well, this may be my last post for a while... the ball gets tolling again Saturday & 0-60 by Monday... I have no idea for how long or if it will even work but we will see.. I do not want to do this, I dont see much fun involved in a modern day Hijra , these people are asleep & they are in control of me... I do not see any way or reason to come back... at least until I can satiny their standards of competition So, when in rome... but remember Nero allowed Rome to burn as well... https://youtube/watch?v=dFzYkx-aXlY ................................................................................... https://youtube/watch?v=AORm8Nvoud4 ..................................................................................... https://youtube/watch?v=Af85afJIeBo .................................................................................. https://youtube/watch?v=y2uZkPzJrZc ................................................................................... https://youtube/watch?v=NIX3r1_ZPRE ...................................................................................... ..................................................................................... biotele/delgado_%20ebook/chap18.htm ....................................................................................... biotele/delgado_%20ebook/chap21.htm Come, let us deal wisely with them, or else they will multiply and in the event of war, they will also join themselves to those who hate us, and fight against us and depart from the land. So they appointed taskmasters over them to afflict them with hard labor. And they built for Pharaoh storage cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread out whoever is free from toil can become wise.How can one become learned who guides the plow,and thrills in wielding the goad like a lance Come, let us go down and confuse their language so they will not understand each other. In the night of our natural ignorance, the enemy has come in and sown the weeds of psychological errors, doing this in four distinct ways. : (1) By misusing the TRUTH , putting out its light; for we go wrong when we don’t know TRUTH. (2) By introducing the demonology of the heathen poets, i.e. their fables about demons, which are really mere. . . .phantasms of the brain, with no real nature of their own other than what human imagination gives them—I’m talking about,dead men’s ghosts, fairies, and other subjects of old wives’tales. (3) By mixing in with the Bible various left- overs from Greek religion and much of the Greeks’ futile and erroneous philosophy, especially Aristotle’s. (4) By adding to the mix, false or uncertain traditions, and invented or uncertain history. And so we come to err, by taking seriously seducing spirits and the demonology of those who speak lies in hypocrisy. . . - Thomas Hobbes Taṇhā is the craving to hold onto pleasurable experiences, to be separated from painful or unpleasant experiences, and for neutral experiences or feelings not to decline In the first teaching of the Buddha on the Four Noble Truths, the Buddha identified taṇhā as a principal cause in the arising of dukkha (suffering, anxiety, unsatisfactoriness). The Buddha identified three types of taṇhā: Kama-tanha (sense-craving): Pali: kāma-taṇhā Also referred to as craving for sensuality or sensual pleasures This is a craving for sense objects which provide pleasant feeling, or craving for sensory pleasures. Walpola Rahula states that tanha includes not only desire for sense-pleasures, wealth and power, but also desire for, and attachment to, ideas and ideals, views, opinions, theories, conceptions and beliefs (dhamma-taṇhā). . Bhava-tanha (craving to be: Pali: bhava-taṇhā Also referred to as craving for becoming or existence This is craving to be something, to unite with an experience. Ron Leifer states: The desire for life is present in the body at birth, in its homeostatic, hormonal, and reflexive mechanisms... At the more subtle level of ego, the desire for life is the egos striving to establish itself, to solidify itself, to gain a secure foothold, to prevail and dominate, and so to enjoy the sensuous delights of the phenomenal world. The desire for life manifests itself in all of egos selfish, ambitious strivings... Ajahn Sucitto states: Craving to be something is not a decision, it’s a reflex... So the result of craving to be solid and ongoing, to be a being that has a past and a future, together with the current wish to resolve the past and future, are combined to establish each individual’s present world as complex and unsteady. This thirst to be something keeps us reaching out for what isn’t here. And so we lose the inner balance that allows us to discern a here-and-now fulfillment in ourselves. . Vibhava-tanha (craving not to be): Pali: vibhava-taṇhā Also referred to as craving for no becoming or non-existence or extermination This is craving to not experience the world, and to be nothing. The Dalai Lama states that craving for destruction is a wish to be separated from painful feelings. Ron Leifer states: As the desire for life is based on the desire for pleasure and happiness, the desire for death is based on the desire to escape pain and [suffering]... The desire for death is the yearning for relief from pain, from anxiety, from disappointment, despair, and negativity. The motive for the desire for death is most transparent in cases of suicide. Clearly, people with terminal illnesses who commit suicide are motivated by the desire to escape from physical pain and suffering. In so-called altruistic suicide, such as hari-kari, kamakazi, and other forms of socially conditioned suicide, the motive is to avoid mental suffering–shame, humiliation, and disgrace Bipolar, Taṇhā encompasses both the desire to get something and its opposite, the desire to get rid of it. Ron Leifer states: Taṇhā itself is bipolar, divided into greed and hatred, or passion and aggression. On the one hand is the desire to have something, to possess it, to experience it, to pull it in, to own it. On the other hand is the desire to avoid something, to keep it away, reject it, renounce it, destroy it, and separate it from oneself. If we call these two poles desire and aversion, we can see more clearly that they represent the antithetical poles of taṇhā–the desire to possess and the desire to get rid of. Unsatisfactory, unquenchable, addictive Taṇhā is represented in the bhavacakra by a group of people drinking beer or partying. The more they drink, the more their craving keeps growing. Desire [i.e. taṇhā] causes suffering by its own nature because it is inherently unsatisfactory. Desire means deprivation. To want something is to lack it, to be deprived of it. We do not want things we have, we only want things we dont have. Thirst is the desire for water and it occurs in the absence of water. Hunger is the feeling of lacking food. Desiring means not having, being frustrated, suffering. Craving is suffering. This is a most important insight, one which we drive into secrecy by our refusal to acknowledge it, thus creating the esoteric knowledge we then seek. According to the Buddhist teachings, desire for conditioned things cannot be fully satiated or satisfied, due to their impermanent nature. This is emphasized in the Buddhist teaching of impermanence. Taṇhā is said to be a principal cause of suffering in the world. Walpola Rahula states: According to the Buddha’s analysis, all the troubles and strife in the world, from little personal quarrels in families to great wars between nations and countries, arise out of this selfish ‘thirst’. From this point of view, all economic, political and social problems are rooted in this selfish ‘thirst’. Great statesmen who try to settle international disputes and talk of war and peace only in economic and political terms touch the superficialities, and never go deep into the real root of the problem. As the Buddha told Raṭṭapāla: “The world lacks and hankers, and is enslaved to “thirst” (taṇhādāso). In the Maha-nidana Sutta (The Great Causes Discourse), Buddha said: Now, craving is dependent on feeling, seeking is dependent on craving, acquisition is dependent on seeking, ascertainment is dependent on acquisition, desire and passion is dependent on ascertainment, attachment is dependent on desire and passion, possessiveness is dependent on attachment, stinginess is dependent on possessiveness, defensiveness is dependent on stinginess, and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies. Cessation of THIRST: The third noble truth teaches that the cessation of taṇhā is possible. For example, the Dhammacakkappavattana Sutta states: Bhikkhus, there is a noble truth about the cessation of suffering. It is the complete fading away and cessation of this craving [tanha]; its abandonment and relinquishment; getting free from and being independent of it. According to the four noble truths, cessation of taṇhā can be obtained by following the Noble Eightfold Path. Within this path, contemplating the impermanent nature of all things is regarded as a specific antidote to taṇhā. Contrast to wholesome desire (chanda) The Buddhist teachings contrast the reflexive, self-centered desire of taṇhā with wholesome types of desire, such as the desire to benefit others or the desire to follow the Buddhist path. Wholesome types of desire are traditionally identified as chanda. Ajahn Sucitto states: Sometimes taṇhā is translated as “desire,” but that gives rise to some crucial misinterpretations with reference to the way of Liberation. As we shall see, some form of desire is essential in order to aspire to, and persist in, cultivating the path out of dukkha. Desire as an eagerness to offer, to commit, to apply oneself to meditation, is called chanda. It’s a psychological “yes,” a choice, not a pathology. In fact, you could summarize Dhamma training as the transformation of taṇhā into chanda. It’s a process whereby we guide volition, grab and hold on to the steering wheel, and travel with clarity toward our deeper well-being. So we’re not trying to get rid of desire (which would take another kind of desire, wouldn’t it). Instead, we are trying to transmute it, take it out of the shadow of gratification and need, and use its aspiration and vigor to bring us into light and clarity. Relation to the three poisons Taṇhā and avidya (ignorance) can be related to the three poisons as follows: Avidya or Moha (ignorance), the root of the three poisons, is also the basis for taṇhā. Raga (attachment) is equivalent to bhava-taṇhā (craving to be) and kāma-taṇhā (sense-craving). Dosa (Dvesha) (aversion) is equivalent to vibhava-taṇhā (craving not to be). For example, in the first discourse of the Buddha, the Buddha identified tanha as the principle cause of suffering. However, his third discourse, the Fire Sermon, and other suttas, the Buddha identifies the causes of suffering as the fires of raga, dosa (dvesha), and moha; in the Fire Sermon, the Buddha states that nirvana is obtained by extinguishing these fires. Relation to addiction Taṇhā is sometimes related to the Western psychological concept of addiction. For example: The Dalai Lama states: Much human suffering stems from destructive emotions, as hatred breeds violence or craving fuels addiction. One of our most basic responsibilities as caring people is to alleviate the human costs of such out-of-control emotions. Obsessions, compulsions, and addictions are desires out of control, desires gone wild. Attachment is in many ways comparable to addiction, a compulsive dependency on external objects or experiences to manufacture an illusion of wholeness. Unfortunately, like other addictions, attachment becomes more intense over time. [Tanha] is desire with other factors that are going along with it, which in some way or other are unhealthy. To take what’s called the three poisons of the mind: greed, it’s got desire in it, obviously; anger, violence, it has desire in it; fear, has desire in it; confusion, has desire in it. So, replication of the word is “desire” is something which is problematic, which has an impact on our own life. Stress has desire in it, worry has desire in it, anxiety, etc. And it also has its impacting consequence on others.
Posted on: Thu, 08 Jan 2015 01:25:02 +0000
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