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JUMPSTYLEMANIA - 40 Maximum Jumpstyle Traxx (2 CD) Assassin's Creed II

Tracklist: CD1

:
01. Jekyll & hyde - freefall 03:32

02. drunkenmunky - calabria 2007 02:43 03. crazy fool - a team theme (picco vs. jens o jumper edit) 02:49 04. vorwerk - cambodia 03:37 05. the jumpers - sandstorm 02:47
06. paffendorf - it?s not over (jump & bump edit) 03:44
07. jack & the ripper - cantina beats 03:16 08. party animals - how do you do (picco & jens o mix) 03:42 09. ruthless & vorwerk - splended 05:16
10. looney tunez vs doop - doop 2007 02:56
11. gj warez - popcorn 04:14
12. r & v - wake up 03:47
13. d - tune & scott marten - loud & horny 04:28
14. klubbheads - let the party begin 04:28
15. rico bass - takira 04:15
16. looney tunez - energetiq 03:33
17. h.a.z.a.r.d. - how low can u go 04:43
18. dj isaac - beat the silence 04:07
19. marc acardipane feat. dick rules - alive 03:52
20. fedde le grand - put your hands up for detroit (jay frog rmx) 04:33


CD2:

01. the jumpers - blue (da be dee) 03:05
02. starsplash - cold as ice 2.07 (jumpstyle edit) 03:35
03. highstreet allstars - to france 03:56
04. superstar dj - meet her at the loveparade 02:58
05. don deejay - no.1 03:23
06. da klubb kings - let?s go (looney tunez gamma mix) 04:02
07. scooter - lass uns tanzen (dj zany edit) 04:01 08. dj micc - wake up 04:27 09. dj ruthless - mash up 02:55
10. looney tunez - verzoekjes 03:19
11. jan wayne - because the night 2007 (highstreet allstars mix) 03:05
12. dj ruthless - remote control 03:55
13. jack & the ripper - whores in da house 03:46
14. men - o-dee - at the opera 04:59
15. jeckyll & hyde - kick this one 04:16
16. jump project - the whistle (jump edit) 03:18
17. ruthless vs gj warez - movimento 04:57
18. dj patrick vs marlon s - put the needle on the record 04:08
19. r & v - i feel like dancin 03:52
20. ruthless & vorwerk - not this record 03:09




Bonus Remix Cd:

01. starsplash - cold as ice 2007 (jumpstyle mix) 05:53
02. vorwerk - cambodia 05:34
03. jan wayne - because the night 2007 (highstreet allstars mix) 04:18
04. drunkenmunkey - calabria (jump mix) 04:50
05. highstreet allstars - to france 04:33

http://rapidshare.com/files/74634129/VA_-_Jumpstylemania__2007_.part1.rar




http://rapidshare.com/files/74805471/VA_-_Jumpstylemania__2007_.part2.rar

http://rapidshare.com/files/74819858/VA_-_Jumpstylemania__2007_.part3.rar

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E Mahamudra L SONG THE SARAHA Mahasiddha

Tribute to Sri Vajradakini. Tribute to the innate unity of Gnosis and Great Joy!

This exhibition is divided into three sections: Mahamudra of the base, path and fruit.

I. Mahamudra BASE

A. Establishment of understanding of reality

Being and non-being, appearance and emptiness, movement and stillness, reality and unreality, nothing ever deviates from the original nature similar to space .

In defining the Ultimate Reality ( dharmata ) as a similar nature to the space, we must understand that the fact that it is like space means that nature has no intrinsic all. Completely over beyond objectification and beyond all concepts such as "is" or not "," is and is not "or" neither is nor is not. " We can not establish any distinction between "space", "mind" and "ultimate Reality," as such terms are but mere descriptions and concepts. All things are of the same nature with our own mind and there is neither an atom apart from it. Those who see that from the very beginning, there has been nothing but the mind reach the realization of the Buddhas of the three days.

Although Mahamudra is the Source of the Phenomena ( dharmadhatu ), does not in itself a worldly phenomenon but is, from the very beginning, the original innate (sahaja ). It is impossible to identify the original nature, as it is ineffable and can not be understood in dual mode. If I had a "keeper", then, would be something that could be "possessed." But if from the beginning has never been a "me", what object could have then? If the mind had objective reality, able to "hold", also there would be a real objective thing. But since the mind is not an object, who can claim they belong to? The mind and mental objects are not external objects of perception and we can deduce that one person [apart from the mind] to be able to "see" or "possess."

Since there exists in the three times, or arises or ceases to be, the natural state of bliss never experienced any change. So, knowing that all of the appearances are dharmakaya , that beings are Buddhas and all the situations and experiences are not from the very beginning, but "Absolute Power" ( dharmadhatu ). For this reason, all we can identify conceptually is as unreal as the horns of a hare.

B. Explanation of how the creatures that wander

Ay! In spite of being covered by clouds and darkness that exists only for the blind, the sun never stop shining. The unborn spontaneous state (sahaja ) is omnipresent. However, for those who remain deceived seems something far away. Given that people do not recognize that the mind is not a separate entity, obscuring their original nature remaining trapped in the discursive and conceptual perception. Thus, as someone who is driven mad by being "owned" by a demon, who are possessed by the demon of great strength suffer greatly, without power or purpose. Believing in the separate reality of phenomena, such beings end up being prisoners lost visions of mental activity. Of them are said to "contain the owner at home and will look elsewhere." In other words, believe that their own projections are real. And, although they should cut the roots, just entangled with the branches and leaves ornaments. Thus, regardless of what they do not realize that they are deceiving themselves.

C. How to reach completion yogis

Oh great! Although less developed beings do not recognize their true nature, never deviate from it. That's my understanding. Since I've realized that the true nature without beginning and end, just me myself contemplate. However, that does not mean they see as an entity that I am watching because there is no observer or observed, the reality is ineffable and indescribable as it is, who is there to see it?

When you understand the nature of mind is unchangeable, reach the same realization that I, the yogi-hermit, I have obtained. The milk of a lioness snow is not suitable to be housed in a container of inferior quality. And while the timid deer feel scared when you hear the roar of the lion in the forest, the lion cub rejoices. Of Similarly, when you experience the original innate joy, the immature, lost in the dark, get scared, but the jubilant feel lucky and your body hair stands on end because their devotion.

II. THREE ASPECTS OF THE PATH OF Mahamudra

A. Vision

Oh great! Fear not distractions. Just try to keep attention in mind. If you perceive the nature of your own mind, you'll see that even a distracted mind is the Mahamudra. All dual factors released spontaneously in the state of Great Bliss.

We can experience pleasure and pain in his sleep but awoke to see that no reality at all. So give up hope and fear. Do not try to reach nor reject anything. Since all the phenomena of Samsara and Nirvana are devoid of an intrinsic nature, any attachment to thoughts of hope or doubt, is simply absurd. What sense does the effort to accept or reject something? Even the forms visible and the sound vibrations and lack all substantiality are like a magical illusion, a mirage or a reflection on a mirror. And the creator of this spell is similar to one's mind space, whose true nature no center or periphery, although there is no one apart from it you can understand. As the great rivers like the Ganges flow into the great ocean, so also the mind and mental contents have only one flavor in Dharmadhatu .

When a person looks at the space, understands that no location or boundaries and, consequently, abandon such concepts. But when we investigate the phenomena of mind and we can not find even one atom of objective reality and, similarly, the observer who makes such a search can not be found. Once it is found that, it reaches completion!

As the crow released from a ship in the ocean can not find anything where land and must return back to the ship, the mind released to the pursuit of desires must eventually return and settle in the unchanging nature of the mind itself. Unchanged compared to stimuli, free of hope and fear, destroyed the hidden motives and cut the root, it is the mind-vajra-like space.

B. Meditation

Oh great! The real meditation is non-meditation. Remain in the mind itself simply means maintaining the ordinary mind in its original natural state, without altering it with no effort. This naturally clear mind, in which the effort is unnecessary, is all that is required. Clings to the mind, without letting go, we just stand on our own nature. Since there is nothing to obtain, consciousness needs nothing about what meditation. Understands that transcends both the meditator and the object-of-meditation. Just as space can not become an "object" for the space, the emptiness can not meditate on emptiness. This nondual ultimate realization is like the cream mixed with milk. So, everything is transformed into the one taste of bliss unchangeable constant.

Thus, the "practice of meditation is to remain effortless, over three times, in original condition unlimited mind as it is. Without breath control or suppress the mind, lies in the spontaneous recognition by the joyful innocence of a child. If thoughts and memories emerge, remains in the presence of your own nature, recognizing that the waves are not different from the ocean.

In Mahamudra mind is not controlled and there is even an atom on which concrete practice: hence there is no meditation. The supreme meditation is simply to remain always in the state that can not be practiced. The great joy and spontaneous non-dual has only one flavor, such as water mixed with water. So when we are immersed in the natural state are completely pacified all thoughts and concepts.

C. Action

Pay attention! The yogis who dwell on the unchangeable nature of nonduality not have the slightest desire to accept or reject. Since we do not cling or reject anything, there is nothing I can tell you, my son. Just as the "stone that meets all the wishes" of the mind has no objective reality well as the conduct of the yogi has no external constraints. Although you can talk about different styles of conduct, the yogi works directly from what he perceives. And, since there is limited [by conditions or external rules], its behavior is completely free and unconditional. As an innocent child or a fool, acting without premeditation.

Oh great! The mind is like a lotus growing in the mire of Samsara! Despite the many flaws it remains immaculate. Permit me, therefore, that the food and drink or the afflictions of the mind and body are just as they are. Whatever happens, there is nothing to do and free.

Effective deployment spontaneous behavior in the state of realization, tears of compassion flow naturally to observe the suffering of beings. Taking their suffering and giving back our own happiness, we are dedicated to heal others on their behalf. Investigating what is the reality we find that is free from the triple construction of subject, object and relationship. Mundane existence is unreal, is like a dream or a magical illusion. Free from attachment and aversion, the yogi experiences the pure joy and suffering vacuum behaves like a magician performs his trick.

III. THE FRUIT OF Mahamudra

Oh great! Clear in nature primarily as the space there is nothing to give or get. Mahamudra is free of any mental activity that seeks to results. The mind that seeks an outcome is, in fact, created from without beginning. Thus, there is nothing that can be won or lost.

If I had something to achieve, what sense would then have the four seals of teaching? As the deer consumed by thirst can run after a mirage, so what, drawn by desire, people look confused, it is beyond their reach.

[ The four stamps refer to the fact that (1) all conditioned things are transient, (2) tainted everything is suffering, (3) what is beyond the suffering is the peace of Nirvana and (4) all things are empty and lack of a self ]

uncreated The original state is pure from the beginning. When the conceptual mind is purified to create distinctions, then, emerge spontaneously as Vajradhara ("absolute nature") on the basis of reality.

Just as a mirage in the desert suggests the presence of water where none exists, the mind must be purified constructs unreal in its original nature. As the jewel that grants all desires ( cintamani ), plays everything required by pure intention.

COLOPHON

This concludes the Dohakosa that reveals the secret instruction issued Mahamudra a word of the glorious yogi-hermit, Saraha. It was translated into Tibetan by the Indian pandit Vairocanaraksita.

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See here the video of the interview 30 minutes Open Dialogue program of October 13, 2010. The program was broadcast live (and so are some errors in the set) in the channel Bronxnet, a transmitting station to the Bronx through cable TV (Channel 67 on Cablevision, 33 on FIOS).
The interview revolves around the process of creating the novel. Are some questions to try to understand the connection among some Peruvian political facts and the book's plot.
It was very nice. Mostly because the presenter gave me complete freedom to speak, though, as he confessed at the end of the program-its original intention was to talk about the rescue of the Chilean miners in the region of Atacama.

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THE HEART OF WISDOM

The heart of wisdom is not so much to the common teachings of the mystics of all times, the general features shared by the great religious traditions the inner core of religions or the so-called unanimous tradition as to what has come to be defined as the knowledge that, once known, can know everything. The traditional scholars and mystics and philosophers and even scientists have sought and continue to seek the cornerstone of wisdom or knowledge about the infallible which to base the rest of knowledge.

According to Buddhism, this fundamental knowledge is the only one capable of freeing the human suffering. More than 2500 years wise known as the Buddha or Awakened refused to answer certain questions of a metaphysical grounds that were not relevant to solve the problem of suffering and dissatisfaction of people and probably also because he thought that such conceptual questions lack definitive answers. In that sense, "explained the Buddha, to address the problem of suffering, dissatisfaction, frustration and insecurity inherent in our conditioned existence, no need to resolve issues such as whether the world is real or unreal, if God exists or not, if the universe has a cause or due to chance, etc., all of which could not but cloud superimposed on what simply happens, and we assign the label of real or unreal, material or spiritual, divine or human, and so on. Also, remember once again that the Buddha recommended not blindly follow people, traditions and books to tackle our problems, but ignoring that which only direct experience proves to be beneficial both for oneself and for others. And the call

Heart Sutra of Wisdom Mother ( Prajna-Paramita Bhagavati Hridaya Sutra) informs us in his own head, who has a heart of wisdom. But what is more accurately, the wisdom that tells us this famous writing which, incidentally, is the ultimate synthesis of a series of writings that develop the profound subject of emptiness, one of the central topics Buddhist philosophy? All internal and external phenomena, including the self-empty or no self-nature, ultimately ontological identity or separate existence. Emptiness also means that we can not apply labels to phenomena conceptual unchanged or ourselves. The perfection of wisdom is the last and highest of the perfections, failing which the rest of perfection bodhisattvas (patience, generosity, ethics, energy and meditation) loses its transcendental character.

We explained that, in most such sutras, the Buddha just pronounce a word, but remains mired in fathomless contemplation, and it is your silence that creates an atmosphere conducive for the disciples to go investigating and discovering the truth for themselves through inquiry mutual. The Buddha, as just noted, is immersed in ineffable and silent contemplation, called "deep clear" that allows you to perceive the true nature of phenomena. Meanwhile, Subhuti, the old man who represents the inquisitive mind always recommended good Buddhist practitioner, made a series of questions, whose purpose is to clarify the nature and practice of wisdom-the bodhisattva Avalokiteshvara, the great being of compassion, eloquent in transcendent wisdom consists in seeing the emptiness of all aggregates or components of the body, mind and spirit.

Among these questions, we convey the essence of wisdom, is the following: How should we implement the transcendental wisdom? Then the bodhisattva of compassion responds tersely, to this end, we must perceive the emptiness of the five aggregates (form, sensation, perception, volition and consciousness), concluding with the famous formula that says that form is emptiness and emptiness is form. The emptiness and the five aggregates are identical. What are these? The definition of the aggregates that offers writing is a series of denials ( sunyata-alakshana, anutpanna, Aniruddha, amala, avimala, Anuna, aparipurnah ). All nirvana and samsara are contained in that cluster of apophatic negations. The state of suffering and the state of cessation of suffering are, in ultimately defining characteristics have no origin or termination, are not pure or impure, or weak and incomplete, and so on. That is the ultimate nature of both. From the standpoint of emptiness (if this is possible because the emptiness is precisely not to support any point of view), nirvana and samsara are no different.

For its part, the book The union of Mahamudra and Dzogchen , where he says the words the third Karmapa, Rangyung Dorje, Thrangu Rinpoche tells us the following:

When we see what can not be seen and experience our mind as it is, what do we experience? What can we learn? The third Karmapa continues: "Since there is one thing, can not be seen by the Buddhas." When we observe our minds we can find nothing or something we can say there. We conclude that the reason that we discover anything is that the mind is too subtle or too small to see or that we are not watching the right way. But this is not the reason we did not find anything because neither even the Buddhas, who know, without doubt, the way of observing the mind, they see nothing, nothing or something that exists, when observing the mind. However, Dorje Rangyung continues: "Although it is not, is the basis of samsara and nirvana." Although when we look at the mind, we can not find anything, however, the mind is the source or the root of all experience ... from the standpoint of ordinary logic would say that if something is not, then it is not and can not possibly exist. So both statements, the fact that the mind is not any thing, however, is not comparable to anything, seem contradictory. But the Karmapa continues: "It is a contradiction, but the middle path of non-duality. " In this context "non-duality" means that the cognitive mind is the union of clarity and emptiness. And the Karmapa concludes: "It is the Dharmata or the nature of the mind beyond extremes." The nature of the mind transcends any notion, concept development or extreme that we can apply. There is something and it is not, nor is it both at the same time, nor is it something that is neither something nor nothing. When we try to describe that kind use phrases such as "the union of expansion and wisdom", "the union of emptiness and clarity", "the union of bliss and emptiness," etc..

And we can not fail to mention, finally, to Padmasambhava, the master of the teachings on the nature of mind and who introduced Tantric Buddhism to Tibet

should not investigate the root of things, but the root mind. When we know the root of the mind, knowledge that one thing allow us to release them all. But if we do not know the root of the mind, we know many things but will not understand anything.