In meditation, on observation of any phenomena, the minds starts to go deeper, observes the reactions, and further deeper.
All the depth arising with the feel of layers of our consciousness are all creations of the mind.
A single sight -like the sights of Varanasi - has all the reaction, samskara, dependent origination built into it. The search of phenomena to observe is also a construct of the mind,
so is to mentally map dependent origination to the observed phenomena - although the latter leads to a deep silence within.
Why ? Lets go back to dependent origination. The Nama Rupa - name and form pertains to our own form and name - identity, inclusive of all the samskara- and not of the object. Sense bases are the evolute and contact and further it proliferates.
Retracing back takes us to ignorance.
Ignorance of what ? Ignorance of having a belief in a self- a person- defined, limited, reacting, conditionally substantiated living process bundle.
On a clearer perspective, once again we can connect with Kacchanna Gotta sutta. The Buddha says that having an opinion 'this exits' means eternalism and 'does not exist' means nihilism. Thus the feeling that some thing 'exits' - not even limiting as a self, is ignorance.
So what then is beyond the ignorance ?
Is this is the precipice versed by JK ?
Is this where the suttas stop and other spiritual paths continue verbalising ?
Indeed this should be the stoppage to all proliferations as we understand..
Monday, March 9, 2009
Sunday, March 8, 2009
Sights of Gaya sissa - readings in Fire sermon
Had the good fortune of gazing at the Gayasissa and recollecting the Aditta pariyaya sutta - the fire sermon.
A wrong impression one gets when one reads the suttas are they biased to the negative ? more mention of suffering, lamentation, grief ..
The awareness is the simple awareness. Awareness of the processes occurring in the senses, any thing as occurring as deep is a construct of mind, artificial.
The simile of fire pertains to transience as well as the process of proliferation. Thinking about the burning sensation causes irritation in mind something the mind wants to avoid. But it is to be noted that it is a reaction.
In a deeper perspective, it can be noted that the word 'Dukkha' creates reactions that are of the same nature as one created by 'hatred' - dwesha (dosa). That of pain - mind recoils and wants to avoid. Mind confuses between these two. But Dukkha is translated as unsatisfactoriness - a nature of dhamma and does not pertain to our minds reaction. When one tries to understand the suttas with this impression, the suttas look negative and biased towards the painful. When one notices that this is a reaction and does not address to it, the suttas look very clear and unbiased - as the truth should be.
Again, if one looks at the three roots of existence, raga dosa and moha as liking, disliking and delusion, rather than greed hatred and delusion, it can be seen to address all our types of reactions and is not biased to the painful.
This outlook clears much a mist from reading of the suttas. Suttas can be seen in a very different 'positive' light.
A wrong impression one gets when one reads the suttas are they biased to the negative ? more mention of suffering, lamentation, grief ..
The awareness is the simple awareness. Awareness of the processes occurring in the senses, any thing as occurring as deep is a construct of mind, artificial.
The simile of fire pertains to transience as well as the process of proliferation. Thinking about the burning sensation causes irritation in mind something the mind wants to avoid. But it is to be noted that it is a reaction.
In a deeper perspective, it can be noted that the word 'Dukkha' creates reactions that are of the same nature as one created by 'hatred' - dwesha (dosa). That of pain - mind recoils and wants to avoid. Mind confuses between these two. But Dukkha is translated as unsatisfactoriness - a nature of dhamma and does not pertain to our minds reaction. When one tries to understand the suttas with this impression, the suttas look negative and biased towards the painful. When one notices that this is a reaction and does not address to it, the suttas look very clear and unbiased - as the truth should be.
Again, if one looks at the three roots of existence, raga dosa and moha as liking, disliking and delusion, rather than greed hatred and delusion, it can be seen to address all our types of reactions and is not biased to the painful.
This outlook clears much a mist from reading of the suttas. Suttas can be seen in a very different 'positive' light.
Sights of Varanasi
Varanasi enlightens one.
The flow through the Ganga, one side all the ghats and the other, nothingness, infinitude.
The ghats represent various phases in ones life. As one moves through them, one can see the liking that the mind takes towards one, and the recoil that it goes thru at another.
And then it occurs that this bias of the mind is artificial. All the sights encompass life, all of this is life. This is all of life in one single snapshot.
When the boat reaches the ghat from the middle of the river, it all becomes clear. People involved in all activity- prayers, passion, poignant, faith - the faces reveal all the states, all the moods. Life comes in front of your eyes.
Then it occurs that all such facets have the same content of life in them - from gorgeous sights to that of a man gobbling a morsel of food- the choice of one to another is an erroneous construct of mind.
This construct involves our deeper impressions about things, the construct of an inner samskara and the various outcomes of the same is also an erroneous mind process.
An evolute of this thought process is all the sights that encompass life of various people various modes involves the ergodic theory. The theory says the observation of a system that evolves in time, as opposed of observation of various instantaneous snapshots of equivalent systems with different initial conditions and evolution equations, would result in the same conclusions.
Implies that all the snapshots of all the people around are snapshots of ourselves projected out in front of our eyes.
Explains why Herman Hesse's Siddhartha lives as a boatman in the Ganga.
The flow through the Ganga, one side all the ghats and the other, nothingness, infinitude.
The ghats represent various phases in ones life. As one moves through them, one can see the liking that the mind takes towards one, and the recoil that it goes thru at another.
And then it occurs that this bias of the mind is artificial. All the sights encompass life, all of this is life. This is all of life in one single snapshot.
When the boat reaches the ghat from the middle of the river, it all becomes clear. People involved in all activity- prayers, passion, poignant, faith - the faces reveal all the states, all the moods. Life comes in front of your eyes.
Then it occurs that all such facets have the same content of life in them - from gorgeous sights to that of a man gobbling a morsel of food- the choice of one to another is an erroneous construct of mind.
This construct involves our deeper impressions about things, the construct of an inner samskara and the various outcomes of the same is also an erroneous mind process.
An evolute of this thought process is all the sights that encompass life of various people various modes involves the ergodic theory. The theory says the observation of a system that evolves in time, as opposed of observation of various instantaneous snapshots of equivalent systems with different initial conditions and evolution equations, would result in the same conclusions.
Implies that all the snapshots of all the people around are snapshots of ourselves projected out in front of our eyes.
Explains why Herman Hesse's Siddhartha lives as a boatman in the Ganga.
While in the boat, we had to go into the centre of the river. The boat appeared stationary. I thought it had been anchored. Nandu the boatman said it is not anchored, and is not stationary also. It is wood, will move in the direction of the flow - he explained. But I could not feel it, not even see it looking at the water- it looked all the same. The sandy bank also gave the same feel. Nandu woke me up and said look at the Ghats - where were we and where are we now. It was amazing - we hade moved a considerable distance from our earlier location!
It occured that life also is similar. Every day looks the same, just like the other. But between two points in time, we would have moved a considerable distance - from within and without. Well, shucks, it also turns out to be only in one way ..
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