Self-acceptance which dwells in peace and knowledge, overcomes the all distracting turbulent contradictions of the psycho-social regulations, forms a bridge between the very sense of faith (inner esoteric sense) and void.
Self-acceptance is actually a certain wisdom realization and a sign that shows us that one transcends the gulf (which is a real precipice) of dual ilusory matrix. Deciphering the code of matrix means to realize that one is the originator, the player and the play at the same time.
Self-acceptance is in everlasting dispute with adorable infectious habits. The allergic habits constitute mortar which keeps going ageless primeval inalienable norms and habits exemplars as if megalitic menhirs of cromlechs erected in memory of dead, overgrown with countless moments of lives went by. All those cultural norms and habits exemplars have got their numerous and faithful imitators.
Those fossilized cultural efemeral phantoms, curious containers of numerous anti-rational traditions, this long DNA chain of irreplaceable believs and convictions reproduced with perfect precision in subconscious and conscious scrolls of utopia...
have been tracked down, tracked down by boundlessly empty mind.
The ultimate in the self-acceptance realization is to both accept one's own ignorance and knowledge. Doing the two is hard. But if you want to go along the perfection path, you have to accept everything!: the work and the idle times, the one's own auspicious enlightened auras as well as one's own obscure moments, and moreover: the other's auspicious enlightened auras, natural intelligence which may come easier. The dull, obscure and gross types of minds must be accepted, too.
czwartek, 15 września 2011
The thinking modes: Beyond Samsara and Karma
In my everyday life I attempt to apply (and wholehartedly recommend it to every one) a method of thinking with (the help of) the self, and choose it as superior to pure mind- thinking. These are two profoundly different ways as two opposite streching paths at a crossroads of mind. As the 2nd one loses its wisdom-awarness horizon for the sake of faulty mechanical nature of speculation, the 1st method leads the 'aspirant' (the thinker) directly to wisdom. This does not apply the mere seemingly established in the mind perceptive data thinking processes, which are empty as buddist teachings proclaim. The awarness of the thinking speculative mind limitations liberates the thinker from them, and so whatever is perceived, all the abundance of the countless phenomena is annuled as the aspirant redirects his mind from the ilusory phenomenal "what I see' to "what is being perceived by me here and now". This is called self-observation. In consequence it is leading to upper reflective states of mind, actually, self-being, not speculative.
Thus, here, it is the scope through which one can get the clearer understanding of the basic structures of human religio-culturally identified customized behaviours which in their continuity and regularity of their expansiveness squeez out the self-born reflexive and independent nature of the mindful self. Actually, it cannot be described neither as spontaneous or non-spontaneous as we are used to get those terms wrongly, so let it be inexpressible and unspeakable as it is.
Practically, it is put total emphasis on the value, on the content (essence) and quality of such a thinking mode, not - quantity. It concernes all the actions the self-mind is involved in, and furthermore, the mindful state helps to stop and to overcome all the mental-emotional obstructions, tensions and afflictions.
The first simple principle: no action even recognized as the most noble and expected in this world (of fiction) has a greater value than the pure state of the self-presence, the self-being, which is inexpressible (hinduistic 'beyond' or turiya, buddist 'prajnaparamita' or 'the other shore consciousness') that is brought into circulation by the reflective mindfulness of that upper mind - the unlimited mind above the mind.
The mindful mode de facto consists in doing actions beyond karma, beyond cause and effect or may be kept close to it.
Thus, here, it is the scope through which one can get the clearer understanding of the basic structures of human religio-culturally identified customized behaviours which in their continuity and regularity of their expansiveness squeez out the self-born reflexive and independent nature of the mindful self. Actually, it cannot be described neither as spontaneous or non-spontaneous as we are used to get those terms wrongly, so let it be inexpressible and unspeakable as it is.
Practically, it is put total emphasis on the value, on the content (essence) and quality of such a thinking mode, not - quantity. It concernes all the actions the self-mind is involved in, and furthermore, the mindful state helps to stop and to overcome all the mental-emotional obstructions, tensions and afflictions.
The first simple principle: no action even recognized as the most noble and expected in this world (of fiction) has a greater value than the pure state of the self-presence, the self-being, which is inexpressible (hinduistic 'beyond' or turiya, buddist 'prajnaparamita' or 'the other shore consciousness') that is brought into circulation by the reflective mindfulness of that upper mind - the unlimited mind above the mind.
The mindful mode de facto consists in doing actions beyond karma, beyond cause and effect or may be kept close to it.
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