Forum Replies Created
-
Posts
-
Hi Johnny,
Yes exactly. By the way I don’t see Siddharta’s ways as a negation of life (1*).Perhaps as a negation of life as it is often envisaged within materialistic society nowadays.
(1*) yes some see Buddhism as an “anti-life” option but why waste my time and energy trying to prove them they’re wrong…
Indeed for example I’m able to contemplate a cooling down while relating it to Anicca, Anatta, Dukkha. Often the most effective cooling downs in terms of insight come from interacting with the opposite sex.
Lal,
I don’t know if it’s good or bad – it’s what happens.There are only some neutral, misty images in a let’s say “subliminal” way. And usually bad thoughts do not arise. Which allows me to contemplate essential Dhamma concepts without being disturbed by inadequate mindstream.
a)When i focus on breathing there are very few thoughts arising.b)The same when i focus on body sensations (this latter method is part of Chan Buddhism training which i followed for 3 years – they use it as a trick to let go of mindstream). By the way one can read in the Sutta Piṭaka “mindful of the body in and of itself” but it is not said that just that will lead to valuable insight. Such awareness should be completed by the recollection of “everything decadent & “repulsive” related to the body which implies Anicca , Anatta and Dukkha – somewhat at least.
So both a) and b) experiences brought me to study Satipatanna according Nyanaponika Thera which meets Lal methodology.
Summing up alot…Thanks Lal, Johnny, Y Not.
Lal,
just one more question related to this thread:
– “there is a nervous system in the gandhabba that overlaps the physical nervous system.” Something to do with chakras and/or nadis and sushumna ?Y Not,
“Something that is present in YOU now will have to be present there, for otherwise there is no continuity.” :
– What I’m trying to convey is that this actual body is but temporarily such “YOU”.
Hi,
Well it seems that each one envisages assertiveness differently. To me assertiveness has nothing to do with falling in gossip, backbiting etc. It’s more about being straightforward, affirmative and “self”-confident. And a fine Buddhist can be assertive if needed. There is even the case of an Irish mentioned by Stephen Batchelor which became Bhikkhu and lived in Asia while actively promoting human rights there.
Hello,
Johnny wrote “Seems like attachment to mind works of the mental body can be even more detrimental to the physical body for some.”
Yes an attachment it’s an attachment thus a discrimination thus one more chain…?
How to live within the world without being attached to nothing ? Not even to non-attachment ? Suspension of judgement it’s terribly difficult to achieve.Hello,
You are a person of great faith indeed. Are there other people adhering to your cause ? Of course you should make a try but at your place i wouldn’t insist if it doesn’t work. Otherwise it will become a defilement ?
Just my 2 cents – or even less…
all the best to your project !
“At this point one should stop the contemplation process and start breathing in and out to cleanse the body; sometimes the body itself automatically gets rid of those things via a long out breath. This will lead to passaddhi (tranquility) of both the body and the mind, and one gets to samadhi gradually. One needs to think about the lightness of the body and the mind (passaddhi) and the niramisa sukha (from samadhi) that results. One also should think about upekkha (equanimity) too.
When the body and the mind calm down enough and when one feels relaxed, one should go back to cultivating the previous three sabbojjanga, i.e., start on the contemplation process of dhammavicaya.”I found on the site (as above) the right phrasing for what i wanted to mean with my blurred speech:
“after a short relaxation i start focusing on life experiences related to body, feelings/emotions and mental elaborations while “comparing” them to the 3 pillars Anicca, Anatta, Dukkha and the 4 Noble truths. YET i don’t focus through , i do breaks to focus on breathing in order to not become entangled by the process and in order to get back to it with a fresh mind.”Thanks to both, Lal, Tobias. Once i’ll have put all the Pali terms into english i’ll integrate all that in my practice.
I think, i hope i said something that meets what is taught here in my comment just before this one,but using my own vocabulary…i hope !Yes yes i read your teaching about Anapanasati not being breath meditation some days ago too.
Read and understood it. So according your teachings i would sum up my first post on this subject as follows:
– After a short relaxation and having prepared the suitable environment (incense, light etc) i start focusing on one of the 3 pillars Anicca, Anatta, Dukkha and i relate it to my life experience. Then I see what i could have done, thought or said better as per my understanding of the pillar in question.
Example: if i could sum up my understanding of Anicca in some brief sentences (which i can’t) based upon what one SHOULDN’T do/be, i would say that a wrong perception of oneself (meaning that one identifies himself/herself to different cravings and defilements) pushes one into trying to get hold of something that is intrinsically “not holdable” or inconsistent , SO any efforts to immobilise the experience,or to stick to it, will trigger DUKKHA…Already did Lal and i got the impression that i was practicing right except point C) of my post. As for point A what i’m saying there is that i DON’T practice that.
Now in Bhavana Meditation i read that one can use as focus point a concept, you even recommend to start with Anicca so my question is: isn’t what i’m describing in point C the same practice ?Anyways i’ll read again and i’ll submit here to your appreciation for correction a full scheme of formal practice from A to Z.
Thanks alot for the fine guidance.
