C T

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Everything posted by C T

  1. The prison of beliefs.

    C T replied to Shad282's topic in General Discussion

    In total alignment with the above, Yueya. My apologies if the comment appeared haughty. It wasn't meant that way.

  2. The prison of beliefs.

    C T replied to Shad282's topic in General Discussion

    Beliefs need validation; Validations stunt faith. Vastly different in terms of scope, and yet simple to see.

  3. The prison of beliefs.

    C T replied to Shad282's topic in General Discussion

    In my opinion, beliefs operate within the limits of the intellect - therein all beliefs are by default subject to biases. Echoing what Spotless mentioned above regarding authentic faith, i see it as a refined or transcended aspect of belief, where the one who accesses it is has gained intuitive insights and therefore no longer bound within belief's dualistic framework. Faith is built on trust (in some sense, in the unknown and unknowable, yet accessible thru contemplation and meditation), whereas belief/s are built upon intellectual deductions and assumptions mostly. Not saying one is more superior than the other. Both have merit when approached correctly, and in fact, i see belief as the springboard towards the development of authentic faith, if cultivated with a sense of openness and awareness.
  4. Dont think your participation on this forum/site will persist for much longer, to be honest. Guess you probably dont even care.

  5. The prison of beliefs.

    C T replied to Shad282's topic in General Discussion

    And what should a person with beliefs do chancing upon one who has (allegedly) raped a small child?

  6. The prison of beliefs.

    C T replied to Shad282's topic in General Discussion

    Relatively, beliefs can help expedite and clarify one's path. Ultimately, the nature of beliefs are akin to vapour, or clouds, or smoke - though seemingly appearing Yet beyond mere appearances, all beliefs are ephemeral and ever-changing. Know that relative and ultimate are not two, and not one either Each arise in relation to the other. Likewise, the illusion of imprisonment arise in relation to tendencies of clinging and aversion only. Free of clinging and aversion One is free of all positions. Vast is the mind No prison can contain it.
  7. I bow to my own mind that dispels mind's ignorance by eliminating the mind-sprung web through this very mind itself. Sentient beings with their various inclinations picture different kinds of gods, but our precious mind cannot be established as any other god than complete liberation. ~ Nagarjuna's Cittavajrastava (Song of the Diamond of the Mind) ~
  8. Duality is suffering. Duality is the real root of our suffering and of all our conflicts. All our concepts and beliefs, no matter how profound they may seem, are like nets which trap us in dualism. When we discover our limits we have to try to overcome them, untying ourselves from whatever type of religious, political, or social conviction that may contain us. We have to abandon such concepts as 'enlightenment', 'the nature of the mind', and so on, until we no longer neglect to integrate our knowledge with our actual existence. ~ C. N. Norbu Rinpoche ~
  9. For a lengthier discourse on Emptiness (Mahayana emptiness) i'd recommend this article: http://www.buddhanet.net/cbp2_f6.htm
  10. TWIM .. This Week in Microbiology? Anyway... of what use is all the knowledge and intelligent discourse when even basic courtesy and manners have not yet taken root?
  11. Instead of denying or indulging in intellectual debates over self v no self, the Buddha merely encouraged followers to ponder the following: "Is that which is impermanent, subject to change, subject to suffering fit to be considered thus: 'This I am, this is mine, this is my self'?" He also encouraged followers to pragmatically discover the truth for themselves... quote extracted from Buddhaworld website.
  12. Having a dualistic mental disposition often leads to oppressive habits, which lead to deceptive actions, which lead to inner conflicts, which lead to unstable imaginings, which lead to reinforcement of oppressive habits... and on and on, the pink elephant dances in the room. Within this cycle of delusion, it is no surprise that notions such as demonic possession rise to the fore. Case studies of those who experienced symptoms resembling demonic possession have indicated either psychological imbalances and/or habits that have become overly vile, arousing repressive self loathing, anger, hatred and apathy.

  13. How much money should a master charge

    C T replied to Dioni's topic in Newcomer Corner

    As for healing... 300 is too little (not). He should have asked for 3000. For 10 minutes. And you know what? There will still be those who will allow themselves to be beguiled.

  14. How much money should a master charge

    C T replied to Dioni's topic in Newcomer Corner

    Lots of cheeky chappies out there, so beware! 300 bucks for a 20 min private audience? And people actually reach into their pockets to pay this amount? Incredulous. For that, one could get a full week's Vajrayana intro retreat in some places, inclusive of meals, if not lodging as well.
  15. In my view, i dont see how the natural mental processes are innately problematic, since they are essentially necessary to function in daily life. What is potentially problematic are the tendencies (or habitual reflexes) that i am not aware of and because of this ignorance of the subtle 'hooks', it could lead to the superimposition of deluded thoughts on to the initial data, which then spins off in diverse directions and often creates emotional ripples which we are told have the power to lead one astray and cause other agitative or harmful reactions. In order to address this, according to Buddhist methods, a practitioner turns to practices that increase mindfulness and awareness. There are numerous methods and practices for this, but fundamentally they all condense into a combined practice called shamatha and vipassana. I dont know if you had read the article by the Dalai Lama posted by Dwai not too long ago. It might help to clarify your question, which is actually a very good one. The link to the article: https://www.lionsroa...most-awareness/
  16. the criterion for enlightenment from the Buddhist pov is rather direct and simple: One has to work to gain insight into the three marks of existence, namely, anicca (impermanence), dukkha (resulting failure in understanding anicca, or transiency), and anatta (what is this self in relation to anicca and dukkha).
  17. at that point, it is said that the observer proceeds to find out, or become acquainted with this 'I', in a manner which allows insight into whether the I is self-arising, or other-arising, meaning, is this I a permanent, unchanging entity, or does it arise only in relation to objects formed by sensual contact?
  18. To understand how delusion arises, practice watching your mind. Begin by simply letting it relax. Without thinking of the past or the future, without feeling hope or fear about this thing or that, let it rest comfortably, open and natural. In this space of the mind, there is no problem, no suffering. Then something catches your attention - an image, a sound, a smell. Your mind splits into inner and outer, self and other, subject and object. In simply perceiving the object, there is still no problem. But when you zero in on it, you notice that it's big or small, white or black, square or circular; and then you make a judgment - for example, whether it's pretty or ugly. Having made that judgment, you react to it: you decide you like it or don't like it. That's when the problem starts, because "I like it" leads to "I want it." We want to possess what we perceive to be desirable. Similarly, "I don't like it" leads to "I don't want it." If we like something, want it, and can't have it, we suffer. If we don't want it, but can't keep it away, again we suffer. Our suffering seems to occur because of the object of our desire or aversion, but that's not really so - it happens because the mind splits into object-subject duality and becomes involved in wanting or not wanting something. ~ Chagdud Tulku ~
  19. not exactly, but in some sense... yes. Its such a fluid process, full of wonderment. Finding meaning, to me (i know others find it so vital) is putting a cap on the wonderment, and stems the flow somewhat.
  20. Sounds odd but i have long given up looking for meaning in the revelations of the inner journey
  21. I think the most essential factor to effect the meeting of master and sentient being is affinity. Consciousnesses are being tossed around all the time, known or unbeknownst to the many. Its just that a master knows the formula of setting correct intent and scope, much like a gifted maestro directing an orchestra.

  22. Two Meals A Day?

    C T replied to Orgasmic19's topic in General Discussion

    do some research yourself instead of deferring to a yogi from a different era. Back in those days milk was purer and likely to be free-range & organic. Nowadays... im not so sure.

  23. Two Meals A Day?

    C T replied to Orgasmic19's topic in General Discussion

    Yep, milk is highly phlegm-inducing, which in turn mucks up the subtle body, so for those who seek a suitable, healthy, cultivation 'vehicle', it is best to avoid milk, as well as other phlegm-inducing foods, especially those with excessive cooling properties.
  24. Animals and other sentient beings have the potential to obtain favourable rebirths. Some realised masters have the ability to transfer the consciousness (Tib. Phowa) of a (dying) sentient being, directing it towards a rebirth with greater opportunities to connect with the Dharma. If the master is powerful, he or she can even project the consciousness to a pure land/buddha field.
  25. From a Mahayana perspective: A lot would hinge on the dying person's mindset as he or she begins the dissolution process. Generally speaking, if the dying person leaves in a state of bewilderment, then that is a sign of carrying the confusion into the bardo states, and, depending on the level and forms of craving and aversion, the subtle consciousness will seek out a rebirth closest to those forms and level of craving and aversion. Alternatively, if the dying person lets go of regrets and leaves with little to no craving or aversive tendencies, it is said that such a mindstate (subtle consciousness) will tend towards a less traumatic, confusion-free bardo experience and, aided by helpful protectors, may even find rebirth in a pure land or buddha field, or at the very least, obtain a favourable rebirth filled with hindrance-free opportunities to practice the Dharma. He or she will easily encounter authentic spiritual friends and mentors who will ensure a smooth journey throughout.