It’s Always the Ego! (viññāna-nirodha)

That which feels good
Is Always
The ego.

That which feels bad
Is Always
The ego.

That which feels,
Feels anything,
And ascribes “good” and “bad” to what it feels
Is Always
The ego.

The question is not
Whether it is easy or difficult;
The question is whether
It is at all possible,
To not identify with such ego,
And to transcend all conditioned feelings.

And whether it remains an option still,
For one who has developed such faith,
To pursue anything in the world
Other than precisely such transcendence!

Adoration to the Buddha.

Scientists demonstrate direct brain-to-brain communication in humans : News article

“Even though the methods used here are noninvasive and therefore appear far less ominous than if a DARPA neural interface had been used, the technology still raises ethical concerns, particularly because the associated technologies are advancing so rapidly. For example, could some future embodiment of a brain-to-brain network enable a sender to have a coercive effect on a receiver, altering the latter’s sense of agency? Could a brain recording from a sender contain information that might someday be extracted and infringe on that person’s privacy? Could these efforts, at some point, compromise an individual’s sense of personhood?”

https://www.scientificamerican.com/article/scientists-demonstrate-direct-brain-to-brain-communication-in-humans/?fbclid=IwAR1PxgmmDhxD0AfD9vNYAMZpbC7F7MqLg67E56W5ae2QUfO-IWzMWStnWyI

No Faith in “Idea”

“There is global warming or there is not. There is social justice or there is not. There is a mundane form of freedom or there is not. God exists or he does not. Etc.”

Certitude over ideas, any ideas and all ideas, is a sign of the absence of wisdom rather than its abundance! If one was to place one’s faith in that only which is certain, then let one develop certitude over experiences, such which prove a point, whatever it may be, beyond the slightest doubt:

“Water extinguish fire. Summer comes after spring. Trees offer shade”

And so on; from the simplest, and gradually, not toward the more complex, but toward the more subtle:

“Samadhi is thus. Self-awareness is thus. A sense of conscience is thus.  Motivation and effort are thus. Deliverance is thus.”

Here, as experience develops, as certitude develops, as faith grows, and wisdom matures. They all evolve together dependent on each other – all starting from: experience.

The difference is huge and is readily seen: certitude over ideas gives rise to a rigid wisdom; a wisdom that knows ideas and asserts them as either true or false, once and for all, all or nothing. And even as it evolves, it must ditch the ex-truths, and replace them now with new ones.

Certitude over experiences gives rise to a malleable and continually evolving wisdom; a wisdom that observes experiences without having to declare any judgement about them, but only evaluates their origination, conditionality, impact and effect – thereby transcending their functioning through awareness.

The difference is further huge and is readily seen: certitude over ideas retains the psyche in the realm of Death, even as it exercises its ideation and conceptualisation over transcendental matters; it conditions the psyche to remain itself mundane and temporal, because exercising the attention in ideation is nothing but a natural, mundane, non-transcendent exercise.

Certitude over experiences on the other hand requires the psyche to withdraw from its habit of ideation – a malignant, deeply rooted human habit! Without any effort beyond the sustaining of attention over strictly what is experienced without identifying with it, the result is something of a transcendental nature that, precisely, words and ideas can no longer describe.

How no-self works?

Anatta does not mean that we have no access to bodily, sensorial, emotional, and cognitive functions, but only that we regard them merely as various “natural functions” rather than operations of our personality or ego, or as functions (or choices!) that are arising from any independent and conscious will or desire. So the idea is that they are precisely beyond our control, even when we wish to control them. This understanding allows one to grow increasingly dispassionate about every bodily and mental function, and thereby free from their emotional impact. With this understanding and dispassion, these functions begin to change accordingly and of their own accord, because they have their roots in “cognition”. In other words, we use human cognition as a capacity to subvert human cognition as a set of ideas, just as we use the same power of “reasoning” to formulate a puzzle and also to solve it, or to both invent a visual or auditory symbol and ascribe a specific meaning to it. All these functions are done by means of cognitive capacities, and that’s why animals cannot attain nibbana.

Read the full article.

All the Buddha’s Teaching (Dhamma-Magga-Phala)

The Heart that does not Blame

Like the bare soles of a wandering mendicant,
Or the experienced hands of an aged farmer;
Callous,
Insensitive to the touch,
Unaffected by hardship –
So grows the heart
That blames none for its suffering.

Like the faring of a caterpillar,
Or the flight of a butterfly;
Delicate,
Free of cruelty,
Incapable of hurt –
So grows the heart
That blames none for their suffering.

Injustice & Freedom .. Through the Dhamma Prism

Justice and equality are such strange, impossible things; to the extent that, the more one is preoccupied with them, the more one falters, not only in their actual enforcement, but even in their abstract definition!

Not at peace is he who identifies “others” as the cause of his pain.
A blind man is he who is unable to see the suffering of all other beings.
Not free is he who searches & struggles to find his deliverance
in external forces, outside of his own heart.

The opposite of fear is not courage,
the opposite of fear is,
compassion!
Amidst the great flooding of cruelty & fear,
compassion, & nothing else,
is Noah’s Ark.

How Simple is Paticcasamuppada! (The Hedgehog version!)

● Salāyatana (nose + olfactory potency) ↓
● Phassa (nose contact with odour) ↓
● Vedanā (pleasure) ↓
● Tanha (craving) ↓
● Upādāna (substantiating experience, now with another salāyatana, the gustatory) ↓
● Bhava (seeking: again, more!) ↓
● Jati (the natural consequence of further expedience and further being).


● Salāyatana (body, touch potency) ↓
● Phassa (body contact with object, the cat’s tail) ↓
● Vedanā (pain, discomfort, etc.) ↓
● Tanha (aversion) ↓
● Upādāna (substantiating experience, arouses spikes) ↓
● Bhava (seeking: not again, no more!) ↓
● Jati (the natural consequence of further expedience and further being).


& the great folly that is conditioned existence …

Meaning of Vedana & Reality of Vedananirodha

Neither Pali nor English are so clear on lexical matters associated with “feeling”. In English, both “feeling” and “sensation” can be understood as descriptions of the mere registering of sensorial input; that’s actually why I prefer “emotion”, since it unmistakably points to something beyond contact, something psychological, which is the point of the teaching on the upadanakhandha. Same in Pali: we have a multiplicity of words which actually have neither exact nor consistent meaning, such as “vedana”, and also “citta”, which is often a reference to emotion as well but can be a reference to about anything of mental or psychological nature. So there’s no hidden key amidst all that lexical pile, and unfortunately questions like that cannot be answered with a scholastic attitude!

Read the full essay

Mind, as means of ending mind!

When I think about how I understood Dhamma matters at the beginning of my practice, and how I understand those same matters now; I feel humbled. Our understanding continues to develop ceaselessly, so long we continue to be devoted to the path. But we must keep at it! We must keep thinking and pondering and contemplating the various aspects of Dhamma and Magga, so long we do so with humility and sincerity, and without dogma, obsession, pride, or conceit; keeping always the door open for the right kind and right measure of doubt or uncertainty concerning our own understanding, because we have already witnessed that very understanding of ours develop and grow and chang before; so still we aught not take it for granted now. But what is sure is that this uncertainty aught not dissuade us from making any contemplative effort at all. We always take some conceptual risks when we have to assert anything whatsoever to be “true”; yet I humbly do not believe that a practitioner advances much further ahead along the path by avoiding to take any conceptual risks at all!

This existence is completely silent; it is only the mind that makes everything speak, sing, or scream! When the mind changes, meaning changes: what used to mean this begins to mean that; what used to mean that begins to mean this, and so on. We cannot renounce that mind without renouncing all meaning also! Perhaps that’s our ultimate goal; but the trick played upon us is so cruel in that we cannot reach the goal without the mind; we cannot renounce the mind without the mind!

Dhamma-Bhava-Manusa (Truth-Existence-Human)

____________________________________

It is so blue!
especially as it appears
in the background
of this
green
which in turn
envelops
those vivid
frail
red
dots.

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,
no fog,
and no yearning;
the sky remains,
ever blue.

Why then
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.