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Not so much questions, as wonderments, the way its seen from here. Wonderments are great. Questions are great. Doubts are great. These open the mind to inner discovery, don't they? Beginner's mind is filled with possibilities. Love it.

Didn't Bodhidharma introduce internal and external cultivation to the Shaolin monks? It is said after he left the temple, a very important qigong manual was discovered. (further reading from wiki for anyone interested)

Manitou Barbara, Please feel free to share your thoughts here whenever you feel like doing so.

This video, by Prof Brian Cox, although presented from a scientific angle, reminds me somewhat of the Kalachakra Mandala and teaching. Its quite amazing that what he is presenting here is very much in line with what Shakyamuni Buddha discovered and taught more than 2500 years ago.

From personal experience as a chef, i can attest that when meat is overly consumed, i get less interested in spiritual cultivation. This means there's less motivation to practice, which then means i need to push myself harder. This is neither bad nor good, just noting the results and sharing the experience. The ratio that seems to work for now is veg 70:30 meat. It used to be the other way up until a couple of years ago. Besides the spiritual aspect to this, i have also noted that my digestive system is not as robust as before, hence it would appear to be quite foolish not to 'listen' to this diminishing physical function of the body. Also, it would appear that there is a reason why teeth begins to loose their strength after a certain age, but the funny thing about this is that people don't seem to pay attention to the relationship between the weakening of teeth to the reduction in meat consumption. There is much habitual indoctrination with regards to regular dentists' visits, and the progression from this is that when folks get older, they would periodically replace worn natural teeth with implants, and then continue with their regular diet. I suspect this can be problematic if their regular diet happens to be meat-heavy.

Some advice on how to study Madhyamika I would like to give you some advice on how to listen to or study this teaching. I think we will have many problems with the definition of terms, for example, when I say ‘suffering’, then you have an idea of what is meant by that, and I have an idea. So when I talk about it based on my idea and you listen based on your idea, problems can occur. In everyday life, we often do not entirely mean what we are saying, but now we are studying philosophy, so we need to mean what we say! We must be disciplined when we use words like suffering, and not take their meaning for granted. I think that different definitions of words are one of the root problems between a teacher and student, especially an eastern teacher teaching western students. So, although we are not going to study it here, let me introduce some Buddhist logic, as it will help you. When we talk of definitions, we have to establish what the definition of a ‘definition’ is. Until we can agree upon this, some loopholes could arise, and we do not want any loopholes when we study. Dharmakirti’s definition of a ‘definition’ is that it is free from the three kinds of fault of being too all encompassing, not all-encompassing enough, and not possible. You can see that Buddhist scholars do not just teach, “Rest in the nature of the mind” – they go through all sorts of small details! Now, what is the definition of this pink flower that I have just picked up? You have to really listen to me very carefully, as you are a philosopher. Can you create a definition of this particular flower free from the three faults? You can see that the definition has to include me, for example my hand, since I am holding the flower. If you say the flower is pink, it is not specific enough, as there are many other pink things in this room. If you say the flower is round, that is not sufficiently all encompassing, as there are also many other shapes in this flower. An impossible definition is easy, for example if you say that the flower talks. The point of this example is that when we use big words like ‘emptiness’, or small words like ‘suffering’, all these words need a good definition. This is why when Buddhist masters talk about suffering, as in ‘samsara is full of suffering’, people cannot understand. For many people, the definition of suffering is something that is painful. So, they say, “No, I am having a nice time here right now. It is not true that whole world is full of suffering”. Whereas from a Buddhist point of view, even getting a suntan while having a nice time on the beach is a form of suffering, because your body is getting roasted and more wrinkled, and the clock is ticking all the time. I am giving you an idea of the importance of definitions when you study. Later on we will talk a lot about things that are ‘truly existent’, and to understand this, you will need the right definition of what is meant by ‘truly existent’. Many Buddhists take this for granted, and say that everything does not exist, and some careful Buddhists say everything does not truly exist. But even this raises questions, because if you say that everything does not truly exist, then that implies things exist in a relative way. In fact, the definition of ‘truly’ is the reason why many of the Madhyamika philosophers cannot accept the idea of truly existing phenomena. ~ Dzongsar Khyentse Rinpoche ~

By distinguishing the conventional from the ultimate, it is tempting to disparage the former in contrast to the latter, developing a sort of theory of one truth and one falsehood. This is done if one reifies the entities associated with the ultimate, such as emptiness or impermanence or the Four Noble Truths, or the Buddha. Then one treats these as real, intrinsically existent phenomena. The conventional then become the world of illusion. ~ Gorampa ~

“Genuine compassion is egoless. It is the inherent essence expressed, inseparable from awareness. This natural essence, which is genuine compassion, does not need to be formulated or even expressed as something like “compassion.” We see this exemplified in our great teachers. Their genuine compassion does not require phrases and expressions or even actions. Just their presence, who they are, is nothing other than the quintessence of compassion. We, in contrast, have to invent and demonstrate compassion. Our contaminated compassion still requires effort and deliberation. That is conventional or general compassion. The good thing about the use of deliberate or conventional compassion is that it matures the mind so that ego- grasping diminishes. It definitely has that effect and is therefore a skillful method for developing awareness compassion.” ~ Jetsun Khandro Rinpoche ~

A middle path yogi is released from extremes. Being free from extremes, even the middle path is released. How else can one use conventions in absolute appropriation? "Since there are no extremes, there is also no middle; The view that is without middle and without extremes is the perfect view." ~ Atisha ~

Getting intimate with spaciousness, in the process gradually releasing all the subtle graspings at those habitual guard rails that are thought to be essential, for some, even defending these to the death, is the practice of a true spiritual warrior on the long quest towards emancipation, and ultimately, enlightenment.

Do not sit with a mind fixed on emptiness. If you do, you will fall into a dead kind of emptiness. Emptiness includes the sun, moon, stars and planets, The great earth, mountains and rivers, All trees and grasses, Bad people and good people, Bad things and good things, Heaven and hell; They are all in the midst of emptiness. ~ Hui Neng ~

Ever been to a Buddhist retreat? Makes for interesting observation should one be so inclined. Once at one of these retreats the master happened to cover this very topic wrt food consumption, and then uttered something like "Adopting a vegetarian diet does not mean the end of karmic accruements cos veges too have life forces connected somehow, including sentient life as well...", which must have sounded totally sacrilegious to the anti-meat eating camp, and that same evening a handful of them left as if disgusted. They totally missed the point i guess.

TSOKNYI RINPOCHE ~ Interview on LUNG “In the 21st century, the subject of healing the subtle body is crucial. I sometimes say that for western Dharma practitioners, “body enlightenment” is more important than the enlightenment of the mind.” ~ Tsoknyi Rinpoche Q: In your new book “Open Heart, Open Mind” you discuss the subtle body and its influence on our lives. How can we understand the subtle body? Rinpoche: In the Tibetan Buddhist tradition, the subtle body (Tib. “lu trawa”) connects the body and mind and is the home of the emotions that influences both. Q: So it is a point of great importance that is largely unknown in western psychology. Can you please explain the system of the subtle body in more precise detail? Rinpoche: The subtle body is composed of three interrelated aspects. The first consists of what in Tibetan is called “tsa”, (“nadi” in Sanskrit), usually translated as channels. They are closely related, but not the same as a network of nerves that extend throughout the body. These channels are the pathways that allow sparks of life(“thigle” in Tibetan, “bindus” in Sanskrit) to circulate and can be compared to neurotransmitters–chemical messengers that influence our physical, mental and emotional states.The “thigle” circulate within the channels due to the subtle energy or inner wind, known in Tibetan as “lung.” (“prana” in Sanskrit). Q: A certain amount of lung is a normal part of the subtle body. But there are also disturbances in the wind energy. Is it possible that lung disturbances can get intensified through meditation practice and manifest negatively at the level of feelings? Rinpoche: Clearly, yes. In anything we do, whether during meditation or in any situation, lung can be intensified. This can happen when we feel overloaded and “stressed out” or when our emotions get quite strong, even overwhelming. Any practice we do driven by the wish to perform well or succeed with a corresponding lack of relaxation and lightness increases this intensity and creates restlessness. I am speaking here about the attitude of a forced, driven, goal-oriented practice. To take one example, if you want to quickly recite 100,000 mantras within a few days this may cause what we call lung, a disturbance in the energy, because you have unnaturally put yourself under too much pressure. Q: What exactly happens at that time? Rinpoche: When the mind continuously demands greater speed due to over-excitement, a high degree of pressure, and a need to perform too quickly, the subtle body eventually becomes exhausted. Through excessive activity on the mental level a message is sent to the subtle body to push, go faster, with the result that the restless lung is strengthened. The subtle body’s natural equilibrium gets out of balance and at some point it becomes a lung disturbance. Also, being over-serious, uptight, having strong grasping and mental restlessness are conditions that can lead to a feeling of agitation and restlessness in the subtle body. And these habitual patterns can become deeply imprinted within the channels due to this stirred up lung. That is why we should learn how to handle this energy sensibly. Q: How should we deal with a lung imbalance? Rinpoche: Overactive lung confuses and disturbs the subtle body nervous system and becomes increasingly rigid and solidified–and because of this the natural capacity to feel compassion becomes blocked–your innate ability to feel unconditional, unbiased love, warmth and openness. Without this capacity it will be impossible for you to feel loving kindness and compassion towards others, and to love them. We have to reconnect with our basic nature and relax in that. There is also a special yogic breathing exercise called “vase breathing,” which can serve us well here. The breath is closely connected to the subtle wind energy. In my book, Open Heart, Open Mind, I devote a whole chapter to this method. Ref: http://www.tsoknyirinpoche.org/…/tsoknyi-rinpoche-intervie…/

Offering perspective for reflection only There are vegetarian spiritual practitioners with very good hearts, and there are those with not so good hearts, who also don't have much understanding and peace even though they try their best, bless them. Whatever life choices are made, ultimately its one's intention or motivation that influences action and subsequent result, and not exclusively the deed on its own. Its been said many times that a good practitioner, one with pure motive, can use poor guidance, or none at all, and still make progress, while a misdirected practitioner can employ the greatest tools and the highest teachings and still manage to reduce all of that to causes of demerit simply because at the fundamental level, the motivation was ill-directed. This is why there is much emphasis on bodhicitta on the Vajrayana path. Its the most appropriate guidance for developing mundane and supramundane inner realisation. Of course, from the Mahayana angle, the highest inner realisation is wisdom arising simultaneously with compassion. Once these two qualities are sort of in balance, achieved thru consistent practice and study, then there is almost no room for intention to be misdirected and ill motives to take root. Only then will karma from actions cease to take hold. At that point, with the rewarded freedom, craving gradually ends, and desire, aggression and confusion will naturally be pacified as part of the integrative process. At that point, whether one is vegetarian or not will no longer serve as obstacles on the path as long as motivation is kept in check. Sure there will be times when this gets knocked sideways - if this happens, the good practitioner employs certain purification practices which includes confession followed by the generation of sincere resolve to use the erroneous past action as a cause for greater awareness, thus amending the fault and gain even deeper realisation. So whatever is consumed by mind and body, and all the karmic forces and repercussions tied in to that, all of that will naturally also be either pacified (meaning will not take further root) or cause further complications - this all is born at the initial ground -this is where intention first arise, gathers momentum, gains traction, and ultimately, fruition. There are quite a number of factors to take into consideration conjoined with careful application and also lots of mindful revision takes place in order to nourish the path towards fruition, and not simply the mere practice of abstinence that moulds spiritual practice, imo.

To uproot grasping at self, we need to realize wisdom. To realize wisdom, we need merit. Merit releases us from negative emotions, the cause of samsaric suffering, and loosens our grasping at self. As that happens, we glimpse the true nature of our mind. Once we do, we can meditate on the true nature to perfect the realization of wisdom. Until then, we need to make merit. ~ Tulku Thondup ~

The four levels of obscurations The failure of the mind to recognize its own nature is what is meant by the term "ma-rik-pa," or ignorance, the first level of obscuration or defilement in the mind. As a result of this ignorance, there arises in the mind the imputation of an "I" and an "other," something that is other than the mind. This dualistic clinging, something that we have had throughout beginningless time and that never stops, is the second level of obscuration, the obscuration of habits. Based upon this dualistic clinging arise the three root mental afflictions: mental darkness, desire, and aggression. Based upon those three afflictions are the 84,000 various mental afflictions, the third level of obscurations, called the obscuration of mental affliction. Under the influence of this, we perform actions that are obscured in their nature - the fourth level, called the obscuration of actions or karma. These four levels or types of obscurations are the cause for all sentient beings to wander in samsara. If these are removed or cleaned, then the inherent qualities of mind's nature, which we refer to as wisdom or "yeshe," will naturally manifest and spread like the rays of the sun. The word in Tibetan for the removal of these obscurations, "sang," means "cleansing," and the word for the spreading of the inherent qualities of the mind that occurs as a result of that is "gye," or "increasing." "Sang-gye," these two words together, is the Tibetan word for a Buddha. Therefore what is meant by Buddhahood is the recognition and realization of the complete purity of the mind. ~ Kalu Rinpoche ~

If its calling, then follow. There is a natural pattern to abstinence, in fact, all forms of abstinence has a natural pattern. There ought not to be any contrivance, otherwise, as its often the case, the opposite effect is caused. Then a lot of time and energy goes wasted, even though the aim was itself noble.

Very Important Advice for Dzogchen Practitioners "Search for your mind. Where is it coming from? Where is it now? Where is it going? When you use these three questions to try to pinpoint your mind, you’ll discover that there’s nothing substantial or solid to find. Our past thoughts are gone, our future thoughts have not yet arisen, and the present thought disappears the moment we look for it. These three investigations reveal that the past mind is empty, the present mind is empty, and the future mind is empty. When you don’t find anything, it’s time to relax. Now you’re not going to try to look for anything. Trying to find something just makes us tired; ultimately there’s nothing to find. When we begin to relax in this state, we’re going to apply three techniques: (1) don’t get distracted, (2) don’t meditate, and (3) don’t change anything. These are Master Tsele Natsok Rangdrol’s pith instructions on how to meditate. Simply relax in the mind’s own natural state without doing anything. Just relax. This is practical advice on how to stay with the nature of mind. In order to make this pith instruction more meaningful, first we have to recognize the nature of our mind. Once we behold our nature, applying these three reminders becomes very useful. The first instruction to not get distracted is very, very important. Once we behold the view, we have to try to maintain that with meditation. The biggest obstacle to maintaining the view is distraction. Therefore, be watchful of distraction and try to stay with what you’ve already recognized. Continually carry the view with mindfulness, but without being too forceful. Mindfulness itself can be a distraction if we apply it too much. Therefore, keep the strength of your mindfulness, but let the mind stay with the view without being distracted by any method. Many great Dzogchen teachings say to relax nakedly, relax freshly, and relax in the natural state. Naked, fresh, and natural—these words have a lot of meaning. They are practical instructions we can use to remind ourselves and usher us back to what we’ve already recognized. The second instruction, “don’t meditate,” means to relax. When we’re meditating or practicing, we have to relax. Many Dzogchen teachings say to relax all six senses: our eyes, ears, nose, tongue, body, and mind. Let the six senses rest in their own natural state—don’t follow after them. If we’re using any effort, we’re creating a little tension, and that tension is unnatural. The meditation we’re talking about here is more natural. Of course as beginning practitioners we need some effort, but after a few seconds or minutes of meditating, try to relax all your senses and muscles into their own natural rhythm. That is what it means here by “don’t meditate.” The third instruction is “don’t change anything.” This means that during meditation, continually relax in the natural state and don’t try to change or construct anything. Don’t fabricate anything and don’t add or subtract anything. Just let it flow continually as it is. Whether we’re practicing shamatha or vipashyana meditation, we should always remember these three qualities. (1) Don’t get distracted, (2) don’t forcefully meditate, (3) and don’t construct or change anything. This is practical advice we can remind ourselves of throughout our meditation. Keep this instruction near you so that you can use it as you continue to progress in your practice." ~ Venerable Khenpo Rinpoches ~ .... Relaxing in the True Nature ....

Lam Rim Tibetan Buddhist audio teachings by HHDL and other prominent Tibetan masters, and a radio service too. http://www.lamrim.com/index2.html

Does your question imply that thoughts arise without cause?

Nice explanation sir, but waves are not water per se, but water conditioned by other factors, hence waves. It would not be wrong to call wave, water, nor right to call water, wave. Discriminating awareness wisdom, remember?

In the study of some aspects of Buddhism, there are actually 121 consciousnesses, so it becomes quite vague to simply assign what is not immediately accessible to be resident in the subconscious. None of the teachers i have studied with have actually made any allusions to the subconscious (as a sort of dismissive and generalised application). Their determinations of the various mind states can be very precise at times.