Download Aghora II: Kundalini by Robert E. Svoboda PDF

By Robert E. Svoboda

Booklet 2 of the trilogy explores the kundalini, the strength of forces. Tantra, mantra, the sacred hearth, chakras and awareness. Written within the personable type of Vimalananda's storytelling and recounting of life's episodes we will really input the invisible nation-states.

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Extra resources for Aghora II: Kundalini

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To hold one’s ground in a debate, one has to make sure that the ideas one presents are internally coherent. 41 This is what one would expect to happen in a situation where the Buddhists were challenged in debate, and this is what we see did happen. e. Menander, and the buddhist monk Nāgasena, contains a passage which clarifies the rules of a scholarly debate. It reads as follows in the translation of T. W. ” “When scholars talk a matter over one with another then is there a winding up, an unravelling; one or other is convinced of error, and he then acknowledges his mistake; distinctions are drawn, and contradistinctions; and yet thereby they are not angered.

There is however no need for a special interpretation of adarśana in these passages if we are willing to consider that, at the time when these passages were composed, there were regions of the subcontinent in which there were few or no Brahmins. This can without difficulty be accepted for the Greeks and the Śakas from among the peoples enumerated above, and for the Persians (pārada), Parthians (pahlava) and Chinese (cīna) added by Manu. e. probably during the early centuries of the Common Era. 14 An inscription in the southernmost village of India, Kanyākumāri, claims that the founder of the Cola̠ dynasty, finding no Brahmins on the banks of the Kāverī, brought a large number of them from Āryāvarta and settled them there.

In other words, these Buddhists used preexisting list of what were called dharmas to claim that these dharmas are all there is. What is more, they invented a thorough-going atomism, starting from the assumption that all composite objects consist of ultimate constituents. This atomism was extended to time as well: the buddhist scholiasts from the northwest thought of time as a succession of ultimate, indivisible single moments. The most remarkable aspect of this ontology is its claim that the ultimate constituents of composite objects are dharmas.

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