Quote:Moj namen je kot sem ti že povedal izrazit svoje mnenje 8)
tvoj mnenje pa je da naj se bere oshojeve knjige. ampak kokr sm jz njega spoznal on ne govori o Bogu, kaj sele v nasi povezavi z njem, ki naj bi bla bazirana na ljubezni, ki je tema tega topika.
on govori s "spraznjenju" uma vseh misli. sri krishna pa v bhagavad-giti prav, da mormo mislit na njega (boga). pol pa mamo dve moznosti. al je sri krishna le ena misel ki se je mormo v koncni fazi osvobodit, al pa je misljenje na sri krishno neki kar je visje od "praznega uma". oz. samo s praznim umom osvobojenim vseh materialnih misli lahko "meditiramo" ali mislimo na spirit iz cesar sri krishna je in v giti jasno razlozi ta svoj ontoloski aspekt. jz mocno dvomim da je osho dojel ontoloski (interni) aspekt sri krishne, kar je nakazal v enem svojem govoru, kjer govori o "indijskih bogovih".
drgac pa mas v vedski literaturi tud opisan to kar osho propagira, npr. v razlicnih tantra skriptah in tud o tem kaj ti jz hocem povedat.
Q. In the Jnanasankalini Tantra, Lord Siva says to Parvarti, 'Meditation is not meditation unless the mind is united with sunya (to je ta "praznina"). Could you comment on this verse?
A. Unless the mind is empty (sunya) of thought, meditation can only reach
samprajnata samadhi. When it is empty of all thought, one attains
asamprajnata samadhi. In
dhyana (meditacija v sankritu, po kitajsko ch'an, po japonsko zen) , one generally practices fixing the mind on one object, restraining it from all other thoughts. This is the mental stage of
ekagra (one pointedness), which occurs in
sattva guna (materialna kvaliteta ki povzroca notranji mir). When one is proficient in this practice, one can eventually restrain all thought - the mental stage of
nirodha leading to
asamprajnata samadhi.
The culture of
samprajnata samadhi leading to
asamprajnata samadhi is detailed in the sixth chapter of the Bhagavad-gita. According to the Gita, the cessation of material existence (nirvana/sunya) is subsumed within Brahman, and both of these are subsumed within Krishna himself. Krishna says "santih nirvana-paramam mat-samstham adhigacchati." The highest peace that lies beyond the cessation of material existence is incorporated within the experience of Krishna himself. What then must the direct experience of Krishna be for his devotee? This is
asamprajnata samadhi, in which thought is restrained (niyata-manasah), stolen by the charm and beauty of Krishna.
ker osho-ta ocitno sri krishna trenutno se ne zanima kej prevec, to pomen da zal ne pozna njegovega ontoloskega aspekta, kar pomen da je njegov um se zelo zelo poln necesa ki mu zastira pogled nanj. v bhagavad-giti pa bos lahko zvedu kdo ga spozna, kdo ga ne, in kaksna je razlika med tema dvema in tud v kaksnih eksternih in internih simptomih se to opaz.
no vids, pa sm ti se jz podal svoj mnenje.
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