NEW: Hi – Octane Neural Cubes for Holomind System

Shia Time begins: once the sun has crossed the celestial meridian (true noon), exactly halfway between sunrise and sunset. This is when the sun is at the highest point in the sky.
Time ends: before the time it takes to recite the daily Asr prayer (afternoon prayer), a little before sunset.
Sunni Time begins: once the sun has crossed the celestial meridian (true noon), exactly halfway between sunrise and sunset. This is when the sun is at the highest point in the sky and a little after that.
Time ends: at the time when the Asr prayer begins (afternoon prayer) (there is scholarly disagreement as to exactly when that occurs). Also, according to the Maliki school, the dharoori time (Time of Necessity for those who had a legitimate excuse to miss the prayer during the Prescribed Time) for Dhuhr lasts all the way until a little before sunset, the beginning of Maghrib prayer. Thus, according to the Maliki school, if someone prays Dhuhr 30 minutes before sunset, he is considered to have prayed the prayer “on time”, though he would be sinful if he had delayed that long without a legitimate excuse.
-http://en.wikipedia.org/wiki/Dhuhr

“Several works of Fr. Pierre Teilhard de Chardin, some of which were posthumously published, are being edited and are gaining a good deal of success.
“Prescinding from a judgement about those points that concern the positive sciences, it is sufficiently clear that the above-mentioned works abound in such ambiguities and indeed even serious errors, as to offend Catholic doctrine.
“For this reason, the most eminent and most revered Fathers of the Holy Office exhort all Ordinaries as well as the superiors of Religious institutes, rectors of seminaries and presidents of universities, effectively to protect the minds, particularly of the youth, against the dangers presented by the works of Fr. Teilhard de Chardin and of his followers.
“Given at Rome, from the palace of the Holy Office, on the thirtieth day of June, 1962.
Sebastianus Masala, Notarius”
-http://www.catholicculture.org/culture/library/view.cfm?id=3160

I meant that this might be not only good way to advance with one’s S & M, but to continue to observe always. It’s just too easy to use those ready made timetables what they normally employ in mosques.

HOWDY

http://www.youtube.com/watch?v=VbKpTKgVzd4&feature=related

The Buddhist hermeneutic thus grew out of and has always been
controlled by the tradition’s soteriological needs. The
discussion of intention and motivation (abhisamdhi,abhipraya)
so common in these texts must always be understood in this
context: for the scholastics of the Buddhist tradition, true
understanding of a sutra’s definitive meaning consists,
finally, in having the same insights, and thus the same
transformation of consciousness, as that possessed by its
omniscient author. Buddhist hermeneutics thus tends to be
based upon a theory of understanding whose ideal goal is a
fusion of the cognitive horizons of the hearer/reader with
those of the author in a sense more radical than any
envisaged by Gadamer. This theme is discussed, with
variations, in virtually all of the pieces included in this
volume.
A second common theme is that of upaya and its application:
all Buddhist theorists on this matter agree that at least
some of the words of the Buddha preserved in sutra texts are
upaya, words not literally true and which are incapable, as
they stand, of effecting the realization of nirvana in their
hearers. These texts need their meaning elucidated; they are
neyartha. In deciding which texts are neyartha and which are
not, two strategies seem possible. The first, the radical
position, is that the meaning of every text needs to be drawn
out; the meaning of none has been so drawn (nitartha).On this
view the texts of the tradition become a glittering field of
wish-fulfilling gems, towards which the proper attitude is
jouissance, a playful taking of pleasure like that advocated
by Roland Barthes (Leplaisir de la texte (Paris,1973)),
though the pleasure is not akin, as Barthes suggests, to that
of sexual orgasm, but rather to the rasa of the clear light
of the void, the taste of the ineffable dharmakaya of the
Buddha. The more sober, more intellectual and analytical
pole, adopted by the scholastics of the Indo-Tibetan
traditions more often than by those of East Asia, refuses to
regard all sutras as neyartha; instead, some words of the
Buddha are, simply, true (nitartha),while others have an
intention, a meaning, not evident on their surface, however
glittering it may be. The proper goal for one who engages in
such a dourly intellectual approach is not jouissance but
analysis (pravicaya);she must write treatises justifying a
particular method of distinguishing between definitive and
interpretable texts. This is serious business, and it is
always carried out, when attempted at all, by imposing on the
texts of the tradition a well-defined pre-understanding of
reality and truth (andthus of what the omniscient Buddha must
have meant), a pre-understanding given to the interpreter by
his lineage. This theme, too, is present in more or less
explicit fashion in most of the contributions.
-http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/griffi1.htm

We can only look on helplessly as the heat engulfs you. Soon your precious body fluids will begin to boil and then vaporize. It will become so hot the very atoms of your being will be torn apart. But it is foretold that eventually you will be returned to us in a vaporous form of pure light and radiance.
But have no fear. You will pass to the other side safely and without pain. In your present form you will be lost to us forever, never to communicate again, at least not unless we make the crossing ourselves. But, my friend, from your place you will have no trouble seeing us as we continue on without you. Good luck.
-LEONARD SUSSKIND, The Cosmic Landscape

Questions concerning the existence of the world in time:
1. Is the world eternal?
2. …or not?
3. …or both?
4. …or neither?
(Pali texts omit “both” and “neither”)

Questions concerning the existence of the world in space:
5. Is the world finite?
6. …or not?
7. …or both?
8. …or neither?
(Pali texts omit “both” and “neither”)

Questions referring to personal experience:
9. Is the self identical with the body?
10. …or is it different from the body?

Questions referring to life after death:
11. Does the Tathagata (Buddha) exist after death?
12. …or not?
13. …or both?
14. …or neither?
-http://en.wikipedia.org/wiki/Fourteen_unanswerable_questions

One could get impression that Nyingma version of Samantabhadra is not necessarily any more consistent with (Buddhist) via negativa.

Also for several practical purposes it might be not only useful to keep hidden the religious , but also the conscious.

HOWDY