Listen deeply to the following Dharma talk by Thay Phap Dang.
http://deerpark.libsyn.com/2017-02-12-thay-phap-dang?tdest_id=113448
The followings are my memos. I totally agree.
1. What is mindfulness?
mindfulness = heartfulness ≠ head (brain, thinking)
mindfulness = clear mind = pure mind = clear all ideas = Buddha mind = clear consciousness = clear awareness
(cf. Demon mind = anger, hatred ...etc.)
2. How to take care of the suffering
The way out is in. ⇒ take care of one's suffering
1) Recognize the suffering (Hello, my anger!)
2) Accept it (I will take care of you, my anger.)
3) Look deeply into it
4) Understand the root cause
5) Transform it by the energy of compassion
3. What to do
1) Keep the precepts (no killing, no stealing, no sexual misconduct, ... etc. = Buddha mind. = compassion)
2) Control the senses (non-attachment, non-craving)
3) Moderating in eating (eat less)
4) Strong determination to overcome the habit energy
5) Uproot your internal knot (seeds of afflictions)
6) Love yourself and others by understanding
(Cf.) https://www.slideshare.net/compassion5151/goodbye-to-brain
The key point of "16 exercises on mindful breathing" is as follows. Please refer to the URL below for the original text and my commentaries:
http://compassion5151.blogspot.jp/2015/10/16-exercises-on-mindful-breathing.html
http://compassion5151.blogspot.jp/2016/04/16-exercises-on-mindful-breathing-whole.html
Exercise 13-16: Perceptions
(13-14): Impermanence & Craving
Exercise 13-16 are the exercises for attaining full enlightenment and require very deep observation. What we must understand before these exercises is that this world is our mind itself because this world is the object of our mind, or the projection of our mind. In other words, the projection of our mind is this world. The object of mind is the object of perception, the object of perception is the perception (series of notions in the head), so the perception is this world. In other words, the perceived is the perceiver. David Bohm, Quantum physicist, said, "The way we see depends on the way we think." And his statement is consistent with the Buddha's above findings.
In Exercise 13, you deeply observe the impermanent nature (nature of 'emptiness' in terms of time) of all dharmas (object of mind). Because everything is changing, you can observe the impermanent nature of all objects of your mind. And you observe the impermanent nature of all perceptions because all objects of your mind are the projection of your mind (perceptions). Therefore, this world which is the object of your mind is your perception itself, and it has the impermanent nature. In Exercise 14, you deeply observe the disappearance of craving (negative desire). And you deeply observe the disappearance of idea (thought). Therefore, your craving is just an idea and will disappear after a certain time.
(15-16): No-self & Nirvana
In Exercise 15, you deeply observe the no-birth, no-death nature of all phenomena. No-birth and no-death means that nothing can be born and nothing can die. Everything (all human beings, animals, plants, minerals) just continues (keeps living) by changing its forms. So, they can not be born because they have never died, and they can not die because they have never been born. And you deeply observe that everything is made of everything else. In other words, everything else is in everything. Therefore, everything is everything else. You are observing the nature of no-self (nature of 'emptiness' in terms of space) which means that everything is empty of separate existence (separate self). This is the ultimate truth.
In Exercise 16, you deeply observe letting go of all notions (everything). The extinction of all notions is Nirvana. Because you are convinced that all notions are made up by human ego (separate self, fake self) and all notions are wrong, it is easy for you to throw away all notions. If all notions are extinct, there is no object to think about. So, you will be non-thinking completely and be able to attain insight 24 hours a day as awareness (non-separate self, true self). Attaining insight means that without making any efforts (without thinking), your calm mind reflects the outside reality like still water (mirror), and your clear mind sees through the inside reality. This is the full enlightenment, so you are fully awake.
(end)
(Cf.) https://www.youtube.com/watch?v=7eSuUDzwAWs
http://www.amazon.com/dp/B014NYEP04
Thay's calligraphy
The key point of "16 exercises on mindful breathing" is as follows. Please refer to the URL below for the original text and my commentaries:
http://compassion5151.blogspot.jp/2015/10/16-exercises-on-mindful-breathing.html
http://compassion5151.blogspot.jp/2016/04/16-exercises-on-mindful-breathing-whole.html
Exercise 9-12: Mental formations & Consciousness
(11-12): Concentration and Liberation
Exercise 11-12 are the Exercise to look deeply the mental formation, attain insight and understand the root cause, generate compassion and transform the mental formation by the energy of compassion. We generate the energy of concentration by looking deeply, we attain the insight (understanding) of the root cause by the energy of concentration, we generate compassion by the energy of insight, and we transform the mental formation such as fear and anxiety by the energy of compassion. Transforming our mental formations is liberating our mind. In other words, the insight (understanding) of the root cause which we attain in Exercise 11 corresponds to the second truth (cause of suffering) of the Four Noble Truths. And the transformation of mental formations which we attain in Exercise 12 corresponds to the third truth (secession of suffering) of the Four Noble Truths.
Afflictions such as fear and anxiety are the cause of suffering. Therefore, as long as you have fear or anxiety, you can not accept yourself unconditionally. Sometimes you may have self-hatred. If you always think too much and if your mind wanders in the past, you suffer from regrets and sorrow, and if your mind wanders in the future, you suffer from fear and anxiety. This vicious circle can not be cut off unless you understand the root cause of suffering through insight. If it can not be cut off, even if you can temporarily stop thinking and become mindful by conscious breathing, you will resume thinking by some chance and return to the state of forgetfulness.
Therefore, in order to stop thinking stably and keep the mindful state for a long time, it is absolutely essential to understand the root cause of suffering through insight. Of course, because the extinction of all notions is not attained yet, thoughts will revive once in a while. That's why real practitioners meditate everyday (Thich Nhat Hanh says that he is meditating 24 hours a day) and never neglect the practice to maintain the mindful state. In order to completely stop thinking 24 hours a day (to be always mindful), attaining full enlightenment through the extinction of all notions is the only way.
(to be continued)
(Cf.) https://www.youtube.com/watch?v=7eSuUDzwAWs
https://www.amazon.com/dp/B00LA87R7A
Thay's calligraphy
The key point of "16 exercises on mindful breathing" is as follows. Please refer to the URL below for the original text and my commentaries:
http://compassion5151.blogspot.jp/2015/10/16-exercises-on-mindful-breathing.html
http://compassion5151.blogspot.jp/2016/04/16-exercises-on-mindful-breathing-whole.html
Exercise 9-12: Mental formations & Consciousness
(9-10): Selective watering
The objects of Exercise 9-12 are mental formations and consciousness. It may not be easy to understand the difference from the object of Exercise 5-8 (Feelings). In fact, feelings and perceptions (series of notions in the head) belong to 51 mental formations but they are spun off from mental formations because their impact is outstanding. So, there are 49 kinds of mental formations in Exercise 9-12. Meanwhile, there are 8 kinds of consciousness in Buddhism and they are the source of the body, feelings, perceptions and mental formations. 8 kinds of consciousness are the Sense consciousness (five senses), Mind consciousness (conscious mind), Manas (ego) and Store consciousness (Alaya consciousness, subconscious mind).
Feelings in Exercise 5-8 are limited to feelings manifested in Mind consciousness (conscious mind), but mental formations and consciousness in Exercise 9-12 include the seeds of mental formations which are stored in Store consciousness (Alaya consciousness, subconscious mind). So, the realm of Exercise 9-12 is much deeper than the realm of Exercise 5-8. And we take care of both of them (mental formations and the seeds). Briefly, if we water the wholesome seed, the wholesome mental formation will manifest, and if we water the unwholesome seed, the unwholesome mental formation will manifest.
Therefore, the selective watering will be as follows:
1) Water the wholesome seeds.
2) Do not water the unwholesome seeds.
3) Maintain the wholesome mental formation if it is manifesting.
4) Transform the unwholesome mental formation (to the wholesome mental formation) if it is manifesting.
5) Water the unwholesome seed intentionally to let the unwholesome mental formation manifest and to transform it to the wholesome mental formation and return it to Store consciousness as the wholesome seed.
(Note) 5) has a high risk unless you are an advanced practitioner, so is not recommendable for beginners.
If you are mindful, you can recognize what is going on inside and around yourself. So, if you practice the selective watering as soon as you recognize what's going on, you can control your mind as you wish. And it will be wise also that you request people around you to practice the selective watering to you as well as you do it by yourself. This selective watering means the "Right Diligence" of the Noble Eightfold Path.
(to be continued)
(Cf.) https://www.youtube.com/watch?v=7eSuUDzwAWs
http://www.amazon.com/dp/B014NYEP04
Thay's calligraphy
Read deeply the following discourse by the Venerable Thich Nhat Hanh regarding the Pure Land of the Present Moment.
https://www.lionsroar.com/in-the-pure-land-of-the-present-moment/
(My question to Thay)
At the beginning, Thay said, "There is indeed a place like that, called the Pure Land of the Present Moment. That land is not limited in space or time. Speaking in Buddhist terminology, that land is outside of space and time."
At the end, Thay said, "Therefore, if we practice mindful breathing and mindful walking, we can return to the Pure Land of the Present Moment in that very space and time."
So, that very space and time must be outside of space and time. Thay said, "Speaking in terminology of quantum physics, it is nonlocal and nontemporal." So, the Pure Land of the Present Moment must be in the noumenal world, not in the phenomenal world.
In this sense, I understand that our body can't dwell in the Pure Land of the Present Moment but only awareness (awakened consciousness) can dwell in the Pure Land of the Present Moment.
I have a question to Thay. Can there be notions such as suffering and happiness in the Pure Land of the Present Moment? I understand that in the noumenal world (the ultimate dimension, nirvana) there are no notions. That's because the extinction of all notions is nirvana, as Thay taught us.
(Steps for dwelling in the Pure Land)
I understand that only if we can stop thinking, we can dwell in the Pure Land. And the steps for dwelling in the Pure Land 24 hours a day will be:
(1) conscious breathing, (for temporary enlightenment)
(2) insight of the root cause of suffering, (for long-lasting enlightenment)
(3) the extinction of all notions. (for full enlightenment)
(Cf.) http://www.slideshare.net/compassion5151/implicate-order-explicate-order
Thich Nhat Hanh
The key point of "16 exercises on mindful breathing" is as follows. Please refer to the URL below for the original text and my commentaries:
http://compassion5151.blogspot.jp/2015/10/16-exercises-on-mindful-breathing.html
http://compassion5151.blogspot.jp/2016/04/16-exercises-on-mindful-breathing-whole.html
Exercise 5-8: Feelings
(5-6): Joy and Happiness
Exercise 5-6 (generating joy and happiness) occurs automatically at the same time when we establish ourselves in mindfulness in Exercise 1-2. So, in time series, Exercise 5-6 should be placed as Exercise 3-4 rather than Exercise 5-6. However, joy and happiness belongs to the category of feelings, so I guess that these exercises was placed as Exercise 5-6. Anyway, if mindful breathing is attained in Exercise 1-2, that is a proof that we have returned to awareness (non-separate self, true self). So, we can touch the wonders of life, and joy and happiness can be automatically generated. The expressions of our realization of joy and happiness may be "just blooming like a flower without thinking". If a flower is replaced with a human being, it may be "just smiling without thinking".
Even if you try to concentrate on your breathing, if you have fear and anxiety and can't stop thinking (if you are wandering in the past or the future and can't return to the present moment), unfortunately you are still ego (separate self, fake self) and can't generate joy and happiness. Therefore, those who can't generate joy and happiness by Exercise 1-2, will have no chance to recognize, embrace, relieve the pain and suffering even if they go ahead, because they have no energy of mindfulness. So, Thich Nhat Hanh teaches us that we should keep conscious breathing or walking without going ahead until we return to awareness (non-separate self, true self), or until we can practice mindful breathing and walking. In this sense, we can say that Exercise 5-6 is a mean to check whether or not we are practicing Right Mindfulness by ourselves.
(7-8): Painful feelings
Exercise 5-6 are exercises to recognize and keep positive feelings, while Exercise 7-8 are exercises to recognize and calm negative feelings (painful feelings). If the whole body in Exercise 3-4 is replaced with painful feelings, what we are supposed to do in Exercise 5-6 is exactly the same as Exercise 3-4. By the energy of mindfulness, we recognize our painful feeling, embrace it and calm it by releasing the tension in the feelings.
When we recognize our feelings, we are witnessing or observing our feelings. Therefore, we are not the feelings. Our true self is awareness (awakened consciousness) who is witnessing our feelings. So, we don't have to be overwhelmed even by our strong emotions like despair. If we just keep observing it, it will disappear in time. Feelings are impermanent (always changing) and are like a temporary storm, so should not panic and react right away.
(to be continued)
(Cf.) https://www.youtube.com/watch?v=7eSuUDzwAWs
http://www.amazon.com/dp/B014NYEP04
Thay's calligraphy
The key point of "16 exercises on mindful breathing" is as follows. Please refer to the URL below for the original text and my commentaries:
http://compassion5151.blogspot.jp/2015/10/16-exercises-on-mindful-breathing.html
http://compassion5151.blogspot.jp/2016/04/16-exercises-on-mindful-breathing-whole.html
Exercise 1-4: Body
(1-2): Breathing
These first two exercises (conscious breathing) are very important. That's because we are supposed to stop thinking, or perception, and establish ourselves in mindfulness through this initial conscious breathing. In other words, we are supposed to transform ourselves from ego (separate self, fake self) to awareness (non-separate self, true self, Dharma body) through this initial conscious breathing. If we can stop thinking, this transformation automatically occurs in a moment. However, if a person has strong fear or anxiety, that person can not stop thinking because s/he keeps thinking even though s/he tries to concentrate on breathing.
We need to keep in mind that if we do not establish ourselves in mindfulness at this initial stage, we will not be able to expect the effects of the third exercise and after. Thich Nhat Hanh says that one in-breath (a few seconds) is enough to return to our true self. And I understand that what he means by this statement is this initial conscious breathing.
(3-4): The whole body
When we have established ourselves in mindfulness through the first two exercises (conscious breathing), awareness (awakened consciousness) will be able to automatically recognize what is going on inside and around us by the energy of mindfulness. In fact, we will be able to recognize everything at once (we attain various insights at the same time), but in the 16 exercises on mindful breathing we will be aware of them step by step in order. The objects we recognize are 5 aggregates (the five Skandhas) which constitute a human being, namely body, feelings, perceptions, mental formations and consciousness. Concretely speaking, we will recognize and calm them in the following order; Exercise 3-4: body, 7-8: feelings, 9-12: mental formations and consciousness, 13-16: perceptions.
First of all, in Exercise 3-4 we will recognize the pain in the whole body and release the tension of the painful part. Since the body and the mind are closely interacting with each other, we can not concentrate and establish ourselves in mindfulness if the physical pain is intense. Therefore, first of all, we start with checking the health of the whole body with a ray of mindfulness like X-ray, and caring the unhealthy part well by embracing them. As mentioned above, the energy of mindfulness has the function to recognize, to embrace, to ease and relieve the pain and suffering. In addition, as soon as we establish ourselves in mindfulness, there will be the effect of stopping, resting, calming and healing at once.
(to be continued)
(Cf.) https://www.youtube.com/watch?v=7eSuUDzwAWs
http://www.amazon.com/dp/B014NYEP04
Thay's calligraphy
Please refer to my following post to Thay's Facebook page.
https://www.facebook.com/thichnhathanh/posts/10154349910279635?comment_id=10154350854029635¬if_t=like¬if_id=1480597439075147
Recently I feel that there is a contradiction in Thay's teaching. My question is "How can those who have fear and anxiety return to true self?" I want to ask this question because my understanding of Thay's teaching is based on the following flow (1) and my experience is based on the following flow (2).
(1) mindfulness = stop thinking ⇒ concentration = deep looking ⇒ insight = understanding the root cause ⇒ generate love and compassion ⇒ transformation
(2) understanding the root cause = insight ⇒ unconditional self-acceptance = unconditional self-love ⇒ no fear and insecurity ⇒ non-thinking ⇒ mindfulness
To summarize the above two flows,
(1) Mindfulness (to stop thinking) is essential to understand the root cause of our suffering.
(2) Understanding the root cause is essential to stop thinking (mindfulness).
The following is my post.
Quote:
How can those who have fear and anxiety return to true self? They can't stop thinking even though they try conscious breathing or walking unless they understand the root cause of their fear and anxiety. To recognize suffering, embrace it, relieve it and look deeply into it, we need to stop thinking first.
Who observes the thoughts (brain)? I understand that's awareness (awakened consciousness). Only if we can stop thinking (stop using our brain), awareness revives. Awareness has just been covered up by ego (separate self). This is my experience. So, I am convinced that brain (maybe left cerebral hemisphere) can stop thinking. In other words, human beings can just bloom like a flower without thinking. Without thinking, awareness always attains insight.
My answer to my above question is as follows: We need to be fed up with our suffering and strongly want to change ourselves. Then we will have more chance to attain insight of the root cause of suffering. Once we attain the insight, we can accept ourselves unconditionally and stop thinking because we have no fear and insecurity anymore. So, conscious breathing or walking doesn't work for those who have fear and insecurity to stop thinking and to be mindful.
Unconditional self-acceptance is the key. For that, we need to understand the root cause of our suffering through insight. And for the insight, we need to be mindful and concentrated. However, those who have fear and insecurity can't stop thinking through conscious breathing and walking to be mindful. And the truth is that most people think, which is a proof of having fear and insecurity. In this sense, it can be said that mindfulness can't be attained through conscious breathing and walking only.
I hope that Thay will answer to my important question. This is not for myself because I understood the root cause of my suffering through insight before starting to learn and practice Thay's teaching. Thay's answer will benefit a lot of Thay's followers and practitioners.
We, as humans on this planet, can exist without thought if we revive awareness (non-separate self, true self). I (awareness) am experiencing it 24 hours a day. In other words, I am stopping and meditating 24 hours a day. I am sure that fully enlightened people like Thay must be also experiencing the same thing. And you may not believe it but you revive awareness during your deep sleep state because you can't think. Furthermore, all animals, plants and minerals are always awareness because they don't think.
That "if" is a big IF because it means self-transformation from separate self to non-separate self. The extinction of all notions is essential for the full enlightenment. For that, we need to understand that all notions (thoughts) are wrong through the ultimate truth of emptiness (interbeing, non-separation, non-discrimination, non-duality, wholeness).
Simply speaking, you may think too much. Who thinks? It is not true self. It is ego (fake self) who was made up by your wounded inner child (true self in babyhood) for self protection from your parents. So, you need to find out what happened in your babyhood. That is the root cause of your fear and insecurity. Through insight, I saw everything in a flash and understood the root cause. "No wonder!" was my first impression.
:Unquote
(My commentary)
My answer to my above question is as follows:
① Intention: being fed up with our suffering and strongly want to change ourselves
② Determination: self-transformation
③ Insight: understanding the root cause of our suffering
④ Unconditional self-acceptance = Unconditional self-love
⑤ No afflictions: no fear and insecurity
⑥ Non-thinking: stopping thinking
⑦ Mindfulness, Concentration, Insight
Unconditional self-acceptance is the foundation for mindfulness. Without unconditional self-acceptance, mindfulness is not possible because we can't stop thinking. No unconditional self-acceptance, no mindfulness. For unconditional self-acceptance, we need to understand the root cause of our suffering through insight. Once we attain insight of the root cause of our suffering, we can stop thinking because we have no fear and insecurity anymore. So, the fruit of understanding the root cause of our suffering is mindfulness. Mindfulness can't be attained through conscious breathing or walking only. For understanding the root cause of our suffering, we need to be fed up with our suffering and strongly want to change ourselves.
(Cf.) http://www.slideshare.net/compassion5151/3-versions-of-oneself
Listen deeply to the following Thay's Dharma talk through Podcast from 55:50 to 1:03:37.
http://tnhaudio.org/2010/04/20/your-heart-is-like-a-flower/
The followings are excerpts.
Quote:
And we can assure a better and more beautiful continuation. It is now at our hands. With the practice of mindfulness, we can begin to purify our action to assure a better future.
(sound of the bell)
But what if yesterday I already produced a thought of hate and discrimination? I don't want to continue with that. What if yesterday I have said something very mean to my father or to my friend? I regret but I already have said that. I have already done that.
Can we do something in order to repair the wrong thinking, the wrong speaking that have been created by us in the past? And the answer is yes, we can do something. Yesterday you may have said something not kind to her. Today you recognize that is not right speech and you want to repair and ground it in the present moment. You want to practice right speech.
You breathe in, you breathe out. And you pick up your phone or turn on your computer and write and mail a letter to tell her that you are sorry, that you really want her to be happy, that you regret to have said such a thing. And in the present moment you can do it. Because as soon as you produced the thought of reconciliation, the thought of lovingkindness, that thought begins to heal you and to heal the other person.
And what you have done yesterday, what you have said yesterday, your karma will be transformed by the action of today. The action of today, the thought of today will catch up with action and thinking of yesterday, embrace it and transform it. The Buddha said, "Everything comes from the mind." If the mind changes, everything will change.
Suppose while your grandmother was alive, you said something that was not nice to her. Now you want to say, "Sorry" to her. But she is no longer there for you to say, "I'm sorry, Grandma. I have said something mean to you. I was stupid. I was not mindful. I didn't mean to say something like that." But she is no longer alive for you to send a letter and to call.
The practice of mindfulness is wonderful because you can even correct the past, repair the past. You sit down and look deeply, you breathe mindfully. With that, you get insight that your grandma is still alive in every cell of your body. Your grandma is still there. And you are part of karma of your grandma. (lol) You are the continuation of your grandma. It's very clear that you are somehow the continuation of your grandma.
So, you can practice like this.
Breathing in, I see you, grandma, in every cell of my body.
Breathing out, I smile to you, grandma.
And your grandma is available in the here and the now. Thinking that your grandma is no longer there, is wrong thinking. It's wrong thinking. Thinking that your grandma belongs to the past, is wrong thinking. Your grandma is always there in you and around you. And you can talk to her at any time, "Grandma, I'm sorry. I promise you that I will never say something like that anymore in the future." And you can see your grandma smiling in you. And you are healed. This is something wonderful about the practice. With the present moment, you can heal the past, you can create the future.
So, actions taken in the here and the now can modify, correct, transform the past and transform the present and the future. So, it is possible in the teaching of the Buddha, to assure the better future and beautiful future, just by thinking, just by speaking just by acting, and you have the sovereignty to do that. Your free will is possible. And it will be easier with a good environment, with a sangha.
(My commentary)
Above Thay's Dharma talk is to correct and repair the past within ourselves. It has nothing to do with repairing the problem with our counterpart. Our own problem can be solved through the practice of mindfulness. So, we will be liberated from stress. This is a merit. However, if our counterpart does not practice the same thing, his or her problem can not be solved. Then the problem between the two will remain. Only if both sides correct and repair the past, the relation between the two can be restored.
(Cf.) http://www.amazon.com/dp/B014NYEP04
Thích Nhất Hạnh
Read deeply the following article by Thich Nhat Hanh.
http://www.lionsroar.com/in-engaged-buddhism-peace-begins-with-you/
The followings are key phrases excerpted from the article.
Quote:
Buddhism has to do with your daily life, with your suffering and with the suffering of the people around you.
If you don’t have enough peace and compassion within you, there is no way you can be happy.
Nonviolence and compassion are the foundations of a peace movement. If you don’t have enough peace and understanding and loving-kindness within yourself, your actions will not truly be for peace. Everyone knows that peace has to begin with oneself, but not many people know how to do it.
If you don’t know the roots of these afflictions, you cannot see the path leading to their cessation. That’s why suffering is very important for our practice.
The practice of deep listening should be directed towards oneself first. If you don’t know how to listen to your own suffering, it will be difficult to listen to the suffering of another person or another group of people.
Violent action creates more violence. That’s why compassion is the only way to reduce violence.
The practice is to help the seed of compassion to grow and the seed of anger to shrink. ... That’s why recognizing the seed of anger and trying to neutralize it with understanding and compassion is the only way to reduce the anger in us. If you don’t understand the cause of your anger, you can never transform it.
Happiness and enlightenment are living things and they can grow. It is possible to feed them every day. ... The Buddha said that nothing can survive without food. That applies to enlightenment, to happiness, to sorrow, to suffering.
Small enlightenments have to succeed each other. And they have to be fed all the time, in order for a great enlightenment to be possible. So a moment of living in mindfulness is already a moment of enlightenment. If you train yourself to live in such a way, happiness and enlightenment will continue to grow.
Meditation is a matter of enjoyment. ... The practice can be done every moment. And not for the future, but for the present moment. If the present moment is good, then the future will be good because it’s made only of the present.
If you are mindful enough, you can see the Buddha in anything, especially in the sangha. The twentieth century was the century of individualism, but we don’t want that anymore. Now we try to live as a community. We want to flow like a river, not a drop of water. The river will surely arrive at the ocean, but a drop of water may evaporate halfway.
Every step, every breath, every word that is spoken or done in mindfulness—that is the manifestation of the Buddha. Don’t look for the Buddha elsewhere. It is in the art of living mindfully every moment of your life.
:Unquote
(My commentary)
I agree with Thay that we have to set up a group of people—a kind of parliament—to practice listening to the suffering of people. I am one of those who are capable of listening deeply, with compassion in their hearts. So, please ask me to come and help you.
(Cf.) https://www.youtube.com/watch?v=A1k7DwKhTWA&list=PLXB6HkIr-KyDO9EgGw5mBlx1sGVE5QaW3
Thích Nhất Hạnh
Read deeply the following profound conversations by 3 persons.
A: Researcher/Speaker/Narrative Writer
B: Lightworker
C: Creative Director/Writer
A: Hell is an archetype, but archetypes are imagined--and emotionally signaled constructs. Scientists who study the behavior of quanta have found a physical vacuum between fundamental electric particles and the wave energies released when attempting to observe and measure those particles.
It's an automatic reaction to succumb to emotionally loaded concepts and call the universe "Hell," but hence we might have to call the "Big Bang" a hell as well.
B: The world = The object of our mind = The projection of our mind
David Bohm said, "The way we see depends on the way we think". If there is the "Big Bang", there must be "Big Crunch" also. BTW, this mountain looks like Mt. Fuji.
A: Wonderful! And that "Big Crunch" may be the singularity. At the mouth of the Black Hole.
B: I feel that the singularity, or the mouth of the Black Hole may be the transcending point of the space and time. Namely, the singularity between the phenomenal world (historical dimension) and the noumenal world (ultimate dimension). In other words, "Big Bang" may mean David Bohm's "The implicate, or the enfolded order unfolds into the explicate order, or everything separate.". And "Big Crunch" may mean "The explicate, or the unfolded order enfolds into the implicate order, or the wholeness.".
A: Right-on; I have admired David Bohm's explicate/implicate order for some time. It goes quite far toward explaining the queer behavior of quanta and concluding that space-time might be the result of a seminal "objective reality." Some call this "God," some--"Ultimate Consciousness."
C: Very interesting. . .everything goes back to "perceiving", doesn't it? And, slowly scientists are coming around: Form (objects) are Void (Subject) and Void is Form. Why is that? Because both are the perceiving of them, and the perceiving of them are what they are. Therefore, there is no distinction between them (except conceptually, differentiated by a dichotomized mind, i.e. Duality).
B: I like your comment; "Form (objects) is Void (Subject) and Void (Subject) is Form (objects)." Yes, the perceived is the perceiver. And the perceiver is the perceived. A = B and B = A. This is Emptiness, or Interbeing. Ego's thinking, or mind cuts the unseparable wholeness into separate pieces. David Bohm said, "See, we are the earth because all our substance comes from the earth and goes back. ... Consciousness is much more important than money. Change in consciousness is essential."
C: two quick items: one, the mountain above does look like Mt. Fuji; two, I don't place much stock in David Boehm's utterances.
Any resolution of a duality such as Subject and Object, through negation of "Neither (the one) nor (the other)," takes you to the "Suchness," "Subjectivity," (the Void of Prajna, of Han Shan) of what those concepts ARE when they are neither either. This Suchness is well beyond the ego/mind. It is experienced as a Voidness, which is a plenum. That plenum is the sense of ubiquitous Presence; it's conceptual opposite is Absence. So the "two" are actually cognized as not different, at this level, but with a deflection of "interest" the Absence is transformed into Noumenal Awareness, which is Absolute.
No where, after the negation of subject/object is there any room for conceptual speculation of the kind that Boehm offers, for he is still locked in the mind that is split by those two concepts. Plus, any appearance (of anything) is Dualistic and, if it is conceived, is an interpretation by split mind of that which manifested it, namely Absolute. All the rest is conjecture and speculation from a position that can hardly be said to have experienced the higher states spoken of ...(?)
(Cf.) https://goo.gl/nRWLX7
No Sunset
