Na hi bhavena bhavāni samūhanati Nibbidena ca virāgena ca nirujjhati
https://youtu.be/RdfLK5XwrQA ● 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). https://youtu.be/ll53TCJxqOI ● Salāyatana (body, … Continue reading How Simple is Paticcasamuppada! (The Hedgehog version!)
Abstract: “Contact” (phassa) represents the very gate through which all that can be experienced is experienced. Thus it is the gate through which both pleasure and pain enter through the body (six senses) into one’s mental world. If there was no contact, there would be no conditioned existence and no suffering (SN 12.24). The goal is … Continue reading How simple is Paticcasamuppada?! “Phassa” .. The importance of contact.
Meaning of Vedana: 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 … Continue reading Meaning of Vedana & Reality of Vedananirodha
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
Fear is always fear of phantoms! No other kind of fear exists. We can only be afraid of ideas. It's not possible to be afraid of a "thing". All experiences, without exception, are revealing, are opportunities for salvation. There are no fearful experiences. There is only fear of phantoms.
If you punish offenders, they will grow full of hatred and resentment; you are possibly making them become villains! If you punish offenders, you will grow accustomed to cruelty; possibly making yourself a villain! If you forgive offenders, they will become struck by shame and guilt; you are possibly making them become saints! If you … Continue reading Punishment vs. Forgiveness
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 … Continue reading Dukkhanirodha . Stress-release
Fearlessness of losing Is our ultimate gain.
___________________________________ I take a walk Pleasant and calm and slow Across the open fields Then I return To my cozy Homely Hermitage That overlooks those pleasant Calm and empty fields. I just take a walk And I come back; No moral lesson is learned, No samadhi is enjoyed, And no gnosis is reached. Only, The … Continue reading AntoVass’ekadivasaņ (One day during the Rains)
_______________________ When you have no ego You cannot be humiliated. When you have no ego You cannot be dissatisfied with What you are!
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 … Continue reading Tatha! (‘this’ that feels!)
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 … Continue reading Sammāvimutti Sammāvisuddhi
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, … Continue reading There is no Suffering!
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 … Continue reading Viññānanirodha
It is in the "imagination", that the mundane human seeks his mundane emancipation! Finally it all comes down to imagination, whether knowingly or unknowingly, self-consciously or unconsciously, intentionally or spontaneously, the mundane human places his ultimate faith in that, not only his own imagination, but also that of others. It is here that the search … Continue reading Imagination is a Prison!
There are ten great attachments grounded in the delusion of self and which comprise all experience of one's conditioned mind. What ten: Desire for safety (fear and aversion respecting physical and emotional harm). Desire for comfort (fear and aversion respecting hardship). Desire for freedom (fear and aversion repsecting confinement and restrictions). Desire for control/power (fear … Continue reading The Ten Great Attachments
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?!)
Whatever that is 'happening', externally or internally, is an event of nature! But even though the body cannot be itself liberated from nature, the mind can be fully liberated from nature, here and now. When the mind responds to nature _including particularly one's own bodily and the sensorial experience_ with craving and aversion, loving this … Continue reading Upekkhā
"Kathañca bhikkhave, saphalo upakkamo hoti saphalaŋ padhānaŋ. Idha bhikkhave, bhikkhu na heva anaddhabhūtaŋ attānaŋ dukkhena addhabhāveti dhammikañca sukhaŋ na pariccajati. Tasmiñca sukhe anadhimucchito hoti." _MN 101 Devadahasutta Letting go of delightful or comforting attachments while one is experiencing them, while they are available and around, happens with much more emotional ease and comfort, but could … Continue reading Concerning Seclusion and Asceticism
The law of kamma does not explain how or why a good or bad thing happens to you, it only explains how and why you view, feel, and respond to what happens to you as either good or bad, whereas in fact, in truth, in line with Dhamma, it is neither!
Looking at this world through one's mind, by means of it, depending on its imagination and memory, we fail to see the Truth, we fail to see nature and how everything that manifests, that "comes to be", that is created, formed, and conditioned, is a part of nature, a mere object of nature. Through the … Continue reading Looking at the mind, not by means of mind!
I believe that a practitioner does not advance ahead along the Path by thinking that attachment to pleasure does not necessarily lead to the reinforcement of aversion as well, such as to think that transcending the 'bad taste' of salted fish is possible or reconcilable with the continued yearning after and enjoyment of the 'good … Continue reading On Tanha