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Perhaps that what we’re looking for is beyond dychotomic mind/everyday Intellect which doesn’t mean that we can’t talk about etc. Meanwhile much more important is that progressive radical change of our inclinations or gati, and that’s why I relatively believe in rebirth but without doing of it the central pivot of “my” Dhamma practice(s).
Johnny
Ah I didn’t notice you repeating “not” twice… My turn to apologise. Yes I confirm that I didn’t say that I do not believe in rebirth.
Thanks.
Since my teens that I’m acquainted with taoism and Chinese ancient culture so glad you also know about such personages. By the way they might have become deities for the masses which is about exoteric taoism and confucianism, meaning a reduced view compared to the esoteric dimension of both branches… Etc.
Now as for Buddha Dhamma I can’t blindly believe in something that I didn’t live personally, like Gotama lived. And now you’ll say ” but if you trust that the Buddha had a direct acquaintance of rebirth through Insight Meditation, then why don’t you “believe” in rebirth ?” Well to this question I already answered a few times… Did you read all my posts? It’s not that I don’t believe at all…P.s.- “Direct acquaintance” it’s an extreme simplification of course for it certainly is the kind of transcendent experience difficult to explain verbally, even in Pâli…?
Hi Siebe
But on another hand it’s “thanks”to the kandas that you’re posting what you’re posting ? Otherwise what/who’s asking about the kandas ?
As far as I can catch what we’re or are not it’s something that is indefinitely going on…what we are as per Buddha Dhamma it’s forever momentaneous.Johnny,
Dispassion is not directly related to the post. Of course one should cultivate dispassion. But again I notice an unwillingness in catching certain nuances as for the topic in question – I already said a few times that I don’t deny rebirth.
Dispassion or any other teaching of the Buddha is valuable right here, right now,whatever the circumstances.
That’s it.Anyways what I wrote doesn’t mean that I don’t believe in rebirth at all- I REPEAT. Didn’t the Holy One said something like : “don’t accept what I’m saying just because I say it, test/discover things by yourself” ? So I stay prudent by exerting Dhamma in a way that covers both possibilities: with and without rebirth.
…but to start to answer to your question “So, if he now dies suddenly, there is no more suffering for him, other than possibly some discomfort at the moment of death (because within your framework, there is no rebirth). So, within your framework, can you describe the anicca, dukkha, anatta that was experienced by this person? Please use simple terms.There is no need to use philosophical phrases that are meaningless.”
Answer : it’s not because someone isn’t aware of some thing,that such thing isn’t there, in this specific case mostly anatta, probably. Anatta isn’t just (to me) an “objective”/conscious experience of helplessness.
Alot of people is going through / living within the worst of Tilakhanna but they aren’t aware of it.
@Lal,
The philosophical phrases in question are meaningful to me AND they don’t come from mere intellectual understanding.
However right now i’m lacking time to conveniently comment your comment.
Right now I’ll just clarify that i never said that i definitely DON’T believe in rebirth.
What i wanted to mean was this : rebirthing whilst still in this body is as important as the “conventional” notion of rebirth.
In fact when i practice bhavana whatever the topic i always have rebirth in mind.Siebe,
Very well but as for tantric’s theoretically speaking it doesn’t lead to the highest nibanna, seeing that tantric’s it’s alot about identifying to what we call here Deva or above Deva (Bramas ?). Of course I’m referring to typical Hindu tantrics, not to tibetan’s, which are but disguised Shaivism under the cover of Radiant Emptiness…
As far as I know Tantric-Energetic practices are posterior to Tipitaka’s.
The subject is too vast, one could write here pages and pages.
So i’ll try to sum up as follows : you don’t need to directly focus on the chakras to activate / stimulate / open them, i.e. by improving your gati you’re working on the chakras mostly muladhara and swadisthana- which are fundamental to awake Kundalini.
Also anarya jhana by focusing on the air through nostrils can open sushumna.There are so many techniques to work on the chakras, perhaps even too much… it’s partly a matter of pure creativity/ intuition.
It will be of concise, definitive and brief use indeed, for i’m against prolonging debates,there is already too much “fire” out there…
Thanks again Siebe
P.S. – I believe that there are interesting things in every branch of Buddhism but their subversive (kind of) attitude it’s really… weird ? At least…
According my most recent understanding of it,Tilakhanna holds perfectly with or without rebirth as to living a peaceful life right now, right here.
I’ll post it asap for further discussion.
Really interesting answer yours,thanks.I only doubt abt the need of always resort to rebirth to “justify” this and that.Personally I accept rebirth as a plausible possibility but on the other hand, it should be possible to evolve within Buddha Dhamma without having an unwavering faith in rebirth.
