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The severity of identification leads to clinging, the root cause of all situational discomforts. If one can learn to retrace the path back to the state prior to identification, which is basically a process of deconstructing duality, one reaches a still point. Some call this point 'resting in the nature of mind' (which is another way of saying resting in pure potential). This is not to be confused with "waking coma". One who can remain at ease in the nature of mind often has immense spontaneity, energy, coupled with a tireless, responsive, relational attitude to life. Negativities have no ground to fester when there is no identification to fertilize its roots. Non-identification can be understood clearly thru meditative practice.

Love this... hope you do too!

"Stilling the mind" is often imagined to be some blissful, serene state. It can be that, but also, it can be that a practitioner reaches a point in his or her practice where there is a kind of realization that its ok to remain unfettered in/by whatever arises, then there is no room for distraction to knock one off-balance. Discursive thoughts are ok, settling is also ok... no more chasing or rejecting, be ok with whatever arises, that is the ultimate meaning of "stilling the mind". When everything is ok, then there is a sort of equilibrium, balance... the ability to maintain this balance with awareness, one resides in a non-literal "space between thoughts".

got good Marx at school because you were Lenin hard the effort paid off...

any luck today in the Grand National, GMP?

Pure Heart, Enlightened Mind ~ The Zen Journal & Letters of Maura "Soshin" O'Halloran Inspiring, profound, touching, and full of grace. http://www.amazon.com/Pure-Heart-Enlightened-Mind-OHalloran/dp/1573225037 http://www.gratefulness.org/giftpeople/ohalloran.htm

impressive collection there, TI.

...and all along, i thought Buddhism was beyond forms, and can therefore afford not to exclude the possibilities of premises outside of the rational. Segregation in the name of rational anything is a form of extremism, and Buddhism is found somewhere between that and the total abandonment of reasoning.

Hello TI, If you are able to retrace your thoughts, it means there is a good level of clarity. That is very good indeed. That idea of thoughts watching thoughts seems quite interesting, although i'm not sure about thoughts having inbuilt grasping as a kind of default setting. Will have to think about that one.

Generally speaking, yes. Yet, If you want to point to the ineffability of certain truths, then there is this need to get nearer the specifics, where not-self intends the practitioner to realize that suffering is not inherent, that craving is what brings it about, and that craving arises from a lack of knowledge and understanding of the truth of anatta, that when this truth is experienced clearly, it gives rise to the doubtless acceptance of the preciousness of this human birth. This wise acceptance in turn helps to propel the practitioner towards compassion thru the cultivation of the paramitas, and finally, arriving at the full-blown state of recognizing the 3 kayas and how the self is not apart from the kayas, nor are the kayas even mysterious to begin with. This is the wisdom aspect which completes the path. Only then does the doctrine of not-self actually begin to make sense. And when this realization sinks in, do words and concepts still matter? Only at that point can one can truly assert the ineffability of Buddhadharma beyond concepts. Ineffable not because it is forever out of knowing's reach, rather, its been there all along, right in front of our noses, and yet not recognized. Thats why in pointing out nature of mind, the general after-thought among practitioners is how it was ever not seen before, being so simple and clearly there. Of course this is the theoretical aspect of it. Aside from philosophical implications, practice in gaining a stable realization is doubtlessly left to each individual. To summarise, Buddha said: "The past should not be followed after, And the future not desired. What is past is dead and gone, And the future is yet to come. But whoever gains insight into things Presently arisen in the here and now, Knowing them, unmoved, unshaken - Let him cultivate that insight." The Buddha never once spoke mysteriously (or referred to what is arising in the present moment as ineffable) - instead, his straightforward encouragement was to develop habitual insight to what is happening now, in this way leaving behind past and future mental dwelling. Knowing presently, he said, one should remain in equipoise, and having settled the mind thus, wisdom reveals that which is obvious (reality like so). If the nature of reality is fundamentally mysterious, beyond knowing, how does one, enveloped by a fathomless unknowability, even hope to rest in equipoise? Its not possible at all, because by adopting such a mindset, there will always be the subtle hook of being caught by extremes. Maybe this is why the Buddha kept silent on certain issues. Thats it from me. Thanks for a great topic... great for reflecting on certain things.

I think one needs to take into consideration the crux behind the teaching of not-self, which is to end craving and aversion ultimately. The ending of craving and aversion forms the basis of bringing to the surface freedom and happiness, paradoxically, one's fundamental nature, which is no different from the nature of buddhas, except those who are not yet awake (another way of saying still caught by craving and aversion) are seldom aware of this. The clarifying nature of this process does not point to the disappearance of a self or blankness or nothingness, per se, but the actualization of a relative self that experiences reality as reality is, backed by insight of its non-dual nature (of reality) which does not separate this relative self as independently existing. If this relative self does not exist, contemplating precious human birth would appear quite redundant.

The Dalai Lama said, "refute this belief in a self..." that is independent of aggregates. The Buddha said the exact same thing, repeatedly.

fair enough.

I dont think there is a need to switch off. The consideration here with regards to grasping is to develop an awareness, or habit, to see patterns in oneself which leads to self-defeating emotional reactions, and do the right thing to avert following through with arising thoughts in light of that awareness ~ train one's perception acutely enough to alter the direction of response, in other words. When one can do this with ease, then its like having the ability to cut karmic roots. Hence the writer alluded to developing mundane clairvoyance. When the awareness is fully honed, tuned sharply, watching one's thoughts immediately brings on a kind of knowledge where/when/how these thoughts will manifest. This premonition is that which helps the practitioner release the otherwise blind following-thru, in other words, to break the samsaric links one by one, until one becomes free (of clinging and aversion). It says in the OP's first article that thoughts arise as illusions to adorn the path. This is a very crucial practice on the Vajrayana path. .2 rupees.

spirit not be swayed draped in moonlight, it hovers like a stubborn fog

your friend sounds like a heartless fellow. Doping an animal should not be viewed in a light vein, let alone having a laugh at its expense.

Manuka honey. Echinacea drops. Vitamin C with bioflavonoids. All help to boost natural defences, with Manuka honey especially good for debugging.

Again, such interesting propositions. Thank you!

May i ask, how is this 'unclinging' and 'unknotting' to be (un)done? Also, how does one go about refining the ability to enter the various states of samadhi? Which tradition have you adopted to arrive at such an interesting insight? Surely not Buddhist?

On what do you base these assumptions and challenge, Chi Force? What transcendental truths have you made a connection with? I sense that the OP was merely on a process of assembling his/her realizations. Did he/she claimed to be enlightened? I must have missed the post if there was such a claim made. I also do not see the point of your post above re: the 84k Dharma gates. Please help to elaborate? Thank you.

Some who are overly grounded begins to yearn for out of body experiences. Others who find they are leaving the body too much too often say they desire to be more grounded. This is why the Buddha taught, "A dewdrop sticks not to the lotus leaf, a lotus flower is untouched by water. The same way, wise beings cling to nothing at all, not to the seen, the heard or the sensed." Whatever arises will fade. If there is grasping, then the arisings will linger like unwelcome guests. Change the nature of your thoughts, cut the tendencies which give rise to grasping and aversion, and you will taste the sublime equanimity of non-arisings. How else to prevent future rebirths of same stress?

shoe horn to leather fork and knife to meat and veg some prefer chopsticks

It will pay to Take heed of DeciBelle's encouragement.

The Buddha told his disciple Ananda to see impermanence, to see death with every breath. We must know death; we must die in order to live. What does that mean? To die is to come to the end of our doubts, all our questions, and just be here with the present reality. You can never die tomorrow; you must die now. Can you do it? If you can do it, you will know the peace of no more questions. --- Ajahn Chah

a sharing... Allowing Space ~ Tsoknyi Rinpoche If we can allow some space within our awareness and rest there, we can respect our troubling thoughts and emotions, allow them to come, and let them go. Our lives may be complicated on the outside, but we remain simple, easy, and open on the inside. --- Tsoknyi Rinpoche