The Secret - Benarkah Pikiran adalah Segalanya?

[aitristina]

i dun agree...

mnrt sy, law attraction = carma in other words...

Kalau di agama lain ada yang namanya 'mintalah kepada tuhan dan yakinlah ia akan mengabulkan', apakah jangan2 ini law of attraction (paham yang diajarkan dalam buku the secret ini) tapi diselubungkan dalam bentuk doa kepada sosok adikuasa?

[aitristina]

g pernah bc buku itu, pin ejm dr temen...baca bukunya lama..so lanjut ke vcdnya..

intinya tentang pikiran en karma kayak yg prnh diungkpakan oleh buddha 2500th lalu..

buat g...buku ini my life saviour..how come...

tdnya g stress banget...bahkan ada plan kepikiran mau suicide...but after rreading tis book, i though everythin could be change by my self...by my minds...

g praktekkin bbrp cr yg dikatakan...hasilnya ya skrg ini...

g gak mau suicide lagi...berpikir pun emoh...
g hargain hdp sbg manusia saat ini...

memang benar...hdp naik turun bagaikan roda berputar...mgkn g jobles...mngkn g kere...tapi hdp berkecukupan..n hepie aja

any comments buat yg dh prnh baca?

life is precious!

[williamhalim]

Pernah baca buku ini juga... namun sedikit saja...

Entah kenapa, sejak kenal buddhisme, kurang tertarik membaca buku2 motivasi lainnya.
Rasanya buku2 motivasi tsb kurang sempurna dibanding buddhisme, atau terhadap buku2 motivasi yg baik, ternyata penjelasannya sama saja dgn yg telah dijelaskan dalam Buddhisme...

Ini pengalaman sy membaca buku2 motivasi (termasuk the secret, yg sy anggap termasuk buku motivasi juga...)

::

[Mahadeva]

Pernah baca buku ini juga... namun sedikit saja...

Entah kenapa, sejak kenal buddhisme, kurang tertarik membaca buku2 motivasi lainnya.
Rasanya buku2 motivasi tsb kurang sempurna dibanding buddhisme, atau terhadap buku2 motivasi yg baik, ternyata penjelasannya sama saja dgn yg telah dijelaskan dalam Buddhisme...

Ini pengalaman sy membaca buku2 motivasi (termasuk the secret, yg sy anggap termasuk buku motivasi juga...)

::

yup, Buddhisme memang lengkap karena saya sudah baca buku the secret dan buku motivasi lainnya yang mengulas cara meraih yang kita inginkan dan sudah saya coba memang ada manfaatnya namun tidak pernah dibahas dibuku the secret dan buku lainnya, apa yang terjadi setelah mati? apakah law of attraction bisa membuat kita hidup abadi? mengetahui setiap orang pasti mati dan law of attraction tidak bisa menolong, kok rasanya jadi kurang lengkap, saya kirim email ke thesecret.tv dan belum dibalas.. tapi di Buddhisme sudah lengkap dibahas...(tinggal dibuktikan)

[pannadevi]

Walaupun awalnya tulisan samaneri agak meragukan (habisnya biasanya kalau tulisan panjang lebar, isinya pasti muter2 doank), ternyata bobotnya sepanjang tulisannya, keren2. Buku Isis Unvieled mungkin masih bisa dicoba dicari di ebay atau amazon. Jadi pengen baca, sehebat apa kekuatan pikiran itu

bener ini bukunya?

http://www.theosociety.org/pasadena/isis/iu-hp.htm

thank u mr.Wei & bro Raynoism, sy udah cek buku itu mo kasih cuplikan, butuh waktu buat nyari yg sy maksud, sabar dulu ya...saya sempet baca2 beberapa bab, nanti akan sy posting tanggapan sy.

mettacittena,

[Mahadeva]

bener ini bukunya?

http://www.theosociety.org/pasadena/isis/iu-hp.htm


thank u mr.Wei & bro Raynoism, sy udah cek buku itu mo kasih cuplikan, butuh waktu buat nyari yg sy maksud, sabar dulu ya...saya sempet baca2 beberapa bab, nanti akan sy posting tanggapan sy.

mettacittena,

ok kalau sudah dapat tolong di post linknya juga, saya juga mau baca..thanks

[dhammadinna]

[...]
Secara sekilas buku ini seolah dekat dengan Buddha Dhamma, terutama pada hal 'pikiran adalah pelopor' dan 'berbagi harta mengakibatkan mendapatkan harta', tetapi apakah faktor-faktor lain dari buku ini sesuai juga dengan Buddha Dhamma, dan apakah isi buku ini dapat di-ehipassiko-kan layaknya yang Buddha ajarkan dalam menanggapi ajaran yang belum kita ketahui kebenarannya? Benarkah kekuatan pikiran kita sedemikian hebatnya?
[...]

Pikiran adalah pelopor, apakah berarti pikiran adalah segalanya ?

Menurut saya sih tidak perlu mengaitkan the secret dengan buddhism. Apalagi berbicara tentang “kekuatan pikiran” untuk mendapatkan materi, sepertinya sangat berbeda dengan buddhism.

Saya menilai the secret setara dengan buku-buku motivasi lainnya, yang intinya adalah “fokus pada tujuan dan berpikir positif”.

Sy tidak mengatakan bahwa the secret atau buku motivasi lainnya adalah berguna/tidak. Tp menurut saya sih, agak janggal kalo dikaitkan dengan buddhism.

[dhammadinna]

Percaya ga percaya,itu sy alami sendiri..
Kalo sy mau sesuatu yg bersifat positif sy tinggal mensimulasi-kan otak untuk berpikir hasil yg negatif..
Selaras dgn sutta(MN 113,21); "apa pun yang engkau pikir akan terjadi, hal itu selalu menjadi sesuatu yang berbeda"
**nb,sutta sepenggal ini ditemukan di buku superpower mindfulness,AJAHN BRAHM
CMIIW

Mr Jhonz, tentang cuplikan MN, bisa tolong dijelaskan, dalam hal apa kalimat tersebut diucapkan?

Kalo tentang Ajahn Brahm, kalo gak salah tentang kisah “ketakutan pergi ke dokter gigi” ya?

Sy lupa cerita persisnya, kebetulan dpt setelah googling. Kutipan dari buku Membuka Pintu Hati:

Rasa takut adalah mencari-cari kesalahan dengan masa depan. Jika saja kita selalu ingat bahwa masa depan itu tak pasti, kita tak akan pernah mencoba meramalkan apa yang bisa salah. Rasa takut berakhir saat ini juga.

Suatu hari, ketika saya masih kecil, saya begitu takut kalau harus pergi ke dokter gigi. Meskipun saya sudah bikin janji untuk bertemu dengan dokter gigi, tetap saja saya tak ingin pergi. Saya khawatir sendiri dengan tololnya. Saat tiba di tempat praktik dokter gigi, saya diberi tahu bahwa dokter giginya berhalangan datang. Saya belajar betapa sia-sianya rasa takut itu.

Tentang kalimat "apa pun yang engkau pikir akan terjadi, hal itu (selalu?) menjadi sesuatu yang berbeda" :

Intinya bukanlah dengan “berpikir A agar sesuatu menjadi B”, atau bukan pula “berpikir negatif/positif agar sesuatu yang negatif tidak terjadi”. Juga bukan “menciptakan pemikiran X untuk melawan pemikiran Y”.

Tapi intinya adalah betapa sia-sianya mereka-reka masa depan. Hasil dari mereka-reka itu mungkin membuat kita bahagia atau takut, tapi toh tidak ada yang pasti (kadang pikiran suka lebay, ketakutan/harapan kita lebih besar dari kenyataan) Hanya itu saja.

[tesla]

MN 113 Sappurisa Sutta ya?

ini boleh ga?

Spoiler: ShowHide

http://awake.kiev.ua/dhamma/tipitaka/2Sutta-Pitaka/2Majjhima-Nikaya/Majjhima3/113-sappurisa-e.html

MAJJHIMA NIKĀYA III
2. 3. Sappurisasuttaṃ
(113) The Worthy One

I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṅḍika in Jeta's grove in Sāvatthi. The Blessed One addressed the bhikkhus from there. `Bhikkhus, I will tell the features of the Worthy one and the features of the unworthy one, listen and attend carefully.

Bhikkhus, what are the features of the worthy one? Here the unworthy one gone forth from a high clan reflects. I have gone forth homeless from a high clan, these others gone forth are not from high clans. On account of his high clan, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of high birth, these greedy things, angry things and deluded things do not get destroyed. If someone gone forth homeless from out side a high clan lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again, bhikkhus, the unworthy one gone forth from an esteemed clan , ... . re ... . gone forth from a high and esteemed clan, ... . re ... . gone forth from a noble clan reflects. I have gone forth homeless from a noble clan, these others gone forth are not from noble clans. On account of his noble clan, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of noble clan, these greedy things, angry things and deluded things do not get destroyed. If someone gone forth homeless from out side a noble clan lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one gone forth is well-known and famous, he reflects. I'm well-known and famous these others gone forth are not well-known and famous On account of his fame, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of fame, these greedy things, angry things and deluded things do not get destroyed. If someonenot well-known and famous gone forth homeless lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one is the gainer of robes, morsels, dwellings and requisites for the ill and he reflects. I'm a gainer of robes, morsels, dwellings and requisites for the ill, these others gone forth are not the gainers of the four requisites On account of this, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of gains, these greedy things, angry things and deluded things do not get destroyed. If some non gainer of robes, morsels, dwellings andrequisites for the ill, lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one is learned, he reflects. I'm learned, these other bhikkhus are not learned On account of his learnedness, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of learnedness these greedy things, angry things and deluded things do not get destroyed. If someone not learned lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one bears the Discipline, he reflects. I bear the Discipline these other bhikkhus do not bear the Discipline. On account of his bearing the Discipline he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of bearing the Discipline these greedy things, angry things and deluded things do not get destroyed. If someone not a bearer of the Discipline lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one is a preacher, he reflects. I'm a preacher these other bhikkhus are not preachers On account of his ability to preach he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of the ability to preach, these greedy things, angry things and deluded things do not get destroyed. If someone who is not a preacher lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one is a forest dweller, he reflects. I'm aforest dweller these other bhikkhus are not forest dwellers On account of his dwelling in the forest he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of dwelling in the forest these greedy things, angry things and deluded things do not get destroyed. If someone not dwelling in the forest, lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one is a rag robe wearer, he reflects. I'm a rag robe wearer these other bhikkhus are not rag robe wearers On account of his wearing rag robes he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of wearing rag robes these greedy things, angry things and deluded things do not get destroyed. If someone not wearing rag robes lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one.

Again bhikkhus, the unworthy one is a partaker of morsels, he reflects. I'm a partaker of morsels these other bhikkhus are not partakers of morsels. On account of his partaking morsels, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of partaking morsels these greedy things, angry things and deluded things do not get destroyed. If someone not partaking morsels, lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one

Again bhikkhus, the unworthy one is a tree root dweller, he reflects. I'm atree root dweller, these other bhikkhus are not tree root dwellers On account of his dwelling at the root of a tree, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of dwelling at the root of a tree these greedy things, angry things and deluded things do not get destroyed. If someone not dwelling at the root of a tree, lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one

Again bhikkhus, the unworthy one is a dweller in a charnel ground, ... . re ... a dweller in the open, ... re ... one abiding in the sitting posture, re ... one sleeping wherever possible, ... re ... one sitting on the same seat, he reflects. I'm a sitter on the same seat, these other bhikkhus are not the sitters on the same seat. On account of his sitting on the same seat, he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects on account of sitting on the same seat, these greedy things, angry things and deluded things do not get destroyed. If someone not a sitter on the same seat, lives according to the Teaching, following the right conduct, he would become honourable and praiseworthy, on account of that. He honours the right conduct and does not praise himself or disparage others. Bhikkhus this is a feature of the worthy one

Again, bhikkhus, the unworthy one, secluded from sensual desires and things of demerit, with thoughts and thought processes, and with joy and pleasantness born of seclusion abides in the first jhāna. He reflects, I'm a gainer of the first jhāna, these other bhikkhus are not the gainers of the first jhāna. On account of his first jhāna he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects. The Blessed One has said, we should not cling to even the first jhāna. Whatever we imagine it turns to be otherwise. Giving the first preference to not clinging, he does not praise himself or disparage others, on account of the first jhāna. Bhikkhus this is a feature of the worthy one

.

Again, bhikkhus, the unworthy one, overcoming thoughts and thought processes, the mind internally appeased, in one point and with joy and pleasantness born of concentration abides in the second jhāna, ... re ... . in the third jhāna, ... re ... . in the fourth jhāna. He reflects, I'm a gainer of the forthjhāna, these other bhikkhus are not the gainers of the forth jhāna. On account of his forth jhāna he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects. The Blessed One has said, we should not cling to even the forth jhāna. Whatever we imagine it turns to be otherwise. Giving the first preference to not clinging, he does not praise himself or disparage others, on account of the forth jhāna. Bhikkhus this is a feature of the worthy one

Again, bhikkhus, the unworthy one, overcomingall perceptions of matter, all perceptions of anger and not attending to the varied perceptions, with space is boundless abides in the sphere of space. He reflects, I'm a gainer of the sphere of space, these other bhikkhus are not the gainers of the sphere of space. On account of his birth in the sphere of space he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects. The Blessed One has said, we should not cling to even the sphere of space. Whatever we imagine it turns to be otherwise. Giving the first preference to not clinging, he does not praise himself or disparage others, on account of the birth in the sphere of space. Bhikkhus this is a feature of the worthy one

.

Again, bhikkhus, the unworthy one, overcomingall the sphere of space, with consciousness is boundless, attains to the sphere of consciousness. He reflects, I'm a gainer in the sphere of consciousness, these other bhikkhus are not the gainers in the sphere of consciousness. On account of his birth in the sphere of consciousness he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects. The Blessed One has said, we should not cling to even the sphere of consciousness. Whatever we imagine it turns to be otherwise. Giving the first preference to not clinging, he does not praise himself or disparage others, on account of the birth in the sphere of consciousness. Bhikkhus this is a feature of the worthy one.

Again, bhikkhus, the unworthy one, overcomingall the sphere of consciousness, with there is nothing attains to the sphere of nothingness. He reflects, I'm a gainer in the sphere of nothingness, these other bhikkhus are not the gainers in the sphere of nothingness. On account of his birth in the sphere of nothingness he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects. The Blessed One has said, we should not cling to even the sphere of nothingness. Whatever we imagine it turns to be otherwise. Giving the first preference to not clinging, he does not praise himself or disparage others, on account of the birth in the sphere of nothingness. Bhikkhus this is a feature of the worthy one

.

Again, bhikkhus, the unworthy one, overcomingall the sphere of nothingness, attains to neither perception nor non perception. He reflects, I'm a gainer of neither perception nor non perception, these other bhikkhus are not the gainers of neither perception nor non perception. On account of his birth in neither perception nor non perception he praises himself and disparages others. This is a feature of the unworthy one. The worthy one reflects. The Blessed One has said, we should not cling to even neither perception nor non perception. Whatever we imagine it turns to be otherwise. Giving the first preference to not clinging, he does not praise himself or disparage others, on account of the birth in neither perception nor non perception. Bhikkhus this is a feature of the worthy one

Again the worthy one overcoming all neither perceptions nor non perceptions, attains the cessation of perceptions and feelings. Seeing this with wisdom his desires too get destroyed. Here the bhikkhu does not imagine anything, to go anywhere, for any reason.

The Blessed One said thus and those bhikkhu delighted in the words of the Blessed One.

[dhammadinna]

Yang bahasa indonesia, uda ada di DC Press, di sini:

Sappurisa Sutta

Ada di bait ke 28:

28. “Terlebih lagi, dengan sepenuhnya melampaui landasan kekosongan, seorang bukan manusia sejati masuk dan berdiam dalam landasan bukan persepsi juga bukan bukan-persepsi. Ia mempertimbangkan sebagai berikut: ‘Aku telah memperoleh pencapaian landasan bukan persepsi juga bukan bukan-persepsi; tetapi para bhikkhu ini tidak memperoleh pencapaian landasan bukan persepsi juga bukan bukan-persepsi.’ Demikianlah ia memuji diri sendiri dan merendahkan orang lain karena pencapaian landasan bukan persepsi juga bukan bukan-persepsi. Ini juga adalah karakter seorang bukan manusia sejati.

“Tetapi seorang manusia sejati mempertimbangkan sebagai berikut: ‘Dengan ketiadaan-identifikasi dengan pencapaian landasan bukan persepsi juga bukan bukan-persepsi yang telah dinyatakan oleh Sang Bhagavā; karena dengan cara bagaimanapun mereka beranggapan, faktanya adalah bukan itu.’ Maka, dengan menempatkan ketiadaan-identifikasi sebagai yang utama, ia tidak memuji diri sendiri juga tidak meremehkan orang lain karena pencapaian landasan bukan persepsi juga bukan bukan-persepsi. Ini juga adalah karakter seorang manusia sejati.

***

[Gak cocok ya kalo dipadankan dengan "apa pun yang engkau pikir akan terjadi, hal itu selalu menjadi sesuatu yang berbeda"]

[pannadevi]

bener ini bukunya?

http://www.theosociety.org/pasadena/isis/iu-hp.htm

thank u mr.Wei & bro Raynoism, sy udah cek buku itu mo kasih cuplikan, butuh waktu buat nyari yg sy maksud, sabar dulu ya...saya sempet baca2 beberapa bab, nanti akan sy posting tanggapan sy.

mettacittena,

ok kalau sudah dapat tolong di post linknya juga, saya juga mau baca..thanks

lo link nya ya yang bro kasih ini, saya selama ini tidak tahu udah tersedia online nya, sudah saya cari2 kalimat itu, untuk bab 6 udah sy baca2, supaya menghemat internet sy pindah ke words, untuk bab 6 jadi 39 halaman, bab 7 juga kurang lebih sama, saya masih berkali2 baca, tapi sepertinya bukan seperti yg sy tulis, disitu selalu yg ditekankan "dunia astral". sabar bentar ya....saya aja masih penasaran.

mettacittena,

[williamhalim]

...
Juga buku karya Tuesday Lobsang Rampa (sory ini Tibetan bukan Theravada) yang berjudul “The third eye”, inipun menggunakan kekuatan pikiran dikala masih kecil beliau melihat gurunya menggunakan telepati ketika salah satu teman dekat gurunya kecelakaan di gunung, sedangkan lokasi amat sulit dijangkau, untuk menemukan lokasi kecelakaan berada dimana lantas gurunya berkomunikasi secara telepati dg korban (telepati adalah juga salah satu bentuk kekuatan pikiran), akhirnya bisa diketemukan, pdhal sejak diketemukan korban sudah dlm kondisi kritis terluka parah dg hitungan menit akan meninggal karena kepala tertusuk ranting pohon dg luka serius sekali, korban terjatuh ke jurang tersangkut pohon dan salah satu ranting nembus kepala (bisa dibayangkan jatuh dari ketinggian udah ditunggu ranting runcing bak dipaku aja layaknya). Sehingga harus dilakukan operasi darurat dilokasi saat itu juga. Beliaupun menggunakan kekuatan pikiran utk mengetahui kemungkinan masih bisa hidup atau tidak krn korban tdk sadar Tanpa alat2 foto X-Ray gurunya mampu “memandang tembus” sehingga mampu melakukan operasi dg benar. Nah disini kekuatan pikiran pula yg bekerja.

Setelah Lobsang Rampa remaja maka dia menjabat sebagai penasehat Dalai Lama ke-13, sedang yang sekarang adalah Dalai Lama ke-14. Beliau memiliki kemampuan “membaca pikiran” orang lain.

Menarik untuk membicarakan Tuesday Lobsang Rampa ini.
Pertamakali membaca bukunya saya sangat terkesan, juga kerabat yg membca bukunya.

Buku itu sendiri (Third Eye) sangat menarik, menceritakan secara jelas kehidupan Tibetan dan ada sedikit petualangan, terutama di bab2 terakhir tentang lorong rahasia dibawah Potala yg berisi jasad manusia yg tinggi besar. Belum lagi soal bukti2 posisi Himalaya yg dulu berada dipinggir pantai.

Secara keseluruhan buku ini sangat-sangat menarik.

Yang menjadi kontroversial adalah T. Lobsang Rampa sendiri oleh sebagian pihak di klaim sebagai pengkhayal besar. Bahwa beliau tidak benar2 menceritakan pengalaman batinnya, melainkan mengarangnya dengan berbagai literatur2 yg ada...

Saya sendiri sampai kini masih belum bisa memperkirakan apakah T. Lobsang Rampa ini memang benar hanya mengkhayal atau benar2 menulis pengalaman lampaunya..

::

[pannadevi]

Menarik untuk membicarakan Tuesday Lobsang Rampa ini.
Pertamakali membaca bukunya saya sangat terkesan, juga kerabat yg membca bukunya.

Buku itu sendiri (Third Eye) sangat menarik, menceritakan secara jelas kehidupan Tibetan dan ada sedikit petualangan, terutama di bab2 terakhir tentang lorong rahasia dibawah Potala yg berisi jasad manusia yg tinggi besar. Belum lagi soal bukti2 posisi Himalaya yg dulu berada dipinggir pantai.

Secara keseluruhan buku ini sangat-sangat menarik.

Yang menjadi kontroversial adalah T. Lobsang Rampa sendiri oleh sebagian pihak di klaim sebagai pengkhayal besar. Bahwa beliau tidak benar2 menceritakan pengalaman batinnya, melainkan mengarangnya dengan berbagai literatur2 yg ada...

Saya sendiri sampai kini masih belum bisa memperkirakan apakah T. Lobsang Rampa ini memang benar hanya mengkhayal atau benar2 menulis pengalaman lampaunya..

::

bro Williamhalim yg baik,

senang bertemu dengan orang yg memiliki kesamaan pandangan ttg hal ini, bolehkah tahu kapan anda pertama kali baca buku ini?

ttg tinggi tubuh, sekarang ga usah bingunglah, anda tahu ga gigi sang Buddha berapa ukurannya? menurut catatan Huien-Shang (abad 2M), beliau adalah saksi hidup yg melihat relic gigi sang Buddha waktu itu berada di Afghanistan tepatnya di kota Balkh, termasuk rupam Buddha yg amat indah dari Batu Jade merah kuno yg amat mahal (sleeping Buddha berukuran 300M) yg telah diledakkan Bamiyan kemarin, silahkan baca buku "Catatan perjalanan Huien-Shang" gigi tsb berukuran 2,5inchi berarti 7.5cm, kalo ukuran gigi segitu lalu sang Buddha kira2 berukuran tinggi badan berapa? ga mungkin khan kalo hanya 2M, berdasarkan Tipitaka (Buddhavamsa), ukuran tinggi sang Buddha setinggi 16 lengan, nah loe, berapa tuh?

tahukah anda siapa tokoh yg paling gencar mengatakan T.Lobsang Rampa pembual? silahkan searching, tapi saya sendiri sudah pernah baca salah satu bukunya, beliau adalah JK. jujur bro...saya wkt itu cukup terkejut dan menjadi ikut2an percaya, tapi stlah sekarang sy tahu bhw JK pun penuh kasus (tp baru2 aja tahunya setelah dewasa ini), saya jadi tahu ada "udang dibalik batu". maling teriak maling (biasalah).

mettacittena,

[pannadevi]

bro Williamhalim yg baik,

senang bertemu dengan orang yg memiliki kesamaan pandangan ttg hal ini, bolehkah tahu kapan anda pertama kali baca buku ini?

ttg tinggi tubuh, sekarang ga usah bingunglah, anda tahu ga gigi sang Buddha berapa ukurannya? menurut catatan Huien-Shang (abad 2M), beliau adalah saksi hidup yg melihat relic gigi sang Buddha waktu itu berada di Afghanistan tepatnya di kota Balkh, termasuk rupam Buddha yg amat indah dari Batu Jade merah kuno yg amat mahal (sleeping Buddha berukuran 300M) yg telah diledakkan Taliban kemarin lokasi di Bamiyan, silahkan baca buku "Catatan perjalanan Huien-Shang" gigi tsb berukuran 2,5inchi berarti 7.5cm, kalo ukuran gigi segitu lalu sang Buddha kira2 berukuran tinggi badan berapa? ga mungkin khan kalo hanya 2M, berdasarkan Tipitaka (Buddhavamsa), ukuran tinggi sang Buddha setinggi 16 lengan, nah loe, berapa tuh?

tahukah anda siapa tokoh yg paling gencar mengatakan T.Lobsang Rampa pembual? silahkan searching, tapi saya sendiri sudah pernah baca salah satu bukunya, beliau adalah JK. jujur bro...saya wkt itu cukup terkejut dan menjadi ikut2an percaya, tapi stlah sekarang sy tahu bhw JK pun penuh kasus (tp baru2 aja tahunya setelah dewasa ini), saya jadi tahu ada "udang dibalik batu". maling teriak maling (biasalah).

mettacittena,

yang bertanda warna hijau dan maroon adalah koreksi utk menyisipkan info. thanks.

[tesla]

kalau berdasarkan bukti2 sejarah (fosil), tinggi manusia dulu & sekarang adalah sama, dari fosil dewasa diperkirakan manusianya setinggi (160~180cm) utk ukuran varian mungkin bisa sampe 3 meter (imho itupun yg sudah langka sekali) <--- ini menurut analisa pribadi ya...

soal relic gigi yg besar Buddha (ada juga jejak tapak kaki yg sangat besar), komentar saya adalah sesuatu yg tidak enak didengar orang lain, jadi sebaiknya diam. seingat saya tidak ada indikasi bahwa Sang Buddha memiliki tubuh yg luaaaaaar biasa tinggi dibanding orang lain, seingat saya lagi tinggi Manusia Sempurna tidak terlalu tinggi, tidak terlalu rendah, satu kata: "SEMPURNA"

ini tidak ada hub nya dg pengakuan Lobsang Rampa ya, hanya saja saya mo kasih tau bahwa manusia pada zaman purba pun tidak besar seperti mitos2... (kalau kata Tuhan tetangga sih, Tuhan sengaja menaruh tulang belulang tsb utk menguji iman kalian, hayo... gara2 bukti science aja luntur iman kalian, payahhh hahaha...) ada kemungkinan juga di bawah tanah ada kehidupan manusia berukuran besar, siapa yg tahu?