In this file, I tried to synthesize the spiritual path or ideas that I learned in the past. I feel I can understand esoteric words, and ideas without too much trouble. Also, the practice in my life has been more emphasized than intellectual/analytical works. Still, I am reading, and writing to check and balance from the various angles, perhaps more to confirm. With firm grasp of un-grasp, all of the past understanding hopefully is now better integrated, crystallized, and practiced.
Contents:
Synthesis *
The States and the Expressions *
Let's start *
Various Viewpoints *
Kegon, etc. *
Life Beyond the Paradox *
Journeys Ahead *
Bodhisattva *
Nyana's home page *
Pointing… *
Delusion and Awareness *
Process Control *
Nature… *
The States and the Expressions
Sila:
Samadhi:
Prajna:
It is like planting a seed on good soil. Then, provide sun, rain and care for it to grow. Then, it flowers and bears fruit. On its growth process, the plant searches for the middle way given the various parameters and their relationship among them. When a storm breaks its brunch, it may damage the plant. But, the plant does not complain. Learn lessons and focus its energy for the growth. Healing from the damage also follows the process, i.e., not to touch and aggregate the wound, be quiet and observe/pay attention, and let it heal. All together, the plant will grow and proliferate life as it is meant to be. We are no exception.
Picasso to painting, Mozart to music, mothers to infants, and for us to work. The process is never-ending.
Q: So what?
A: Just do!
Q: Then, why write?
A: To confirm the way and express IT in writing is doing.
Q: Why confirm?
A: It is like a policy management in management to manage our life according to the basic principles and make sure we identify with the source/spirituality and have the priority cleared and act/live accordingly.
Q: Why?
A: To live according to the laws of universe.
Q: Why?
A: Because we feel right from out heart to live that way.
Q: Why?
A: Because we are made that way.
Q: How do you know so?
A: Listen to your heart and touch that live wire!
==
<<From Me>>
Looking back to look forward
As I have pretty much finished to play with my words and images at this point, I am now in the mode of looking back to look forward. Synthesize, cultivate, crystalize, and practice. While I was going over past files in my home page, I found this one by Yanavira in my file sila-samadhi-prajna (#2630 UOZ). Thank you, Yanavira! I will see how your words will be made alive. --Kio
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Then how not to make yourself unhappy? How are you to live without suffering?
I'm simply observing without reacting: instead of trying to keep my experience and to avoid another, to pull this close, to push this away, I simply examines every phenomenon objectively, with equanimity, a balanced mind.
If there is a pain, you will think that is "your pain". But if you can emerge the illusion by think that "I feel pain", you will examine the sensation objectively like a doctor. It does not remain forever; every moment it changes, passes away, starts again, changes again...
When you understand this by direct experience, you find that the pain no longer overwhelms you. Perhaps it goes away quickly, perhaps not, but it doesn't matter.
We do not suffer from the pain anymore because we can observe it with detachment.
The meaning of the life is not to be found in a distant world of abstraction, but in paying attention to everyday happenings and details of one's life.
==
<<From Nyana>>
Thanks Kio,
It was Vipassana or whatever it was, it is Dhamma. Universal.
I like to add that there are no three realms for us to go and there is no Bodhi for us to seek; since we are here and not going to find anything. Because we are here and now, we are totally what we are. Between the humans and the animals, there is equality in terms of nature and form.
The great Tao is boundless and void of objectivity, which are beyond our mental thinking or fanciful imaginations. You, I believe have understood a Dharma, and if is no lack of it, there is no difference between you and the Buddha.
Mind should be pure and free from delusion.
Do not try to do contemplation and action, there is no need of clearing the mind.
Do not make any attempt on emotion like love and hate.
Do not be influenced by sorrowful and doubtful things.
Though apparently wrong, this should have been understood by you already.
Nyana
==
<<From Nyana>>
It is a cold society, as cold as I perceived years ago. Nowadays people simply do not care.
It's so tragic that relationships i.e friendship and marriage are no longer based on human warmth and kindness, but on television and internet.
Perhaps we should see relationships in a different light.
After all, concern and care generate warm feelings more than anything else in the human sphere.
Nyana
==
<<From Me>>
Thank you Nyana! And what an appropriate title! Let's start over and over and over! What is funny is that I had this note ready to post, connecting to the point you just brought up. It is about: the New Beginning.
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FYI, I found the following quote of Kierkegaard (taken from Paper and Journal) quite refreshing as it coincides with the "Welcome to the New Beginning" message I posted on my home page:
"The condition for a person's salvation is the faith that there is, everywhere and at every moment, an absolute beginning. When someone who has egotistically indulged himself in the service of illusions is to start upon a purer striving, the crucial point is that he believes absolutely in the new beginning, because otherwise he muddles the passage into the old. Similarly, with the conversion in the stricter sense: faith in the possibility of the new, the absolute beginning, for otherwise it remains essentially the old. It is this infinite intensiveness in faith's anticipation which has the confident courage to believe in it, to transform the old into the completely forgotten – and then believe absolutely in the beginning. ((This ties to "Zero base mind" - my term.))
"Yet in respects the criterion of the truth of this faith will be the confidence which, in the opposite direction, has the courage profoundly to comprehend one's earlier wretchedness. A person who does not sense this profoundly and have the courage cannot properly make the new beginning, …. A beginning always has a double momentum: towards the past and towards the new; it pushes off in the direction of the old as much as it begins the new." (Papers & Journals, Hannay, pp. 463-64)
* Courtesy to a friend of mine, I posted the quotes of Kierkegaard he gathered at my home page for anyone to review. As usual, there were some areas I could not quite figured out. But, eventually, and hopefully, the mist clears up as I/we move forward. Or, should I say that to know what is unknown is knowing? And that is what the new beginning is, is it not?
For the eternal new beginning!
Let the candle burn!
=
<<From Me>>
Nyana, to be truthful, I understand and I do not understand. I do not know if I can call the following as understanding or what. Perhaps, you can shed a light on it if you will.
* Viewpoint A:
Something is moving inside as if a baby is to be born or being born.
It is the potential, becoming, creativity, or wisdom.
Or, we may call this unknown as spirituality.
If we just see what is behind…
behind all the cold world or even criminal activities and pains we feel,
the same force is working.
As we realize this, the answer is already given before the question is asked.
* Viewpoint B:
I understand… and I do not understand. Then, I understand. Sometimes, the mist is thick and I am in the middle of the white mist. Then, I see the light and mist is gone. And yet later, the mist comes back.
Or, I may not seek. Yet, I may seek. Then be awakened as I stop seeking. Or, there is a moment of me, not me and me jumping back again. So, as much as I am Buddha, I am not Buddha in the next moment. And realizing that, I am Buddha, again.
* Synthesis:
In the above, viewpoint A may be seen as more static or overall view of our world whereas viewpoint B is dynamic more tied to the individual. If we call viewpoint A as awakened state, or nirvana, we may see this world is nirvana, inequality is equality, and we are one while being separated. In viewpoint B, dynamic movement of mind is characterized. Or, it may be seen as interplay of mind and spirituality. When the spirituality takes hold of its foundation, viewpoint A is gained, direct experience or samadhi is there, and the universe of prajna pops up.
* Viewpoint C:
Then, we find prajna/wisdom exists because of delusion. (Thanks for leaving the delusion.) And, life being the process, 8-fold path or 6 paramita is to be practiced - call it the enlightenment path, or tao. In short, it is basically a problem-solving process to eradicate delusion. Following this path, just as trees grow, we grow, and our life unfolds by itself.
Here, we revisit the idea of "new beginning" to practice with faith mind, or zero base mind over and over (as Meister Eckhart said, "Be willing to be a beginner every single morning."). While we do this, there may be a sense developed, which is, as we "try" to do more, more we cannot do come back as negative - or as more unknown. Noticing this, like overcoming the hurdles, or the law of entropy, we go through the process, again and again, practicing 8-fold path, 6 paramita, or sila-samadhi-prajna. Ultimately, it is the identification of that source of energy, and our life's mission to bring our full potential into the act and, therefore, our life. This is the unknown for the eternal new beginning we may identify with. Confirming this, we do our best whatever we are meant to do wherever we can.
PS. Reading this over, I feel convinced in what I wrote above as truth - even though certain words may be seen as misrepresenting in other people's eyes. Another point I sense is that, whatever the reason is, I may not be able to communicate this with majority of readers. Is this the point of, "Subjectivity is truth"? As Kierkegaard mentioned, "Here is such a definition of truth: An objective uncertainty, held fast through appropriation with the most passionate inwardness, is the truth, the highest truth there is for an existing person."
Wishing all to have a good day as a beginner!
Kio
===
<<From Nyana>>
Kio
I always emphasize that understanding which comes from knowledge, books, or orally, would never be a truly understanding before we really get into it, experience it directly, and aware our mind in it. As in your case, till certain part of our life, we will find lost in the mist again. What I call such an understanding? A decoration of mind.
A: Basic instinct. No equanimity as they’re not aware of their mind.
B: As my opinion in first paragraph. Though we’re practicing it, it doesn’t mean we are not lacking of it. I suggest ‘keep be presence’. When we’re in equanimity, we understand that there is nothing to be understood.
C: I believe there is a situation of no absolute truth. Truth can be variable depending on what view the subject are in.
Maybe I am too sarcasm. But it is reality.
Nyana.
==
<<From Me>>
Various Cases
List goes on. At the same time, there are those who seem to show great difficulty in the progression. Reflecting this, if I could look inside of my brain, I may find that some branches of neurons are more developed/accomplished than others. So, the tree is there to grow.
* Decorating the House?!
We decorate the house….
and we even decorate our mind.
So, negate…throw away,
Go inward…be present…
May I say to go outward, then?
To express what is inside as it naturally comes out…
as the rain falling from the sky…
Or, to live according to the way.
Henry Thoreau said, "I wanted to live deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not to life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole and genuine meanness of it, and publish its meanness to the world: or if it were sublime, to know it by experience, and be able to give a true count of it in my next excursion." (Walden, p. 172 - Where I lived and what I lived for)
So, in and out, out and in…physically change the setting like monks, or inwardly process it to be in the state of direct experience. The process continues. In such a way, the mind may point out.
Perhaps, looking at such an interplay of mind and spirit, Kierkegaard said, " the ideal task: simultaneously to relate oneself absolutely to the absolute and relatively to the relative." (Concluding Unscientific Postscript, Hong, p. 431-32) Daisetz said, "Infinite is meaningful in finite. So, grasping it becomes not grasping it. It is therefore grasping it without grasping it and without grasping it is grasping it. As human mind is composed of up tide and ebb tide, it can not be like watching the calm ocean all the time. When waves are gone, so is the ocean. Satori is found when waves go up and down but not forgetting the vast ocean." (Myokonin, p.95)
So, superimposing mind and spirit, can we call it that way? Or, as Diamond sutra said, "Let the mind flow freely without abiding anywhere." Or, as Dogen said, "To learn the way is to learn ourselves. To learn ourselves is to forget ourselves. To forget ourselves is to be proven by the laws of nature." But as Dogen continued, the ultimate spiritual life may be: live with "fallen off mind and body" which may mean direct experience without being blinded by the cause and effect (dualistic world). It is amazing to find that some people like Daisetz lived in such a way.
Perhaps, it is the realization of viewpoint C (i.e., "While we do this, there may be a sense developed, which is, as we "try" to do more, more we cannot do come back as negative - or as more unknown.") that propelled these people to move on forward even further. So, I wonder. Talking about Myokonin, Daisetz further comments, "In daily life, there is an interplay of repentance and appreciation. ((Bind and unbind)) ….but in spite of the ups and downs or up tide and ebb tide, he fully realizes that there is always a world of as it is ((It is OK))." (Myokonin, p.96)
So, the shadow of bamboo leaves move in the wind as if they sweep the floor, yet, no dust moves.
==
<<From Me>>
Looking internal to our brain, we may find that there are memories (neurons with certain configuration) and reconfiguration of memories happening. If it is in the direction of going against the law of entropy, we call progress, like a growth of a tree. Here, insight, or wisdom is seen as self-organizing of memories. Whatever we do, we either decay, maintain, or move forward - just like we see in nature.
In this simplistic model, certain condition or setting that promotes self-organizing or growth process may be called a state of Jizai, or the free state. It is the state corresponding to the cutting edge of creation. Here, even though memories may be seen as something of the past, we can make it alive to use for further growth - for creation. Otherwise, they are like dead woods.
Reflection is a way to sort out dead woods and identify potential for life in them. Having done that consciously or unconsciously, we have the engine of spirituality firing in us in that free state. "Let the mind flow freely without abiding anywhere." Call it the meditative state, samadhi state where insight, or prajna to pop up. Overall, this seems to be the construct of our engine of life.
As new self-organized state is gained with new insight, there is a form associated to it. It may be a memory of some kind. Then, this again becomes the dead wood if not used well as law of entropy starts to prevail. If used well, however, it becomes alive and provides a ground to build life upon it. This is called progress, a nature's way in living being. From a first life appeared in the universe to complex DNA, and human brains, the process continues.
Looking at our individual case, sila is the practice of proven process found in human world, samadhi is the free state, prajna is the point of creation or insight. We can apply these principles in any human activity. The whole thing may be called dharma as it is the governing law of the universe.
Spiritual life is the life focused on touching the world of prajna, throwing away everything else that is unrelated to such experience/viewpoint. Or, it is a life based on using, yet not to be used by, those dead woods, including our memories, logic, earthly desire, etc. Some people like artists, poets, inventors, and even entrepreneurs may identify themselves with this view. Yet, those who are more involved in maintaining process may also help the whole process because of intricate connection we have in our human world.
So what?
Do what our heart desires!
Let us be sincere, and honest!
Also, let us ask if our life is built upon that firm foundation!
…and have a good day!
==
The following is from Britannica. Com: http://www.britannica.com/bcom/eb/article/0/0,5716,108290+21+105944,00.html
Avatamsaka (Hua-yen/Kegon)
In contrast with the Fa-hsiang (Hosso) concentration on the specific differentiating characteristics of things and its separation of facts and ultimate principles, the Avatamsaka school (called Hua-yen in China, Kegon in Japan) stressed the sameness of things, the presence of absolute reality in them, and the identity of facts and ultimate principles. It took its name from the Mahavaipulya-Buddhavatamsaka-sutra ("The Great and Vast Buddha Garland Sutra"), often called simply the Avatamsaka-sutra ("Wreath Sutra" or "Garland Sutra").
…..
The most significant doctrine associated with this school is the theory of causation by dharma-dhatu--i.e., that all of the elements arise simultaneously, that the whole of things creates itself, that ultimate principles and concrete manifestations are interfused, and that the manifestations are mutually identical. Thus, in Fa-tsang's example of the golden lion in the imperial palace, gold is the essential nature or principle (li) and lion is the particular manifestation or form (shih); moreover, as gold, each part or particle expresses the whole lion and is identical with every other part or particle. When this model is applied to the universe, it suggests that all phenomena are the expressions of the ultimate suchness or voidness, while at the same time they retain their phenomenal character; each phenomenon is both "all" and "one." All the constituents of the world (the dharmas) are interdependent, cannot exist independently, and each of them possesses a sixfold nature: universality, speciality, similarity, diversity, integration, and differentiation.
The ideal is a harmonious totality of things encountered in the perfectly enlightened buddha. The buddha-nature is present potentially in all things. There are an infinite number of buddhas and buddha realms. There are myriads of buddhas in every grain of sand and a buddha realm at the tip of a hair.
The universe is fourfold: a world of factual, practical reality; a world of principle or theory; a world of principle and facts harmonized; and a world of factual realities interwoven and mutually identified. ((Jijimuge, in J.)) The first three aspects are the particular emphases of other Buddhist schools. The fourth aspect--emphasizing the harmonious whole--is the distinctive doctrine that represents the perfect knowledge that was attained by the buddha Vairocana and is communicated in the Avatamsaka-sutra.
* Yesterday, I talked with Ms. Mihoko Okamura over the phone and went over few issues of my interest. Kegon was one of them. According to her, Daisetz viewed Kegon as the highest development of sutras where he found no stone is unturned. I sense that my mini-company idea, and recent "organization and growth" post are strongly related to Kegon. The search in Brittanica endorses the idea, including that emperor Shomu decided to use Kegon as a way to govern the nation - or perhaps, let people govern themselves. (I wish I can discuss Kegon, or Garland sutra, with some one to deepen/clarify my understanding!)
* With regard to Tao, I heard from Mihoko san that Daisetz viewed Lao Tsu and Chunag Tsu as the key figures and their understanding identical to that of Buddha. With regard to Kierkegaard, other than Daisetz read K and identified something with K, I could not get much out of Mihoko san. I just sense that the subject of compassion is not stressed in K. While I am not familiar enough to talk about K, it appears that K may correspond more to Theravada (Hinayana) than Mahayana. Perhaps, view of Kegon may shed a light on K (and Theravada) from a different angle.
==
Life energy, whatever that is, is something unknown. Because of it, we can live without us trying to live. As we find that the life was created from the dust of universe because of that life energy, what can be more mysterious than that? And… if we call the law of universe, X, to describe this life energy, what a marvelous law, or Buddha nature, that is. We sense, feel, digest, move, talk, think, etc. etc. all because of that. We simply follow this law as much as that is how we came into existence to start with.
Dust to DNA and new relationships of various elements are created, configured and being configured because of that. If so, what we see in our limited mind as something paradoxical, something that we cannot solve…. these seems like a very minor detail compared to what this force could accomplish. Even our words and emotions associated with them may look as if they are floating in the air. Certainly, It is the mother of all existence, the law to evolve, perish, etc., etc. (Well, call it God if that fits better.)
Then, when we are confined in our thinking and cannot overcome the problem we face in our life, just think of that force - or call it spirituality. From our human point, we cannot solve. From the point of view of X, the law of universe, it is as it is. So what? Find the path that matches with the law of the universe. If something does not work, well, it is the way it is. Nothing more, nothing less. So, let it be. Then, it will provide the solution, as it did all the time in the past. Or, if it does not provide a solution, is it not a solution given anyway before the question is asked?
So, what is our role in life, then? Do our best with all we have, and follow the law. So, is it not matching what we think is the best to what the law may suggest? Alignment. H(ind.)=H(universe) or H(ind.)=X or H-max. Then, no conflict. So, our role is to have us to be in that state and let it be, call it grounding or living from our heart.
Then, is it not a matter of practice?
How? Listen to your heart.
How? Sila, samadhi, and be one. Or recognize IT.
If we compare the limit of human consciousness to prajna. The latter may be characterized by:
So, is there a smile or tears?
Before the question is asked is the answer.
Sun shines through the window. The stationary on the table lights up.
In the empty hut. A sound of rain falling.
Daisetz said:
Picking up a bamboo tool, Master asked, "Call this a bamboo tool, you fall into mere affirmation. If this is called as not a bamboo tool, it is against the fact. So, what would you say?"
To this, a disciple moved forward, took the tool from the Master, and broke it in half, and exclaimed, "What is this?".
==
Zen may not be called as religion. Or, perhaps, it is unneeded to even ponder about it. The same may be said on Buddhism. But, as we go over various discourses, practices, koans, and subject of spirituality, it appears many people seemed to have found something very fundamental. It is characterized more like a journey many have taken or tried to take. Even tied to our own circumstances and karma, or past mind habit, we may be still left with various choices to make. At least, here are few of the options or references that we may be able to relate to in pondering our life's passage.
"Good, good. You, the blessed one. Having finished to vow for the perfect enlightenment (anuttarasamyaksambodhi), you are to seek for the work of Bodhisattva. Blessed one, it is rare to find those who vow for the perfect enlightenment. But even more rare are the ones who seek for the work of Bodhisattva. So, if you want to attain the wisdom of all wise people, train yourself hard and befriend with those good friends." (from Kegon sutra - words of Monjusri)
"Those who know clearly what Buddha, dharma, and sanga are, and be able to follow them are rare. Those who vow for the perfect attainment are even rare… Those who practice prajna paramita are even, even rare. Practicing prajna paramita without stopping, and attain un-reversible position and stay at Bodhisattvahood is even more rare." (from Prajna paramita sutra)
"Coming up with vow of Bodhi corresponds to new severe movement in our spirit,.. and with it, there is a shift of center of one's activity in a totally new dimension. By recognizing the newly realized religious vow, there is a total, abrupt, and fundamental change in the structure of mind. Those who did not have no relation to the religious life may develop a strong wish for enlightenment - to perfect wisdom (sarvajnata). And by this, his passage of his future life will be decided. This is the vow of Bodhi (Bodhicittopada)." (p. 302-3, vol. 5, Daisetz Suzuki) (p.173, Third Series, Essays in Zen Buddhism, Daisetz - for original English version)
* Personally, throughout my life, I have been very skeptical to various aspects of religious movement. Yet, as I carefully explore more into this inner universe, I feel a strong pull, almost like a gravitational pull taking over me. In my green book, I mentioned listening to heart while using brain. As I listen to my heart more, and relate to those who lived the religious/spiritual life, I cannot deny myself more and more associated with this vision/grasp of previously unknown/unaware world. Yes, I find emotional and intellectual contents in here, perhaps corresponding to compassion and wisdom. I am just curious to keep exploring this vast universe further and further.
==
…the motive which prompts the Bodhisattva to realize within himself the supreme enlightenment is not for his own benefit but for all beings; he wished to raise them from the bondage of karma and ignorance so that they are finally established in Parinirvana. This is the most difficult achievement, especially for those Bodhisattva who lives in the realm of birth-and-death (samsara). He is thus warned not to relax in his vigilance, not to become frightened. (p.303 Daisetz Suzuki, Essays in Zen Buddhism, Third series)
"The Bodhisattva is to think in this wise: When I attain enlightenment I will instruct all sentient beings in the essence of the Dharma in order to make them cut off their evil passions and realize Nirvana, or attain enlightenment and rest in peace and happiness, or become fully emancipated from the pain of the evil paths."
(From Mahaprajna paramita sutra, p.307 ibid)
* Suzuki says, "Bodhisattva's life of devotion is the ideal of the Zen life." (p.379 ibid)
Here, if we see truth in such life, have we been too busy to separate ourselves on our own enlightenment path? Or, are we too busy with our own, and lost some basic perspectives? Don't we need to seek for ways to revisit the foundation of Bodhisattva and find passages to bring out the real Buddha nature from us all? I just wonder.
==
((Original excerpt taken from Britannica.com))
I have excerpted here ((with my comments)) the following from the dhamma section of the home page of Nyana, or Yanavira: http://sutra.homepage.com/
Hope you do not mind sharing these here, Nyana. And, I appreciate your efforts!
* Suffering, impermanence, and no-self
To make clear the concept of no-self (anatman), Buddhists set forth the theory of the five aggregates or constituents (khandhas) of human existence: (1) corporeality or physical forms (rupa), (2) feelings or sensations (vedna), (3) ideations (sañña), (4) mental formations or dispositions (sankhara), and (5) consciousness (viññana). Human existence is only a composite of the five aggregates, none of which is the self or soul. A person is in a process of continuous change, with no fixed underlying entity. ((A candle flame analogy, Go-on-kai-ku: five khandhas are void.))
* The four noble truth
Awareness of these fundamental realities led the Buddha to formulate the Four Noble Truths: the truth of misery, the truth that misery originates within us from the craving for pleasure and for being or nonbeing, the truth that this craving can be eliminated, and the truth that this elimination is the result of a methodical way or path that must be followed. Thus, there must be an understanding of the mechanism by which a human being's psychophysical being evolves; otherwise, human beings would remain indefinitely in samsara, in the continual flow of transitory existence.
* The law of dependent origination
((This also relates to 12 In-nen.)) Thus, the misery that is bound up with all sensate existence is accounted for by a methodical chain of causation. ((Here is a relationship to karma and the story of burning candle as an expression of our existence. Continuity of ever-changing identity.))
* Eightfold path
Given the awareness of this law, the question arises as to how one may escape the continually renewed cycle of birth, suffering, and death. Here ethical conduct enters in. It is not enough to know that misery pervades all existence and to know the way in which life evolves; there must also be a purification that leads to the overcoming of this process. Such a liberating purification is effected by following the Noble Eightfold Path constituted by right views, right aspirations, right speech, right conduct, right livelihood, right effort, right mindfulness, and right meditational attainment. The term right (true or correct) is used to distinguish sharply between the precepts of the Buddha and other teachings.
* Nirvana
The aim of religious practice is to be rid of the delusion of ego, thus freeing oneself from the fetters of this mundane world. One who is successful in doing so is said to have overcome the round of rebirths and to have achieved enlightenment. This is the final goal--not a paradise or a heavenly world.
* The following are additional viewpoints:
The Buddha warned strongly against blind faith and encouraged the way of truthful inquiry. In one of His best known sermons, the Kalama Sutta, the Buddha pointed out the danger in fashioning one's beliefs merely on the following grounds: on hearsay, on tradition, because many others say it is so, on the authority of ancient scriptures, on the word of a supernatural being, or out of trust in one's teachers, elders, or priests. Instead one maintains an open mind and thoroughly investigates one's own experience of life. When one sees for oneself that a particular view agrees with both experience and reason, and leads to the happiness of one and all, then one should accept that view and live up to it!
This principle, of course, applies to the Buddha's own Teachings. They should be considered and inquired into using the clarity of mind born of meditation. Only when one sees these Teachings for oneself in the experience of insight, do these Teachings become one's Truth and give blissful liberation.
Philosophical speculations are of secondary importance and, anyway, they are best left until after one has well trained the mind in meditation to the stage where one has the ability to examine the matter clearly and find the Truth for oneself. It is a Path to true Happiness.
==
People are often unreasonable, and self-centered;
forgive them anyway.
If you are kind, people may accuse your of selfish, ulterior motives;
be kind anyway.
If you are successful, you will win some false friends and some true enemies,
succeed anyway.
If you are honest and frank, people may cheat you,
be honest and frank anyway.
What you spend years building, someone could destroy overnight,
build anyway.
If you find serenity and happiness, they may be jealous,
be happy anyway.
The good you do today, people will often forget tomorrow,
do good anyway.
Give the world the best you have, and it may never be enough,
give the world the best you've got anyway.
You see... in the final analysis, it is between you and God,
It was never between you and them anyway...
(written by Mother Teresa)
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Void/emptiness (sunyata), unborn, wu wei(non action), as-it-is-ness, everyday mind (Joshu), original face, meditation, shikan taza(just sit), "let the mind flow freely without abiding anywhere", tao, Zen, buddhism, spirituality, subjective truth, or even bio feedback seem to point the same thing. Or, I sense that different words are used here to point/capture/characterize the essence. Yet, we may be fooled by the words and meaning associated with them of our own making and lost in the abyss of intellectual tangles if we are not careful. Unless we get to the point of being able to see through with the third eye, so to speak, we may find us in delusion.
My efforts has been to clarify these terms and nature of the tangles as well as to come up with my own personal grasp (or ungrasp of grasp) of this religious and spiritual subject. It has been slippery path and may remain to be so as the notion of walking on the middle way may indicate the characteristics of the passage - especially living in a modern day life. Still, I sense the unfaltering ground, the center, or the very core of our being is what we are to be connected with. Or, our life needs to be based on that foundation so that delusion may be evaporated upon contact to that basis. Perhaps, my writing is a way to see and ask to myself as to how "grounded" or "centered" I am. Whether it is clear or not, and whether I feel life in it or not will be a test by itself.
When I feel clear and inspired, I write. When I feel unclear, I may still write to clear up as well. So, it is a way to find where I am. Or, it is like a dialogue with my own conscience as well. Then, when I am clear on my writing, when I am clear of what other spiritual leaders have shared, and when I am living my life with such a foundation (unknown core of all being), these are the test of whether or not my whole being is in harmony with the path that is being pointed.
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These are the words of Vernon Howard (The Power of Your Super Mind, Prentice Hall). Perhaps, I will chew these words every now and then for the rest of my life. There is certainly a connection to Tao, Zen, etc. that I mentioned in the previous post. He also says, conditioned mind cannot possibly value esoteric knowledge. (p.35) If so, which side of the shore are we now and which view is in delusion?
Let's think what may be happening in the brain when we get into delusion as well as when we get out of delusion. A picture I have is like this. When we are in delusion, something (perhaps frontal lobe) is pointing to the wrong direction to seek for the solution within our conscious brain. Consequently, mental energy is directed in such a direction without avail. The case in point is the psychological problem where there is no logical answer. For example, lost something important and feel upset. So, it is like a closed circuit developed in the neuron network as if the gateless gate is created. In fact, in such a situation, more we seek for an answer, more we bind ourselves. Yet, we may still do this, thinking that there must be something that need to be done, or can be done. This is attachment, or obsession, leaving us in the state of delusion. Of course, harmony is lost, as we cannot see the picture clearly in such a binding state of our mind.
Relating to this, there is a story of Buddha once begged by a mother. She asked him to give another life to her child who just died. Hearing this, he sent her to find a house to see if there is any house where there was no tragedy. After visiting so many houses and realizing that there was no house where there was no tragedy hit, the mother realized the reality and accepted the grave fact of life.
As shown in this story, our brain has a capability to create a state of delusion, running around from self-created image to another like this mother visiting a house to another house. Brain functions/simulates like, if this, then that, or, if this did not happen, and on and on. This way, it can create and play this mental movie over and over leaving us in prolonged state of suffering. So, delusion is found when our brain plays with imagination without knowing that such process is wasteful, often resulting in suffering of our own if not involving others in the process. We may even feel that our brain is overheated and is unable to discharge its stored energy. Another way to characterize this is that delusion is caused by a false identity of self, creating unnecessary waves in the brain. The problem is us (true self/reality) not connected in this picture.
So, in deluded state, it is as if we look up the neuro-map in a wrong way. Instead, as soon as we start to look up the map in the right way, we are to find the path to get out of the problem much easier. This path may be called a path less traveled. This is because false identity of our self creates a gate so that it appears that it is not possible to find such a path and thus keep us running around and around in the closed neuron circuit. In other words, whenever we are in such a situation, that is when we find the false self is operating. Yet, by awakened to the truth, we find that there was a gate before (that we - the false identity of self created) and now the gate is found as non existent (with the third eye, so to speak). This is the spiritual way. It is the truthful, easy, genuine, happy, simple way of living.
To live following this path, we need to learn to stop thinking the wrong way. (One of 8-fold path) To do this, we need to be able to observe what is going on in us. (First of 8-fold path) The bottom line is that we need to get a knack of doing this. The pain may still exist as we start to walk on this path. But the point is that it does not matter since it is just the way it is and we need to live our life from the most truthful way. It is to eradicate the error and throw away or dissolve the false self. So, learn the lesson and move on with life - truthfully, sincerely, and honestly for our true self (or whatever it is named, e.g., Buddha nature, Tao, God, supreme truth, spirituality, etc.) to play the role.
If we tie this to neuro-science, my sense is that when we are stuck, the brain is in beta wave mode (with dualistic and focused mind). When we can observe what may be happening to us, we may be in alpha wave mode (with holistic and observing mind). Then, when we get out of delusion and go through awakening, or inspiration, there may be some neuro-path opened so that this neuro-map is now read in the correct way to channel the life energy smoothly and harmoniously. (This is grounding of electricity analogy, connecting conscious and unconscious. Ref: my previous notes on A10 neuron hypothesis). Awareness and equanimity may be alpha wave mode, if not theta. Even hormone may be discharged differently at such a stage, not to mention the issues related to metabolism, biofeedback, e.g., temperature of our hand, breathing, etc. It is a healing mode, inspiration mode, a lively energy is flowing natural mode. The mode when full potential of our mind-body-heart system is activated and in balance.
If we are beginners, perhaps finding passage may be a bit difficult. (Re: Learning bicycle analogy) The passage may be developed all of a sudden (Satori), but possibly it is also developed somewhat gradually. Even with sudden enlightenment, in most cases, I feel that it requires more training (of neurons) required to be good at playing this wonderful spiritual game if I may call it so. Perhaps, faith is a requirement to be able to let go the attachment, which is similar to observe ourselves calmly like a scientist watching the experiment. (Re: the notion of the quiet observer) (Here, relationship among faith, closed neuron circuit, false sense of self, quiet observer, and various states of mind need to be understood.)
If we use conscious and unconscious mind to represent dualistic and absolute world we live, it appears Buddha's middle way may be interpreted as finding the passage - sometimes using the conscious mind with beta wave mode, in other case using the unconscious mind with alpha wave mode. Of course, samadhi is more of unconscious, and prajna/wisdom tied to unconscious connecting to conscious to have a balance/creation as I see it. The point is to utilize the most of what we have. (Re: H-max.) In a biological view, delusion and awakening process may be seen just like the way a tree branch grows. Back and forth to adjust the course, our passage continues.
* So what?
Be aware. Pay attention to our inattention. Because if we are not aware that we are unaware, what can you do? So, what state are we now? How many delusions and pretentious self -images have we discarded today? How free are we?
* Vernon Howard comments:
"By being aware of your resistance, awareness does its good work. You are then left with the truth and nothing but the truth. So awareness of every action is your final freedom." (p.26)
"Go beyond both good and bad conceived by human thinking. Beyond it we find a new Good." (p.17)
"He roams everywhere, tied to nothing, craving nothing, enjoying everything." (p.49)
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This post is tied to the post on "delusion and awareness".
* Part - 1: Basics of Process Control
* Part - 2: Process with Some Description of Contents
Ask:
Understand and practice:
In other words:
* It may be seen as Check and Act is done by human, and Plan and Do done by divine power (or call it nature's way). Here, Check is to see what is going on. Act is to hand over to the divine power and let it act on us. Plan and Do is to heal and convey the wisdom to our consciousness by divine power. When we realize that check is only possible with divine power, we see us being lived by divine power totally. So, our life and all movement of universe are a process control and evolution provided by the nature, divine power or whatever we call it. (Note: CAPD process seems to correspond to the Four Noble Path, and therefore the middle way.) (Also, this subject has a relationship to ten ox-herding picture by Kakuan. In other words, the path may be seen in one's life in a longer term or in each moment we live that we need to practice.)
Participate, observe and enjoy the miracle each step of the way!
Warm sun rays, lemons hanging in the tree, a butterfly flying, cats meowing, and my knees are not hurting. Wow!
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The nature expresses fully - utilizing what it has. Trees, ants, bees, butterflies, flowers, animals, etc. are all expression of and creation of that mystical source. If we look around our society, what do we see, there? Do we see a fight of identity exhibited in emotion such as envy, jealousy, regret, craving, boredom, sadness, despair, etc.? Are they the facts of life, or are they our own creation?
Do bamboo get upset because pine tree is taller? Have we seen any animals upset because certain species are doing better than others? Have we seen trees get upset to fight back to us when we break off a brunch or two? No. As far as I can tell, they just shed tears in a form of resin but just endure the pain and do their best. If we are in nature, perhaps, we may get upset. For example, we may feel envious or unfair about too many flowers blooming at the hillside because they got sun and fertile soil better than us. Even with such emotional nature we possess, we still think that we are the greatest of all species in the universe.
I wonder if we have lost touch with the nature and to learn from them. Are we too concerned about the cause and effect relationship and, therefore, think of impact upon us all the time to the point we lost touch the core of our being? When was the last time we looked at the butterfly, a small flower on the roadside, and moving clouds in the sky - just like a two year old child may do with full curiosity? And, where have we left our mind if we no longer relate to such state of innocent child?
We say we are great, or there is a desire to be seen great, perhaps. Powerful to invent things and conquer the nature, so we may think. Driving a new car with so much horse power and new features, a new computer with bells and whistles, or traveling to XYZ location and staying at ABC hotel, we may even have, a hot stock news just came from a friend, etc., etc., all to keep us busy. The food we eat come from various countries, while home appliances we use are made with all sorts of materials, which went through many processes in the factories located all around the world.
While our life may go on like that, may we wish we do not lose where we came from? The nature is right there and may talk to us the most fundamental message it knows to express. Wish, we do not forget to listen. After all, we are the flowers trying to bloom at the roadside, are we not? Sorting these things out, may we do the job we are meant to do? Can we? Shall we? Should we?