Post by iscariot on Sept 26, 2015 18:59:48 GMT
Would you be able to list some or all of the special powers gained on the path to ascension and after ascension. Can full ascension be acquired within a lifetime without the loss of the body and death of the body, or will the body certainly die? Can one control multiple bodies in the way one controls their own body, all at once? Mainly I'd like a list of all the powers and possibly in order from the least and earliest stages to the absolute limits or heights attainable.
Here are some of the lists of powers mentioned by other religions:
en.wikipedia.org/wiki/Iddhipada
"In terms of the spiritual powers associated with the development of these bases, the "Before" Discourse (Pubba Sutta, SN 51.11) states:
"When the four bases of spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hands he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world.""
en.wikipedia.org/wiki/Abhij%C3%B1%C4%81
"In the Pali Canon, the higher knowledges are often enumerated in a group of six or of three types of knowledge.
The six types of higher knowledges (chalabhiññā) are:
"Higher powers" (iddhi-vidhā), such as walking on water and through walls;
"Divine ear" (dibba-sota), that is, clairaudience;
"Mind-penetrating knowledge" (ceto-pariya-ñāṇa), that is, telepathy;
"Remember one's former abodes" (pubbe-nivāsanussati), that is, recalling ones own past lives;
"Divine eye" (dibba-cakkhu), that is, knowing others' karmic destinations; and,
"Extinction of mental intoxicants" (āsavakkhaya), upon which arahantship follows.[7]
The attainment of these six higher powers is mentioned in a number of discourses, most famously the "Fruits of Contemplative Life Discourse" (Samaññaphala Sutta, DN 2).[8] The first five powers are obtained through meditative concentration (samadhi) while the sixth is obtained through insight (vipassana). The sixth type is the ultimate goal of Buddhism, which is the end of all suffering and destruction of all ignorance.[9] According to the Buddha, indulgence in the abhinjas needs to be avoided, as they can distract from the ultimate goal of Enlightenment.[5]
Similarly, the three knowledges or wisdoms (tevijja or tivijja) are:
"Remember one's former abodes" (pubbe-nivāsanussati);
"Divine eye" (dibba-cakkhu); and,
"Extinction of mental intoxicants" (āsavakkhaya).[10]
The three knowledges are mentioned in numerous discourses including the Maha-Saccaka Sutta (MN 36) in which the Buddha describes obtaining each of these three knowledges on the first, second and third watches respectively of the night of his enlightenment. These forms of knowledge typically are listed as arising after the attainment of the fourth jhana.[11]
While such powers are considered to be indicative of spiritual progress, Buddhism cautions against their indulgence or exhibition since such could divert one from the true path of obtaining suffering's release.[9]"
"The first five types of Abhijna, are similar to the siddhis of yoga in Hinduism, mentioned in the Bhagavata Purana and by Patanjali:[9]
Knowing the past, present and future;
Tolerance of heat, cold and other dualities;
Knowing the minds of others;
Checking the influence of fire, sun, water, poison, and so on;
Remaining unconquered by others."
en.wikipedia.org/wiki/%E1%B9%9Addhi
According to Bowker, there are eight ṛddhi powers:[4]
replicate and project bodily-images of oneself,
make oneself invisible,
pass through solid objects,
sink into solid ground,
walk on water,
fly,
touch the sun and moon with one's hand,
ascend to the world of the god Brahmā in the highest heavens
Saletore and Pio mention ten ṛddhi powers:[3][1]
addhitana iddhi, willpower
vikubbana iddhi, the power of transformation
manomaya iddhi, the power of the mind
eliminiation of unwholesome states by developing insight knowledge
samadhi-vippara iddhi, concentration to overcome the hindrances in the jhanic state
arya-iddhi, the ability of the noble ones
the power of traversing the skies like birds
special gifts
the power of magicians
the power of overcoming unwholesome states
Guiley mentions eight iddhi powers:[5]
mastery over the body and nature
invincibility
invisibility
fleetness in running
ability to see the gods
control over spirits and demons
the ability to fly
preservation of youth
the ability to make certain pills
In the book Great Disciples of the Buddha by Nyanaponika Thera and Hellmuth Hecker, there are several additional powers described:
The Divine Eye (Clairvoyance)- this power allows one to see beings in other realms as well as see the future
The Divine Ear (Clairaudience)
Travel by Mind-Made Body(Astral Travel)
Travel with the Physical Body (to other realms)
Telekinesis (Supernormal Locomotion)
Flying
The power of Transformation
The ability to replicate one's body
Penetration of others' minds (Thought Reading)
Passing through solid objects
Diving in and out of the earth as if through water
Walking on water
Touching the sun and the moon with one's fingers
Becoming invisible
Recollection of past lives (some would call this a power, some would call it true knowledge)
"In the Panchatantra, a siddhi may be the term for any unusual skill or faculty or capability.
Eight primary siddhis[edit]
In Hinduism, eight siddhis (Ashta Siddhi) or Eight great perfections (mahasiddhi) are known:[9]
Aṇimā: reducing one's body even to the size of an atom
Mahima: expanding one's body to an infinitely large size
Garima: becoming infinitely heavy
Laghima: becoming almost weightless
Prāpti: having unrestricted access to all place
Prākāmya: realizing whatever one desires
Iṣṭva: possessing absolute lordship
Vaśtva: the power to subjugate all[10]
Bhagavata Purana[edit]
Five siddhis of yoga and meditation[edit]
In the Bhagavata Purana, the five siddhis of yoga and meditation are:
trikālajñatvam: knowing the past, present and future
advandvam: tolerance of heat, cold and other dualities
para citta ādi abhijñatā: knowing the minds of others and so on
agni arka ambu viṣa ādīnām pratiṣṭambhaḥ: checking the influence of fire, sun, water, poison, and so on
aparājayah: remaining unconquered by others[11]
Ten secondary siddhis[edit]
In the Bhagavata Purana, Krishna describes the ten secondary siddhis:
anūrmimattvam: Being undisturbed by hunger, thirst, and other bodily appetites
dūraśravaṇa: Hearing things far away
dūradarśanam: Seeing things far away
manojavah: Moving the body wherever thought goes (teleportation/astral projection)
kāmarūpam: Assuming any form desired
parakāya praveśanam: Entering the bodies of others
svachanda mṛtyuh: Dying when one desires
devānām saha krīḍā anudarśanam: Witnessing and participating in the pastimes of the gods
yathā sańkalpa saḿsiddhiḥ: Perfect accomplishment of one's determination
ājñāpratihatā gatiḥ: Orders or commands being unimpeded [12]
Samkhya[edit]
In the Samkhyakarika and Tattvasamasa, there are references to the attainment of eight siddhis by which one becomes free of the pain of ignorance, one gains knowledge, and experiences bliss. The eight siddhis hinted at by Kapila in the Tattvasamasa[note 1] are as explained in verse 51 of the Samkhyakarika:[13]
Uuha: based on the samskaras of previous births, the attainment of knowledge about the twenty-four Tatwas gained by examining the determinable and the indeterminable conscious and the non-conscious constituents of creation,
Shabda: knowledge gained by associating with an enlightened person (Guru – upadesh),
Addhyyan: knowledge gained through study of the Vedas and other standard ancillary texts,
Suhritprapti: knowledge gained from a kind-hearted person, while engaged in the spread of knowledge
Daan: knowledge gained regardless of one’s own needs while attending to the requirements of those engaged in the search of the highest truth,
Aadhyaatmik dukkh-haan: freedom from pain, disappointment, etc. that may arise due to lack of spiritual, metaphysical, mystic knowledge and experience,
Aadhibhautik dukkh-haan: freedom from pain etc. arising from possessing and being attached to various materialistic gains,
Aadhidaivik dukkh-haan: freedom from pain etc. caused by fate or due to reliance on fate,
The attainment of these eight siddhis renders one no longer in a painful state of ignorance but in possession of greater knowledge and experience of bliss. The aim of Samkhya is to eliminate all kinds of physical and mental pains and to receive liberation.
Patanjali's Yoga Sutras[edit]
In Patañjali's Yoga Sutras IV.1 it is stated, Janma auṣadhi mantra tapaḥ samādhijāḥ siddhayaḥ, "Accomplishments may be attained through birth, the use of herbs, incantations, self-discipline or samadhi".[14]
Hindu gods associated with gaining siddhi[edit]
In Hinduism, both Ganesha and Hanuman possess the eight siddhis[15] and can give one access to them.
Usage in Sikhism[edit]
In Sikhism, siddhi means "insight". "Eight Siddhis" is used for insight of the eight qualities of Nirankar mentioned in the Mul Mantar in the Guru Granth Sahib. God has eight qualities: Oankar, Satnam, Kartapurakh, Nirbhao, Nirvair, AkaalMurat, Ajooni and Svaibhang. The one who has insight of these qualities is called Sidh or Gurmukhi.
Usage in Vajrayana Buddhism[edit]
In Tantric Buddhism, siddhi specifically refers to the acquisition of supernatural powers by psychic or magical means or the supposed faculty so acquired. These powers include items such as clairvoyance, levitation, bilocation, becoming as small as an atom, materialization, having access to memories from past lives. The term is also used in this sense in the Sarva-darśana-saṃgraha of Madhvacharya (1238–1317)."
"Metaphysics[edit]
According to Madhva there are primarily two tatvas or categories of reality—svatantra tatva (independent reality) and asvantantra tatva (dependent reality). Broadly, Īśvara as cause of the universe is the independent reality, and the created universe is the dependent reality. The created universe consists of jīva and matter. Jīvas are sentient and matter is non-sentient.
Madhva further enumerates the difference between dependent and independent reality as a fivefold division between Īśvara, jīva and matter. These differences are: (1) Between matter and matter; (2) Between matter and jīva; (3) Between matter and Īśvara; (4) Between jīva and jīva; and (5) Between jīva and Īśvara. This difference is neither temporary nor merely practical; it is an invariable and natural property of everything. For such is the law of nature: One is not two; two is not one. There is no object like another.
There is no jīva like another. No man's nature is like that of another. Underlying everything and every individual person, there is a unique individuality or speciality. The sea is full; the tank is full; even water-pots may be full (of water). But that fullness is not identical in all these. The volume varies according to the variation in size. Everything is full, yet each fullness is different. In fact, even in liberated jīvas, the difference prevails such that the degree of knowledge and enjoyment of bliss of each soul varies. (Sharma 1994, p. 372)
Nature of the World[edit]
Madhva sees the world as five-faceted: five elements, five elemental essences, five sheaths, five sense-organs etc. That is why it is designated as pra-pañca or a 'perfect pentad' in Sanskrit. In this pentad, the principle of Prana there is the fivefold division of prāņa, apāna, vyāna, udāna and samāna. Moreover, it is being controlled all the time by God who also assumes five forms, viz. Aniruddha, Pradyumna, Saṇkaraṣaṇa, Vāsudeva and Nārāyaṇa. The world is permanent and is a fallen state for the jīva, which is away from its place of true happiness, namely in the presence of Īśvara. The world is the līla or sport of Īśvara, and so creation isn't to be shunned. Rather it should be enjoyed in a detached way.
Nature of the Soul[edit]
There are an infinite number of atomic, eternally existing jīvas. Madhva compares the relationship of the jīva to Īśvara with the analogy of a thing (bimba) and its reflection (pratibimba): if Īśvara be the statue, the jīvas are his reflection. The reflection is always dependent on the original; it can never become identical with it. Like jīvas, the inanimate substances too that go into the creative apparatus of the universe are innumerable. Each jīva is numerically and qualitatively non-identical to every other and the variety of qualitative differentiation is infinite. The nature of the jīva is to be further liable to be caught up in the world. The jīva, which is at the center in the triple categories of Īśvara–jīva–matter, becomes involved in the meshes of [[samsara]], or bondage when it leans toward matter; it becomes liberated if it leans toward Īśvara, the essence of whom is reflected in its capacity for knowledge and consciousness."
en.wikipedia.org/wiki/Miracles_of_Gautama_Buddha
buddha-christ.info/blog/2015/04/13/732/
sped2work.tripod.com/nine_siddhis.html
en.wikipedia.org/wiki/List_of_psychic_abilities
"This is a list of alleged psychic abilities that have been attributed to real-world people. Many of these abilities are also known as extrasensory perception or sixth sense. Superhuman abilities from fiction are not included.
Apportation - Materialization, disappearance or teleportation of an object.[1]
Aura reading - Perception of energy fields surrounding people, places and things.[2]
Automatic writing - Writing produced without conscious thought.[3]
Astral projection or mental projection - An out-of-body experience in which an astral body becomes separate from the physical body.[4]
Bilocation or multilocation - Being in multiple places at the same time.[5]
Clairvoyance or second sight - Perception outside the known human senses.[2]
Death-warning - A vision of a living person prior to his or her death.[6]
Divination - Gaining insight into a situation, most commonly through a ritual[7]
Dowsing - Ability to locate objects, sometimes using a tool called a dowsing rod.[8]
Energy medicine - Healing by channeling a form of energy.[9]
Faith healing - Diagnosing or curing diseases using religious devotion.[10]
Levitation - Bodily levitation and flying.[11]
Mediumship or channeling - Communicating with spirits.[12]
Precognition, premonition and precognitive dreams - Perception of events before they happen.[13]
Psychic surgery - Removal of diseased body tissue via an incision that heals immediately afterwards.[14]
Psychokinesis or telekinesis - The ability to manipulate objects by the power of thought.[15]
Psychometry or psychoscopy - Obtaining information about a person or object, usually by touching or concentrating on the object or a related object.[16]
Pyrokinesis - Manipulation of fire.[17]
Remote viewing - Gathering of information at a distance.[18]
Retrocognition or post-cognition - Perception of past events.[19]
Scrying - Use of an item to view events at a distance or in the future.[20]
Telepathy - Transfer of thoughts, words or emotions in either direction.[21]"
en.wikipedia.org/wiki/Xian_(Taoism)
"The xian archetype is described by Victor H. Mair.
They are immune to heat and cold, untouched by the elements, and can fly, mounting upward with a fluttering motion. They dwell apart from the chaotic world of man, subsist on air and dew, are not anxious like ordinary people, and have the smooth skin and innocent faces of children. The transcendents live an effortless existence that is best described as spontaneous. They recall the ancient Indian ascetics and holy men known as ṛṣi who possessed similar traits."
en.wikipedia.org/wiki/Neidan
"Neidan, or internal alchemy[1] (simplified Chinese: 內丹术; traditional Chinese: 內丹術; pinyin: nèidān shù), is an array of esoteric doctrines and physical, mental, and spiritual practices that Taoist initiates use to prolong life and create an immortal spiritual body that would survive after death.[2] Also known as Jindan ("golden elixir"), inner alchemy combines theories derived from external alchemy (waidan), correlative cosmology (including the Five Phases), the emblems of the Yijing, and medical theory, with techniques of Daoist meditation, daoyin gymnastics, and sexual hygiene.[3]
In Neidan the human body becomes a cauldron (or "ding") in which the Three Treasures of Jing ("Essence"), Qi ("Breath") and Shen ("Spirit") are cultivated for the purpose of improving physical, emotional and mental health, and ultimately returning to the primordial unity of the Tao, i.e., becoming an Immortal. It is believed the Xiuzhen Tu is such a cultivation map. In China, it is an important form of practice for most schools of Taoism."
wisdomquarterly.blogspot.ca/2014/06/sufism-is-buddhism-with-islam.html
Here are some of the lists of powers mentioned by other religions:
en.wikipedia.org/wiki/Iddhipada
"In terms of the spiritual powers associated with the development of these bases, the "Before" Discourse (Pubba Sutta, SN 51.11) states:
"When the four bases of spiritual power have been developed and cultivated in this way, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hands he touches and strokes the moon and sun so powerful and mighty; he exercises mastery with the body as far as the brahmā world.""
en.wikipedia.org/wiki/Abhij%C3%B1%C4%81
"In the Pali Canon, the higher knowledges are often enumerated in a group of six or of three types of knowledge.
The six types of higher knowledges (chalabhiññā) are:
"Higher powers" (iddhi-vidhā), such as walking on water and through walls;
"Divine ear" (dibba-sota), that is, clairaudience;
"Mind-penetrating knowledge" (ceto-pariya-ñāṇa), that is, telepathy;
"Remember one's former abodes" (pubbe-nivāsanussati), that is, recalling ones own past lives;
"Divine eye" (dibba-cakkhu), that is, knowing others' karmic destinations; and,
"Extinction of mental intoxicants" (āsavakkhaya), upon which arahantship follows.[7]
The attainment of these six higher powers is mentioned in a number of discourses, most famously the "Fruits of Contemplative Life Discourse" (Samaññaphala Sutta, DN 2).[8] The first five powers are obtained through meditative concentration (samadhi) while the sixth is obtained through insight (vipassana). The sixth type is the ultimate goal of Buddhism, which is the end of all suffering and destruction of all ignorance.[9] According to the Buddha, indulgence in the abhinjas needs to be avoided, as they can distract from the ultimate goal of Enlightenment.[5]
Similarly, the three knowledges or wisdoms (tevijja or tivijja) are:
"Remember one's former abodes" (pubbe-nivāsanussati);
"Divine eye" (dibba-cakkhu); and,
"Extinction of mental intoxicants" (āsavakkhaya).[10]
The three knowledges are mentioned in numerous discourses including the Maha-Saccaka Sutta (MN 36) in which the Buddha describes obtaining each of these three knowledges on the first, second and third watches respectively of the night of his enlightenment. These forms of knowledge typically are listed as arising after the attainment of the fourth jhana.[11]
While such powers are considered to be indicative of spiritual progress, Buddhism cautions against their indulgence or exhibition since such could divert one from the true path of obtaining suffering's release.[9]"
"The first five types of Abhijna, are similar to the siddhis of yoga in Hinduism, mentioned in the Bhagavata Purana and by Patanjali:[9]
Knowing the past, present and future;
Tolerance of heat, cold and other dualities;
Knowing the minds of others;
Checking the influence of fire, sun, water, poison, and so on;
Remaining unconquered by others."
en.wikipedia.org/wiki/%E1%B9%9Addhi
According to Bowker, there are eight ṛddhi powers:[4]
replicate and project bodily-images of oneself,
make oneself invisible,
pass through solid objects,
sink into solid ground,
walk on water,
fly,
touch the sun and moon with one's hand,
ascend to the world of the god Brahmā in the highest heavens
Saletore and Pio mention ten ṛddhi powers:[3][1]
addhitana iddhi, willpower
vikubbana iddhi, the power of transformation
manomaya iddhi, the power of the mind
eliminiation of unwholesome states by developing insight knowledge
samadhi-vippara iddhi, concentration to overcome the hindrances in the jhanic state
arya-iddhi, the ability of the noble ones
the power of traversing the skies like birds
special gifts
the power of magicians
the power of overcoming unwholesome states
Guiley mentions eight iddhi powers:[5]
mastery over the body and nature
invincibility
invisibility
fleetness in running
ability to see the gods
control over spirits and demons
the ability to fly
preservation of youth
the ability to make certain pills
In the book Great Disciples of the Buddha by Nyanaponika Thera and Hellmuth Hecker, there are several additional powers described:
The Divine Eye (Clairvoyance)- this power allows one to see beings in other realms as well as see the future
The Divine Ear (Clairaudience)
Travel by Mind-Made Body(Astral Travel)
Travel with the Physical Body (to other realms)
Telekinesis (Supernormal Locomotion)
Flying
The power of Transformation
The ability to replicate one's body
Penetration of others' minds (Thought Reading)
Passing through solid objects
Diving in and out of the earth as if through water
Walking on water
Touching the sun and the moon with one's fingers
Becoming invisible
Recollection of past lives (some would call this a power, some would call it true knowledge)
"In the Panchatantra, a siddhi may be the term for any unusual skill or faculty or capability.
Eight primary siddhis[edit]
In Hinduism, eight siddhis (Ashta Siddhi) or Eight great perfections (mahasiddhi) are known:[9]
Aṇimā: reducing one's body even to the size of an atom
Mahima: expanding one's body to an infinitely large size
Garima: becoming infinitely heavy
Laghima: becoming almost weightless
Prāpti: having unrestricted access to all place
Prākāmya: realizing whatever one desires
Iṣṭva: possessing absolute lordship
Vaśtva: the power to subjugate all[10]
Bhagavata Purana[edit]
Five siddhis of yoga and meditation[edit]
In the Bhagavata Purana, the five siddhis of yoga and meditation are:
trikālajñatvam: knowing the past, present and future
advandvam: tolerance of heat, cold and other dualities
para citta ādi abhijñatā: knowing the minds of others and so on
agni arka ambu viṣa ādīnām pratiṣṭambhaḥ: checking the influence of fire, sun, water, poison, and so on
aparājayah: remaining unconquered by others[11]
Ten secondary siddhis[edit]
In the Bhagavata Purana, Krishna describes the ten secondary siddhis:
anūrmimattvam: Being undisturbed by hunger, thirst, and other bodily appetites
dūraśravaṇa: Hearing things far away
dūradarśanam: Seeing things far away
manojavah: Moving the body wherever thought goes (teleportation/astral projection)
kāmarūpam: Assuming any form desired
parakāya praveśanam: Entering the bodies of others
svachanda mṛtyuh: Dying when one desires
devānām saha krīḍā anudarśanam: Witnessing and participating in the pastimes of the gods
yathā sańkalpa saḿsiddhiḥ: Perfect accomplishment of one's determination
ājñāpratihatā gatiḥ: Orders or commands being unimpeded [12]
Samkhya[edit]
In the Samkhyakarika and Tattvasamasa, there are references to the attainment of eight siddhis by which one becomes free of the pain of ignorance, one gains knowledge, and experiences bliss. The eight siddhis hinted at by Kapila in the Tattvasamasa[note 1] are as explained in verse 51 of the Samkhyakarika:[13]
Uuha: based on the samskaras of previous births, the attainment of knowledge about the twenty-four Tatwas gained by examining the determinable and the indeterminable conscious and the non-conscious constituents of creation,
Shabda: knowledge gained by associating with an enlightened person (Guru – upadesh),
Addhyyan: knowledge gained through study of the Vedas and other standard ancillary texts,
Suhritprapti: knowledge gained from a kind-hearted person, while engaged in the spread of knowledge
Daan: knowledge gained regardless of one’s own needs while attending to the requirements of those engaged in the search of the highest truth,
Aadhyaatmik dukkh-haan: freedom from pain, disappointment, etc. that may arise due to lack of spiritual, metaphysical, mystic knowledge and experience,
Aadhibhautik dukkh-haan: freedom from pain etc. arising from possessing and being attached to various materialistic gains,
Aadhidaivik dukkh-haan: freedom from pain etc. caused by fate or due to reliance on fate,
The attainment of these eight siddhis renders one no longer in a painful state of ignorance but in possession of greater knowledge and experience of bliss. The aim of Samkhya is to eliminate all kinds of physical and mental pains and to receive liberation.
Patanjali's Yoga Sutras[edit]
In Patañjali's Yoga Sutras IV.1 it is stated, Janma auṣadhi mantra tapaḥ samādhijāḥ siddhayaḥ, "Accomplishments may be attained through birth, the use of herbs, incantations, self-discipline or samadhi".[14]
Hindu gods associated with gaining siddhi[edit]
In Hinduism, both Ganesha and Hanuman possess the eight siddhis[15] and can give one access to them.
Usage in Sikhism[edit]
In Sikhism, siddhi means "insight". "Eight Siddhis" is used for insight of the eight qualities of Nirankar mentioned in the Mul Mantar in the Guru Granth Sahib. God has eight qualities: Oankar, Satnam, Kartapurakh, Nirbhao, Nirvair, AkaalMurat, Ajooni and Svaibhang. The one who has insight of these qualities is called Sidh or Gurmukhi.
Usage in Vajrayana Buddhism[edit]
In Tantric Buddhism, siddhi specifically refers to the acquisition of supernatural powers by psychic or magical means or the supposed faculty so acquired. These powers include items such as clairvoyance, levitation, bilocation, becoming as small as an atom, materialization, having access to memories from past lives. The term is also used in this sense in the Sarva-darśana-saṃgraha of Madhvacharya (1238–1317)."
"Metaphysics[edit]
According to Madhva there are primarily two tatvas or categories of reality—svatantra tatva (independent reality) and asvantantra tatva (dependent reality). Broadly, Īśvara as cause of the universe is the independent reality, and the created universe is the dependent reality. The created universe consists of jīva and matter. Jīvas are sentient and matter is non-sentient.
Madhva further enumerates the difference between dependent and independent reality as a fivefold division between Īśvara, jīva and matter. These differences are: (1) Between matter and matter; (2) Between matter and jīva; (3) Between matter and Īśvara; (4) Between jīva and jīva; and (5) Between jīva and Īśvara. This difference is neither temporary nor merely practical; it is an invariable and natural property of everything. For such is the law of nature: One is not two; two is not one. There is no object like another.
There is no jīva like another. No man's nature is like that of another. Underlying everything and every individual person, there is a unique individuality or speciality. The sea is full; the tank is full; even water-pots may be full (of water). But that fullness is not identical in all these. The volume varies according to the variation in size. Everything is full, yet each fullness is different. In fact, even in liberated jīvas, the difference prevails such that the degree of knowledge and enjoyment of bliss of each soul varies. (Sharma 1994, p. 372)
Nature of the World[edit]
Madhva sees the world as five-faceted: five elements, five elemental essences, five sheaths, five sense-organs etc. That is why it is designated as pra-pañca or a 'perfect pentad' in Sanskrit. In this pentad, the principle of Prana there is the fivefold division of prāņa, apāna, vyāna, udāna and samāna. Moreover, it is being controlled all the time by God who also assumes five forms, viz. Aniruddha, Pradyumna, Saṇkaraṣaṇa, Vāsudeva and Nārāyaṇa. The world is permanent and is a fallen state for the jīva, which is away from its place of true happiness, namely in the presence of Īśvara. The world is the līla or sport of Īśvara, and so creation isn't to be shunned. Rather it should be enjoyed in a detached way.
Nature of the Soul[edit]
There are an infinite number of atomic, eternally existing jīvas. Madhva compares the relationship of the jīva to Īśvara with the analogy of a thing (bimba) and its reflection (pratibimba): if Īśvara be the statue, the jīvas are his reflection. The reflection is always dependent on the original; it can never become identical with it. Like jīvas, the inanimate substances too that go into the creative apparatus of the universe are innumerable. Each jīva is numerically and qualitatively non-identical to every other and the variety of qualitative differentiation is infinite. The nature of the jīva is to be further liable to be caught up in the world. The jīva, which is at the center in the triple categories of Īśvara–jīva–matter, becomes involved in the meshes of [[samsara]], or bondage when it leans toward matter; it becomes liberated if it leans toward Īśvara, the essence of whom is reflected in its capacity for knowledge and consciousness."
en.wikipedia.org/wiki/Miracles_of_Gautama_Buddha
buddha-christ.info/blog/2015/04/13/732/
sped2work.tripod.com/nine_siddhis.html
en.wikipedia.org/wiki/List_of_psychic_abilities
"This is a list of alleged psychic abilities that have been attributed to real-world people. Many of these abilities are also known as extrasensory perception or sixth sense. Superhuman abilities from fiction are not included.
Apportation - Materialization, disappearance or teleportation of an object.[1]
Aura reading - Perception of energy fields surrounding people, places and things.[2]
Automatic writing - Writing produced without conscious thought.[3]
Astral projection or mental projection - An out-of-body experience in which an astral body becomes separate from the physical body.[4]
Bilocation or multilocation - Being in multiple places at the same time.[5]
Clairvoyance or second sight - Perception outside the known human senses.[2]
Death-warning - A vision of a living person prior to his or her death.[6]
Divination - Gaining insight into a situation, most commonly through a ritual[7]
Dowsing - Ability to locate objects, sometimes using a tool called a dowsing rod.[8]
Energy medicine - Healing by channeling a form of energy.[9]
Faith healing - Diagnosing or curing diseases using religious devotion.[10]
Levitation - Bodily levitation and flying.[11]
Mediumship or channeling - Communicating with spirits.[12]
Precognition, premonition and precognitive dreams - Perception of events before they happen.[13]
Psychic surgery - Removal of diseased body tissue via an incision that heals immediately afterwards.[14]
Psychokinesis or telekinesis - The ability to manipulate objects by the power of thought.[15]
Psychometry or psychoscopy - Obtaining information about a person or object, usually by touching or concentrating on the object or a related object.[16]
Pyrokinesis - Manipulation of fire.[17]
Remote viewing - Gathering of information at a distance.[18]
Retrocognition or post-cognition - Perception of past events.[19]
Scrying - Use of an item to view events at a distance or in the future.[20]
Telepathy - Transfer of thoughts, words or emotions in either direction.[21]"
en.wikipedia.org/wiki/Xian_(Taoism)
"The xian archetype is described by Victor H. Mair.
They are immune to heat and cold, untouched by the elements, and can fly, mounting upward with a fluttering motion. They dwell apart from the chaotic world of man, subsist on air and dew, are not anxious like ordinary people, and have the smooth skin and innocent faces of children. The transcendents live an effortless existence that is best described as spontaneous. They recall the ancient Indian ascetics and holy men known as ṛṣi who possessed similar traits."
en.wikipedia.org/wiki/Neidan
"Neidan, or internal alchemy[1] (simplified Chinese: 內丹术; traditional Chinese: 內丹術; pinyin: nèidān shù), is an array of esoteric doctrines and physical, mental, and spiritual practices that Taoist initiates use to prolong life and create an immortal spiritual body that would survive after death.[2] Also known as Jindan ("golden elixir"), inner alchemy combines theories derived from external alchemy (waidan), correlative cosmology (including the Five Phases), the emblems of the Yijing, and medical theory, with techniques of Daoist meditation, daoyin gymnastics, and sexual hygiene.[3]
In Neidan the human body becomes a cauldron (or "ding") in which the Three Treasures of Jing ("Essence"), Qi ("Breath") and Shen ("Spirit") are cultivated for the purpose of improving physical, emotional and mental health, and ultimately returning to the primordial unity of the Tao, i.e., becoming an Immortal. It is believed the Xiuzhen Tu is such a cultivation map. In China, it is an important form of practice for most schools of Taoism."
wisdomquarterly.blogspot.ca/2014/06/sufism-is-buddhism-with-islam.html