We shall not forsake the land of our birth,
Nor let our speech be buried.
We are the Polish nation, Polish kin,
Of royal Piast lineage carried.
We shall not let the foe oppress us.
May God be our aid!

Whoever truly has power and is conscious of being worthy of it, whoever feels himself to be truly superior, also realises that every kind of vanity and of personalism abase him: these are artificial and fictitious forms of having worth before oneself and before others, and he has no need of them. They have nothing to do with an Aryan, Nordic-Aryan and Romano-Aryan style of life. Thus it is that a new anti-intellectualistic ruling group might form up, ascetic and heroic, almost feudal and barbaric in its hardness and insouciance of forms, silent, compact and impersonal as an Order, but precisely for this reason realising a superior form of personality, one that is not improvised but which justifies itself with a ‘tradition’ and with a ‘race’ experienced in their deeper and more transcendent values.

Burn all books 🔥📚🔥 and libraries to the ground, Fahrenheit 451 up in this bitch

ノウマク サンマンダ バザラダン センダ マカロシャダ ソワタヤ ウンタラタ カンマン

Nōmaku sanmanda bazaradan senda makaroshada sowataya un tarata kanman

Homage to the all-pervading Vajra! Grant me strength and protection, unshakeable and immovable like Fudō Myōō.

This is a non-dogmatic channel.

Why do I say this? Do I consider myself to be above the Teachings? No. Do I claim some realisation by which I might transcend the instructions of the buddhas? No. Do I believe dogma is an unimportant part of practice? No. Am I courting controversy to get my channel started? 😏

Firstly, let me define my terms. Dogma, as I use the word, refers to a set of ideas or beliefs which one considers canonical and therefore beyond questioning or dispute.

The thing is, holding to some sort of dogma can be useful to a buddhist practitioner. It is ill-advised to explore emptiness without any sort of safety harness. One needs a guide, a support of some kind.

We are but maggots, writhing in the filth of our own corruption. We are so lost in our tangle of misconceptions about reality that directly confronting reality without some preparation can have devastating results. As such, we require the guidance of the one who has ascended from the dung of mortality and now walks among the stars.

We call this Refuge, and it is threefold; Buddha is the exemplar, the Thus Gone One who has shown the way; Dharma is the way itself, the actual teachings by which we may liberate ourselves; Sangha is the assembly of noble ones who follow the way with us.

By taking firm Refuge in these Three Jewels, we establish for ourselves a stable footing from which we may safely explore the Void, which often appears terrifying to us at first and which later can prove seductive (and in either aspect, whether as Destroyer or as Lover, it is dangerous). This, then, is the use of dogma.

But dogma also has its limit, and this is true even of dogma designed and delivered by the buddhas. Mahayana buddhists observe different dogma to that which is held by Theravadins, yet both dogmas were given by the historical Buddha.

Even within Mahayana, different schools have different dogmas, and within any given school one can find different lamas emphasising different teachings and delivering different dogmas to their students.

One might conclude that all these dogmas are meaningless and all those who teach or follow them are fools. That’s fine, but (since nearly everyone holds to a dogma of some kind) now you live in a world of meaninglessness and fools. So, for the sake of argument, let’s suppose that you have some faith in the buddhadharma.

Let’s suppose that – for whatever reason – you have chosen to follow the path of awakening taught by the Tathagata. Well now you have a problem, because whatever portion of the teachings you have decided is definitive is going to be just that - a portion. They can’t all be definitive.

No practising buddhist can hold all of the Buddhas’ teachings to be definitive. You can’t follow the word-for-word instructions of every lama. Just try it, I dare you.

So you’ll pick your lama and you’ll pick your dogma, and you’ll have your reasons. And the next guy over will pick his lama and his dogma, and he’ll have his reasons too (we call those reasons karma, btw). He may even have the same lama as you and yet somehow his dogma can still be different – maybe even wildly different – to yours.

So you conclude he must be wrong. He’s misunderstood something along the way (maybe so). He’s injecting his own attachments and aversions into the dharma (maybe so). He’s a heretic who will, wittingly or not, pervert the teachings (maybe so). He’s a fundamentalist who is so hung up on the words of the dharma that he misses the essence of the teaching (maybe so).

To war! We must educate those who have misunderstood. We must expose those who are still labouring under attachment and aversion. We must crusade against the heretic and transgress against the fundamentalist.

In this episode we emphasize the value of the "outer" work in the "inner" liberation.

https://youtu.be/VyaMfOu1MZg

One White Monster for a White Monster, please!

Accusers offended by opinions.
Barking at their own shadows.
"He did this!"
"They said that!"

Realize.. it does not affect you nor the truth you hold. You feel threatened, seeing it put to question. Realizing your opinion means nothing. That it is nothing. Won't change a thing. It can only kill your identity if you identify with it. Why suffer like you are under threat?

Kūkai’s Ten Levels of Mind (jūjūshin) present a view of enlightened mind in ten aspects or stages (not to be confused with the ten consciousnesses). Although the Ten Levels have been interpreted in many ways, essentially they represent stages through which the esoteric practitioner passes as delusions are penetrated and ever deeper realms of mind revealed. The levels can also be viewed as descriptions of various Buddhist teachings as they were in Kūkai’s time. The Ten Levels of Mind are as follows:

1. The Unstable, Goatish Mind (ishō teiyō-shin). The unenlightened mind that understands neither good nor evil, cause nor effect. Like a goat filled with lust for sex and food, a person of this mind is driven by instincts.

2. The Foolish, Abstinent Mind (gudō jisai-shin). Here, some karmic cause has stirred the individual’s inherent Buddha-nature so that he begins to restrain himself. This is the mind that strives to be ethical and moral.

3. The Childlike, Fearless Mind (yōdō mui-shin). Wearied with human suffering, the person at this level seeks the peace of dwelling in heaven. This is the mind first awakening to religion. Like a child seeking the comfort of its mother’s embrace, unaware that its mother, too, is subject to sickness, old age, and death, the person at this level seeks to believe in an eternally unchanging god or spiritual doctrine.

4. The Mind of Aggregates-Only Without Self (yuiun muga-shin). The mind at this level sees the self as impermanent, but still thinks that the five aggregates (form, perception, mental activity, will, and consciousness) have real existence. (The early stage of Buddhism known as the shomon-jo, the ‘“‘vehicle of one who hears the voice” of Shakyamuni teaching, by which the
individual seeks salvation for himself alone, belongs to this level.)

5. The Mind Free of the Seeds of Karmic Causation (batsu gōinju-shin). By understanding the process of karmic causation, the person on this level has destroyed the ignorance that is the seed of bad karma. This mind, however, like that of the fourth level, lacks compassion for other beings. (To this level belongs the teaching of the erigaku, the self-enlightened person who achieves liberation by understanding causation.)

6. The Compassionate Mahayana Mind (taen daijō-shin). At this level of mind, compassion for all living beings wells forth. Although realizing that objects are void, this mind still considers the self-nature of the storehouse consciousness (which recognizes the objects) to be real. (The doctrine of Consciousness-Only belongs here. This and the following levels describe Mahayana Buddhism.)

7. The Mind Awakened to the Unborn (kakushin fushō-shin). At this level the individual realizes the void nature of both the objects within the mind and the mind itself (the storehouse consciousness). Such realization alone, however, does not reach beyond negation.

8. The Mind of the Single Way of Truth (nyojitsu ichidō-shin). This level of mind understands that the worlds of delusion and enlightenment, the worlds of matter and mind, the human world, and all possible worlds, are contained in a single thought within the individual mind. This is the level of realization that consciousness and its objects form one body, but it does not know that yet other realms transcend it.

9. The Mind of Ultimate No-Self-Nature (goku mujishō-shin). In this, the ultimate realm of exoteric understanding, the mind sees that all things interpenetrate, and that all things contain eternal truth. Still, limited by void and nothingness, this mind does not progress beyond negation. It must yet go beyond the cause to the result, enlightenment.

10. The Secret, Sublime Mind (himitsu shōgon-shin). The mind on this level breaks through its attachment to void and fully realizes its true nature. In this realm of affirmation, the individual experiences the externally self-existing enlightenment of the universal Buddha. This is the creative mind at the source of all things.

Just as a candle lights another candle without diminishing itself, you have the power to ignite your inner fire and share it with your companions without losing any of its intensity.