Friday, 8 August 2014

Understand the Nature of Reality - Recognizing and knowing the Second Noble Truth gives way to freedom from suffering.



The people who say you are not facing reality actually mean that you are not facing their idea of reality. Reality is above all else a variable. With a firm enough commitment, you can sometimes create a reality which did not exist before.
MARGARET HALSEY



THE SECOND TRUTH OF THE BUDDHA dharma
is the arising of duhkha. Duhkha arises from thirstcraving,
wanting, trying to get the object of our desire into
our hands. This craving or wanting appears in three different
forms.

First there is sensual desire. We tend to think that this is
purely physical, but it is also mental. Of course, we want comfortable,
yet stimulating, physical sensations, but we also want
good intellectual stimulation: good conversation, a balanced
emotional life, enjoyable art and entertainment, and so on.

Our sensual craving is, in fact, mostly mental.
Our second form of craving is our thirst for existence
itself. We don't want to die. We want to somehow persist, live
on, forever.

But even if we could abandon our thirst for existence,
there's still a third form of craving that plagues us: the thirst
for non-existence. We want to be released from this world of
pain and vexation once and for all.

Duhkha arises repeatedly in our hearts and minds as these
three forms of craving. When we don't realize that this is so, we
forget this moment and get caught up in longing and loathingdesiring
some things to come (or stay) and others to go.

Virtually all the woes of humankind stem from these three
forms of craving. Our greatest pains are thus all self-inflicted.
Name what afflicts you and you will ultimately find it linked
to your craving, your wanting, your desiring.

But we tend not to notice this. Basically, we're confused about
what we actually want. We don't easily see that all we really
want-all any of us want-is simply to be awake. We don't
want to be confused. We don't want to go through life in a
state of ignorance. But generally we're ignorant even of this.

Because we ignore this deep need of the heart, we seek
to appease our desire by acquiring and blocking out. We
fancy that some combination of money and fame and love and
lack of stress will drive away all our woes. But nothing that
can be acquired ever does ... and we know it.

The awakened do not promise that our eighty-three
problems-the vicissitudes of daily life-will go away. No, the
ups and downs of life remain with life. But in dealing with the
eighty-fourth problem-in seeing the arising of duhkha-our
problems are not exactly problems anymore.



My Zen teacher used to tell the story of a fellow who wanted
out-not out of life, just out of the Zen monastery where hewas living.
In Zen monasteries you must pay constant attention to
what you're doing, what you're experiencing from moment to
moment. All your activities are prescribed, and they're carried
out in deliberate stillness. After a time, this can get to youwhich
is precisely what happened to the fellow in this story.

He went to see the master and said, "I can't take this anymore.
I want out. "
The master said, "Okay, then leave."

As he started for the door the teacher said, "That's not
your door."
"Oh! Sorry." The startled fellow looked around and
spotted a second door. As he headed for it the teacher said,
"That's not your door."

"Oh!" He looked around for another door. He could see
that behind the teacher was a little door normally used by the
teacher's attendant. As he headed for that door the teacher
screamed at him, "That's not your door!"

Totally bewildered and exasperated, the poor fellow
said, "What do you mean? There's no other door! You told
me I could leave, but there's no door I can leave by!"
"If there's no door you can leave by," said the teacher,
"then sit down. "

We can only be here. We can't leave. We're always here.
Examine your life and you'll see that this is the case.
The master's "sit down" means to start paying attention
to what's actually going on, instead of running away from it.
This is the only way we'll put an end to our underlying pain
and confusion.

Unfortunately, we try to deal with most of our problems
by heading for the door, by trying to leave our immediate
situation by any means we can. But our real problem-the
deep-down ache of the heart-doesn't go anywhere. It travels
with us. This deep-down problem is confusion. - Steve Hagen


Understand the Nature of Reality

This lack of understanding of reality is caused by the lack of having an open mind. That is, as the Buddha teaches, find out for yourself what is true. Be willing to give up that which doesn't work.
From ignorance comes craving, attachment, greed, aversion, hatred, envy, jealousy, etc. These conditions are threaded throughout society, culture, families, and our very lives.
Recognizing and knowing the Second Noble Truth gives way to freedom from suffering. It takes time and effort, but always seek wisdom and truth. Give up, or shed ignorance.


There are many sides to reality. Choose the one that's best for you.
EUGENE IONESCO

- Now what's happening is you are not at all experiencing reality. Reality to you 
is what is flowing through the senses. Now, all the time you are interpreting whatever data is coming into you. You look at a tree and you say it's a big 
tree, small tree, green tree, mango tree, this, that. All the time comments are 
going on. 
When you sit down to eat food, you are not eating food. You start worrying 
about your office or your family or this or that, or comment on the food itself. 
The food is not being experienced. 
That's why I've said in the mahavakyas (great sayings), if you experience 
reality as it is, then you will just experience bliss. You will see this whole 
creation is perfect. It's the most beautiful thing and that you are already in
heaven. - SRI BHAGAVAN


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