Fearlessness of losing
Is our ultimate gain.
Fearlessness of losing
Is our ultimate gain.
When you have no ego
You cannot be humiliated.
When you have no ego
You cannot be dissatisfied with
What you are!
It is so blue!
especially as it appears
in the background
which in turn
And even when the flowers grow pale
and fall to the ground;
And even as the thunderstorm
knocks down the great tree;
if there are no more clouds,
and no yearning;
the sky remains,
should I ever
experience a single moment of fear?!
The sky is blue
even as I close my eye.
They sky is blue
whether I live or die.
The incentive exists
for one who suffers,
or rather for one who
that he suffers –
to live on,
to seek and to battle,
and to force his way,
out of suffering and into happiness.
is how one indeed lives on,
one made of form,
battling with forms,
one who is conditioned,
seeking conditioned things,
battling with conditioned things,
thrusting forth the vitality
of consciousness and will,
across incalculable births and lives.
But for him who
following the sublime way
have understood that suffering and happiness,
do not exist –
what incentive there exists
for this sublime being,
to seek further existence?
Pain is not suffering.
Pleasure is not happiness.
For all feeling beings
there will always be pain and pleasure.
This cannot be undone,
so long there is being and feeling.
But for the anariyo,
for him who knows not the sublime way,
there will be not only pain and pleasure,
but also suffering and happiness.
And for ariyo,
for him who knows the sublime way and follows it,
there will be pain and pleasure,
but no more suffering and happiness.
emotional attachment to experience,
preference with regard to its forms and possibilities,
There is still pain and pleasure,
even for an arahant,
for he is still only
a feeling being –
but there is no more suffering and happiness;
What is this, then?
This that feels pain and pleasure?
It is just ‘this’ –
a feeling being.
This feeling being is a vehicle.
And in as much as it can
seek and battle
for life and happiness,
it can also seek and battle,
to reach any possible nibbana,
from all feeling and all being,
from all possible ‘this’ and ‘that’.
The incentive exists for him
who understands the sublime way and follows it,
to live on,
to seek gnosis and peace,
to battle with blindness and emotional attachment,
to bring this stubborn vehicle,
the feeling being,
across the raging sphere
to the only destination there is,
beyond feeling and being,
beyond birth and death.
There is no other conceivable value,
for the existence of ‘this’,
this feeling being.
Kamma is not suffering, it is not the suffering itself, but only how suffering comes to be. Kamma is how we come to substantiate our experience and end up suffering thereby. Ultimately there is no suffering, nor happiness – experience itself is empty. But it is through the vast depository of mental habits and tendencies, which is what kamma is, that we make sense of our experiences. The Buddha taught that a path exists through which we can make sense of experience independently from this kamma; not by means of relating to experience, but through transcending it. It is neither simple nor mere idea or assertion, that there is such a path. This is so radical! An alternative exists; it is that of exercising the intuition, the consciousness and the will, or the citta, in such a way as to result in the development of a world-view and self-view that are not based on personality and on conditioned preferences of craving, aversion, fear, and attachment – an emotion-free gnosis. But what is important here is to understand and continually remind oneself that kamma is not suffering, it is not even what begets suffering – kamma is what creates not only suffering, but also happiness. Kamma is what creates the emotional content of all experience. Experience itself is lacking any kind of emotional content; there is nothing in experience; and nothing at all can be said of the reality of experience except for the six elements which make experience experienceable through contact with the six senses. Aside from this apparent existence, experience itself is entirely hollow. And kamma is nothing other than the force which substantiates experience particularly through imaginatively ascribing emotional and love-hate attributes to experience. It is in that sense that renunciation is that of the self, not of the world! It is in that sense that suffering can be wholly eradicated, not through the guaranteeing of a conditioned happiness, but through the eradication of the kamma which substantiates experience, and the uprooting of the delusion that experience is personal.
The end of suffering is the realisation that suffering does not exist, because experience is just a dream, or a nightmare if you will, because a self does not exist, because all forms of existence are conditioned.
There is no suffering which we can endeavour to bring to an end. The only thing that we can work with in order to be free is not suffering, but the delusion that a suffering self exists. I am here trying to explain what avijja is, and how it is the root of the twelvefold chain.
We are not unfree because suffering exists, we are unfree because we believe that we exist! There is no one and nothing to blame! This existence is innocent, it seems after all! How else would Nibbana be possible?!
it warrants –
a battle to the death,
A discourse on the unfreeness of the “free-will”, and the lack of consciousness in the “consciousness”!
The expression “free-will” is misleading, because there is no true freedom in the exercise of a spontaneous will. Arising and fading away, by itself, according to external causes and conditions, our will is not our own, does not belong to us, does not remain with or emerge from any “self”, but is only triggered or spurred to function in response to external or internal, physical or mental, stimuli. Through the vast repertoire of memory and stored data of past experiences (sañña), extending back across incalculable lifetimes it is said – the will arises established on and conditioned by that karmic foundation.
the only true freewill is that which arises through renunciation: dispassion, non-desire, and non-attachment. every other form of action is in its origination dependent, conditioned, and triggered, and in its nature spontaneous, unchosen, self-unconscious, and unfree. Therein lies the difference with regard to kamma; its diminishing and extinction, or its propagation and intensification.
And the greatest renunciation is that of truly realising the spontaneity, non-self of all action. There lies in this renunciate realisation of the spontaneity of will the realisation also of our ultimate freedom and lack of a self: “this is spontaneous! This arises spontaneously! This is not up to me! This is not under my control! This is not freely-willed! This is not willed at all! This is just happening! This just arises!” Through this renunciate realisation _for any truly honest and sincere heart_ there grows estrangement, alienation, dispassion, non-attachment and non-identification, with regard to one’s own entire life of action, to which one would otherwise _that is, without such renunciate realisation_ be habitually profoundly attached, physically, emotionally and conceptually.
The problem here is that, before one attains the final goal of full emancipation, this renunciate realisation does not cause the human conditioned consciousness and will to cease themselves! The consciousness continues, and it keeps presenting its habitual findings ceaselessly: “this is pleasurable, that is painful. This feels good, that feels bad. This resembles good, that resembles bad. This is loved, that is hated. This is this, that is that. This is not that, that is not this.” Thus it rolls like thunder in the sky, never to stop, not even during sleep. And it is precisely that which makes our striving very hard, in that as we strive to remove the delusion of selfhood (represented here in viññāna), or to liberate ourselves therefrom, we do not see any evidence, that we are being likewise liberated from “existence” (bhava) as well! However much we endeavour to become estranged from consciousness and will, and however much we do become estranged from consciousness and will, this nāmarūpa, our being in this existence, subject to contact with its utterly futile forms, impressed by such contact – does not in itself cease or even diminish.
This is the finest case of vibhavatanha; our striving is lacking pañña when what we seek is the destruction of existence (or experience) itself rather than the destruction of delusion regarding existence and experience! The consciousness and will themselves cannot be destroyed, and until parinibbāna, they will never stop! And through the practice of estrangement and dispassion with regard to them, the only thing that ceases is their spontaneity and subjection to external conditions. That which is being uprooted here is the emotional attachment with regard to the experience of contact and its impact, and Nibbāna is only perfection, unshakability, of such estrangement and dispassion respecting the automatic, conditioned, and spontaneous consciousness and will.
Then as we strive with pañña, we view this aversion regarding what we have to alienate ourselves from (viññānupādānakhanda), to be a product of precisely what we strive to alienate ourselves from! I call it “punishment”, that which lovers inflict upon each other, precisely when all love is lost! Our aversion against “self”, against spontaneous and conditioned consciousness and will, arises due to our continued dependence on precisely consciousness and will! Again, it is only a case of love, being turned into hate – having been for so long so profoundly attached to and identified with this ceaselessly buzzing and active consciousness and will, when the time comes for us to alienate the mind with respect to them, we hate their very continued existence and manifestation altogether.
But let all these mental, verbal, social, and bodily actions – let it all arise, let it happen, let it “come to be” – only, never surrender the sustained attention, estrangement, and dispassion, regarding all that arises!
Budho! Budho! Budho!
The contacts of the body and the senses with this sensorial world, the spontaneous emotions which follow the experience of contact, the memories and impressions which such contact stirs in the mind, the spontaneous thoughts and imagination which arise on the basis of all that, and finally the fluent, loud, and torrential flow of the will in action, conditioned by all of the preceding, even though we will still call it ‘free will’ – all this is to be viewed just as a dream, and as the contents of a dream, that is, virtual, unsubstantial, lacking true essence or existence.
“Buddha”, one who has “awakened”, even though He was still in this same dream-world of rupa, kāma, moha, and dukkha. But He is no longer fast asleep, thinking or feeling it is real where it is not, acting as if it is Himself that is in there, and others too, their selves, where there is nothing but images, sounds, tastes, smells, bodily sensations, and ideas, along with all the thoughts, feelings, memories, emotions, and will, which these induce and condition. He has awakened from this dream state even though he is still in this dream world. That is the miracle of Dhamma and of Nibbāna. He goes around knowing that this world and this body and this self, is just a fleeting, passing-by dream, and that all these experiences of contact, of emotion, of thoughts and imagination, of memories, and of the will, are likewise just an inherent part of this same dream world, dream state.
In this dream world, there is nothing to lose! It is just a great amalgam of elements which are all at constant play and interplay. Nothing goes missing, nothing is lost, the whole remains intact even though nothing remains the same. Except for the arahant, for he successfully liberates the will and the consciousness from this morbid web of becoming and dissolution, he departs for good leaving behind the cruelty and sorrow of this world. Adoration to all arahants.
Budho! Budho! Budho!