyspot related problem email [[tiddlyspot support|mailto:support@tiddlyspot.com]].",
"",
"@@font-weight:bold;font-size:1.3em;color:#444; //Enjoy :)// @@ We hope you like using your tiddlyspot.com site. Please email [[feedback@tiddlyspot.com|mailto:feedback@tiddlyspot.com]] with any comments or suggestions."
].join("\n"),
'TspotControls':[
"| tiddlyspot password:|<<option pasUploadPassword>>|",
"| site management:|<<upload http://" + config.tiddlyspotSiteId + ".tiddlyspot.com/store.cgi index.html . . " + config.tiddlyspotSiteId + ">>//(requires tiddlyspot password)//<<br>>[[control panel|http://" + config.tiddlyspotSiteId + ".tiddlyspot.com/controlpanel]], [[download (go offline)|http://" + config.tiddlyspotSiteId + ".tiddlyspot.com/download]]|",
"| links:|[[tiddlyspot.com|http://tiddlyspot.com/]], [[FAQs|http://faq.tiddlyspot.com/]], [[announcements|http://announce.tiddlyspot.com/]], [[blog|http://tiddlyspot.com/blog/]], email [[support|mailto:support@tiddlyspot.com]] & [[feedback|mailto:feedback@tiddlyspot.com]], [[donate|http://tiddlyspot.com/?page=donate]]|"
].join("\n"),
'TspotSidebar':[
"<<upload http://" + config.tiddlyspotSiteId + ".tiddlyspot.com/store.cgi index.html . . " + config.tiddlyspotSiteId + ">><html><a href='http://" + config.tiddlyspotSiteId + ".tiddlyspot.com/download' class='button'>download</a></html>"
].join("\n"),
'TspotOptions':[
"tiddlyspot password:",
"<<option pasUploadPassword>>",
""
].join("\n")
});
//}}}
<<upload http://natebook-spirit.tiddlyspot.com/store.cgi index.html . . natebook-spirit>><html><a href='http://natebook-spirit.tiddlyspot.com/download' class='button'>download</a></html>
World Religions:
*Theistic (believe in the existence of a creator):Christianity, Judaism, Islam, Hinduism
*Nontheistic (no creator): Buddhism, Jainism, Samkhya
No-Self: Of all of these, only Buddhism does not believe in the existence of a unitary, permanent, unchanging soul or atman.
Ancient Indian Spiritual Traditions:
*No Rebirth
*Rebirth/Reincarnation
**No end to cycle; eternal rebirth
**Liberation from cycle of rebirth (moksha)
***Liberation as another plane of existence
***Buddhism: Liberation as realization of a particular mental or spiritual state.
| !date | !user | !location | !storeUrl | !uploadDir | !toFilename | !backupdir | !origin |
| 19/11/2007 23:14:58 | NjP | [[natebook.html|file:///home/nathan/Desktop/natebook/natebook.html]] | [[store.cgi|http://natebook.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook.tiddlyspot.com/index.html]] | . |
| 06/12/2007 16:16:12 | NjP | [[natebookSpirit.html|file:///home/nathan/Desktop/natebookSpirit.html]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . |
| 06/12/2007 17:07:46 | YourName | [[/|http://natebook-spirit.tiddlyspot.com/]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . |
| 06/12/2007 17:30:49 | YourName | [[/|http://natebook-spirit.tiddlyspot.com/]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . |
| 22/01/2008 11:22:38 | NjP | [[natebook-spirit.html|file:///home/nathan/Desktop/natebooks/natebook-spirit.html]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . | failed |
| 22/02/2008 21:43:42 | YourName | [[natebook-spirit.html|file:///home/nathan/Desktop/natebooks/natebook-spirit.html]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . | failed |
| 22/02/2008 21:44:13 | YourName | [[natebook-spirit.html|file:///home/nathan/Desktop/natebooks/natebook-spirit.html]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . |
| 14/03/2008 00:30:07 | YourName | [[/|http://natebook-spirit.tiddlyspot.com/]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . |
| 01/04/2008 23:01:56 | YourName | [[natebook-spirit.html|file:///home/nathan/Desktop/natebooks/natebook-spirit.html]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . |
| 29/04/2008 22:50:40 | YourName | [[natebook-spirit.html|file:///home/nathan/Desktop/natebooks/natebook-spirit.html]] | [[store.cgi|http://natebook-spirit.tiddlyspot.com/store.cgi]] | . | [[index.html | http://natebook-spirit.tiddlyspot.com/index.html]] | . |
/***
|''Name:''|PasswordOptionPlugin|
|''Description:''|Extends TiddlyWiki options with non encrypted password option.|
|''Version:''|1.0.2|
|''Date:''|Apr 19, 2007|
|''Source:''|http://tiddlywiki.bidix.info/#PasswordOptionPlugin|
|''Author:''|BidiX (BidiX (at) bidix (dot) info)|
|''License:''|[[BSD open source license|http://tiddlywiki.bidix.info/#%5B%5BBSD%20open%20source%20license%5D%5D ]]|
|''~CoreVersion:''|2.2.0 (Beta 5)|
***/
//{{{
version.extensions.PasswordOptionPlugin = {
major: 1, minor: 0, revision: 2,
date: new Date("Apr 19, 2007"),
source: 'http://tiddlywiki.bidix.info/#PasswordOptionPlugin',
author: 'BidiX (BidiX (at) bidix (dot) info',
license: '[[BSD open source license|http://tiddlywiki.bidix.info/#%5B%5BBSD%20open%20source%20license%5D%5D]]',
coreVersion: '2.2.0 (Beta 5)'
};
config.macros.option.passwordCheckboxLabel = "Save this password on this computer";
config.macros.option.passwordInputType = "password"; // password | text
setStylesheet(".pasOptionInput {width: 11em;}\n","passwordInputTypeStyle");
merge(config.macros.option.types, {
'pas': {
elementType: "input",
valueField: "value",
eventName: "onkeyup",
className: "pasOptionInput",
typeValue: config.macros.option.passwordInputType,
create: function(place,type,opt,className,desc) {
// password field
config.macros.option.genericCreate(place,'pas',opt,className,desc);
// checkbox linked with this password "save this password on this computer"
config.macros.option.genericCreate(place,'chk','chk'+opt,className,desc);
// text savePasswordCheckboxLabel
place.appendChild(document.createTextNode(config.macros.option.passwordCheckboxLabel));
},
onChange: config.macros.option.genericOnChange
}
});
merge(config.optionHandlers['chk'], {
get: function(name) {
// is there an option linked with this chk ?
var opt = name.substr(3);
if (config.options[opt])
saveOptionCookie(opt);
return config.options[name] ? "true" : "false";
}
});
merge(config.optionHandlers, {
'pas': {
get: function(name) {
if (config.options["chk"+name]) {
return encodeCookie(config.options[name].toString());
} else {
return "";
}
},
set: function(name,value) {config.options[name] = decodeCookie(value);}
}
});
// need to reload options to load passwordOptions
loadOptionsCookie();
/*
if (!config.options['pasPassword'])
config.options['pasPassword'] = '';
merge(config.optionsDesc,{
pasPassword: "Test password"
});
*/
//}}}
/***
|''Name:''|UploadPlugin|
|''Description:''|Save to web a TiddlyWiki|
|''Version:''|4.1.0|
|''Date:''|May 5, 2007|
|''Source:''|http://tiddlywiki.bidix.info/#UploadPlugin|
|''Documentation:''|http://tiddlywiki.bidix.info/#UploadPluginDoc|
|''Author:''|BidiX (BidiX (at) bidix (dot) info)|
|''License:''|[[BSD open source license|http://tiddlywiki.bidix.info/#%5B%5BBSD%20open%20source%20license%5D%5D ]]|
|''~CoreVersion:''|2.2.0 (#3125)|
|''Requires:''|PasswordOptionPlugin|
***/
//{{{
version.extensions.UploadPlugin = {
major: 4, minor: 1, revision: 0,
date: new Date("May 5, 2007"),
source: 'http://tiddlywiki.bidix.info/#UploadPlugin',
author: 'BidiX (BidiX (at) bidix (dot) info',
coreVersion: '2.2.0 (#3125)'
};
//
// Environment
//
if (!window.bidix) window.bidix = {}; // bidix namespace
bidix.debugMode = false; // true to activate both in Plugin and UploadService
//
// Upload Macro
//
config.macros.upload = {
// default values
defaultBackupDir: '', //no backup
defaultStoreScript: "store.php",
defaultToFilename: "index.html",
defaultUploadDir: ".",
authenticateUser: true // UploadService Authenticate User
};
config.macros.upload.label = {
promptOption: "Save and Upload this TiddlyWiki with UploadOptions",
promptParamMacro: "Save and Upload this TiddlyWiki in %0",
saveLabel: "save to web",
saveToDisk: "save to disk",
uploadLabel: "upload"
};
config.macros.upload.messages = {
noStoreUrl: "No store URL in parmeters or options",
usernameOrPasswordMissing: "Username or password missing"
};
config.macros.upload.handler = function(place,macroName,params) {
if (readOnly)
return;
var label;
if (document.location.toString().substr(0,4) == "http")
label = this.label.saveLabel;
else
label = this.label.uploadLabel;
var prompt;
if (params[0]) {
prompt = this.label.promptParamMacro.toString().format([this.destFile(params[0],
(params[1] ? params[1]:bidix.basename(window.location.toString())), params[3])]);
} else {
prompt = this.label.promptOption;
}
createTiddlyButton(place, label, prompt, function() {config.macros.upload.action(params);}, null, null, this.accessKey);
};
config.macros.upload.action = function(params)
{
// for missing macro parameter set value from options
var storeUrl = params[0] ? params[0] : config.options.txtUploadStoreUrl;
var toFilename = params[1] ? params[1] : config.options.txtUploadFilename;
var backupDir = params[2] ? params[2] : config.options.txtUploadBackupDir;
var uploadDir = params[3] ? params[3] : config.options.txtUploadDir;
var username = params[4] ? params[4] : config.options.txtUploadUserName;
var password = config.options.pasUploadPassword; // for security reason no password as macro parameter
// for still missing parameter set default value
if ((!storeUrl) && (document.location.toString().substr(0,4) == "http"))
storeUrl = bidix.dirname(document.location.toString())+'/'+config.macros.upload.defaultStoreScript;
if (storeUrl.substr(0,4) != "http")
storeUrl = bidix.dirname(document.location.toString()) +'/'+ storeUrl;
if (!toFilename)
toFilename = bidix.basename(window.location.toString());
if (!toFilename)
toFilename = config.macros.upload.defaultToFilename;
if (!uploadDir)
uploadDir = config.macros.upload.defaultUploadDir;
if (!backupDir)
backupDir = config.macros.upload.defaultBackupDir;
// report error if still missing
if (!storeUrl) {
alert(config.macros.upload.messages.noStoreUrl);
clearMessage();
return false;
}
if (config.macros.upload.authenticateUser && (!username || !password)) {
alert(config.macros.upload.messages.usernameOrPasswordMissing);
clearMessage();
return false;
}
bidix.upload.uploadChanges(false,null,storeUrl, toFilename, uploadDir, backupDir, username, password);
return false;
};
config.macros.upload.destFile = function(storeUrl, toFilename, uploadDir)
{
if (!storeUrl)
return null;
var dest = bidix.dirname(storeUrl);
if (uploadDir && uploadDir != '.')
dest = dest + '/' + uploadDir;
dest = dest + '/' + toFilename;
return dest;
};
//
// uploadOptions Macro
//
config.macros.uploadOptions = {
handler: function(place,macroName,params) {
var wizard = new Wizard();
wizard.createWizard(place,this.wizardTitle);
wizard.addStep(this.step1Title,this.step1Html);
var markList = wizard.getElement("markList");
var listWrapper = document.createElement("div");
markList.parentNode.insertBefore(listWrapper,markList);
wizard.setValue("listWrapper",listWrapper);
this.refreshOptions(listWrapper,false);
var uploadCaption;
if (document.location.toString().substr(0,4) == "http")
uploadCaption = config.macros.upload.label.saveLabel;
else
uploadCaption = config.macros.upload.label.uploadLabel;
wizard.setButtons([
{caption: uploadCaption, tooltip: config.macros.upload.label.promptOption,
onClick: config.macros.upload.action},
{caption: this.cancelButton, tooltip: this.cancelButtonPrompt, onClick: this.onCancel}
]);
},
refreshOptions: function(listWrapper) {
var uploadOpts = [
"txtUploadUserName",
"pasUploadPassword",
"txtUploadStoreUrl",
"txtUploadDir",
"txtUploadFilename",
"txtUploadBackupDir",
"chkUploadLog",
"txtUploadLogMaxLine",
]
var opts = [];
for(i=0; i<uploadOpts.length; i++) {
var opt = {};
opts.push()
opt.option = "";
n = uploadOpts[i];
opt.name = n;
opt.lowlight = !config.optionsDesc[n];
opt.description = opt.lowlight ? this.unknownDescription : config.optionsDesc[n];
opts.push(opt);
}
var listview = ListView.create(listWrapper,opts,this.listViewTemplate);
for(n=0; n<opts.length; n++) {
var type = opts[n].name.substr(0,3);
var h = config.macros.option.types[type];
if (h && h.create) {
h.create(opts[n].colElements['option'],type,opts[n].name,opts[n].name,"no");
}
}
},
onCancel: function(e)
{
backstage.switchTab(null);
return false;
},
wizardTitle: "Upload with options",
step1Title: "These options are saved in cookies in your browser",
step1Html: "<input type='hidden' name='markList'></input><br>",
cancelButton: "Cancel",
cancelButtonPrompt: "Cancel prompt",
listViewTemplate: {
columns: [
{name: 'Description', field: 'description', title: "Description", type: 'WikiText'},
{name: 'Option', field: 'option', title: "Option", type: 'String'},
{name: 'Name', field: 'name', title: "Name", type: 'String'}
],
rowClasses: [
{className: 'lowlight', field: 'lowlight'}
]}
}
//
// upload functions
//
if (!bidix.upload) bidix.upload = {};
if (!bidix.upload.messages) bidix.upload.messages = {
//from saving
invalidFileError: "The original file '%0' does not appear to be a valid TiddlyWiki",
backupSaved: "Backup saved",
backupFailed: "Failed to upload backup file",
rssSaved: "RSS feed uploaded",
rssFailed: "Failed to upload RSS feed file",
emptySaved: "Empty template uploaded",
emptyFailed: "Failed to upload empty template file",
mainSaved: "Main TiddlyWiki file uploaded",
mainFailed: "Failed to upload main TiddlyWiki file. Your changes have not been saved",
//specific upload
loadOriginalHttpPostError: "Can't get original file",
aboutToSaveOnHttpPost: 'About to upload on %0 ...',
storePhpNotFound: "The store script '%0' was not found."
};
bidix.upload.uploadChanges = function(onlyIfDirty,tiddlers,storeUrl,toFilename,uploadDir,backupDir,username,password)
{
var callback = function(status,uploadParams,original,url,xhr) {
if (!status) {
displayMessage(bidix.upload.messages.loadOriginalHttpPostError);
return;
}
if (bidix.debugMode)
alert(original.substr(0,500)+"\n...");
// Locate the storeArea div's
var posDiv = locateStoreArea(original);
if((posDiv[0] == -1) || (posDiv[1] == -1)) {
alert(config.messages.invalidFileError.format([localPath]));
return;
}
bidix.upload.uploadRss(uploadParams,original,posDiv);
};
if(onlyIfDirty && !store.isDirty())
return;
clearMessage();
// save on localdisk ?
if (document.location.toString().substr(0,4) == "file") {
var path = document.location.toString();
var localPath = getLocalPath(path);
saveChanges();
}
// get original
var uploadParams = Array(storeUrl,toFilename,uploadDir,backupDir,username,password);
var originalPath = document.location.toString();
// If url is a directory : add index.html
if (originalPath.charAt(originalPath.length-1) == "/")
originalPath = originalPath + "index.html";
var dest = config.macros.upload.destFile(storeUrl,toFilename,uploadDir);
var log = new bidix.UploadLog();
log.startUpload(storeUrl, dest, uploadDir, backupDir);
displayMessage(bidix.upload.messages.aboutToSaveOnHttpPost.format([dest]));
if (bidix.debugMode)
alert("about to execute Http - GET on "+originalPath);
var r = doHttp("GET",originalPath,null,null,null,null,callback,uploadParams,null);
if (typeof r == "string")
displayMessage(r);
return r;
};
bidix.upload.uploadRss = function(uploadParams,original,posDiv)
{
var callback = function(status,params,responseText,url,xhr) {
if(status) {
var destfile = responseText.substring(responseText.indexOf("destfile:")+9,responseText.indexOf("\n", responseText.indexOf("destfile:")));
displayMessage(bidix.upload.messages.rssSaved,bidix.dirname(url)+'/'+destfile);
bidix.upload.uploadMain(params[0],params[1],params[2]);
} else {
displayMessage(bidix.upload.messages.rssFailed);
}
};
// do uploadRss
if(config.options.chkGenerateAnRssFeed) {
var rssPath = uploadParams[1].substr(0,uploadParams[1].lastIndexOf(".")) + ".xml";
var rssUploadParams = Array(uploadParams[0],rssPath,uploadParams[2],'',uploadParams[4],uploadParams[5]);
bidix.upload.httpUpload(rssUploadParams,convertUnicodeToUTF8(generateRss()),callback,Array(uploadParams,original,posDiv));
} else {
bidix.upload.uploadMain(uploadParams,original,posDiv);
}
};
bidix.upload.uploadMain = function(uploadParams,original,posDiv)
{
var callback = function(status,params,responseText,url,xhr) {
var log = new bidix.UploadLog();
if(status) {
// if backupDir specified
if ((params[3]) && (responseText.indexOf("backupfile:") > -1)) {
var backupfile = responseText.substring(responseText.indexOf("backupfile:")+11,responseText.indexOf("\n", responseText.indexOf("backupfile:")));
displayMessage(bidix.upload.messages.backupSaved,bidix.dirname(url)+'/'+backupfile);
}
var destfile = responseText.substring(responseText.indexOf("destfile:")+9,responseText.indexOf("\n", responseText.indexOf("destfile:")));
displayMessage(bidix.upload.messages.mainSaved,bidix.dirname(url)+'/'+destfile);
store.setDirty(false);
log.endUpload("ok");
} else {
alert(bidix.upload.messages.mainFailed);
displayMessage(bidix.upload.messages.mainFailed);
log.endUpload("failed");
}
};
// do uploadMain
var revised = bidix.upload.updateOriginal(original,posDiv);
bidix.upload.httpUpload(uploadParams,revised,callback,uploadParams);
};
bidix.upload.httpUpload = function(uploadParams,data,callback,params)
{
var localCallback = function(status,params,responseText,url,xhr) {
url = (url.indexOf("nocache=") < 0 ? url : url.substring(0,url.indexOf("nocache=")-1));
if (xhr.status == httpStatus.NotFound)
alert(bidix.upload.messages.storePhpNotFound.format([url]));
if ((bidix.debugMode) || (responseText.indexOf("Debug mode") >= 0 )) {
alert(responseText);
if (responseText.indexOf("Debug mode") >= 0 )
responseText = responseText.substring(responseText.indexOf("\n\n")+2);
} else if (responseText.charAt(0) != '0')
alert(responseText);
if (responseText.charAt(0) != '0')
status = null;
callback(status,params,responseText,url,xhr);
};
// do httpUpload
var boundary = "---------------------------"+"AaB03x";
var uploadFormName = "UploadPlugin";
// compose headers data
var sheader = "";
sheader += "--" + boundary + "\r\nContent-disposition: form-data; name=\"";
sheader += uploadFormName +"\"\r\n\r\n";
sheader += "backupDir="+uploadParams[3] +
";user=" + uploadParams[4] +
";password=" + uploadParams[5] +
";uploaddir=" + uploadParams[2];
if (bidix.debugMode)
sheader += ";debug=1";
sheader += ";;\r\n";
sheader += "\r\n" + "--" + boundary + "\r\n";
sheader += "Content-disposition: form-data; name=\"userfile\"; filename=\""+uploadParams[1]+"\"\r\n";
sheader += "Content-Type: text/html;charset=UTF-8" + "\r\n";
sheader += "Content-Length: " + data.length + "\r\n\r\n";
// compose trailer data
var strailer = new String();
strailer = "\r\n--" + boundary + "--\r\n";
data = sheader + data + strailer;
if (bidix.debugMode) alert("about to execute Http - POST on "+uploadParams[0]+"\n with \n"+data.substr(0,500)+ " ... ");
var r = doHttp("POST",uploadParams[0],data,"multipart/form-data; boundary="+boundary,uploadParams[4],uploadParams[5],localCallback,params,null);
if (typeof r == "string")
displayMessage(r);
return r;
};
// same as Saving's updateOriginal but without convertUnicodeToUTF8 calls
bidix.upload.updateOriginal = function(original, posDiv)
{
if (!posDiv)
posDiv = locateStoreArea(original);
if((posDiv[0] == -1) || (posDiv[1] == -1)) {
alert(config.messages.invalidFileError.format([localPath]));
return;
}
var revised = original.substr(0,posDiv[0] + startSaveArea.length) + "\n" +
store.allTiddlersAsHtml() + "\n" +
original.substr(posDiv[1]);
var newSiteTitle = getPageTitle().htmlEncode();
revised = revised.replaceChunk("<title"+">","</title"+">"," " + newSiteTitle + " ");
revised = updateMarkupBlock(revised,"PRE-HEAD","MarkupPreHead");
revised = updateMarkupBlock(revised,"POST-HEAD","MarkupPostHead");
revised = updateMarkupBlock(revised,"PRE-BODY","MarkupPreBody");
revised = updateMarkupBlock(revised,"POST-SCRIPT","MarkupPostBody");
return revised;
};
//
// UploadLog
//
// config.options.chkUploadLog :
// false : no logging
// true : logging
// config.options.txtUploadLogMaxLine :
// -1 : no limit
// 0 : no Log lines but UploadLog is still in place
// n : the last n lines are only kept
// NaN : no limit (-1)
bidix.UploadLog = function() {
if (!config.options.chkUploadLog)
return; // this.tiddler = null
this.tiddler = store.getTiddler("UploadLog");
if (!this.tiddler) {
this.tiddler = new Tiddler();
this.tiddler.title = "UploadLog";
this.tiddler.text = "| !date | !user | !location | !storeUrl | !uploadDir | !toFilename | !backupdir | !origin |";
this.tiddler.created = new Date();
this.tiddler.modifier = config.options.txtUserName;
this.tiddler.modified = new Date();
store.addTiddler(this.tiddler);
}
return this;
};
bidix.UploadLog.prototype.addText = function(text) {
if (!this.tiddler)
return;
// retrieve maxLine when we need it
var maxLine = parseInt(config.options.txtUploadLogMaxLine,10);
if (isNaN(maxLine))
maxLine = -1;
// add text
if (maxLine != 0)
this.tiddler.text = this.tiddler.text + text;
// Trunck to maxLine
if (maxLine >= 0) {
var textArray = this.tiddler.text.split('\n');
if (textArray.length > maxLine + 1)
textArray.splice(1,textArray.length-1-maxLine);
this.tiddler.text = textArray.join('\n');
}
// update tiddler fields
this.tiddler.modifier = config.options.txtUserName;
this.tiddler.modified = new Date();
store.addTiddler(this.tiddler);
// refresh and notifiy for immediate update
story.refreshTiddler(this.tiddler.title);
store.notify(this.tiddler.title, true);
};
bidix.UploadLog.prototype.startUpload = function(storeUrl, toFilename, uploadDir, backupDir) {
if (!this.tiddler)
return;
var now = new Date();
var text = "\n| ";
var filename = bidix.basename(document.location.toString());
if (!filename) filename = '/';
text += now.formatString("0DD/0MM/YYYY 0hh:0mm:0ss") +" | ";
text += config.options.txtUserName + " | ";
text += "[["+filename+"|"+location + "]] |";
text += " [[" + bidix.basename(storeUrl) + "|" + storeUrl + "]] | ";
text += uploadDir + " | ";
text += "[[" + bidix.basename(toFilename) + " | " +toFilename + "]] | ";
text += backupDir + " |";
this.addText(text);
};
bidix.UploadLog.prototype.endUpload = function(status) {
if (!this.tiddler)
return;
this.addText(" "+status+" |");
};
//
// Utilities
//
bidix.checkPlugin = function(plugin, major, minor, revision) {
var ext = version.extensions[plugin];
if (!
(ext &&
((ext.major > major) ||
((ext.major == major) && (ext.minor > minor)) ||
((ext.major == major) && (ext.minor == minor) && (ext.revision >= revision))))) {
// write error in PluginManager
if (pluginInfo)
pluginInfo.log.push("Requires " + plugin + " " + major + "." + minor + "." + revision);
eval(plugin); // generate an error : "Error: ReferenceError: xxxx is not defined"
}
};
bidix.dirname = function(filePath) {
if (!filePath)
return;
var lastpos;
if ((lastpos = filePath.lastIndexOf("/")) != -1) {
return filePath.substring(0, lastpos);
} else {
return filePath.substring(0, filePath.lastIndexOf("\\"));
}
};
bidix.basename = function(filePath) {
if (!filePath)
return;
var lastpos;
if ((lastpos = filePath.lastIndexOf("#")) != -1)
filePath = filePath.substring(0, lastpos);
if ((lastpos = filePath.lastIndexOf("/")) != -1) {
return filePath.substring(lastpos + 1);
} else
return filePath.substring(filePath.lastIndexOf("\\")+1);
};
bidix.initOption = function(name,value) {
if (!config.options[name])
config.options[name] = value;
};
//
// Initializations
//
// require PasswordOptionPlugin 1.0.1 or better
bidix.checkPlugin("PasswordOptionPlugin", 1, 0, 1);
// styleSheet
setStylesheet('.txtUploadStoreUrl, .txtUploadBackupDir, .txtUploadDir {width: 22em;}',"uploadPluginStyles");
//optionsDesc
merge(config.optionsDesc,{
txtUploadStoreUrl: "Url of the UploadService script (default: store.php)",
txtUploadFilename: "Filename of the uploaded file (default: in index.html)",
txtUploadDir: "Relative Directory where to store the file (default: . (downloadService directory))",
txtUploadBackupDir: "Relative Directory where to backup the file. If empty no backup. (default: ''(empty))",
txtUploadUserName: "Upload Username",
pasUploadPassword: "Upload Password",
chkUploadLog: "do Logging in UploadLog (default: true)",
txtUploadLogMaxLine: "Maximum of lines in UploadLog (default: 10)"
});
// Options Initializations
bidix.initOption('txtUploadStoreUrl','');
bidix.initOption('txtUploadFilename','');
bidix.initOption('txtUploadDir','');
bidix.initOption('txtUploadBackupDir','');
bidix.initOption('txtUploadUserName','');
bidix.initOption('pasUploadPassword','');
bidix.initOption('chkUploadLog',true);
bidix.initOption('txtUploadLogMaxLine','10');
/* don't want this for tiddlyspot sites
// Backstage
merge(config.tasks,{
uploadOptions: {text: "upload", tooltip: "Change UploadOptions and Upload", content: '<<uploadOptions>>'}
});
config.backstageTasks.push("uploadOptions");
*/
//}}}
The essence of the Vajrayana tradition consists in making a direct connection with the buddha-nature within.
2 Primary Vehicles
*Visualization of the deities
*Formless practice of Mahamudra or Dzokchen
//Indestructable Truth// by Reginal Ray
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This is a ''natebook''! Here is where I slam down ideas and take notes and then tag them with labels so that I (and you) can search and retrieve the contents of my brain in a non-linear fashion. This isn't meant to be a coherent presentation -- more like a stream-of-consciousness compendium of ideas and lists and notes from various readings. This particular natebook deals with Spirituality, Theology, Philosophy, World Religions, Personal Meaning, etc.
Go ahead and poke around. Any changes you make will not be saved. If you are interested in making one for yourself, go to [[tiddlyspot.com|http://tiddlyspot.com]]
On religion and liberation: paths of liberation, practice, levels of consciousness, and the similarities and differences between and among world religions.
My exposure limited to Christianity, some Tibetan, Zen, and Theravaden/Vipassana Buddhism, a smattering of Hinduism, and only rudimentary study of Judaism and Islam. My personal practice limited to Christianity in a variety of manifestations (Charismatic/Lutheran, Seminary, Protestant Rationalism), smatterings of Tibetan and Zen, and a whole lot of Vipassana. My bias: much more interested in personal transformation/encounter with God than religion as a cultural phenomenon. The question of truth.
we are all human. religious, cultural, and economic similarities on opposite sides of the world.
temples, practice, devotion, prayer, candle-lighting, bowing,
*My second motivation for travel.
*The varieties of religious experiences.
*My point of access: trying to understand how such apparently contradictory beliefs systems as Christianity and Buddhism could both be true.
*The pointlessness of asking if all religions are the same.
*The individual, the collective, and the institution. Inner practice verses outer form.
*"You will Know Them by Their Fruit": The Fruits of the Spirit and the Buddhist Perfections.
*The names of God: I, Thou, it.
*Many Paths. The schools of Yoga.
*Power and identity: why personal or collective (ritual) practice is a path of liberation for some, builder of ego for others, and a form of subservience/bondage for others.
*Ego and surrender to absolute.
*Religion and the naming of God as idolatry.
*Nonviolence to self and others.
*Anxiety and the promise of faith.
*Practicing faith. Practicing grace. Practicing freedom. Being Open to whatever arises.
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[img[lotus|http://plerosis.com/pics/smalllotus.jpg][http://plerosis.com]]