B ANATMAN
The Buddha categorically denied the existence of a “soul” in the sense defined above. Buddhism recognizes the fact that all conditioned and compounded phenomena are impermanent, and this alone makes the existence of such a “soul” impossible. A being is a compound of five khandhas—physical body, sensation, perception, tendencies, and consciousness—all of which are in a continual state of flux.
###############
B This agrees with the Buddhist concept of mental activity. The manáyatana of Buddhism has a physical base (it was identified by the classic Buddhist commentators with the hadaya-vatthu or “heart-base,” but this was merely in conformity with the almost universally accepted ideas of the period); yet Buddhism maintains also the possibility of mental activity taking place without a physical organ, or at least by means of an organ of such fine substance as to be, from our point of view, immaterial. This state obtains in the arúpaloka or realm of formless beings, which is a “Brahma-world” of pure thought. Leaving this aspect of the matter aside, however, there is sufficient evidence available to point to the fact that some form of mental energy, wheresoever it may be generated, has apparently the power of annihilating space, and that it can operate without a material medium over great distances and can to a certain extent overcome temporal barriers. The simplest explanation may be that it does not exist in space as we know it at all. Our own space-time continuum is not necessarily the only one in the cosmos; it is merely the only one that our ordinary senses are able to cognize.
################
B In its power to modify the development of growing tissue, the thoughtforce from the past life is actually capable of setting the pattern of the brain cells. A craving for a physical instrument of a certain kind has been developed in the past life and so, according to degree of intensity of the craving, a suitable brain-formation is obtained in the new birth. Is it not possible, even in a single lifetime, to develop certain faculties in oneself if one has sufficient willpower to do so? To deny this is to make nonsense of all methods of mind development and character moulding. But whereas a man may make himself a passably competent musician, scientist, or architect by hard work, it takes something extra to make him a genius; something that cannot always be found in his heredity or opportunities. Buddhism teaches that this something extra is the kamma from the past life, transmitted by natural processes through a series of causal relationships.
#####################
CLA JK
###################
###################
#####################
#################
DMN WORRY TRACT OFFLINE
####################
GROW UP MANTRA
A wise man once said that the most profound mantra of all is "grow up." Growing up doesn't mean we forget to smile, or play, or wonder at the ordinary magic of this present moment. Growing up means we stop projecting our issues onto others.
##################
ETERNAL DISAPPOINTMENT
##################
Because they don’t understand that the intention of meditation is not to calm or to silence the mind, or to control it, but to become gradually more familiar and comfortable with the mind.
Once being familiar with the mind becomes our intention, we discover that ‘there is no such thing as a bad meditation’ and the experience becomes softer and frictionless.
If we have any expectations from our meditations, any at all, we will become disappointed when they are not achieved.
######################
ONS CORE
#####################
"The mind is the result of the past, which is the process of conditioning.
How is it possible for the mind to be free?
To be free, the mind must not only see and understand its pendulum-like swing between the past and the future but also be aware of the interval between thoughts.
That interval is spontaneous, it is not brought about through any causation, through any wish, through any compulsion.
If you watch very carefully, you will see that though the response, the movement of thought, seems so swift, there are gaps, there are intervals between thoughts.
Between two thoughts there is a period of silence which is not related to the thought process.
If you observe you will see that that period of silence, that interval, is not of time and the discovery of that interval, the full experiencing of that interval, liberates you from conditioning--or rather it does not liberate 'you' but there is liberation from conditioning."
[J Krishnamurti]
#######################
GAP BETN THOUGHTS- CLA
####################
No comments:
Post a Comment