From the works of Enlightened Master Paramahamsa Nithyananda. In this chapter, Krishna shows His cosmic form to Arjuna. He reveals experientially how He is present in every level of Existence and in every way. He declares: "Whatever is best, I shine in that." Here Krishna doesn't just declare that He is God; He proves it by giving the solid Experience of the Universal Cosmic Consciousness. Only an Enlightened Master can impart this Experience. This is how you can tell if someone is Enlightened or not. This discourse titled, "Krishna - The Cosmic Window" may be ordered at www.Anandagalleria.com

From the works of Enlightened Master Paramahamsa Nithyananda. Nithyananda says that after spiritual experience comes Bhakti and social service. It is not the other way. Only a person who had the experience of every being, as part of the cosmic consciousness, only he can know and radiate love. Words and deeds, however trivial those may seem, of an Enlightened Master always do good to everyone. On the other hand the words and deeds, however great those may be, of an un-Enlightened person bring misery. For example, a simple instruction such as "Watch your Breath" from Buddha helped thousands to experience the Consciousness whereas the "Theory of Relativity" led to the invention of Atomic Bomb. This clip is taken from the discourse titled Love is Your Very Life -- Bhagavad Gita 12 and may be ordered at www.lifeblissgalleria.com

our universe is more like a thought then a thing ie a manifestation of consciousness Only consciousness can create what appears to be solid reality for there is no solid reality to create life from (if your not blown away you do not get it!!

I am entering this crossover AMV into ShadowDevyn's contest! ~*~Round 7~*~ Theme: Crossover Couple Tribute I don't know what to say! I was actually working on a different AMV when this idea came into my head, and I could not rest until I completed it! So here it is! This is dedicated to the pairing of Kurama and Sango. I was surprised that there where not that many AMVs dedicated to this couple. They are so cute! Plot: Kurama and Sango realize that they are not complete without the other and share their feelings. Kurama then reveils his other identity to her. The clips of Sango and Miroku are suppose to be special moments that Sango and Kurama remember sharing. ~ What can I say? I had to be creative. ~ :o) Then we see that Karasu appears and attacks Sango. Realizing this, Kurama rushes to rescue her only to find her knocked unconscious! Filled with rage he challenges Karasu to battle. Kurama transforms in the beginning which gives him the upper hand, but then - running out of energy, he reverts back to his human side half way through the battle which gets him into trouble. Sango soon gains consciousness only to see Kurama mortally wounded, and she can only watch in horror as he falls to the ground. Out of desperation she calls out to him. Hearing her voice, Kuama finds his hidden strength and defeats Karasu! Yeah!!!!!!! ~ :o) Kurama and Sango are then reunited! ~ Awwwwwww How sweet! ~ :o) HOPE THAT YOU ENJOY IT!!!! ~ XD Pleas feel free to rate and comment! Hey, everyone! I have made a group for those of you who love anime crossovers! Go here to join: http://youtube.com/group/AnimeCrossOverMadnes DISCLAIMER: I DON NOT OWN INUYASHA, YU YU HAKOSHU, CHARACTURES, OR MUSIC. THIS IS PURELY FAN MADE. Anime: Yu Yu Hakusho and Inuyasha Characters: Kurama and Sango Song: Conspiracy

A dialogue between King Suraghu and the Persian King Parigha. Parigha is a traditional yogi, well versed in mental training, and the achievement of samadhi. Right Samadhi, concentration of the attention which leads to higher states of consciousness. Is meditation about making the mind go blank? No thoughts or notions are supposed to arise in the mind. Suraghu identifies samadhi as self-realisation. Higher states of consciousness do not have anything to do with realisation. Yogic concentration exercises are separate from ordinary life. They do not burn up our attachment to notions hopes and desires, our latent tendencies. Samadhi is equanimity and clear perception of what is, free of desire and aversion. It is uninterrupted in the sage. After initial self-realisation there comes the practice of establishment in this self-realisation whereby the latent tendencies gradually die away. Samadhi is not concerned with higher states of consciousness, only consciousness. Spiritually, there cannot be any other state.

sounds like new age hippy bullshit but it's not. if essentially our own consciousness is a system that monitors inputs and makes an educated decision on an output, are all interdependent systems conscious. does consciousness only occur when a system can choose to influence other things?

The Story of Lila continued. Queen Lila and the goddess Saraswati are in the king's bedchamber. By their power they put the king's attendants to sleep and the king awakens. He pays them homage. His minister wakes. The minister recounts the king's recent ancestry. The goddess gives the king the power to recount his past lives. He's lived 70 years although his previous incarnation Padma had died just one day previously. The goddess points out the dream-like nature of reality. The king wonders about his attendants. Do they not have their own consciousness? There is one consciousness only. The charge of solipsism. All personalities including our own are constructs of the cognitive process which does not relate to our sense of being.

ON ONE occasion while talking with Gurdjieff, Ouspensky asked him whether he considered it possible to attain "cosmic consciousness," . . . "I do not know what you call 'cosmic consciousness,' " said Gurdjieff, "it is a vague and indefinite term; anyone can call anything he likes by it. In most cases what is called 'cosmic consciousness' is simply fantasy, associative daydreaming connected with intensified work of the emotional center. Sometimes it comes near to ecstasy but most often it is merely a subjective emotional experience on the level of dreams. But even apart from all this before we can speak of 'cosmic consciousness' we must define in general WHAT CONSCIOUSNESS IS. "How do you define consciousness?" "Consciousness is considered to be indefinable," Ouspensky said, "and indeed, how can it be defined if it is an inner quality? With the ordinary means at our disposal it is impossible to prove the presence of consciousness in another man. We know it only in ourselves." "All this is rubbish," said Gurdjieff, "the usual scientific sophistry. It is time you got rid of it. Only one thing is true in what you have said: that you CAN KNOW consciousness only in yourself. Observe that I say you CAN KNOW, for you can know it only when you have it. And when you have not got it, you can know that you have not got it, not at that very moment, but afterwards. I mean that when it comes again you can see that it has been absent a long time, and you can find or remember the moment when it disappeared and when it reappeared. You can also define the moments when you are nearer to consciousness and further away from consciousness. But by observing in yourself the appearance and the disappearance of consciousness you will inevitably see one fact which you neither see nor acknowledge now, and that is that moments of consciousness are very short and are separated by long intervals of completely unconscious, mechanical working of the machine. You will then see that you can think, feel, act speak, work, WITHOUT BEING CONSCIOUS OF IT. And if you learn to see in yourselves the moments of consciousness and the long periods of mechanicalness, you will as infallibly see in other people when they are conscious of what they are doing and when they are not. "Your principal mistake consists in thinking that you ALWAYS HAVE CONSCIOUSNESS, and in general, either that consciousness is ALWAYS PRESENT or that it is NEVER PRESENT. In reality consciousness is a property which is continually changing. Now it is present, now it is not present. And there are different degrees and different levels of consciousness. Both consciousness and the different degrees of consciousness must be understood in oneself by sensation, by taste. No definitions can help you in this case and no definitions are possible so long as you do not understand WHAT you have to define. And science and philosophy cannot define consciousness because they want to define it where it does not exist. It is necessary to distinguish CONSCIOUSNESS from the POSSIBILITY OF CONSCIOUSNESS. We have only the possibility of consciousness and rare flashes of it. Therefore we cannot define what consciousness is." --Gurdjieff --ch 7, In Search of the Miraculous

Tang TaiZong唐太宗LiShiMin李世民(598－649),the second emperor of Tang Dynasty唐朝 reigned China from 627 to 649.ZhenGuan贞观 was his reign title. Huan Chuang玄奘（602-644/664），唐朝著名的三藏法师，汉传佛教历史上最伟大的译师。俗姓陈，本名袆，出生于河南洛阳洛州缑氏县（今河南省偃师市南境），佛教法相宗创始人。高僧，佛教学者、旅行家，与鸠摩罗什、真谛并称为中国佛教三大翻译家，唯识宗的创始者之一。 Xuanzang (Chinese: 玄奘; pinyin: Xuán Zàng; Wade-Giles: Hsüan-tsang) was a famous Chinese Buddhist monk, scholar, traveler, and translator that brought up the interaction between China and India in the early Tang period. Xuanzang was born near Luoyang, Henan in 602? as Chén Huī or Chén Yī (陳 褘) and died 5th Feb. 664[1] in Yu Hua Gong (玉華宮). He became famous for his seventeen year trip to India, during which he studied with many famous Buddhist masters, especially at the famous center of Buddhist learning at Nālanda University. When he returned, he brought with him some 657 Sanskrit texts. With the emperor's support, he set up a large translation bureau in Chang'an (present-day Xi'an), drawing students and collaborators from all over East Asia. He is credited with the translation of some 1,330 fascicles of scriptures into Chinese. His strongest personal interest in Buddhism was in the field of Yogācāra (瑜伽行派) or Consciousness-only (唯識). The force of his own study, translation and commentary of the texts of these traditions initiated the development of the Faxiang school (法相宗) in East Asia. Although the school itself did not thrive for a long time, its theories regarding perception, consciousness, karma, rebirth, etc. found their way into the doctrines of other more successful schools. Xuanzang's closest and most eminent student was Kuiji (窺基) who became recognized as the first patriarch of the Faxiang school.

Jacob is an ordinary man living an ordinary life with his beautiful wife, until the day he wakes up in an eerie hotel room to find himself being brutally tortured by a mysterious woman. He succumbs to the unbearable pain and loses consciousness; only to awake safely back in his own home the next morning to discover that he has been missing for days. At first, Jacob believes his experience was just a vivid nightmare, until it happens again, and then again. As each episode becomes more realistic, he loses his grasp on what is real and what seems to be a sick game. Who are his friends? Who are his enemies? What is the truth? In the end the truth will be a lie, and the evil consuming him will stem not from his actions, but from his secret.

I was at my friends house and he wanted to go to sleep, but our other friend J Mac was immobilized passed out on his bed. We decided to try and lift him up to the bunk bed, however we could not stop laughing as we grabbed him and he started to move and groan, but not regain consciousness. Only the last couple minutes of this video show us lifting him up as we try and fight back our uncontrollable laughter. And yes the video quality is horrible.

Your head must be like a police officer: JAMES WYLY vs. SEX-OFFENDOR POLICE PART TWO http://www.youtube.com/watch?v=f8qKFPj3RX8 It is only when you relax consciously that your head maintains its "role" of police officer and it is then that relaxation has value. Otherwise, it is weakness: HOMELAND SECURITY ABUSE: http://www.youtube.com/watch?v=3N5mdvQi61c And with yet another video update dated August 23: HABITS OF HARMLESS CITIZENS http://www.youtube.com/watch?v=ykkWjSGF6q8 ON ONE occasion while talking with Gurdjieff, Ouspensky asked him whether he considered it possible to attain "cosmic consciousness," . . . "I do not know what you call 'cosmic consciousness,' " said Gurdjieff, "it is a vague and indefinite term; anyone can call anything he likes by it. In most cases what is called 'cosmic consciousness' is simply fantasy, associative daydreaming connected with intensified work of the emotional center. Sometimes it comes near to ecstasy but most often it is merely a subjective emotional experience on the level of dreams. But even apart from all this before we can speak of 'cosmic consciousness' we must define in general WHAT CONSCIOUSNESS IS. "How do you define consciousness?" "Consciousness is considered to be indefinable," Ouspensky said, "and indeed, how can it be defined if it is an inner quality? With the ordinary means at our disposal it is impossible to prove the presence of consciousness in another man. We know it only in ourselves." "All this is rubbish," said Gurdjieff, "the usual scientific sophistry. It is time you got rid of it. Only one thing is true in what you have said: that you CAN KNOW consciousness only in yourself. Observe that I say you CAN KNOW, for you can know it only when you have it. And when you have not got it, you can know that you have not got it, not at that very moment, but afterwards. I mean that when it comes again you can see that it has been absent a long time, and you can find or remember the moment when it disappeared and when it reappeared. You can also define the moments when you are nearer to consciousness and further away from consciousness. But by observing in yourself the appearance and the disappearance of consciousness you will inevitably see one fact which you neither see nor acknowledge now, and that is that moments of consciousness are very short and are separated by long intervals of completely unconscious, mechanical working of the machine. You will then see that you can think, feel, act speak, work, WITHOUT BEING CONSCIOUS OF IT. And if you learn to see in yourselves the moments of consciousness and the long periods of mechanicalness, you will as infallibly see in other people when they are conscious of what they are doing and when they are not. "Your principal mistake consists in thinking that you ALWAYS HAVE CONSCIOUSNESS, and in general, either that consciousness is ALWAYS PRESENT or that it is NEVER PRESENT. In reality consciousness is a property which is continually changing. Now it is present, now it is not present. And there are different degrees and different levels of consciousness. Both consciousness and the different degrees of consciousness must be understood in oneself by sensation, by taste. No definitions can help you in this case and no definitions are possible so long as you do not understand WHAT you have to define. And science and philosophy cannot define consciousness because they want to define it where it does not exist. It is necessary to distinguish CONSCIOUSNESS from the POSSIBILITY OF CONSCIOUSNESS. We have only the possibility of consciousness and rare flashes of it. Therefore we cannot define what consciousness is." --Gurdjieff --ch 7, In Search of the Miraculous