An Invitation for Inter-Faith dialogue - Sunya, Purna and Pleroma

I have not put my hands on this book so I cannot review what is inside the book.

But I can give you the implications if anyone wants to take this road.

Om 

Purnamadah PurnamidamPurnat PurnamudachyatePurnasya PurnamadayaPurnameva VashishyateOm shanti, shanti, shanti

- Isha Upanishad

Translation - 

All this is full. All that is full.

From fullness, fullness comes.

When fullness is taken from fullness,

Fullness still remains.

O M shanti shanti shanti

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Col 2:9 "In Christ dwell's all the pleroma(fullness) of deity in bodily form"

THE SEVEN SERMONS TO THE DEAD
WRITTEN BY BASILIDES IN ALEXANDRIA,
THE CITY WHERE THE EAST
TOUCHETH THE WEST.

Sermo I

The dead came back from Jerusalem, where they found not what they sought. They prayed me let them in and besought my word, and thus I began my teaching.

Harken: I begin with nothingness. Nothingness is the same as fullness. In infinity full is no better than empty. Nothingness is both empty and full. As well might ye say anything else of nothingness, as for instance, white is it, or black, or again, it is not, or it is. A thing that is infinite and eternal hath no qualities, since it hath all qualities.

This nothingness or fullness we name the PLEROMA. Therein both thinking and being cease, since the eternal and infinite possess no qualities. In it no being is, for he then would be distinct from the pleroma, and would possess qualities which would distinguish him as something distinct from the pleroma.

In the pleroma there is nothing and everything. It is quite fruitless to think about the pleroma, for this would mean self-dissolution.

CREATURA is not in the pleroma, but in itself. The pleroma is both beginning and end of created beings. It pervadeth them, as the light of the sun everywhere pervadeth the air. Although the pleroma pervadeth altogether, yet hath created being no share thereof, just as a wholly transparent body becometh neither light nor dark through the light which pervadeth it. We are, however, the pleroma itself, for we are a part of the eternal and infinite. But we have no share thereof, as we are from the pleroma infinitely removed; not spiritually or temporally, but essentially, since we are distinguished from the pleroma in our essence as creatura, which is confined within time and space.
Yet because we are parts of the pleroma, the pleroma is also in us. Even in the smallest point is the pleroma endless, eternal, and entire, since small and great are qualities which are contained in it. It is that nothingness which is everywhere whole and continuous. Only figuratively, therefore, do I speak of created being as a part of the pleroma. Because, actually, the pleroma is nowhere divided, since it is nothingness. We are also the whole pleroma, because, figuratively, the pleroma is the smallest point (assumed only, not existing) in us and the boundless firmament about us. But wherefore, then, do we speak of the pleroma at all, since it is thus everything and nothing?
I speak of it to make a beginning somewhere, and also to free you from the delusion that somewhere, either without or within, there standeth something fixed, or in some way established, from the beginning. Every so-called fixed and certain thing is only relative. That alone is fixed and certain which is subject to change.

What is changeable, however, is creatura. Therefore is it the one thing which is fixed and certain; because it hath qualities: it is even quality itself.

The question ariseth: How did creatura originate? Created beings came to pass, not creatura; since created being is the very quality of the pleroma, as much as non-creation which is the eternal death. In all times and places is creation, in all times and places is death. The pleroma hath all, distinctiveness and non-distinctiveness.

Distinctiveness is creatura. It is distinct. Distinctiveness is its essence, and therefore it distinguisheth. Therefore man discriminateth because his nature is distinctiveness. Wherefore also he distinguisheth qualities of the pleroma which are not. He distinguisheth them out of his own nature. Therefore must he speak of qualities of the pleroma which are not.

What use, say ye, to speak of it? Saidst thou not thyself, there is no profit in thinking upon the pleroma?

That said I unto you, to free you from the delusion that we are able to think about the pleroma. When we distinguish qualities of the pleroma, we are speaking from the ground of our own distinctiveness and concerning our own distinctiveness. But we have said nothing concerning the pleroma. Concerning our own distinctiveness, however, it is needful to speak, whereby we may distinguish ourselves enough. Our very nature is distinctiveness. If we are not true to this nature we do not distinguish ourselves enough. Therefore must we make distinctions of qualities.

What is the harm, ye ask, in not distinguishing oneself? If we do not distinguish, we get beyond our own nature, away from creatura. We fall into indistinctiveness, which is the other quality of the pleroma. We fall into the pleroma itself and cease to be creatures. We are given over to dissolution in the nothingness. This is the death of the creature. Therefore we die in such measure as we do not distinguish. Hence the natural striving of the creature goeth towards distinctiveness, fighteth against primeval, perilous sameness. This is called the principium individuationis. This principle is the essence of the creature. From this you can see why indistinctiveness and non-distinction are a great danger for the creature.

We must, therefore, distinguish the qualities of the pleroma. The qualities are pairs of opposites, such as—

The Effective and the Ineffective.

Fullness and Emptiness.

Living and Dead.

Difference and Sameness.

Light and Darkness.

The Hot and the Cold.

Force and Matter.

Time and Space.

Good and Evil.

Beauty and Ugliness.

The One and the Many. etc.

The pairs of opposites are qualities of the pleroma which are not, because each balanceth each. As we are the pleroma itself, we also have all these qualities in us. Because the very ground of our nature is distinctiveness, therefore we have these qualities in the name and sign of distinctiveness, which meaneth—

1. These qualities are distinct and separate in us one from the other; therefore they are not balanced and void, but are effective. Thus are we the victims of the pairs of opposites. The pleroma is rent in us.

2. The qualities belong to the pleroma, and only in the name and sign of distinctiveness can and must we possess or live them. We must distinguish ourselves from qualities. In the pleroma they are balanced and void; in us not. Being distinguished from them delivereth us.

When we strive after the good or the beautiful, we thereby forget our own nature, which is distinctiveness, and we are delivered over to the qualities of the pleroma, which are pairs of opposites. We labor to attain to the good and the beautiful, yet at the same time we also lay hold of the evil and the ugly, since in the pleroma these are one with the good and the beautiful. When, however, we remain true to our own nature, which is distinctiveness, we distinguish ourselves from the good and the beautiful, and, therefore, at the same time, from the evil and the ugly. And thus we fall not into the pleroma, namely, into nothingness and dissolution.

Thou sayest, ye object, that difference and sameness are also qualities of the pleroma. How would it be, then, if we strive after difference? Are we, in so doing, not true to our own nature? And must we none the less be given over to sameness when we strive after difference?

Ye must not forget that the pleroma hath no qualities. We create them through thinking. If, therefore, ye strive after difference or sameness, or any qualities whatsoever, ye pursue thoughts which flow to you out of the pleroma; thoughts, namely, concerning non-existing qualities of the pleroma. Inasmuch as ye run after these thoughts, ye fall again into the pleroma, and reach difference and sameness at the same time. Not your thinking, but your being, is distinctiveness. Therefore not after difference, as ye think it, must ye strive; but after your own being. At bottom, therefore, there is only one striving, namely, the striving after your own being. If ye had this striving ye would not need to know anything about the pleroma and its qualities, and yet would ye come to your right goal by virtue of your own being. Since, however, thought estrangeth from being, that knowledge must I teach you wherewith ye may be able to hold your thought in leash.

- Carl C Jung.

-------------------------------------------------------------------------------------------------------------------

The Angulimaliya Sutra consists largely of teachings by the bodhisattva Angulimala - in the immediate presence of the Buddha, under his direct spiritual influence and with his approval - on the correct understanding of Buddhist doctrine. The Sutra is most insistent that the tathagatagarbha and the self (Ātman) are real and that to deny their existence is to lapse into a state of dangerous spiritual imbalance. Thus, to seek out the tathagatagarbha - which is equated with the true Self - is deemed of great value. The Buddha teaches the bodhisattva Manjushri (traditionally, the bodhisattva given to the highest insight) that practising the spiritual life is meaningful only because there is a 'self principle' (the tathagatagarbha or 'atma-dhatu' - 'essence of Self') with which the quest can be rewarded. He states: 

Mañjuśrī, people churn milk because they understand that butter is present therein. Why do people not churn water ? Because that substance is not present there. Likewise, Mañjuśrī, people maintain moral discipline (śīla) and engage in the holy life (brahmacarya) because of the existence of the Tathāgata-garbha. 

Moreover, Mañjuśrī, people who want gold and are endowed with discernment, dig in cliffs. Why do they not dig in trees? They dig in rocks where gold-ore (suvarna-dhātu) is present, but they do not dig in trees, where there is no gold. Likewise, Mañjuśrī, people who discern the presence of the dhātu [i.e., buddha-dhatu, which means buddha principle] think to themselves, "I shall become a buddha" and so maintain the moral discipline and engage in the holy life. Furthermore, Mañjuśrī, if there were no dhātu, the holy life would be pointless. Just as butter will never be produced from water even if one were to churn it for a billion years, similarly there would be no benefit for those attached to a self who engage in the holy life and the moral discipline if there were no self principle [ātma-dhātu]. 

The sutra is remarkable for the vigour and passion with which Angulimala teaches Dharma and for its doctrine that at the heart of all beings is one unified principle: the buddha-dhatu (Buddha-nature) or tathagatagarbha. The doctrines of this sutra are also strikingly congruent with those of the much longer Mahaparinirvana Sutra. 

- Angulimaliya Sutra

For a fuller understanding of whether tathagatagarbha is ontologically real or empty continue reading here.
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As I have made out very clear in my other posts, for us Pleroma is not just an abstract idea, it has a physical local existence and forms the body of Christ in Christianity, body of Savitr in Hinduism and body of Samanthabhadra in Buddhism.

The 30 odd Aeons of Valentinianism.

The hundred peaceful and wrathful deities of Tibetan Buddhism.

List of Rigvedic deities by number of dedicated hymns, after Griffith (1888). Some dedications are to paired deities, such as Indra-Agni, Mitra-Varuna, Soma-Rudra, here counted doubly.

• Indra 289
• Agni 218
• Soma 123 (most of them in the Soma Mandala)
• Vishvadevas 70
• the Asvins 56
• Varuna 46 ^[2]
• the Maruts 38
• Mitra 28^[2]
• Ushas 21
• Vayu (Wind) 12
• Savitr 11
• the Rbhus 11
• Pushan 10
• the Apris 9
• Brhaspati 8
• Surya (Sun) 8
• Dyaus and Prithivi (Heaven and Earth) 6, plus 5.84 dedicated to Earth alone
• Apas (Waters) 6
• Adityas 6
• Vishnu 6
• Brahmanaspati 6
• Rudra 5
• Dadhikras 4
• the Sarasvati River / Sarasvati 3
• Yama
• Parjanya (Rain) 3
• Vāc (Speech) 2 (mentioned 130 times, deified e.g. in 10.125)
• Vastospati 2
• Vishvakarman 2
• Manyu 2
• Kapinjala (the Heathcock, a form of Indra) 

- Rig Vedic Deities

The implications are quite clear:

All denominations of Christianity, Buddhism and Hinduism will perish and die soon except Valentinianism in Christianity worshipping the pneumatic Christ (uniting all Christians having a fuller esoteric interpretation of the Bible), Sauram in Hinduism worshipping the Sun God (uniting all Hindus having a fuller esoteric interpretation of the Vedas and the Upanishads) and Dzogchen in Buddhism upholding the Buddha-nature or tathagathagarbha.

You better know the implications before getting yourself into such a venture! Now one can see why I have given so much importance to Valentinianism compared to Souram or Dzogchen. It is because it is only in Valentinianism that one finds explicit expressions of my views and in Souram and Dzogchen it exists implicitly and one has to do a lot of reading and research in these two religions to find similar expressions of thoughts as there is in Valentinianism.

Live search filter for jquery handsontable

Search:

I normally don't blog much about my coding skills which is the job that I do daily but since I like Jquery very much I might start doing it more often. Here I have shared a simple live search filter for Handsontable. Just ensure that you declare myData globally in your javascript.

Update:
Since many have asked as to how to keep the changes made to the grid persistent during searching and pagination operations I have added three plugin hooks to model the changes made to the grid to the original data source. You need to hook onto these three events of handsontable.
afterChange - to model the changes when the user searches for a row and edits a cell.
beforeRemoveRow - when the user removes a particular row.
afterCreateRow - when the user inserts a new row at a particular index.
With this your grid is ready and you can post the data to the server to save it in your database. You can do the validations at the client-side or at the server-side.

<style>
.pagination {
        padding: 2px 0;
        margin: 2px;
    }
.pagination a {
            border: 1px solid grey;    
            padding: 2px 5px;
        } 
</style>

<script type="text/javascript">



$(document).ready(function (){

//have a unique row index or a unique running number in your original data source for preserving persistent changes made to the grid. 

var myData = [["Maria Anders", "Sales Representative", "Alfreds Futterkiste", "Germany", "00-800-531-82220", "R||0"],
["Ana Trujillo", "Owner", "Ana Trujillo Emparedados y helados", "Mexico", "00-100-531-7676", "R||1"],
["Antonio Moreno", "Owner", "Antonio Moreno Taquería", "Mexico", "00-200-541-820", "R||2"],
["Thomas Hardy", "Sales Representative", "Around the Horn", "UK", "00-80-591-5620", "R||3"],
["Christina Berglund", "Order Administrator", "Berglunds snabbköp", "Sweden", "00-80-232-86320", "R||4"],
["Hanna Moos", "Sales Representative", "Blauer See Delikatessen", "Germany", "00-300-521-89890", "R||5"],
["Frédérique Citeaux", "Marketing Manager", "Blondel père et fils", "France", "00-200-531-82520", "R||6"],
["Martín Sommer", "Owner", "Bólido Comidas preparadas", "Spain", "00-809-431-82320", "R||7"],
["Laurence Lebihan", "Owner", "Bon app'", "France", "00-800-531-82220", "R||8"],
["Elizabeth Lincoln", "Accounting Manager", "Bottom-Dollar Markets", "Canada", "00-400-561-89220", "R||9"],
["Victoria Ashworth", "Sales Representative", "B's Beverages", "UK", "00-800-531-82220", "R||10"],
["Patricio Simpson", "Sales Agent", "Cactus Comidas para llevar", "Argentina", "00-800-531-82229", "R||11"],
["Francisco Chang", "Marketing Manager", "Centro comercial Moctezuma", "Mexico", "00-800-531-82645", "R||12"],
["Yang Wang", "Owner", "Chop-suey Chinese", "Switzerland", "00-100-521-82456", "R||13"],
["Pedro Afonso", "Sales Associate", "Comércio Mineiro", "Brazil", "00-700-431-85620", "R||14"],
["Elizabeth Brown", "Sales Representative", "Consolidated Holdings", "UK", "00-600-231-82900", "R||15"],
["Sven Ottlieb", "Order Administrator", "Drachenblut Delikatessen", "Germany", "00-200-561-89220", "R||16"],
["Janine Labrune", "Owner", "Du monde entier", "France", "00-300-431-88720", "R||17"],
["Ann Devon", "Sales Agent", "Eastern Connection", "UK", "00-201-531-82850", "R||18"],
["Roland Mendel", "Sales Manager", "Ernst Handel", "Austria", "00-802-541-82820", "R||19"]];


var noOfRowstoShow = 4; //set the maximum number of rows that should be displayed per page.

$("#exampleGrid").handsontable({
    startRows: 5,
    startCols: 5,
    rowHeaders: true,
    colHeaders: true,
    columnSorting: true,
    colHeaders: ["Employee Name", "Designation", "Company Name", "Country", "Contact No"],
    contextMenu: ["row_below", "remove_row", "undo", "redo", "sep1", "sep2", "sep3"],
    columns: [{ data: 0, type: 'text' }, { data: 1, type: 'text' }, { data: 2, type: 'text' }, { data: 3, type: 'text' }, { data: 4, type: 'text'}],
    afterChange: function (change, source) {
        if (source === 'edit') {
            var datarow = $("#exampleGrid").handsontable('getDataAtRow', change[0][0]);
            for (row = 0, r_len = myData.length; row < r_len; row++) {
                for (col = 0, c_len = myData[row].length; col < c_len; col++) {
                    if (myData[row][col] == datarow[5]) {
                        myData[row][change[0][1]] = change[0][3];
                    }
                }
            }
        }
    },
    afterCreateRow: function (index, amount) {
        var rowvalue = myData[myData.length - 1][5];
        var rowno = rowvalue.split("||");
        var newrow = ["", "", "", "", "", "R||" + (parseInt(rowno[1]) + 1)];

        myData.splice(index, 0, newrow);
        getgridData(myData, "1", noOfRowstoShow);
    },
    beforeRemoveRow: function (index, amount) {
        var removerow = $("#exampleGrid").handsontable('getDataAtRow', index);
        var flag = false;
        for (row = 0, r_len = myData.length; row < r_len; row++) {
            for (col = 0, c_len = myData[row].length; col < c_len; col++) {
                if (myData[row][col] == removerow[5]) {

                    myData.splice(row, 1);
                    flag = true;
                }
                if (flag == true) {
                    break;
                }
            }
            if (flag == true) {
                break;
            }
        }

    }
});

loadData();

function loadData() {
    getgridData(myData, "1", noOfRowstoShow);
}

$('#searchgrid').on('keyup', function (event) {
    var value = ('' + this.value).toLowerCase(), row, col, r_len, c_len, td;
    var example = $('#exampleGrid');
    var data = myData;
    var searcharray = [];
    if (value) {
        for (row = 0, r_len = data.length; row < r_len; row++) {
            for (col = 0, c_len = data[row].length; col < c_len; col++) {
                if (data[row][col] == null) {
                    continue;
                }
                if (('' + data[row][col]).toLowerCase().indexOf(value) > -1) {
                    searcharray.push(data[row]);
                    break;
                }
                else {
                }
            }
        }
        getgridData(searcharray, "1", noOfRowstoShow);
    }
    else {
        getgridData(myData, "1", noOfRowstoShow);
    }
});

function getgridData(res, hash, noOfRowstoShow) {

    var page = parseInt(hash.replace('#', ''), 10) || 1, limit = noOfRowstoShow, row = (page - 1) * limit, count = page * limit, part = [];

    for (; row < count; row++) {
        if (res[row] != null) {
            part.push(res[row]);
        }
    }

    var pages = Math.ceil(res.length / noOfRowstoShow);
    $('#gridpage').empty();
    for (var i = 1; i <= pages; i++) {
        var element = $("<a href='#" + i + "'>" + i + "</a>");
        element.bind('click', function (e) {
            var hash = e.currentTarget.attributes[0].nodeValue;
            $('#exampleGrid').handsontable('loadData', getgridData(res, hash, noOfRowstoShow));
        });
        $('#gridpage').append(element);
    }
    $('#exampleGrid').handsontable('loadData', part);
    return part;
}
});
</script>

Search: <input id="searchgrid" type="text" />

<div id="exampleGrid">
</div>
<div id="gridpage" class="pagination">
  </div>

Esotericism, a big threat to the secular world.

List of forums where I am banned.

www.religiousforums.com
www.scienceforums.net
forums.catholic.com
www.religionforums.org
www.dharmawheel.net
www.rationalskepticism.org
www.hindudharmaforums.com
www.Quora.com
www.Interfaith.org


Why was I banned? Well, in some places I took the message of the pneumatic Christ to psychic Christians and at others I questioned why scientists have not abandoned scientific realism yet despite all empirical evidence showing that scientific realism is false and I challenged the whole idea of secular Buddhism and at others I made the Hindus remember verses from their scriptural texts and a God whom they have forgotten. Obviously all this would be very annoying to the secular ecclesia.

As a Gnostic(Valentinian), I am not going to open an another forum or establish a new church or form communities. Our attitude towards this empirical world has always been neutral and it will continue to remain like that, its neither positive nor negative.

Valentinian view of the Creation

"This view of the world is not without ethical consequences. Entering the world is viewed positively in Valentinianism. It was seen as a necessary step towards receiving gnosis and returning to the pleroma. With this in mind, Valentinian teachers vigorously defended marriage and raising children. Ptolemy, an important teacher of the Valentinian school at Rome says of marriage: "Whoever has been in the world and has not loved a woman in such a way as to unite himself with her (i.e. marry her) is not from the Truth and will not attain to the Truth"! (Against Heresies 1:6:4). Similarly, the teacher Theodotus argues that marriage and rearing children "is indispensable for the salvation of those who believe - for this child-bearing is essential until the previously reckoned seed is brought forth" (Excerpts of Theodotus 67:2-3). It is quite easy to see that the Valentinian view on marriage is a logical consequence of their teaching on the creation. If entering the world is the path to salvation for the spiritual element then the means by which this occurs (i.e marriage and child-bearing) must be viewed positively. For this reason Clement of Alexandria saw the Valentinians as allies against those who reject marriage (Stromata 3:1) despite his opposition to other aspects of their theology."

Sophia has sown the spiritual seed in all of us, in some it has already borne fruit, in others its ripening and in others it has not ripen yet.

But some of my criticisms will not stop and it will continue to go on as long as the misrepresentation of our scriptures is not stopped.

"Such a view is not good scholarship or archeology but merely cultural imperialism. The Western Vedic scholars did in the intellectual spehere what the British army did in the political realm discredit, divide and conquer the Hindus. In short, the compelling reasons for the Aryan invasion theory were neither literary nor archeological but political and religious that is to say, not scholarship but prejudice. Such prejudice may not have been intentional but deep-seated political and religious views easily cloud and blur our thinking. 

It is unfortunate that this this approach has not been questioned more, particularly by Hindus. Even though Indian Vedic scholars like Dayananda saraswati, Bal Gangadhar Tilak and Arobindo rejected it, most Hindus today passively accept it. They allow Western, generally Christian, scholars to interpret their history for them and quite naturally Hinduism is kept in a reduced role. Many Hindus still accept, read or even honor the translations of the 'Vedas' done by such Christian missionary scholars as Max Muller, Griffith, MonierWilliams and H. H. Wilson. Would modern Christians accept an interpretation of the Bible or Biblical history done by Hindus aimed at converting them to Hinduism? Universities in India also use the Western history books and Western Vedic translations that propound such views that denigrate their own culture and country. 

The modern Western academic world is sensitive to critisms of cultural and social biases. For scholars to take a stand against this biased interpretation of the 'Vedas' would indeed cause a reexamination of many of these historical ideas that can not stand objective scrutiny. But if Hindu scholars are silent or passively accept the misinterpretation of their own culture, it will undoubtly continue, but they will have no one to blame but themselves. It is not an issue to be taken lightly, because how a culture is defined historically creates the perspective from which it is viewed in the modern social and intellectual context. Tolerance is not in allowing a false view of one's own culture and religion to be propagated without question. That is merely self-betrayal."

          - The Myth of the Aryan Invasion of India, David Frawley


David Frawley is right, any attempts to revive the Vedas is treated as Indian nationalism or as Hindu fundamentalism, its like saying anyone who says that the earth is revolving around the Sun is a fundamentalist,  but I am no fool to be carried away by that, if someone thinks that by making personal slurs, deleting my posts of solid evidence and by preaching our scriptures back to us, by any chance you have won the argument then there is  nothing more laughable and foolish than that.