BUDDHISM
The greatest fear is that of letting go, not because it is hard to do, but because there is not even a slightest assumption in the acquired mind that it is possible. One is hardwired to hold on. To this dear life, to others, to body and mind.
One is to learn deliberately to let go. Having learnt to, one is to cultivate massive amount of energy, which isn't reliant on anything in the world.
The fear of letting go is thus the greatest because when faced with subjective destitution, i.e. the loss of acquired mind, unlearnt subject has no refuge and no inner energetic resource: one is literally squashed on the spot by overwhelming void. Horror is then inexplicable.
Yet endowed with developed refuge of unshakable mindfulness and inner sustenance, which doesn't require this dear life, or dear others, or this very body and mind, one is reclining leisurely into letting go. Bliss is then exquisite.
In other words, letting go stumbles upon craving for existence/non-existence, which is basic framework of human mind, shaped by birth, acquisition of language through the other and a necessity to survive on this planet.
Fear to lose acquired conditioning thus arises simultaneously.
Gradual learning in regards of insubstantiality of mental-physical phenomena (vipassana) leads to loosening of the grip of acquired subjectivity.
Fear thus lessens.
Letting go no longer stumbles upon horror of, resentment towards and aggressive fighting against losing that, which we think we are, because we understand, that we are not it.
May all beings be well.
The fear of letting go is thus the greatest because when faced with subjective destitution, i.e. the loss of acquired mind, unlearnt subject has no refuge and no inner energetic resource: one is literally squashed on the spot by overwhelming void. Horror is then inexplicable.
Yet endowed with developed refuge of unshakable mindfulness and inner sustenance, which doesn't require this dear life, or dear others, or this very body and mind, one is reclining leisurely into letting go. Bliss is then exquisite.
In other words, letting go stumbles upon craving for existence/non-existence, which is basic framework of human mind, shaped by birth, acquisition of language through the other and a necessity to survive on this planet.
Fear to lose acquired conditioning thus arises simultaneously.
Gradual learning in regards of insubstantiality of mental-physical phenomena (vipassana) leads to loosening of the grip of acquired subjectivity.
Fear thus lessens.
Letting go no longer stumbles upon horror of, resentment towards and aggressive fighting against losing that, which we think we are, because we understand, that we are not it.
May all beings be well.
Embodying Pain Traumatic experience is pain, which could not be tolerated at the moment of its arsing. Unable to bear, mind disjoints from body and sets of spinning into the unknown, lacking refuge. In deep therapeutic work or in meditation, a practitioner inevitably encounters the nucleus of trauma, that is, a moment of disembodiment, which is perceived as unbearable. It is precisely here, by holding the space, either through the other's skillful presence or through one's ceaseless mindfulness, one can bring mind to body and anchor it there by means of the breath. Yet this process can be endless, for as long as there is someone that can be hurt, there won't be ending of painful experiences. As follows, it is impossible to 'heal oneself' from trauma. It is by investigating and abandoning 'self' that trauma is exhausted. How can a subject do so? By discerning between Imaginary body, Symbolic identity and Real presence. Encountering painful feelings in meditation, one's Imaginary body's reaction is to change posture, one's Symbolic identity's reaction is to avoid the painful topic, whereby one's Real presence is buried under previous two. By training endurance, one discerns that craving to change posture is nothing more than a craving. By recognising vacuity of evading ideation one fixes gaze equanimously on everything that arises. By sticking with this process long enough one (re)discovers one's Real presence: that of elemental movements of earth, water, air and fire, which are nothing else but solidity, viscosity, uprightness and temperature of body's material bases. However, before going that far, one usually sticks with and clings ostentatiously to Imaginary body. The latter is the body each one of us has copied off the (m)other. Precisely, it is the sense of unifying totality, that identification with the (m)other's image has given us in a nascent period of life. Before this identification took place we were nothing else but a heap of disjointed intensities between four elemental movements populated by libido. Bewildered by the chaos of it, unable as yet to mindfully discern what is what in this quagmire, we took our first refuge in the (m)other's image, in her affection and embrace, in her body, which seemed capable and strong. As such, we have taken a refuge in illusion, hence Imaginary body. From the foundation of Imaginary body Symbolic identity sprang up via acquisition of language and ideational incorporation-expulsion, whereby ideas and qualities, which were compatible with somatosensory plethora of Imaginary body were taken on board, and those incompatible were thrown away into the field of the Other. The process then further enriched itself through education and enculturing, that is, through acquisition of multiple layers of complicated symbolic identity and various knowledges. Yet regardless of how sophisticated ideational nexus of 'self' is, it is simply an extension of basic illusion of totality, which was grasped prior. |
From here it follows that any therapeutic process aimed at restoring one's wholeness, totality or full potential is nothing else, but a process of fortification of basic illusion, as such, it is a process of egoic enhancement and crystallisation.
Whereas such a process is a goal of treatment for psychotic subject, for whom totality of ego is all there is, for common variety of neurotic an opposite process of ego deconstruction is to be followed.
The statue of boddhisatva undergoing utmost austerities above illustrates how hard and thorough this process can be. Namely, abandoning refuge in illusory totality of Imaginary body and facing elemental movements as they are, in this 'fathom-long body' to the extent of dis-identification even from these elemental movements amounts to a complete liberation from suffering.
It isn't necessary to pinpoint what extent of pain arises here, any thorough meditation practitioner knows it for themselves. Faculty of wisdom, which can be trained here, is how quickly can meditator abandon self-identification at the moment of pain's arising. This skill, of course, goes beyond any therapy I'm familiar with and should not be taken lightly. Yet one should proceed into the unknown territory of no self steadily, with respect, ruthlessness, courage and... cuddling, whenever necessary;)
May everyone be well!
The statue of boddhisatva undergoing utmost austerities above illustrates how hard and thorough this process can be. Namely, abandoning refuge in illusory totality of Imaginary body and facing elemental movements as they are, in this 'fathom-long body' to the extent of dis-identification even from these elemental movements amounts to a complete liberation from suffering.
It isn't necessary to pinpoint what extent of pain arises here, any thorough meditation practitioner knows it for themselves. Faculty of wisdom, which can be trained here, is how quickly can meditator abandon self-identification at the moment of pain's arising. This skill, of course, goes beyond any therapy I'm familiar with and should not be taken lightly. Yet one should proceed into the unknown territory of no self steadily, with respect, ruthlessness, courage and... cuddling, whenever necessary;)
May everyone be well!
Processing Trauma
When traumatised, apart from talking therapy, one must willfully immerse mindfulness in the body.
Why is it so?
Because no amount of talking can build up energy and essence, which have been diminished and depleted due to traumatic shock.
Talking is only necessary to drain traumatic signifiers off the mind. Talking more than there is to say about experience leads to further depletion of energy and essence, since new emotions and images, generated through conceptualisation, will draw from the body.
It is not by reaching complete and final 'coming to terms' with violence and pain imposed by the other through meaning making that one restores wellness. It is by starving the mind off proliferation of meaning related to negativity of traumatic experience, that wellness is restored.
It is not by reaching complete and final 'coming to terms' with violence and pain imposed by the other through meaning making that one restores wellness. It is by starving the mind off proliferation of meaning related to negativity of traumatic experience, that wellness is restored.
Why is it so?
Because no amount of talking can build up energy and essence, which have been diminished and depleted due to traumatic shock.
Talking is only necessary to drain traumatic signifiers off the mind. Talking more than there is to say about experience leads to further depletion of energy and essence, since new emotions and images, generated through conceptualisation, will draw from the body.
It is not by reaching complete and final 'coming to terms' with violence and pain imposed by the other through meaning making that one restores wellness. It is by starving the mind off proliferation of meaning related to negativity of traumatic experience, that wellness is restored.
It is not by reaching complete and final 'coming to terms' with violence and pain imposed by the other through meaning making that one restores wellness. It is by starving the mind off proliferation of meaning related to negativity of traumatic experience, that wellness is restored.
Image credit: Sarnath, Varanasi, historical location of Buddha's first sermon
Here it is: nothing awakens sense of self more than traumatic experience. Nothing arouses hatred, resentment and so-called righteous anger more than trauma caused by the other. Sense of injustice is debilitating and enraging therefrom.
Yet this is exactly where emotions are going to overwhelm and devastate the body.
One must then:
- release traumatic meaning by talking to somebody one can trust;
- free the body from shock by means of spontaneous energetic movement (dancing, contorting, shivering, twisting, bending, etc);
- realign energy body and physical body by means of ancient noble traditions of embodiment, such as yoga asana, martial art form or dance form practiced in one's tradition;
- establish mindfulness grounded in the body unflinchingly, that is learn to seat completely still.
One must NOT use any drugs/intoxicants whatsoever, since those will mess up with bodymind, which is already shattered, and cause further depletion of energy and essence.
From here one may attempt to engage in forgiveness process.
Yet this is exactly where emotions are going to overwhelm and devastate the body.
One must then:
- release traumatic meaning by talking to somebody one can trust;
- free the body from shock by means of spontaneous energetic movement (dancing, contorting, shivering, twisting, bending, etc);
- realign energy body and physical body by means of ancient noble traditions of embodiment, such as yoga asana, martial art form or dance form practiced in one's tradition;
- establish mindfulness grounded in the body unflinchingly, that is learn to seat completely still.
One must NOT use any drugs/intoxicants whatsoever, since those will mess up with bodymind, which is already shattered, and cause further depletion of energy and essence.
From here one may attempt to engage in forgiveness process.
Continuously seeking to incorporate more pleasure, such as striving for material gains, symbolic achievements (education diplomas, sports awards, prestigious jobs), status in society, identification with strong successful individuals, exquisite experiences (gourmet food, luxurious accommodations, exotic travels, fast cars, sexy partners, etc.), one builds up and reinforces one's sense of totality as 'self'
However, sooner (by getting hurt or disfigured in the race for pleasure) or later one realises that reliable happiness escapes oneself. One also realises that one lives in a golden cage, which egoic totality of sukkha vedana (pleasant feeling) is. One realises that one is enslaved on a conveyor belt of the Realm of Desire.
From here dispassion (nibbida) arises, followed by detachment (viraga) and liberation (vimutti). Yet it is such only if one is practicing the Path.
In a worldling unfamiliar with the Dhamma, an awakening to futility of sensual attachments will breed depression. Suddenly startled by recognition of one's enslavement, one loses a sense of self, which has been built on identification with pleasurable experiences. A deep anguish then follows and despair, which may be accompanied by further sensual cravings in an attempt to fill the gaping hole of such a loss. This is the ground for various bases of addiction: to substances, to relationships, to occupations, to hobbies and more. Unable to meet severe expectations of achievements imposed by the Realm of Desire, a worldly person diminishes in self-value and shrink in happiness, giving rise to resentment, frustration and aversion (either to self or to other).
Building a house on the grounds of attachment to sensuality one enters the field of competition with others, which, as any conflict does, produces ill feelings. Remorseful for results of actions undertaken qua greed and anger one becomes dull and drowsy, one's faculties diminish in luster. Having come to a middle age crisis of adrenal exhaustion, one is full of doubt in regards of meaning of life and motivations, which have been driving one to barge through. Such is a worldly person.
Is there an alternative?
Yes, there is.
Such is a sage: Read Muni Sutta
However, sooner (by getting hurt or disfigured in the race for pleasure) or later one realises that reliable happiness escapes oneself. One also realises that one lives in a golden cage, which egoic totality of sukkha vedana (pleasant feeling) is. One realises that one is enslaved on a conveyor belt of the Realm of Desire.
From here dispassion (nibbida) arises, followed by detachment (viraga) and liberation (vimutti). Yet it is such only if one is practicing the Path.
In a worldling unfamiliar with the Dhamma, an awakening to futility of sensual attachments will breed depression. Suddenly startled by recognition of one's enslavement, one loses a sense of self, which has been built on identification with pleasurable experiences. A deep anguish then follows and despair, which may be accompanied by further sensual cravings in an attempt to fill the gaping hole of such a loss. This is the ground for various bases of addiction: to substances, to relationships, to occupations, to hobbies and more. Unable to meet severe expectations of achievements imposed by the Realm of Desire, a worldly person diminishes in self-value and shrink in happiness, giving rise to resentment, frustration and aversion (either to self or to other).
Building a house on the grounds of attachment to sensuality one enters the field of competition with others, which, as any conflict does, produces ill feelings. Remorseful for results of actions undertaken qua greed and anger one becomes dull and drowsy, one's faculties diminish in luster. Having come to a middle age crisis of adrenal exhaustion, one is full of doubt in regards of meaning of life and motivations, which have been driving one to barge through. Such is a worldly person.
Is there an alternative?
Yes, there is.
Such is a sage: Read Muni Sutta
Nature of Sensuality
Sensuality craving breeds ill will, the latter breeds restlessness and remorse, which give rise to lethargy and dullness causing doubt to veil perception. Such are the five hindrances.
All world is beseeched by craving for sensuality, that is why it is called Kama Loka - the Realm of Sensuality.
It starts with simple attachment of a child to a caregiver, which breeds ego: an illusory sense of wholeness based on sensory appearance of well-being. This sense of well-being is constructed via incorporation of stimuli, which produce pleasant feelings, and expulsion of stimuli causing unpleasant feelings. Mirror reflection, an image of one's body, is then identified with a plethora of pleasant feelings, which have been experienced and taken as a source of delight, whereby continuous expulsion of disturbing phenomena (aka dukkha) is maintained.
All world is beseeched by craving for sensuality, that is why it is called Kama Loka - the Realm of Sensuality.
It starts with simple attachment of a child to a caregiver, which breeds ego: an illusory sense of wholeness based on sensory appearance of well-being. This sense of well-being is constructed via incorporation of stimuli, which produce pleasant feelings, and expulsion of stimuli causing unpleasant feelings. Mirror reflection, an image of one's body, is then identified with a plethora of pleasant feelings, which have been experienced and taken as a source of delight, whereby continuous expulsion of disturbing phenomena (aka dukkha) is maintained.
Now, it is widely understood in major spiritual traditions, as well as in Lacanian psychoanalysis, that the self is a delusion formed qua encountering conventional reality. That is, self-consciousness arises first via appropriation of bodily materialities and mistaken perception of their permanence. Further, self-consciousness crystallises via (m)other's image and desire, which are incorporated and understood as 'me' and 'mine'. It happens via infant's recognition of oneself in the mirror and making of a connection: 'aha, so this is whom my (m)other loves/desires'.
From here on incorporation of desirable features, tastes, smells, sounds and thoughts occurs, which form a psychological makeup of 'me' and 'mine'. At the same time expulsion of undesirable features, tastes, smells, sounds and thoughts occurs, which promotes arising of that, which isn't 'me' or 'mine', that is arising of the unconscious. Hence desirable
- 'ideal ego' (that, which we want to be),
- 'ego ideal' (that, which we want others to see us) and
- 'superego' (that, which controls our being desirable to the other) arise in juxtaposition with the unconscious, where that, which has been expulsed, affects slips of the tongue, garbled speech and actions, reactive behaviour and more.
This is causal arising of the self with its consciousness, perceptions and intellect, which are irrevocably tied to others qua desire and speech. To see this causation is to see no-self, that is: absence of any enduring entity outside the process of causation. However, and here is how ten virtues come in handy, to see this process of causation with untrained mind is extremely difficult. Developing virtues allows us to train ourselves in the following:
- resolution: consistent discipline of a firm heart allows cutting through the self's forceful goal-striving and/or directionless vacillation;
- morality: cultivation of skillful actions of body, speech and mind, which are independent of the self's greed and disgust;
- goodwill: developing unconditional compassion, connection and empathy, which are not biased by ideals of egoic perfection;
- energy: ability to arouse persistence and effort even in the face of loss of self caused by bodily mutilation or death of the loved one, whom one used to identify with;
- equanimity: not being disturbed by the ways of the world, which from the self's point of view are downright wrong and ugly, as well as ability to quickly regain one's center after being showered by severe criticism or failing in one's innermost pursuits;
- truthfulness: non-compromising loyalty to the truth of the way of things in every step of the Way, such as, maintaining unbiased vision even when others are entertaining inflated/misguided/official views for the sake of profit or pleasure;
- wisdom: clear discernment in regards to causality of one's assumptions and motivations, being able to track back one's behavior to the root of nascent identification and thereby let go of unskillful actions;
- generosity: ability to take away from oneself and give to other without expecting anything in return, which fosters self-sufficiency, that is non-reliance on other's feedback and desire;
- patience: ability to be ok with not getting one's own way;
- renunciation: ability to effortlessly abandon things and behaviors, which one has been considering vital for oneself, and to find ease of contentment.
When developed and matured, these qualities shape the mind in a very specific way, which I'd call the way of lightness and keen perspicacity, softened with deep careful concern for all beings including oneself. The mind shaped in such a way becomes fit to cut through delusion of self and penetrate to the Light of Spirit.
From here on incorporation of desirable features, tastes, smells, sounds and thoughts occurs, which form a psychological makeup of 'me' and 'mine'. At the same time expulsion of undesirable features, tastes, smells, sounds and thoughts occurs, which promotes arising of that, which isn't 'me' or 'mine', that is arising of the unconscious. Hence desirable
- 'ideal ego' (that, which we want to be),
- 'ego ideal' (that, which we want others to see us) and
- 'superego' (that, which controls our being desirable to the other) arise in juxtaposition with the unconscious, where that, which has been expulsed, affects slips of the tongue, garbled speech and actions, reactive behaviour and more.
This is causal arising of the self with its consciousness, perceptions and intellect, which are irrevocably tied to others qua desire and speech. To see this causation is to see no-self, that is: absence of any enduring entity outside the process of causation. However, and here is how ten virtues come in handy, to see this process of causation with untrained mind is extremely difficult. Developing virtues allows us to train ourselves in the following:
- resolution: consistent discipline of a firm heart allows cutting through the self's forceful goal-striving and/or directionless vacillation;
- morality: cultivation of skillful actions of body, speech and mind, which are independent of the self's greed and disgust;
- goodwill: developing unconditional compassion, connection and empathy, which are not biased by ideals of egoic perfection;
- energy: ability to arouse persistence and effort even in the face of loss of self caused by bodily mutilation or death of the loved one, whom one used to identify with;
- equanimity: not being disturbed by the ways of the world, which from the self's point of view are downright wrong and ugly, as well as ability to quickly regain one's center after being showered by severe criticism or failing in one's innermost pursuits;
- truthfulness: non-compromising loyalty to the truth of the way of things in every step of the Way, such as, maintaining unbiased vision even when others are entertaining inflated/misguided/official views for the sake of profit or pleasure;
- wisdom: clear discernment in regards to causality of one's assumptions and motivations, being able to track back one's behavior to the root of nascent identification and thereby let go of unskillful actions;
- generosity: ability to take away from oneself and give to other without expecting anything in return, which fosters self-sufficiency, that is non-reliance on other's feedback and desire;
- patience: ability to be ok with not getting one's own way;
- renunciation: ability to effortlessly abandon things and behaviors, which one has been considering vital for oneself, and to find ease of contentment.
When developed and matured, these qualities shape the mind in a very specific way, which I'd call the way of lightness and keen perspicacity, softened with deep careful concern for all beings including oneself. The mind shaped in such a way becomes fit to cut through delusion of self and penetrate to the Light of Spirit.
There are ten qualities, which are necessary to develop for spiritual growth, as generally understood in Buddhism:
- resolution
- morality
- goodwill
- energy
- equanimity
- truthfulness
- wisdom
- generosity
- patience
- renunciation
Notice that these are not qualities necessary for self-development, but those, which are necessary to reside in selflessness, that is, in Spirit. The idea being that, when developed, these qualities fine-tune consciousness, enabling it to perceive and stabilise itself without reliance on (false) stabilising quality of the self.
- resolution
- morality
- goodwill
- energy
- equanimity
- truthfulness
- wisdom
- generosity
- patience
- renunciation
Notice that these are not qualities necessary for self-development, but those, which are necessary to reside in selflessness, that is, in Spirit. The idea being that, when developed, these qualities fine-tune consciousness, enabling it to perceive and stabilise itself without reliance on (false) stabilising quality of the self.
Ten Virtues
The drive is both carnal and sexual, as well as mental, being a continuous source of repetition: the root origin of neurosis.
Every lohan (or arahant) depicted in these statues takes ownership over the drive, yet without annihilating it. What enables arahant to do so is, to start with, desire. It is a burning desire to practice, motivated by the sense of urgency, a near panic, an arousal of persistence to transcend suffering of birth and escape repetition of the same neurotic anguish.
At the origin of this desire is, of course, grace. It is represented by Avalokiteshvara with one thousand arms. Each one of these arms extends towards beings and touches them in a way, which only they can be touched. The grace is thus skillful. Each being receives it in accordance with their character traits in a suitable form. Henceforth there is multiplicity of spiritual teachings on this planet.
Regardless of the way the grace reaches the hearts, it always does the same: arouses desire to master the drive. And vice versa, as Jacques Lacan has put it: 'Love is that, which enables drive to condescend to desire'. From here a human being gains faith. That is, a conviction that one can sustain oneself without relying on constantly meeting the demands of the drive. In such a way, one ascends into ability to dwell supported by the Holy Spirit, or, in Buddhist terms, to be 'not sustained by anything in the world'.
Equipped with such self-sufficiency one can proceed practicing in a timeless manner. Regardless what spiritual path one takes, be it Christian, Muslim, Hindu, Shamanic, Buddhist, or else, one can be sure to succeed if the following three constituents are in place:
- virtue
- concentration
- discernment
Virtue is trained through keeping moral and ethical precepts, which ensure harmless behavior. Thereby the drive is continuously restrained from committing heavy intentional actions.
Concentration is trained via communion with Holy Spirit, be it meditative practice, prayer or journeying. Whatever allows the practitioner to tap into that, which isn't 'self' or 'world', neither body nor mind, neither Imaginary nor Symbolic, is concentration practiced rightly.
Discernment is application of stability and purity, which have been developed through concentration and virtue, in all circumstances, all the time. Discernment continuously cuts through that insistent self-referentiality, which is at the core of the drive's tension and bewilderment. By applying discernment a practitioner continuously uproots the tendency to identify with mental and physical phenomena as 'me' and 'mine'.
Each one of these lohans has walked the Path of spiritual cultivation in accordance with the above method. Yet each one of them has suited it for themselves to work with one's peculiar way of binding jouissance, that is enjoyment, pertinent to the drive.
Some of them look like blessed weirdos, others like solemn hermits, yet some others like astounded hippies. It doesn't matter. As Venerable Ajahn Maha Boowa said to a supporter, who was taken aback by the Ajahn's ferocity and directness: 'Oh, don't worry, it is just my personality. I'm a rough kind of guy...'
Don't be saddened by your shortcomings, don't dismay at your deviations. Whatever they are, they are simply a function of the drive, which bends and twists under the refining light of divinity.
Don't give way on your desire and jouissance, don't give up your enjoyment. Yet abandon that, which causes binding of this enjoyment to bodies and minds.
As long as necessary factors of virtue, concentration and discernment are in place in your practice, there is surely no way to decline.
Every lohan (or arahant) depicted in these statues takes ownership over the drive, yet without annihilating it. What enables arahant to do so is, to start with, desire. It is a burning desire to practice, motivated by the sense of urgency, a near panic, an arousal of persistence to transcend suffering of birth and escape repetition of the same neurotic anguish.
At the origin of this desire is, of course, grace. It is represented by Avalokiteshvara with one thousand arms. Each one of these arms extends towards beings and touches them in a way, which only they can be touched. The grace is thus skillful. Each being receives it in accordance with their character traits in a suitable form. Henceforth there is multiplicity of spiritual teachings on this planet.
Regardless of the way the grace reaches the hearts, it always does the same: arouses desire to master the drive. And vice versa, as Jacques Lacan has put it: 'Love is that, which enables drive to condescend to desire'. From here a human being gains faith. That is, a conviction that one can sustain oneself without relying on constantly meeting the demands of the drive. In such a way, one ascends into ability to dwell supported by the Holy Spirit, or, in Buddhist terms, to be 'not sustained by anything in the world'.
Equipped with such self-sufficiency one can proceed practicing in a timeless manner. Regardless what spiritual path one takes, be it Christian, Muslim, Hindu, Shamanic, Buddhist, or else, one can be sure to succeed if the following three constituents are in place:
- virtue
- concentration
- discernment
Virtue is trained through keeping moral and ethical precepts, which ensure harmless behavior. Thereby the drive is continuously restrained from committing heavy intentional actions.
Concentration is trained via communion with Holy Spirit, be it meditative practice, prayer or journeying. Whatever allows the practitioner to tap into that, which isn't 'self' or 'world', neither body nor mind, neither Imaginary nor Symbolic, is concentration practiced rightly.
Discernment is application of stability and purity, which have been developed through concentration and virtue, in all circumstances, all the time. Discernment continuously cuts through that insistent self-referentiality, which is at the core of the drive's tension and bewilderment. By applying discernment a practitioner continuously uproots the tendency to identify with mental and physical phenomena as 'me' and 'mine'.
Each one of these lohans has walked the Path of spiritual cultivation in accordance with the above method. Yet each one of them has suited it for themselves to work with one's peculiar way of binding jouissance, that is enjoyment, pertinent to the drive.
Some of them look like blessed weirdos, others like solemn hermits, yet some others like astounded hippies. It doesn't matter. As Venerable Ajahn Maha Boowa said to a supporter, who was taken aback by the Ajahn's ferocity and directness: 'Oh, don't worry, it is just my personality. I'm a rough kind of guy...'
Don't be saddened by your shortcomings, don't dismay at your deviations. Whatever they are, they are simply a function of the drive, which bends and twists under the refining light of divinity.
Don't give way on your desire and jouissance, don't give up your enjoyment. Yet abandon that, which causes binding of this enjoyment to bodies and minds.
As long as necessary factors of virtue, concentration and discernment are in place in your practice, there is surely no way to decline.
In this temple of thousand Lohans in Jiuhua mountains of Anhui enlightened disciples of the Buddha are depicted in great variety.
They represent numerous 'acquired selves', which beings start with on the Path. No human being is alike. We all have different causality to our subjectivities in place.
More than anything else this causality is a peculiar pattern of binding 'jouissance' by means of the Imaginary and the Symbolic. That is to say, it is a way everyone manages their drive tension by means of identification with others and conceptual knowledge.
The drive is that unbridled energy of craving, which perpetuates birth. The drive is a blending of greed, hatred and delusion, that is an urge to reproduce, an urge to die and insistent self-referentiality, which constantly takes ownership over this body and mind.
They represent numerous 'acquired selves', which beings start with on the Path. No human being is alike. We all have different causality to our subjectivities in place.
More than anything else this causality is a peculiar pattern of binding 'jouissance' by means of the Imaginary and the Symbolic. That is to say, it is a way everyone manages their drive tension by means of identification with others and conceptual knowledge.
The drive is that unbridled energy of craving, which perpetuates birth. The drive is a blending of greed, hatred and delusion, that is an urge to reproduce, an urge to die and insistent self-referentiality, which constantly takes ownership over this body and mind.
Enjoyment within the Path
Attachment, part 1: Sensuality The Buddha has differentiated between four kinds of attachment (upadana): - attachment to sensuality, - attachment to views, - attachment to habits and practices, - attachment to doctrines of self Let's start with sensuality: 'Now what, monks, is the allure of sensuality? These five strings of sensuality. Which five? Forms cognizable via the eye — agreeable, pleasing, charming, endearing, fostering desire, enticing. Sounds cognizable via the ear... Aromas cognizable via the nose... Flavors cognizable via the tongue... Tactile sensations cognizable via the body — agreeable, pleasing, charming, endearing, fostering desire, enticing. Now whatever pleasure or joy arises in dependence on these five strands of sensuality, that is the allure of sensuality. And what is the drawback of sensuality? There is the case where, on account of the occupation by which a clansman makes a living — whether checking or accounting or calculating or plowing or trading or cattle-tending or archery or as a king's man, or whatever the occupation may be — he faces cold, he faces heat, being harassed by mosquitoes & flies, wind & sun & creeping things, dying from hunger & thirst. Now this drawback in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality. |
Again, it is with sensuality for the reason, sensuality for the source... that (men) break into windows, seize plunder, commit burglary, ambush highways, commit adultery, and when they are captured, kings have them tortured in many ways.
They flog them with whips, beat them with canes, beat them with clubs. They cut off their hands, cut off their feet, cut off their hands & feet. They cut off their ears, cut off their noses, cut off their ears & noses. They subject them to the 'porridge pot,' the 'polished-shell shave,' the 'Rahu's mouth,' the 'flaming garland,' the 'blazing hand,' the 'grass-duty (ascetic),' the 'bark-dress (ascetic),' the 'burning antelope,' the 'meat hooks,' the 'coin-gouging,' the 'lye pickling,' the 'pivot on a stake,' the 'rolled-up bed.' They have them splashed with boiling oil, devoured by dogs, impaled alive on stakes. They have their heads cut off with swords, so that they incur death or deadly pain. Now this drawback too in the case of sensuality, this mass of stress visible here & now, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.
Again, it is with sensuality for the reason, sensuality for the source... that (people) engage in bodily misconduct, verbal misconduct, mental misconduct. Having engaged in bodily, verbal, and mental misconduct, they — on the break-up of the body, after death — re-appear in the plane of deprivation, the bad destination, the lower realms, in hell. Now this drawback too in the case of sensuality, this mass of stress in the future life, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.
And what, monks, is the escape from sensuality? The subduing of desire-passion for sensuality, the abandoning of desire-passion for sensuality: That is the escape from sensuality.
That any brahmans or contemplatives who do not discern, as it actually is, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality: That is impossible. But that any brahmans or contemplatives who discern, as it actually is, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality:
That is possible'
- Maha-dukkhakkhandha Sutta: The Great Mass of Stress, translated by Thanissaro Bhikkhu.
How is it that in all the perils described 'the cause being simply sensuality'?
This has to do with the Imaginary. Having acquired identity through the (m)other, a subject is born into that (m)other's way of enjoyment. That is, preferences and biases in regards to objects cognisable via sense-faculties are embedded under a subject's skin as identity. There is no identity without a peculiar pattern of likes and dislikes. They are flesh and bone of identity.
By their nature, these preferences and aversions are imaginary. That is, a subject believes that these particular flavors or that tactile sensation, or this image are pleasing and enticing, whereas others are repulsive and upsetting. That belief arises from the pattern of enjoyment incorporated from a first (m)other. Such enjoyment is imaginary, since a first (m)other is no longer around, yet their comforting presence is still sought after in objects and experiences. Just as it was when crying unable to cope with painful sensations of hunger, heat or cold a nascent subject would hallucinate other's comforting embrace, so it is with looking for most suitable partner, or best diet, or dream job, or ideal exercise routine, etc. Both belief and enjoyment are imaginary, since they are both possible to fabricate through the mind.
Drawbacks of belief-inspired enjoyment are clear: if not developed and pursued, it causes mild disillusionment and discontent; if developed and pushed further, severe suffering as described in the Sutta above surely follows. People wage wars, commit crimes, cause mental, physical and emotional traumas to others through pursuit of their preferred mode of enjoyment. It is a pursuit of satiety and safety once experienced in mother's loving arms that perpetuates Samsaric existence. To have one's dreams fulfilled is a life goal for many. Yet it is quite a few who are desiring to realise how dream-making comes to be.
Furthermore, preferred mode of enjoyment is a synonymous of ego. This leads to ego's views, habits and doctrines of self, which are to be discussed in future posts.
Again, it is with sensuality for the reason, sensuality for the source... that (people) engage in bodily misconduct, verbal misconduct, mental misconduct. Having engaged in bodily, verbal, and mental misconduct, they — on the break-up of the body, after death — re-appear in the plane of deprivation, the bad destination, the lower realms, in hell. Now this drawback too in the case of sensuality, this mass of stress in the future life, has sensuality for its reason, sensuality for its source, sensuality for its cause, the reason being simply sensuality.
And what, monks, is the escape from sensuality? The subduing of desire-passion for sensuality, the abandoning of desire-passion for sensuality: That is the escape from sensuality.
That any brahmans or contemplatives who do not discern, as it actually is, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality: That is impossible. But that any brahmans or contemplatives who discern, as it actually is, the allure of sensuality as allure, the drawback of sensuality as drawback, the escape from sensuality as escape, would themselves comprehend sensuality or would rouse another with the truth so that, in line with what he has practiced, he would comprehend sensuality:
That is possible'
- Maha-dukkhakkhandha Sutta: The Great Mass of Stress, translated by Thanissaro Bhikkhu.
How is it that in all the perils described 'the cause being simply sensuality'?
This has to do with the Imaginary. Having acquired identity through the (m)other, a subject is born into that (m)other's way of enjoyment. That is, preferences and biases in regards to objects cognisable via sense-faculties are embedded under a subject's skin as identity. There is no identity without a peculiar pattern of likes and dislikes. They are flesh and bone of identity.
By their nature, these preferences and aversions are imaginary. That is, a subject believes that these particular flavors or that tactile sensation, or this image are pleasing and enticing, whereas others are repulsive and upsetting. That belief arises from the pattern of enjoyment incorporated from a first (m)other. Such enjoyment is imaginary, since a first (m)other is no longer around, yet their comforting presence is still sought after in objects and experiences. Just as it was when crying unable to cope with painful sensations of hunger, heat or cold a nascent subject would hallucinate other's comforting embrace, so it is with looking for most suitable partner, or best diet, or dream job, or ideal exercise routine, etc. Both belief and enjoyment are imaginary, since they are both possible to fabricate through the mind.
Drawbacks of belief-inspired enjoyment are clear: if not developed and pursued, it causes mild disillusionment and discontent; if developed and pushed further, severe suffering as described in the Sutta above surely follows. People wage wars, commit crimes, cause mental, physical and emotional traumas to others through pursuit of their preferred mode of enjoyment. It is a pursuit of satiety and safety once experienced in mother's loving arms that perpetuates Samsaric existence. To have one's dreams fulfilled is a life goal for many. Yet it is quite a few who are desiring to realise how dream-making comes to be.
Furthermore, preferred mode of enjoyment is a synonymous of ego. This leads to ego's views, habits and doctrines of self, which are to be discussed in future posts.
Attachment, part 2 - Views
Just as sensuality is a cornerstone of the Imaginary, views are that of the Symbolic.
Just as sensuality is a cornerstone of the Imaginary, views are that of the Symbolic.
Namely, upon acquiring language, a subject appropriates a structure, which binds one to content, argument and conceit.
- Content is a descriptive quality of phenomena, which is skewed by attachments and aversions of imaginary identification. That is, perception of phenomena is dressed in signifiers, which are pleasing for a particular subject. Thereby direct seeing of phenomena is absent.
- Argument is inevitable clash of such a skewed perception with perceptions of others. It requires elaboration of one's views, their further structuring and communication, so that they may be understood by others.
- Conceit is a direct consequence of structuring, which gives rise to 'superior', 'inferior' and 'similar'. This completes immersion of a subject into a system of language by creating the Symbolic. The latter is a cover of signifiers, which is automatically applied to all things, thereby rendering existence of the Thing impossible.
The Symbolic operates according to laws of condensation and displacement, or metaphor and metonymy. Signifiers latch onto a phenomenon, penetrating to the core of it, thereby lifting it from the Real into the Symbolic. Then structuring takes pace and this phenomenon becomes classified to a certain compartment of a system. In such a way real, traumatic core of the Thing is recycled and avoided, rendering it 'understood'.
The problem with such understanding is that it is inevitably skewed with preferences and disinclinations of the Imaginary. It exists within a bubble of imaginary sense of totality, which has been acquired from a(n) (m)other during nascent years. Hence, any 'understanding' per se can be rendered imaginary, as long as it isn't based on direct experience of insight. The latter is a non-skewed perception of the Thing. It can be developed through continuously sustained application of the Right Mindfulness.
It is in relation to this that the Buddha instructed Bahiya in the following way:
'Therefore, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen... only the heard... only the sensed... only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress.'
- Bahiya Sutta, translated by Thanissaro Bhikkhu
From here it is clear that attachment to views is not abandoned qua skepticism, agnosticism, ignorance or openness to views of others. All these modalities are encapsulated by the Imaginary and the Symbolic and do not lead to relinquishment of sustenance by the world. They lead to wandering and getting lost in the world.
Whereas the practice of seeing phenomena, discerning them in accordance with three characteristics (impermanence, unsatisfactoriness and ownerlessness) and letting them go leads to bursting open of imaginary bubble of acquired identity and collapse of linguistic structure built on top of it. Upon achieving that, it is said that one has penetrated to the Dhamma. That is, one no longer sees through filters of pleasing perceptions and avoids seeing that, which is displeasing or shocking, but sees as it is . One sees everything as Dhamma.
One way to abandon one's views is surrender to the Dhamma, which is what depicted on the image below. Humility creates vacuum within acquired mind, which is gradually filled with the truth.
- Content is a descriptive quality of phenomena, which is skewed by attachments and aversions of imaginary identification. That is, perception of phenomena is dressed in signifiers, which are pleasing for a particular subject. Thereby direct seeing of phenomena is absent.
- Argument is inevitable clash of such a skewed perception with perceptions of others. It requires elaboration of one's views, their further structuring and communication, so that they may be understood by others.
- Conceit is a direct consequence of structuring, which gives rise to 'superior', 'inferior' and 'similar'. This completes immersion of a subject into a system of language by creating the Symbolic. The latter is a cover of signifiers, which is automatically applied to all things, thereby rendering existence of the Thing impossible.
The Symbolic operates according to laws of condensation and displacement, or metaphor and metonymy. Signifiers latch onto a phenomenon, penetrating to the core of it, thereby lifting it from the Real into the Symbolic. Then structuring takes pace and this phenomenon becomes classified to a certain compartment of a system. In such a way real, traumatic core of the Thing is recycled and avoided, rendering it 'understood'.
The problem with such understanding is that it is inevitably skewed with preferences and disinclinations of the Imaginary. It exists within a bubble of imaginary sense of totality, which has been acquired from a(n) (m)other during nascent years. Hence, any 'understanding' per se can be rendered imaginary, as long as it isn't based on direct experience of insight. The latter is a non-skewed perception of the Thing. It can be developed through continuously sustained application of the Right Mindfulness.
It is in relation to this that the Buddha instructed Bahiya in the following way:
'Therefore, Bāhiya, you should train yourself thus: In reference to the seen, there will be only the seen. In reference to the heard, only the heard. In reference to the sensed, only the sensed. In reference to the cognized, only the cognized. That is how you should train yourself. When for you there will be only the seen in reference to the seen... only the heard... only the sensed... only the cognized in reference to the cognized, then, Bāhiya, there is no you in connection with that. When there is no you in connection with that, there is no you there. When there is no you there, you are neither here nor yonder nor between the two. This, just this, is the end of stress.'
- Bahiya Sutta, translated by Thanissaro Bhikkhu
From here it is clear that attachment to views is not abandoned qua skepticism, agnosticism, ignorance or openness to views of others. All these modalities are encapsulated by the Imaginary and the Symbolic and do not lead to relinquishment of sustenance by the world. They lead to wandering and getting lost in the world.
Whereas the practice of seeing phenomena, discerning them in accordance with three characteristics (impermanence, unsatisfactoriness and ownerlessness) and letting them go leads to bursting open of imaginary bubble of acquired identity and collapse of linguistic structure built on top of it. Upon achieving that, it is said that one has penetrated to the Dhamma. That is, one no longer sees through filters of pleasing perceptions and avoids seeing that, which is displeasing or shocking, but sees as it is . One sees everything as Dhamma.
One way to abandon one's views is surrender to the Dhamma, which is what depicted on the image below. Humility creates vacuum within acquired mind, which is gradually filled with the truth.
Attachment, part 3 - Habits and Practices
Whilst the Buddha gave examples of attachments to such practices as Brahmanic rituals and Jains' mortification practices, which were relevant for his times, we can extrapolate a timeless definition for practice/habit: anything that offers sustenance for becoming.
Whilst the Buddha gave examples of attachments to such practices as Brahmanic rituals and Jains' mortification practices, which were relevant for his times, we can extrapolate a timeless definition for practice/habit: anything that offers sustenance for becoming.
Now, what is becoming if not anything that is infused with meaning and sense of purpose, which drive a subject to repetitively perform actions, which sustain it?
In terms of psychoanalysis, anything that offers continuous enjoyment serves pleasure principle. Even if to pass to that pleasure, one is to engage in doing something painful. Such is jouissance: getting off by repeating same painful exertions. Yet, that, which is in service of pleasure principle, is inevitably in service of the Imaginary, which is a flowerbed of an ego.
This can easily be seen in such a practice as psychoanalytic interpretation, if done unskillfully. There is a case when analysand offers a signifier / series of signifiers, which are enigmatic, charged with meaning, offering sustenance, pleasing for analysand. If the analyst is to interpret them, offering new series of signifiers, which are enigmatic, charged with meaning, offering sustenance, pleasing for analysand, there can be no other outcome, but further proliferating signification, bound to uncover further and further strata of the unconscious.
In terms of psychoanalysis, anything that offers continuous enjoyment serves pleasure principle. Even if to pass to that pleasure, one is to engage in doing something painful. Such is jouissance: getting off by repeating same painful exertions. Yet, that, which is in service of pleasure principle, is inevitably in service of the Imaginary, which is a flowerbed of an ego.
This can easily be seen in such a practice as psychoanalytic interpretation, if done unskillfully. There is a case when analysand offers a signifier / series of signifiers, which are enigmatic, charged with meaning, offering sustenance, pleasing for analysand. If the analyst is to interpret them, offering new series of signifiers, which are enigmatic, charged with meaning, offering sustenance, pleasing for analysand, there can be no other outcome, but further proliferating signification, bound to uncover further and further strata of the unconscious.
In relation to that Jacques-Alain Miller noticed:
'When interpretation emulates the unconscious, when it mobilizes the subtlest resources of rhetoric, when it molds itself onto the structure of the formations of the unconscious, it feeds the delusion that it should be starving. If there is deciphering here, it is a deciphering that does not produce sense'.
Interpretation done in such a way subjects the Symbolic to serve the Imaginary, thereby giving nutriment to egoic delusion and sense of enduring self. This is why Miller, following Lacan, resolved to 'cancelling one's subscription to the unconscious' as a principle of analytic treatment. Analyst accesses the unconscious only in so far as to reveal its structure, insert punctuations and starve jouissence - enjoyment of meaning-making.
Thereby that, which was incoherent, is gradually organised and, more importantly, wearisomeness of the entire edifice of 'meaning making' in order to feed pleasure principles, is revealed. This is how practice of analysis escapes being a source of sustenance for becoming. It does so by continuously drawing upon the Real of a subject's trauma, be it structural trauma or acquired trauma.
In the end of the day, the focal point of analyst's desire brings analysand to accept castration, namely that, in Buddhist terms, there is no dhamma worthy of attachment. That is, there is no practice or habit, which can offer continuous sustenance for pleasurable feelings, i.e. pleasure principle is impossible to fulfill. In other words, one is brought to the First Noble Truth: there is suffering. Further progression is well known: develop the Path, realise cessation of suffering.
However, there is one last practice to be abandoned on the pinnacle of the Path, namely right concentration - jhana. Developing jhana fully, one reaches profound states of peacefulness beyond discourse. Yet even those states are fabricated, since they rely upon the practitioner's manipulation of awareness, breath, body and factors of jhana, such as rapture, pleasure (the only kind of pleasure that Buddha allowed, btw), one-pointedness and equanimity.
Jhana offers pleasant abiding beyond pleasure and pain, yet it is also an inconstant dhamma, which isn't worthy of attachment, hence it is to be abandoned through wisdom. That is, by seeing clearly inconstance, one contemplates relinquishment, through relinquishment one is dispassionate, through dispassion, one is released.
More on abandonment of subtle clinging-sustenance can be found in this Sutta.
'When interpretation emulates the unconscious, when it mobilizes the subtlest resources of rhetoric, when it molds itself onto the structure of the formations of the unconscious, it feeds the delusion that it should be starving. If there is deciphering here, it is a deciphering that does not produce sense'.
Interpretation done in such a way subjects the Symbolic to serve the Imaginary, thereby giving nutriment to egoic delusion and sense of enduring self. This is why Miller, following Lacan, resolved to 'cancelling one's subscription to the unconscious' as a principle of analytic treatment. Analyst accesses the unconscious only in so far as to reveal its structure, insert punctuations and starve jouissence - enjoyment of meaning-making.
Thereby that, which was incoherent, is gradually organised and, more importantly, wearisomeness of the entire edifice of 'meaning making' in order to feed pleasure principles, is revealed. This is how practice of analysis escapes being a source of sustenance for becoming. It does so by continuously drawing upon the Real of a subject's trauma, be it structural trauma or acquired trauma.
In the end of the day, the focal point of analyst's desire brings analysand to accept castration, namely that, in Buddhist terms, there is no dhamma worthy of attachment. That is, there is no practice or habit, which can offer continuous sustenance for pleasurable feelings, i.e. pleasure principle is impossible to fulfill. In other words, one is brought to the First Noble Truth: there is suffering. Further progression is well known: develop the Path, realise cessation of suffering.
However, there is one last practice to be abandoned on the pinnacle of the Path, namely right concentration - jhana. Developing jhana fully, one reaches profound states of peacefulness beyond discourse. Yet even those states are fabricated, since they rely upon the practitioner's manipulation of awareness, breath, body and factors of jhana, such as rapture, pleasure (the only kind of pleasure that Buddha allowed, btw), one-pointedness and equanimity.
Jhana offers pleasant abiding beyond pleasure and pain, yet it is also an inconstant dhamma, which isn't worthy of attachment, hence it is to be abandoned through wisdom. That is, by seeing clearly inconstance, one contemplates relinquishment, through relinquishment one is dispassionate, through dispassion, one is released.
More on abandonment of subtle clinging-sustenance can be found in this Sutta.
In such a way, a subject's delusion of self-identity is supported by a net of signifiers, which is self-sustaining. Or, to be precise, it requires continuous reiteration, communication and debate in order to provide (false) sense of security behind signifiers.
However, in regards to the Symbolic, which supports the Imaginary, Lacan rightly noticed: 'it cannot stop not being written'. That is, whatever signification may be, that brings into existence a self, with its particular mode of sensuality (read, jouissance), it is inevitably erased by encountering the Real. Any form of deep pain or deep serenity, which stops discursive thinking and shock the mind into perceiving things outside language, is such an encounter.
Whereas experience of serenity as an impetus to abandoning the need for Imaginary-Symbolic identification is a way advised by the Buddha and therefore safe, experience of deep pain, such as trauma, is problematic. Even though traumatic event can shake a subject out of the thicket of proliferating discursive identifications, it can in turn create a more robust form of clinging: identification with intensity of traumatic experience.
This is the Real core of self: the property of the drive, which is overwhelming and unbearable due to intensity of jouissance. It refers to somatic distress on the level of libido: bodily fragmentation, waves of invasive intensities, the kernel of the symptom, which is impenetrable to interpretation. This is a dimension, which trauma opens up. Due to overwhelming character of this experience, the mind latches onto it in a hypnotic fascination and dwells upon it excited with dark power, which emanates from within. It is very easy to construe an identity out of this: 'this is real, this is how it is, this is not the self born out of conditioning'. Yet such thinking is wrong, since the mind is sustained by the intensity of exposure to the trauma. This is attachment on the level of the Real.
Instead of fascinated attachment to experience of rupture, which trauma evokes, one is to use wisdom and discern: 'there is suffering'. Instead of perceiving brokenness and delighting in or lamenting it, one is to discern: 'there is a cause of it'.
What cause is that? Conceit of self-identity. Even in a shattered subjective experience, there is a kernel of identity, a thought: 'this is happening to me'. As long as there is this mental formation: 'me, mine, myself', one is to be sure that the cause of suffering is present. The mind still holds organising signifiers, which take ownership over otherwise selfless experience.
The cause of suffering must be abandoned. Therefore, incrementally, one uproots mind's habitual (read, unconscious) tendencies to see phenomena as pertaining to 'me, mine or myself' by noticing and letting go. This is the practice of clear seeing - vipassana.
However, in regards to the Symbolic, which supports the Imaginary, Lacan rightly noticed: 'it cannot stop not being written'. That is, whatever signification may be, that brings into existence a self, with its particular mode of sensuality (read, jouissance), it is inevitably erased by encountering the Real. Any form of deep pain or deep serenity, which stops discursive thinking and shock the mind into perceiving things outside language, is such an encounter.
Whereas experience of serenity as an impetus to abandoning the need for Imaginary-Symbolic identification is a way advised by the Buddha and therefore safe, experience of deep pain, such as trauma, is problematic. Even though traumatic event can shake a subject out of the thicket of proliferating discursive identifications, it can in turn create a more robust form of clinging: identification with intensity of traumatic experience.
This is the Real core of self: the property of the drive, which is overwhelming and unbearable due to intensity of jouissance. It refers to somatic distress on the level of libido: bodily fragmentation, waves of invasive intensities, the kernel of the symptom, which is impenetrable to interpretation. This is a dimension, which trauma opens up. Due to overwhelming character of this experience, the mind latches onto it in a hypnotic fascination and dwells upon it excited with dark power, which emanates from within. It is very easy to construe an identity out of this: 'this is real, this is how it is, this is not the self born out of conditioning'. Yet such thinking is wrong, since the mind is sustained by the intensity of exposure to the trauma. This is attachment on the level of the Real.
Instead of fascinated attachment to experience of rupture, which trauma evokes, one is to use wisdom and discern: 'there is suffering'. Instead of perceiving brokenness and delighting in or lamenting it, one is to discern: 'there is a cause of it'.
What cause is that? Conceit of self-identity. Even in a shattered subjective experience, there is a kernel of identity, a thought: 'this is happening to me'. As long as there is this mental formation: 'me, mine, myself', one is to be sure that the cause of suffering is present. The mind still holds organising signifiers, which take ownership over otherwise selfless experience.
The cause of suffering must be abandoned. Therefore, incrementally, one uproots mind's habitual (read, unconscious) tendencies to see phenomena as pertaining to 'me, mine or myself' by noticing and letting go. This is the practice of clear seeing - vipassana.
To start with, there is this statement: 'We are all one'.
Now, that is a doctrine of the self. These doctrines can be classified as follows, the self is:
(a) possessed of form & finite;
(b) possessed of form & infinite;
(c) formless & finite; and
(d) formless & infinite.
Which can be illustrated as:
(a) theories that deny the existence of a soul, and identify the self with the body;
(b) theories that identify the self with all being or with the universe;
(c) theories of discrete souls in individual beings;
(d) theories of a unitary soul or identity immanent in all things.
The above classification deals with conceit of self-identity in the Symbolic. That is, when acquired imaginary identity infiltrates 'the thicket of views' available for the intellect to ponder on, the property of imagination construes these philosophical positions to cling to.
Now, that is a doctrine of the self. These doctrines can be classified as follows, the self is:
(a) possessed of form & finite;
(b) possessed of form & infinite;
(c) formless & finite; and
(d) formless & infinite.
Which can be illustrated as:
(a) theories that deny the existence of a soul, and identify the self with the body;
(b) theories that identify the self with all being or with the universe;
(c) theories of discrete souls in individual beings;
(d) theories of a unitary soul or identity immanent in all things.
The above classification deals with conceit of self-identity in the Symbolic. That is, when acquired imaginary identity infiltrates 'the thicket of views' available for the intellect to ponder on, the property of imagination construes these philosophical positions to cling to.
Attachment, part 4 - Doctrines of the Self
Fear vs Love is untenable argument. Both fear and love are defilements of mind. Hence, there is only opposition existing between hatred (which fear is a form of) and greed (love is a form of the latter). What triumph does one gain following love? What disgrace one amasses following fear? The answer to both is delusion. Infatuated with self-perception, one craves for unity and rejects separation, thereby love and fear come to be. The Buddha didn't teach love. He taught the Path of peace and freedom. Wherever there is fear or love, there is no room for either peace or freedom. Consider well all your undertakings: wherever there is repulsion or attraction, just pause and reflect: ' This is unsure'. Whatever is unsure is suffering. Wherever there is suffering there is no self. Keep persevering further. |
Samvega is a Pali term that signifies a state of urgency experienced when a mind realises impermanence and karmic causality of phenomena.
It can be experienced in multiple forms, such as:
- a piercing insight into futility of one's actions;
- a deep remorse in regards to one's shortcomings;
- a grave loss of something with adjacent sense of fatality;
- deep tiredness, which arises as if from nowhere;
- an experience, which glimpses on inevitability of death;
- a profound sense of shame concerning one's ignoble actions;
- an overwhelming fear of consequences of unwholesome habits
- and more...
Notice the adjectives chosen to describe these experiences. That is so because samvega is aroused by monumental phenomena, which shake one to the very core of one's being, sweeping that, which has been regarded as 'me' and 'mine', 'normal' and 'known' out of their way. Casual blues, mild depression, even sense of being traumatised are not that.
It can be experienced in multiple forms, such as:
- a piercing insight into futility of one's actions;
- a deep remorse in regards to one's shortcomings;
- a grave loss of something with adjacent sense of fatality;
- deep tiredness, which arises as if from nowhere;
- an experience, which glimpses on inevitability of death;
- a profound sense of shame concerning one's ignoble actions;
- an overwhelming fear of consequences of unwholesome habits
- and more...
Notice the adjectives chosen to describe these experiences. That is so because samvega is aroused by monumental phenomena, which shake one to the very core of one's being, sweeping that, which has been regarded as 'me' and 'mine', 'normal' and 'known' out of their way. Casual blues, mild depression, even sense of being traumatised are not that.
One is to be, for a lack of a better term, shattered by the Real of the way of things in order to awaken to an urgency, which interweaves all of life.
For myself, one of such experiences dawned after going through a three days ceremony with grandmother and grandfather. I've finished it with a deep piercing insight of inevitability of my death. The experience was so overwhelming that it has overpoured into paranoia and delusional fear of a terminal sickness. Having dealt quickly with the latter, I've spent four years after dealing with the former.
Insight of mortality has led me to abandon all false knowledges and self-indulgent practices, such as trance, art and philosophy. It caused me to discontinue relationships and friendships, which fostered egoic delusion, emotional instability and mental proliferation. On the contrary, practices, which were wholesome, such as meditation, wise reflection on the Dhamma and systematic practice of traditional martial arts have been strengthened. Consequently, I have met teachers, who have guided me along the path of spiritual cultivation and set an example of purity, discipline and vigor, required to genuinely progress. Out of clear realisation of consequences of all my actions I've abandoned any forms of misleading speech, depleting sexual practices, consumption of substances that alter a mind, causing harm to beings and properties.
A sense of urgency caused me to find true refuge of wisdom, concentration and discernment and firmly ground this mind in it. What has followed are compassion, gladness, good will and equanimity. A reflection that all beings, whether they are aware of it or not, are subject to abrupt and inevitable sickness, deterioration and demise has caused the above qualities to arise spontaneously on its own accord.
Samvega is that, which motivates the practice of Dhamma. Having understood in one's flesh and bones preciousness and fleetingness of this existence, one uses all the energy that one has to bring one's mind closer and closer to complete freedom.
Having reflected on painfulness of life's hardships, one is roused to penetrate the fabric of egoic delusion, which underscores one's wandering through the world, and abandon mistaken identifications with this body and mind as oneself. Needless to say, that such a sense of urgency wipes out clear all motivations to compete, achieve and overpower others in search for happiness based on material gain and social status. Such happiness is clearly seen as subject to conditions and, therefore, unreliable. Having seen oneself falling for such happiness and failing, one brings it in contrast with wandering, suffering, misconceiving, dying and repeating all of the above. On the other tip of scale is sheer release and unbinding, freedom and peace independent of conditions, benevolence and non-returning, ending of birth.
As my teacher has put it, for some beings Samsara is a refuge, for others it is Dhamma, and yet for those gone beyond, only Nibbana is a viable refuge. It all depends on the degree of a sense of urgency, which their minds has been exposed to. A complete awareness of suffering, that is, not looking away, not closing one's eyes, not getting lulled by chimes of worldly happiness, results in a complete relinquishment of all clinging.
May all beings gain a glimpse of samvega!
May it be balanced with pasada (calm confidence, which is to be addressed in a next post)!
For myself, one of such experiences dawned after going through a three days ceremony with grandmother and grandfather. I've finished it with a deep piercing insight of inevitability of my death. The experience was so overwhelming that it has overpoured into paranoia and delusional fear of a terminal sickness. Having dealt quickly with the latter, I've spent four years after dealing with the former.
Insight of mortality has led me to abandon all false knowledges and self-indulgent practices, such as trance, art and philosophy. It caused me to discontinue relationships and friendships, which fostered egoic delusion, emotional instability and mental proliferation. On the contrary, practices, which were wholesome, such as meditation, wise reflection on the Dhamma and systematic practice of traditional martial arts have been strengthened. Consequently, I have met teachers, who have guided me along the path of spiritual cultivation and set an example of purity, discipline and vigor, required to genuinely progress. Out of clear realisation of consequences of all my actions I've abandoned any forms of misleading speech, depleting sexual practices, consumption of substances that alter a mind, causing harm to beings and properties.
A sense of urgency caused me to find true refuge of wisdom, concentration and discernment and firmly ground this mind in it. What has followed are compassion, gladness, good will and equanimity. A reflection that all beings, whether they are aware of it or not, are subject to abrupt and inevitable sickness, deterioration and demise has caused the above qualities to arise spontaneously on its own accord.
Samvega is that, which motivates the practice of Dhamma. Having understood in one's flesh and bones preciousness and fleetingness of this existence, one uses all the energy that one has to bring one's mind closer and closer to complete freedom.
Having reflected on painfulness of life's hardships, one is roused to penetrate the fabric of egoic delusion, which underscores one's wandering through the world, and abandon mistaken identifications with this body and mind as oneself. Needless to say, that such a sense of urgency wipes out clear all motivations to compete, achieve and overpower others in search for happiness based on material gain and social status. Such happiness is clearly seen as subject to conditions and, therefore, unreliable. Having seen oneself falling for such happiness and failing, one brings it in contrast with wandering, suffering, misconceiving, dying and repeating all of the above. On the other tip of scale is sheer release and unbinding, freedom and peace independent of conditions, benevolence and non-returning, ending of birth.
As my teacher has put it, for some beings Samsara is a refuge, for others it is Dhamma, and yet for those gone beyond, only Nibbana is a viable refuge. It all depends on the degree of a sense of urgency, which their minds has been exposed to. A complete awareness of suffering, that is, not looking away, not closing one's eyes, not getting lulled by chimes of worldly happiness, results in a complete relinquishment of all clinging.
May all beings gain a glimpse of samvega!
May it be balanced with pasada (calm confidence, which is to be addressed in a next post)!
Samvega
Pasada
Confidence in the Dhamma can arise in multiple ways as well:
- by example of a teacher: seeing results of someone's practice we can be inspired and assured that the training works and that it can be done despite the difficulties;
- by seeing results of one's own wholesome actions: spontaneous recollection of one's good fortune, such as human birth, ability to practice, access to the teachings, teachers and fellow practitioners; seeing into blameless ordinary peacefulness that follows from practice of virtuous moral conduct; reflecting on acts of kindness and generosity done in the past; reflecting on right choices made, which brought one closer to the Dhamma;
- by cultivating and attaining sublime states of mind, such as brahmaviharas: loving-kindness, compassion, sympathetic joy and equanimity; as well as by developing and attaining samadhi: deep and profound stillness;
- and more.
Yet pasada can be something more ordinary, such as a sense of equipoise, which underlines daily life. A peaceful spaciousness of the heart, which accepts the Noble Truths: yes, there is suffering and inevitable separation from everything loved, yes there may be countless more lifetimes of rebirth, because yes, there is craving for life and aversion to death, and yes the cessation of that craving is yet to be realised, however yes, this Path of practice can be developed regardless how long it will take. Having thus enriched the heart with wisdom and contentment, paradoxically, one becomes quite lucky: whatever circumstances one finds oneself in, it all is turned into the Path of practice. It is like one is cradled and supported by the Earth itself and led by the Heaven.
This picture of a cat sitting on one of the peaks of Jiuhua mountains of Anhui province symbolises pasada. Serene and restful, this creature just hangs in there. Such is the heart endowed with pasada: detached, without doing evil, it rests and sustains wholesome sankharas, which are the Path.
May all beings be steady and joyful in their practice!
- by example of a teacher: seeing results of someone's practice we can be inspired and assured that the training works and that it can be done despite the difficulties;
- by seeing results of one's own wholesome actions: spontaneous recollection of one's good fortune, such as human birth, ability to practice, access to the teachings, teachers and fellow practitioners; seeing into blameless ordinary peacefulness that follows from practice of virtuous moral conduct; reflecting on acts of kindness and generosity done in the past; reflecting on right choices made, which brought one closer to the Dhamma;
- by cultivating and attaining sublime states of mind, such as brahmaviharas: loving-kindness, compassion, sympathetic joy and equanimity; as well as by developing and attaining samadhi: deep and profound stillness;
- and more.
Yet pasada can be something more ordinary, such as a sense of equipoise, which underlines daily life. A peaceful spaciousness of the heart, which accepts the Noble Truths: yes, there is suffering and inevitable separation from everything loved, yes there may be countless more lifetimes of rebirth, because yes, there is craving for life and aversion to death, and yes the cessation of that craving is yet to be realised, however yes, this Path of practice can be developed regardless how long it will take. Having thus enriched the heart with wisdom and contentment, paradoxically, one becomes quite lucky: whatever circumstances one finds oneself in, it all is turned into the Path of practice. It is like one is cradled and supported by the Earth itself and led by the Heaven.
This picture of a cat sitting on one of the peaks of Jiuhua mountains of Anhui province symbolises pasada. Serene and restful, this creature just hangs in there. Such is the heart endowed with pasada: detached, without doing evil, it rests and sustains wholesome sankharas, which are the Path.
May all beings be steady and joyful in their practice!
Pasada can be translated from Pali as 'calm confidence'.
It is a complex emotion, which arises from samvega. Such as, when the heart is exposed to suffering, inevitability of death, rebirth and repetition of suffering, sense of urgency arises. While acting upon that urgency in a composed and convinced manner, pasada arises in the heart.
Pasada blends on hope, joy and faith, which steadily evolve into timeless conviction regarding possibility to reach the end of suffering. In such a manner a practitioner can steadily and ceaselessly apply efforts to cultivate virtue, concentration and discernment, which are needed in abundance on the Path to peace.
It is a complex emotion, which arises from samvega. Such as, when the heart is exposed to suffering, inevitability of death, rebirth and repetition of suffering, sense of urgency arises. While acting upon that urgency in a composed and convinced manner, pasada arises in the heart.
Pasada blends on hope, joy and faith, which steadily evolve into timeless conviction regarding possibility to reach the end of suffering. In such a manner a practitioner can steadily and ceaselessly apply efforts to cultivate virtue, concentration and discernment, which are needed in abundance on the Path to peace.
Accountability There is a new age prejudice that someone spiritually developed does not criticise others and recognises that all the hurt and misfortune experienced are solely due to one's own inner state. In thinking this way, personal responsibility is shirked, leaving one unaccountable for actions that cause hurt to others. In fact, only those whose spiritual faculties have reached maturity are completely immune to outside influences. Others, interacting with people whose virtue is at a lower level in comparison with their own, unequivocally meet with hurt, because unskilful actions of those less virtuous are harmful. One manifestation of this tendency is projection. Those who have failed to deal with their internal discord, trauma, inadequacy, sense of being damaged or otherwise unfulfilled, will externalise tension and pain produced on the inside and project them onto someone else, usually onto a person the most intimately close to them. Projection, in such a way is another way of shirking responsibility. This malady of not owning up to one's shait is increasingly widespread in the laymen's 'spiritual' communities and in the scene of alternative arts. Such people are so narcissistically attached to their sense of wholeness, righteousness, their hurt and resentment, their cherished 'authenticity' that projecting and hurting others by words and deeds that stem from 'being true to one's authentic self' becomes a norm. |
Those who are blamed by their partners, friends or colleagues for being whatever: inconsiderate, insensitive, not understanding the other's needs, mentally rigid, controlling, etc should thoroughly examine themselves to see whether such accusations stand ground.
Having found that one's conduct is devoid of traits ascribed to oneself, one should not only say so directly, but, if accusations persist, one should distance oneself from a person who makes one a target for projecting that, which they can't deal with.
This is necessary in order not to sustain further undeserved damage.
Acceptance of others' pain and externalised hurtfulness is a fruition of cultivating oneself. Only those who have gone this far can endure projections and undeserved accusations, because there is nowhere for those to land - no self to be found.
Above is the statue of Venerable Acariya Mun, an enlightened disciple of the Buddha, whose sternness and uncompromised exposing of others' faults were vastly known.
This is necessary in order not to sustain further undeserved damage.
Acceptance of others' pain and externalised hurtfulness is a fruition of cultivating oneself. Only those who have gone this far can endure projections and undeserved accusations, because there is nowhere for those to land - no self to be found.
Above is the statue of Venerable Acariya Mun, an enlightened disciple of the Buddha, whose sternness and uncompromised exposing of others' faults were vastly known.
Perception and trauma
Regardless whether born identity is wholesome: it is understood that a parent is not punishing a child, but is simply angry; or unwholesome: a parent acts out one's frustration on a child, making a child guilty and hurt; it is nevertheless an identity - that, which has taken birth. Whatever has taken birth, in accordance with Dependent Origination, must decay and die, bringing along sorrow, lamentation, pain, grief and despair in lesser or greater forms.
This process is natural. It happens all the time, for many times a day. It conditions a mechanism, which the mind is attracted to the most: identification. It is irrelevant whether an object of senses is painful or pleasant. What's relevant is intensity of exposure to an object. Whatever stimuli is stronger, the mind will cling to with a sense of self, return to again and again qua memories and reiterate qua proliferation, seeking sensory gratification either through ideas, words or somatic processes.
It is clearly seen here why so called traumatic experiences are particularly hard to 'heal from' or else to 'let go of'. As follows from a mechanism of perception addressed above: clinging to intense experience will be the strongest, a sense of self will be righteously hurt and, therefore, present - made real.
How can these experiences be dealt with?
In the same way as any other experience, which conditioned a sense of self is dealt with: by developing mindfulness and discerning perceptions of experience in the present for what they are: simply as perceptions of things past, simply as phenomena arising in the mind. As soon as that is seen in the mind for what it is, one is to see the body for what it is: as simply a materiality, devoid of 'memory', as simply a lump of elements sitting between heaven and earth. Having seen that once, one is to repeat until the mind is deconditioned from identifying with saññas as 'me, mine or myself'. Thereby developing mindfulness and wisdom, one abandons identification with that, which is false, and moves towards the Real.
May all beings be free from all stress and trauma!
This process is natural. It happens all the time, for many times a day. It conditions a mechanism, which the mind is attracted to the most: identification. It is irrelevant whether an object of senses is painful or pleasant. What's relevant is intensity of exposure to an object. Whatever stimuli is stronger, the mind will cling to with a sense of self, return to again and again qua memories and reiterate qua proliferation, seeking sensory gratification either through ideas, words or somatic processes.
It is clearly seen here why so called traumatic experiences are particularly hard to 'heal from' or else to 'let go of'. As follows from a mechanism of perception addressed above: clinging to intense experience will be the strongest, a sense of self will be righteously hurt and, therefore, present - made real.
How can these experiences be dealt with?
In the same way as any other experience, which conditioned a sense of self is dealt with: by developing mindfulness and discerning perceptions of experience in the present for what they are: simply as perceptions of things past, simply as phenomena arising in the mind. As soon as that is seen in the mind for what it is, one is to see the body for what it is: as simply a materiality, devoid of 'memory', as simply a lump of elements sitting between heaven and earth. Having seen that once, one is to repeat until the mind is deconditioned from identifying with saññas as 'me, mine or myself'. Thereby developing mindfulness and wisdom, one abandons identification with that, which is false, and moves towards the Real.
May all beings be free from all stress and trauma!
A lot is being said these days about understanding impermanence or receiving a lesson about impermanence. Even within circles of traditional practitioners, there is a lot of talk about reflecting on impermanence. The same goes for seeking to change. ‘Transformative experiences’ are searched for and sold in the form of retreats, treatments, programs, etc. Whilst it’s not incorrect, it’s not the point either. Let’s see what’s at stake.
First of all, impermanence is not profound. It is mundane. It is one of the characteristics of existence, along with suffering and impersonality. Yet, due to alienation in and clinging to that, which provides the illusion of constancy, namely, ego and personality with their biases and preferences, impermanence is not seen.
Here a second spin-off occurs, whereby thus arisen sañña of phenomena, which is past, leads to proliferation of feeling, clinging to feeling with either attraction, aversion or imperturbability, then becoming and birth of a solid sense of identity.
First of all, impermanence is not profound. It is mundane. It is one of the characteristics of existence, along with suffering and impersonality. Yet, due to alienation in and clinging to that, which provides the illusion of constancy, namely, ego and personality with their biases and preferences, impermanence is not seen.
Here a second spin-off occurs, whereby thus arisen sañña of phenomena, which is past, leads to proliferation of feeling, clinging to feeling with either attraction, aversion or imperturbability, then becoming and birth of a solid sense of identity.
Compassion in Buddhist context is a 'sincere wish for suffering to stop', yet there is a process, which leads to maturation of this wish. This wish can just be brought about in the mind, however, that would be just an increment of what this quality entails.
A prerequisite for compassion is 'contrived kindness'. Such as, regardless whether we love/like/dislike/despise someone (or ourselves), we are to bring about a benevolent disposition towards that someone. This is characterised by abandoning ill-will towards that someone, be it distaste, resentment, animosity, vengefulness, righteous anger or downright rage.
Thereby non-ill-will is achieved. From here one is to work towards generating friendliness towards that someone. One doesn't have to approve of this person's actions or agree with their viewpoints in order to bring about friendly attitude. In such a way 'good will' is achieved in a contrived manner, meaning that one is to utilise one's will power in order to bring it about.
A prerequisite for compassion is 'contrived kindness'. Such as, regardless whether we love/like/dislike/despise someone (or ourselves), we are to bring about a benevolent disposition towards that someone. This is characterised by abandoning ill-will towards that someone, be it distaste, resentment, animosity, vengefulness, righteous anger or downright rage.
Thereby non-ill-will is achieved. From here one is to work towards generating friendliness towards that someone. One doesn't have to approve of this person's actions or agree with their viewpoints in order to bring about friendly attitude. In such a way 'good will' is achieved in a contrived manner, meaning that one is to utilise one's will power in order to bring it about.
Having repeated the process of contriving kindness fair amount of times, one arrives at 'background kindness'. That is, an attitude of benevolence, which has become habitualised due to practice. In such a way, a base mode of relating becomes that of friendliness and good will.
The next step, which follows in this process, is giving. By very nature of willful action of cultivating benevolence, it involves a certain exertion of one's energy, which is a form of giving. One gives a benevolent attitude to someone regardless of their actions/status/opinions. Over time such attitude becomes automatic and bleeds into all modes of one's relating with the world. Giving becomes a base-line of one's character and leads to next step, which is empathy.
By developing continuous kindness, one creates a buffer through which one sees the other. Having that buffer and kindness, which sustains it, one is put into position to see the causality of the other's suffering. Having seen patiently and benevolently, over and over again, that other's suffering is inevitable, one develops warmth and understanding of that someone's predicament. Having reflected back, one sees that this predicament is not much different from that of one's own. Having seen that causes of suffering, namely craving and lack of training to overcome that craving, are universal in all beings, one is open to empathise. In this way Russian word for empathising, namely 'sostradanie' (сострадание), is better at capturing the essence of this process, since it literally reads 'to co-suffer'.
Having penetrated the causality of overall suffering with kindness and insight, one comes to actual compassion. Which is no longer a minute wish to bring an end to existential pain, but an ethos and motivation, which inform one's very path in life. Thereby, quite paradoxically, compassion is both a prerequisite and a fruition of training in accordance with Noble Eightfold Path. Driven by initial exposure to pain and distress, one is motivated to bring it to the end. Having cultivated necessary attitudes and qualities, one arrives at a lifestyle of continuous release of suffering.
Having fully seen all the nooks and crannies within one's mind with enduring compassion, one arrives at the end of suffering, since craving is no longer acted upon. At this stage even an increment of craving is immediately seen and therefore eradicated in light of compassion. Here it is properly known as 'great compassion' (Pali, maha karuna), an attribute of enlightened mind.
May all beings persevere at developing compassion!
The next step, which follows in this process, is giving. By very nature of willful action of cultivating benevolence, it involves a certain exertion of one's energy, which is a form of giving. One gives a benevolent attitude to someone regardless of their actions/status/opinions. Over time such attitude becomes automatic and bleeds into all modes of one's relating with the world. Giving becomes a base-line of one's character and leads to next step, which is empathy.
By developing continuous kindness, one creates a buffer through which one sees the other. Having that buffer and kindness, which sustains it, one is put into position to see the causality of the other's suffering. Having seen patiently and benevolently, over and over again, that other's suffering is inevitable, one develops warmth and understanding of that someone's predicament. Having reflected back, one sees that this predicament is not much different from that of one's own. Having seen that causes of suffering, namely craving and lack of training to overcome that craving, are universal in all beings, one is open to empathise. In this way Russian word for empathising, namely 'sostradanie' (сострадание), is better at capturing the essence of this process, since it literally reads 'to co-suffer'.
Having penetrated the causality of overall suffering with kindness and insight, one comes to actual compassion. Which is no longer a minute wish to bring an end to existential pain, but an ethos and motivation, which inform one's very path in life. Thereby, quite paradoxically, compassion is both a prerequisite and a fruition of training in accordance with Noble Eightfold Path. Driven by initial exposure to pain and distress, one is motivated to bring it to the end. Having cultivated necessary attitudes and qualities, one arrives at a lifestyle of continuous release of suffering.
Having fully seen all the nooks and crannies within one's mind with enduring compassion, one arrives at the end of suffering, since craving is no longer acted upon. At this stage even an increment of craving is immediately seen and therefore eradicated in light of compassion. Here it is properly known as 'great compassion' (Pali, maha karuna), an attribute of enlightened mind.
May all beings persevere at developing compassion!
Evolution of Compassion
In cultivation practices to apply imagination is to 'do'. Doing has a drawback in that it stirs up the mind and has a potential to consolidate acquired layers of identity. Thereby the mind is left unable to enter stillness and see things clearly for what they are.
For that reason, such practices as metta or loving-kindness are aimed to generate feelings of benevolence and well-wishing. This is done not through imagination, but through consistent repetition of the mantra, such as 'may I be well', 'may all beings be well'. Gradually the feeling it generates is applied to one's body and mind and to perception of other beings in all directions, which are not imagined, but penetrated with awareness.
For that reason, such practices as metta or loving-kindness are aimed to generate feelings of benevolence and well-wishing. This is done not through imagination, but through consistent repetition of the mantra, such as 'may I be well', 'may all beings be well'. Gradually the feeling it generates is applied to one's body and mind and to perception of other beings in all directions, which are not imagined, but penetrated with awareness.
In the video above Ajahn Sona reiterates a different approach to practice of loving-kindness, namely, imagining being someone else. From imagining a saintly figure one has a potential to generate feelings of unbounded benevolence as well as a glimpse of insubstantiality of one's habitual self-image.
Psychoanalytically speaking, self-image is an attribute of ego, since it is always an image of an other. Either an image of that, which one desires to be (ideal ego), or an image of that, which one wants others to see in oneself (ego-ideal), or else an image of how others want to see oneself (super ego). In either way, one's desire is structured in dependence on desire of an other.
Whilst in formative years such a structuring allows for quick adoption of preferable self-image, which in turn organises chaotic bodily intensities in some form of totality, later on reliance on specular identifications becomes problematic. There are few reasons behind it:
- identification with other's imaginary totality hinders subject's symbolic development, i.e. it prevents separating function of discernment from arising; the latter in turn prevents development of unbiased reasoning;
- identity taken from an other is always forever a form of delusion, that needs to be nuanced qua discriminating faculty of language and education;
- subject identified with other's image and desire is unable to develop spiritual faculties of renunciation and endurance, if they are to choose a path towards Spirit.
It is precisely for these reasons that imagination is advised against in practices of cultivation. As Ajahn Sona pointed out, such traditions as Tibetan Buddhism do retain practices like visualising deities. The reason behind such practices is precisely the same as the reason for an infant to identify with images and desires of one's caregivers: to provide sense of imaginary (albeit delusory) totality and temporarily pacify havoc of the drive. At later stages such practices are abandoned and replaced with direct insight and calm abiding, because a subject already possesses a degree of stability needed for cultivation proper.
Developed practice of metta is different from imagining ideal and trying to fulfill other's desires. It is simply a well-cultivated attitude of friendliness and non-ill-will to all without exceptions. This is another way to disentangle one's desire from that of an other. It is done qua willful consistent cultivation of independent good will to the entire cosmos and all beings who populate it. Here, practice of metta supports other factors of the Path by means of equanimity of benevolence: to all without judgment. Whereas other factors of the Path contribute with unrelenting endurance, mindfulness and virtuousness to sustain oneself without 'relying on anything in the world'. Indeed, one who is free from support of another's desire is free to walk all the way towards the unoriginated.
May all beings be well!
Drawbacks of Imagination
Arahant's Mind
The main difference between arahant's mind and ordinary mind is that arahant's (enlightened disciple of the Buddha) mind has completely abandoned concerns with the body.
There is no longer any attachment or identification with the body. Hence there is no fear and worry in regards to the body's change. It is that arahant's mind is not being involved with the body anymore. It keeps a respectful distance.
How does it come about?
The answer is through the practice of the Noble Eightfold Path: sila, samadhi, panna.
Firstly, one grounds one's actions and speech in moral restraint: sila. This prevents creating any more unwholesome karma, which obscures the mind.
Thereby one comes to be living blamelessly and at ease. Secondly, one proceeds to develop concentration: samadhi. This brings the mind to calm. The mind gains strength from stillness, undisturbed by mental fashionings. The mind gains enough distance to differentiate that mental fashionings are not the mind.
Thirdly, on the basis of calm, one proceeds to contemplate nature of the body thereby developing wisdom: panna. Through wisdom one sees clearly that the body is stressful, inconstant and devoid of any self. One focuses diligently on developing two contemplations:
- Maranassati: contemplation of (inevitability of) death, which the Buddha spoke of.
- Asubha: contemplation of unattractiveness of (32 parts of) the body, as instructed by the Buddha
Thereby one comes, over time of diligent practice, to realise that the body is not the mind and the mind is not the body. Two follow their own affairs and, if there is no ignorance in regards of their natures, do not mix. Proceeding with this practice, one lets go of regrets and mementos about the past, hopes and worries about the future, and comes to dwell within the affairs of presently arising states contemplating them as impermanent and letting go.
Higher stages of the Path involve abandonment of attachment to the present moment as well. From here braking apart of the Five Khandhas of subjective experience follows, bringing one to the fruition.
How does it come about?
The answer is through the practice of the Noble Eightfold Path: sila, samadhi, panna.
Firstly, one grounds one's actions and speech in moral restraint: sila. This prevents creating any more unwholesome karma, which obscures the mind.
Thereby one comes to be living blamelessly and at ease. Secondly, one proceeds to develop concentration: samadhi. This brings the mind to calm. The mind gains strength from stillness, undisturbed by mental fashionings. The mind gains enough distance to differentiate that mental fashionings are not the mind.
Thirdly, on the basis of calm, one proceeds to contemplate nature of the body thereby developing wisdom: panna. Through wisdom one sees clearly that the body is stressful, inconstant and devoid of any self. One focuses diligently on developing two contemplations:
- Maranassati: contemplation of (inevitability of) death, which the Buddha spoke of.
- Asubha: contemplation of unattractiveness of (32 parts of) the body, as instructed by the Buddha
Thereby one comes, over time of diligent practice, to realise that the body is not the mind and the mind is not the body. Two follow their own affairs and, if there is no ignorance in regards of their natures, do not mix. Proceeding with this practice, one lets go of regrets and mementos about the past, hopes and worries about the future, and comes to dwell within the affairs of presently arising states contemplating them as impermanent and letting go.
Higher stages of the Path involve abandonment of attachment to the present moment as well. From here braking apart of the Five Khandhas of subjective experience follows, bringing one to the fruition.
At present, there is a tangible discord within public views. Yet this is not new: people's views are by nature discordant. However, since the issue is about health, views are magnified. What is the best treatment? Which vaccine is safe? Is vaccine safe at all? Knowledge and, therefore opinion, about such matters is relevant these days. Yet, this kind of knowledge is not right. At least not within the framework of the practice, which leads to freedom.
Right knowledge is a rarely mentioned ninth factor of the Path, which arises, when other factors have been developed and matured. One may say it is an aspect of the first factor - right understanding or right view.
Right knowledge is a rarely mentioned ninth factor of the Path, which arises, when other factors have been developed and matured. One may say it is an aspect of the first factor - right understanding or right view.
Right Knowledge
As such, it is the knowledge in regards of the Four Noble Truths:
- knowledge of suffering;
- knowledge of the origin of suffering;
- knowledge of the cessation of suffering;
- knowledge of the Path leading to the cessation of suffering.
The above four knowledges constitute the right view. Each of them has three aspects:
- pariyatti - theoretical understanding;
- patipati - practice;
- pativeda - fruition of the practice.
- knowledge of suffering;
- knowledge of the origin of suffering;
- knowledge of the cessation of suffering;
- knowledge of the Path leading to the cessation of suffering.
The above four knowledges constitute the right view. Each of them has three aspects:
- pariyatti - theoretical understanding;
- patipati - practice;
- pativeda - fruition of the practice.
Only when these three phases and twelve aspects have been fulfilled, one has established the right knowledge in regards of the way things are. Unequivocally, this refers to an arahant - the one who has freed oneself from greed, hatred and delusion completely.
Until then one either operates under the worldly knowledge or the practice knowledge.
For someone operating under the worldly knowledge, issues of pandemic are to be resolved through action taken by healthcare and pharmaceutical systems. In such a framework one is best to adopt a moral stance which is in line with one's values and act in accordance with it.
For someone operating under the practice knowledge, there are no issues apart from usual issues: there is birth, aging, sickness and death on repeat. In this framework one continues on developing the Path, fulfilling those aspects, which have not yet been fulfilled.
In particular, currently it is very relevant for practitioners to investigate nature of the body. Such contemplation themes as unattractiveness of the body, repulsiveness of the nutriment, mindfulness of death, reflections on the 32 parts of the body, and contemplation of the four elements are very useful. This is the time to look deeply into one's habitual identification with and attraction towards the body. This is the time to train one's mind vigorously in recognising body as a body, not me, not mine, not myself, but a collection of elements bound together by habit-energy and karma.
One is to investigate deeply into bodily formations and question: 'is this me?', 'does this belong to me?', 'where in this heap of organs can 'i' be found?'. One is to probe one's habitual self-perception against bodily materialities and recognise that nowhere in the body self could be found. One is to take one's name and personal history and bring it into comparison with the bodily formations to see that nowhere in the body these can be found.
Of course, there is an issue of Mind to Qi to Jing and body. That is, thoughts, mental states and self-perceptions structure energy, which in turn affects essence and causes body to become this way or another. Thereby everything that exists in the realm of Mind is reflected on physical plane.
Yet the practice of bodily contemplation is precisely to subvert this habitual pathway of 'self-embodiment'. One is to apply right understanding to recognise that ultimately everything that exists on the plane of mind is aniccam - impermanent. This understanding alone will structure Qi in a way, which minimises continuous self-embodiment and instead leads to development of insight. Seeing body in accordance with insight as aniccam will further sever links of becoming: what is there to become within four elements constituting 32 unattractive body parts? Whether healthy or sick, elements will eventually break apart and return to earth.
Seeing thus continuously, one develops insight-knowledge that mind is merely that, which knows, and body is merely these elements. No longer lured by psychosomatic becomings, one will let go and dwell in thusness of the Spirit. Having dwelt in radiance long enough, one becomes enlightened: there is no more false psychophysical identity that stands in the way of light.
May all beings be free from afflictions!
May all beings realise the right knowledge!
Until then one either operates under the worldly knowledge or the practice knowledge.
For someone operating under the worldly knowledge, issues of pandemic are to be resolved through action taken by healthcare and pharmaceutical systems. In such a framework one is best to adopt a moral stance which is in line with one's values and act in accordance with it.
For someone operating under the practice knowledge, there are no issues apart from usual issues: there is birth, aging, sickness and death on repeat. In this framework one continues on developing the Path, fulfilling those aspects, which have not yet been fulfilled.
In particular, currently it is very relevant for practitioners to investigate nature of the body. Such contemplation themes as unattractiveness of the body, repulsiveness of the nutriment, mindfulness of death, reflections on the 32 parts of the body, and contemplation of the four elements are very useful. This is the time to look deeply into one's habitual identification with and attraction towards the body. This is the time to train one's mind vigorously in recognising body as a body, not me, not mine, not myself, but a collection of elements bound together by habit-energy and karma.
One is to investigate deeply into bodily formations and question: 'is this me?', 'does this belong to me?', 'where in this heap of organs can 'i' be found?'. One is to probe one's habitual self-perception against bodily materialities and recognise that nowhere in the body self could be found. One is to take one's name and personal history and bring it into comparison with the bodily formations to see that nowhere in the body these can be found.
Of course, there is an issue of Mind to Qi to Jing and body. That is, thoughts, mental states and self-perceptions structure energy, which in turn affects essence and causes body to become this way or another. Thereby everything that exists in the realm of Mind is reflected on physical plane.
Yet the practice of bodily contemplation is precisely to subvert this habitual pathway of 'self-embodiment'. One is to apply right understanding to recognise that ultimately everything that exists on the plane of mind is aniccam - impermanent. This understanding alone will structure Qi in a way, which minimises continuous self-embodiment and instead leads to development of insight. Seeing body in accordance with insight as aniccam will further sever links of becoming: what is there to become within four elements constituting 32 unattractive body parts? Whether healthy or sick, elements will eventually break apart and return to earth.
Seeing thus continuously, one develops insight-knowledge that mind is merely that, which knows, and body is merely these elements. No longer lured by psychosomatic becomings, one will let go and dwell in thusness of the Spirit. Having dwelt in radiance long enough, one becomes enlightened: there is no more false psychophysical identity that stands in the way of light.
May all beings be free from afflictions!
May all beings realise the right knowledge!
In such a way, we can categorise the Four Noble Truths as follows:
1. - there is suffering;
- suffering should be understood;
- suffering has been understood;
2. - there is origin of suffering;
- origin of suffering must be abandoned;
- origin of suffering has been abandoned;
3. - there is cessation of suffering
- cessation of suffering must be realised;
- cessation of suffering has been realised;
4. - there is the Path leading to cessation of suffering;
- the Path must be developed;
- the Path has been developed.
1. - there is suffering;
- suffering should be understood;
- suffering has been understood;
2. - there is origin of suffering;
- origin of suffering must be abandoned;
- origin of suffering has been abandoned;
3. - there is cessation of suffering
- cessation of suffering must be realised;
- cessation of suffering has been realised;
4. - there is the Path leading to cessation of suffering;
- the Path must be developed;
- the Path has been developed.
The second factor of the Noble Eightfold Path - the right attitude/intention - is that of renunciation. Yet what is being renounced?
First of all, it is attachment that is being renounced. Yet what is the extent of attachment that brings 'people of good descent' to abandon their families, clans, livelihoods and 'go forth into homelessness'? This is no small matter.
Initial attachment is that of consciousness to bodily materialities upon descending into a womb. Consciousness mistakenly appropriates materiality for something permanent and clings to it therefrom.
First of all, it is attachment that is being renounced. Yet what is the extent of attachment that brings 'people of good descent' to abandon their families, clans, livelihoods and 'go forth into homelessness'? This is no small matter.
Initial attachment is that of consciousness to bodily materialities upon descending into a womb. Consciousness mistakenly appropriates materiality for something permanent and clings to it therefrom.
Subsequently, attachment to other's image and desire arises to provide a nascent subject with a sense of totality. This gives a subject an imaginary mastery over chaotic bodily intensities, sense of fragmentation and pressure of the drive. In order to ward off dissatisfactoriness of bodily existence, a toddler resorts to imaginary unity, which other's lulling presence grants. A child therefore basks in a reflection of (m)other's love towards him/her taking this mirroring of affection to be oneself.
From here a subject enters Oedipal process of attachment to this imaginary blueprint of totality as self and nuancing of this delusion by means of acquisition of knowledge. Initial knowledge comes in form of prohibition on enjoyment, which is tied up with imaginary unity with a (m)other. As such, it is a function of a third other to break up a (m)other/first other-child dyad and prohibit expressions of sensuality, which continuously sustain imaginary identity. This is something rather unequivocally termed as 'castration' in psychoanalytic theory. A child's yearning for a first other's love is being cut off by a third other's 'no'.
Here is how the Imaginary is being structured by the Symbolic. Following from here a nascent subject enters 'enculturing': acquisition of language, systematic knowledge and law of the Other, which leads one to being molded into living in society. Or at least how classically unfolding of the Oedipus complex is to happen: libidinal intensity is to be put on the railings of culture to give it expression and function.
Yet from here a third kind of attachment arises, that to a whole cultural apparatus. Inevitably, culture is a blend of Imaginary-Symbolic rituals, disjunctions and devices, which is aimed to ward off the Real of dissatisfactoriness, pointlessness and mortality ever present in life.
Hence, sentient beings are tirelessly engaged in amassing of culture, in order to grant themselves a pleasant, albeit conditioned, abiding through turmoil of youth into old age with a constant focus on fully exerting the enjoying substance of this body, before death does them apart from it.
This is, in a nutshell, attachment, which hasn't gone wrong. Yet it does go wrong, as clinical practice clearly demonstrates. Subjects, non-separated from their first others end up psychotic - unable to enter exchange of signifiers and stuck in a constant battle with the Other. Those separated partially form a perverted psychic structure and seek to fill the fundamental lack in the Other with themselves. Whereas those separated end up in another kind of bondage - with language itself - neurotics, who always look up to the Other to fulfil them and quench their dukkha. Throughout these three structures multiple psychopathologies arise exposing ever so clearly the initial failure of attachment: mistaking of this body for permanent enduring self.
So here is what the raised hand of the Buddha aims to renounce.
This whole process of 'creating' life out of ignorant identification with a body, with an other and with the cultural Other is being renounced in the practice of Dhamma. This is what sons and daughters of good descent go forth into homeless life for: to stop the cycle, to finally let go of the craving to be born and bound up again in this body, family, society, mortality and repetition of the same over and over again. This is liberation - the true aim of spiritual endeavor.
If this suffering of the cycle becomes apparent to you, then you won't be able to settle for a 'lesser happiness' of worldly life. Once having seen Samsara for what it is, one seeks happiness, that is unconditioned, despite the difficulty involved. Once having seen through the viscus delusional fog of attachment into the clear light of the Spirit, one starts yearning for the true freedom and works towards it.
Be blessed the search of those, who are on the Way!
Be lessened the dukkha of those still wandering!
May all beings be well!
From here a subject enters Oedipal process of attachment to this imaginary blueprint of totality as self and nuancing of this delusion by means of acquisition of knowledge. Initial knowledge comes in form of prohibition on enjoyment, which is tied up with imaginary unity with a (m)other. As such, it is a function of a third other to break up a (m)other/first other-child dyad and prohibit expressions of sensuality, which continuously sustain imaginary identity. This is something rather unequivocally termed as 'castration' in psychoanalytic theory. A child's yearning for a first other's love is being cut off by a third other's 'no'.
Here is how the Imaginary is being structured by the Symbolic. Following from here a nascent subject enters 'enculturing': acquisition of language, systematic knowledge and law of the Other, which leads one to being molded into living in society. Or at least how classically unfolding of the Oedipus complex is to happen: libidinal intensity is to be put on the railings of culture to give it expression and function.
Yet from here a third kind of attachment arises, that to a whole cultural apparatus. Inevitably, culture is a blend of Imaginary-Symbolic rituals, disjunctions and devices, which is aimed to ward off the Real of dissatisfactoriness, pointlessness and mortality ever present in life.
Hence, sentient beings are tirelessly engaged in amassing of culture, in order to grant themselves a pleasant, albeit conditioned, abiding through turmoil of youth into old age with a constant focus on fully exerting the enjoying substance of this body, before death does them apart from it.
This is, in a nutshell, attachment, which hasn't gone wrong. Yet it does go wrong, as clinical practice clearly demonstrates. Subjects, non-separated from their first others end up psychotic - unable to enter exchange of signifiers and stuck in a constant battle with the Other. Those separated partially form a perverted psychic structure and seek to fill the fundamental lack in the Other with themselves. Whereas those separated end up in another kind of bondage - with language itself - neurotics, who always look up to the Other to fulfil them and quench their dukkha. Throughout these three structures multiple psychopathologies arise exposing ever so clearly the initial failure of attachment: mistaking of this body for permanent enduring self.
So here is what the raised hand of the Buddha aims to renounce.
This whole process of 'creating' life out of ignorant identification with a body, with an other and with the cultural Other is being renounced in the practice of Dhamma. This is what sons and daughters of good descent go forth into homeless life for: to stop the cycle, to finally let go of the craving to be born and bound up again in this body, family, society, mortality and repetition of the same over and over again. This is liberation - the true aim of spiritual endeavor.
If this suffering of the cycle becomes apparent to you, then you won't be able to settle for a 'lesser happiness' of worldly life. Once having seen Samsara for what it is, one seeks happiness, that is unconditioned, despite the difficulty involved. Once having seen through the viscus delusional fog of attachment into the clear light of the Spirit, one starts yearning for the true freedom and works towards it.
Be blessed the search of those, who are on the Way!
Be lessened the dukkha of those still wandering!
May all beings be well!
On renunciation
Obey or rebel are of the same origin
Now, to expound:
Both obey and rebel stem from the same source - that of self. It is 'somebody' that either accepts or rejects. Without somebody, there is nothing to buckle against. It is particularly here, in face of oppression, that one's self is revealed the clearest. It is a very hard choice therefrom, because phenomena of injustice challenge the self with a possibility of its loss. Whatever stance one takes, docile or righteous, amounts to the same outcome: ignorance.
The self has started from ignorance. It is from misrecognition of this body as enduring abiding entity, that the self sprout. It incorporates elements of the world, which are pleasing to it, and expels those, which bring up aversion. Such is the becoming. Further layering of views, opinions, concepts and theories sprout therefrom to cushion preferable imaginary identification and ward off that, which is undesirable.
With a bit of practice the self learns to incorporate phenomena as part of it at will. Or reject those elements, which have been considered in tune with it before.
With such a capacity one can make a 'choice' to obey - to incorporate the oppressive by rejecting that within oneself, which is against. Or to rebel - to expel oppressive phenomena prior to their taking hold on the self and keep on warding them off qua resistance. Both strategies rely on the self to be present and come back to it in persistently.
The Path offers entirely different strategy altogether. Rather than taking the self as a point of reference, the Path deconstructs the self qua practice of virtue, concentration and discernment. Through practice one learns to boil everything down to the original ground zero of the self - that of ignorance. This is where the real work on the Path is done. Where ignorant misrecognition of this body as enduring entity was before, one brings discerning wisdom. Is this body permanent? Where is 'me' in this body? Is this a pleasant abiding? What is this body comprised of? By training oneself to see that this body is subject to sickness, aging and death, made of elements, which are devoid of any sense of 'me' and 'mine', and ultimately is a rather repulsive and unpleasant place to be, one recognises that it was indeed a misdirection based on lack of discernment to take this body as self, which lasts.
From here incorporation and expulsion stop, because there is no longer any fascination with strengthening or protecting this identity based in this body. There is no longer fear of losing this body either, because one has developed something that outgrows the body - the Path consciousness - developed and matured, constantly applied through practice, understanding of the Truth.
From this stance of wisdom, whenever oppressive phenomena arise from within or impinge from without, one dismantles clinging to the body as self and sharpens spiritual faculties. From here one can take practical steps in dealing with phenomena without having loss of self at stake and therefore free from turmoil. There is from here a whole different world that unfolds, that is beyond description.
In this video, are my earlier embodied contemplations on the issue of oppression. The conclusion I came to then, nearly seven years ago by now, is that of love. But that is another story altogether.
May all beings be free from oppression!
Both obey and rebel stem from the same source - that of self. It is 'somebody' that either accepts or rejects. Without somebody, there is nothing to buckle against. It is particularly here, in face of oppression, that one's self is revealed the clearest. It is a very hard choice therefrom, because phenomena of injustice challenge the self with a possibility of its loss. Whatever stance one takes, docile or righteous, amounts to the same outcome: ignorance.
The self has started from ignorance. It is from misrecognition of this body as enduring abiding entity, that the self sprout. It incorporates elements of the world, which are pleasing to it, and expels those, which bring up aversion. Such is the becoming. Further layering of views, opinions, concepts and theories sprout therefrom to cushion preferable imaginary identification and ward off that, which is undesirable.
With a bit of practice the self learns to incorporate phenomena as part of it at will. Or reject those elements, which have been considered in tune with it before.
With such a capacity one can make a 'choice' to obey - to incorporate the oppressive by rejecting that within oneself, which is against. Or to rebel - to expel oppressive phenomena prior to their taking hold on the self and keep on warding them off qua resistance. Both strategies rely on the self to be present and come back to it in persistently.
The Path offers entirely different strategy altogether. Rather than taking the self as a point of reference, the Path deconstructs the self qua practice of virtue, concentration and discernment. Through practice one learns to boil everything down to the original ground zero of the self - that of ignorance. This is where the real work on the Path is done. Where ignorant misrecognition of this body as enduring entity was before, one brings discerning wisdom. Is this body permanent? Where is 'me' in this body? Is this a pleasant abiding? What is this body comprised of? By training oneself to see that this body is subject to sickness, aging and death, made of elements, which are devoid of any sense of 'me' and 'mine', and ultimately is a rather repulsive and unpleasant place to be, one recognises that it was indeed a misdirection based on lack of discernment to take this body as self, which lasts.
From here incorporation and expulsion stop, because there is no longer any fascination with strengthening or protecting this identity based in this body. There is no longer fear of losing this body either, because one has developed something that outgrows the body - the Path consciousness - developed and matured, constantly applied through practice, understanding of the Truth.
From this stance of wisdom, whenever oppressive phenomena arise from within or impinge from without, one dismantles clinging to the body as self and sharpens spiritual faculties. From here one can take practical steps in dealing with phenomena without having loss of self at stake and therefore free from turmoil. There is from here a whole different world that unfolds, that is beyond description.
In this video, are my earlier embodied contemplations on the issue of oppression. The conclusion I came to then, nearly seven years ago by now, is that of love. But that is another story altogether.
May all beings be free from oppression!
Within the world, there is always a propensity for gruesome injustice. There are manipulation, discrimination, control, misjudgment, misrecognition and more. Any human being can be subjected to these nasty oppressive phenomena.
Yet what stance does one take in their regard? There are options.
The first one is to obey. One abandons grudges and takes on, accepts what is at hand.
The second one is to rebel. One flairs up against the oppression and picks a fight.
The third option is that of the Path.
Yet what stance does one take in their regard? There are options.
The first one is to obey. One abandons grudges and takes on, accepts what is at hand.
The second one is to rebel. One flairs up against the oppression and picks a fight.
The third option is that of the Path.
Freedom
There are three types of freedom and three aspirations correlative to them.
Firstly, there is a freedom from external constraining conditions. The range here encompasses physical expression, movement in space, volitional actions of speech and mind, ability to access phenomena at will and more. The aspiration here is to attain as many skills as one can in order to benefit from freedoms of interacting with the world.
Secondly, there is a freedom of mind from mental states. That, which observes mental states, can be trained to recognise its separateness from them. Feelings, memories, thought forms are not the mind. The aspiration here is to develop one's ability to concentrate the mind in order to recognise its non-concoctability, i.e. essential non-involvement with affairs of mental states. This is something known in Buddhism as Attamayata: stabilised realisation of knowing quality's autonomy.
Thirdly, there is a freedom of the Spirit. This is one and final freedom, which arises when the Path has been completed. Classically known as Nibbana - extinguishment - this freedom cannot be spoken of, but only can be realised through one's direct experience. The aspiration here is the fundamental aspiration behind all striving for freedoms. It is the aspiration to realise the primordial unity with the Spirit: unbound, non-attached, unadulterated peace and limitlessness.
Now, the problems arise, when the fundamental aspiration for freedom of the Spirit becomes mired by the search of freedom within the conditions of either external or internal worlds.
Here we have a potential for fighting for freedom on material levels to arise. Either on the level of resources and interactions with world's economy, society, politics, art, culture, etc. Or on the level of fabricating mental states, which are expansive, exalted, sublime and hard to sustain. Either way, there is shifting of focus from that, which is fundamental, to that, which is transient and unsure.
Caught up in the play of conditioned phenomena, human beings risk destroying their spiritual qualities and depleting their essence. The latter would render attainment of genuine freedom impossible, for the spark of life becomes extinguished by the ceaseless striving to fulfill external cravings, which have nothing to do with the Spirit.
For above reasons it is advised by spiritual traditions to 'turn the light within' and to transcend the mind. This is the way to follow the most fundamental aspiration for freedom and peace.
Non-withstanding, conditions of the world must be met in as much of an adequate way as they can be. This involves following the aspirations of all levels of freedom sincerely: developing one's body and mind in such a way so that one is self-sufficient, capable of assisting others and clear in regards to one's true purpose. This is the daily grind-work of cultivation.
May all beings attain to their highest aspirations for freedom!
Firstly, there is a freedom from external constraining conditions. The range here encompasses physical expression, movement in space, volitional actions of speech and mind, ability to access phenomena at will and more. The aspiration here is to attain as many skills as one can in order to benefit from freedoms of interacting with the world.
Secondly, there is a freedom of mind from mental states. That, which observes mental states, can be trained to recognise its separateness from them. Feelings, memories, thought forms are not the mind. The aspiration here is to develop one's ability to concentrate the mind in order to recognise its non-concoctability, i.e. essential non-involvement with affairs of mental states. This is something known in Buddhism as Attamayata: stabilised realisation of knowing quality's autonomy.
Thirdly, there is a freedom of the Spirit. This is one and final freedom, which arises when the Path has been completed. Classically known as Nibbana - extinguishment - this freedom cannot be spoken of, but only can be realised through one's direct experience. The aspiration here is the fundamental aspiration behind all striving for freedoms. It is the aspiration to realise the primordial unity with the Spirit: unbound, non-attached, unadulterated peace and limitlessness.
Now, the problems arise, when the fundamental aspiration for freedom of the Spirit becomes mired by the search of freedom within the conditions of either external or internal worlds.
Here we have a potential for fighting for freedom on material levels to arise. Either on the level of resources and interactions with world's economy, society, politics, art, culture, etc. Or on the level of fabricating mental states, which are expansive, exalted, sublime and hard to sustain. Either way, there is shifting of focus from that, which is fundamental, to that, which is transient and unsure.
Caught up in the play of conditioned phenomena, human beings risk destroying their spiritual qualities and depleting their essence. The latter would render attainment of genuine freedom impossible, for the spark of life becomes extinguished by the ceaseless striving to fulfill external cravings, which have nothing to do with the Spirit.
For above reasons it is advised by spiritual traditions to 'turn the light within' and to transcend the mind. This is the way to follow the most fundamental aspiration for freedom and peace.
Non-withstanding, conditions of the world must be met in as much of an adequate way as they can be. This involves following the aspirations of all levels of freedom sincerely: developing one's body and mind in such a way so that one is self-sufficient, capable of assisting others and clear in regards to one's true purpose. This is the daily grind-work of cultivation.
May all beings attain to their highest aspirations for freedom!
For one who is still wandering on in Samsāra, kamma is the reliable refuge. For one who is seeking to be released from Saṃsāra, Satipaṭṭhāna Vipassanā Dhamma is the one and only refuge. And for the Noble Ones who have seen the perils of Samsāra, Nibbāna is the only true, safe, and secure refuge.
- Venerable Jotinanda
There is a transition moment from wandering to seeking release. This moment is a heartbreak. It may come in various forms: breakup of intimate partners, loss of a parent, a sibling or a pet, betrayal, career crush, injury, sickness, trauma, etc. Yet a common feature of all these experiences is a certain disillusionment.
- Venerable Jotinanda
There is a transition moment from wandering to seeking release. This moment is a heartbreak. It may come in various forms: breakup of intimate partners, loss of a parent, a sibling or a pet, betrayal, career crush, injury, sickness, trauma, etc. Yet a common feature of all these experiences is a certain disillusionment.
It is by being introduced to sheer ruthlessness of reality that heart breaks. What was expected, envisaged, wanted, cherished, aspired to – collapses, destroyed, shattered, taken away, made otherwise. There is then hollowness and aching: a bruise on a heart. There is then numbness and powerlessness. There is pensiveness.
A broken heart opens up a little to a possibility of reflection on universal characteristics of existence: suffering, inconstancy, selflessness. One has an opportunity to realise that ultimately everything ‘beloved and pleasing will become otherwise, will become separated from me’. Nothing lasts, nothing is entirely agreeable, nothing pertains to me or mine: it’s all interplay of conditioned factors.
From here one can either dumb down the acuteness of this insight into reality by drugs, alcohol, new relationships, goals, hobbies, undertakings and so forth. Or one can push the insight further and see where it might lead.
Almost universally, such perseverance with the insight leads to adoption of some form of consistent practice. This practice:
- makes one capable of withstanding characteristics of reality without escapism or addiction;
- purifies one’s moral and ethical conduct;
- nourishes one’s self-sufficiency, contentment, peace, clarity, sincerity and faith;
- opens up further avenues for release qua skillful means peculiar to one’s character;
- leads one directly to realisation of the Divine and merging with the Spirit.
From here one may be considered to have ‘entered the stream’. Whatever tradition of practice one picks is irrelevant, provided it contains clear guidelines on the accomplishment of the above criteria. It is also inevitable that one keeps on penetrating into essential ‘brokenness’ of a heart, such that wider and wider it opens to realisation of the Absolute. Deeper and deeper it sees that ‘no dhammas are worthy of attachment’. Less and less it clings with aversion and depression when a next ‘blow’ comes its way. Such that it comes to dwell ‘unsustained’ by anything in the world. Here a heart, trained and cultivated, strong and enduring, is no longer duped by the promises of Samsara, it knows: ‘all that has originated, will cease’. For such a heart, there is nothing further in this world.
A broken heart opens up a little to a possibility of reflection on universal characteristics of existence: suffering, inconstancy, selflessness. One has an opportunity to realise that ultimately everything ‘beloved and pleasing will become otherwise, will become separated from me’. Nothing lasts, nothing is entirely agreeable, nothing pertains to me or mine: it’s all interplay of conditioned factors.
From here one can either dumb down the acuteness of this insight into reality by drugs, alcohol, new relationships, goals, hobbies, undertakings and so forth. Or one can push the insight further and see where it might lead.
Almost universally, such perseverance with the insight leads to adoption of some form of consistent practice. This practice:
- makes one capable of withstanding characteristics of reality without escapism or addiction;
- purifies one’s moral and ethical conduct;
- nourishes one’s self-sufficiency, contentment, peace, clarity, sincerity and faith;
- opens up further avenues for release qua skillful means peculiar to one’s character;
- leads one directly to realisation of the Divine and merging with the Spirit.
From here one may be considered to have ‘entered the stream’. Whatever tradition of practice one picks is irrelevant, provided it contains clear guidelines on the accomplishment of the above criteria. It is also inevitable that one keeps on penetrating into essential ‘brokenness’ of a heart, such that wider and wider it opens to realisation of the Absolute. Deeper and deeper it sees that ‘no dhammas are worthy of attachment’. Less and less it clings with aversion and depression when a next ‘blow’ comes its way. Such that it comes to dwell ‘unsustained’ by anything in the world. Here a heart, trained and cultivated, strong and enduring, is no longer duped by the promises of Samsara, it knows: ‘all that has originated, will cease’. For such a heart, there is nothing further in this world.
Heartbreak
Amongst human relationships there is only one, which is not laden with entanglement. This one is friendship.
The Buddha, answering Ananda's question, said that good friendship is not just a foundation of the Path, but the whole of the Path. So what is meant by 'good friendship'?
To understand this better, we need to make a detour through the process of subjectivity formation.
From the outset human becoming is inextricably connected with the other. There are first and second others, as well as the Other of language.
The Buddha, answering Ananda's question, said that good friendship is not just a foundation of the Path, but the whole of the Path. So what is meant by 'good friendship'?
To understand this better, we need to make a detour through the process of subjectivity formation.
From the outset human becoming is inextricably connected with the other. There are first and second others, as well as the Other of language.
Attachment and friendship
On the basis of the first other we acquire the imaginary blueprint of enjoyable identity. This is ideal ego: that, which we want to see in orselves. On the basis of the second other we acquire signifiers, which best pinpoint this particular identification. Reaching out to the field of various others, we incorporate those aspects of body-image, traits of character, manner of speaking, habits, likes and dislikes, attitudes, narratives, concepts and philosophies, which are sustaining and broadening the initial blueprint of identity. This is ego ideal: that, which we want others to see us like.
The second other also brings and impinges upon us the reverse of ego ideal: supergeo. The latter is that, which nags and punishes us, when we do not fulfill or go against the ideal identity thus formed.
Relations of incorporation and triangulation pertaining to this layer of imaginary-symbolic identity normally take place within familial setting or within that, which stands for family in a subject's life. During this process, relationships outside a family occur as forms of support for cherished identity. At the same time, that, which is radically 'other' to this identity, is expelled, annoyed at, even hated and openly bullied.
This is not uncommon environment of school life in any part of the world. Clusters are formed amongst youngsters, whose styles of attachment coincide, excluding all those, who are alien.
This level of friendship is contractual: by coinciding with my style of attachment, you are my friend. Sharing of interests, activities, tastes, concepts, which comes down to sharing signifiers, sustain this level of attachment-based friendship.
Friends in need are friends indeed. Namely, when event of exposure to the Real irreparably shatters a given attachment style, one discovers that some friends stay and others fall away. This is where we start to discover level of human connection, which is authentic. It is no longer based on exchange of agreeable signifying material, but on a mutual recognition of lack. A certain strength then arises: ability to endure phenomena outside the sheltered zone of attachments. It is ability to stand alone, to turn back to the source, prior to acquisition of identity, to that, which is always already here: unnamed, unborn presence of human spirit. Connection, which stems from here, is the most authentic indeed. It grows deeper, the more exposed to this unborn reality friends are. Being in company of such a friend is a blessing: there is no competition, no contractual tension, no preferences. Being in the presence of people at this level of ease with each other is wholesome and empowering.
Another kind of relationship, namely that, which is built around sexuality, may arise with or without friendship. It may stay at the level without, whereby two people are just each other's sexual encounters. It may develop into friendship, which is as any friendship does, will follow the growth from contractual to authentic, if sustained.
Yet another kind of relationship, that which is based on the institute of arranged marriages, may develop into the above or stay formal, at the level of symbolic 'deal', whereby two people are fulfilling their parts. Same is true to any other business partnership.
Only authentic friendship based on the insight into suffering, recognition of undivided potential outside personality and cultivation of loving kindness can be considered 'good friendship' in the sense that the Buddha implied.
Precisely due to its wholesome and nourishing quality, such friendship becomes not only a foundation, but also the entire of the Path. Support of such a friendship, sustained over the years between the practitioners, benefits cultivation in four ways:
- ensures belonging not based on attachment;
- provides a mirror and a council for one practitioner in another;
- stimulates development via sharing of the levels: absence of competition allows for equal gain in wisdom and peace for the entire community from a wholesome practice of each member;
- ensures continuity of the method and the Path.
The only kind of friendship that is better than this is between intimate partners, who have outgrown level of sexuality. Deep understanding of each other's makeups and profound affection allow such friends to use the Path to the utmost, gradually returning to the source. This one is the most beautiful and graceful path.
The second other also brings and impinges upon us the reverse of ego ideal: supergeo. The latter is that, which nags and punishes us, when we do not fulfill or go against the ideal identity thus formed.
Relations of incorporation and triangulation pertaining to this layer of imaginary-symbolic identity normally take place within familial setting or within that, which stands for family in a subject's life. During this process, relationships outside a family occur as forms of support for cherished identity. At the same time, that, which is radically 'other' to this identity, is expelled, annoyed at, even hated and openly bullied.
This is not uncommon environment of school life in any part of the world. Clusters are formed amongst youngsters, whose styles of attachment coincide, excluding all those, who are alien.
This level of friendship is contractual: by coinciding with my style of attachment, you are my friend. Sharing of interests, activities, tastes, concepts, which comes down to sharing signifiers, sustain this level of attachment-based friendship.
Friends in need are friends indeed. Namely, when event of exposure to the Real irreparably shatters a given attachment style, one discovers that some friends stay and others fall away. This is where we start to discover level of human connection, which is authentic. It is no longer based on exchange of agreeable signifying material, but on a mutual recognition of lack. A certain strength then arises: ability to endure phenomena outside the sheltered zone of attachments. It is ability to stand alone, to turn back to the source, prior to acquisition of identity, to that, which is always already here: unnamed, unborn presence of human spirit. Connection, which stems from here, is the most authentic indeed. It grows deeper, the more exposed to this unborn reality friends are. Being in company of such a friend is a blessing: there is no competition, no contractual tension, no preferences. Being in the presence of people at this level of ease with each other is wholesome and empowering.
Another kind of relationship, namely that, which is built around sexuality, may arise with or without friendship. It may stay at the level without, whereby two people are just each other's sexual encounters. It may develop into friendship, which is as any friendship does, will follow the growth from contractual to authentic, if sustained.
Yet another kind of relationship, that which is based on the institute of arranged marriages, may develop into the above or stay formal, at the level of symbolic 'deal', whereby two people are fulfilling their parts. Same is true to any other business partnership.
Only authentic friendship based on the insight into suffering, recognition of undivided potential outside personality and cultivation of loving kindness can be considered 'good friendship' in the sense that the Buddha implied.
Precisely due to its wholesome and nourishing quality, such friendship becomes not only a foundation, but also the entire of the Path. Support of such a friendship, sustained over the years between the practitioners, benefits cultivation in four ways:
- ensures belonging not based on attachment;
- provides a mirror and a council for one practitioner in another;
- stimulates development via sharing of the levels: absence of competition allows for equal gain in wisdom and peace for the entire community from a wholesome practice of each member;
- ensures continuity of the method and the Path.
The only kind of friendship that is better than this is between intimate partners, who have outgrown level of sexuality. Deep understanding of each other's makeups and profound affection allow such friends to use the Path to the utmost, gradually returning to the source. This one is the most beautiful and graceful path.
Duties of Teachers
Notice the magnitude of duties of a teacher in comparison to those of a student. Responsibilities of a teacher are to provide truthful teaching, accomplished skill, connection to professional field and secure integration into this field.
These duties ought to be considered thoroughly by those who claim themselves teachers, mentors or gurus. At the same time fulfilment of these duties occurs on its own accord when the teaching is correct and the heart is pure.
It is not the case that 'the teacher and the taught create the teaching'. It is rather that if the tenet and the method are transmitted and received with sincerity and without self-centered motifs, worked upon with great dedication thereby allowing results to arise on their own, that the teaching may be considered successful. Such a teaching will naturally find implementation in the practical field, since it is genuinely embodied.
These duties ought to be considered thoroughly by those who claim themselves teachers, mentors or gurus. At the same time fulfilment of these duties occurs on its own accord when the teaching is correct and the heart is pure.
It is not the case that 'the teacher and the taught create the teaching'. It is rather that if the tenet and the method are transmitted and received with sincerity and without self-centered motifs, worked upon with great dedication thereby allowing results to arise on their own, that the teaching may be considered successful. Such a teaching will naturally find implementation in the practical field, since it is genuinely embodied.
The Buddha, in the discourse to householder Sigala, mentioned the following duties, which exist between teachers and students.
Students fulfil their duties before teachers by:
- rising to greet them;
- waiting on them;
- being attentive;
- serving them;
- mastering skills they teach.
In turn, teachers fulfil their duties before students by:
- giving thorough instructions;
- making sure that the teaching is grasped;
- giving a thorough grounding in skills;
- recommending them to their friends and colleagues;
- providing them with security in all directions.
Students fulfil their duties before teachers by:
- rising to greet them;
- waiting on them;
- being attentive;
- serving them;
- mastering skills they teach.
In turn, teachers fulfil their duties before students by:
- giving thorough instructions;
- making sure that the teaching is grasped;
- giving a thorough grounding in skills;
- recommending them to their friends and colleagues;
- providing them with security in all directions.
Perceptions
Saññā or perceptions are persistent images and thoughts, which arise in the mind. Their most immediate content is usually self-related:
- memories of events involving oneself;
- self-imagery pertaining to who one thinks one is;
- traumatic content, which has scarred that consistent self-imagery;
- alternative self-imagery, denoting that, which is abject within the field of self-related perception;
- imagery of events, which have not yet taken place;
Deeper content of perceptions concerns the consistent self-referentiality of consciousness, which appropriates everything as 'me' and 'mine' as well as 'other'. Here every part of the body, every timeframe within memory, and every 'stroke of fate' are given rendering through a stubbornly persistent symbolic-imaginary construct of oneself.
On the basis of this assemblage, other groups of perceptions may arise, such as:
- premonitions and superstitious knowledges;
- magical thinking - rendering of reality in a purely imaginary way;
- others' selves: always rendered through the perception of one's own;
- phenomena of the world as an influx of diverse information.
In terms of the practice of the Dhamma, of course, all perceptions are not self.
However, those, which are worthy of attention involve perceptions of the body. For example, in the practice of contemplating 32 parts of the body, one may choose to look at the skin and deliberately arouse the self-perception, which one has regarding this particular skin, which is different from the other's skin.
When this perception arises, carrying along a quota of sakkāya diṭṭhi, self-identity view, one sees the skin as simply the skin, devoid of anything related to 'me' or 'mine'. In such a way, imaginary rendering, which overwrites the body is released and clear knowing arises. This is how one proceeds contemplating any other part of the body, thus knowing the body as a body.
Perceptions, which are conjurer's tricks pertaining to the identity acquired through the other, eventually stop being mixed with clarity of knowing. That, which pertains to self is known as simply a play of memory, whereas that, which pertains to the Dhamma is known in a consistent stream of awareness.
- memories of events involving oneself;
- self-imagery pertaining to who one thinks one is;
- traumatic content, which has scarred that consistent self-imagery;
- alternative self-imagery, denoting that, which is abject within the field of self-related perception;
- imagery of events, which have not yet taken place;
Deeper content of perceptions concerns the consistent self-referentiality of consciousness, which appropriates everything as 'me' and 'mine' as well as 'other'. Here every part of the body, every timeframe within memory, and every 'stroke of fate' are given rendering through a stubbornly persistent symbolic-imaginary construct of oneself.
On the basis of this assemblage, other groups of perceptions may arise, such as:
- premonitions and superstitious knowledges;
- magical thinking - rendering of reality in a purely imaginary way;
- others' selves: always rendered through the perception of one's own;
- phenomena of the world as an influx of diverse information.
In terms of the practice of the Dhamma, of course, all perceptions are not self.
However, those, which are worthy of attention involve perceptions of the body. For example, in the practice of contemplating 32 parts of the body, one may choose to look at the skin and deliberately arouse the self-perception, which one has regarding this particular skin, which is different from the other's skin.
When this perception arises, carrying along a quota of sakkāya diṭṭhi, self-identity view, one sees the skin as simply the skin, devoid of anything related to 'me' or 'mine'. In such a way, imaginary rendering, which overwrites the body is released and clear knowing arises. This is how one proceeds contemplating any other part of the body, thus knowing the body as a body.
Perceptions, which are conjurer's tricks pertaining to the identity acquired through the other, eventually stop being mixed with clarity of knowing. That, which pertains to self is known as simply a play of memory, whereas that, which pertains to the Dhamma is known in a consistent stream of awareness.
In the world, there is a never-ending flux of perturbation. Having been born, human beings attach to that, which vouchsafes a sense of wholeness, satiety and pleasure. Normally, it’s the image and desire of paternal others. Their way of life, which compensates for the lack of genuine being, becomes the object of attachment.
Due to initial helplessness in the face of internal drive-pressure and external demand for survival, a human infant has no other choice, but to attach. The other’s image and desire, attention and care, language and law make internal and external stress – dukkha – manageable.
However, there is ignorance and forgetfulness at stake.
Due to initial helplessness in the face of internal drive-pressure and external demand for survival, a human infant has no other choice, but to attach. The other’s image and desire, attention and care, language and law make internal and external stress – dukkha – manageable.
However, there is ignorance and forgetfulness at stake.
Initial ignorance is lack of mindfulness, which renders stress simply as ‘known’. At the outset, human psyche doesn’t want to know stress, is incapable of knowing stress for what it is. Having thus ignored the Noble Truth of stress, a human proceeds to construct a subjectivity predicated on the Other, thereby alienating oneself in language, culture, and societal demand. Left with no other choice but to maintain attachments to existence, a human subject is engrossed in ‘becoming’: bringing about greater wholeness, satiety, pleasure and safety based in external conditions of existence.
Subsequent forgetfulness has to do with no longer remembering why the wheel is sent spinning in the first place. Having acquired identity, education, social status, a subject has forgotten in response to what these structures have been assembled. Incidentally, it is in response to initial pressure of internal dukkha relating to the libidinal drive and external pressure of the elements of nature. Thus, devoid of mindfulness in facing these stresses in the here and now as ‘known’, a subject continues warding them off via reinforcing the acquired, albeit illusory, sense of wholeness based on attachment.
Now, this is all well and good, until conditions, which sustain this sense of wholeness start to crumble: crisis of identity or personality breakdown, traumatic events, loss of status or job, and, at largest, a threat to the whole way of life built around attachments posed by such phenomena as war.
This is when a subject has a choice: to renounce attachment and face dukkha by developing mindfulness, self-restraint, simplicity, humility, and honesty, or to fight in order to protect conditions, which sustain attachments. One may choose either to turn towards the Dhamma or to fortify one’s identity, go at length to heal trauma, regain one’s social status or join forces with others whose attachments are alike to fight in a war. Evidently, there will be suffering in both cases. Yet in the latter case, suffering will lead to more suffering, but in the former, suffering will lead to cessation of suffering.
In the case of turning towards the Dhamma and developing the Path of the Buddha, one suffers the results of the previous kamma, works through ignorance, and alleviates forgetfulness by the recollection of the Noble Truths, thereby bringing oneself closer to the final realisation of the Deathless reality.
In the case of choosing to sustain conditions for attachments, one digs oneself further into a rut of becoming, acquires more kamma, and risks committing unwholesome kinds of kamma, such as killing. Regardless in the name of what the unwholesome kamma is done, even in the name of love and protection of the loved ones, it is still the unwholesome kamma, which will breed greater suffering in the future.
Chances are evident.
May all beings be free from attachment.
Subsequent forgetfulness has to do with no longer remembering why the wheel is sent spinning in the first place. Having acquired identity, education, social status, a subject has forgotten in response to what these structures have been assembled. Incidentally, it is in response to initial pressure of internal dukkha relating to the libidinal drive and external pressure of the elements of nature. Thus, devoid of mindfulness in facing these stresses in the here and now as ‘known’, a subject continues warding them off via reinforcing the acquired, albeit illusory, sense of wholeness based on attachment.
Now, this is all well and good, until conditions, which sustain this sense of wholeness start to crumble: crisis of identity or personality breakdown, traumatic events, loss of status or job, and, at largest, a threat to the whole way of life built around attachments posed by such phenomena as war.
This is when a subject has a choice: to renounce attachment and face dukkha by developing mindfulness, self-restraint, simplicity, humility, and honesty, or to fight in order to protect conditions, which sustain attachments. One may choose either to turn towards the Dhamma or to fortify one’s identity, go at length to heal trauma, regain one’s social status or join forces with others whose attachments are alike to fight in a war. Evidently, there will be suffering in both cases. Yet in the latter case, suffering will lead to more suffering, but in the former, suffering will lead to cessation of suffering.
In the case of turning towards the Dhamma and developing the Path of the Buddha, one suffers the results of the previous kamma, works through ignorance, and alleviates forgetfulness by the recollection of the Noble Truths, thereby bringing oneself closer to the final realisation of the Deathless reality.
In the case of choosing to sustain conditions for attachments, one digs oneself further into a rut of becoming, acquires more kamma, and risks committing unwholesome kinds of kamma, such as killing. Regardless in the name of what the unwholesome kamma is done, even in the name of love and protection of the loved ones, it is still the unwholesome kamma, which will breed greater suffering in the future.
Chances are evident.
May all beings be free from attachment.
Attachment causes Suffering
“In cases of neurosis, the desire of the mother goes beyond the child, but also beyond the father: somewhere in the outside world there is either someone (hysteria) or a system of rules (obsessional neurosis) that can satisfy her desire. Hence the typical neurotic stance toward sexuality: ‘Am I doing well?’
In cases of psychosis, the mother’s entire attention is on her child, which in this case is reduced to object (a) in its pure form, that is to say, it is nonphallicised. The father and the outside world fail to come into the picture, and the psychic process takes place at a much more primitive level”.
In cases of psychosis, the mother’s entire attention is on her child, which in this case is reduced to object (a) in its pure form, that is to say, it is nonphallicised. The father and the outside world fail to come into the picture, and the psychic process takes place at a much more primitive level”.
Cause of Suffering Must be Abandoned
We can discern three kinds of attachment with inherent variations therefrom:
1. Secure attachment. In this case, a child is attached to a (m)other in order to process displeasure related to encounters with internal drive-tension, motor helplessness, and externally impinging phenomena. A mother’s attention, mirroring care, and love are good enough to bring about an answer to dukkha (suffering) pertaining to existence. A mother’s desire is directed towards the second other (father or else), whose authority is brought about to affirm necessary lack: impossibility to ever fully appease the drive-pressure. Ordinary structures, such as stable neurotic or non-neurotic ensue therefrom, whereby a subject can readily transform pressure of the drive into desire via sufficiently strong application of linguistic signifiers.
2. Insecure attachment. Here, a mother’s care is not enough to appease phenomena of suffering, or a child’s interpretation of care received doesn’t allow for such appeasing (for reasons that are kammically determined). Depending on the relation of the mother’s desire towards the (symbolic) father, any subjective structure may arise therefrom with an actualpathological position within this structure. The latter amounts to arising of symptoms, which are linked to incessant somatisation phenomena not processed via language. Freud deemed this category ‘actual neurosis’: traumatic pressure of the drive has not entered rendering via language and keeps on reemerging as internal somatic dis-ease. Oftentimes, addictions to substances and behaviors have self-medication value aimed at managing actualpathological symptoms.
3. Ambiguous attachment. A mother’s desire is fluctuating: sometimes it is meeting a child’s demands, and sometimes it goes elsewhere. It is here that we speak of a neurotic structure with a psychopathological position within it, such as hysteria or obsessional neurosis. Here, since the drive-pressure and dukkha pertaining to embodied existence are not circumvented by language and authority of the Name-of-the-Father sufficiently, a subject is under threat of encountering the Real. Such encounter requires reprocessing, in order to deal with anxiety and aphanisis (disappearance of a subject). A neurotic subject seeks the security of good enough attachment in an intimate partner, hence sexuality acquires a layer of meaningfulness. The strife of a subject becomes that of being ‘good enough’ for a partner or finding a ‘good enough’ partner, with whom everything will fall into place. The impossibility of achieving the latter is the oft-most reason for a neurotic’s address for (psycho)therapy or analysis.
Attachment, regardless of its nature, needs to be abandoned as a cause of suffering. Within actualpathological position, suffering is experienced directly in the body. Within psychopathological position, it is experienced through symptoms within the psyche. In both cases, suffering must be understood as such, as that, which is. Qualities of loving-kindness, compassion, and sympathy assist in enduring this process of understanding.
The Noble Path of the Buddha as a complete system of training is aimed precisely at tackling this process of abandoning reliance on attachment to the other’s desire and establishing oneself in being as such, being free. Whatever form one takes in developing the Path qualities and insight into suffering, depends on a subject’s choice.
May all beings be free from (reliance on) attachment.
1. Secure attachment. In this case, a child is attached to a (m)other in order to process displeasure related to encounters with internal drive-tension, motor helplessness, and externally impinging phenomena. A mother’s attention, mirroring care, and love are good enough to bring about an answer to dukkha (suffering) pertaining to existence. A mother’s desire is directed towards the second other (father or else), whose authority is brought about to affirm necessary lack: impossibility to ever fully appease the drive-pressure. Ordinary structures, such as stable neurotic or non-neurotic ensue therefrom, whereby a subject can readily transform pressure of the drive into desire via sufficiently strong application of linguistic signifiers.
2. Insecure attachment. Here, a mother’s care is not enough to appease phenomena of suffering, or a child’s interpretation of care received doesn’t allow for such appeasing (for reasons that are kammically determined). Depending on the relation of the mother’s desire towards the (symbolic) father, any subjective structure may arise therefrom with an actualpathological position within this structure. The latter amounts to arising of symptoms, which are linked to incessant somatisation phenomena not processed via language. Freud deemed this category ‘actual neurosis’: traumatic pressure of the drive has not entered rendering via language and keeps on reemerging as internal somatic dis-ease. Oftentimes, addictions to substances and behaviors have self-medication value aimed at managing actualpathological symptoms.
3. Ambiguous attachment. A mother’s desire is fluctuating: sometimes it is meeting a child’s demands, and sometimes it goes elsewhere. It is here that we speak of a neurotic structure with a psychopathological position within it, such as hysteria or obsessional neurosis. Here, since the drive-pressure and dukkha pertaining to embodied existence are not circumvented by language and authority of the Name-of-the-Father sufficiently, a subject is under threat of encountering the Real. Such encounter requires reprocessing, in order to deal with anxiety and aphanisis (disappearance of a subject). A neurotic subject seeks the security of good enough attachment in an intimate partner, hence sexuality acquires a layer of meaningfulness. The strife of a subject becomes that of being ‘good enough’ for a partner or finding a ‘good enough’ partner, with whom everything will fall into place. The impossibility of achieving the latter is the oft-most reason for a neurotic’s address for (psycho)therapy or analysis.
Attachment, regardless of its nature, needs to be abandoned as a cause of suffering. Within actualpathological position, suffering is experienced directly in the body. Within psychopathological position, it is experienced through symptoms within the psyche. In both cases, suffering must be understood as such, as that, which is. Qualities of loving-kindness, compassion, and sympathy assist in enduring this process of understanding.
The Noble Path of the Buddha as a complete system of training is aimed precisely at tackling this process of abandoning reliance on attachment to the other’s desire and establishing oneself in being as such, being free. Whatever form one takes in developing the Path qualities and insight into suffering, depends on a subject’s choice.
May all beings be free from (reliance on) attachment.
Within Buddhism, there is a tenet that suffering is caused by birth. Hence the striving to end birth, thereby ending death. Yet in the process of striving for the deathless, it is crucial not to lose acceptance of that, which follows birth.
This acceptance stems from the soul. It is the quality of motherly love, which embraces everything there is: happiness and suffering. It is acceptance of deluded pursuit of worldly gratifications as something, which is a mere misbehaviour of a child who does not yet know the world.
The quality of the soul is genuinely supportive of life. Even though one knows that life, following birth, leads to ageing, sickness and death.
This acceptance stems from the soul. It is the quality of motherly love, which embraces everything there is: happiness and suffering. It is acceptance of deluded pursuit of worldly gratifications as something, which is a mere misbehaviour of a child who does not yet know the world.
The quality of the soul is genuinely supportive of life. Even though one knows that life, following birth, leads to ageing, sickness and death.
Without this accepting quality of the soul, inherent judgmentalism and idealism pertaining to Hun - an aspect of the psyche concerned with development and growth - overtakes the mind leading to depreciation of oneself and others. Over time, such depreciation stifles other aspects of the psyche, producing internally-based disease. Suddenly, striving for the deathless turns into a bitter conquest.
Within Buddhism, qualities of the soul are developed as 'divine abidings' - brahma vihara. These are loving kindness, compassion, sympathetic joy, and equanimity.
Firstly applied to oneself, then radiated towards others, these qualities enbalm the mind with acceptance of the worldly suffering, caused by delusion and fundamental ignorance.
Seeing the world through the eyes of the soul, one strives for the deathless without risking to abnegate life.
Within Buddhism, qualities of the soul are developed as 'divine abidings' - brahma vihara. These are loving kindness, compassion, sympathetic joy, and equanimity.
Firstly applied to oneself, then radiated towards others, these qualities enbalm the mind with acceptance of the worldly suffering, caused by delusion and fundamental ignorance.
Seeing the world through the eyes of the soul, one strives for the deathless without risking to abnegate life.
Soul in Buddhism
The crux of the Path (Majhima Patipada) is confronting mental defilements (kilesa). Sitting for a long time in order to develop concentration (samadhi), one inevitably encounters painful feelings (dukkha vedana). Probing and investigating these phenomena with mindfulness (sati) and discernment (pana), which separates entangled phenomena from one another, leads a practitioner to clear seeing (vipassana).
Seeing clearly is to know the phenomena of pain, areas of the body where it occurs, and the mind's knowing nature (citta) as separate from one another. In much the same way as we tear the body apart when preparing it for the practice of internal arts, separating bones from each other and soft tissues from bones, we separate various aggregates (kandha) from one another.
Seeing clearly is to know the phenomena of pain, areas of the body where it occurs, and the mind's knowing nature (citta) as separate from one another. In much the same way as we tear the body apart when preparing it for the practice of internal arts, separating bones from each other and soft tissues from bones, we separate various aggregates (kandha) from one another.
In such a way, we can clearly see what is going on as opposed to being overwhelmed by the onslaught of experiences.
Not seeing clearly is to perceive phenomena through the lens of our acquired mind with its filters and memories (sanna). Such a seeing inevitably leads to reactivity with either aversion, attraction or boredom, which are grounds for sprouting mental defilements.
Whenever clear seeing is absent, ignorance (avijja) ensues, causing the mind to flow out in becoming (bhava asava) and sensuality (kama asava). Thus enmeshed in fashionings of the mind, one only perceives that which is conventional (samutti), driven by the tendencies of one's character (vasana), blinded to that which is transcended (paramata).
Therefore one must adhere firmly to mindfulness and wisdom when developing concentration on an object. Thereby the Path practice yields results of release (vimutti) from mental defilements and outflows that are stressful and temporary, drawing the mind towards that which is truly peaceful and permanent (nibbana).
Not seeing clearly is to perceive phenomena through the lens of our acquired mind with its filters and memories (sanna). Such a seeing inevitably leads to reactivity with either aversion, attraction or boredom, which are grounds for sprouting mental defilements.
Whenever clear seeing is absent, ignorance (avijja) ensues, causing the mind to flow out in becoming (bhava asava) and sensuality (kama asava). Thus enmeshed in fashionings of the mind, one only perceives that which is conventional (samutti), driven by the tendencies of one's character (vasana), blinded to that which is transcended (paramata).
Therefore one must adhere firmly to mindfulness and wisdom when developing concentration on an object. Thereby the Path practice yields results of release (vimutti) from mental defilements and outflows that are stressful and temporary, drawing the mind towards that which is truly peaceful and permanent (nibbana).
Vipassana
The Real Work
The practice of cultivation (bhavana) amounts to endurance. As the mind’s quality of knowing attentiveness soaks into its object, a practitioner subsequently goes through
1. Initial contact of the mind with an object (vitakka)
2. Sustaining the mind on an object (vicara)
3. Arising of rapture (piti),
4. Arising of happiness (sukha), disappearance of rapture
5. Arising of one-pointedness (ekaggata), disappearance of happiness
Typically, one’s practice falters on the 2nd stage, or, having arisen to the 3rd stage, one loses it and falls back onto the 2nd stage. This is where the real work of enduring takes place.
Yet, at first, one has to want to cultivate: otherwise, initial contact of the mind with an object cannot take place. One ought to have a skilful desire (chanda) to practice at the expense of everything else. Many fail already here. Idealism and nihilism, i.e. wanting to practice out of high-minded ideal or out of miserly repulsion towards a meaningless world, is not skilful desire. The latter arises out of humility, honesty and love. It is an expression of one’s life drive and libido, channelled towards what one rightly considers a worthy undertaking. A skilful desire for cultivation is born not indifferently to any worthwhile pursuit in the world.
Secondly, a practitioner endeavours to apply causes for one’s practice out of one’s own skilful desire. If one does it out of other’s desire, such as a teacher’s desire, or desire of the big Other of a tradition that one follows, it will be short-lived since one has no authentic agency of one’s will but follows that of someone else.
This can result in either one of three things:
- Pious adherence to a method: one religiously does what is told without necessarily understanding why
- Rebellion against a method: one abandons a method because it doesn’t produce satisfactory results and searches for another method – ‘guru hopping’ can start from here if one always hooks onto the other’s desire without having found one’s own
- Stagnation of practice: one does a method correctly, yet it yields no results because one’s own will, drive and desire do not support it
The real work may begin when one has established one’s desire for the practice and undertakes it diligently. This is the place for the right endurance in the Real. Acute traumas aside, since those need to be processed therapeutically, one ventures to face up to everything that arises.
One endures:
- Mental proliferation (papanca) – generation of mental formations (sankhara) and perceptions (sanna)
- Feelings (vedana) – painful, pleasant and neutral reactions to contact with formations and perceptions
- Emotions – acquired patterns of making sense out of feelings
- Defilements of the mind (kilesa) – reactivity to all the above based on greed, hatred, and delusion
- Bodily pain, which can be differentiated on:
- Pain produced by the mind out of boredom to seek distraction
- Pain produced out of stagnation due to not changing posture
- Pain due to damage to the body, such as that stemming from previously acquired injuries – this kind of pain needs not be endured so that one doesn’t further damage the body
- States of deprivation – desolate states of the mind which one enters having exhausted surface reactivity of the acquired self.
These are psychic states where one faces fear and disappearance of oneself as a subject (aphanisis). It is not selflessness, but the mind’s clinging to previously sustained self-impression. If one perseveres with applying attentiveness to an object, these states vanish, for the mind settles on stability provided by the practice, no longer in need of the imaginary stability of the ego.
Arising phenomena are endured to the point of acceptance so that the mind can turn towards that, which isn’t transient. Absorption into the practice starts here, sequentially progressing through rapture, happiness, and one-pointedness towards samadhi.
1. Initial contact of the mind with an object (vitakka)
2. Sustaining the mind on an object (vicara)
3. Arising of rapture (piti),
4. Arising of happiness (sukha), disappearance of rapture
5. Arising of one-pointedness (ekaggata), disappearance of happiness
Typically, one’s practice falters on the 2nd stage, or, having arisen to the 3rd stage, one loses it and falls back onto the 2nd stage. This is where the real work of enduring takes place.
Yet, at first, one has to want to cultivate: otherwise, initial contact of the mind with an object cannot take place. One ought to have a skilful desire (chanda) to practice at the expense of everything else. Many fail already here. Idealism and nihilism, i.e. wanting to practice out of high-minded ideal or out of miserly repulsion towards a meaningless world, is not skilful desire. The latter arises out of humility, honesty and love. It is an expression of one’s life drive and libido, channelled towards what one rightly considers a worthy undertaking. A skilful desire for cultivation is born not indifferently to any worthwhile pursuit in the world.
Secondly, a practitioner endeavours to apply causes for one’s practice out of one’s own skilful desire. If one does it out of other’s desire, such as a teacher’s desire, or desire of the big Other of a tradition that one follows, it will be short-lived since one has no authentic agency of one’s will but follows that of someone else.
This can result in either one of three things:
- Pious adherence to a method: one religiously does what is told without necessarily understanding why
- Rebellion against a method: one abandons a method because it doesn’t produce satisfactory results and searches for another method – ‘guru hopping’ can start from here if one always hooks onto the other’s desire without having found one’s own
- Stagnation of practice: one does a method correctly, yet it yields no results because one’s own will, drive and desire do not support it
The real work may begin when one has established one’s desire for the practice and undertakes it diligently. This is the place for the right endurance in the Real. Acute traumas aside, since those need to be processed therapeutically, one ventures to face up to everything that arises.
One endures:
- Mental proliferation (papanca) – generation of mental formations (sankhara) and perceptions (sanna)
- Feelings (vedana) – painful, pleasant and neutral reactions to contact with formations and perceptions
- Emotions – acquired patterns of making sense out of feelings
- Defilements of the mind (kilesa) – reactivity to all the above based on greed, hatred, and delusion
- Bodily pain, which can be differentiated on:
- Pain produced by the mind out of boredom to seek distraction
- Pain produced out of stagnation due to not changing posture
- Pain due to damage to the body, such as that stemming from previously acquired injuries – this kind of pain needs not be endured so that one doesn’t further damage the body
- States of deprivation – desolate states of the mind which one enters having exhausted surface reactivity of the acquired self.
These are psychic states where one faces fear and disappearance of oneself as a subject (aphanisis). It is not selflessness, but the mind’s clinging to previously sustained self-impression. If one perseveres with applying attentiveness to an object, these states vanish, for the mind settles on stability provided by the practice, no longer in need of the imaginary stability of the ego.
Arising phenomena are endured to the point of acceptance so that the mind can turn towards that, which isn’t transient. Absorption into the practice starts here, sequentially progressing through rapture, happiness, and one-pointedness towards samadhi.
There is a trend within circles of those who seek cultivation or engage in some sort of self-development. It is that of letting go of either the past, trauma, conditioning, unpleasant experiences, unfulfilled relationships or else. This trend consists of ‘doing’ the letting go or else ‘working through’ and ‘processing’ something that one perceives as hindering.
As with many practices of this kind of trends, the aspiration is wholesome, yet the method isn’t accurate. The aspiration is that of being free, at ease, and unobstructed. Yet the right understanding based on insight and the right attitude grounded in the release are not quite there. Let’s break this down.
As with many practices of this kind of trends, the aspiration is wholesome, yet the method isn’t accurate. The aspiration is that of being free, at ease, and unobstructed. Yet the right understanding based on insight and the right attitude grounded in the release are not quite there. Let’s break this down.
First of all, phenomena that one strives to let go of are saññā – perceptions of the things past. The very nature of perceptions is anicca – devoid of independent existence. Put simply, they are like an apparition, a mirage, a reflection of the moon on the lake's surface – devoid of permanent existence. There is nothing in the nature of perceptions that lasts: they arise and pass away.
However, that which persists is a blockage on the level of the energy body, patterning in the functioning of the organs, somatosensory plethora organised by the (traumatic) experience, tone of tissues, engagement of neurons, patterns of movement and their range, posture, breathing, distribution of libidinal energy, consistency of one’s focus, and the quality of mind that interacts with the body.
In contrast to effervescent perceptions, the above energetic and bodily variables are more lingering, tangibly disturbing, staying in, returning, and impinging upon awareness, which stimulates the latter to want to ‘process’, ‘resolve’, and ‘let go of’ that, which it encounters in the object of the body.
This brings us to the second point, the quality of awareness. This subtle nuance is often missed in discussing any form of psychological ‘working through’.
The mechanism of awareness interacting with the body is such that whatever ‘dis-ease’ it encounters in the body creates ‘dis-comfort’, unrest, and stress within awareness itself. In other words, the quality of one’s mind becomes impinged, inflamed, jarred, devoid of nonchalance and calm. The problem is that any desire for ‘working through’ comes precisely out of the mind imbued with such a ‘rest-less’ quality. What follows from this desire is the action of ‘letting go’. One sets off on a mission ‘to let go’, which, quite paradoxically, creates more stress within awareness since the mind is busy doing something. If we consider the nature of that which the mind is trying to let go of, the situation is that of Don Quixote fighting windmills.
Instead of allowing awareness to be inflamed by bodily unrest and get entangled with the story, a practitioner ‘releases’ awareness. That is, one softens the intensity of awareness that looks within and dims the focus slightly, without losing the object.
Thereby, phenomena encountered are not engaged with, acted upon, or processed. The area of the body which caused initial discomfort is not focused upon but included in the general field of awareness. By releasing the mind immersed in the body, one initiates a very tangible psychophysical instance of ‘letting go’ without doing anything. This quality of letting go is exercised through the mind and experienced as a consequence in the energy and in the body. Consistently exercised, this quality is imbued into the awareness itself, such that whenever awareness interacts with its object, an instance of release occurs. It is not a monumental journey to conquer traumas by processing but a consecutive exercise of abandoning inflammatory intensity, which has been trained into nearly every subject via the demand of socio-cultural Other.
However, that which persists is a blockage on the level of the energy body, patterning in the functioning of the organs, somatosensory plethora organised by the (traumatic) experience, tone of tissues, engagement of neurons, patterns of movement and their range, posture, breathing, distribution of libidinal energy, consistency of one’s focus, and the quality of mind that interacts with the body.
In contrast to effervescent perceptions, the above energetic and bodily variables are more lingering, tangibly disturbing, staying in, returning, and impinging upon awareness, which stimulates the latter to want to ‘process’, ‘resolve’, and ‘let go of’ that, which it encounters in the object of the body.
This brings us to the second point, the quality of awareness. This subtle nuance is often missed in discussing any form of psychological ‘working through’.
The mechanism of awareness interacting with the body is such that whatever ‘dis-ease’ it encounters in the body creates ‘dis-comfort’, unrest, and stress within awareness itself. In other words, the quality of one’s mind becomes impinged, inflamed, jarred, devoid of nonchalance and calm. The problem is that any desire for ‘working through’ comes precisely out of the mind imbued with such a ‘rest-less’ quality. What follows from this desire is the action of ‘letting go’. One sets off on a mission ‘to let go’, which, quite paradoxically, creates more stress within awareness since the mind is busy doing something. If we consider the nature of that which the mind is trying to let go of, the situation is that of Don Quixote fighting windmills.
Instead of allowing awareness to be inflamed by bodily unrest and get entangled with the story, a practitioner ‘releases’ awareness. That is, one softens the intensity of awareness that looks within and dims the focus slightly, without losing the object.
Thereby, phenomena encountered are not engaged with, acted upon, or processed. The area of the body which caused initial discomfort is not focused upon but included in the general field of awareness. By releasing the mind immersed in the body, one initiates a very tangible psychophysical instance of ‘letting go’ without doing anything. This quality of letting go is exercised through the mind and experienced as a consequence in the energy and in the body. Consistently exercised, this quality is imbued into the awareness itself, such that whenever awareness interacts with its object, an instance of release occurs. It is not a monumental journey to conquer traumas by processing but a consecutive exercise of abandoning inflammatory intensity, which has been trained into nearly every subject via the demand of socio-cultural Other.
The Quality of Letting Go
There is value in being in the presence of old, sick and dead beings. It counters the tendency to run in search of aliveness, health and youthfulness, which, if chased, eventually runs one down.
For those endowed with ‘somatic empathy’, the resonance of age, sickness and death can be felt in their own bodies. One feels fatigued, aches and pains arise, the mind feels restless, desire to be somewhere else pops up. In those who resist these psychophysical states, anger, frustration, and a wish to change will also pop up.
The right attitude is to be in the presence of the truth of suffering (dukkha sacca), thereby understanding it.
For those endowed with ‘somatic empathy’, the resonance of age, sickness and death can be felt in their own bodies. One feels fatigued, aches and pains arise, the mind feels restless, desire to be somewhere else pops up. In those who resist these psychophysical states, anger, frustration, and a wish to change will also pop up.
The right attitude is to be in the presence of the truth of suffering (dukkha sacca), thereby understanding it.
Ageing, sickness, and death
Wishing to run away, change, improve, prevent, or not experience it are all forms of ignoring dukkha or else falling into ignorance (avijja) regarding dukkha.
There is nothing wrong with taking care of one’s aliveness, improving one’s health, with admiring and experiencing vitality stemming from youthfulness. The wrong comes when resentfulness, disregard, aversion and fear towards ageing, sickness and death are acted upon. The wrong also comes when one is fascinated with the traumatic core of suffering; that is, one seeks jouissance (wicked enjoyment) that stems from identifying with ageing, sickness, trauma, and death.
Those who work with suffering beings and experience resonance of their pain within themselves should take care not to burnout. They should take care of themselves MORE than they take care of others. They should spend MORE time maintaining the qualities of release, discernment and calm abiding than being exposed to deterioration, confusion, mental discord, unrest and fear. They should know their capacity to deal with the presence of suffering and their energetic potential – how much Qi they have at their disposal to transform their encounter with dukkha into wisdom (panna) by means of insight (vipassana). Otherwise, they risk being overwhelmed with dukkha, incapacitated and confused, having harmonized with the absence of vitality to the extent of dimming their own life lustre.
May all beings find true release from ageing, sickness and death!
There is nothing wrong with taking care of one’s aliveness, improving one’s health, with admiring and experiencing vitality stemming from youthfulness. The wrong comes when resentfulness, disregard, aversion and fear towards ageing, sickness and death are acted upon. The wrong also comes when one is fascinated with the traumatic core of suffering; that is, one seeks jouissance (wicked enjoyment) that stems from identifying with ageing, sickness, trauma, and death.
Those who work with suffering beings and experience resonance of their pain within themselves should take care not to burnout. They should take care of themselves MORE than they take care of others. They should spend MORE time maintaining the qualities of release, discernment and calm abiding than being exposed to deterioration, confusion, mental discord, unrest and fear. They should know their capacity to deal with the presence of suffering and their energetic potential – how much Qi they have at their disposal to transform their encounter with dukkha into wisdom (panna) by means of insight (vipassana). Otherwise, they risk being overwhelmed with dukkha, incapacitated and confused, having harmonized with the absence of vitality to the extent of dimming their own life lustre.
May all beings find true release from ageing, sickness and death!
The stagnation which builds up due to attachment to a false sense of self needs to be shifted; hence, the need for change arises. Having gained access to a certain modality of change, either in the form of some experience or exposure to the Real event, such as trauma or shock, a subject gains insight into impermanence that may feel rather profound.
Nevertheless, this doesn’t uproot the problem since nothing shifts fundamentally. Usually, a search for another experience or eventual exposure to another Real event follows.
Thereby, the mundanity of impermanence is elevated to profundity.
Nevertheless, this doesn’t uproot the problem since nothing shifts fundamentally. Usually, a search for another experience or eventual exposure to another Real event follows.
Thereby, the mundanity of impermanence is elevated to profundity.
One who follows the cycle of exposure to change and falling back onto ego never accumulates sufficient energy required for a fundamental shift within one’s makeup, which would lead one to a true goal of the Path, namely, the attainment of deathless reality. In order to practice for the realisation of this goal, one needs consistent practice. Some features of such a practice are:
- Shaping of the mind. One studies the core principles of a tradition in order to grasp the difference between ego, personality, subjectivity and reality. Thereby one’s mind is guarded against the complacency of being stuck in the patterns.
- Regular exercise. One trains physically, energetically and mentally such that one is constantly exposed to the Real of change, the materiality of the body and dissatisfactoriness pertaining to existence in forms of pain, discomfort, difficulty and lack.
- Having purpose. The goal of the Path must always be in one’s mind, like a guiding light, yet not as an ideal to incarnate. The clear map of progression towards that goal must be referred to. The goal of the Path is not to learn about impermanence but to end impermanence by realising that which is irreversibly constant – Nibbana.
In the picture above, which is a logo for Embodiment of Real, a figure of a human being is encircled by a smoke cloud, representing impermanence. The human body depicted in the flight of aspiration is the vehicle of transcendence. Embodiment of Real is the practice grounded in traditional teachings yet devoid of dogmatic rigidity and power structures.
This practice aims to transcend the illusory nature of the transient and the mundane in order to touch upon and stabilise within that which is constant and profound: to overcome illusion and arrive at reality. Needless to say, abandoning biases and preferences pertaining to egoic stagnation is foundational to such a practice. This leads a practitioner to embrace impermanence, no longer being shocked by it, no longer needing to learn about it but dwelling in accordance with natural change, which renders one capable of seeking freedom from the suffering pertaining to that change.
May all beings find a way to resolve the predicament of impermanence!
- Shaping of the mind. One studies the core principles of a tradition in order to grasp the difference between ego, personality, subjectivity and reality. Thereby one’s mind is guarded against the complacency of being stuck in the patterns.
- Regular exercise. One trains physically, energetically and mentally such that one is constantly exposed to the Real of change, the materiality of the body and dissatisfactoriness pertaining to existence in forms of pain, discomfort, difficulty and lack.
- Having purpose. The goal of the Path must always be in one’s mind, like a guiding light, yet not as an ideal to incarnate. The clear map of progression towards that goal must be referred to. The goal of the Path is not to learn about impermanence but to end impermanence by realising that which is irreversibly constant – Nibbana.
In the picture above, which is a logo for Embodiment of Real, a figure of a human being is encircled by a smoke cloud, representing impermanence. The human body depicted in the flight of aspiration is the vehicle of transcendence. Embodiment of Real is the practice grounded in traditional teachings yet devoid of dogmatic rigidity and power structures.
This practice aims to transcend the illusory nature of the transient and the mundane in order to touch upon and stabilise within that which is constant and profound: to overcome illusion and arrive at reality. Needless to say, abandoning biases and preferences pertaining to egoic stagnation is foundational to such a practice. This leads a practitioner to embrace impermanence, no longer being shocked by it, no longer needing to learn about it but dwelling in accordance with natural change, which renders one capable of seeking freedom from the suffering pertaining to that change.
May all beings find a way to resolve the predicament of impermanence!
Impermanence must End
Discernment and Compassion The quality of the discerning mind is inextricably tied to aggressivity. It is aggressivity turned outwards to judge, evaluate, and sort through the phenomena of the world. Hence, we see so much competition, backstabbing, resentment and latent animosity within political, intellectual, academic and artistic circles. Often masked by well-composed manners and outer courtesy, knowledge bearers' aggressivity is akin to that of vultures fighting for a piece of a corpse. Perfectionism and idealism also often accompany the sharpness of intellect since a subject strives to embody an ideal they perceive as righteously true. It is necessary to discern pure from impure in terms of cultivation. Yet, aggressivity, idealism and perfectionism must be abandoned since they carry across defilements rooted in preference, bias, and egoic attachment. |
Traditionally, to counterbalance the mind’s sharpness charged with righteous anger, it is advised to recognise the suffering of beings and exercise compassion.
When the perspective of faults and evils of the world is taken through the lens of recognition that all phenomena are caused by ignorance, conditioned by perpetual injuring due to lack of skillfulness and transmitted generationally by the wrong (read, competitive) education, one’s gaze softens and heart opens a little bit.
Now, that discernment, previously charged with anger and discontent, transforms. It can now be called Wisdom. Any judgment that doesn’t take into account the conditionality of pain and stress and is devoid of wish for that pain and stress to go away is, therefore, lacking wisdom.
To detach from something, one must first tolerate, endure, and accept that phenomenon, having seen it with the eyes of compassion. Having detached and rightly understood, one is said to be open to Love. In this sense, Love is superior to Wisdom.
May all beings find compassion!
Now, that discernment, previously charged with anger and discontent, transforms. It can now be called Wisdom. Any judgment that doesn’t take into account the conditionality of pain and stress and is devoid of wish for that pain and stress to go away is, therefore, lacking wisdom.
To detach from something, one must first tolerate, endure, and accept that phenomenon, having seen it with the eyes of compassion. Having detached and rightly understood, one is said to be open to Love. In this sense, Love is superior to Wisdom.
May all beings find compassion!
To differentiate,
- The path of practice is not psychology or analysis of the mind.
- It is neither 'shadow work', nor 'healing trauma', nor integrating the 'parts' otherwise rejected
- The path is not 'coming back to oneself'
- The path is not a ritual, it is not imaginary
- It is not merely an endurance exercise
- It is not an intellectual endeavour, neither it is based on faith
In short, those ardent and resolute will know the Path and Fruit for themselves.
- The path of practice is not psychology or analysis of the mind.
- It is neither 'shadow work', nor 'healing trauma', nor integrating the 'parts' otherwise rejected
- The path is not 'coming back to oneself'
- The path is not a ritual, it is not imaginary
- It is not merely an endurance exercise
- It is not an intellectual endeavour, neither it is based on faith
In short, those ardent and resolute will know the Path and Fruit for themselves.
The Buddhist path of practice in a nutshell.
To add to this, eventual goal of the Path is 'to not be sustained by anything in the world'. Here, 'the world' is five senses and the mind. As long as we grasp onto something pertaining to sense consciousness, perceptions and formations of the mind, we're bound to the world, sustained by it. This is antithetical to freedom.
Not to say that the world of material sustenance, one's career, friendships and relationships, need to be abandoned for the sake of freedom. It is the mind's clinging, seeking refuge in tastes, smells, sights, sounds, tactile sensations, and mental states, which arise from various experiences, that need to be abandoned.
A common mistake is lack of differentiation: one piles experiences and clinging to them together and tries to abandon both. Whereas it is clinging that needs to be investigated and abandoned by means of wise reflection. The question to be asked is: what am I afraid of and seek to escape from by means of clinging? Once that is known and thereby released, a true refuge is developed.
Not to say that the world of material sustenance, one's career, friendships and relationships, need to be abandoned for the sake of freedom. It is the mind's clinging, seeking refuge in tastes, smells, sights, sounds, tactile sensations, and mental states, which arise from various experiences, that need to be abandoned.
A common mistake is lack of differentiation: one piles experiences and clinging to them together and tries to abandon both. Whereas it is clinging that needs to be investigated and abandoned by means of wise reflection. The question to be asked is: what am I afraid of and seek to escape from by means of clinging? Once that is known and thereby released, a true refuge is developed.
Refuge
This world is full of intelligent people. It is not uncommon for people these days to hold up to several academic degrees and credentials. Yet the rates of depression, mania, and suicide are as high as never before.
This is because intelligence drilled in us through schooling, based on IQ levels and acquisition of highest grades is not equivalent to wisdom. More than anything else, this type of intelligence is rooted in competitiveness, desire to fulfill the other's demand, and fear.
Let's break these down:
- competitiveness inherent in modern education system is the same as rivalry between siblings, which, as we know from psychoanalytic theory, is founded on aggressivity and possessiveness.
This is because intelligence drilled in us through schooling, based on IQ levels and acquisition of highest grades is not equivalent to wisdom. More than anything else, this type of intelligence is rooted in competitiveness, desire to fulfill the other's demand, and fear.
Let's break these down:
- competitiveness inherent in modern education system is the same as rivalry between siblings, which, as we know from psychoanalytic theory, is founded on aggressivity and possessiveness.
Intelligence and wisdom
This is the Imaginary level of the human psyche, that has to do with the ideal ego and a false sense of authenticity. In order to fashion attachments to these ideals, human beings mobilise their cognitive resources to outsmart others and get ahead.
- desire to fulfill the other's demand is inherent to neurotic structure, because the ego ideal is always situated in tension against the super ego. As such, demands imposed upon us by the Big Other of culture, society, values and aspirations based on preserving and fortifying a false sense of authenticity are seen as mandatory to be fulfilled by neurotics. If they are not fulfilled, a subject becomes a cast away or a drop out from a social stratum that brought one up.
- fear is precisely the fear of dropping out, of losing it all: status, wealth, future, and, above all, one's sense of self - precisely that false, yet perceived to be so important, sense of authenticity and wholeness that nearly each and everyone cherishes as their innermost treasure.
Even if one rebels against the Big Other's demand and drops out into some sort of a fringe livelihood as a traveller, artist, a freelance trader or else, one still functions under aegis of that demand only via negativa.
Notwithstanding, the intelligence based on the above foundations, driven by fear, anger and conformity, is a very precarious compass to direct one's life with. As soon as any of the foundational stones that shape the ideal, which a subject tries to incarnate are shoved from underneath them through loss, non-achievememt, betrayal or injury, the whole edifice squicks and crumbles, causing a subject anguish, misery and inevitably bringing one to face up to inherent unwholesemeness of one's motivations.
Contrary to intelligence, wisdom operates from completely different foundations. These foundations are generosity, morality, kindness, calmness and right concentration that gives one access to unified primordial energy stemming from the Source.
Instead of possessiveness, one practices generosity and gives of whatever one can to assist others. One does not step over people to get what one wants just because of their strong wanting, but instead upholds moral virtues of non-harmfulness, consideration and care for others' well being. Instead of seeing others as competitors through the lense of anger, one softenes the gaze with kindness and compassion, seeing how each and everyone struggles and strives due to ignorance, craving and deluded thinking. Yet, one does not get agitated by the ways of the world and practices serenity born of insight.
One gathers, consolidates and stills one's energies in order to penetrate to absorbtion of the mind into its object, such that the veil of delusion of false sense of self temporarily drops and one can see clearly. Having thus touched upon one-pointed clarity, one contemplates nature of this body made of four elements, prone to sickness, ageing and death, and develops the right kind of non-miserable but noble dispassion. Having thus seen the body for what it is, one destroys the root cause of possessiveness and prevents further protective anger from arising. By further contemplating the sense of self in the mental aggregates, one dismantlers identification with memory, concepts and perceptions as self, thereby safely losing one's previously cherished sense of authenticity. Having done so, one awakens to seeing clearly as it is - Vipassana Dhamma.
This is the difference between the mechanisms of mundane intelligence and supramundane wisdom. It is not by means of intelligence that wisdom is attained. It is by means of wisdom that wisdom is attained thereby correcting the error of intelligence.
May all beings rise to develop wisdom!
- desire to fulfill the other's demand is inherent to neurotic structure, because the ego ideal is always situated in tension against the super ego. As such, demands imposed upon us by the Big Other of culture, society, values and aspirations based on preserving and fortifying a false sense of authenticity are seen as mandatory to be fulfilled by neurotics. If they are not fulfilled, a subject becomes a cast away or a drop out from a social stratum that brought one up.
- fear is precisely the fear of dropping out, of losing it all: status, wealth, future, and, above all, one's sense of self - precisely that false, yet perceived to be so important, sense of authenticity and wholeness that nearly each and everyone cherishes as their innermost treasure.
Even if one rebels against the Big Other's demand and drops out into some sort of a fringe livelihood as a traveller, artist, a freelance trader or else, one still functions under aegis of that demand only via negativa.
Notwithstanding, the intelligence based on the above foundations, driven by fear, anger and conformity, is a very precarious compass to direct one's life with. As soon as any of the foundational stones that shape the ideal, which a subject tries to incarnate are shoved from underneath them through loss, non-achievememt, betrayal or injury, the whole edifice squicks and crumbles, causing a subject anguish, misery and inevitably bringing one to face up to inherent unwholesemeness of one's motivations.
Contrary to intelligence, wisdom operates from completely different foundations. These foundations are generosity, morality, kindness, calmness and right concentration that gives one access to unified primordial energy stemming from the Source.
Instead of possessiveness, one practices generosity and gives of whatever one can to assist others. One does not step over people to get what one wants just because of their strong wanting, but instead upholds moral virtues of non-harmfulness, consideration and care for others' well being. Instead of seeing others as competitors through the lense of anger, one softenes the gaze with kindness and compassion, seeing how each and everyone struggles and strives due to ignorance, craving and deluded thinking. Yet, one does not get agitated by the ways of the world and practices serenity born of insight.
One gathers, consolidates and stills one's energies in order to penetrate to absorbtion of the mind into its object, such that the veil of delusion of false sense of self temporarily drops and one can see clearly. Having thus touched upon one-pointed clarity, one contemplates nature of this body made of four elements, prone to sickness, ageing and death, and develops the right kind of non-miserable but noble dispassion. Having thus seen the body for what it is, one destroys the root cause of possessiveness and prevents further protective anger from arising. By further contemplating the sense of self in the mental aggregates, one dismantlers identification with memory, concepts and perceptions as self, thereby safely losing one's previously cherished sense of authenticity. Having done so, one awakens to seeing clearly as it is - Vipassana Dhamma.
This is the difference between the mechanisms of mundane intelligence and supramundane wisdom. It is not by means of intelligence that wisdom is attained. It is by means of wisdom that wisdom is attained thereby correcting the error of intelligence.
May all beings rise to develop wisdom!
The Right Forgiveness
There are at least three aspects to practicing forgiveness:
- giving
- letting go
- accepting
Yet, supreme above them is the right understanding pertaining to causes of hurtful and unskilful actions. Let us examine all three and get to the fourth.
Giving of foregiveness is an aspect of the practice of generosity, whereby one gives without expecting anything in return. In fact, one is well aware that in return one may even receive blame, dejection and abuse. Nevertheless, one gives. Foregiveness is done by seeing clearly the hurt that someone caused us and extending our generosity towards that someone, overlaying their action with our forgiveness. A common mistake is trying to forgive the hurtful action as such, as if that action was ok to do. That is exercise in self-delusion, for if someone is done wrongly it is just that, let appropriate kamma be received by the doer. However, one can extend their generosity forth despite the wrongdoing on other's part and give forgiveness to them.
Letting go pertains to renunciation and is done out of perspective that whatever was done to us is not worth attaching to via resentment or spitefulness. In this case, we let go of the effects that those emotions have upon us. We let go of pursuing vengefulness and righteousness. We abandon the need to act upon the results of being wronged that are stuck in our body as tension. This aspect requires some wisdom, since one has to be able to see the bigger picture whereby unwholesome actions of others are the least relevant. From that perspective, one can let go.
Acceptance shares similar mechanism with letting go, yet instead of renouncing effects of hurt feelings within us, we accept them. By extension, we also accept what has taken place externally. Acceptance requires even greater degree of right understanding pertaining to causality than letting go, so let us look at that.
As a rule, all wrongdoing stems from ignorance, which leads to suffering, causing injuring and wickedness in the heart of a being. That suffering, when unprocessed and not understood, just sits there at the background of human motivations. It engenders self-centerdness and egotism, which entitles someone to step over another person, putting oneself first without regard for others well-being. As an old maxim goes: hurt (adjective) people hurt (verb) people.
It is by having seen deeply enough into the mechanisms of ignorance causing clinging, egotism, injuring and hurting within ourselves, that we can extrapolate and see how it is for others. We can see that others' motivations are skewed by the same malady of inner hurt, fear of loss of self and angry persistence at getting what they want. Having seen it as such, we can come to the only wholesome conclusion that all beings deserve compassion.
Indeed, it is monumental what extent of compassion this world needs to overcome sense of abandonment, fear, rivalry, wickedness and weakness, which are caused by ignorance that oppresses our faculties of knowing from times immemorial.
Such a perspective is conducive for acceptance. For if we have understood the causality correctly and gave rise to compassion in our hearts, it overrides feelings of resentment and anger that grip our bodies, leaving nothing there to forgive. If we can exercise acceptance of others' faults and hurtful actions as well as of our shortcomings through this lense of right understanding, we can touch upon what is called the 'outer rim' of the Divine.
Years are relentlessly passing. Before long we'll be reduced to bones.
In this new year, may all beings extend their capacity for generosity, letting go, acceptance and wisdom!
May all beings be well everywhere!
- giving
- letting go
- accepting
Yet, supreme above them is the right understanding pertaining to causes of hurtful and unskilful actions. Let us examine all three and get to the fourth.
Giving of foregiveness is an aspect of the practice of generosity, whereby one gives without expecting anything in return. In fact, one is well aware that in return one may even receive blame, dejection and abuse. Nevertheless, one gives. Foregiveness is done by seeing clearly the hurt that someone caused us and extending our generosity towards that someone, overlaying their action with our forgiveness. A common mistake is trying to forgive the hurtful action as such, as if that action was ok to do. That is exercise in self-delusion, for if someone is done wrongly it is just that, let appropriate kamma be received by the doer. However, one can extend their generosity forth despite the wrongdoing on other's part and give forgiveness to them.
Letting go pertains to renunciation and is done out of perspective that whatever was done to us is not worth attaching to via resentment or spitefulness. In this case, we let go of the effects that those emotions have upon us. We let go of pursuing vengefulness and righteousness. We abandon the need to act upon the results of being wronged that are stuck in our body as tension. This aspect requires some wisdom, since one has to be able to see the bigger picture whereby unwholesome actions of others are the least relevant. From that perspective, one can let go.
Acceptance shares similar mechanism with letting go, yet instead of renouncing effects of hurt feelings within us, we accept them. By extension, we also accept what has taken place externally. Acceptance requires even greater degree of right understanding pertaining to causality than letting go, so let us look at that.
As a rule, all wrongdoing stems from ignorance, which leads to suffering, causing injuring and wickedness in the heart of a being. That suffering, when unprocessed and not understood, just sits there at the background of human motivations. It engenders self-centerdness and egotism, which entitles someone to step over another person, putting oneself first without regard for others well-being. As an old maxim goes: hurt (adjective) people hurt (verb) people.
It is by having seen deeply enough into the mechanisms of ignorance causing clinging, egotism, injuring and hurting within ourselves, that we can extrapolate and see how it is for others. We can see that others' motivations are skewed by the same malady of inner hurt, fear of loss of self and angry persistence at getting what they want. Having seen it as such, we can come to the only wholesome conclusion that all beings deserve compassion.
Indeed, it is monumental what extent of compassion this world needs to overcome sense of abandonment, fear, rivalry, wickedness and weakness, which are caused by ignorance that oppresses our faculties of knowing from times immemorial.
Such a perspective is conducive for acceptance. For if we have understood the causality correctly and gave rise to compassion in our hearts, it overrides feelings of resentment and anger that grip our bodies, leaving nothing there to forgive. If we can exercise acceptance of others' faults and hurtful actions as well as of our shortcomings through this lense of right understanding, we can touch upon what is called the 'outer rim' of the Divine.
Years are relentlessly passing. Before long we'll be reduced to bones.
In this new year, may all beings extend their capacity for generosity, letting go, acceptance and wisdom!
May all beings be well everywhere!
Yet another year is coming to an end.
What have we done? What has been done to us?
If what we've done was skillfull, it is time to celebrate and acknowledge oneself. If what we've done wasn't skillful but caused harm, it is time make a resolution to improve upon it. Usually, it is a mixture of the two, so we must separate one from another and reflect accordingly on each.
If what was done to us was for our welfare and growth, it is time to be grateful. If what was done to us was unjust and hurtful, it is time to be generous in giving forgiveness and discerning in seeing the roots of the unwholesome.
What have we done? What has been done to us?
If what we've done was skillfull, it is time to celebrate and acknowledge oneself. If what we've done wasn't skillful but caused harm, it is time make a resolution to improve upon it. Usually, it is a mixture of the two, so we must separate one from another and reflect accordingly on each.
If what was done to us was for our welfare and growth, it is time to be grateful. If what was done to us was unjust and hurtful, it is time to be generous in giving forgiveness and discerning in seeing the roots of the unwholesome.
The Buddha, in the discourse to ascetic Amagandha, who has reproached him for 'partaking in carrion' (implying by carrion eating meat or fish) outlines the following groups of 'carrion':
- destruction of life
- beating, mutilating, binding beings
- fraudulence: having aroused an expectation in another, one does not fulfill it
- cheating
- studying useless subjects
- resorting to the wives of others
This is carrion, but not the eating of meat, which is blameless when one has not seen, heard or suspected that the animal was killed expressly for oneself.
- destruction of life
- beating, mutilating, binding beings
- fraudulence: having aroused an expectation in another, one does not fulfill it
- cheating
- studying useless subjects
- resorting to the wives of others
This is carrion, but not the eating of meat, which is blameless when one has not seen, heard or suspected that the animal was killed expressly for oneself.
People uncontrolled in sensual pleasures
- greedy for tastes
- mixed up with impurity (wrong livelihood that supports their greed for tastes)
- holders of nihilist views
- endowed with warped bodily action
- stubborn: having grasped their own views, they hold on to them and relinquish with difficulty
This is carrion but not the eating of meat
People who are rough
- those without enjoyment and devoted to self-mortification
- backbiters
- betrayers of friends
- cruel-hearted: devoid of compassion, desiring harm to beings
- arrogant
- miserly: without generous nature
- who do not give to anyone but just take
This is carrion but not the eating of meat
- anger
- vanity
- obstinacy
- recalcitrance: opposition to what's explained methodically in line with the Dhamma
- hypocrisy
- envy
- boastfulness
- haughtiness: self-inflation and sense of supremacy over others
- intimacy with bad people
This is carrion but not the eating of meat
People who are ill-behaved
- debt-evaders
- slanderers
- crooked in their dealings, dissemblers
- vile men who commit wicked deeds
This is carrion but not the eating of meat
People uncontrolled towards living beings
- those who steal from others intent on inflicting harm
- those capturing other beings
- immoral and cruel because of their vicious and blood-handed deeds
- harsh and disrespectful
This is carrion but not the eating of meat
Those transgressors (of precepts) who are greedy and hostile towards others on account of greed, hatred and not seeing the danger in this due to delusion.
This is carrion but not the eating of meat.
Carrion is explained by the Buddha as that which is swollen with defilements and having a foul smell due to misdeeds.
Further, the Buddha explains that ascetic Amagandha will not be able to purify oneself by not eating fish and meat just as much as one wouldn't by
- engaging in austerities
- performing sacred hymns (the Vedas)
- making oblations
- making sacrifices and seasonal penaces
None of these actions will purify a mortal who has not overcome doubt either by purifying defilement or by purifying existence.
Then the Buddha explains the way of right purification:
- one guards the sense doors being clear about six senses and what comes through them as fully known
- one is firm in the Dhamma of the Four Noble Truths (stream-enterer)
- one delights in honesty and mildness through reduction of lust and hatred (once-returner)
- one has overcome the ties of lust and anger, causes of bodily crookedness and mental rigidity ( non-returner)
- one has abandoned all suffering and is not tainted by things seen and heard (arahant)
- greedy for tastes
- mixed up with impurity (wrong livelihood that supports their greed for tastes)
- holders of nihilist views
- endowed with warped bodily action
- stubborn: having grasped their own views, they hold on to them and relinquish with difficulty
This is carrion but not the eating of meat
People who are rough
- those without enjoyment and devoted to self-mortification
- backbiters
- betrayers of friends
- cruel-hearted: devoid of compassion, desiring harm to beings
- arrogant
- miserly: without generous nature
- who do not give to anyone but just take
This is carrion but not the eating of meat
- anger
- vanity
- obstinacy
- recalcitrance: opposition to what's explained methodically in line with the Dhamma
- hypocrisy
- envy
- boastfulness
- haughtiness: self-inflation and sense of supremacy over others
- intimacy with bad people
This is carrion but not the eating of meat
People who are ill-behaved
- debt-evaders
- slanderers
- crooked in their dealings, dissemblers
- vile men who commit wicked deeds
This is carrion but not the eating of meat
People uncontrolled towards living beings
- those who steal from others intent on inflicting harm
- those capturing other beings
- immoral and cruel because of their vicious and blood-handed deeds
- harsh and disrespectful
This is carrion but not the eating of meat
Those transgressors (of precepts) who are greedy and hostile towards others on account of greed, hatred and not seeing the danger in this due to delusion.
This is carrion but not the eating of meat.
Carrion is explained by the Buddha as that which is swollen with defilements and having a foul smell due to misdeeds.
Further, the Buddha explains that ascetic Amagandha will not be able to purify oneself by not eating fish and meat just as much as one wouldn't by
- engaging in austerities
- performing sacred hymns (the Vedas)
- making oblations
- making sacrifices and seasonal penaces
None of these actions will purify a mortal who has not overcome doubt either by purifying defilement or by purifying existence.
Then the Buddha explains the way of right purification:
- one guards the sense doors being clear about six senses and what comes through them as fully known
- one is firm in the Dhamma of the Four Noble Truths (stream-enterer)
- one delights in honesty and mildness through reduction of lust and hatred (once-returner)
- one has overcome the ties of lust and anger, causes of bodily crookedness and mental rigidity ( non-returner)
- one has abandoned all suffering and is not tainted by things seen and heard (arahant)
On Eating Meat