Dukkhanirodha . Stress-release

Stress is like an infant whose only real power lies not in the strength of its own grip on the mother, but rather in its natural ability to elicit in the mother’s heart the obsessive compulsive desire to tightly grasp the infant at all times. This is not to say that we are in love with stress; but rather that we are really afraid of losing it. For -like animals- we are wired by nature to resort to stress in order to avoid pain and suffering, not being able to discern -like animals- that stress is itself our greatest pain and suffering!

Otherwise just let go of your stress, and it will immediately drop dead!

Bhavanirodha (No Future!)

__________________________

Only the present moment and nothing else!
Why?
Because there is nothing else!
And because the future
is not as much fearful or promising
as we believe.
Fear and hope are just bad habits.
The future is innocent
like all things
that do not exist
are innocent and pure!

And what is it really
that is fearful or hopeful bout the future?
That what we fear or desire
“there”
will one day become
“now”?
And that what we desire
“now”
will not come to pass
“then”?

But there has never been
“then”,
there has always been
now,
just now,
always now.
The future never betrayed us,
it’s we who always betray
the present.
The future always comes in time,
it is we who are never ready to receive it.
The future doesn’t exist in the future,
it can only be experienced
now.

Whatever hopes and dreams and fears and worries
and the myriad other feelings which weigh down the heart
that deprive us from receiving our precious gift of life
will never join us in our journey after death.
In a single moment of break-up
they will all vanish forever.
And what is it that will remain then?
Nothing,
except for the force
the momentum of one’s yearning
or the momentum of one’s peace.

Yearning leads to life,
to rebirth,
to the perpetuation of being,
and to the everlasting thirst,
for a never possible future,
with endless hopes and dreams and fears
and the myriad other feelings
which weigh down the heart
that deprive us from receiving
again,
our precious gift of life!
And again and again and again!

Peace leads to release,
total escape,
even beyond heaven.
For one who sees
that there is no future –
the restlessness in his heart
is wholly extinguished.
He is safe and at peace,
in every present moment,
He ‘has’ no future,
he takes nothing with him.
He too no longer exists.
At last,
he becomes innocent and pure,
like all things
that do not exist.

Only the present moment and nothing else!
There,
is the cessation of being.

Faith in Nibbāna

_____________________

More important than happiness,
is Nibbana.
More important than safety,
is Nibbana.
More important than freedom,
is Nibbana.
More important than comfort,
is Nibbana.
More important than power,
is Nibbana.

Nothing exists
that can conceivably be
more important
than Nibbana.
Because Nibbana
is the only thing
which can conceivably
bring meaning,
purpose,
and value,
to human life,
and to all existence.

More important than heaven,
is Nibbana.

May you attain Nibbana,
only Nibbana,
and nothing other than Nibbana.

Tatha! (‘this’ that feels!)

The incentive exists
for one who suffers,
or rather for one who
thinks
that he suffers –
to live on,
to seek and to battle,
and to force his way,
out of suffering and into happiness.
This,
is how one indeed lives on,
one made of form,
seeking forms,
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.
For ariyo,
emotional attachment to experience,
preference with regard to its forms and possibilities,
is relinquished.
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;
only peace,
transcendental,
imperturbable,
unshakable peace.

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,
freedom
release,
from all feeling and all being,
all forms,
all conditions,
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
of samsara,
to the only destination there is,
beyond feeling and being,
beyond birth and death.
There is no other conceivable value,
purpose,
or meaning,
for the existence of ‘this’,
this feeling being.

Sammāvimutti Sammāvisuddhi

True freedom and true purification
can only be found
in the transcendental realisation
that
nothing is free,
nothing is pure!

Nothing is independent.
Nothing is unconditioned.
Nothing is self-arising.

True freedom and true purification
can only be found
in the transcendental realisation
that “experience”,
bhava,
enveloping the consciousness,
the object of the will,
all that we ever know,
and all that we ever do,
is just as much unfree,
dependent,
and conditioned.

True freedom
can only be found
in the transcendental realisation
that a self
can never be found
in the body
or the mind
or in any form of experience.
For “experiencing”
is an event of nature,
an event of life.

Suññata!
that is to say:
there is no freewill.
There can be no freewill.
There will never be freewill.
For true freedom
can only be found
not through commanding the will,
but through non-identification with it!

Suññata!
that is to say:
there is no purity.
There can be no purity.
There will never be purity.
For true purity
can only be found
not through the restraint of the consciousness,
but through non-identification with it!

Body,
mind,
consciousness,
and will –
all that belongs to nature,
belongs to life.
True Freedom and purification,
is the spontenous result of this awareness;
in the present moment,
in every present moment.

If a self exists,
then it is only the absence
of identification with those things of nature.
If a self exists,
then it is only the absence of bhava!
It is already free and pure;
for it is suññata.

There is no Suffering!

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 deserves,
it warrants –
a battle to the death,
with Mara.