bagaimana pandangan buddhis tentang teknik meninggalkan raga(astral projection)
dan bagaimana pengaruhnya terhadap karma
itu adalah pandangan mereka yg menganut adanya roh. Buddhism meyakini tidak ada roh, jadi apa yg meninggalkan raga?
namun pikiran meninggalkan raga dimaksud dengan apa?
bahasa sederhananya pikiran meninggalkan raga?
pikiran saya malah jarang sekali berada di dalam raga saya, mungkin hanya jika saya mengalami sakit pada jasmani, baru saya memikirkan jasmani saya, jika tidak, pikiran saya selalu bepergian
pikiran itu liar, susah dikontrol 8->
Di dalam JATAKA cerita no.483 (SURABHA MIGHA JATAKA), jelas diceritakan bagaimana DEWA SAKKA merasuki tubuh pendeta istana.
Merasuki, di dalam JATAKA tersebut gimana artinya ? prosesnya ? Apakah salah terjemahan atau bagaimana ?
Quote from: dilbert on 18 February 2011, 02:08:39 PM
Di dalam JATAKA cerita no.483 (SURABHA MIGHA JATAKA), jelas diceritakan bagaimana DEWA SAKKA merasuki tubuh pendeta istana.
Merasuki, di dalam JATAKA tersebut gimana artinya ? prosesnya ? Apakah salah terjemahan atau bagaimana ?
boleh tau JATAKA terbitan mana?
para dewa memang memiliki kekuatan untuk menguasai pikiran manusia, dan mengendalikannya sesukanya, tapi bukan merasuki dalam arti masuk ke dalam tubuh/pikiran manusia
Quote from: Indra on 18 February 2011, 02:43:04 PM
boleh tau JATAKA terbitan mana?
para dewa memang memiliki kekuatan untuk menguasai pikiran manusia, dan mengendalikannya sesukanya, tapi bukan merasuki dalam arti masuk ke dalam tubuh/pikiran manusia
Jataka Terbitan Indonesia Tipitaka Centre . Volume III
Quote from: dilbert on 19 February 2011, 11:16:03 AM
Jataka Terbitan Indonesia Tipitaka Centre . Volume III
IMO, pemilihan kata yg kurang tepat
Jataka 483 Sarabhamigajātakavaṇṇanā (ITC: Jataka Vol 4, No. 483, hal 424 – bisa di download di DC)
Pali:
.....Rājā taṃ disvā saraṃ na muñci. Atha naṃ sakko purohitassa sarīre adhimuccitvā gāthaṃ abhāsi –......
Terjemahan versi Indonesia Tipitaka Center (ITC):
Dan raja yang melihat kejadian ini tidak jadi melepaskan anak panahnya. Kemudian dengan masuk ke dalam tubuh pendeta kerajaan itu, Sakka mengucapkan bait kalimat berikut ini yang ditujukan kepada raja:.....
Mungkin ada yang bisa membantu memberikan alternatif terjemahan yang lain?
_/\_
bagi mereka yg memiliki pengalaman oob (out of body), pengalaman itu terasa sangat nyata dan berbeda dengan mimpi. mereka melihat diri yg keluar dari tubuh dan melihat hal2 yang ada di luar secara nyata (keluar dari kamar, keluar rumah, dsb). setelah bangunpun, mereka mencocokkan yg mereka lihat sewaktu oob dengan mata fisik bagaimana kondisi di luar kamar, di luar rumah, dsb dan ternyata memang sama dan nyata.
mungkin saja pengalaman oob ini seperti kemampuan dibbacakkhu.
fenomena dan pengalamannya yg sama dijelaskan pake teori yg berbeda.
fenomenanya nyata, namun teorinya gak tau mana yg bener.
mungkin juga ada teori lain dari sudut pandang kedokteran, misalnya penyakit kejiwaan, kelainan otak, delusi, dll.
tergantung kepercayaan masing2.
pas baru aja baca pagi ini
4-year-old's Out-of-Body Experience: Religion or Science?
Natalie Wolchover, Life's Little Mysteries Staff Writer
Quote from: 4-year-old's Out-of-Body Experience: Religion or Science?Several years ago, when Colton Burpo was 4 years old, he underwent cardiac arrest and was resuscitated during emergency surgery for a ruptured appendix. Four months later, Colton started saying strange things to his father, a Nebraskan pastor named Todd, and his mother, Sonja, about his near-death experience (NDE).
Colton recounted rising up out of the operating room, looking down on the doctors and his praying parents from above, and floating away to heaven, where he met his dead grandfather, his unborn sister who had died in a miscarriage, and God. In the New York Times bestseller "Heaven is for Real" (Thomas Nelson 2010), Todd Burpo tells the story of his son's trip to heaven and back.
Judging by book sales, this young boy's out-of-body experience in the operating room has given a great deal of encouragement to many people's religious beliefs. But what about those who don't believe in the Christian idea of heaven, but who also don't feel comfortable calling a 4-year-old a liar? Is there a scientific explanation for what happened to Colton?
Recent research seems to show that there is.
Several studies, such as a study by Slovenian researchers published in the journal Critical Care last year, have found that NDEs are quite common. Around 20 percent of heart attack survivors report events such as moving toward a bright light, feelings of peace and joy, or profound spiritual experiences.
According to the study, that subset of patients also had elevated levels of carbon dioxide in their blood compared with patients who did not have NDEs, a condition that causes "anoxia," or oxygen deprivation in the brain.
Anoxia, in turn, causes euphoria, visions of light tunnels, hallucinations and other typical symptoms of NDEs. In other words, anoxia is likely what causes the phenomena.
That may not be the end of the story, however.
A research collaboration called AWARE (AWAreness during REsuscitation), led by Sam Parnias at the University of Southampton in the U.K., is studying NDEs and out-of-body experiences in the hope of learning more about consciousness and the relationship between the mind and the brain. In 2009, Parnias told the press, "At least 10 to 20 percent of people who have been brought back to life will tell us they had consciousness present, and a proportion of them will tell us they were able to see doctors and nurses working on them as if they're looking from above.
"When people have died, their brain goes into a flatline state, so consciousness shouldn't be present. But it could also be that [doctors] did something amazing to get blood into their brains."
Parnias is also testing the possibility that the mind really does momentarily separate from the brain during death. He has initiated the placement of boards with symbols on them in intensive care units in 21 hospitals worldwide. The symbols are unobservable to people in hospital beds, but they are visible to observers looking down from above. Over the next three years, Parnias and his colleagues will collect data on whether or not patients who have out-of-body experiences report seeing the symbols.
The researchers hope to provide a definitive answer to the question of whether out-of-body phenomena are real, or merely hallucinations arising in oxygen-deprived brains.
Jadi maklum deh, badut udah kena serangan jantung berkali-kali. Ato tidurnya kurang oksigen, jadi melayang-layang
Quote from: Indra on 17 February 2011, 05:20:57 PM
pikiran saya malah jarang sekali berada di dalam raga saya, mungkin hanya jika saya mengalami sakit pada jasmani, baru saya memikirkan jasmani saya, jika tidak, pikiran saya selalu bepergian
Wah seru dong bro, ber-wisata terus. ;D
Quote from: morpheus on 19 February 2011, 03:50:25 PM
bagi mereka yg memiliki pengalaman oob (out of body), pengalaman itu terasa sangat nyata dan berbeda dengan mimpi. mereka melihat diri yg keluar dari tubuh dan melihat hal2 yang ada di luar secara nyata (keluar dari kamar, keluar rumah, dsb). setelah bangunpun, mereka mencocokkan yg mereka lihat sewaktu oob dengan mata fisik bagaimana kondisi di luar kamar, di luar rumah, dsb dan ternyata memang sama dan nyata.
mungkin saja pengalaman oob ini seperti kemampuan dibbacakkhu.
fenomena dan pengalamannya yg sama dijelaskan pake teori yg berbeda.
fenomenanya nyata, namun teorinya gak tau mana yg bener.
mungkin juga ada teori lain dari sudut pandang kedokteran, misalnya penyakit kejiwaan, kelainan otak, delusi, dll.
tergantung kepercayaan masing2.
Orang yang mengalami OBE (Out of Body Experience) dapat melihat raga mereka sendiri yang sedang diam seperti patung. Dari beberapa pengakuan bahkan juga dapat bertemu dengan makhluk2 halus.
Untuk bertemu dengan makhluk halus tentu bisa dijelaskan dengan dibbacakkhu, tetapi kalau melihat raga diri sendiri tanpa menggunakan cermin?
Mungkin kutipan dari buku
Rebirth and the In-between State in Early Buddhism oleh Bhikkhu Sujato bisa menjelaskan kenapa dalam pengalaman OBE seseorang bisa melihat tubuhnya sendiri seakan-akan rohnya keluar dari tubuhnya:
Quote
If the five aggregates are a way of understanding rebirth into different states of being, it would only be plausible to suggest that they are also involved in the process in-between births as well.[43] A little reflection confirms that the aggregates are indeed experienced in NDEs or OOBEs. One sees 'forms', lights, images, and has a sensation of moving out of the body. These are all part of the form aggregate. It should be noted that 'movement' is a physical property, so that the feeling of moving outside a body is a physical phenomenon, and cannot be explained with reference to a purely immaterial soul (this was, incidentally, one of the reasons why I gave up my belief in a soul). To be able to 'see' light, one must in some way interact with photons. There must be some physical dimension present, otherwise the photons would simply pass straight through without resistance. This quality is called 'resistance-contact' (paṭighasamphassa) in the Suttas.[44] Of course, we imagine this 'physical' presence not in terms of coarse physical matter (oḷārika), but some kind of 'energy body', or 'subtle body', the best term for which in the Suttas would be the 'mind-made body' (manomayakāya), which is said to be a 'physical' (rūpī) replica of the coarse body.[45] So the form aggregate is certainly part of this experience, even if it is not the ordinary body we typically identify with.
The subject typically experiences feelings of bliss, which are part of the feeling aggregate. Often, they will recognize family or friends who come to meet them. The ability to recognize is a part of the aggregate of perception. There comes a time when the subject often feels as if they must make a choice, to remain or return. This choice is included in the aggregate of volitional activities. Finally, the subject is clearly aware during this process, hence consciousness is operating. Thus for the unawakened person the process of rebirth may be described in terms of the five aggregates; conversely, the awakened arahant may not be described after death in terms of the five aggregates, for these have all ceased.[46]
Note:
43. The Puggalavādins explicitly described the in-between state in terms of the aggregates. See Thien Chau, pg. 207.
44. DN 15.20.
45. DN 1.3.12; DN 2.85 – 86.
46. SN 22.85. Also see SA 105, SA 72.
Sumber: http://santifm.org/santipada/2010/rebirth-and-the-in-between-state-in-early-buddhism/ (http://santifm.org/santipada/2010/rebirth-and-the-in-between-state-in-early-buddhism/)
Jadi hanya Pancakkhanda (five aggregates) yang ada, tanpa melibatkan suatu roh/jiwa, yang menyebabkan pengalaman OBE (atau OOBE). Misalnya, melihat tubuh sendiri merupakan manifestasi dari rupakkhanda (physical aggregate), dst.