TOP SECRET

ME AND MINE
SOUL CONTROLLER UNDERSTANDS THE MOST HIGH, (GOD) ALL
THE HIDDEN HERO (self)

ME & MINE

ISLAM (I SELF LORD AND MASTER)

DUALISM

ART OF SENSHIDO: THE SENSHIDO'S SOLE CONCERN IS ENHANCING

SURVIVABILITY.

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EMPTINESS:

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SCUG ELEMENTS

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TWELVE NIRDANAS -THE GENESIS-

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THE WHEEL OF LIFE

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SOUL ENEMIES

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INSIGHT MEDITATION

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HABIT INERTIA

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BELIEVE IN NOTHING

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REPETITION

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OVERCOME DOUBT

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MAGIC IN YOUR MIND

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THINGS WE CLING TO

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MAN IS BOUND BY CAUSE AND EFFECT

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It all began with a phrase: "survival for the fittest" It is all about surviving mentally. This is an
invitation to self philosophy based on a mosaic of various ancient wizdom, a psycho- religious
view of life, a means to thinking beyond what is seen and heard.
Truth is arrived at by the painstaking process of eliminating the untrue.
ME & MINE
As soon as the mind truly looks within, it becomes free from their influence. The sense of me
and mine is located deep within where we do not ordinarily see it, however, if we practice
looking within using the methods of Buddha, it will reveal itself to us clearly as things without.
Me and mine is the essence of cycles of striving which leads to suffering. Keep in mind that
without is "materialism" and within is mentalism. Mental ailments come first in the form of
anxiety. This anxiety results from mistaken ideas and false views, regarding things of the
world. The danger of always looking without is that we get a distorted view of things. Is like
mistaking a snake for a fish. If the mind exists within then should we be able to see within first
before we come in contact with the outside. Mind and body are in mutual correspondence.
Mind is intangible cannot be thought as my mind and is indestructible but capable of
destroying if not controlled. Look at any object in front of you, we will say that it exists, but we
can also say that is non existence. Move the object and you will notice that its non existence at
the same spot where the object was, similarly spiritual wellbeing lies within us obscured by
rebirth. Simply remove the concoctions of me and mine and you will find sufferinglessness at
the same spot where once there was suffering. Avoid sensations which give rise to me and mine
feeling or know how to deal with such sensations.
Whenever a thought or feeling involving ego awareness arises, suffering ensues at once, and the
suffering always befits that particular concept of "I". If "I" is human it suffers like a human. If
"I" is an angel, it suffers like an angel. Depending on the variations in the manner of the
grasping and clinging of the ego to existence, there can also be birth as a denizen in hell, a
beast, a hungry ghost or demon. In one day you may go through much birth and in every birth
in such a manner is unsatisfactory, frustrating, and inseparable from suffering. To destroy this
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rebirth process nibbana or spiritual enlightenment is essential. If you can understand the
nature of your present life you will not have to suffer anymore. When the process of continual
rebirth is negated, there is no more self. This is freedom from ego; "I" becomes an empty
concept void in and disposes of the problem. The question if the amount of time remaining in
your life span becomes meaninglessness because time and the future cease to exists as soon as
you discover how to prevent the birth of ego from ever occurring again. This state can be called
non birth or it may be called death.
BE TRUE TO THINE OWN SELF (Self chasten under god)
The person or the self has an instrument at its disposal: the mind. The "I" which is conscious
of itself, is the self. This "I" cannot be made an object of analysis, because it is the "I" which is
conscious of the analysis. The self eludes any objectification. In epistemology, one must always
deal with the distinction between subject and object. The subject of cognition is the mind, while
its object is what is called, the self, however, is the silent witness, which itself is eternal and
immortal, is conscious of mental process and state of the body which it sustains. The self is
limited by the body, by "name and form", but the self itself is untouched, being related to
eternal. The self is thus actually beyond the duality of subject and object. The self is pure and
free. One can view the self in two perspectives:
1.

In relation to the limitations of body and mind, the self undergoes experiences and

undertakes action.
2.

As a transcendent witness to earthly processes. Self participates in immutable, pure

consciousness.
The problem is that people are seldom aware of the true self, It is not something which can simply
be explained to everyone, more is needed in order to attain true insight. Ignorance must be
overcome: the two sides of ignorance are:
1.

It covers the existence (real) object with a veil. People do not see things as manifestation of

God due to their ignorance.

2.

Cover over the manifestations of God so that people no longer see the divine, even if they

become convinced at a certain moment that all things are manifestation of God.
Ignorance nourishes egoism. It is because of ignorance and egoism that people no longer see that
pure consciousness is everything which exists, and that it assumes multifarious forms in things
and in people.
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ISLAM (I SELF LORD AND MASTER)

I Self Lord and master (ISLAM), self is the one invincible foe when acting with the four
cardinal passion: anger, pride, deceitfulness, and greed. The soul is the maker (creator) and
non maker (Demon or destroyer), and itself makes happiness and misery, is its own foe, and
friend, decides its own condition good or evil, its own river (the river in which hell beings are
tormented and drowned) this mean you need to master both the good and bad of your own self
or else they will sway you side to side like a tree in the wind.
Dont hurt others with what pains you, the strength of a man is not determined by the number of
enemies he can control from without but number of enemies he controls within. If one were to
conquer a thousand in battle he who conquers self is the greatest of all warriors.

Neither fasting, nor hymns, nor oblations, nor sacrifices, nor observances of
seasons, purify a mortal who has not conquered his doubt.
Self is the one invincible foe when acting with the four cardinal passions: pride, deceitfulness,
and greed. If a man makes himself as he teaches others to be, then, being himself well subdued,
he may subdue others, one's own self is indeed difficult to subdue. Self is the lord of the self
(SS), who else could be the lord? With self well subdued, a man finds a lord such as few can
find. A man should elevate his self by him self. He should not debase "hiself", for even a man's
own self is his friend as well as an enemy.
Thus he who by means of SELF sees SELF in all created things, after attaining equality with
the all, enters into 'god' , the highest state. Depend not on another; rather lean upon oneself,
trust to ones own exertions true happiness consists in self reliance. Bear shame and glory with
an equal peace and an ever tranquil heart.
Life is like a journey with a heavy load, let your footsteps be slow and steady that you stumble
not. Persuade yourself that imperfection and not inconveniences are the natural lot of mortals
then there will be no room for discontent neither for despair.
Forbearance is the root of quietness and lasting happiness. Find fault with thyself rather than
with others. Who is self contained? to whom pain and pleasure are alike, whom what is
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agreeable and what is disagreeable are alike, to whom censure and praise of himself are alike;
who is alike in honor and dishonor who is alike towards friends and enemies, and who
abandons all actions.
The unperceived is the source of the worlds, and the same is also the end of everything. Days
end with the sun setting; the night ends with the sun rising, the end of pleasure is ever grief, the
end in exhaustion; all ascents ends in falls; all associations ends in destructions, death is certain
for whatever is born, everything movable or immovable in this world is ever transient.
Sacrifices, gift, penance, study observances and regulations, all this ends in destruction. There
is no end for Knowledge. Therefore one whose self is tranquil, whose sense are subjugated, who
is devoid of idea that this or that is mine, who is devoid of egoism, is released from all sins by
pure knowledge.
DUALISM VS MONISM
Death in this original sin sense occurs whenever we partake of the fruit of dualism. At that
moment we die. Whenever dualistic thoughts arise, there is bound to be suffering equivalent to
dying. In death all goodness has ceased. It is the end of happiness and peace when all the most
worthwhile qualities have disintegrated.
In Dharmic (truth) sense everyone dies every day. It is dying symbolized by frustrations, worry,
restlessness and anxiety. The true nature of dharma is that in reality there is no duality of any
sort no gain or loss, no happiness or suffering, no good or evil, no merit or sin, no male or
female. There is absolutely nothing at all that can be divided and separated into opposite poles
such dualism is the basis of all attachment, so do not cling to a dualistic outlook.
Understand that there is nothing to be seized and held on to because everything is impermanent
and only relative to the moment. Work with a mind that clings to nothing and is free from all
forms of attachment. Every kind of work should be done with a void mind. Many people,
unfortunately, have restless or agitated minds filled with the dark clouds of delusion.
Consequently, they worry and are gloomy and insecure. Eventually they may suffer severe
depression and nervous breakdowns. Regardless of position, intellect, and sophistication,
disorders of the mind, diseases of insecurity, anxiety and neurosis result from clinging to such
things as fame and loss, happiness and unhappiness, ease and disease, praise and blame. Seek
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therefore to transcend these concerns. Free yourself from all such attachment and your mind
will be void. You will be a wise person with a sharp and clear mind. With such a void mind,
work will be carried out without the least bit of frustration or suffering (lightheartedness
produced by detached understanding). In this sense all work is practice of dharma, whether it
is physical or mental exertion, worshipping at the temple or plowing in the fields. Work in
dharma practice is simply, working & doing without grasping, clasping or clinging.
Many religions do not grasp their own tradition very deeply (the non attachment rule). For
instance, we find in the New testament that is said, ' let those who mourn as though they were
not mourning, and those who rejoice as though they were not rejoicing, and those who buy as
though they had no good''. That is, if you have a wife, do not be attached to her; if you incur
sorrow or suffering, act as though it never happened and thereby overcome it. Unfortunately,
most people are dominated by their desires; they let themselves suffer intolerably over
attachments and disappointments. As the biblical quotations points out, however, we should
buy things as though we were getting nothing and had overcome a sense of possession. The
passage buy as though they had no goods:" has the same meaning as "do work of all kinds
with a mind that is void, and then to the voidances give all of the fruits."
Externally we shall behave the same way as others" eat like they eat, work like they work, and
speak like they speak, using such expressions as that is my house and this is mine , the mind,
however, is void. Outside appearances are one thing, but a man's heart may be quite another.
For example, outwardly the man of dharma (norm, moral and natural law) may appear to have
wealth, family, honor, and fame. Inside, however, there is nothing. In his mind he possess
nothing, There is a saying to this that" the mouth is one way but the mind another" or in other
words, outwardly one may be indistinguishable from the profane man, but inwardly one's mind
is void. Outwardly one may possess all things that others posses, but the minds possess nothing.
In similar fashion the Buddha taught not to be ostentatious, and Yashua emphasized humility.
In the Sermon on the Mount, Yashua talked about practicing piety in secret, for if it is
something you want others to see, and then it becomes a form of attachment. He advised his
followers that while observing the Sabbath they should apply powder and perfumes as usual so
as not to let anyone know they were observing the Sabbath, although they should continue to
keep the Sabbath strictly, Yashua also taught that if you wish to give a loan or make a donation

to charity, do so secretly, not letting others know who the giver is. The basic theme of this
teaching is non attachment.
Yashua bin yosef wanted to point out that acting in a no egoistic way helps to destroy impurities
one should realize that to make an offering as a religion and without letting others know can wipe
our pollution from the mind of the giver, unlike giving in an ostentatious manner which only
enhances grasping.
Practice pieties in secret have the same essential meaning: to destroy attachment without an eye
to personal gain or praise, to keep uprooting attachment until at least you can say there is
nothing no "I") no good or evil, no merit or sin , no happiness or suffering until finally there is
"no religions" Mathew 6:5 6 " and when you pray, you must not be like the hypocrites, for they
love to stand and pray in the synagogues and at the street corners, that they may be seen by
men. Truly, say to you, they shall have their reward, but when you pray, go into your room and
shut the door and pray to your god who is in secrets will reward you.

Now let us turn our

attention to the fact that non attachment, which is the highest dharma or truth, is something
wonderful, valuable, and extraordinary. It is the heart of every religion. It is the real essence of
dharma. If there is a God, he is to be found here. This state we are living in is rather dying, to
follow the teaching of Jesus means one is born again. You must die first and then be born a
new. When you are born anew you are born into eternal life which is true life (John 3: 3 8).
Buddha spoke in the same fashion that one who does not know this existence is like dying, in
state suffering (samasara rebirth). We must know clearly or be enlightened in order to awake
to a new world (internal world), Then an end to all suffering will come into being. What
happened because of "I" and "mine" Now we can be born a new into eternal, "nibbanic" life
the deathless life, the deathless state, the deathless whatever you care to call it. The word
reborn comes to mean a life with no ego, no "I" and "mine" cease. The mind and body are no
longer respondents to polluting desires and attachments. Nibbana (eternal life).

Literally

means cooler. India at the time of the Buddha, this word was spoken in the house and the
street; it was a common everyday word. When something hot had cooled down people used the
word nibbana to describe it. Rather than aggrandizing the self through pride, it must be
reduced by developing self

discipline. Whenever you quarrel out of vanity or stubbornness,

you have lost touch with nibbana. People who quarrel, who interfere with others or lose
patience with others, lose their humanity. The essential nature of water is always the same no
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matter how filthy appears on the outside. The water is not dirty. It is the other elements mixed
in with the water that are dirty water. Whenever there is quarrel, whether it is among lay,
people, denominations, monks, or novices, it might be likened to people drinking polluted
water. In this case the polluted is prideful and egoistic self assertion which must be purified,
just as impure water must be distilled before it is consumed.
Unfortunately, the older we get the fuller of ego we often become. Our attachment accumulates
and our egoism reflects itself in regard to our children, we refer to "my son" or say, "how
could he do that without my permission?" It can be said that adults are obsessed with "I" and
mine than children. However, as one grows into adulthood, a strong feeling of my-self (me)
develops. "I" "my" becomes rooted in the feelings and modes of thought in many ways and
forms, and it clings and sticks there with such tenacity that it is very difficult to remove.
The bible says ' unless you become as little children you cannot enter the kingdom of God" thia
seems to contrast sharply with Erickson models: paradoxically, the religious view of childlike
innocence may be close to Eriksson's final stage of personality development where the self is the
most universalized, that is, non self like. Do not let seeing give rise to feelings of love or hatred,
pleasure or pain. In other words, do not let it give rise to feeling at all. Let seeing stop with
seeing and let intelligence arise in its place, showing us how to deal with what we have seen
without any defilement, desire or attachment to "me". This form of practice does not deal
directly with sense objects but rather turns inward and destroys.
Nibbana is the only way to cool the inner fire. Fight fire with water( nibbana) religions must be
taken as water, mud water, sewage, pond water, river, ocean waters, all in all contain pure
water ( nibbana dharma) essence of religion. A person begins to think like a (scug) when he
becomes aware, physically and mentally of himself in his natural and social environment. The
experience "something" because he is there in relationship with it, this "something:" is life
conditioned, ever changing and not yet fully known, it normally illusioned as "nothing" though
it is something with deep value. However, in Buddhism life is meant to be rightly
comprehended and fully realized as freedom in perfect existence.
After the physical body, the group most likely to be clung to as being a Self is feeling that is
qualified as pleasurable, painful or neutral. Self arising as a result of clinging to shapes, color,
scents, tastes, sounds and tactual objects we perceive. Here feeling in the pleasure and delight
experienced. Feeling is more likely than any of the other aggregate to serve as a hand fold for
us to cling to, because feeling is the primary objective of all our striving and activity (war). We
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study industriously and work at our jobs in order to get money. Then we go and buy things,
utensils, foods, amusement covering the whole range from gastronomy to sex. Afterwards we
partake of these things with one single objective, namely, pleasurable feelings, delightful
stimulation of the eye, ear, nose, tongue, and body. We invest all our resources, monetary,
physical and mental, simply in the expectation of pleasurable feelings. Even the problems that
arise in a social group have their origins in the desire to satisfy feeling, when we analyze closely
the clashes between nations\ families, both sides are slaves to their feeling.
A war is not fought simply because of adherence to a doctrine or an ideal or anything of the
sort. In point of fact the motivation in the satisfaction of the feelings of hatred, fear and so on.
To understand feeling is to know an important root cause responsible for our falling slaves to
the mental defilement, to evil, and to suffering.
Consciousness:
Is simply sensation and memory, that is, knowing, and is bound to be present as long as the
body ( being) continue to function normally. Consciousness is nobody's self at all, it simply a
result of natural processes and nothing more, many think is anything is to be identified as a
self, then it is more likely to be the thinking element than any other. Nothing makes up the self
except the five aggregates: form, sensation, volition, perception, consciousness and mental
coefficients. Consciousness: is simply the function of becoming fully aware of objects perceived
by way of eye, ear, noses, tongue and body. The process of bodily renewal is breathe, ingestion
and excretion. Everything in nature follows a pattern of renewal, recycle, rehabilitation and
regeneration. Everything is a repetition or vibration constant trials and errors or experiments.
The five aggregates are not easy to see because since birth the self idea has been rooted in us in
words as "I", you, he , she. We say this is Mr. X , That is Mr T, She is Mrs, A's son, My
grandson. These ways identify people as selves. Consequently none of us is conscious of clinging
to the notion of self hood. When we cling to something as a self, however the result is selfishness
and our actions are biased accordingly. If we were to develop sufficient insight to see the
deception in this idea, we would stop clinging to self implication of Mr. A., Mr B. high class ,
low class, beast , human being and would see these term as nothing more than words that man
has devised for use is social intercourse when we examine the whole of what goes to make up
Mr. A, we find that Mr. A is simply an aggregation of body, feeling, consciousness, thinking and
knowing. With this realization we shall no longer be deluded by worldly relative truth.
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ART OF SENSHIDO:
The Senshido's sole concern is enhancing survivability.
The journey towards self-confidence and truth lies solely within YOU (selves) and that
Senshido is but a guide or vehicle towards that truth. In combat, you will do what you will do.
The truth, in a world of self-created conceptualizations and instilled beliefs, appears harsh and
remains for the most part unexplored.
Change is imperative but frightens most. Blindness or refusal to see is a very common affliction
amongst martial artists, which in turn creates disease in the form of hidden insecurity in their
ability. For the most part this insecurity manifests itself as ego and arrogance.
The narrow minded and fearful of questioning, those who merely accept because "that's the
way it has always been done" and the too lazy to introspect succumb to their own fate. As one
of my friend's states, "It's their blood". The fight happens but once. To look back at it and say
"I should, would or could have" is futile.
The mind (not brain), with all it's unsought yet self induced imperfections like mental fatigue,
doubt, fear, anger and anxiety creates an optimum performance hesitation resulting in emotional
inertia which in turn manifests itself as physical disease. We create our own hells and hang on
to it with no apparent logic as to why. Resistance is futile. Unfortunately, combative tactics only
change after a severe and harmful event. Unfortunately too late, that is a mistake that have
caused some their lives. So if anything, Senshido exists to make you question, introspect and
search for a better way. It is a form of truth. Do not label, crystallize or solidify it. Take from it
what you need, use what works for you, modify what doesn't and begin your own journey.
Nobody owns the truth; it is out there for everyone to seek study and use as they may.
Ever since humans evolved on this planet many hundreds of thousands of years ago, they have
used their intellect in a progressive search for happiness. Religion teaches people the same basic
principles of worldly behavior i.e., Shun evil and do well both to self and others. Society's
weaknesses are one's strength; if one does as society always does he is without a path or stand.
What is Senshido: "SENSHIDO is a psychological strategy that clarifies a lot of misconceptions
that exist regarding personal protection and self defense.

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Change is imperative, Change also implies evolution. However, in the martial arts field change
is taboo. Instead of passively agreeing with the traditional arts that pass their selves off as
methods of self-defense, we question and research. Instead of accepting the inherited
misconceptions that are continuously presented to us daily; we innovate and progress.
Senshido is change.
"Life is not a static thing. The only people who do not change their minds are incompetents in
asylums who can't and those in cemeteries."
- Everett Dirksen
Be it through literature, debate, casual conversation or teachings, to hold one's opinion speaks
of quiet reservations. Styles, systems, labels, titles, religions, cults place you in a faction.
Factions limit people to knowledge within itself. As Bruce Lee prophetically said "He who is
without style adapts to all styles". I write this piece for the inquisitive and narrow-minded. My
words may disturb but they lead to sought reactions. I have said what I meant frankly and I
have never pretended as so many others do intending just to please, if I condemned your point
of view, ask yourselves why?
EMPTINESS & IMPERMANENCE:
All phenomena are empty as devoid of essence as devoid of any status as "animal" or "person"
devoid of substance or real permanence, devoid of worth because they are thoroughly
unsatisfactory, and devoid of all attraction because it is thoroughly disenchanting. Ultimately
the mind becomes independent if and unperturbed by anything in any realm of existence.
Things formerly likable, desirable, and infatuating come to be seen as lumps of rock and earth.
We have six faculties; seeing, hearing, smelling, touching, tasting and thinking that we can make
use of in our life. The question is, however, to what purpose shall we use them? People usually
use these faculties to gain material things such as wealth, glory, fame, and wide social contacts.
There are only a few who use them to gain freedom from suffering or who attempt thorough
insight to see the world as it really is. Enjoyable as the materialistic ideal of life is to the
majority, it is not the perfect life, for it is tainted by all kinds of suffering, life has a spiritual
aspect also. If a person enjoys life to the full, that is, pursues material pleasures to the utmost,
that person is only semi human. To be a fulfilled human being, to enjoy a perfected humanity
one must be (close to) spiritually enlightened.
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"When you study Buddhism you should have a general house cleaning of your mind"
Buddhist understanding of life includes both existence and non existence. If you take things
seriously as if they existed substantially or permanently you are called a heretic. Most people
may be heretics. True existence comes from emptiness and goes back again into emptiness.
What appears from emptiness is true existence. We go to go through the gate of emptiness. As
way as have some definite idea about or some hope in the future, we cannot really be serious
with the moment that exists right now. You may say " I can do it tomorrow, or next year"
believing that something that exists today will exist tomorrow. Even though you are not trying
so hard, you expect that some promising thing will come as long as you as you follow a certain
way. But there is no certain way that exists permanently. There is no way set up for us.
Moment after moment we have to find our own way. Some idea of perfection, or some perfect
way which is set up by someone else is not the true way for us. Each one of us must make his
own true way, when we do that way will express the universal way. This is the mystery. Before
you make your own way you cannot help anyone, and no one can help you.
To be independent in this true sense, we have to forget everything which we have in our mind
and discover something quite new and different moment after moment this is how we live in
this world. So true understanding will come out of emptiness. Freedom is stopping the flow of
thought which is a continuous sound of running water. But as long as you have some fixed idea
or are caught by some habitual way of doing things, you cannot appreciate things in their true
sense. If you seek for freedom you cant find it , absolute freedom is necessary before you can
acquire absolute freedom. That is our practice. As long one is dualistic freedom does not exist
for him. Concentration is not looking at a point it means freedom, an effort directed at nothing.
Concentrating on breathing is just to forget all about your body and focus on nothing which is
the continuous exchange of gases (breathing)
LIGHT MEDITATION WITH BREATHING MINDFULNESS
The very first step of directing mindfulness towards the meditation subject of breathing
is like coupling of two things. This is technically called conceptual thought or applied thought

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meaning a state of mindfulness directed towards an object, in this case breathing, without any
reasoning (stopping the sense searching).
This is like restraining a wild monkey to a post such that it is held to sustained position. When
this first state is maintained, it will result in a satisfying mental state called

. In this

state of rapture one feels physically light. The body gradually becomes calm and cool until one
feels as if it did not exist. Breathing also slows down to the extent that one feels as there was no
breathing. The nerves are freed from strain. This rapture is also accompanied by a feeling of
joy or happiness. In maintaining the equanimity of this feeling, the mind stops wandering and
the rope of mindfulness is freed from its tugs and pulls. It has to be developed still further until
when this is absolutely concentrated on the single object of breathing. When this is
accomplished, meditation attains the first stage of perfection.
The state of mind concentrated is called one pointedness. When this five factors of meditation
are in complete harmony, the mind training is partly completed and in technically the
foundation of this first absorption or (applied thought, sustained thought, rapture, blissfulness,
one pointed-ness) trance. One can develop (spiritually) insight on the foundation of this
absorption. Even if one does not strive for the second or third or fourth trance
When your mind is endowed with these two fruits of meditation profit and penetrating insight,
you see the world through inward sight. Henceforth nothing in the world can attack you
through your sense organs. Nothing can lead the eye, nose, ear, tongue or body into a swirl of
temptation. You can establish your mind in this state and not lose your inward sight, no matter
where you are or what posture you assume, your attainment will be stable.
But without such skill your newly won intuition may easily fade away, therefore you must
guard it with all your effort, until it is stable. For its sake you should willingly lose attachment
to worldly acquisitions in much the same way as we are ready to sacrifice everything upon
contracting a fatal disease. To this end it is better to live in an environment suitable for
meditation and avoid disagreeable persons and places, just as a sick person avoids taking things
that disagree with him. The practice of controlling the mind in this manner does not make you
abnormal or unable to function in society. One does not sit meditating all the time, for after you
have gained mastery through meditation its taste will never leave you. The defilements of
passion, delusion, anger, hatred, and jealousy lose their control over you, so that whatever may
be your occupation or profession it can be done with greater self sufficiency.

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After leaving meditation and gaining workable mastery over the mind, one should tread the
path of developing insight. That is to say, one has to maintain the freedom of mind by not
harboring attachment or clinging to any sectarian view or philosophy.
Non attachment to sectarian views implies non attachment to individuals as well. Even if
the person for whom you have attachment is an (arahant) perfect one, it is false, since you
cannot recognize a perfect one until you yourself become perfected. When you have trained the
mind to the extent that you can keep a check on your emotions, you are able to guide or teach
others in proportion to the experience that you attained. Out of our own ignorance (having no
clear guidance or knowledge of things) we have created and developed systems of taste which
we call education, art, e.g modeling, strip clubbing, pornography, cool like lifestyle, media
oriented type lifestyle, etc, which all concern shortlived or passing winds things col 2:22.
When we have no attachment or attraction, forms and sounds do not delude us, since
they are laid bare by our insight, thereby showing their real nature. Then they no longer
exercise an influence over us in terms of passion, anxiety, and the like. On the contrary, they
become helpful and instructive and promote quietude and a healthy state of minds and body.
SCUG ELEMENTS
7th element is the non existence of form, non birth or god state
The 6th element is the void (no idea of being me or Nirvana)
Quintessence the 5TH essence (within or consciousness) unseen
Earth 4th Quart essence
Water 3th tri essence
Air 2th duo essence
Fire 1st essence
Elements are things that have nature of existence. Elements exist both within and
without Looking within derives two words objectivity and subjectivity. Objectivity refers to
condition obtained when we are looking at or taking account of purely physical objects and
actions, Subjectivity on the other hand refers to the conditions that are obtained when we are
looking at the does rather than what is being done. The objective side is the physical the object
that which is done, the subjective side is the mental side, the mind or do-er as opposed to what
is done. Subjective : Looking within is essential, but we should not be one eyed about it as to
reject the without If we only look without, we are slaves of objects, but if we look within we
become Masters of objects, all shapes, sounds, odors, tastes, and tactile sensations that exist.
14

TWELVE NIRDANAS -the genesis1.

Because of ignorance the principle of individualization as discriminated from

enlightenment which is the principle of unity and sameness the primal unity becomes divided
into thinking, thinker and discriminated thoughts by reason of which there appear the
formation of Karma.
2.

Because of these "form" the principle of consciousness emerges.

3.

Because of principle of consciousness, mentality and body emerge.

4.

Because of mentality and body, the six sense minds and organs

5.

Because of the six sense minds and organs, sensations and perceptive arise.

6.

Because of sensations and perceptive, feelings and discriminations arise.

7.

Because of feelings and sensations: thirst and craving arise.

8.

Because of thirst and craving: grasping and clinging appear.

9.

Because of grasping and clinging, conception takes place

10.

Because of conception, the continuing process of existence goes on

11.

Because of the continuing process of existence: growth, sickness, old age, decay, death,
takes place

12.

Because of sickness, old age, death: sorrow, lamentation, pain, grief and despair arise;

there arise the whole mass of suffering.

COUGAR (PUMA) EVERY WHERE YET NOWHERE
Because of illusionary influences realness of things only appears at a second of a glance after
that what something really is begins to disappear or decays in its true essence.
The illusionary influences are always destroying the good qualities of sential beings and
keeping them in the dreary round of life and death. If we have patience to follow the Buddha's
noble path we will clearly perceive the influence and danger of all evil things. These evil
influences may be classified into 4 groups: 1. vexation 2. Sensuality 3. Cruelty 4. Personal evils
The first three are common in our life and corresponds so closely with the thoughts of our own
minds that we will not make further references to them at present. They are to be driven off

15

and kept off by our right thinking, but the illusionary influences that originate of our own mind
that are commonly thought of as the doing of devils and goblins. Require more attention.
There are 3 classes of these personal devils:
There are twelve of these and they seem to come during the different periods of the day and
night. They make all sorts of transformations so that simple and innocent things take on the
appearance of frightful things or harmless woman or girls appear as witches or they are wholly
imaginary. Note fears depend on the persons hidden weakness. Ie you see what is your worst
fears,
1.

In the early mornings from 3 - 5am things look like tigers

2.

from 5am/ 7am they look or take form of dear or rabbit but they frighten us just the

same
3.

from 7 am/ 9am they are horrible things like dragons and turtles.

4.

from 9 /11am they look like snakes

5.

from 11/ 1pm they take appearance of horses and mules and camels

6.

from 1pm / 3pm they are sheep

7.

from 3 /5pm they are monkeys

8.

from 5pm /7pm in the twilight they are vultures and crows

9.

from 7 /9pm in the shadows of the night they look like dogs and wolves

10.

from 9 /11pm they take the appearance of pigs and disgusting things

11.

from 11pm/ 1am they are scurrying rats and mice

12.

from 1am /3am they are big cows that frighten us

When we are tempted by these goblins or frightful things we must recall the hour of the night
and day and dismiss them from our thoughts. Just as soon as we see them as they truly are and
call them by their name, they will vanish away. Secondly the illusions that influences and
awaken our anger:
They also employ transformation to gain this evil ends, they tae on the form of worms and
bugs creeping over our face or back and making sharp stings, or they tickle us or suddenly they
grab us, or make disturbing sounds, or jump out at us. At such times we should keep control of
our minds and refuse to be annoyed, saying to ourselves," I know who you are ; you are only an
illusion of discomfort of life; doubt of my true nature which is above matter, you are only the
annoying difference of opinion that try our patience and irritate us, lets work together or
destroy us all where we dwell . But we are followers of the truth, we keep the percepts, we don't
16

ignore, you can not make us angry, you can not disturb us. These illusionary influences have no
real power, they can only influence us as we let them, and careful reading of the scriptures will
make this plain to us. Thirdly the class of evil influences that bolster up our imaginary egoistic
pride and self complacency. They generally work through the conditions of our five sense
objects \, for the purpose of disturbing and breaking off our good or right thoughts their
transformation may be divided into three groups: the first group are transformation of
repulsive things, making them to appear to be desirable. The second group of transformation is
of pleasing things, making them to appear undesirable. The third group are transformation of
indifferent things making them appear different from what they are and by so doing serving to
confuse and bewilder the mind.
These entire transformations serve as confusion to the mind are the work of demons and devils
if anything is, because their arrows are sent against our highest thoughts and sentiments. They
don't make frontal attack, they attack from behind and underneath; they transform pleasing
conditions as friends, parents and brothers, they condition of simple and quiet life, the beautiful
thoughts of enlightenment. They transform forms of delicious, pleasing and repulsive sights, all
kinds of agreeable and distressing sounds, all kinds of fragrant and horrid odors, all kinds of
delicious and distasteful flavors, all kinds of evil thoughts and condition in the routine life of
everybody, and thereby delude us and hinder us from following the noble path. Anything which
serves to transform the five objects of sense and thoughts of the mind in the work of Mare's
army of demons and goblins. Since first Man sold his God given value, nothing has ever been
truthful, beware of what you do, path you follow for everyone is blind and none can lead you
except you through the power that holds the universe. The purpose of these demons activity is
to annoy us, drift us apart from the good , to delude us, to destroy our good qualities to disturb
our equanimity, to raise up hindrances against our practice of Dhyana ) meditation): this is
explained in the Sutra:
"Be advised that sensual desires are the 1st army of self demon enemy, that discouragement and
sadness are the 2nd army, that hunger and thirst is the 3rd army, that attachments are the 4th
army, that laziness and sleepiness are the 5th army, that fear and fright are the 6th army, that
doubts and remorse are the 7th army, that hatred is the 8th army, that selfish love of comfort and
praise are the 9th army. All these armies of the force beset the followers of single mind or Babel.
But you shall say: 'I will defeat all these armies by the power of my meditation practice, and when
I have attained enlightenment, I will deliver all mankind" There are two ways of resisting them:
17

The first way is by the practice of stopping just as soon as we become aware of any of these
influences besetting on us, we are to recall that each and every one of them is false hood and
delusion or confusion. If we do this, there will be no fear nor sadness, no aversion nor fondness,
no discrimination nor rationalizing. If we practice stopping of thoughts the mind will become
tranquil and the hosts suffering will vanish away.
The second way of resisting evil influences is by the practice of insight and examination. IF we
instantly reflect that our perceiving and discriminating mind has no objective existence and
that there is nothing for these evil influences to annoy and delude. If the evil thoughts still
linger about, if we practice insight and right mindfulness we will, at least, not be vexed of them
or afraid of them. We should determine to keep the mind tranquil and steady even if we have to
sacrifice our life to do so. Our minded is easily deceived when it's in a state of non
concentration, confusion and diffusion. Our slowness in attaining enlightenment is not because
of transformation of unreal appearance but because of our own sickness in practice of Dhyana.
Should these disturbing conditions persist through many months and even years? , we must
patiently continue to seek to control the state of our minds; we must do so with determination
that knows neither fear nor pain. Falsehood must sooner or later yield to truth; the
transformation that arises from evil influences must just as surely yield to an earnest purpose
and steadfast effort. But we are not to look lightly upon these disturbing influences, because the
deeper they are and the stronger effort we make to uproot them, the greater will be the danger
from them. We must learn to distinguish them clearly and fight them separately, or they will
drive us mad. These morbid states of alternate happiness and gloomy discouragement are the
cause of sickness and even death. Worse than sickness or madness, these besetting influences
and transformed conditions, if not overcome, may change a follower of Buddha into a heretic
and enemy of truth. Wise control of the mind is the best preventive medicine and method of
cure. If our body, mind and breathing are well regulated and our circumstances are in
harmony with feelings of truth, we should be able to throw off most sickness and heal most
wounds. We should do everything we can to keep well because sickness is a discredit to our
enlightenment besides being a hindrance to our practice of meditation.
Remedies:
1.

Stopping means removing dangerous conditions and ending bad habits

2.

Insight: means an examination of and reflection on the emptiness aspect of all

phenomena.
18

If we cease to let the mind dwell upon symptoms or breeding grounds and hold it to a reflection
upon the unreality of both body and ideas concerning its state, then the mind will speedily
become tranquil and the symptoms will disappear, the reason for this is that most of our
sickness originate from irritation of the mind and if controlled with right mindfulness, then the
mind will become kind and tranquil and the sickness will vanish. In the treatment of sickness
by some process of insight, it is necessary for us to do so in 10 ways:
1.

Faith: we must believe the remedy is going to help us

2.

Application: we must make use of the remedy in the right way and time.

3.

Diligence: means to apply the remedy whole heartedly without relaxation until the

sickness is cured.
4.

Permanent Conditions: Keeping the mind concentrated upon the truth, voidances,

essence of suffering
5.

Discernment of causes: opening the ground of cause and effects

6.

Expedient means: this means that we are to keep our right breathing, right practice, and

right use of our thought is good adjustment and balance.

7.

Long practice: this means that if we are benefited by the means or practice, we are to

continue it faithfully without regard to the passing time,

8.

Choice of means: this means that we are to use observation to note whether a remedy is

useful or harmful and be governed as to its continued use accordingly,

9.

Maintenance and protection: This means that we are to protect the body by the best use

our mind
10.

Hindrances: this means that if we are benefited by our practice of Dhyana (meditation)

we shall not boast of it to others, and if we are unsuccessful in getting rid of hindrances we must
not give rise to doubts and slanders. If we treat our sickness in these ways, no doubt we will
have good results.
The WORLD:
Worldly Things are not what they appear to be: From an absolute point of view, however, it
does exist and is known as it is. The world is a mixture of reality/ truth and unreality that which
does not conform to the cosmic order. The entire world exists by virtue of ignorance and
egoism. Cognitive consciousness (the self) ascribes " name and form' to things and identifies
itself with body (forms) and mind. It thus assigns boundaries to the boundless self. Ignorance
19

limits the limitless. Individuality is an illusion, given this illusion, the world is real, due to the
coincidence of the made mind with the consciousness of things. Knowledge is the unity of
cognition with its object. Truth thereby rejects the conception of knowledge as representation
of its object. An object is not reflected in cognition but is actually present in perception.
Knowledge is simply awareness of its object. Knowledge is from within in a certain sense
awareness of its objects.
IRONY pleasure and pain
All things in life are impermanent. Nothing of good or evil endures. Today the tress flourish,
tomorrow the wind blows the blossoms hence the fruit of this world fall away. They are
beautiful and ugly things. Deer are lured to their destruction by songs, insects for the sake of
the brightness fly into the fire; the fish greedy for the flesh swallows the iron hook. Therefore
worldly objects produce misery as their end. Nature of pleasure and pain area mixed or rather
intermingled, royalty and slavery are same i.e., a king does not always smile a slave not always
in pain. All that we are is the result of what we have thought; it is founded on our thoughts. It is
made up of our thoughts if a man speaks or acts with evil thoughts, pain follows him as the
wheel follows the foot of the Ox that draws the carriage. Conquer your foe by force, you
increase his enmity, conquer by love and understanding, and you will reap no after sorrow.
Practice the art of "giving up" all searches, for giving up desire is the joy of perfect rest
(nirvana). Know them! That anger, disease, and death, are the great sorrows of the world.
THE WHEEL OF LIFE
The wheel of life moves on; a wheel of which the spoke is understanding, of which the pole is
the mind of which the bonds are the grasp of the senses of which the outer rim is the five great
elements, of which the environment is home; which abounds in old age and grief, which moves
in midst of disease and misfortune, which rotates in space and time, the noise of which is
trouble and toil, the rotations of which constituted day and night, which is encircled with cold
and heat; of which pleasure and pain are the joints, and hunger and thirst the nails fixed into it,
of which sunshine and shade are the ruts; which staggers in the opening or closing of an eyelid,
which is enveloped in the fearful waters of delusion which is ever revolving and void of
consciousness, which is measured by mouths, ever changing, which moves through all the
worlds, the wheel for which is penance and regulations, the mover of which is the force of the
quality of passion, which is lit up by great egoism, which is sustained by the qualities, the
20

fastenings in which are vexations, which revolves in the midst of grief and destructions, which
is full of actions and instruments of actions, which is large and is extended by means of
attachments, which is produced by ignorance of various matters, which is the cause of the
delusion of all beings, which moves towards, joy and pleasures, which is made up of the entities
beginning with the Mahat and ending with the gross elements, Which is unchecked, the
imperishable source of all, the speed of which is like that of the mind, and which is never
fatigued. This wheel of life, which is devoid of consciousness, all the world, together with
immortals, should be cast away, abridge, and deck. That man, among all creatures, who always
accurately understands the movement and stoppage of the wheel of life, is never deluded.
SOUL ENEMIES
Great enemies of the soul or equipoise according to Jainism teaching, are the passion,
the major passion are anger, pride, deceitfulness, greed, worry, fear, disgust, and sex
indulgence. These must be removed by mental and moral discipline, for it should be noticed,
the soul is naturally good, and the passion are unnatural accretions, souls are a combination of
matter and spirit by removing the matter the soul is pure, never to return to any kind of
embodied existence.
A state of purity can be attained by right belief, right knowledge, and right conduct. The
Universe is without end, and there is no personal and cosmic ruler from who help may be
sought. But God is seen as immutable, perfected being and liberated, that He is worshipped.
Religion comes about as what a man does with himself when he's alone so watch out what you
take as your own. What is meant by making the thoughts "sincere" is the allowing no self
deception, as when we hate a bad smell, and as when we love what is beautiful, this is called self
enjoyment. Therefore, the superior man must be watchful over himself when he is alone, there
is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a
superior man, he instantly tries to disguise himself, concealing his evil, and displays what is
good. What is truly within will be manifested without; therefore a superior man will be
watchful over himself when he is alone. What heaven has conferred is called the nature;
accordance with this nature is called the path of duty; the regulation of this path is called
instruction. The path may not be left for an instance; it would not be the path if left. On this
account, the superior man does not wait till he sees things, to be cautious nor till he hears
things, to be apprehensive. There is nothing more visible than what is secret, and nothing more
21

manifest than what is minute. Therefore a superior man is watchful over himself, when he is
alone. While there are no stirrings pleasures, anger, sorrow, or joy, the mind may be said to be
in a state of equilibrium (equipoise).
Nirvana is not merely a state of the cessation of ill; one must think of it as positive tranquility
and bliss. Nirvana is not to be considered as simply a state of mind for everything in the human
mind has a beginning. It is a state of constant change and has an end. Meditation is both a
moral discipline and practiced calming of the mind. The aim is to come to a state in which one
sees that all conceptual representation are fictitious or imposed (empty) In meditation the only
thing that should move is within. The whole idea of action, being bound up with the motion of
desire, is seen as an imperfection. Application of mindfulness first the body then the emotions,
the mind, finally all phenomena are meditated upon as lacking any kind of lasting inner core.
This leads over to an increase of the concentrative faculties and mental clarities, the mind now
reaches out into higher states of consciousness. Alongside the insights the experience of true
happiness occurs.

INSIGHT MEDITATION

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22

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If we cherish doubt as to our ability to know and to choose the right way, it is not likely that
will put much earnestness or zeal in our search. There are two kinds of attachment: attachment
to objects as having self nature, and attachment to words as having self nature. The first takes
place by not knowing that the eternal world is only a manifestation of the mind itself: and the
second arises from one's clinging to words and names by reason of habit energy.
23

Right attentiveness?
1.

Contemplation of the body: behold the body arises, and passes away, open the body and

examine its content full of discriminate thought, attachment, irritations, habit, egoistic, a
complex mechanism well equipped to impurify the soul if not controlled.
2.

Contemplation of feeling

3.

Contemplation of the mind :

The mind (not brain), with all it's unsought yet self induced imperfections like mental fatigue,
doubt, fear, anger and anxiety create optimum performance hesitation resulting in emotional
inertia which in turn manifests itself as physical disease. We create our own hells and hang on
to it with no apparent logic as to why. Resistance is futile. Unfortunately, combative tactics only
change after a severe and harmful event. Unfortunately too late, that is a mistake that have
caused some their lives.
4.

Contemplation of the phenomena event, ardent, clearly conscious and attentive, after

putting away worldly greed and grief.

Right concentration? This is fixation of the mind to a single object (one pointed ness of the
mind) this is concentration. The four fundamentals of attentiveness are the objects of
concentration.
An individual may choose the way which fits his personality best. If the way is pursued in the
right manner, he will reach his goal. No fear of death will disturb his peace of mind. Even in the
last hours of his life on earth (he) can reach the nirvana of Brahman and can find peace in the
peace of God. On the other hand men of selfishness, lust, wrath, greed, and hate have to face
death with frightful expectations not only of being in hell, but also of recurrent deaths and
births. (samurai) What people call death can be compared to a person who puts on new
garments, giving up the old and useless ones, since true self cannot be injured by weapon or the
elements. There is no reason for grief when a body dies,. Man has to accept the natural order
that each birth is followed by death and death by birth. The illness stems from the mind. If you
lie to a hiccupping person and put him on the defensive he gets so involved in explaining
himself that his hiccups stops.
HABIT INERTIA
When a body is once in motion, it moves (unless something else hinders it) eternally, and
whatever hinders it, cannot in an instant, but in time, and by degrees, quite extinguish it, as we
24

see in the water though the wind cease, the waves give not one rolling for a long time after,
same motion goes on in human internal thoughts, when a man sees, dreams etc. For after the
object is removed, or the eye shut, we still retain an image of the thing seen, though the image is
more obscure than when we saw it. This sometimes is described as old habits die hard. This is
also called imagination, from the image made in seeing. This applies the same, though
improperly, to all the senses) Imagination is therefore nothing but decaying or past sense, and
is found in men and many other living creatures, as well sleeping as waking. The decay of sense
in men waking is not the decay of the motion made in sense, but an obscuring of it, in such a
manner as the light of the sun obscures the light of the stars. And any objects being removed
from our eyes, though the impression it made in us remains, yet other objects more present
succeeding and working on us, the imagination of the past is obscured and made weak. For the
continual change of man's body destroys in time the parts which in sense were moved: so that
distance of time and of place has one and the same effect in will. But when we would express the
decay and simply that, the sense is fading, old and past it is called memory. Much memory
accumulates as experiences.

NO TRACE
(destroying habit inertia) When you do something, you should burn yourself completely, like a
good bonfire, leaving no trace of yourself. When we practice Zazen our mind is calm and quite
simple. But usually your mind is very busy and complicated, and it is difficult to be
concentrated on or what we are doing. This is because before we act we think, and this thinking
leaves some trace. Our activity is shadowed by some pre conceived idea. The thinking not only
leaves some trace or shadow,, but also gives us many other notions about other activities and
things. These traces and notions make our minds very complicated. When we do something
with a quite simple clear mind we have no notion or shadows, and our activity is strong and
straight forward. But when s\we do something with a complicated mind, in relation to other
things or people or society our activity becomes very complex. But right thinking does not leave
any shadow. Thinking which leaves traces come out of your relative and confused mind.
Relative mind is the mind which sets itself in relation to other things, thus limiting it. It is thus
small mind which creates gaining ideas and leaves traces of itself. If you leave a trace of your
thinking on your activity, you will be attached to the trace. For instance, you may say, that is
25

what I have done!, but actually it is not so. In your recollection you may say, "I did such and
such a thing in some certain way, but actually that is never exactly what happened,. When you
think in this way you limit the actual experience of what you have done, you are involved in
selfish ideas of what you have done, you are involved in selfish ideas. Therefore, we should
never come to be attached to what we have done. To leave a trace is not the same as to
remember something. It is necessary to remember something. It is necessary to remember what
we have done, but we should not become attached to what we have done in some special sense"
attachment area traces of thought and activity" in order not to leave any traces, when you do
something, you should do it with your whole heart and mind: you should be concentrated on
what you do. You should do it completely, like a good bonfire. If you do not burn yourself
completely, a trace of yourself will be left in what you do. You will have something remaining
which is not completely burned out. What should be left in your practice should be ashes and
nothing but ashes." Ashes do not come back to firewood." You should not have any remains
after you do something, but this does not mean to forget all about it. If you understand this
point all the dualistic thinking and all the problems of life will vanish. According to
Christianity, every existence in nature is something which was created for or given to us by
God. That is the perfect idea of giving. But if you think that God created man, and that you are
somehow separate from God, you are liable to think you have the ability to create something
separate. Something not given by Him. For instance, we create airplanes and highways, and
when we repeat: I created, I created, I create" soon we forget who is actually the" I" which
creates the various things, we soon forget about God. This is the danger of human nature.
Actually to create with the Big "I" ( most high), is to give; we cannot create and own what we
create for ourselves since everything was created by God but because we do forget who is doing
the creating and the reason for the creator, we become attached to the material or exchange
value. This has no value in comparison to the absolute value of something as God's creation
Even though something has no material or relative value to any " small I" it has absolute value
in itself. Not to be attached to something is to be aware of its absolute value. Everything should
be based on such awareness, and not on material or self centered ideas of value. But if we are
aware that what we do or what we create is really the gift of the Big I then we will not be
attached to it and we will not create problems for ourselves or for others. And we should forget
day by day what we have done this is true non attachment. And we should do something new
having the past in mind, which is a reflection of the present. But the future is the future and the
26

past the past, now we should concentrate on anew. This is the attitude to live to give something
or to create something for ourselves. Our problems should be solved and dissolved in this life or
they will follow as into the next life after death.
BELIEVE IN NOTHING:
ABOUT ZEN
Believe nothing because a wise man said it,
Believe nothing because it is generally held,
Believe nothing because it is written,
Believe nothing because it is said to be divine,
Believe nothing because someone else believes it,
But believe only what you yourself judge to be true.

We are what we think, all that we are arises with our thoughts, with our thoughts we make our
world. As the fletcher whittles and makes straight his arrows so the master directs his straying
thoughts. all emotions are pure which gather you and lift you up that emotion is impure which
siezes only one side of your being and so distorts you.
In our everyday life our thinking is 99% self centered: "why do I suffer?, why do I go thru
hell?. I discovered that it is necessary, absolutely necessary to believe in nothing. That is, in
something which has no form and no color? Something which exists before all forms and colors
appear. No matter what god or doctrine you believe in, if you become more or less on a self
centered idea.
Perfect composure arises when one sees that phenomenal existence emerges from nothing and
know the reason for their being. When one has a headache, there is some reason to it. If you
know why you have a headache you will feel better. The nothingness we are suppose to believe
in is embodiment of the truth in us (immutable truth). Whatever we see changes, losing its
balance. The reason everything looks beautiful is because it is out of balance, but its
background is always in perfect harmony. But if you understand the background of existence,
27

you realize that suffering itself is how we live and how we extend our life. So in Zen sometimes
we emphasize the imbalance or disorder of life. The best way to control people is to encourage
them to be mischievous. They will be in control in its wider sense. To give your sheep/ cow a
large, spacious meadow is the way to control it. So it is with people: first let them do what they
want and watch them. This is the best policy. To ignore them is not good; that is the worst
policy. The second worst is trying to control them. The best one is to watch them, just watch
them, without control. The same way will work for you as well. If you want to obtain perfect
calmness in your practice, you should not be bothered by the various images you find in your
mind. Let them come and go. Then they will be under control.
How to make this happen is the secret of the practice. All self centered thoughts limit our rest
mind. When we are true beginners, we have no thought. " I have attained something" or
thought of self, negative or positive. Big mind is something to express not something to figure
out. Big mind is something you have not something to seek for. The more you understand our
thinking, the more you find it difficult to talk about it. The more you understand our thinking,
the more you find it difficult to talk about it. The purpose of my talking is to give you some
idea of our way, but actually. It is not something to talk about, but something to practice
without saying anything. When we talk about our way, there is apt to be some
misunderstanding, because the true way always has at least two sides, the negative and the
positive. When we talk about the positive side, the negative side is missing.
We cannot speak in a positive and negative way at same time. So we do not know what to say. It
is almost impossible to talk about Buddhism. So not to say anything, just to practice it, is the
best way. Showing one finger or drawing a round circle may be the way, or simply to bow. If we
understand the point we will understand how to talk about Buddhism and we'll have perfect
communication. To talk about something will be one of our practices and to listen to the talk
will also be practice, when we talk about something we just talk about it, just the positive or the
negative side without trying to express some intellectual one sided idea. The point is whether
you have big mind or small mind. In short when you do everything without thinking about
whether it is good or bad, when you do something with your whole mind and body then that is
our way. When you say something to someone he may not accept it, but do not try to make him
understand it intellectually. Do not argue with him just listen to his objections until he himself
finds something wrong with them. This is very interesting. Try not to force your idea on
someone, but rather think about it with him. If you feel you have won the discussions that is
28

also in the wrong attitude. Try not to win in the argument just listen to it but it is also wrong to
behave as if you had lost, usually when we say something we are apt to try to sell our teaching
or force our idea. Big mind is something to express not something to figure out . Big mind is
something you have not something to seek for. Big mind is something to talk about to express
by our activity or something to enjoy. Only because you seek to gain something through rigid
form practice does it become a problem for you. But if we appreciate whatever problem we
have as an expression of big mind is too simple to figure out as an expression of big mind. But
because you try to figure out what it is because you want to simplify the complicated big mind it
becomes a problem for you.
NIRVANA:
The waterfall: our life and death are the something, when we realize this fact we have no fear of
death anymore nor actual difficulty in our life . I went to Yosemite National Park and saw some
huge water falls from it the top of the mountain. It does not seem to come down swiftly as you
might expect it seems to come down very slowly because of distance it looks like a curtain. And
I thought it must be a very difficult experience for each drop of water to come down from the
top of such a high mountain. It takes time or a long time for the water finally to reach the
bottom of the waterfall and it seems to me that our human life may be like this, we have much
difficult experiences in our life. But at the same time, I thought, the water was not originally
separated, but was one whole body. Only when it is separated does it have some difficulty in
falling. It is as if the water does not have any feeling when it is one whole river we do not feel
the living activity of the water, but when we dip a part of the water into a dipper, we experience
some feeling of the water, we also feel the value of the person who uses the water, Feeling
ourselves and the water in this way, we cant use it is just a material way. It is living thing.
Before we were born we had seldom the feeling notion we were one with the universe. This is
called Mind Only or Essence of Mind or Big Mind after we are separated by birth from the
oneness as the water falling from the waterfall is separated by the wind and rocks, then we have
feeling. You have difficulty because you have feeling. You attach to the feeling you have without
knowing just how this kind of feeling is created. When you do not realize that you are one with
the River (Universe), you have fear, whether it is separated into drops or not water is water.
Our life and death is the same thing. When we realize this fact we have no fear of death
anymore, and we have no actual difficulty in our life. When the water returns to its original
29

oneness with the river, it no longer has any individual feelings to it; it resumes its own nature
and finds composure. How very glad the water must be to come back to the original river! If
this is so what feeling will we have when we die? I think we are like the water in the dipper
(bucket). We will have composure then, perfect composure. It may be too perfect for us, just
now, because we are so much attached to our own feeling to our individual existence, to our
own feeling, to our individual existence. For us just now we have some fear of death, but after
we resume our true original nature there is Nirvana. That is why we say "to attain Nirvana is
to pass away" To pass away is not very adequate expression. Perhaps to pass on or to go on or
to join would be better we say everything comes out of emptiness one whole river or one whole
mind is emptiness. When we reach this understanding we find the true meaning of our life.
When we reach this understanding we can see the beauty of human life. Before realization of
this, everything is delusion. Truth meaning is trapped within true nature,. There is always a
possibility of understandings as long as we exist in the utter blissfulness of the sky, as long as we
live in emptiness. Cultivating our spirit we should always live in the bright empty sky. The sky
is always the sky even though clouds and lightening come, the sky is not disturbed. Even if the
flashing of enlightenment comes, our practice forgets all about it. Then it is ready for
enlightenment. Emptiness is the omnipotent self or knowing everything, when you know
everything you are like a dark sky. Sometimes a flashing will come thru the dark sky. After it
passes you forget all about it, and there is nothing left but the dark sky. The sky is never
shocked when all of a sudden a thunderbolt breaks through. And when the lightening does
flash, and wonderful sight may be seen, when we have emptiness we always prepared for
watching the flashing. Although our evil desires are limitless, we should vow to be rid of them.
Although the teaching is limitless we vow to learn it all. Although Nirvana is unattainable, we
vow to attain it.
REPETITION
If you lose the spirit of repetition your practice will become quite difficult. It is thought that the
physical side hinders the spiritual side and therefore any religious practice should aim at
weakening the physical factors to free the spiritual strength.
ZEN AND EXCITEMENT:
Zen is not some kind of excitement, but concentration on our usual every day routine. It is
essential for one to keep the constant way. IF you become too busy and too excited, your mind
becomes rough and rugged. One should therefore not be too quick to action and practice
30

calmness which will built up character, keep the mind quiet and stable. And think less of the
modern efficiently changing world. Focus on changing your inner forces, this will elevate
internal energy and every day is enlightened.
RIGHT EFFORT
IF your practice is good, you may become proud of it. What you do is good, but something
more is added to it. Pride is extra. Right effort is to get rid of something extra. Effort is practice
should be directed from achievement to non achievement. Usually when you do something you
went to achieve something you attach to some result from achievement to non achievement
means t rid of the unnecessary and bad results of effort. IF you do something in the spirit of
non attachment, there is a good quality in it. What you do id good, but something more is
added to it (pride). So you should get rid of that something which is extra. Because all of us are
doing something, making the same mistake, we do not realize it. When involved in same
dualistic idea, it means your practice is not pure. What does it mean it means effort to get rid
of something extra from our practice? If some extra ideas arise you should try to stop it and
remain pure in practice. The point towards which our effort is directed. We say "to hear the
sound of one hand clapping". Usually the sound of clapping is made with two hands and we
think that clapping with one hand is sound. But if sound did not already exist before you
clapped, you could not make the sound, you can make it, and you can hear it. Sound is every
where if you just practice, it there is sound. Do not try to listen to it. If you do not listen to it.
The sound is all over because you try to hear it, sometimes there is sound, and sometimes there
is no sound. Do you understand? Even though you do not do anything you have the quality of
enlightenment always. But if you try to find it, if you try to see it the quality, : you have no
quality. You are living in this world as one individual but before you take the form of a human
being, you are already there, always there, we are always here. Do you understand? You think
before you were born, you were not here. But how is it possible for you to appear in this world
when there is no you? Because you are already there, you can appear in this world. Also, it is
not possible for something to vanish which does not exist. Because something is there,
something can vanish. You may think that when you die, you disappear you no longer exist. But
even though you vanish, something which is existent cannot be non existent. That is the magic
spells on this world, the world is its own magic. If we are looking at something it can vanish
from our sight, but if we do not try to see it, that something cannot vanish. Because you are
watching it , it can disappear, but if no one is watching how is it possible for anything to
31

disappear? If someone is watching you can escape from

him, but if no one is watching you

cannot escape from yourself. So try not see something in particular; try not to achieve anything
special: You already have everything in your own pure quality. If you understand this ultimate
fact there is no fear. There may be some difficulty of course,. But there is no fear. If people have
difficulty without being aware of the difficulty, that is true difficulty. They may appear very
confident, they may think they are making a big effort in the right direction, but without
knowing it , what they do comes out of fear. Something may vanish for than" but if your effort
is in the right direction then there is no fear of losing anything, even

if it is in the wrong

direction, if you are aware of that, you will not be deluded. There is nothing to lose. There is
only the constant pure quality of right practice.
WAY AND It's POWER: When you have two alternatives, it is the tight thing to pick the
difficult one. The easy one is a road to destruction. Being and non being produce each other,
high and low distinguish each other, difficult and easy complete each other, long and short
contrast each other, front and back follow each other. The way of change is that the unyielding
( yang) triumphs the yielding( yin) endangers, the unyielding gives death if it changes on the
yielding.

YANG

YIN

Light, hot, dry, fire, red, day,

Dark, cold, moist, water, black , night

Sun, spring, summer, south, heaven

Moon, autumn, winter, north, earth

Male, left, activity, life

Female, right, quiescence, death

Advance, round, outside

Retreat, square, inside

TAOISTS-YANG CHU'S: fundamental ideas; LAO TZU:

He who in his conduct values his body more than he does THE WORLD may be given the
world. Despising things and valuing life: In the third chapter of Chuang Tzu titled"
fundamental for the cultivation of life" we read "when you do something evil beware of the
punishment. Follow the middle way and take this to be your constant principle. If a man's
conduct is so bad that society punishes him, this is seriously not the way to preserve his life. But
if a man is so good in his conduct that he obtains a fine reputation,, this too is not the way to
preserve his life. Another chapter of Chuang Tzu tells us "mountain tree are their own enemies
32

and the leaping fire is the cause of its own quenching. Cinnamon is edible; therefore the
cinnamon tree is cut down. Chi oil is useful therefore the chi tree is gashed, A man having a
reputation of ability and usefulness will suffer a fate just like that of the cinnamon and chi
trees. Thus in Chuang Tzu we find passages that admires the usefulness of the useless. In the
chapter just quoted there is the description of a sacred oak, which because its wood was good
for nothing, had been spared the axe, which said to some one in a dream "for a long time I have
been learning to be useless, there were several occasion on which I was nearly destroyed, but
now I have succeeded in being useless, which is of the greatest use to me. The world knows only
the usefulness of the useful, but does not know the usefulness of the useless. To be useless is the
way to preserve one's life. The man who is skillful in preserving life must not do much evil, but
neither must he do much good. He must live midway between good and evil. He tries to be
useless, which in the end proves of greatest usefulness to him. Lao Tzu says the reason that I
have great disaster is that I have a body. If there were no body what disaster could there be?
Love all things equally, hell and heaven come from one point, heaven and earth are one body.
There is no absolute difference or absolute separation among them. Everything is constantly
changing into something else. It is logical conclusion therefore that all things are one and hence
that we should love all things equally without discrimination.
Nature also teaches me these sensations of pain, hunger, thirst, etc. That I am not only lodged
in my body as a pilot in a vessel, but that I a very closely united to it, and so to speak so,
intermingled with it that I seem to compose with it one whole. For if that were not the case,
when my body is hurt. I who am merely a thinking being should not feel pain, for I should
perceive this wound by the understanding only, just as the sailor perceives by sight when
something is damaged in his vessel, and when my body has need of drink or food, I should
clearly understand the fact without being warned of it by confused feelings of hunger and
thirst. For all these sensations of hunger, thirst, pain, etc, are in truth none other than certain
confused modes of thought which are produced by the union and apparent intermingling of the
mind. Through meditation one through self discovery finds that he is a thing that exists a finite
substance whose existence depends on God.
TOMORROW COMES AFTER THE DARK:

33

Writings from the Quran: As if to emphasize again a warning against deadening we are given a
beautiful description of the righteous and god fearing man. He should obey salutary
regulations, but he should fix his gaze on the love of God and the love of his fellow men. We are
given four heads: 1) Our faith should be true and sincere 2) we must be prepared to show it in
deed of charity to our fellowmen 3) We must be good citizens, supporting social organization
and 4) our own individual soul must be firm and unshaken in all circumstances they are inter
connected and yet can be viewed separately. Spiritual things can only be understood by
symbols taken from things which are familiar to us in this life. In a sense this fleeting life itself
is a symbol. History is a symbol, the whole phenomenal world is a symbol, the reality lies
behind it, like the real light behind the cave, in Plato's theory of ideas. This is not to say that
Islam agrees with Vedantists in calling this whole visible world an illusion. It is an illusion to
suppose that it is only world. But it is equally an illusion to suppose that this world is of no
consequence. It is of as much consequence as our thoughts, feelings, dreams, and life. We have
to make use of them, study and respect their laws and obey the duties imposed on us by the
spiritual part of us being entangled I their chain. But they are not eternal and they will pass
away. Our duty is to prepare ourselves for the truer life, the eternal life, we emancipate
ourselves from them, as apprentice or probationer attains his real position by completing his
apprenticeship or probation satisfactory and so ceasing to be an apprentice or probationer.
From this point of view there is an allegorical meaning: in all experience, history and spiritual
teaching. The temporary relationships the fleeting events our triumphs, defeats and difficulties
in this phenomenal world are the bridges thru which we pass to the higher world. Our
temporal experiences are the foundations on which our greater and real life is built up. This
greater and real life is not merely a thing of the future. It is within us all the time if we only
seek its truer light and tries to fulfill our lower and temporal functions by the more stable
principles with which it furnishes us. Without sorrow, suffering and striving. Spiritual Jihad,
even the best men cannot attain their full nature/ stature or freedom. Man should never for a
single moment entertain a thought that would imply that he was wiser than God, Judge no men,
even men of God are not sent to arrange or dispose of men's affairs but only to teach God's
message. Haste is in the very bone and marrow of man. IF he is granted respite for his own
sake, in order that he may have a further chance of repentance and coming back to God, he
says, impatiently and incredulously. Bring on The Punishment quickly that I may see if what

34

you say is true! Alas, it is true" When the punishment actually comes near and he sees it he will
not want it hastened, He will want more time and further delay ! Poor creature of haste.
Salvation is the negative avoidance of all the consequences of evil, and positive attainment of
all.
OVERCOME DOUBT
`For many years you have allowed negative thoughts and feelings to sap your confidence. We
will look at them now and see how damaging this wrong thinking can be.
Anxiety . this causes tension, haste, nervousness. Students may freeze during an exam,
yet after the exam they can recall all the answers they should have given.
Worry . the same thoughts keep circulating round and round in your mind. In this state
it is not possible to think, reason, or remember accurately.
Fear . you are born afraid. It is your natural state to be always alert to danger and to be
prepared to run or fight. Be afraid, it can save your life, but learn how to use it, don`t let it
control you. You must be the master of your fears.
Self Hate . you heap blame and recrimination upon yourself. Your mind is set on self
punishment. You think to yourself `I always make a mess of things`, or `Why did I do that?`
Pessimism . you have little expectation of success. You don`t want to raise your hopes in
case they are dashed. You talk yourself into failure, saying to yourself `there, see, I knew I
would not be able to do it !`
Low Self Esteem . because of wrong thinking you often compare what you consider to be
your failings, with other peoples success, ability, talent, and popularity. This causes you to have
times when you don`t like yourself much, and you convince yourself that others must surely feel
the same way about you.
No Ambition . you sometimes tell yourself that you just have not got enough aim or
ambition to succeed. But this is not true ...it`s still there but you allow those negative
thoughts to destroy your self belief. The ambition is there but the confidence is not, and so you
procrastinate and day dream your life away.
Poor- Concentration. You switch off as the subject gets involved or complicated.
Poor- Listener. When listening to someone talking you are too busy thinking of a reply, or you
daydream, therefore you cannot remember what was said.

35

No Destiny. You feel that life on earth is merely the result of a freak chemical reaction.
That you will just live, die and be forgotten. There is no reason, no point to it all. Living is just
trying to get the maximum pleasures, with the minimum of pain and suffering.
All these self destructive thoughts prevent you from thinking clearly, and from taking an
interest and remembering all that is happening.
These are the thoughts that prevent you from really enjoying your life to the full Son.
And you are not alone with your self destructive thoughts, because all normal people suffer
from them at times.
But for you the wrong thinking is going to be a thing of the past, because now you are going to
learn how to overcome it once and for all.
No longer will you allow negative thoughts to spoil your enjoyment of life.
You will resist them and fight them off. You will feel a powerful confidence deep inside you.
From this day forward you will become master of your own mind. And you will begin to live
your life in a new and exciting way.
You have the power of magic in your mind Son. It has always been there, ever since you were a
child.
And now I am going to show you how to use this power.`

LESSONS FROM A TIBETAN MONK

Hi, my name is Simon Freeman, and I would like to share with you a wonderful experience that
has had a profound effect on my life.
It happened while I was studying in America. News had spread around the University campus
that there was to be a gathering in the sports stadium to hear a Tibetan monk tell us how to use
Zen meditation to improve our ability to learn new information and remember it.
Most of the students, like myself, knew very little about Zen and had never tried meditation,
and so we went along really out of curiosity.
After a while a very old Tibetan monk walked calmly out before us, introduced himself as
Kamana Lasang, and then much to the astonishment of the huge crowd of onlookers, started

36

singing. He was accompanied by two gaily dressed Tibetan women, one playing a flute as the
other finger tapped a rhythm on drums.
Then Kamana began to dance. Slowly at first but then speeding up. It was rather like an
energetic Greek or Russian folk dance. Everyone was spellbound, for Kamana was 78 years
old, yet dancing with all the enthusiasm of a 17 year old. We really were astonished as he kept
on and on with such vitality, energy and agility.
The music then slowed down but hardly pausing for breath Kamana went about persuading
people from the audience to join him.
Soon there were about 28 young people out there trying to pick up the steps and join in the
dance.
Gradually, as they were able to follow Kamana and move and kick in time with the music, the
dance began to speed up. Faster and faster Kamana danced until it became a real frenzy.
Soon the pace got too much for some people and amid howls of laughter from friends ... they
fell exhausted to the ground.
One by one they dropped out ... yet Kamana went on and on ... as strong as ever. Finally,
Kamana held up the arm of the last remaining dancer ... and declared him the winner.
The crowd cheered noisily, and when silence returned Kamana spoke. `It is a great honor for
me to be invited to talk to you today, for you are all the most important people in the world.
You are important because you are the young generation, and so the future of the world is to be
your responsibility. Your need for knowledge will be endless, yet every question answered will
give rise to a hundred more questions.
But you do not have to travel alone. Over the past ages there have been those who`s thoughts
and questions have been rewarded with flashes of inspiration. And it is sparks from bright
minds that bring light to the rest of humanity, flashes to light up the darkness of the unknown.
It can be like someone holding a candle on a dark and dangerous path, and a little way ahead
someone else holds a lighted candle ... and all along the path there are people holding candles ...
helping us all to find our way forward by their light.
Some of you in your lifetime may have a wonderful thought and inspiration, some of you here
today may light up the way for future generations.

37

Life in this age is highly competitive and you are under pressure to achieve more, earn more
and learn more. And this will seem to be an impossible task. Lectures and studies to attend,
revising for exams, learning new languages and trying to also enjoy some fun and friendship.
However, it is important for you to know that you are living on earth to attain spiritual
development, and not to be merely a beast of burden, or a robot on the treadmill of some
production line.
So I am pleased to show you how Zen meditation can enable you to clear your mind of self
doubt, allowing you to think better, remember better, and so be able to enjoy life more.
But first, let me show you how you can make it much easier to remember things simply by
forming associations and linking what needs to be remembered with visual images that are easy
to recall. See how easy it is to use your imagination.
Cleansing Field of the Body
The region around abdomen is your cleansing field, where the liver, kidney, spleen, stomach,
intestines are situated, emotional tension get trapped around here (emotional junk), and rarely
do they get cleaned out that they cause all sought diseases from diarrhea, anxiety, appetite loss ,
depression and weak immunity. It can be released thru massaging the back region of the
abdomen or your back and prevented by not allowing emotional pile in the diaphragm region
between the ribs and stomach, secondly by meditation(Adopted from Amyn Dahya) when a
man sees a woman and desires to sleep with her, but saps the emotion in instead, it goes to the
stomach region as an emotional tension, when feeling anger, joy, hate, love, disappointed that
emotion is sent to the stomach region just like food, some even cant stomach it that they vomit
and loss appetite whenever confronted with emotional instability. If you are not aware it is root
cause of wet dreams, rape, murder, jealousy, in some X-men because unenlightened( X-men)
release emotional tension be discharging semen (sex and masturbation), fighting, and drinking.
Those who are aware carry out there daily living like a Buddha avoiding too much attachment.
Wisdom is the greatest gift of all
Yet only the Creator of the Universe can be all knowing.
The best that we can strive for is enough wisdom to enjoy life, and in some way enrich the lives
of others.
38

The Zen understanding, at its very essence, is that the mind is unreliable, it changes throughout
life as it accumulates a mixture of true and sometime false information,

from which

`knowledge` the mind basis its attitudes, opinions, and ideas.

Whereas `no mind` is always the same ; unpolluted.
The entire Universe is Zen, doing things and working according to the way things are, and not
being influenced by any false information, attitudes and beliefs.
To be in Zen is to not be separated or different from the world, rather it is to be in harmony, so
that the person becomes the river, and knows what it feels like to be a river, and the river is the
person, for everything is alive and a part of the Universe.
By a green jade lake what a wonderful sight:
A seeker of wisdom is fathoming Tao,
Both are in Zen so humble and still,
Quietly humming the melodies of heaven.
The Book of the Heart. Loy Ching Yuen.
MAGIC IN YOUR MIND
Kamana smiled reassuringly at me, his face like that of an old farmer, the skin tough,
wrinkled and weathered in the harsh Tibetan mountains, and yet his eyes shone brightly, so
full of energy.
And so full of laughter, as if he was finding life wonderfully amusing. Yes, that was it, that was
his secret, the magical thing that kept him so young he found life `fun`.
This is what he was trying to tell us here today that life is a gift, life is something to treasure
.
And every moment of it is worth .
Remembering !!!
`Stand up Simon` he said `stand up and tell the audience a poem.` I shook my head, `No I can`t
do it, I`m sorry but I just don`t remember.`
Kamana took something from his pocket and gave it to me.
It was a little pouch made of Tibetan material.
When I was your age I had to do what you must do now Simon. I had to speak before a huge
crowd and I was afraid that I would fail.
39

It was then that my master gave me this magic memory pouch.

He told me `Inside every man there is the child he once was. And the child within will always
remember the times when the world had seemed full of magical things.
Yet as he grows older he will be told that this is not so, and that there is no magic.
But this he will never accept, for as a child there were so many things in the world that had
seemed or felt magical . and so he will always believe in magic .`
Kamana then said to me `There is a child within you too Simon.
And that child wants to believe in magic.
No, it is much more than this, the feeling is far greater than wanting, the child that is within
us all . NEEDS to believe in magic.
Such a need is very powerful and you can always use this power to overcome anxiety and self
doubt`.
Kamana put his hand on my shoulder and his words reassured me `hold the magic pouch
Simon, and think back to the poetry in the park.
Holding the Tibetan magic memory pouch , I shut my eyes and cast my mind back to the music
and poetry reading event at the park. I could see my friends sitting near me, and I could almost
feel the grass on my fingers. There were hundreds of people here, and such a wonderful
atmosphere. In fact, it was a perfect summers day.
My attention was drawn to sudden laughter, and I turned my head to see an elderly oriental
gentleman, dressed rather like a Tibetan monk. He was saying something to the people around
him .. and they all laughed merrily.
Musicians came to the stage and played a few of my favorite songs.
And then a young woman , dressed in hippy clothes and wearing flowers in her hair, stood up,
smiled happily at the people gathered around, and began to recite poems.
I opened my eyes and there was Kamana, smiling and nodding as though he knew exactly what
was happening inside my head. `Ladies and gentlemen ` he shouted, `Simon would like to recite
a poem.`
I held the Tibetan memory pouch and summoned up all my self belief `I want so much to be
able to remember everything, I will trust the power that is in this memory charm, I will allow
the child within me to believe in the magic. I believe I believe I believe.`
And then miraculously ... the words began to flow from me

40

Ladies and gentlemen, I can recall a wonderful poem and I would like to share it with you now,
it is called `Tao The King` by Lao Tzu.

$
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&

#
!
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'
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#

"

(
#

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)

"

*
+
*

$
`Tao The King` by Lao Tzu.

The `MIRACLE MEMORY CHARM` had an amazing effect on my life.

PATH OF MEDITATION
The BhagavadGeeta Copyright 1988 by Dr. Ramanand Prasad

41

#
#

Arjuna, No one becomes a Karma yogi who has not renounced the selfish motive behind an
action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)
For the wise who seeks to attain yoga (of meditation or the equanimity of mind), Karma yoga is
said to be the means; for the one who has attained yoga, the equanimity becomes the means (of
Self Realization). (6.03)
A person is said to have attained yogic perfection when there is no desire for sensual pleasures,
or attachment to the fruits of work, and has renounced all personal selfish motives. (6.04)
One must elevate, not degrade, oneself by one's own mindxe "mind". The mind alone is one's
friend as well as one's enemy. (6.05)
The mind is the friendxe "friend" of those who have control over it, and the mind acts like an
enemy for those who do not control it. (6.06)
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. (6.07)
A yogi is called Self realized who is satisfied with knowledge and understanding of the Self, who
is equanimous, who has control over the (mind and) senses, and to whom a clod, a stone, and
gold are the same. (6.08)
A person is considered superior who is impartial towards companions, friends, enemies,
neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)
Let the yogi seated in solitude and alone having mind and senses under control and free from
desires and attachments for possessions, try constantly to contemplate on the Supreme Self.
(6.10)
The yogi should sit on a firm seat that is neither too high nor too low, covered with sacred
Kusha grass, a deerskin, and a cloth, one over the other, in a clean spot. (6.11)
Sitting (in a comfortable position) and concentrating the mind on a single object, controlling
the thoughts and the activities of the senses, let the yogi practice meditation for self
purification. (6.12)
Hold the waist, spine, chest, neck, and head erect, motionless and steady, fix the eyes and the
mind steadily between the eye brows, and do not look around. (See also 4.29, 5.27 and 8.10)
(6.13)
A simple meditation technique is given here:
(1) Fix your gaze and the mind inside the chest center, the seat of the causal heart, and breath
normally. Imagine a crimson lotus with a cool radiant point source of light in the center of the
42

lotus. Quietly watch the breath coming in and going out of this lotus. Do not try to control your
breathing.
(2) Mentally chant your mantra, or "So" as you inhale and "Hum" as you exhale. Meditate
calmly on the effulgent lotus, just witness and watch the thought waves of the mind, and feel the
peace and serenity.
With serene and fearless mind; practicing celibacy; having the mind under control and
thinking of gods blissfulness as the supreme goal. (6.14)
This yoga is not possible, Arjuna, for the one who eats too much, or who does not eat at all; who
sleeps too much, or who keeps awake. (6.16)
But, for the one who is moderate in eating, recreation, working, sleeping, and waking, this yoga
(of meditation) destroys (all) sorrow. (6.17)
As a lamp in a spot sheltered (by Brahman) from the wind (of desires) does not flicker, this
simile is used for the subdued mind of a yogi practicing meditation on Brahman. (6.19)
When the mind disciplined by the practice of meditation becomes steady, one becomes content
in the Self by beholding Him with (purified) intellect. (6.20)
After Self Realization (SR), one does not regard any other gain superior to SR. Established in
SR, one is not moved even by the greatest calamity. (6.22)
The (state of) severance of union with sorrow is known by the name of yoga. This yoga should
be practiced with firm determination and perseverance, without any mental reservation or
doubts. (6.23)
Totally abandoning all selfish desires, and completely restraining the senses (from the sense
objects) by the intellect; (6.24)
Whosesoever this restless and unsteady mind wanders away, one should (gently) bring it back
to the reflection of the Supreme. (6.26)
The non dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode
of living. (6.31)
Arjuna said:

Krishna, You have said that yoga of meditation is characterized by the

equanimity (of mind), but, due to restlessness of mind I do not perceive the steady state of
mind. (6.33)
Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, Krishna. I think
restraining the mind is as difficult as restraining the wind. (6.34)

43

The Supreme Lord said: Undoubtedly, Arjuna, the mind is restless and difficult to restrain,
but it is subdued by Abhyaasa (or constant vigorous spiritual practice with perseverance), and
Vairaagya (or detachment), Arjuna. (6.35)
In My opinion, yoga is difficult for the one whose mind is not subdued. However, yoga is
attainable by the person of subdued mind by striving through proper means. (6.36)
Arjuna said: For the faithful but of unsubdued mind, who deviates from (the path of)
meditation and fails to attain yogic perfection what is the destination of such a person, O
Krishna? (6.37)
Do they not perish like a dispersing cloud, Krishna, having lost both (yoga and Bhoga, the
heavenly and worldly pleasures), supportless and bewildered on the path of Selfrealization?
(6.38)
DIVINE AND THE DEMONIC QUALITIES
The Supreme Lord said: Fearlessness, purity of heart, perseverance in the yoga of knowledge,
charity, sense restraint, sacrifice, study of the scriptures, austerity, honesty; (16.01)
Nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from
malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence
of fickleness; (16.02)
Splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride; these are
the qualities of those endowed with divine virtues, O Arjuna. (16.03)
Hypocrisy, arrogance, pride, anger, harshness, and ignorance; these are the marks of those who
are born with demonic qualities, O Arjuna. (16.04)
Divine qualities lead to nirvana, the demonic (qualities) are said to be for bondage. Do not
grieve, Arjuna, you are born with divine qualities. (16.05)
There are two types of human beings in this world: the divine, and the demonic. The divine has
been described at length, now hear from Me about the demonic, O Arjuna. (16.06)
Persons of demonic nature do not know what to do and what not to do. They neither have
purity nor good conduct nor truthfulness. (16.07)
They say that the world is unreal, without a substratum, without a God, and without an order.
The world is caused by lust (or Kaama) alone and nothing else. (16.08)
Adhering to this view these lost souls, with small intellect and cruel deeds, are born as enemies
for the destruction of the world. (16.09)
44

Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to
delusion; they act with impure motives. (16.10)
Obsessed with great anxiety until death, considering sense gratification as their highest aim,
convinced that this (sense pleasure) is everything, (16.11)
Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth
by unlawful means for the fulfillment of desires. They think: (16.12)
This has been gained by me today, I shall fulfill this desire, this is mine and this wealth also
shall be mine in the future; (16.13)
That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I
am successful, powerful, and happy; (16.14)
I am rich and born in a noble family. I am the greatest. I shall perform sacrifice, I shall give
charity, and I shall rejoice. Thus deluded by ignorance; (16.15)
Bewildered by many fancies; entangled in the net of delusion; addicted to the enjoyment of
sensual pleasures; they fall into a foul hell. (16.16)
Self conceited, stubborn, filled with pride and intoxication of wealth; they perform Yajna only
in name, for show, and not according to scriptural injunction. (16.17)
Clinging to egoism, power, arrogance, lust, and anger; these malicious people hate Me (who
dwells) in their own body and others' bodies. (16.18)
I hurl these haters, cruel, sinful, and mean people of the world, into the wombs of demons again
and again. (16.19)
O Arjuna, entering the wombs of demons birth after birth, the deluded ones sink to the lowest
hell without ever attaining Me. (16.20)
Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of Jeeva.
Therefore, one must (learn to) give up these three. (16.21)
One who is liberated from these three gates of hell, O Arjuna, does what is best, and attains the
supreme goal. (16.22)
One who acts under the influence of their desires, disobeying scriptural injunctions, neither
attains perfection nor happiness nor the supreme goal. (16.23)
Therefore, let the scripture be your authority in determining what should be done and what
should not be done. You should perform your duty following the scriptural injunction. (16.24)
PRODUCTIVE VERBES (PROVERBES)

45

To be fond of learning is to be near to knowledge; to practice with vigor is to be near to

energy. He, who knows these three things, knows how to cultivate his own character. Knowing
how to cultivate his own character, he then knows how to govern other men.
The embodied soul casts away old and takes up new bodies as a man changes worn out
raiment for new, Weapons cannot cleave it nor the fire burn, nor do the waters drench it, nor
the wind dry it. It is incombustible; it can neither be drenched nor dried. Eternally stable,
immortal all pervading, it is forever and ever. Therefore knowing it as such thou should not
grieve. From t\he unreal lead me to the real, from the darkness lead me to light. From death
lead me to immortality. Where one's mind is attached (desire) the inner self goes there with
action corresponding to the desire, being attached to it alone, thus obtaining the end of his
action. Whatever he does in the world, he comes again from that world, to this world of action.
So the man who desires. But, know the man who does not desire, he who is without and guided
thru desire, who is freed from the torque of desire, whose desire is satisfied, whose desire is
soul, his breaths do not depart.
When are liberated all, the desires that lodge in one's heart, then a mortal becomes immortal,
therein he reaches state of perfection.
Do not glory in your strength there is always a stronger. To see another's fault is easy; to see
one's own is hard. Men winnow the faults of others like chaff; their own they hide as a crafty
gambler hides a losing throw. From love/lust comes sorrow; from lust comes fear, where there
is no lust or no ground for lust, what sorrow, what fear can there be? From pleasure roots
sorrow, from pleasure comes fear; where there is no base for pleasure, what grief /fear can
there be?, people are in bondage; because they have the idea of "I" one who has identified his
own self with the body in which it is encased is extremely afraid of death, seeing therein his own
destruction and separation from friends. One who identifies his Self with his soul regards
bodily transmigration of this soul at death fearlessly like changing one cloth for another. The
leading doctrine of the religion is however, that a man can free himself that he can throw off
accretions and become divine in his own right. The emphasis is an individual effort, and
whether, or not there is a world, soul or some other ultimate principle becomes irrelevant.
Jainism honors the soul of each man as its own savior and eternally distinct. (Soul is its own
maker and non maker and self is the lord of self).
(self reliance)He who requires much from himself and little from others will be secure
from hatred. Instead of being concerned that you have no office be concerned to think how you
46

may fit yourself for office, instead of being concerned that you are not known, seek to be
worthy of being known. Do not be over anxious for relaxation or repose, he who is so will
achieve neither. If you can one day renovate yourself, do so from day to day there area many
services but the service of parents is the root of all others. When you find a person worthy to
talk to and fail to talk to him; you have missed your man. When; you find a man unworthy to
talk to and you talk to him, you have missed (i.e, wasted) your words. A wise man neither
misses his man nor misses his words. The evil of men is that they like to be teachers of others. I
daily examine myself on three points,

in planning for others,

have I failed in

conscientiousness? In intercourse with friends, have I been insincere? And have I failed to
practice what I have been taught? In giving heed to the beginning think of the end; the end will
then be without distress. The lust of the eye is for beauty. The lust of the eye is for beauty. The
lust of the ear is for music. The lust of the palate is for favor, the lust of ambition is for
gratification.
Man's greatest age is 950 yrs according to biblical Genesis, a medium old age is; 80 yrs, the
lowest estimate is 60 years today. Take away from this the hours of sickness, disease, death,
mourning, sorrow and trouble, and there will not remain more than four or five days, a month
upon which a man may open his mouth to laugh. Heaven and Earth are everlasting; sooner or
later everyone has to die. The heart of a man is more dangerous than mountains, rivers, more
difficult to understand than heaven itself. Heaven has its period of spring; summer, autumn,
with day, night time. Man has an impenetrable interior and his motives are inscrutable. Thus
some men appear to be retiring when they are really forward. Others have abilities, yet appear
to be worthless, others are complaint, yet gain their ends; others take a firm stand yet yield the
point. Others go slow, yet advance quickly. Those who fly to duty towards their neighbor as
though thirsting after it, drop it as though something hot. Thus the loyalty of the superior man
is tested by employing him at a distance, his respectfulness by employing him near at hand, his
ability, by troublesome missions. His trustworthiness, by specification of time limits. His
integrity by entrusting him with money, his fidelity by dangerous tasks. His decorum by filling
him with wine. His knowledge by unexpected questions. His morality, by placing him in
disreputable surroundings. Under the application of these nine tests, the inferior man stands
revealed. Adopt no absolute position; let externals take care of themselves. In motion, be like
water. At rest, like a mirror respond like the echo, be subtle, as though non existent. Be still as
though pure.
47

Regard uniformity as peace, look on gain as loss. Do not precede others, follow them. HE who is
conscious of being strong, is content to be weak, he shall by a cynosure of men. HE who
conscious of purity, puts up with disgrace, he shall be the cynosure of mankind. He who when
others strive to be first, contents himself with the lowest place, is said to accept the contumely of
the world. HE who when others strive for substantial, contents himself with the unsubstantial,
stores up nothing and therefore has abundance. There he is the midst of his abundance which
comes to him without effort on his part. HE does nothing and laughs at the artifices of others.
He who when others strives for happiness is content with security, is said to aim at avoiding
evil. He who makes depth of fundamental importance and moderation his rule of life is said to
crush that which is hard within him and temper that which is sharp. To be in liberal sympathy
with all creations and not to be aggressive towards one's fellow men this may be called
perfection. Repose, tranquility, stillness, inaction, these were the levels of the universe, the
ultimate perfection of God. Therefore wise rulers and sages rest therein. Resting therein they
reach the unconditioned, from which springs the conditioned, and with the conditioned comes
order. Again from the unconditioned comes repose, and from repose comes movement and
from movement comes attainment. Further, from repose comes inaction, and from inaction
comes potentiality of action, and from inaction comes happiness. And where happiness is no
cares can abide, and life is long. Therefore apprehend this, then first apprehend god, good
comes next, then charity and duty to one's neighbor, then functions of public life, then forms
and names, then employment according to capacity, and then distinctions of good and bad, and
then discrimination between right and wrong, and rewards and punishments. Thus wise men
and fools meet with their dues, and the virtuous and worthless being each guided by their own
natural instincts, it was necessary to distinguish capabilities. Whenever there is form there is
also its name,, birth is not a beginning; death is not an end. There is existence without
limitation; there is continuity without a starting point. Existence without limitation is space.
Continuity without a starting point is time (space). Then is birth, there is death, there is issuing
forth, there is entering in. That through which one would pass in and out without seeing its
form; that is portal of God. The portal of God is non existence, all things sprang from non
existence. Anything perfect requires nothing existent. Perfect wisdom requires no thought;
perfect friendliness requires no friend; free the mind from disturbances, discard the stimuli of
unnecessary want. Get rid of entanglements to virtue. Pierce the obstructions to god. Honors,
wealth, distinction, power, fame, gain,. These six stimulate purpose and want. Beauty,
48

arguments, influence, opinions, these six disturb the mind. Hate, ambition, joy, anger, sorrow,
pleasure. These six are entanglements to virtue. Rejecting, adopting, receiving, giving,
knowledge, ability. These six are obstructions to perfection or to reach enlightenment. Focus on
repose, tranquility, stillness, inaction, these were the sources of all things, before the world
became chaotic. Keep this when coming forward to pacify a troubled world, and your merit
shall be great and your name illustrious, and the empire (body) united to one. By inaction you
will gain honor; and by confining yourself to the pure and simple, you will hinder the whole
world from struggling with you for show. Showing off to the world is only vain fantasies and
only fools show of to fools who are vain and gullible to materialistic things.
One who does not display himself shines
One who does not approve himself is noted
One who does not praise himself has merit
One who does not glory in himself excels
And because he does not compete, therefore no one in the world can compete with him. He who
is most perfect seems to have something missing, its use is unimpaired. What is most full seems
empty, yet its use will never fail. What is most straight seems crooked, the greatest skill seems
like clumsiness, movement overcomes cold, but staying still overcomes heat. He who does not
deviate from his roper place will long endure. The way out into the light often looks dark; the
way that goes ahead often looks as if it went back. The way that is least hilly often looks as if it
went up and down. The power that is loftiest looks like an abyss, what is sheerest white looks
blurred. The power that stands firmest looks flimsy. What is in its natural, pure state looks
faded. "Greatest vessels takes the longest to finish" the largest square has no corners" Great
music has the faintest notes. "The Great form is without shape" For God alone supports all
things and brings them to fulfillment. Those who know do not speak; those who speak do not
know; Block the passages, shut the doors, let all sharpness be blunted, all tangles united, all
glare tempered. All dust smoothed, this is called the mysterious leveling. He who has achieved it
cannot either be drawn into friendship or repelled, cannot be benefited, cannot be harmed,
cannot either be raised or humbled, and for that very reason is highest of all creatures under
heaven. Man of this world all rejoice in others being like themselves, and object to others not
being like themselves. Do not call attention to faults of others, nor boast of your own excellence.
Stay evil, and promote goodness. Renounce much, accept little. The future is not to be waited
for, the past is not to be sought again.
49

Use humility to make them haughty, tire them by flight cause division among them. Attack
when they are unprepared; make your move when they do not expect it (strategic assessment
from SUN TZU'S the Art of War). Do not worry about something you can not control get busy
with something that depends on you? Dying for one's duty is life, dying for another is another
life. Where there is nothing to lose by trying and everything to gain if successful by all means
try, do it now, anything is life worth working is worth praying for. A man's foe shall be they of
his own household (within).
BEING TAUGHT IS HALF OF LEARNING: ask the experienced not the learned
Man's duty is to practice piety and make use of his quiet hours to gain enlightenment. One
should early learn to find sweetness in tasteless things, to discover greatness in small things; to
be satisfied with few things. One should respond to hatred with gentleness, calmness, one
should treat little affairs as though they were important. All the world's difficulties arise from
slight causes, and all the world's great affairs have risen from small beginnings. Therefore, the
perfect being never asserts his greatness and by so doing attains to true greatness. Rash
promises are easily made, but the simpler a thing looks the harder it is to accomplish. This is
common experience, therefore the perfect being considers everything difficult and so to the end
has no difficulties.
The wise keep silent; a babbler is not wise, Keep your mouth closed and guard the gates of
sense. Hide your sharpness free yourself from entanglement, conceal your personality, be
socially minded and natural. Thus to harmonize one's life with the life of others is perfect hood.
No one can befriend such a man nor can they estrange him nor endanger him nor honor him
nor despise him such a man is naturally honored by all the worlds. For a wise man the
beginning is like the end as well as the end being the beginning. Big things come from small
things; small things come from big things. Whether your big or small humble yourself for you
both come from each other and none is greater than the other.
The result of flesh is suffering, pain sorrow and misery. For you are called to freedom only
don't use your freedom as an opportunity for the flesh. (Make good use of every opportunity
you have because these are tribulation days) For the whole law is you shall care for a neighbor
as much as you do yourself (self). But if you bite and devour one another take heed that you are
not consumed by one another. Walk by the spirit do not gratify the desires of the flesh, flesh
will be against the spirit. Works of the flesh are plain- fornication, impurity, licentiousness,
50

idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy,
drunkenness', carousing and the like. Those who do such things their end will correspond to
their deeds. Fruit of the spirit is love, peace, joy, patience, kindness, goodness, faithfulness,
gentleness, self control, against such is no law. Crucify thee flesh with its passions and desires.
Live and walk by the spirit. If one thinks he's something, when he is nothing, he deceives
himself. Let each test his own work and then his reason to boast will be in him (self) alone and
not in his neighbor.
Because of discriminating and ignorance the mind will give rise to three kinds of conceptions.1.
Conception of activity, 2. Conception of an actor, 3. conception of a world of action.
As soon as the mind becomes disturbed by discriminating differences, desire arises followed by
suffering. This is called the Karma or habit energy. The second is Egoism: as soon as the mind
perceives differences it awakens desires, grasping, and following suffering and then the mind
notes that some relate to himself and some to "not self" from which arises a conception of an
actor, an ego self. If the mind could remain undisturbed by the differences and discriminations
and the conceptions of an ego self would die away. 3rd is the conception of a
Surrounding world that is notself. Independent of an actor there is no meaning to an external
world of things produced, acted upon and reacting. As one gets rid of the conception of self, the
conception of as external world vanishes with it. Seeing things in dualistic form is like
separating the sun from the stars the moon from the earth, the heart, liver and gall separated
from each other. To go further and further means to revert again, the idea is that if anything
develops certain extreme qualities, those qualities invariably revert to become their opposites.
This constitutes a law of nature, therefore: it is upon calamity that blessings leans, upon
blessing that calamity rests" Those with little will acquire, those with much will be led astray. A
hurricane never lasts the whole morning, nor does a rainstorm the whole day, the most yielding
things in the world master the most unyielding. "Diminishing a thing and it will increase.
Increase a thing and it will diminish. All these paradoxical theories are no longer paradoxical,
if one understands the fundamental law of nature. But to the ordinary people who have no idea
of this law, they seem paradoxical indeed.
Lao Tzu: tell us if people of wealth and exalted position are arrogant, they abandon themselves
to unavoidable ruin. Arrogance in the sign that one's advancement has reached its extreme
limit. It is the first thing that one should avoid. The general rule for the man" practicing
enlightenment' is that if he wants to achieve anything, he admits in it something of its opposite.
51

If one wants to be strong one must start with a feeling that one is weak, and if one wants to
preserve capitalism, one must admit in it some element of socialism.
What is most full seems empty, yet its use is inexhaustible. Be hollow and one shall be filled, be
tattered and one shall be renewed. The man who lives prudently must be meek. Humble, and
easily content. To be meek is the way to preserve your strength and so be strong. Humility is
direct opposite f arrogance, so that if arrogance is a sign that a man's advancement has reached
its extreme limit, humility is a contrary sign that that limit is far from reached. And to be
safeguard,., one from going too far, and therefore form reaching the extreme. Lao Tzu says: to
know how to be content is to avoid humiliation: to know where to stop is to avoid injury" Wu
wei theory or non action what it does mean is lesser activity or doing less. It also means acting
artificiality and arbitrariness.

What should we do in order to fit into a world characterized by interdependent co-arising?

How can we be happy in this condition?
According to Buddha's principle: things that arise from impermanent things are themselves
impermanent as there are actions connected with them. How can they be permanent? They are
restless, in motion, endlessly changing. Things that do not abide create a condition that is
difficult to endure. They cause dissatisfaction and sorrow. When there is change, one should
not controvert nature by claiming to one's own or another's physique.
These bodies are not our own we do not possess them. They arose from the natural power of
name and form. When a person becomes attached to things within or outside oneself and
believes they will always harmonize with one's desires. They will become an agonizing problem,
a question with no solution. Therefore one should not cling to things with one's mind even
though we must by nature depend on them to exist. When we are not attached to a thing, then
it is not our heart's master. It does not force us to desire, hate, fear, be dejected or angry, it
does not cause us to long for it. Without attachment we live in a peace state. When the heart
and mind have become free, then nothing in life can make us strive, thirst or hunger again.
Sustained thought directed towards freeing the heart and mind is Insight meditation. However
our minds are often unable to focus deeply because of the CONFUSING power of love, anger,
fear, laziness, and the like. In this case we must first discipline our hearts and minds to free
them from these hindrances. This sort of discipline is called "making one's mind quiet" Things
52

which are made of components have no substances or independent self existence. The person
who does attribute reality to things is like emptiness bound to emptiness. Clinging to the
unsubstantial as if it were substantial is called (fuel- clinging to existence- attachment.)
The materials which are basis of clinging are aggregates (groups) of existence. Springing from
attachment. There are five of these groups 1. form 2. Sensation 3.volition 4. perception5.
Consciousness and mental coefficients. The five aggregates are the basis of the clinging which
levels to suffering. Look now! In this body two yards long which has both perception of mind I
establish the world (i.e. suffering), the cause of the world ( cause of suffering), The total
extinguishing of the world ( suffering) and the action needed for the extinguishing of the world.
Cause of the desires of the world's creatures which arise from clinging and misunderstanding.
The action needed for total extinguishing of the world is the 8 fold path. Life is as light as a
feather, for one who does not cling has cast the weight of suffering away. our greatest stupidity
we make ourselves slaves to suffering throughout the long cycles. In reality, sensual pleasures
pierce the heart even as it sweetens it. They state without sensual pleasures, the apex of
pleasures.
The peace of meditation is without pain or suffering but not enduring which means that it's
partial as it changes and disappears as lesser things to which depends on the existence of the
self. Because all things are just appearances we should not be fooled into liking or disliking
them. The nature of things is described by 3 characteristics: impermanent, unsatisfactory, and
non self hood. By all things being impermanent we mean that all things are not selves,
perpetually changing, self that remains unchanged for even an instant. By all things being
unsatisfactory means that all things in themselves area conducive to suffering and torment.
They are consequently, inherently unlikable and disenchanting,. That they are not selves is to
say that nothing whatsoever is there any entity which we might have a right to regard as its self
or to call mine. All this are caused by negative forces around, an evil force, the unseen fire. As
long as one remains unmoved by thirst, one can hardly be called free. As long as dislike and like
metal moods area there the mind is not yet free.

Three fold training: The method to be used for eliminating clinging; 1. morality 2.
concentration 3. Insight

53

Morality : it is conduct by

way of body and speech aimed at peace and freedom from

undesirable ACTS. It has to do with the members of a social group and the properties essential
for living.
Concentration: constraining the mind to remain in the condition most conducive to success in
whatever one wishes to achieve. A concentrated mind is "Fit for work"
Wisdom: the practice that gives rise to the full measure of right knowledge and understanding
of the true nature of all things.
Only through continual application is the mind able to become genuinely detached from things
as transient, unsatisfactory and not selves. Morality prepares the way for concentration. As
long as things continue to distort the mind it can never become concentrated. Training in
concentration consists in developing the ability to control this mind of ours, to make use of it, to
make it do it job to best advantage. The sort of concentration involved in doing arithmetic is
natural concentration and is only poorly developed. Consequently, when the mind has been
trained successfully it comes to have a great way, very special abilities, power and attributes. A
person who has managed to derive these benefits from concentration can be said to have moved
up a step toward knowing the secrets of nature. He knows how to control the mind, thus having
abilities beyond average man. To attain concentration necessitates making sacrifices. We have
to put up with varying degrees of hardship to train and 0practise until we have the degree of
concentration appropriate to our abilities. Concentration in something of the greatest
importance and worth making use of at all times, especially nowadays when the world seems to
be spinning too fast.
It is not just something for the people in temples or for eccentrics. The higher the insight the
higher the degree of concentration. Insight implies unobscured vision, non attachment and
equanimity. It results in backing away from all things with which one had formerly been madly
infatuated. If one has insight, yet still goes rushing after things, madly craving them, grasping
at and clinging to them then it cannot be insight in the Buddhist sense. Stopping start and
backing away is of course, not a physical action. One does not have to go off to live in the forest.
It is actually mentally where then as a result of which the mind ceases to be a slave to things
and becomes free, master of its own self.
Outwardly one is usual, behaving quite normally with respect to things. Inwardly however,
there is a difference.

54

VIRTUE OF INSIGHT.
The mind is independent, free and no longer a slave to things. In disliking things we are being
active, we become emotional about them. Slavery to things refers to the reactions of liking and
disliking. Aim of Buddhism is self reliance. In this sense we invert the saying; seeing is believing
to seeing is not believing.
THINGS WE CLING TO:
We cling to the world itself the world is divided into material or physical aspect and non
material or mental aspect. Mental world is divided into four aspects. Physical and mental
aspect together make total of five components. The five components making up the world of
living creatures.
Mental aggregates:
1.

Feeling: which is of three kinds: a) pleasure or gratification b) displeasure or suffering

c) equipoise kind, neither pleasure nor displeasure, indifference to feeling.

2.

Perception : this is the process of becoming aware similar to waking up as opposed to

being sound asleep, unconscious or dead. It refers to memory of sense impressions, resulting\g
from contact with an object by way of 5 senses.
3.

Active thinking: things of doing something, thinking something, thinking of saying

something, good thought and bad thought, willed thinking, active thinking.
4.

Knowing or consciousness. It is the function of knowing objects perceived by way of eye,

ear nose, tongue, or touch.

5.

physical aggregates: these five aggregate provide the object and handhold for our

grasping and clinging. A person may grasp at any one of these groups as self according to the
extent of his ignorance. For instance, a boy who carelessly bumps into a door and hurts himself
feels he has to give the door a kick in order to relieve his anger and pain in order to relieve his
anger and pain. In other world, he is grasping at purely material object, the door which is
nothing but wood as being an agent. This attachment at its very lowest level. A man who
becomes angry with his body to the point of sticking it or hitting himself on the head is grasping
and clinging in the same way. He is taking those body aspects to be independent entities. If he is
more intelligent than that he may realize and seize as feeling, perception, active thinking or
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consciousness as having self reality. All these five groups can be considered to be composing the
self.
After the physical body the group most likely to be clung to as being a self is feeling that is
qualified as pleasurable, painful or neutral. If we find ourselves with sensual pleasure, caught
up in heart and soul in various shapes, color, scents, tastes, and tactual objects we perceive as
real. It is to that very feeling of pleasure and delight that we cling. Almost everyone clings to
feeling as having a self reality, because there is no one who does not like delightful object and
grasps at it as being a reality he can make ' mine'. Feeling, whether of pleasure may be
considered as synonymous with suffering because they give rise to nothing but mental torment.
Pleasure renders the mind buoyant; displeasure deflates it. Gain and loss- Pleasures is like a
cell in a hypo osmotic solution while displeasure is a cell in a hyper osmotic solution. They set
the mind in a state of instability. This is what is meant by grasping at feeling as having a self
reality. Understanding feeling as an object of clinging, the mind will be rendered independent
of it. Feeling normally has control over the mind, luring us into situations that we regret later
on. Many have become saints, broken free from suffering by means of restricting feeling to
simply an object of study. Restraining feeling is suffering still in its form, but it is suffering at a
controlled level or at its lowest point. The root cause of hesitancy is ignorance. Ignorance causes
people to misidentify suffering as pleasure. Where there is a state of freedom from suffering,
there is no 'I" who wants to be free. When there is a self or 'I" there is no freedom from
suffering nor attainment of truth. Those who ignorantly take "I" or self as real are confined in
the egoistic and therefore twisted realm of imaginations, thinking that whatever may be the
situation there must be an ego, self, soul that belongs to them. We take the five aggregatesbody, feeling, perception, mental coefficients, and consciousness as our own. We are given life
as gift originating from a higher being. Through this life we are to struggle to attain a state of
without pain, uncreated, unformed, without death. After the idea of self or mine is done away
with, birth, old age, pain, death cease to exist.

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MAN IS BOUND BY CAUSE AND EFFECT:

For the law of causality applies as vigorously in psychology as in physics. Man is a victim of his
past deeds, but at the same time complete master of his present & future, for anything
corresponding to corruption by sin, forgiveness, or salvation does not exist. Man has five levels
of consciousness: 1.physical 2. Emotional 3. Mental 4. Intuitive 5. Volitional. Unfortunately he
will as often as not identify himself with the three lower ones, forgetting to cultivate the higher
ones (planes). Man has many incarnations, he is part of the great design of the universe,
according to which everything progresses towards higher perfection and will eventually become
perfect. Raja yoga goes in for spiritual exercise in a manner of Christian and Islamic mystics,
and four stages of the system have a striking resemblance: 1. Dharma "concentration" on
single point\object. Is the prayer of silence- when the soul concentrates but may be distracted.
2. Dhyana, 'meditation" when thought assumes the form of the object. "When the soul is full of
God but sensual impressions still remain'
3. Samadhi: "ecstasy" contemplation when all consciousness, except what is focused on the
object, has gone. "When will and sensual recognition are suspended"
4. Kaivalya, 'liberation" or unconscious Samadhi! Where the object commands the soul
without effort "spiritual massage" when god and soul are unites in the midst of every day life.
Truth about suffering: ( clinging to existence) or thirst for life, craving for future life or craving
for success in this present life, craving for gratification of the passions
REFERENCE
Bhaghvadgita
Christian bible
Buddhist Bible
Quran

Maharabat
Ramayan
Raja Yoga
Veda

This collection of these philosophy was meant for the one who lived this life and saw it
differently, it is a world of magic, great illusion where as long as you are here can manipulate
some of that magic to work for you, all men that ever lived under the sun have seen and
experienced the magic of different eras on their lives. Wish you create miracles and make this
world work for you. Scug Aman.

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