Samadhi is the absence of spontaneous reactionariness. So it is not the happening or advent of a new experience, but rather the cessation of one that is naturally and continually happening; which is spontaneous reactionariness, on both the bodily and mental levels, sensorially, emotionally, and conceptually. That is why it has been difficult to describe … Continue reading An Experiential Definition of Samadhi & Pañña
I am doubtful about the listed meaning of "a/kālika" in all Pali dictionaries, and this is no heroism or pessimism, this is the duty of a translator! "Akālika" is understood as "immediate" or “without delay”, and figuratively, it is said to mean "happening in this very life"; all of which is the opposite of "kālika", … Continue reading Meaning of “akālika”
Sila (morality): https://soundcloud.com/user-776356072-578176701/sila-morality Samādhi (attention): https://soundcloud.com/user-776356072-578176701/mahaviveka-samadhi-meditation Pañña (intuition): https://soundcloud.com/user-776356072-578176701/panna-intuition
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 … Continue reading Budho!
The question "what is happiness?", despite of its serious significance, has only rarely been taken seriously enough. I think this is the case because, despite of the manifold definitions that are being proposed of happiness, no substantial and practical formulae are being provided as to the actual path of life through which to attain such happiness here and … Continue reading Ariyasaccā (What is Happiness?!)
With view to the actuality of suffering and eventuality of death, the only meaning of life has to be found in the belief that some liberation from suffering and death, is possible. Yet our belief in that very "possibility" of liberation from suffering and death is conditioned by the way we understand and experience that very … Continue reading `
By changing the social and physical environments in which we abide, the triggers of kamma and dukkha change, and as a result, the activity of attachment, through both craving and aversion to the elements of environment, changes also. In other words, by changing the social and physical environments our preferences and prejudices in relation … Continue reading `