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Re: gnostics & trismegistus at nag hammadi 5

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  • morphodyte
    ... Hello all, I can always be tempted back to a list by erudition. Hello Hal - you mention the teachings of Dzoqpachenpo which is contained in Nyingma but can
    Message 1 of 2 , Jul 23 8:58 AM
      --- In gnosticism2@y..., Hvonhofe169@c... wrote:

      Hello all, I can always be tempted back to a list by erudition.

      Hello Hal - you mention the teachings of Dzoqpachenpo which is
      contained in Nyingma but can also be found in Yung Drung Bon.

      This is a path one may receive actual initiation into and it is wise
      to take some teachings in person if one can. Ngakchang
      Rinpoche does give these teachings on retreat in New York in
      the autumn and in the spring, usually at Bailey farms just west of
      the palisades and within an hour of NYC.

      But on to Lamai Naljor you make the comment:


      > http://www.aroter.org/articles/lamai_naljor.htm
      These bubbles of experience, these Bardos, are linked by
      Emptiness -
      >
      > when you know that... it's called Enlightenment (laughter).
      When it's concept
      >
      > that links Bardos.. this is known as Unenlightenment!
      >
      > As I think the man in the Zoot Suit (hi Robert!) might say: It's all
      about
      > Nothing. ;-)

      It is erroneous to confuse the term "emptiness" with "nothing";l
      this is the clear misconception that engages and confuses many
      minds in mahayana Buddhism. The actual premis is Form and
      Emptiness as stated in the Prajnaparamita Sutra - Form is
      Emptiness, Emptiness is Form, form is not other than
      Emptimess and Emptiness is not other than Form. This much
      Nagakchang Rinpoche goes to great lengths to explain in
      retreat.

      We have both - and Form is not "nothing" yet it is Empty because
      it is ontologically void - nevertheless, phenomenologically Form
      is manifest. It is empty because there is no condition or quality
      which is not dependent upon some other, and all qualities -
      called skhandas in the original - are empty - the Prajnaparamita
      Sutra goes on to explain the nature of those qualities and their
      emptiness aspect which then concludes that despite this there
      is awareness - and this is called the Heart of Transcendant
      Wisdom.

      A similar principle obtains in Valentinian cosmology: Sige and
      Bythos are together in duality ; Depth and Silence, and they beget
      Nous - Mind; from which point the Aeonic Forms emanate yet all
      originate in a Depth (Bythos) about which nothing can be said
      (Sige).

      Nevertheless form occurs but because of its dependent nature
      on voidness, form lacks ontological solidity - only
      phenomenological apparition. But because void depends on the
      form which marks its boundaries, it cannot be actually called
      nothing since it is defined as the void contained within a
      boundary. The BUBBLES Rinpoche talks about.

      This much can be apprehended in meditation as has been my
      experience, it is the process however of diacritical reasoning
      uncoupled from meaning that causes trouble; which gives rise to
      apparent objects of thought which are presumed to be
      ontologically real - thus the fall of Sophia.

      While the two philophical constructs do not map there are
      similarites.

      But it is inaccurate to confuse Sunyata - Void - with "nothing"
      because in the Mahayana traditions Void is always contained in
      Form. A similar view would obtain to Bythos, although there is a
      Depth surrounded by silence, the apparent Wisdon of the Mind
      spontaneously arises therefrom, beyond which no apprehension
      is possible.

      Morph
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