Patience be with each ego of this thing we are.
Also, nice to meet you.
Patience be with each ego of this thing we are.
Also, nice to meet you.
Patience be with, both, those who think there is more than one thing and those who think there is only one thing.
OP: âOn the mechanical impossibility of evil.â
Itâs naive to think samsara is solely a cycle of of birth and death. Reflection on mechanics tells that any cycle has between the energy differential of its polarities an impetus, a momentum, which if not handled properly can be dangerous. Samsara is not impartial it works on a grand scale toward its own goals, reproduction, birth and death. For Buddhists this means the safety of applying knowledge of dhamma to daily life. The path of the dhamma is not the way of the world, and seems strange to it. Abiding by the customs and networks of conventional reality is necessary for basic survival of the community, but taking those everyday âtruthsâ to be a path to higher understanding can result in disaster. An example is beings subject to excessive attachment like addiction. Evil is when wrong view has too much latitude.
âPerceiving constancy in the inconstant,
pleasure in the stressful,
self in whatâs not-self,
attractiveness in the unattractive,
beings, destroyed by wrong-view,
go mad, out of their minds.ââAN 4.49
All beings are a cell of God - this is a conceptual antidote to ill will and aversion.
All antidote is strenuous and effort, thus it itself is dukkha.
It is state quite far from being pure.
Further purification will lead to seeing no beings, no God, then there would be no need for antidote nor patience.
Patience is just a glorified word for enduring stress or suppress desire, which is useful in training but it also is an indicator of distance to freedom.
âCellâ feels too separate. I like to think of mortality like being fingernails of the singular.
Patience is about pacing and accessibility of wisdom. Patience allows transcendence.
Fatalism was explicitly rejected by the Buddha. AN 3.61:
My reading of the suttas gives me the view that the Buddha had a much more nuanced understanding of human experience. Past actions are acknowledged as one aspect that affects existence. The second is choices and intentions that are made in the present. The third is the possibility of external forces that may not be in oneâs control at all, such as weather conditions or some bodily diseases and aliments, as explained in SN 36.21:
Well, Dear Very Wise One, I would think that we have True-Ego just like we have âhaveâ.
When religion coexists with tyranny it acquiesces prime tenets.
To know our motion and thought are formed by the streams of experience is to become exempt from those who would use panic and rage as motivational tools⌠knowing evil implicitly not real; knowing we are truly extensions of the only thing that exists. And gifted with mortality so as to know joy.
Yes you are absolutely right! We are extensions of the only thing that exists just as fingernails are extensions of bodyâŚbut if thatâs trueâŚthen donât you think being extension and believing it is actually the cause of mortality? Offcourse if it would be otherwise then we would definitely be immortal! But to come to this thinking aspiring for immortality is necessity⌠otherwise how would we know transcendence through experience rather than believing! Just like we can never progress till we stop being satisfied in the present state.
May be we are not gifted with mortality to know joyâŚbut it must be because we havenât yet succeeded in realising immortality. And because of not having anything to trust or believe onto, we see the most likeable and available thing as joyâŚnot out of choice but out of no choice. Who knows maybe we would choose immortality if given a choice in the first place! And until and unless we get rid of mortality, we canât taste the true joy of immortality.
Yes you are right evil is absent ultimately but you just believe that⌠you canât experience that nor you can demonstrate that because if you could demonstrate, we all would feel the same thing you feelâŚwhich is not the case. Believing ultimate absence of evil is same as believing non self. We believe it but we donât experience it because if we could we(including you) would always be continuously happy (which is not the case) nor can we demonstrate it because if we could then we wouldnât be bunch of selves discussing over non-self.
I wouldnât call it âseeking immortalityâ I would call it âseeking self-awarenessâ then by happenstance seeing that one is the only thing that exists, having no beginning.
Mayhaps not, though whatever base formula that passes through big bangs does carry with it the circumstance of joy only being able to be savoured by the mortal with karma looking on the naive notion of âlying to surviveâ as cheating.
Brains and truth have an intrinsic relationship. Truth, once seen, can only be ignored at the cost of sanity. That the whole is a singularity is an evident mechanical truth easily reasoned once âhumans having individual willsâ isnât automatically presumed. I see us as life that passes through delusion so as to divine the reality of global harmony⌠âthe devil guards Nirvanaâ so to speak.
Where do you get your knowledge? You know, even in Vedic texts they say âAtmaâ and it should not be translated to Self, there is no Self, and the Soul, which is what âAtmaâ means in every Vedic text is not a Self.
Objective reasoning not corrupted by the delusion of thinking humans have individual wills.
Then what do you mean? We donât have individual wills, do we? And if we really donât have individual willsâŚwhy canât we experience and feel that way? And why do we feel like having individual wills?
When we see our every action and experience as an analog stream that goes back for infinity we know it is the same for the whole of all that exists. That all life is a reflection of the whole. Buddha-consciousness is to be the self-aware singular soul of life. To know the thing looking out our eyes is the only thing that exists dancing and suffering via the ego formed by circumstance.
Along with that is all the wisdom of knowing what a thing doesnât look like.
Free-will was proselytized to muddle intellect with the belief that evil could be real, enslaving a global population of humans under panic and enragement. Pretty much THE tyrannical con, and still as natural as everything.
I canât say I understood completely what you said because it sounds little bit harder! Maybe (in simpler words) you are referring to non-self as singular self. Thatâs what I could extract from what you said.
One last question how do you think we should get rid of suffering we all have(because the pain i feel I canât say it is not real!)âŚand for me personally I fear deathâŚnot for me but for my loved ones! I wish to clear away fear of death not just for me but for others so how should we see death? What do you think?
Our capacity to dance with suffering has a default position that is inhibited by suscepibility to rage and panic. To know the impossibility of evil is to graduate to pragmatism/resignment so as to maintain balance/mindfulness in the face of any conjecturable future (its a practice).
Mayhaps there is a cavalierness involved, something akin to being just too tired to be afraid anymore.
Reminds me of a little comic strip I once saw. Fellow was told to live every day like its his last. He woke up every morning screaming.