True wealth is an expression of what “we do together” rather than what “I have myself.” For what “I have myself”, or what one has in possession, are inert things separated from the flow of life, susceptible to destruction by time or contingency, which is why this expression of wealth tends to be “stored” or [...]
This essay was written with the intention of exercising the application of the kind of logical reasoning Nāgārjuna, the Buddhist philosopher and practitioner who formalized Mādhyamaka or Middle-Way thought, employs in his "Mūlamadhyamakakārikā", or "Fundamental Verses of the Middle Way". Greatly motivated by the Prajñāpāramitā (Perfection of Transcendent Wisdom) Sutras, Nāgārjuna employs a sophisticated procedural deconstruction of all forms of [...]
The first part of this post is my poem, Two Truths (This and Ours), and the latter part is a brief explanation of my intents. ________________________________________________________ This Truth: Not not-one. Our Truth: The ancestrality of you and I, is a revelation of the eternity that is our living together. Forever dancing as we go, there's [...]
Everything moves together instantaneously. Nothing rests in passivity, only to become active upon the arrival of a necessary and sufficient external agency. To think that real activity is the expression of reactivity, which operates under a duality of cause and effect, is to privilege the way that visual perception breaks up the world into sequences [...]
God does not exist. Nor has God ever existed, and nor will God ever fully come into existence. God is neither the efficient nor the final cause independent of the actual world. God can never be found and never will be found. God does not exist, but it can be said that God persists in action to [...]
a great adaptation of a central notion in Buddhist thought for the modern situation
Dukkha as ‘triggering’, and the Twelve Nidhanas as a Social process involving multiple individuals, not multiple lifetimes.
I now translate dukkha (Pali, ‘suffering’) as ‘trigger’, as the traumatic conditioning of the nervous system that triggers distress. That our bodies and senses, as they encounter certain stimuli, trigger stress, trauma, physical and emotional suffering. Thus, to get ‘relief from suffering’ is to get to the point where such stimuli no longer triggers distress or suffering. Then one’s body, senses and mind are able to receive stimuli without being triggered. This is achieved through meditation and investigation into the causes of suffering.
This is not a linguistic translation, but a cultural translation; a translation to a culturally equivalent and culturally relevant term that a modern western person can understand.
All of this can be dovetailed neatly into dozens of passages from the early suttas that discuss the 12 Nidhanas and the five…
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Does thinking approach reality as a problem? To think is to think about something, and to think about something is to think about this rather than that. The presupposition of a this-or-that dichotomy seems to be the operative condition of thought, a presupposition that may be an effect of (or perhaps is the same as, [...]