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Nichiren Daishonin
Purpose
The Ultimate Principle
The Third Doctrine
This is The Buddhism of absolute
The Ocean of Enlightenment
The Globalization of humanity blue planet
Itai Doshin
Ichinen Sanzen
The Supremacy Of The Mystic Law
The Nature Of Myo
The Nature of the Buddha's
 
 
The Mystic Truth
Buddha Wisdom and Slander
The Ocean of the Law
Overcoming obstacles And illness
Inconspicuous and Conspicuous Benefits
On Prayer
Karma
Good Fortune
The strategy of the Lotus Sutra
The Gohonzon
Chanting Nam Myoho Renge Kyo
We Can Overcome
The Four Ingredients
Nam Myoho Renge Kyo
Transience
Be Happy
On Practising the Buddha's Teachings
 
 
 
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The Ocean of Enlightenment

 

 

What this means is that on the deepest level of existence all life and all the phenomenal universe comes from the same source. This is the ocean of Enlightenment, the common Ground, The ultimate reality which is the Law itself. By chanting Nam Myoho Renge Kyo to the Dai Gohonzon we gain access to this ocean.

 

By practicing this Buddhism and through faith we access the ninth consciousness, the place and nexus of living vitality, creativity, passion and love as it is the consciousness (which takes us beyond the limits of time and linear/emotional polarized thinking) wherein "solutions" are not only buried in our past but are emerging from our present and future states of consciousness. We are, as far as our own awareness reflects, part of a conscious universe that expands into many dimensions not immediately visible to our normal holographic senses but visible non the less.

 

Our basic challenge is that we must become aware of this system of reality that turns out to be so magnificent that our attempts to define it, while noble in their intent, dissolve in the beauty of what is real.

 

We may safely anticipate that a major change in worldview - from consciousness as merely an impotent by-product of complex matter to consciousness as both fundamental and causal throughout evolution - will be accompanied by profound, even revolutionary, societal changes - Willis Harman Founder of The Institue of Noetic Studies

 

There is a gulf between truth and reality; they are not the same thing.

Illusion and falsehood are certainly part of reality, but they are not part of truth.

Truth includes all that is; it is one. Reality is conditioned and multiple.

Truth is beyond reality; it comprehends reality, but not vice versa. Reality is everything; truth is no-thingness.

We need truth, but our minds are occupied with reality. We seek security in reality, but authentic security comes only in complete nothingness, that is, only in truth.

The seed of truth is a mystery that thought cannot encompass; it is beyond reality.

The Bohm-Krishnamurti dialogue

 

These issues may be addressable in terms of our "beyond quantum theory" ideas, if we

identify observers with something of the nature of an organism or cooperating group. As

Rosen (1991, 1999) has noted, in the biological realm we may have to think in terms of

causes and effects rather than states and their dynamics. Stapp's ideas fit well into such a

picture, the observer, who is outside quantum mechanics, being one of the causes of effects

within this descriptive domain. The conclusion then is that Stapp's observers fall outside the

ability of quantum mechanics to characterise, but not in any way essentially beyond our

ability to understand them and describe them in alternative ways. Science needs to try to

understand the observer, and to respond vigorously to "the challenge of consciousness

research" (Josephson and Rubik 1992)

 

Beyond quantum theory: a realist psycho-biological interpretation of reality' revisited

Brian D. Josephson

Cavendish Laboratory, Madingley Road, Cambridge CB3 0HE, UK

 

 

Fritjof Capra in his book the Tao of Physics (Capra 1983), concerned with the deep parallels

that appear to exist between patterns found in objective reality as revealed by modern science, and patterns found in deeper personal experiences as revealed by meditation or mystical experience and reported by the mystics suggests that we need to deal with patterns rather than with linear forms such as for example words.