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!

AntoVass’ekadivasaņ (One day during the Rains)

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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 robes are washed
And there is no hurry
For them to dry
As I huddle myself
With my cozy
Homely
Hermitage.

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.