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Buddhadhamma: Embracing Neutrality

From a general understanding, Buddha’s teaching is not a restricted path dedicated to a select few. Buddhadhamma (Buddha’s teachings) is merely about direct experience by yourself and nothing else. It’s in the air that you breathe, in the things that you feel or touch, it’s just all over the cosmos. Hence, it is universal and applicable to all beings or things, independently of the planes of existence.

Meanwhile, the original teaching of the Buddha transcended Buddhism as it is conventionally understood. The enclosed suffix -ism in this context represents adhesion to a system or class of principles taught by the Buddha. The original context of Buddhadhamma focuses on methodology rather than on the character of an individual. This means it lies in the direct experience of oneself, by oneself, or through other means.

Furthermore, the Buddha advises his listeners not to believe what he has said until they investigate it. It is to keep the original essence of Buddhadhamma intact and timeless. In Buddhism, it is possible to achieve nibbāna by concentrating the mind on letting go of things or matters and exhibiting a balanced attitude. By doing this, we can steer clear of cultism and dogmatism. Nibbāna is a supreme phenomenon that will manifest itself without conditional phenomena.

In the end, Buddhadhamma is supremely limitless, stereotype-less, and nameless. It is never about what a single person accomplished a few thousand years ago, but rather about the way to spiritual liberation. In other words, it is about direct experience, recognition, and liberation, not the blind obsession of Buddhism, which ultimately leads to spiritual imprisonment. Therefore, embracing neutrality is the key to the ultimate discovery of truth.

“Life itself is a prison,
The instincts are prisons,
The senses are prisons,
Superstition is prison,
Sacred institutions are prisons,
Teachers are prisons,
Holy things are prisons,
Goodness is prison,
Views are prisons,
Purity is the highest prison,
Voidness is not prison,
Freedom is salvation from prison.”
Buddhadāsa

Namo Buddhaya

Mother Nature refers to the origin of the essential qualities or innate disposition, connected with the intrinsic characteristics that plants, animals, and other characteristics of the world develop on their own. These essential qualities of nature can be broken down into intrinsic and interdependent aspects that would simultaneously exist in harmony. In the end, we might find that Mother Nature is sufficiently universal and infinite in its original scheme and is governed by universal laws.

In the meantime, Mother Nature is all about the causal elements of energy and emptiness. As you see through energy, you see through emptiness; when you look at emptiness, you look at energy. From this comes the saying “Form is emptiness, emptiness is form”. The applicable principle: see into the form is see into the matter, see into the matter is see into the energy, and see into the energy is see into the emptiness.

In the dependent nature, everything is a matrix from all things, i.e. all things or matters are interdependent co-arising ad infinitum. That’s how conventional reality works in a very convoluted web of existence. The existence of energy will bring the mind into being that, in turn, evokes perceptions, conceptions, labels, borders, names, activities, forms, relationships, descriptions, stereotypes, beginnings, ends, etc. This means that the mind is a necessary prerequisite to duality or multiple circumstances.

Moreover, something like an object would not arise out of nothing, but rather the elements of energy that emerge into a system. According to Einstein’s formula (E = mc2), energy and matter are simply two facets of the same thing; both are reflected in different shapes on their own. And because we are incapable of discerning energy with the naked eye, we simply call it empty, rather than nothing. It is difficult for most people to see that ultimate truth because the mind is intrinsically dependent.

With the waves of dependent phenomena, the mind is obscured from discerning the actual circumstances, hence the appearance of ignorance and suffering. In general, the dependent appearance is only the ultimate result of a variety of aggregation activities observed by the mental consciousness. And just with balanced circumstances, there could be opportunities for process integration, that is, under balanced phenomena, we could see the prevalence of appearances and vice versa.

In the end, the wise Buddha emphasised what ought to be seen from every angle of things or matters while pursuing the ultimate truth or reality. Without it, the conclusions drawn from its observations will not be fair or unbiased. Buddhism is simply about seeing, knowing, and letting loose on things or events. In other words, Buddhism supports direct experience and acknowledgement, but not the belief system. The discourses or suttas available are but the tools of one’s Dhamma practices before enlightenment.

Generally speaking, Buddha Shakyamuni focused his teachings on only four areas, namely the four noble truths as follows: -

1. The truth of dukkha,

2. The truth of the origin of dukkha,

3. The truth of the cessation of dukkha,

4. The truth of the path leading to the cessation of dukkha.

The Buddha has discovered that the mind is the forerunner of every state and dukkha is born out of the mind due to ignorance. Therefore, we could witness the iterations of birth, life, death, and rebirth, that is, samsāra. In Buddhism, dukkha signifies suffering (enduring), and letting go is its antonym. With a great deal of sustained and continuous effort over several life cycles, it is possible to liberate the mental consciousness. Ultimately, there is a complete lack of circumstances and it’s like being in balance, that is, nibbāna.

Lord Vishnu (2024-02-22)

Objective Reality

We are frequently uncertain about the existence of objective reality when someone describes a phenomenon as either this or that based on their perspective. Objective realities indeed exist, but their facade is entirely influenced by the observer, not a third party. Like ducks and cattle, they are both created realities. It is a subjective-cum-relative reality and the conclusion varies from observer to observer. This is akin to the Pen-Pineapple-Apple-Pen song by Pikotaro, as follows:

I have a pen, I have an apple
Uh! Apple-Pen
I have a pen, I have a pineapple
Uh! Pineapple-Pen
Apple-Pen, Pineapple-Pen

Analysis:
1. Apple (subject) observes Pen (objective reality) = Apple-Pen (phenomenon),
2. Pineapple (subject) observes Pen (objective reality) = Pineapple-Pen (phenomenon).

For example, if you had to show an iPhone to a caveman, he would describe it as a worthless hard object. And if you show it to an ant, then it becomes a huge, heavy item. Likewise, in respective circumstances, you can be named as a son, a father, a preacher, a student, a Caucasian, an American, a skinny man, an old man, a stranger, and so on. Ultimately, the observer will provide the recognition according to his or her respective perceptions..

In general, everything in the universe is comprised solely of energy. Energy is just a term to describe a capacity to do things and is commonly measured as frequency, i.e. the number of waves that pass a given point in one second. To begin with, imagine yourself as a wave in the infinite vast tidal streams. As a wave, you would rise and then disappear temporarily before rising again as a different wave. The only thing that determines the rising and falling events is the presence of mental energy.

Despite this, there is no universal mental prevalence among dependent individuals. You would have ten unique mental energies when you have ten people. Supposedly, in a room, there are two individuals, namely Individual A (Mental A) and Individual B (Mental B). Let’s say Individual A is holding a ball that is concealed from Individual B. In that case, the ball exists in the room, as it is already known to Individual A (Mental A). However, there is no ball in the room if you ask Individual B (Mental B). In other words, whether the ball exists or vice versa, the final result depends if it is known by the respective minds of individuals or otherwise.

The outcome is that objective reality exists, but it appears differently depending on the observer's perceptions. This implies that subjects and objects are dependent (this arising, that arises; this ceasing, that ceases) and originate from mental energies. In other words, things do not exist intrinsically like this or that on their part, without having to do with the consciousness that perceives them. Let's review the illustrations below:

[Image: 0vYish1.jpg]

Note:

1. For Observer 1: A total of 6 TV channels are available,

2. For Observer 4: A total of 3 TV channels are available. According to Observer 4, there are no other three TV channels, but they are present according to Observer 1,
3. It can be concluded that there are objective realities (TV channels), and their appearance is a function of the consciousness that recognises them,
4. The objective reality would disappear if Observer 1 and 4 were eliminated from the scenarios above, as there would be no subject to think about the objects (a situation where there is no dichotomy),

5. Once again, observable facts or falsehoods must rest with the mental faculties.

Gui Yuan Funeral Crematorium, Petaling Jaya (2024-03-03)

Absolute vs Relative

Chinese philosophy holds that everything has two aspects, namely yin and yang. As the old saying states, “Yin creates Yang and Yang activates Yin”. To put it differently, Yin can demonstrate its presence by preparing for Yang's arrival. Yin is akin to one playing card and Yang is similar to a deck of playing cards. With a deck of playing cards, one can play many games such as poker, solitaire, gin rummy, and so on. If only one card were available, those games would be considered impossible. In this scenario, it was demonstrated that yin and yang aspects depend on each other to create a dynamic and harmonious system. The visual representation of this concept is well represented in the Taijitu symbol vaguely known as the yin-yang symbol.

In Hinduism, ātman is defined as the individual soul or essence that is eternal, immutable, and indistinguishable from the essence of the universe. But Buddhism sees the absence of an ātman or eternal soul. This means that Buddhism emphasises a blueprint for individuals that always evolves under conditional phenomena, while Hinduism emphasises an ultimate model that is eternal in all circumstances. Ultimately, there are only two sides to the same coin. Just as Taijitu is the essential feature of absoluteness, yin and yang are the essential features of relativity. The following principle applies: -

From an absolute perspective, one could see the essential characteristic of relativity. And from a relative point of view, one might witness the essential characteristic of absoluteness.

As an illustration, there are endless iterations from Monday to Sunday or Christmas celebrations that have been going on for 2,023 years, among other things. Regardless, no day or celebration will be the same. Similarly, in samsāra, there are iterations of fluctuating activities according to conditional phenomena. In the end, all conclusions, regardless of their absolute or relative nature, are merely two sides of the same coin. The principle is that absoluteness is a property of relativity, and relativity is a property of absoluteness.

Naga (2024-03-05 @ 08:23)

Chi Lin (2024-03-05 @ 10:56)

Orang Utan (2024-03-05 @ 15:09)

Fat Cat (2024-03-05 @ 15:09)

Holy Cow (2024-03-05 @ 15:09)

Chimp (2024-03-05 @ 16:28)

2024-03-06 @ 07:02

2024-03-06 @ 10:33

4 Musketeers (2024-03-06 @ 11:17)

Chi Lin (2024-03-06 @ 11:17)

2024-03-06 @ 13:16

Guardian Angel

Everyone requires a guardian angel in their lives. The reason is that it's possible to get lost in our way of life and encounter obstacles at times. How can we get in touch with our guardian angels and where can we find them? Perhaps you have heard the expression “trust your gut”, which means to trust your intuition, which is often used as a way to stay true to yourself. Your instincts can guide you toward the best path for you. However, you may question whether you should place all your trust in a feeling or instinct that you cannot explain.

Our guardian angel, in essence, represents our evolving higher mind that has progressed through our lineage of infinite life cycles. The general concept is that the human higher mind operates like cosmic waves of energy that encompass all time and space, and it is the most powerful vibration that other similar frequencies constantly resonate with. In Buddhism, vijja refers to the higher or pure knowledge obtained by the mind after reaching the different stages of jhāna, namely a state of altered consciousness with deep tranquillity and focus.

Vijja serves as a reflection of the awakening state attained by mental consciousness through profound meditation. During practising meditation, it is crucial to invoke the state of jhāna that will culminate in the manifestation of a black hole of emptiness that is powerful and radiant. In other words, jhāna is the foundation of psychic powers unearthed in individuals. With the accumulated psychic abilities, one could perform a myriad of miracles, like time travel, spiritual healing, observation of past lives, the feeling of déjà vu, etc. This is when our guardian angel begins to show up.

To the general understanding, our higher mind still operates independently and unpretentiously while our body is asleep. Dreams of disaster may be premonitions for some individuals that could save lives for others. To put it differently, the best way to safeguard yourself is to discover your guardian angel, which is always within you. It has the potential to be so powerful that it can suppress and reverse black magic spells and have an effect on the process of transformation. To ensure future prosperity, it is important to practise meditation with a dedication to strengthening our higher mind, which is also known as our guardian angel.