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It may be well to say that the word Prakrti is generally used instead of Mfilaprakrti, the prefix Miila, Root, being usually left out.
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The Buddha taught for many years, but the dharma he explained wasn’t about acquiring knowledge; it was about changing the mind. It doesn’t take a lifetime of study. We all practice as we learn, all at our own rates.
Stephen Schettini, “A Sense of Belonging”
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HPOC
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ANGR MX B
What helped/helps me was/is that I read about how every time we get angry (even the little moments of anger when we’re snapping at someone, or ourselves) …. every time we get angry - we erase much of the merits we’ve gained from doing good. And I’m not that good that I have mountains of merit to spare. Keeping that in mind every day has helped me to reduce my anger outbursts (at others, self, objects or situations) by 95%. Even when I see the injustices that take place in this world I feel sadness and grief where there used to be anger. In Buddhism anger is one of the most destructive emotions, if not THE most destructive. I’m a MUCH calmer and pleasant to be around person (just ask my wife) than I was when I started practicing Buddhism 6 years ago. And I read that about anger during my first few weeks of voracious reading of Buddhist teachings. In those first few weeks my anger outbursts dropped dramatically. And it only gets better. I hope this helps. Peace and Love, 🙏🏻❤️. Namo Amitabha Buddha
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But the student may ask : “ If my actions now are the outcome of my past thoughts, and if my past thoughts are the outcome of my past desires, am I not helplessly bound? I must act as I have thought. 1 must think as I have desired.” Thai, is true, but to a certain extent only ; for we are changing constantly as we gain new experiences, and the Jiva thus gains more knowledge, and by the help of that changes his desires. In other words,, while we have actually desired, thought and acted in a certain way in the past, the possibility of desiring, of thinking otherwise has also been present throughout that past ; and this possibility may be turned, at any time, into actuality, as soon as we realise, by means of new experiences, the evil consequences of acting as we have actually done in the past.
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Everything up to this point seems to indicate that buddha is a force of good, but literally appearing as an incarnation of evil seems to contradict that. Am I missing something?
This teaching rests upon the notion that the Buddha as a living being is only a form, a manifestation that arises from true nature in conjunction with consciousness (object/subject nonduality). It is an East Asian take on underlying Yogacara and Madhyamaka principles concerning emptiness and the role/participation of consciousness in giving rise to conditioned phenomena.
In other words, the form that Buddha(s) take is just an illusion. It is there, but it is not really real. Thus, the form may vary depending upon causes and conditions, including the intent of the Buddha. Perhaps the Buddha could take a form that might seem, at first blush, to be evil, if there is something greater at work. Alternatively, because Buddha nature is universal, even so-called evil forms are part of universal Buddha nature
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OTHER REALMS
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The Buddha then spoke to Subhuti: “All that has a form is illusive and unreal. When you see that all forms are illusive and unreal, then you will begin to perceive your true Buddha nature.”
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S H A U C H A M , or Shaucha, consists of the rules laid down for keeping bodily purity, and thus ensuring physical health and strength. Disease is a sign that some law of nature has been disregarded, and the Rishis—knowing that the laws of nature are the laws of God, the expression of His being, and that the Jiva is a portion of God enveloped in matter— have treated obedience to the aws of nature as a religious duty.
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Virtues’ have also been called by Bhishma “ forms of Truth,” * because Truth is that which, is Real, is indeed, as Bhishma says, “ the eternal Brahman. ” f Truth is the Divine Nature, and we see this in the reflection of Brahman that we call external Nature. Eor all the laws of Nature are expressions of Truth, and work with perfect accuracy and changelessness. Now the greatest Truth of all is, as said before, the unity of the Self amidst the diversity of the Not-Self. All other truths and laws are such only because they are reflections, copies, of this great unity in diversity.
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EQUANIMITY B
When I’m having an emotion that I dislike, it’s painful because usually I’m resisting that emotion or I don’t want to be with that emotion. There’s pain in that resistance. It’s the same in a certain kind of relationship or situation where I’m disliking a person’s actions, or I’m disliking the situation I’m in. For example, if it’s too cold, too hot, whatever it is, this also forms a sense of pain.
The way I sum this up is that, essentially, bias is a form of pain, or suffering. It’s a form of dissatisfaction. In the Buddhist traditions, we would call it a form of dukkha. This is why it’s important to open up our biases and practice equanimity on a daily basis, if we can. At the very least, we can try it to see if it can affect us in a helpful way.
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BG 2-27
For death is certain to one who is born; to one who is dead, birth is certain; therefore, thou shouldst not grieve for what is unavoidable (Bhagavad Gita Chapter II. Verse 27).
Acceptance and Detachment: The Gita teaches the concept of "detached action," where individuals are encouraged to perform their duties without attachment to the outcomes. For cancer patients, this can translate into accepting the reality of their situation while focusing on the present moment and making the best choices available.
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DURYODHANA - EVIL VRITTI
On the other hand, it was Duvyodhana’s stubborn insolence and disobedience to his parents that precipitated the war which destroyed his house.f Over and over again his father pleaded with him to yield to the just demands of the Pandavas, and give them a share in their ancestral property, but Duryodhana scorned his prayers and persisted in his own way. Even when his mother, Gandhari, begged him in open sabba to obey his father and to regard his duty, he treated her harshly and disrespectfully, and so brought on his head the doom of failure. No son can succeed who grieves 0^4 his father or mother by disobedience or by dis- II I respect.
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BG-2-20
"The soul is neither born, and nor does it die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed." (Bhagavad Gita 2.20)
Finding Purpose and Meaning: The Bhagavad Gita addresses the importance of finding one's purpose in life. Cancer patients may find solace and motivation by reflecting on their life's purpose, whether it be personal growth, relationships, or contributing to the well-being of others.
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PRATYAGATMA
Giving up the service of the attributes of Prakriti, his knowledge and yoga (realisation of Unitv) blossoming with (the help of) vairagya, and hisdevotion offered unto Me, he realiseth Me as the Pratyagatma (the Inmost Self).
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KRSNA OVR DWKNS ANY DAY - KODAD
NO ATHEIST IN FOXHOLE - NAIF
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BG2-16
The soul alone has a real existence and the forms and conditions of matter have a conditional existence. The wise can see the dividing line between the two. (Bhagavad Gita 2.16)
Resilience and Inner Strength: The Gita emphasizes the development of inner strength and resilience. Cancer patients can draw inspiration from the Gita's teachings to face their challenges with courage, fortitude, and a positive attitude.
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bg6-37
"Even if you are the worst among sinners, you shall cross over all obstacles if you but turn to Me (Bhagavan Sri Krishna) with your whole heart and soul." (Bhagavad Gita 6.37)
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BG 6.7
Spiritual Healing: The Bhagavad Gita provides a spiritual perspective on life and suffering. Engaging in spiritual practices, including prayer and meditation based on the teachings of the Gita, may offer a sense of comfort and peace to individuals dealing with the physical and emotional toll of cancer.
"One who has control over the mind is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor; and is ever steadfast with the Supreme Self." (Bhagavad Gita 6.7)
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Fix your mind on Me, be devoted to Me, and sacrifice to Me. If you do this, you will surely come to Me." (Bhagavad Gita 12.8)
It's essential to approach the integration of religious or spiritual teachings with sensitivity, respecting individual beliefs and preferences. Consulting with healthcare professionals and seeking support from counselors or spiritual leaders who understand the cultural and spiritual context can be valuable for individuals navigating the challenges of cancer.
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| The world is not yet exhaused; let me see something tomorrow which I never saw before." |
| SAMUEL JOHNSON a Dadirri: Inner, deep listening and quiet, still awareness out of respect. a JUNG We must learn to accept our own darkness if we want to overcome our own neurosis.A Jung writes: Neurosis is an inner cleavage — the state of being at war with oneself. Everything that accentuates this cleavage makes the patient worse, and everything that mitigates it tends to heal him. What drives people to war with themselves is the suspicion or the knowledge that they consist of two persons in opposition to one another. The conflict may be between the sensual and the spiritual man, or between the ego and the shadow. It is what Faust means when he says: “Two souls, alas, dwell in my breast apart.” A neurosis is a splitting of personality. A |
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