"That's the goal now," he says, "to spread into the ghettos and inner cities."
Deepak Chopra has ventured to Harlem, N.Y., and Reno, Nev., talking to blacks, Latinos and Asians about people being rivers of energy. He tells them their mind is wired into every cell of their body, that nasal breathing techniques can effect brain activity, that ayurvedic herbs can pack as much punch as any drug.
How does Chopra think it's going so far? What do city folk make of his New Age wisdom?
"They say, 'Deep stuff!'"
This is the challenge for rehabilitation centres for addictions: to convince drug addicts and especially alcoholics that the inner energy of meditation is a high higher than any known drug that they got their hands on.
Yet addicts are well known for their ability to detect BS if and only if they have been totally honest with themselves that their addictions are not due to "bad parenting", but their rebellion against the basic social rules that govern our very lives.
While they may do so because of the unwillingness to live by the rules society imposes on us all, addicts pay a price for their so-called freedom, a freedom that is an illusion behind which a licentious lifestyle crumbles into the abyss of darkness that so many addicts face due to abuse of their freedom to choose.
However, meditation will work for anyone who meditates due to their willingness to cut through their own BS, of which the main one concerns their so-called ability to detect BS in people wiser than they are.
In short, they have to also cut through the white lies that society imposes on us all to create working communities, and accept that they are completely different in their use from lies, both blatant and subtle, that actually destroy communities.
For example, if a friend I just met asked me what I did on last Friday, then if I wanted to remain discreet, I could merely say "I went on an errand", and changing the topic, rather than being candid about paying my bills since my Fridays are my paydays.
In contrast, I am usually candid with my roommates and my best friend because they are in my inner circle of friends, and not someone I met off the street.
Although I admitted to how I spend my Fridays in the course of my argument, I will not reveal details because they are personal facts that are private and are known only to me, my employer, my bank and the government through their tax department.
Regarding bills I pay, I will only be candid about debt collectors due to the fact that they consistently tell white lies in order to obtain a lot of money right now (preferably over $100 a month but far less than what I owe Fido and Rogers Mobility) in a short period of time (usually within 48 hours but that could be negotiated).
I am mentioning this because of my addiction to technology - and it is evidenced by the late hour spent writing this article.
By being this candid, I hope to share the word that meditation works. If I didn't put positive effort into meditating on my debt, then I would still be in denial and the debt would not get paid.
Therefore, in my mind, I am a recovering addict with an addiction that no one else takes seriously except myself.
I think in Japan, they call people like that "otaku", though in the West, otaku are great for information content but lousy on emotional affect.
However, there is some overlap between addiction and the collections of knowledge and experience of otaku, even though otaku are likely to chew me out for "labeling" their intense love for technology or even works of art as "addiction."
Overall though, we otaku could be so gung-ho about anime and manga, why not meditation too? For the most gentle of meditation is combined in many therapeutic settings, and is borrowed from Asian sources more so than Western sources.
Though I will say that even me blogging online is therapy. It is also a form of vipassana meditation when I focus on cutting through the initial negativity toward the positive outcome.
If anything that I have written confuses you, then you are not ready to truly free yourself of your addiction and become a true otaku who is essentially free of whatever he obsesses over.
How dos you tell when that happens? When you can go to a convention, a group therapy session, or even a family reunion to help friends and family get to know you well, that is a start.
Another sign that you are otaku is that you vacillate in your writing between first-person (I and me among similar pronouns), second-person (you and the names of people), and third-person (they, them, and often one or it).
Returning to the quote from an anti-cult website, I can certainly support the use of meditation techniques. However, that quote is not a product endorsement of Chopra since it has been taken out of context for me to promote meditation on my terms, which I am free to do.
I am merely selling the idea that otaku are harmless when they become more socialized with fellow otaku. As well, any obsession that leads to social isolation on the long run really is worth the effort of abstaining.
As for addiction, that is only when your lifestyle is negative affected by your obsessions e.g. you spend more time watching anime than socializing with friends, using excuses to avoid brushing up on your social skills.
Anyway, I am not proud to be otaku, nor am I ashamed to be otaku. Otaku is a neutral word in the West, yet is misused by lazy Japanese journalists who turned it into a badge of shame.
Yet even journalists are closet otakus as pararazzi when they obsess about celebrities such as Morning Musume and stalk them.
Finally, the ultimate freedom is to use less technology in the public sphere, and to occasionally use technology. First, one day dedicated to using your smartphones less and your senses more, including using the mind to ask questions about matters other than technology.
Originally written on May 10, 2005 at 2310H PDT
Reference:
http://www.rickross.com/reference/deepakchopra/deepakchopra20.html
Showing posts with label vipassana. Show all posts
Showing posts with label vipassana. Show all posts
20141026
20141013
Buddha Nature, Buddha Love
>Love unconditional originates with the Buddha in the form of Buddha Nature, which is the essence of his Boundless Life of Compassion and his Boundless Light of Wisdom.
Like the sunlight reflected off the moon, the Buddha's Compassion is realized through the wisdom of the Four Noble Truths.
Although life may be full of suffering, its cause is endless craving; its end, ceasing vain grasping at everything we crave; and the solution, the Noble Eightfold Path. This is the essence of the Four Noble Truths.
In the Noble Eightfold Path are the Threefold Division of wisdom, ethical conduct and concentration. Of the Eightfold Path factors, Right view and Right intention make up wisdom; Right speech, Right action, and Right livelihood make up ethical conduct; and Right effort, Right mindfulness and Right concentration make up Concentration.
Due to the effects of the samatha and vipassanā meditation practices, the Buddhist practitioner acquires the calm mind of clarity through samatha practice which accumulates the two acquired factors of Superior right knowledge and Superior right liberation through vipassanā practice.
In Mahayana Buddhism, the Threefold Divisions are known as the Three Higher Trainings, which consist of higher wisdom, higher moral discipline and higher concentration. These trainings lead to liberation and enlightenment through engagement with the motivation of renunciation (bodhicitta).
How does unconditional love originate with the Buddha? His compassion for the suffering of endless number of human beings led him to achieve Nirvana. After his death, his followers passed on the meditative practices of samatha-vipassanā to laypeople and Buddhist clergy. For his love for future generations led to the concept of Buddha Nature arising among his many practitioners.
Buddha Nature is the divine nature of the spiritually awakened mind, which is planted like a seed in the mind of a Buddhist follower through the careful and patient instruction of Zen masters, Buddhist practitioners and clergy, working together to carry on the legacy of Gautama Buddha.
Indeed, Buddha Nature inspires the sincere desire to develop the mind spiritually so that the Buddhist practitioner is able to handle the challenges of life courageously and nobly.
How compassionate is the Buddha that he had foreseen our need to realize the spiritual purpose of life, which is to encourage spiritual development through meditative practice!
For Buddha Nature inspires love unconditioned by human suffering to relieve all practitioners of endless craving.
References:
Noble eightfold Path: http://en.wikipedia.org/wiki/Noble_Eightfold_Path
Samatha and Vipassanā meditation: http://en.wikipedia.org/wiki/Vipassan%C4%81#Relation_with_samatha
Samatha: http://en.wikipedia.org/wiki/Samatha
Mahayana Buddhism: http://en.wikipedia.org/wiki/Mahayana
Nirvana: http://en.wikipedia.org/wiki/Nirvana
Buddha Nature: http://buddhism.about.com/od/mahayanabuddhism/a/Buddha-Nature.htm
Amida Buddha, Lord of Boundless Light and Boundless Life: http://en.wikipedia.org/wiki/Amitābha
20140117
Natural Highs Through Meditation Versus Chanting (satire)
Natural highs occur all the time, be it from exercise like jogging or even viewing art.
I am at this point in my meditation where even taking photos and posting them on GooglePlus gives me a brief high, which is safer than drugs but even more addicting due to the fact that nobody has ever died from taking pictures and posting them on-line.
Getting high requires no drugs, just the ability to breath deeply and hold it for 15 seconds and report for 15 minutes a day. To get good at it, read the Tibetan Book of the Dead. Also, invest in a samatha-vipassana meditation retreat when you can afford it. It beats going to the bar on Friday and waking up to a hangover Sunday.
Of course, that is the hard way of achieving a natural high. However, it will prepare your mind for the easy way of chanting.
For the easy method is to chant along with those quaint chants on YouTube with the dharani of the Buddhas when sober. In my case, I chant the Nembutsu for all sentient beings. It's called Yuzu Nembutsu.
As well there is the chant associated with the Lotus Sutra and promoted by Nichiren (Namyo rengé kyo)
Why, last night, I had to stop chanting because it made me sleepy, which is actually a natural high too.
For all getting high means is changing consciousness. However, I recommend chanting while sober.
For drugs are a dangerous shortcuts for potentially suicidal people. Like the young people I follow on twitter always tweet after someone tweets their bad trip, "Mm-mm. Drugs are bad."
I am at this point in my meditation where even taking photos and posting them on GooglePlus gives me a brief high, which is safer than drugs but even more addicting due to the fact that nobody has ever died from taking pictures and posting them on-line.
Getting high requires no drugs, just the ability to breath deeply and hold it for 15 seconds and report for 15 minutes a day. To get good at it, read the Tibetan Book of the Dead. Also, invest in a samatha-vipassana meditation retreat when you can afford it. It beats going to the bar on Friday and waking up to a hangover Sunday.
Of course, that is the hard way of achieving a natural high. However, it will prepare your mind for the easy way of chanting.
For the easy method is to chant along with those quaint chants on YouTube with the dharani of the Buddhas when sober. In my case, I chant the Nembutsu for all sentient beings. It's called Yuzu Nembutsu.
As well there is the chant associated with the Lotus Sutra and promoted by Nichiren (Namyo rengé kyo)
Why, last night, I had to stop chanting because it made me sleepy, which is actually a natural high too.
For all getting high means is changing consciousness. However, I recommend chanting while sober.
For drugs are a dangerous shortcuts for potentially suicidal people. Like the young people I follow on twitter always tweet after someone tweets their bad trip, "Mm-mm. Drugs are bad."
20140114
Pure Mind Leads to Nirvana
Maitreya said, "Discrimination is consciousness. Nondiscrimination is wisdom. Clinging to consciousness will bring disgrace but clinging to wisdom will bring purity. Disgrace leads to birth and death but purity leads to Nirvana."
"Discrimination" refers to discriminating and holding views. To the Buddhist, discrimination is a wilderness, a turmoil, a clinging, a bad path and a false way. He who travels on it will not achieve nirvana, even if he becomes a Buddhist. A mind filled with discrimination is a mind that is always in turmoil.
No matter how long he meditates, the man who discriminates will not achieve through samatha the calm mind necessary practice vipassana meditation with success. For vipassana helps the Buddhist achieve the Pure Mind.
"Pure Mind" is achieved by "abandoning the killing of living beings, abstaining therefrom; abandoning the taking of what is not given, abstaining therefrom; abandoning misconduct in sensual pleasure...abandoning false speech...malicious speech...harsh speech...gossip, abstaining therefrom. Abandoning greed, he is no more greedy. Abandoning malevolence and hatred, his heart becomes free from ill will. Abandoning wrong-view, he
becomes one of right view.”
"Consciousness" refers to rebirth in the six realms of desire, which is the destination of people with a mind of discrimination, which results in an impure mind. Thus "discrimination is consciousness" implies that discriminations leads to the evil karma associated with rebirth.
It is good karma to achieve nirvana, since the goal of Buddhist practice is to escape the wheel of karmic existence that is rebirth. For hard is it to achieve nirvana, and most consciousnesses are destined for rebirth due to evil karma from both past and present existences.
"Nondiscrimination" is associated with the mind tamed by samatha practice, for a calm mind is a mind of clarity. With a clear mind, it is possible with vipassana meditation to achieve Pure Mind.
"Wisdom" refers to fruit of the Pure Mind. For a Buddhist who has achieved Pure Mind is freed from the bonds of discrimination and the evil karma arising from acts of discrimination. Indeed, discriminations results in evil karma for anyone who acts upon it. Anyone who holds the discriminating view is sure to becloud his mind, judging other people and acting out of the ignorance that such discrimination causes. For ignorance is the result of evil karma due to discrimination.
Thus vipassana helps the Buddhist with his mind calmed by samatha practice to abandon the six worldly dusts of killing, theft, misconduct in sensual pleasure (including sexual misconduct such as adultery, child abuse, rape and sexual deviancy), wrong speech (lying, gossip, criticism, verbal abuse, and greed), ill will (malevolence and hatred), and wrong views.
Freed of the six dusts, the Buddhist becomes wise through practice of samatha-vipassana. This is why it is important to not just practice samatha and achieve the calm mind. For the Buddhist who practices samatha meditation is like a farmer who plants soy and other legumes to make a field fertile. After the season of soy is over, he can plant rice and flood the land to obtain rice and other grains, provided he alternate with grozing legumes on it. Likewise, the practice of samatha meditation not only prepares the mind of a Buddhist for vipassana meditation, it also helps him to deal with the challenges of daily living. Thus, samatha-vipassana meditation not only prepares the Buddhist to achieve Nirvana, it also prepares him to become a better person than he would be were he a farmer ignorant of Buddhist practice.
Thus "nondiscrimination is wisdom" means the abandonment of the six dusts which frees the Buddhist from ignorance and the cycle of rebirth. With continuing practice of samatha-vipassana meditation he can then understand that "clinging to consciousness will bring disgrace but clinging to wisdom will bring purity."
With the Pure Mind achieved through samatha-vipassana meditation, the Buddhist will realize that "disgrace leads to birth and death but purity leads to Nirvana."
For what is birth and death but the cycle of rebirth in Samsara, the Six Realms of Desire? And what is the Pure Mind but the means by which the Buddhist achieves Nirvana?
So go forth and practice meditation, knowing that your practice will result in the Pure Mind. Indeed, with the Pure Mind, the Buddhist shall achieve Nirvana!
References:
East Asian Yogācāra - Later history and the modern era: http://en.wikipedia.org/wiki/East_Asian_Yog%C4%81c%C4%81ra#Later_history_and_the_modern_era
Discrimination: a Buddhist perspective: http://www.burmalibrary.org/docs14/Paul_Fuller.pdf
"Discrimination" refers to discriminating and holding views. To the Buddhist, discrimination is a wilderness, a turmoil, a clinging, a bad path and a false way. He who travels on it will not achieve nirvana, even if he becomes a Buddhist. A mind filled with discrimination is a mind that is always in turmoil.
No matter how long he meditates, the man who discriminates will not achieve through samatha the calm mind necessary practice vipassana meditation with success. For vipassana helps the Buddhist achieve the Pure Mind.
"Pure Mind" is achieved by "abandoning the killing of living beings, abstaining therefrom; abandoning the taking of what is not given, abstaining therefrom; abandoning misconduct in sensual pleasure...abandoning false speech...malicious speech...harsh speech...gossip, abstaining therefrom. Abandoning greed, he is no more greedy. Abandoning malevolence and hatred, his heart becomes free from ill will. Abandoning wrong-view, he
becomes one of right view.”
"Consciousness" refers to rebirth in the six realms of desire, which is the destination of people with a mind of discrimination, which results in an impure mind. Thus "discrimination is consciousness" implies that discriminations leads to the evil karma associated with rebirth.
It is good karma to achieve nirvana, since the goal of Buddhist practice is to escape the wheel of karmic existence that is rebirth. For hard is it to achieve nirvana, and most consciousnesses are destined for rebirth due to evil karma from both past and present existences.
"Nondiscrimination" is associated with the mind tamed by samatha practice, for a calm mind is a mind of clarity. With a clear mind, it is possible with vipassana meditation to achieve Pure Mind.
"Wisdom" refers to fruit of the Pure Mind. For a Buddhist who has achieved Pure Mind is freed from the bonds of discrimination and the evil karma arising from acts of discrimination. Indeed, discriminations results in evil karma for anyone who acts upon it. Anyone who holds the discriminating view is sure to becloud his mind, judging other people and acting out of the ignorance that such discrimination causes. For ignorance is the result of evil karma due to discrimination.
Thus vipassana helps the Buddhist with his mind calmed by samatha practice to abandon the six worldly dusts of killing, theft, misconduct in sensual pleasure (including sexual misconduct such as adultery, child abuse, rape and sexual deviancy), wrong speech (lying, gossip, criticism, verbal abuse, and greed), ill will (malevolence and hatred), and wrong views.
Freed of the six dusts, the Buddhist becomes wise through practice of samatha-vipassana. This is why it is important to not just practice samatha and achieve the calm mind. For the Buddhist who practices samatha meditation is like a farmer who plants soy and other legumes to make a field fertile. After the season of soy is over, he can plant rice and flood the land to obtain rice and other grains, provided he alternate with grozing legumes on it. Likewise, the practice of samatha meditation not only prepares the mind of a Buddhist for vipassana meditation, it also helps him to deal with the challenges of daily living. Thus, samatha-vipassana meditation not only prepares the Buddhist to achieve Nirvana, it also prepares him to become a better person than he would be were he a farmer ignorant of Buddhist practice.
Thus "nondiscrimination is wisdom" means the abandonment of the six dusts which frees the Buddhist from ignorance and the cycle of rebirth. With continuing practice of samatha-vipassana meditation he can then understand that "clinging to consciousness will bring disgrace but clinging to wisdom will bring purity."
With the Pure Mind achieved through samatha-vipassana meditation, the Buddhist will realize that "disgrace leads to birth and death but purity leads to Nirvana."
For what is birth and death but the cycle of rebirth in Samsara, the Six Realms of Desire? And what is the Pure Mind but the means by which the Buddhist achieves Nirvana?
So go forth and practice meditation, knowing that your practice will result in the Pure Mind. Indeed, with the Pure Mind, the Buddhist shall achieve Nirvana!
References:
East Asian Yogācāra - Later history and the modern era: http://en.wikipedia.org/wiki/East_Asian_Yog%C4%81c%C4%81ra#Later_history_and_the_modern_era
Discrimination: a Buddhist perspective: http://www.burmalibrary.org/docs14/Paul_Fuller.pdf
20130428
Samadhi is Right Concentration
One cannot merely heat up oatmeal, and then add water, expecting porridge — all one gets is an unpalatable mess.
When one mixes up water and oatmeal while heating the mixture over heat, porridge is always made.
Doing things correctly yields results.
So too is it with meditation: all the observation in the world is pointless when the mind is not calm as a troubled mind misses the fine details of what he observes.
This is why meditation begins with counting the breath. It isn't how many times you count your breath that is important: it is the single-minded focus on returning to counting the breath that calms the mind.
Once the mind is calm, that single-minded focus is honed and now allows the practitioner to closely observe how his thoughts arise, where they go when thoughts fade away, and which ones were truly important to his journey on the Middle Path.
This is the essence of the samadhi of No-thought: breath meditation becalms the mind and develops single-mindedness, which prepares the mind to observe itself carefully.
Once the practitioner learns that the ebb and flow of his thoughts are as calm as the ocean waves crashing upon the shore, he has purified the mind with samadhi.
Why is it called "samadhi of No-thought?" His right concentration allows him to not be attached to his thoughts, and to let them rise and fall like waves on a beach.
For his mind is calm as the eye of a storm of thoughts he no longer holds close.
When one mixes up water and oatmeal while heating the mixture over heat, porridge is always made.
Doing things correctly yields results.
So too is it with meditation: all the observation in the world is pointless when the mind is not calm as a troubled mind misses the fine details of what he observes.
This is why meditation begins with counting the breath. It isn't how many times you count your breath that is important: it is the single-minded focus on returning to counting the breath that calms the mind.
Once the mind is calm, that single-minded focus is honed and now allows the practitioner to closely observe how his thoughts arise, where they go when thoughts fade away, and which ones were truly important to his journey on the Middle Path.
This is the essence of the samadhi of No-thought: breath meditation becalms the mind and develops single-mindedness, which prepares the mind to observe itself carefully.
Once the practitioner learns that the ebb and flow of his thoughts are as calm as the ocean waves crashing upon the shore, he has purified the mind with samadhi.
Why is it called "samadhi of No-thought?" His right concentration allows him to not be attached to his thoughts, and to let them rise and fall like waves on a beach.
For his mind is calm as the eye of a storm of thoughts he no longer holds close.
20130415
The Five Spiritual Faculties and Its Potential In Education
Spiritual progress are dependent of the emergence of Five Spiritual Faculties — faith, vigor, mindfulness, concentration and wisdom. The conduct of the sentient being is governed by his sense-based instincts and impulses.
As we progress in our spiritual practice, new spiritual forces gradually take over. In the end the five cardinal virtues dominate and shape everything we do, feel and think. These virtues are called, in Sanskrit and Pali, indriya, variously translated by faculties, controlling faculties, or spiritual faculties. The same five virtues are called powers (bala) if emphasis is on the fact that they are "unshakable by their opposites."
Control (indriya) as a spiritual faculty prevents the Five Evils from dominating the mind. Mindful practice such as the meditation of samatha, which calms the mind so that it carefully observes both the mind and the Five Consciousnesses in the meditation of vipasyana.
Thus self-control arises, not because of the calm mind, but because when the mind becomes calm, the Five Spiritual Faculties arise.
Despite meditation's use in cognitive behavior therapy, those faculties still arise within the secular setting and in the absence of Buddhist mindful practice. Without the use of Buddhist training, these faculties — without spiritual guidance mdash; are wasted. Thus, cognitive behavior therapy becomes a replacement for biomedical control through medication.
If the Western public education system allowed for meditation and Buddhist spiritual guidance, then it is possible for the student to excel under the current curricula. As a result of such spiritual training, not only would a child be ready for post-secondary education, s/he would be ready for the world.
There would be less behavior problems in children and consequently improvement in their ability to learn.
Reference:
"The Way of Wisdom: The Five Spiritual Faculties", by Edward Conze. Access to Insight, 5 June 2010, http://www.accesstoinsight.org/lib/authors/conze/wheel065.html .
As we progress in our spiritual practice, new spiritual forces gradually take over. In the end the five cardinal virtues dominate and shape everything we do, feel and think. These virtues are called, in Sanskrit and Pali, indriya, variously translated by faculties, controlling faculties, or spiritual faculties. The same five virtues are called powers (bala) if emphasis is on the fact that they are "unshakable by their opposites."
Control (indriya) as a spiritual faculty prevents the Five Evils from dominating the mind. Mindful practice such as the meditation of samatha, which calms the mind so that it carefully observes both the mind and the Five Consciousnesses in the meditation of vipasyana.
Thus self-control arises, not because of the calm mind, but because when the mind becomes calm, the Five Spiritual Faculties arise.
Despite meditation's use in cognitive behavior therapy, those faculties still arise within the secular setting and in the absence of Buddhist mindful practice. Without the use of Buddhist training, these faculties — without spiritual guidance mdash; are wasted. Thus, cognitive behavior therapy becomes a replacement for biomedical control through medication.
If the Western public education system allowed for meditation and Buddhist spiritual guidance, then it is possible for the student to excel under the current curricula. As a result of such spiritual training, not only would a child be ready for post-secondary education, s/he would be ready for the world.
There would be less behavior problems in children and consequently improvement in their ability to learn.
Reference:
"The Way of Wisdom: The Five Spiritual Faculties", by Edward Conze. Access to Insight, 5 June 2010, http://www.accesstoinsight.org/lib/authors/conze/wheel065.html .
20130402
Notes on Storehouse Consciousness: Citta and Alaya
In the Lankavatara Sutra, Citta is derived from the root ci, which means "to pile up" and "to arrange in order". Thus, the Citta is akin to "a storehouse into which the seeds of all thoughts and deeds accumulate" and are stored.
Yet the Citta has two meanings, general and specific. Generally-speaking, it means "heart-mind", the emotive part of the mind which includes the activities of Manas — intellect or mind-sense which grasps mental objects — and Manovijnana (sixth consciousness), and also of the Vijnanas (the five consciousnesses).
In this sense, it represents a person's mindset or state of mind which may be dominated by emotions.
Specifically the Citta is the Alayavijnana in its relative aspects, which is distinguishable from the rest of the mental faculties i.e. the pure mind that is free of the defilements of attachment, hatred and delusion.
In the form of Citta-matra, Mind-only, "Citta" is identifiable with the Alaya in its absolute aspect.
Alayavijnana means storehouse consciousness, for alaya is a storehouse "where things are hoarded for future use." As a cumulative faculty, the Citta is thus identified with the Alayavijnana. Yet the Alaya "is not a Vijnana," and "has no discerning power in it."
Indeed, the Alaya "indiscriminately harbours all that is poured into it through the channel of the Vijnanas."
The Alaya is the mind-stream, the stream of consciousness which is neutral, indifferent, and non-judgmental.
Regarding citta, the mind is first calmed during samatha meditation.
Then the mind is purified when liberating insight arises during vipassana meditation.
Reference:
Lankavatara Sutra: http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm
Citta: http://en.wikipedia.org/wiki/Citta
Vipassana: http://en.wikipedia.org/wiki/Vipassana
Instructions on breath meditation: http://en.wikipedia.org/wiki/Anapanasati_Sutta
Yet the Citta has two meanings, general and specific. Generally-speaking, it means "heart-mind", the emotive part of the mind which includes the activities of Manas — intellect or mind-sense which grasps mental objects — and Manovijnana (sixth consciousness), and also of the Vijnanas (the five consciousnesses).
In this sense, it represents a person's mindset or state of mind which may be dominated by emotions.
Specifically the Citta is the Alayavijnana in its relative aspects, which is distinguishable from the rest of the mental faculties i.e. the pure mind that is free of the defilements of attachment, hatred and delusion.
In the form of Citta-matra, Mind-only, "Citta" is identifiable with the Alaya in its absolute aspect.
Alayavijnana means storehouse consciousness, for alaya is a storehouse "where things are hoarded for future use." As a cumulative faculty, the Citta is thus identified with the Alayavijnana. Yet the Alaya "is not a Vijnana," and "has no discerning power in it."
Indeed, the Alaya "indiscriminately harbours all that is poured into it through the channel of the Vijnanas."
The Alaya is the mind-stream, the stream of consciousness which is neutral, indifferent, and non-judgmental.
Regarding citta, the mind is first calmed during samatha meditation.
Then the mind is purified when liberating insight arises during vipassana meditation.
Reference:
Lankavatara Sutra: http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm
Citta: http://en.wikipedia.org/wiki/Citta
Vipassana: http://en.wikipedia.org/wiki/Vipassana
Instructions on breath meditation: http://en.wikipedia.org/wiki/Anapanasati_Sutta
20130319
The 55th Step
How to be positive: use patience and love rather than complaining about how crappy life is for you.
Nobody cares but you, for that's an affliction called delusion, the ignorant craving for attention in a roomful of strangers. It's egocentricity to the core.
The world does not revolve around you or I or the other sentient beings out there in this world.
How do I know? I've walked farther of this journey called life with each step being a year: I have taken 54 steps, but stopped counting after the 12th.
Every step after the last seven steps have been steps leading to the joy found actually practicing Buddhism rather than remaining uncommitted.
One of the things about Buddhists is that they are honest, sometimes to the point that most people run away from the truth they say.
The truth is, this world is a world of birth, life and death. When we make death a taboo, this world becomes an endless cycle of birth and death.
When a Buddhist faces the King Death in the afterlife, knowing what to say to him, that shows that our training has freed us from fear.
She who goes through life ignorant of the tools that Buddhism could offer her to develop fearlessness and relieve her suffering truly is a sentient being.
For sentience means having a mind that suffers the delusion called permanence, or as the monotheists call it "the soul."
Buddhism helps the courageous to face their fears about birth, death and life by giving them tools to make the journey less unsettling than it is now.
Two of these tools are samatha and vipassana, that is, the meditation of the calm mind and the meditation to develop insight of the mind.
Nobody cares but you, for that's an affliction called delusion, the ignorant craving for attention in a roomful of strangers. It's egocentricity to the core.
The world does not revolve around you or I or the other sentient beings out there in this world.
How do I know? I've walked farther of this journey called life with each step being a year: I have taken 54 steps, but stopped counting after the 12th.
Every step after the last seven steps have been steps leading to the joy found actually practicing Buddhism rather than remaining uncommitted.
One of the things about Buddhists is that they are honest, sometimes to the point that most people run away from the truth they say.
The truth is, this world is a world of birth, life and death. When we make death a taboo, this world becomes an endless cycle of birth and death.
When a Buddhist faces the King Death in the afterlife, knowing what to say to him, that shows that our training has freed us from fear.
She who goes through life ignorant of the tools that Buddhism could offer her to develop fearlessness and relieve her suffering truly is a sentient being.
For sentience means having a mind that suffers the delusion called permanence, or as the monotheists call it "the soul."
Buddhism helps the courageous to face their fears about birth, death and life by giving them tools to make the journey less unsettling than it is now.
Two of these tools are samatha and vipassana, that is, the meditation of the calm mind and the meditation to develop insight of the mind.
20130312
Skillful and Unskillful Means
In Buddhism, calmness of body and mind is an effect of skillful means. Indeed, it is most excellent to be calm.
Why? Because the main practice to achieve calmness of body and mind is meditation, particularly the shamatha practice. Thus meditation is a skillful means to help settle the mind.
As for the definition of "skillful' we first begin with the Budhist term in Pali, "kusala", which is often mistranslated as "good":
Reference:
Good and Evil in Buddhism: http://buddhism.about.com/gi/o.htm?zi=1/XJ&zTi=1&sdn=buddhism&cdn=religion&tm=67&f=10&su=p284.13.342.ip_&tt=2&bt=0&bts=0&zu=http%3A//www.urbandharma.org/udharma5/goodevil.html
Why? Because the main practice to achieve calmness of body and mind is meditation, particularly the shamatha practice. Thus meditation is a skillful means to help settle the mind.
As for the definition of "skillful' we first begin with the Budhist term in Pali, "kusala", which is often mistranslated as "good":
- Firm: resolute, stable, unmoving, undistracted.
- Pure and clean: unstained, immaculate, bright.
- Clear and free: unrestricted, free, exalted, boundless.
- Fit for work: pliant, light, fluent, patient.
- Calm and content: relaxed, serene, satisfied.
- Infirm: irresolute, unstable, immovable, distracted, still.
- Impure and unclean: stained, dirty, dull.
- Unclear and unfree: restricted, unfree, debased, limited.
- Unfit for work: unbendable, heavy, stuttering, impatient.
- Agitated and unsatisfied: anxious, wrathful, unsatisfied.
Reference:
Good and Evil in Buddhism: http://buddhism.about.com/gi/o.htm?zi=1/XJ&zTi=1&sdn=buddhism&cdn=religion&tm=67&f=10&su=p284.13.342.ip_&tt=2&bt=0&bts=0&zu=http%3A//www.urbandharma.org/udharma5/goodevil.html
20130310
Shunyata (poem)
Shunyata is Emptiness.
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
In the Western definition,
"Emptiness" seems sad and lonely,
yet, as the Buddhist term,
Emptiness is found in creating
happy thoughts to help
learn from the past,
and look forward to tomorrow,
because anything is possible.
Shunyata is when the disciple
understands with his very being
that all phenomena is
empty of inherent existence.
Shunyata is openness.
Openness suggests open-mindedness,
and the potential of becoming Buddha.
All the disciple is required
to do is to practice
the two-fold meditation
of shamatha-vipassana,
the meditation of the calm mind
and insight meditation
Shunyata is when the disciple
first meditates to calm his mind,
and when his mind is clear,
seeks insight by just sitting.
Shunyata is thusness,
tathata, suchness, Dharmata.
When Gautama became the Buddha,
he referred to himself as Tathagata,
the one who arrives at suchness,
the appreciation of the true nature of reality,
and is liberated from Samsara,
this world of birth-life-death.
For shunyata is the seat of nirvana.
Shunyata is when the disciple, inspired by
the Four Noble Truths, understands Dependent Origination,
and is determined to achieve Buddhahood and
aspires to rescue all sentient beings as Bodhisattva.
Reference:
Shunyata: http://en.wikipedia.org/wiki/%C5%9A%C5%ABnyat%C4%81
20130223
Meditation As The Cure for Suffering
"Train in concentration, which is the cause of shamatha, and train in prajna, which is the cause of vipashyana." — Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche
In the First Noble Truth, all life is suffering.
In the Second Noble Truth, the cause of suffering is tanha.
In the Third Noble Truth, suffering can be relieved.
In the Fourth Noble Truth, the Noble Eightfold Path
is prescribed to relieve suffering in all sentient beings.
Suffering is mental unrest. The Eightfold Path of Buddhism relieves the mind of it. Its cause is tanha.
Tanha or trishna is craving, desire and thirst. It is also aversion, desire, and hunger-thirst. Its opposite is upekkha is peace of mind, serenity, and equanimity.
Craving arises through the action of aversion — a person's craving for the object of desire causes one to hunger for it , and this results in attachment due to desire.
Hunger-thirst arises through ignorance, ass one's peace of mind is disturbed by the desire for satisfaction. Yet aversion to the object of desire is what causes craving to arise.
Thus, the Three Poisons of aversion, attachment, and ignorance lead to suffering.
To help relieve suffering, meditation is prescribed. It consists of shamatha and vipashyana, the main two meditation practices of calm abiding and clear seeing.
Shamatha is the meditation of calm abiding that is abiding tranquility which works on the conceptual mind, to free it of the Three Poisons.
Vipashyana is the meditation of clearing seeing that is the meditation of intense insight, which has three prerequisites consisting of reliance on a spiritual teacher, sincere engagement in extensive study, and appropriate reflection.
Prajna refers to insight into the cure for suffering through meditation. It is also known as primordial wisdom, the primordial and non-dual knowing aspect of the nature of mind.
References:
Quote from Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche, trans. Schmidt & Kunsang, Skillful Grace: Tara Practice For Our Times; New York 2007. Rangjung Yeshe Publications
Prajna: http://www.rigpawiki.org/index.php?title=Prajna
Prajna: http://en.wikipedia.org/wiki/Prajna
Three Poisons and Tanha: http://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81#Relation_to_the_three_poisons
Shamatha: http://www.rigpawiki.org/index.php?title=Shamatha
Vipashyana: http://www.rigpawiki.org/index.php?title=Vipashyana
Prajna as primordial wisdom: http://www.rigpawiki.org/index.php?title=Primordial_wisdom
http://ubcbuddhism.wordpress.com/2011/10/20/9929/
Dr. Fleischman’s description of meditation was a self-reflective melding of natural scientific theories with the worldview that underlies vipassana meditation. He stressed two points in particular: (1) The natural laws that govern our world also govern us as embodied beings; cultivating awareness of our embodied existence, through concentration and observation, provides insight into the world itself. (2) The practice of meditation is supported by ethical practice, both in terms of basic precepts and the voluntaristic, service orientation of the vipassana movement itself. In addition to being detailed and informative, his talk was imbued with a wonderfully dry humor, making it accessible and entertaining.
In the First Noble Truth, all life is suffering.
In the Second Noble Truth, the cause of suffering is tanha.
In the Third Noble Truth, suffering can be relieved.
In the Fourth Noble Truth, the Noble Eightfold Path
is prescribed to relieve suffering in all sentient beings.
Suffering is mental unrest. The Eightfold Path of Buddhism relieves the mind of it. Its cause is tanha.
Tanha or trishna is craving, desire and thirst. It is also aversion, desire, and hunger-thirst. Its opposite is upekkha is peace of mind, serenity, and equanimity.
Craving arises through the action of aversion — a person's craving for the object of desire causes one to hunger for it , and this results in attachment due to desire.
Hunger-thirst arises through ignorance, ass one's peace of mind is disturbed by the desire for satisfaction. Yet aversion to the object of desire is what causes craving to arise.
Thus, the Three Poisons of aversion, attachment, and ignorance lead to suffering.
To help relieve suffering, meditation is prescribed. It consists of shamatha and vipashyana, the main two meditation practices of calm abiding and clear seeing.
Shamatha is the meditation of calm abiding that is abiding tranquility which works on the conceptual mind, to free it of the Three Poisons.
Vipashyana is the meditation of clearing seeing that is the meditation of intense insight, which has three prerequisites consisting of reliance on a spiritual teacher, sincere engagement in extensive study, and appropriate reflection.
Prajna refers to insight into the cure for suffering through meditation. It is also known as primordial wisdom, the primordial and non-dual knowing aspect of the nature of mind.
References:
Quote from Tulku Urgyen Rinpoche and Trulshik Adeu Rinpoche, trans. Schmidt & Kunsang, Skillful Grace: Tara Practice For Our Times; New York 2007. Rangjung Yeshe Publications
Prajna: http://www.rigpawiki.org/index.php?title=Prajna
Prajna: http://en.wikipedia.org/wiki/Prajna
Three Poisons and Tanha: http://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81#Relation_to_the_three_poisons
Shamatha: http://www.rigpawiki.org/index.php?title=Shamatha
Vipashyana: http://www.rigpawiki.org/index.php?title=Vipashyana
Prajna as primordial wisdom: http://www.rigpawiki.org/index.php?title=Primordial_wisdom
http://ubcbuddhism.wordpress.com/2011/10/20/9929/
Dr. Fleischman’s description of meditation was a self-reflective melding of natural scientific theories with the worldview that underlies vipassana meditation. He stressed two points in particular: (1) The natural laws that govern our world also govern us as embodied beings; cultivating awareness of our embodied existence, through concentration and observation, provides insight into the world itself. (2) The practice of meditation is supported by ethical practice, both in terms of basic precepts and the voluntaristic, service orientation of the vipassana movement itself. In addition to being detailed and informative, his talk was imbued with a wonderfully dry humor, making it accessible and entertaining.
20121224
Controlling the Impulsive Mind
It helps to think and think again before giving in to any impulsive act, especially when every time you do, you get a cheap thrill & want to act on impulse again.
A demonstration of this is trying to make twelve pieces of gum last a week. The best way to make gum last is leave the package of gum at home after having just one.
Whenever that package is in your back pocket, you might have anywhere from one to three, or more, depending on your ability to self-hypnotize yourself into feeling fully satisfied chewing on gum.
All it takes is self control of the mind, the only kind of mind control.
A more effective form of mind control is meditation; indeed, it is the only form of mind control. In other cases of mind control, the person who is supposedly being controlled by another person actually has made an unconscious decision to be controlled. This also applies to "brainwashed" people. Thus, contemporary view of mind control is couched in myth not fact.
For the fact is, only meditation can control the mind, and help a person to think critically, despite the unconscious desire to give in to follow the "natural" path to satisfaction.
Originally that path led to craving for sensation. Now it leads to meditation.
Meditation can even moderate impulse control as demonstrated by the gum example above.
All it begins is with the breath, and the resulting benefits are endless.
A demonstration of this is trying to make twelve pieces of gum last a week. The best way to make gum last is leave the package of gum at home after having just one.
Whenever that package is in your back pocket, you might have anywhere from one to three, or more, depending on your ability to self-hypnotize yourself into feeling fully satisfied chewing on gum.
All it takes is self control of the mind, the only kind of mind control.
A more effective form of mind control is meditation; indeed, it is the only form of mind control. In other cases of mind control, the person who is supposedly being controlled by another person actually has made an unconscious decision to be controlled. This also applies to "brainwashed" people. Thus, contemporary view of mind control is couched in myth not fact.
For the fact is, only meditation can control the mind, and help a person to think critically, despite the unconscious desire to give in to follow the "natural" path to satisfaction.
Originally that path led to craving for sensation. Now it leads to meditation.
Meditation can even moderate impulse control as demonstrated by the gum example above.
All it begins is with the breath, and the resulting benefits are endless.
20110121
The Smoke and Mirror of Mind and the Ego
Never consider either the mind or the ego to be "evil" or "good".
It is just a mind, and is just an ego. Do not interpret these two basic statements as more than that!
"Mind" is just a conventional way of referring to what we is; likewise, "Ego" is just a conventional way of referring to self-will.
For example:
To consider Charles Manson's mind evil is the root of all things evil; but, to consider his word as good is insanity because his followers just did the same thing again and again expecting different results (money, power).
Yet "evil and good" is the dichotomy based mainly on convention which requires common sense as a guide to distinguish between good and evil.
To see it in action, you may consider the either-or fallacy which Christians and other religious folk who are faithful daily to their God, as well as atheists, agnostics and even humanists, some of whom are faithful as often as their religious "enemies".
Why? Because it's all smoke and mirrors caused by a deep faith in emotions and feelings, so deep that few people come to understand this point:
Meditation does hold the key to regaining control over both mind and the ego.
It all begins with one breath...
It is just a mind, and is just an ego. Do not interpret these two basic statements as more than that!
"Mind" is just a conventional way of referring to what we is; likewise, "Ego" is just a conventional way of referring to self-will.
For example:
To consider Charles Manson's mind evil is the root of all things evil; but, to consider his word as good is insanity because his followers just did the same thing again and again expecting different results (money, power).
Yet "evil and good" is the dichotomy based mainly on convention which requires common sense as a guide to distinguish between good and evil.
To see it in action, you may consider the either-or fallacy which Christians and other religious folk who are faithful daily to their God, as well as atheists, agnostics and even humanists, some of whom are faithful as often as their religious "enemies".
Why? Because it's all smoke and mirrors caused by a deep faith in emotions and feelings, so deep that few people come to understand this point:
Meditation does hold the key to regaining control over both mind and the ego.
It all begins with one breath...
20100517
Reflection on Beyond the Human Condition
"The human condition is our predicament of having to live with a sense of guilt. Understanding dissolves the guilt: the origin of all human upset was our instinctive self's unjust criticism of our conscious mind's necessary efforts to find understanding." -- http://www.worldtransformation.com/Beyond/StoryOfHomo.html
Although I am Buddhist, this book Beyond the Human Condition, echoes both in Buddhism and in most religions.
The purpose of Buddhist practice is to moderate instinct so that intellect may better integrate itself with that which is moderated. Indeed, what is ego but the cause and condition of human existence. Though the mind itself is the means by which one controls the ego, that which is blown out is the consciousness of ego as permanent.
How does one control the ego? First, through breath meditation, to develop calm insight; and second, through meditation on loving-kindness, to develop compassion for others. Through meditation, ego is appeased, and made tame by mindful practice.
Eventually, as a result of meditation, one lets go of being conscious of a mind which exists after death. In its place arises the spiritual mind, which consists ego and mind as one. As well, the mind develops a compassionate aspect to complement its rational aspect that appeases the ego.
None of this accomplished by meditation alone; it has to be done by practising what one learns, in addition to meditation i.e. through work and play.
Thus, I use Buddhism to understand myself. In understanding myself comes acceptance of the human condition. It is acceptance that represents the mind's ability to live peaceably with a sense of guilt.
IMHO sharing this understanding with others is done to relieve that sense of guilt.
Although I am Buddhist, this book Beyond the Human Condition, echoes both in Buddhism and in most religions.
The purpose of Buddhist practice is to moderate instinct so that intellect may better integrate itself with that which is moderated. Indeed, what is ego but the cause and condition of human existence. Though the mind itself is the means by which one controls the ego, that which is blown out is the consciousness of ego as permanent.
How does one control the ego? First, through breath meditation, to develop calm insight; and second, through meditation on loving-kindness, to develop compassion for others. Through meditation, ego is appeased, and made tame by mindful practice.
Eventually, as a result of meditation, one lets go of being conscious of a mind which exists after death. In its place arises the spiritual mind, which consists ego and mind as one. As well, the mind develops a compassionate aspect to complement its rational aspect that appeases the ego.
None of this accomplished by meditation alone; it has to be done by practising what one learns, in addition to meditation i.e. through work and play.
Thus, I use Buddhism to understand myself. In understanding myself comes acceptance of the human condition. It is acceptance that represents the mind's ability to live peaceably with a sense of guilt.
IMHO sharing this understanding with others is done to relieve that sense of guilt.
20060107
Unmade State of Being (Meditation for Awakening Self Nature True Mind)
There Exists an Unconstructed, Unconditioned and Unchanging State!
At Savatthi the Blessed Buddha once said to his monks:
Bhikkhus, I will teach you the Unconstructed, Unconditioned & Uncreated State, and the very way leading to this unconstructed, unconditioned & uncreated state...
Listen and pay alert attention to that, which will lead you to lasting happiness!!!
And what, bhikkhus, is this unconstructed, unconditioned & uncreated state?
The elimination of Greed, the elimination of Hate, & the elimination of Ignorance:
This is called the unconstructed, unconditioned & uncreated state of Nibbana...
And what, bhikkhus, is the good way leading to this unconstructed, unconditioned and uncreated state of eternally pure bliss, open freedom and stilled peace?
Awareness of the body as a collection of organs is a way to this unconstructed...
The four foundations of awareness is a way to this unconstructed...
Serene, calm and profound insight is a way to this unconstructed...
Absorption into concentrated, directed thought and sustained examination is a way...
Absorption into emptiness, into signlessness, and into the uninclined is a way...
The four right efforts is a way to this unconstructed state...
The four roads to force is a way to this unconstructed state...
The five pure abilities is a way to this unconstructed state...
The five pure powers is a way to this unconstructed state...
The seven links to awakening is a way to this unconstructed state...
The Noble 8-fold Way
At Savatthi the Blessed Buddha once said to his monks:
Bhikkhus, I will teach you the Unconstructed, Unconditioned & Uncreated State, and the very way leading to this unconstructed, unconditioned & uncreated state...
Listen and pay alert attention to that, which will lead you to lasting happiness!!!
And what, bhikkhus, is this unconstructed, unconditioned & uncreated state?
The elimination of Greed, the elimination of Hate, & the elimination of Ignorance:
This is called the unconstructed, unconditioned & uncreated state of Nibbana...
And what, bhikkhus, is the good way leading to this unconstructed, unconditioned and uncreated state of eternally pure bliss, open freedom and stilled peace?
Awareness of the body as a collection of organs is a way to this unconstructed...
The four foundations of awareness is a way to this unconstructed...
Serene, calm and profound insight is a way to this unconstructed...
Absorption into concentrated, directed thought and sustained examination is a way...
Absorption into emptiness, into signlessness, and into the uninclined is a way...
The four right efforts is a way to this unconstructed state...
The four roads to force is a way to this unconstructed state...
The five pure abilities is a way to this unconstructed state...
The five pure powers is a way to this unconstructed state...
The seven links to awakening is a way to this unconstructed state...
The Noble 8-fold Way
20051213
Wish for Delight
Forsaking dark practices,
the wise person
should develop the bright,
having gone from home
to no-home
in seclusion, so hard to enjoy.
There he should wish for delight,
discarding sensuality--
he who has nothing.
He should cleanse himself--wise--
of what defiles the mind.
-Dhammapada, 6, translated by Thanissaro Bhikkhu.
This quote comes from Chapter 6 of the Dhammapada, verses 87 to 88.
In contrast, here is Acharya Buddharakkhita's translation of the same quote:
"87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind."
Vipassana meditation helps to cleanse the Buddhist practitioner of such defilements of the mind.
Reference:
See The Art of Living: Vipassana Meditation at http://www.dhamma.org/art.htm
the wise person
should develop the bright,
having gone from home
to no-home
in seclusion, so hard to enjoy.
There he should wish for delight,
discarding sensuality--
he who has nothing.
He should cleanse himself--wise--
of what defiles the mind.
-Dhammapada, 6, translated by Thanissaro Bhikkhu.
This quote comes from Chapter 6 of the Dhammapada, verses 87 to 88.
In contrast, here is Acharya Buddharakkhita's translation of the same quote:
"87-88. Abandoning the dark way, let the wise man cultivate the bright path. Having gone from home to homelessness, let him yearn for that delight in detachment, so difficult to enjoy. Giving up sensual pleasures, with no attachment, let the wise man cleanse himself of defilements of the mind."
Vipassana meditation helps to cleanse the Buddhist practitioner of such defilements of the mind.
Reference:
See The Art of Living: Vipassana Meditation at http://www.dhamma.org/art.htm
20051211
Anti Drugwar Czar Leads the Way to Conquering Addiction
Anti Drugwar Czar: This website cuts through the hyperbole of the anti-drug "war" against marijuana which is more dangerous than smoking pot itself.
Statistics have shown repeatedly that the use of alcohol causes much more death per capita from alcohol-related conditions than the use of marijuana.
Even so, meditation has been shown to help deal with the root cause for addictions.
References:
Alcoholism leading cause of death: http://www.nutramed.com/alcohol/alcoholism.htm
Deaths Caused by Marijuana: http://frankdiscussion.netfirms.com/info_statistics.html
Hungry Ghosts: Can insight meditation (Vipassana Meditation) help with addictions: http://www.skillfulmeditation.org/articles/hungryghosts.html
Statistics have shown repeatedly that the use of alcohol causes much more death per capita from alcohol-related conditions than the use of marijuana.
Even so, meditation has been shown to help deal with the root cause for addictions.
References:
Alcoholism leading cause of death: http://www.nutramed.com/alcohol/alcoholism.htm
Deaths Caused by Marijuana: http://frankdiscussion.netfirms.com/info_statistics.html
Hungry Ghosts: Can insight meditation (Vipassana Meditation) help with addictions: http://www.skillfulmeditation.org/articles/hungryghosts.html
Subscribe to:
Posts (Atom)