Anekantavada: Opening the Third Eye is the secret_If everything is double, is t

[Guest guest]

JSM!

 

Hi Jagbir, Violet, and All,

 

Jagbir, your posting is such an enjoyable reading.

If everything is double, is the human Spirit also in a double form –

male and female at the same time? What Shri Rama teaches about human

Spirit? What our Divine Mother teaches us on this topic? Can you

post, please, some extracts of Her talks covering that?

Thank you so much dear brother.

Let everybody's day be full of pure divine love, joy and peace.

 

With unconditional love,

Veni

 

 

, " jagbir singh "

<adishakti_org wrote:

>

> Anekantavada: Opening the Third Eye is the secret

>

> Anekantavada is one of the most important and fundamental doctrines

> of Jainism. It refers to the principles of pluralism and

multiplicity

> of viewpoints, the notion that truth and reality are perceived

> differently from diverse points of view, and that no single point of

> view is the complete truth.[1][2]

>

> This is to contrast attempts to proclaim absolute truth with

> adhgajanyayah, which can be illustrated through the parable of

> the " Blind Men and an Elephant " . In this story, each blind man felt

a

> different part of an elephant (trunk, leg, ear, etc.). All the men

> claimed to understand and explain the true appearance of the

> elephant, but could only partly succeed, due to their limited

> perspectives.[3] This principle is more formally stated by observing

> that objects are infinite in their qualities and modes of existence,

> so they cannot be completely grasped in all aspects and

> manifestations by finite human perception. According to the Jains,

> only the Kevalins—the omniscient beings—can comprehend objects in

all

> aspects and manifestations; others are only capable of partial

> knowledge.[4] Consequently, no single, specific, human view can

claim

> to represent absolute truth.

>

> The origins of anekantavada can be traced back to the teachings of

> Mahavira (599–527 BCE), the 24th Jain Tirthankarakara. The

> dialectical concepts of syadvada(conditioned viewpoints) and

> nayavada(partial viewpoints) arose from anekantavada, providing it

> with more detailed logical structure and expression. The Sanskrit

> compound an-eka-anta-vada literally means " doctrine of non-

> exclusivity " ; it is translated into English as " scepticism " [5]

> or " non-absolutism " . An-ekanta " uncertainty, non-exclusivity " is the

> opposite of ekanta (eka+anta) " exclusiveness, absoluteness,

> necessity " (or also " monotheistic doctrine " ).

>

> Anekantavada encourages its adherents to consider the views

> and beliefs of their rivals and opposing parties. Proponents of

> anekantavada apply this principle to religion and philosophy,

> reminding themselves that any religion or philosophy—even Jainism—

> which clings too dogmatically to its own tenets, is committing an

> error based on its limited point of view.[6] The principle of

> anekantavada also influenced Mohandas Karamchand Gandhi to

> adopt principles of religious tolerance, ahimsa and satyagraha.

> [7]

>

> Role in ensuring the survival of Jainism

>

> Anekantavada played a pivotal role in the growth as well as

> the survival of Jainism in ancient India, especially against

> onslaughts from Saivas, Vaisnavas, Buddhists, Muslims, and

> Christians at various times. According to Hermann Jacobi, Mahavira

> used such concepts as syadvada and saptbhangi to silence some of his

> opponents.[36] The discussions of the agnostics led by Sanjaya

> Belatthaputta had probably influenced many of their contemporaries

> and consequently syadvada may have seemed to them a way out of

> ajnanavada. Jacobi further speculates that many of their followers

> would have gone over to Mahavira's creed, convinced of the truth of

> the saptbhanginaya. [36] According to Professor Christopher Key

> Chapple, anekantavada allowed Jains to survive during the most

> hostile and unfavourable moments in history.[47] According to John

> Koller, professor of Asian studies, anekantavada allowed Jain

> thinkers to maintain the validity of their doctrine, while at the

> same time respectfully criticizing the views of their opponents.[47]

>

> Aanekantavada was often used by Jain monks to obtain royal

> patronage from Hindu Kings. Acarya Hemacandra used anekantavada to

> gain the confidence and respect of the Calukya Emperor Jayasimha

> Siddharaja. According to the Jain text Prabandhacantamani, Emperor

> Siddharaja desired enlightenment and liberation and he questioned

> teachers from various traditions.[48] He remained in a quandary when

> he discovered that they all promoted their own teachings while

> disparaging other teachings. Among the teachers he questioned was

> Hemacandra, who, rather than promote Jainism, told him a story with

a

> different message. According to his story, a sick man was cured of

> his disease after eating all the herbs available, as he was not

aware

> which herb was medicinal. The moral of the tale, according to

> Hemacandra, was that just as the man was restored by the herb, even

> though no one knew which particular herb did the trick, so in the

> kaliyuga ( " age of vice " ) the wise should obtain salvation by

> supporting all religious traditions, even though no-one can say with

> absolute certainty which tradition it is that provides that

salvation.

> [48]

>

> Anekantavada

> From Wikipedia, the free encyclopedia

>

> References:

> 1. Dundas, Paul (2002) p. 231

> 2. Koller, John M. (July, 2000) pp. 400–07

> 3. Hughes, Marilynn (2005) pp. 590–91

> 4. Jaini, Padmanabh (1998) p. 91

> 5. Monier Monier-Williams, English Sanskrit Dictionary, 2 volumes,

> (London: Kessinger Publishing, 1851). ISBN 9780766183575 ISBN

> 9780766185456. Still the standard reference for Sanskrit in English,

> many reprints, latest 2008, offered at Universität zu Köln

> (University of Cologne) and several mirror websites.

> 6. Huntington, Ronald. " Jainism and Ethics " . Retrieved on 2007-07-

18.

> 7. Hay, Stephen N. (1970) pp. 14–23

> 36. Jacobi, Hermann (1895) Introduction

> 47. Sethia, Tara (2004) pp. 7–8

> 48. Cort, John (July 2000) pp. 324–47

>

> Opening the Third Eye is the secret

> Acharya Mahaprajna

>

>

> " Anekantavada is the central Jain doctrine of non-absolutism. The

> acharyas (spiritual teachers) of anekanta have said there is nothing

> permanent or impermanent in the world. The eye that looks for

> permanence is one and the eye that looks for impermanence is

another.

> But the third eye is that which sees the truth. When that third eye

> opens, a third category comes into being. That is neither permanent

> nor impermanent but is both.

>

> One man sees equality. Another sees the inequality. But with the

> opening of the third eye, there is no equality or inequality;

> everything is both equal and unequal… making for a separate

category.

>

> The opening of the third eye is the greatest secret

> of `anekantavada'. As long as we continue to live between two

> categories, we will find ourselves eternally with truth and

> untruth, `black' and `white', `real' and `unreal'. With the opening

> of the third eye, a third category comes into being. `That which is'

> (Sat or Truth) begins to present itself.

>

> When the third eye opens, the existing and the non-existent doesn't

> remain the truth, but a union of both is understood, that contains

> and reconciles multiple realities. Some say an object can be

> described, some say it cannot. Some say that a certain thing can be

> said while some others say it cannot be said. One philosophical view

> believes that one can describe an object verbally and another

> believes that one cannot describe it verbally.

>

> Truth is always inexpressible, indescribable and cannot be spoken.

> But it cannot be without words either. Another person says what is

> truth if it cannot be spoken? Truth should be expressible. One eye

> sees the verbal expression and the other the inexpressible. When the

> third eye is opened then both is expressible and inexpressible. This

> is the truth. Without opening the third eye of anekanta we cannot

> understand the mystery of our existence. "

>

> Acharya Mahaprajna

>

>

> The Third Eye

> " The third eye (also known as the inner eye) is a mystical and

> esoteric concept referring in part to the ajna (brow) chakra in

> certain Eastern and Western spiritual traditions. It is also spoken

> of as the gate that leads within to inner realms and spaces of

higher

> consciousness…. In Hinduism and Buddhism, the third eye is a symbol

> of enlightenment. In the Indian tradition, it is referred to as the

> jnana-chaksu, the eye of knowledge, which is the seat of

the 'teacher

> inside' or antar-guru. "

>

> Wikipedia – The Third Eye

>

>

> CHAPTER 6

> The Great Lotus Forest 909

> " Happiness " 916

> " You Have To Project That Depth, That Reality That Is Within You "

922

> The Microcosm Within The Macrocosm (Brahmanda Pinda) 927

> The Case Of The Double Vision 931

> The Case Of The Double Talk 932

> The Case Of The Double Witnesses 936

> The Case Of The Double Time 938

> The Case Of The Double Mothers 940

> The Case Of The Double Bodies 955

> The Case Of The Double Worlds 957

> Homo Sapiens: Discover Your Self! 959

> The Parable Of The Kingdom of God 963

> The Proclamation Of The Kingdom Of God 968

> " There Is Nothing To Look Outside, Everything Is Inside " 974

> The Knowledge Within 978

> The Offended Fools 985

> The Revelations Of The Sacred Pujas 991

> The Guru Puja 995

> The Birthday Puja 1011

> The Easter Puja 1014

> Sahasrara Puja 1018

> The Divine Musicians of Maa 1021

> Jagoh Savera Aya Hai 1026

> The Praises Of The Multitudes To The Almighty Creator 1028

> Omar Khayyam's Legacy 1030

> The Supreme Spirit Of God Almighty 1032

>

>

> The Case Of The Double Vision

>

> Kash can always see what is happening in the room with his eyes shut

> in meditation on Earth, but before going into Nirvikalpa Samadhi

with

> the Great Adi Shakti in the Templum Spiritus Sanctus. In other

words,

> though his eyes are completely closed in the material world once the

> metamorphosis into the spirit is complete he starts seeing with the

> spiritual eyes from within himself. This is what the ancient Hindus

> referred to as the Third Eye. If anyone walks in or does anything

> else in the meditation room, he or she is witnessed, even if the

> physical eyes are closed in deep meditation. This is because in the

> Sahasrara the meditation only starts when the Spirit of the Living

> God says so, and the eyes of the spiritual body are still open.

Thus,

> for a few minutes Kash is able to see with his two spiritual eyes

> within, while the physical eyes are closed without.

>

> There were numerous incidents when Kash watched activities taking

> place around him, together with Shri Mataji and the Spirits of the

> Holy One. He had on many occasions witnessed his father, mother or

> brothers walking around him or doing other things, although he was

in

> Samadhi. He was meditating in the macrocosm (Earth) but in the

> microcosm (Kingdom of God) he still had to go into meditation. Only

> when Shri Mataji requests meditation does he close his spiritual

> eyes. Then he does not see anything.

>

> There was an incident that properly portrays this dimension.

>

> On April 21, 1995, at 6:55 a.m. his father took the flowers from the

> altar room to the balcony outside for watering. While they were

> watered Kash went into the room to meditate. When the flowers were

> brought back the father noticed that Kash was already in meditation,

> eyes closed in deep concentration. After he had finished about 15

> minutes later, his father asked if he had noticed anything. He

> casually replied that he (father) was seen bringing the flowers and

> putting them back on the altar. The Great Holy Spirit and all the

> Immortal Beings also witnessed this entire episode as they had yet

to

> begin meditation in the Kingdom of Heaven. (Shri Mataji may have

been

> waiting for the flowers to be brought back and placed on the altar

> before She commencing meditation.)

>

> When asked how this was possible with his eyes closed, he explained

> that in the Sahasrara they were still open as all the Messengers of

> God were waiting for Shri Parameshwari to commence meditation.

>

> Other examples have been given about how Kash observed food being

> placed before the altar. This happened on many occasions and he

> always witnessed the earthly actions of his human family with a

quiet

> detachment.

>

> These may be miracles to humans but for him it was just the normal

> Reality in Khuddah's Kingdom within. He has always maintained that

> this Reality is more real than the physical world he lived in. The

> basis for this opinion must have been the fact that not only he was

> able to experience both worlds simultaneously, but that he was able

> to witness the physical world from the spiritual world. The reverse

> was not possible; from the physical dimension he was not able to

> perceive the spiritual dimension within. It always had to be the

> other way round. Incredible as it seems but all these mythical

> experiences tallies with the proclamation of Shri Jesus 2,000 years

> ago that the Kingdom of God is as small as a mustard seed, and

within

> all humans! Modern scientists are also proclaiming that the entire

> universe sprung out of something that was smaller than an atom! The

> Great Primordial Mother is proclaiming all this and much more.

> However, She cannot enlighten further because humans do not have the

> capacity to understand the Reality they cannot see, just as ancient

> Jews were unable to comprehend Shri Jesus' Kingdom of God parable!

>

> This crippling human handicap has made us blind, in all sense of the

> word, to the infinite glory of our inner Reality. The human race

must

> learn to see again for our evolution demands that we progress

> spiritually or perish physically.

>

> " It is Wilber's contention that we have lost, over the last four

> hundred years or so, the `third eye' of knowledge. We have used

> extensively the `eye of the flesh' which studies matter, and also

> the `eye of reason' which values logic and philosophy, but we have

> lost the `eye of contemplation' or spiritual awareness. Without that

> eye the person cannot perceive spiritual reality. With it, `the

> knowledge of God is as public to the contemplative eye as is

geometry

> to the mental eye and rainfall to the physical eye.' Without it, we

> have lost our deepest source of knowledge. "

>

> Jean Hardy, A Psychology with a Soul,

> Routledge & Kegan Paul Ltd., 1987, p. 211.

>

> " The Prajnaparamita may be said to be standing on the line which

> divides the absolute aspect of existence from its relative aspect,

> and this line is a geometrical one just marking the boundary and

> having no dimension. Even then we must not conceive the Prajna as

> looking this way or that way when it wants to survey the two realms

> of existence. If the Prajna were to take Sunyata alone without its

> Asunyata, or Asunyata alone without its Sunyata, it would be no more

> Prajna! To symbolize this, the Indian gods are furnished with one

> extra eye cut straight up between the two ordinary ones. This is the

> Prajna-eye (the eye of wisdom.) By means of this third eye the

> enlightened are enabled to perceive reality yathabhutam, without

> splitting it into two and then unifying them, for this splitting and

> unifying is the work of abstract thinking. The Prajna-eye, placing

> itself on the boundary line of Oneness and Manyness, of Sunyata and

> Asunyata... takes these two worlds at a glance as one Reality. "

>

> D. T. Suzuki, Essays in Zen Buddhism,

> Third Series, Rider & Co., London, 1953, p. 269.

>

> The Case Of The Double Vision

> Shri Adi Shakti: The Kingdom Of God, 1999, page 931

>