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By John Myrdhin Reynolds

An creation to the Bonpo Dzogchen teachings of the oral culture from Zhang-Zhung, often called the Zhang-zhung snyan-rgyud

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Extra info for The Oral Tradition from Zhang-Zhung: An Introduction to the Bonpo Dzogchen Teachings of the Oral Tradition from Zhang-Zhung

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84 Thinking and religion far removed from the „God Zébaoth“, who created the entire universe for the convenience of the Jews! That what the Indian worshipped as divine — „beyond heaven and in the depths of the heart“ (MahâNârâyana-Upanishad) * — has actually nothing, nothing at all, to do with the Jahve of Genesis and the Christian church-doctrines. Especially that God of the Indo-Aryans, „who can never be proven“ (as it is called in one of the Upanishads), since it is not given by external, but by inner experience; in reality however this was the God of all deeply religious Germanic Christians at all times, whatever outward confession they were forced to adhere to; that can be proven in particular of the mystics and philosophers, of Erigena and Eckhart on up to Böhme and Kant.

Whereas Christ (in his own, purely-human teachings and in contrary to what the church has made from it) preached the cheerful, unconcerned, confidence-creating affirmation: this life enclosed heaven, just as the field the buried treasure. This plainness surpasses all profundity. While I expect the effect of core on core, while I desire the cleansing bath precious I have for something far-fetched, that by itself could never be satisfying to me. Rather I am convinced that the school of Indian 86 Thinking and religion thinking is suitable to initiate a purer, freer, more sublime and consequently also worthier relationship to Jesus Christ.

A well-known example is Pânini's grammar of Sanskrit, which is written in the form of algebraic formulas, so that this exhaustive representation of the Sanskrit language, 4000 rules large, fills hardly 150 pages. Another example are the philosophical comments of Bâdarâyana, with whom sometimes a whole chapter with explanations was necessary, before one could understands three words of his way of expression, concise to absurdity. The form of the Indian is therefore nearly always rejectable. And this means a lot; because a clear distinction between form and contents can't be found anywhere; he who criticizes the form, cannot praise the contents without some reservations.

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