The root of all problems according to the Buddha is a fundamental mis-apprehension of how things actually exist. This is a brief overview of the Special Insight chapter of Tibetan Master Lama Tsongkhapa's "lamrim dring".
This talk was give at the Sawarswati Buddhist Group, in 2013.
See more:
www.joyous-effort.com/special-insight
We are in the last days of this age. Year 2013 is the turning point.
After seven- thousand years exploration in the darkness, the mankind finally have Lifechanyuan.
Xue Feng ,Deiform Buddha,got the Revelation to build Lifechanyuan, the Noah’s ark in new era, in order to raise the rate of salvation to one or two hundredth in the catastrophe fore-and-aft 2013 and enter into Lifechanyuan era.
Lifechanyuan inherits and upholds the thinking and wisdom of Jesus Christ, Buddha, previous saints, prophet, and sagesis,and is the last course for human beings to learn and follow. (The first course was given by Buddha. The second by Jesus Christ. This is the third yet the last. )
LIFE is one kind of nonmaterial structure having spirituality.All substances are not LIFE, but a carrier of LIFE. Without spiritual entity (soul), there will be no LIFE; without objects, there will not be LIFE.
The Solar System came into being 4.5billion years ago of which the process was the “painstaking efforts” of The Greatest Creator, Gods and Super Celestial Beings. The earth was the first one formed in Solar System.
As for LIFE,apart from the lives of metaplasia and humidogene, all other species in the earth are designed and created one kind by one kind rather than from evolution. There are more information in Lifechanyuan site.
Perception 2016 revision 1. direct realismJon Bradshaw
This document provides an overview of different philosophical theories of perception, beginning with direct realism. Direct realism holds that the immediate objects of perception are mind-independent physical objects and properties perceived directly. The document outlines several arguments against direct realism, including the argument from perceptual variation using Russell's example of perceiving a table from different angles. Indirect realism is introduced as an alternative, proposing that the immediate objects are mind-dependent sense data caused by and representing physical objects. The document then discusses idealism and Berkeley's view that perceived objects are mind-dependent, before contrasting realist and idealist positions in general.
The document is a letter providing responses to several questions. It discusses theological issues regarding the nature of spirits and existence. It addresses questions about ancestral lineage and defends the position that Jesus had no father. It also discusses interpretive differences between scholars like Muhyiddin al-Arabi and emphasizes adhering to clear Quranic statements. Finally, it declines to provide extensive instruction in the occult science of jafr, citing a need to focus on fundamental beliefs.
Perception 2016 revision 2. indirect realism part 2Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense data caused by and representing mind-independent objects in the external world. This view leads to skepticism about whether we can know the external world or nature of objects as they truly are, given that we only experience representations rather than direct perceptions. Responses to this skepticism argue that sense data allow us to know relations between objects and that qualities like color are merely causal powers rather than properties of objects themselves. However, issues remain regarding how well our representations correspond to reality and whether we can ever know the intrinsic nature of objects.
Origins of knowledge 2016 revision 1. concept empiricismJon Bradshaw
John Locke provides arguments for concept empiricism in his work Essay Concerning Human Understanding. He argues that at birth, the human mind is like a blank slate (tabula rasa) with no innate ideas. All ideas are derived from sensory experience (impressions) which provide the raw materials for the mind. Simple ideas are basic sensory perceptions, while complex ideas are formed by combining, comparing, and abstracting simple ideas. Locke uses metaphors like the empty cabinet and white paper to illustrate how experience writes on the mind and provides the concepts and knowledge it possesses.
Perception 2016 revision 2. indirect realism part 1Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense-data caused by and representing mind-independent physical objects. This view faces two main issues:
1) It leads to skepticism about whether the external world exists, as we can only perceive sense-data and not physical objects directly. Responses point to the coherence of sensory experiences and the external world as the "best hypothesis."
2) It leads to skepticism about our ability to know the true nature of the external world, as sense-data only represent it. Responses note sense-data reveal relations between objects and distinguish primary from secondary qualities of objects.
The document discusses these issues through the views of philosophers like Descartes, Lock
Origins of knowldge 2016 revision 2. concept innatismJon Bradshaw
This document discusses the philosophical view of rationalism and the concept of innatism. It provides background on rationalism, defining innatism as the view that the human mind possesses certain innate concepts or knowledge prior to experience. It examines Plato and Descartes as early proponents of rationalism and innatism. Specific arguments for innate concepts discussed include Descartes' trademark argument for an innate idea of God, his wax argument for an innate concept of substance, and Plato's view that we possess innate ideas of forms or universals that cannot be derived from sensory experience alone. Issues with Plato's view are also outlined. The document then examines Leibniz's arguments for innate ideas based on the necessity and certainty of some
Jim Alvino Interview of Dr Amit Goswami TranscriptDr Jim Alvino
This document summarizes an interview between Dr. Jim Alvino and Dr. Amit Goswami about Dr. Goswami's new book "Quantum Creativity".
The key points discussed include:
1) Dr. Goswami's central message is that quantum thinking, which involves both conscious and unconscious processing, is key to creativity.
2) Accessing intuition and the unconscious mind is important for creativity. Dr. Goswami describes a process of alternating "doing" and "being" to allow the unconscious to generate new ideas.
3) Archetypes play an important role in creativity and are accessed through intuition and meditation. Common archetypes include truth
We are in the last days of this age. Year 2013 is the turning point.
After seven- thousand years exploration in the darkness, the mankind finally have Lifechanyuan.
Xue Feng ,Deiform Buddha,got the Revelation to build Lifechanyuan, the Noah’s ark in new era, in order to raise the rate of salvation to one or two hundredth in the catastrophe fore-and-aft 2013 and enter into Lifechanyuan era.
Lifechanyuan inherits and upholds the thinking and wisdom of Jesus Christ, Buddha, previous saints, prophet, and sagesis,and is the last course for human beings to learn and follow. (The first course was given by Buddha. The second by Jesus Christ. This is the third yet the last. )
LIFE is one kind of nonmaterial structure having spirituality.All substances are not LIFE, but a carrier of LIFE. Without spiritual entity (soul), there will be no LIFE; without objects, there will not be LIFE.
The Solar System came into being 4.5billion years ago of which the process was the “painstaking efforts” of The Greatest Creator, Gods and Super Celestial Beings. The earth was the first one formed in Solar System.
As for LIFE,apart from the lives of metaplasia and humidogene, all other species in the earth are designed and created one kind by one kind rather than from evolution. There are more information in Lifechanyuan site.
Perception 2016 revision 1. direct realismJon Bradshaw
This document provides an overview of different philosophical theories of perception, beginning with direct realism. Direct realism holds that the immediate objects of perception are mind-independent physical objects and properties perceived directly. The document outlines several arguments against direct realism, including the argument from perceptual variation using Russell's example of perceiving a table from different angles. Indirect realism is introduced as an alternative, proposing that the immediate objects are mind-dependent sense data caused by and representing physical objects. The document then discusses idealism and Berkeley's view that perceived objects are mind-dependent, before contrasting realist and idealist positions in general.
The document is a letter providing responses to several questions. It discusses theological issues regarding the nature of spirits and existence. It addresses questions about ancestral lineage and defends the position that Jesus had no father. It also discusses interpretive differences between scholars like Muhyiddin al-Arabi and emphasizes adhering to clear Quranic statements. Finally, it declines to provide extensive instruction in the occult science of jafr, citing a need to focus on fundamental beliefs.
Perception 2016 revision 2. indirect realism part 2Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense data caused by and representing mind-independent objects in the external world. This view leads to skepticism about whether we can know the external world or nature of objects as they truly are, given that we only experience representations rather than direct perceptions. Responses to this skepticism argue that sense data allow us to know relations between objects and that qualities like color are merely causal powers rather than properties of objects themselves. However, issues remain regarding how well our representations correspond to reality and whether we can ever know the intrinsic nature of objects.
Origins of knowledge 2016 revision 1. concept empiricismJon Bradshaw
John Locke provides arguments for concept empiricism in his work Essay Concerning Human Understanding. He argues that at birth, the human mind is like a blank slate (tabula rasa) with no innate ideas. All ideas are derived from sensory experience (impressions) which provide the raw materials for the mind. Simple ideas are basic sensory perceptions, while complex ideas are formed by combining, comparing, and abstracting simple ideas. Locke uses metaphors like the empty cabinet and white paper to illustrate how experience writes on the mind and provides the concepts and knowledge it possesses.
Perception 2016 revision 2. indirect realism part 1Jon Bradshaw
Indirect realism holds that the immediate objects of perception are mind-dependent sense-data caused by and representing mind-independent physical objects. This view faces two main issues:
1) It leads to skepticism about whether the external world exists, as we can only perceive sense-data and not physical objects directly. Responses point to the coherence of sensory experiences and the external world as the "best hypothesis."
2) It leads to skepticism about our ability to know the true nature of the external world, as sense-data only represent it. Responses note sense-data reveal relations between objects and distinguish primary from secondary qualities of objects.
The document discusses these issues through the views of philosophers like Descartes, Lock
Origins of knowldge 2016 revision 2. concept innatismJon Bradshaw
This document discusses the philosophical view of rationalism and the concept of innatism. It provides background on rationalism, defining innatism as the view that the human mind possesses certain innate concepts or knowledge prior to experience. It examines Plato and Descartes as early proponents of rationalism and innatism. Specific arguments for innate concepts discussed include Descartes' trademark argument for an innate idea of God, his wax argument for an innate concept of substance, and Plato's view that we possess innate ideas of forms or universals that cannot be derived from sensory experience alone. Issues with Plato's view are also outlined. The document then examines Leibniz's arguments for innate ideas based on the necessity and certainty of some
Jim Alvino Interview of Dr Amit Goswami TranscriptDr Jim Alvino
This document summarizes an interview between Dr. Jim Alvino and Dr. Amit Goswami about Dr. Goswami's new book "Quantum Creativity".
The key points discussed include:
1) Dr. Goswami's central message is that quantum thinking, which involves both conscious and unconscious processing, is key to creativity.
2) Accessing intuition and the unconscious mind is important for creativity. Dr. Goswami describes a process of alternating "doing" and "being" to allow the unconscious to generate new ideas.
3) Archetypes play an important role in creativity and are accessed through intuition and meditation. Common archetypes include truth
The document discusses theories of the non-corporeal self from philosophers like St. Augustine, Descartes, and Avicenna. It describes two levels of self-awareness - a basic innate level called "nosse" and a higher developed level of introspective thought called "cogitare." Similar concepts are discussed by Avicenna as "dâ'im" and "shu'ûr." Freud also applied this two-level idea with the subconscious "id" and conscious "ego."
- Socrates believed that man's self is found through introspection and questioning oneself using the Socratic method. This allows one to gain self-knowledge.
- Plato saw man's self as consisting of three parts - the appetitive, spirited, and rational elements - with the mind needing to be in control of the other parts.
- Augustine viewed man's self as originally good but lost due to sin, requiring a moral quest and restoration of relationship with God through grace.
The Human Person | Introduction to the Philosophy of the Human PersonWilfredoDJ1
The document discusses the Buddhist philosophy of a person through the life of Siddhartha Gautama, who became the Buddha. It notes he was born into a royal family in what is now Nepal. Four significant realizations shaped Siddhartha's life: encountering an old man made him realize we all grow old; a sick man showed illness is universal; a corpse demonstrated we all die; and seeing a monk taught him renunciation is possible. These insights prompted Siddhartha to leave his life of luxury to find the truth about suffering and how to be liberated from it, culminating in his enlightenment and teaching others the path to liberation through Buddhism.
The document discusses different philosophical views on the relationship between the mind and body known as the mind-body problem. It describes Cartesian dualism, the view proposed by Descartes that the mind and body are two distinct substances that can causally interact. According to Cartesian dualism, the mind is a nonphysical, indivisible soul, while the body is a mechanistic system. Descartes believed the pineal gland was the point of interaction between these two distinct entities. However, the exact nature of their interaction remains mysterious.
The document discusses several philosophers' theories of self-identity:
- Descartes argues self-identity depends on consciousness and that the mind is distinct from the body.
- Locke claims personal identity is based on self-consciousness and memory. One's identity depends on remembering past experiences.
- Hume argues we cannot find an enduring self through impressions. We are just a "bundle of perceptions" with no fixed identity.
This document discusses the human soul from philosophical, Kabbalistic, and Chasidic perspectives. It explores the soul's nature as both a creation of God yet also containing a spark of Godliness. The soul's characteristics are described as immortal, non-physical, seeking transcendence and being a fountain of goodness. The document emphasizes viewing others as containing a part of God and knowing one's own divine core. Living according to Torah is presented as quenching the thirst of the soul to reconnect with its divine source.
Are you caught IN THE MATRIX? - Nonduality
#matrix #Caught-matrix #Nonduality #Caught_matrix #Caught #Non-duality
https://bittube.tv/post/5c46bebc-826f-4f78-aa66-f9d560361cd5
https://odysee.com/@periodic-reset-of-civilizations:c/Are-you-caught-IN-THE-MATRIX----Nonduality:2
https://tube.midov.pl/w/fopY7x4cB4ppGDUMfiPbEX
https://www.bitchute.com/video/LXOAsbHJne1r/
All the platforms I Am on:
https://steemit.com/links/@resetciviliz/link-s
▶ BITCOIN
34c3XCeSyoi9DPRks867KL7GVD7tGVcxnH
▶ ETHEREUM
0xAc1FBaEBaCc83D332494B55123F5493a113cE457
▶ TEESPRING
https://periodic-reset.creator-spring.com
Descartes uses a three step argument to prove God's existence. First, he establishes that he thinks and therefore exists. Second, he determines that the mind and body are distinct substances. Third, he argues that his idea of a perfect, infinite being must have been caused by such a being, and therefore God exists.
Understanding the self lecture 1 - PHILOSOPHICAL PERSPECTIVESShin Chan
The document discusses different philosophical perspectives on the self from ancient to modern times. It covers views of the self from pre-Socratic philosophers like Thales who saw the soul as the primal matter and source of movement. Socrates believed man has both a body and soul and that the unexamined life is not worth living. Plato saw the soul as having rational, spirited and appetitive components. Later philosophers like Augustine, Aquinas and Descartes further developed ideas of the soul/mind being distinct from the body. Hume rejected the idea of a soul beyond the physical and saw the self as a bundle of perceptions. Kant and later philosophers viewed the self as organizing sensory experiences.
Jean-Paul Sartre was a 20th century French philosopher who was a key figure in existentialism and phenomenology. Some key points:
1. Sartre held that consciousness is defined by its relationship to objects in the world and others, not by any intrinsic essence. Our experience is shaped by our roles, relationships, and the world around us.
2. In his major work Being and Nothingness, Sartre describes consciousness as "being-for-itself" which introduces "nothingness" into being through its awareness of objects as "not-me."
3. For Sartre, humans have radical freedom but also absolute responsibility for their choices and actions. This
The document discusses the Serenity Prayer and how mindfulness relates to it. It argues that [1] there is no permanent self, as our consciousness fluctuates moment to moment, [2] we cannot change the past or other people, but through mindfulness of the present moment we can change ourselves and the future, [3] regular mindfulness practice provides insight and wisdom to know how to accept what cannot be changed and have the courage and wisdom to change what can be changed.
The document discusses different philosophical views of the self throughout history. It addresses perspectives from Western philosophers like William James, Plato, Aristotle, Descartes, Locke, Hume, Kant, Freud, Ryle, Churchland, and Merleau-Ponty. It also covers Eastern notions of self from Confucius, Mencius, Buddha, Sun Tzu, Lao Tzu, and the Dalai Lama. Key ideas discussed include the self as a soul, thinking entity, pattern of behavior, product of experience, unification of consciousness, and an illusion according to Buddhism.
This document discusses Thomas Nagel's argument regarding the "hard problem" of consciousness. Nagel uses the example of what it is like to be a bat to illustrate that while we can describe physical and behavioral aspects of other organisms, we cannot understand their subjective experience from our own perspective. No physical description could fully explain what it is subjectively like to be that organism. While physicalism about the mind may ultimately be true, Nagel argues we have no conception of how it could satisfactorily explain subjective experience. The document contrasts Nagel's view of the hard problem as intrinsically mysterious with positions like physicalism that think it can be solved or dualism which proposes a non-physical solution.
This document discusses cognitive biases related to religious beliefs, such as teleological reasoning. It explores how children and less scientifically-literate adults tend to imbue natural phenomena with purpose or function. The document also examines how religious destiny beliefs represent an extreme form of teleological thinking. It notes how finding intrinsic purpose or meaning in life events can have real-world implications, and discusses how even atheists may exhibit implicit biases toward religious concepts.
1. Gabriel Marcel analyzes the experience of one's own body through the lenses of primary and secondary reflection.
2. Primary reflection views the body as an objective thing, separate from the self. Secondary reflection recognizes that one cannot separate themselves from their body - "I am my body."
3. Marcel rejects viewing one's body as merely a possession that can be used or abused. Rather, he sees the body as an expression of one's subjectivity as an embodied spirit. What happens to one's body, happens to the person.
This document discusses various metaphysical topics including the nature of reality, mind-body dualism, and idealism. It presents concepts along continuums to analyze where different entities fall, such as whether something can be real but not exist. It examines dualist and monist views on the relationship between the physical body and non-physical mind. Dualism argues they are separate while monism sees them as one reality. Challenges to dualism include cases where physical brain damage affects personality. The document also summarizes different materialist theories for the mind, such as reductive materialism, eliminative materialism, and biological naturalism, noting problems with reducing mental states. Finally, it outlines George Berkeley's
The document discusses different philosophical perspectives on the self from ancient to modern times. It describes views such as:
- For the Pre-Socratics like Heraclitus, the soul's movement is the ultimate source of all other movement.
- Socrates believed the true task is to know oneself and that the unexamined life is not worth living.
- Plato saw the soul as having three components - reason, emotions, and desires - and virtue comes from balancing these.
- For Descartes, the self is the mind, and "I think therefore I am" captures his view that the only indubitable fact is one's own existence as a thinking being.
-
Descartes provides a summary of his meditations on philosophy and skepticism. He introduces radical skepticism and uses the "cogito ergo sum" argument to refute it, establishing his own existence as certain. He then explores mind-body dualism and the possibility that the external world is an illusion. Descartes argues that proving God's existence would guarantee that the external world is real, so he provides an ontological argument that the idea of a perfect God must have been caused by God's actual existence.
The document discusses various philosophical concepts including metaphysics, epistemology, ethics, and aesthetics. It explores the nature of existence, knowledge, morality, and art. It argues that life was created to represent the difference between animate and inanimate objects, while purpose was created to explain human actions and values. God was conceived last to explain the greatest value of human life. Ultimately, it suggests the greatest value is the love of one's life.
Spiritual Development and the Polarities of TypeKartik Subbarao
The lessons of meditation and psychological type theory reinforce each other in fundamental ways. Meditation can be thought of as an exercise in expanding awareness. When we notice that our mind has taken on the narrow form of a train of thought, we gently reach out beyond that form, reconnecting to the intention with which we began our meditation. As we practice reaching out again and again, our available mental space expands. In our daily activities, we become able to embrace the polarities of type more fully. If we feel stuck in the perspective of a particular cognitive function, we can reach out beyond its boundaries to one of its opposing functions and reconnect with a broader whole. Even if some polarities are more challenging than others, the net effect of this mental crosstraining is to maintain both spaciousness and groundedness, from which we can act more clearly and to which we can surrender more deeply.
Refuge: taking safety from the Buddha, his Teachings and the CommuityKerry Prest
This document discusses the Buddhist concept of refuge and the nature of suffering. It explains that birth is suffering due to the pain, dysfunctional tendencies, and afflictions associated with it. It also discusses the suffering of old age, sickness, death, unpleasant experiences, separation from pleasant experiences, and not getting what one wants. Taking refuge in the Buddha, Dharma and Sangha can protect one from suffering by developing conviction, aspiration, joyous effort and attaining liberation from suffering and its causes. Knowing the causes and faults of afflictions and their antidotes can help identify the "enemy" of suffering.
Giant Compassion: the wish to remove other's sufferingKerry Prest
The wish to free others from their pain: compassion from a Buddhist perspective.
Talk given at Jamyang Liverpool, July 2014.
See more:
www.joyous-effort.com/giant-compassion
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Similar to Insight into reality: how things exist according to the Buddha.
The document discusses theories of the non-corporeal self from philosophers like St. Augustine, Descartes, and Avicenna. It describes two levels of self-awareness - a basic innate level called "nosse" and a higher developed level of introspective thought called "cogitare." Similar concepts are discussed by Avicenna as "dâ'im" and "shu'ûr." Freud also applied this two-level idea with the subconscious "id" and conscious "ego."
- Socrates believed that man's self is found through introspection and questioning oneself using the Socratic method. This allows one to gain self-knowledge.
- Plato saw man's self as consisting of three parts - the appetitive, spirited, and rational elements - with the mind needing to be in control of the other parts.
- Augustine viewed man's self as originally good but lost due to sin, requiring a moral quest and restoration of relationship with God through grace.
The Human Person | Introduction to the Philosophy of the Human PersonWilfredoDJ1
The document discusses the Buddhist philosophy of a person through the life of Siddhartha Gautama, who became the Buddha. It notes he was born into a royal family in what is now Nepal. Four significant realizations shaped Siddhartha's life: encountering an old man made him realize we all grow old; a sick man showed illness is universal; a corpse demonstrated we all die; and seeing a monk taught him renunciation is possible. These insights prompted Siddhartha to leave his life of luxury to find the truth about suffering and how to be liberated from it, culminating in his enlightenment and teaching others the path to liberation through Buddhism.
The document discusses different philosophical views on the relationship between the mind and body known as the mind-body problem. It describes Cartesian dualism, the view proposed by Descartes that the mind and body are two distinct substances that can causally interact. According to Cartesian dualism, the mind is a nonphysical, indivisible soul, while the body is a mechanistic system. Descartes believed the pineal gland was the point of interaction between these two distinct entities. However, the exact nature of their interaction remains mysterious.
The document discusses several philosophers' theories of self-identity:
- Descartes argues self-identity depends on consciousness and that the mind is distinct from the body.
- Locke claims personal identity is based on self-consciousness and memory. One's identity depends on remembering past experiences.
- Hume argues we cannot find an enduring self through impressions. We are just a "bundle of perceptions" with no fixed identity.
This document discusses the human soul from philosophical, Kabbalistic, and Chasidic perspectives. It explores the soul's nature as both a creation of God yet also containing a spark of Godliness. The soul's characteristics are described as immortal, non-physical, seeking transcendence and being a fountain of goodness. The document emphasizes viewing others as containing a part of God and knowing one's own divine core. Living according to Torah is presented as quenching the thirst of the soul to reconnect with its divine source.
Are you caught IN THE MATRIX? - Nonduality
#matrix #Caught-matrix #Nonduality #Caught_matrix #Caught #Non-duality
https://bittube.tv/post/5c46bebc-826f-4f78-aa66-f9d560361cd5
https://odysee.com/@periodic-reset-of-civilizations:c/Are-you-caught-IN-THE-MATRIX----Nonduality:2
https://tube.midov.pl/w/fopY7x4cB4ppGDUMfiPbEX
https://www.bitchute.com/video/LXOAsbHJne1r/
All the platforms I Am on:
https://steemit.com/links/@resetciviliz/link-s
▶ BITCOIN
34c3XCeSyoi9DPRks867KL7GVD7tGVcxnH
▶ ETHEREUM
0xAc1FBaEBaCc83D332494B55123F5493a113cE457
▶ TEESPRING
https://periodic-reset.creator-spring.com
Descartes uses a three step argument to prove God's existence. First, he establishes that he thinks and therefore exists. Second, he determines that the mind and body are distinct substances. Third, he argues that his idea of a perfect, infinite being must have been caused by such a being, and therefore God exists.
Understanding the self lecture 1 - PHILOSOPHICAL PERSPECTIVESShin Chan
The document discusses different philosophical perspectives on the self from ancient to modern times. It covers views of the self from pre-Socratic philosophers like Thales who saw the soul as the primal matter and source of movement. Socrates believed man has both a body and soul and that the unexamined life is not worth living. Plato saw the soul as having rational, spirited and appetitive components. Later philosophers like Augustine, Aquinas and Descartes further developed ideas of the soul/mind being distinct from the body. Hume rejected the idea of a soul beyond the physical and saw the self as a bundle of perceptions. Kant and later philosophers viewed the self as organizing sensory experiences.
Jean-Paul Sartre was a 20th century French philosopher who was a key figure in existentialism and phenomenology. Some key points:
1. Sartre held that consciousness is defined by its relationship to objects in the world and others, not by any intrinsic essence. Our experience is shaped by our roles, relationships, and the world around us.
2. In his major work Being and Nothingness, Sartre describes consciousness as "being-for-itself" which introduces "nothingness" into being through its awareness of objects as "not-me."
3. For Sartre, humans have radical freedom but also absolute responsibility for their choices and actions. This
The document discusses the Serenity Prayer and how mindfulness relates to it. It argues that [1] there is no permanent self, as our consciousness fluctuates moment to moment, [2] we cannot change the past or other people, but through mindfulness of the present moment we can change ourselves and the future, [3] regular mindfulness practice provides insight and wisdom to know how to accept what cannot be changed and have the courage and wisdom to change what can be changed.
The document discusses different philosophical views of the self throughout history. It addresses perspectives from Western philosophers like William James, Plato, Aristotle, Descartes, Locke, Hume, Kant, Freud, Ryle, Churchland, and Merleau-Ponty. It also covers Eastern notions of self from Confucius, Mencius, Buddha, Sun Tzu, Lao Tzu, and the Dalai Lama. Key ideas discussed include the self as a soul, thinking entity, pattern of behavior, product of experience, unification of consciousness, and an illusion according to Buddhism.
This document discusses Thomas Nagel's argument regarding the "hard problem" of consciousness. Nagel uses the example of what it is like to be a bat to illustrate that while we can describe physical and behavioral aspects of other organisms, we cannot understand their subjective experience from our own perspective. No physical description could fully explain what it is subjectively like to be that organism. While physicalism about the mind may ultimately be true, Nagel argues we have no conception of how it could satisfactorily explain subjective experience. The document contrasts Nagel's view of the hard problem as intrinsically mysterious with positions like physicalism that think it can be solved or dualism which proposes a non-physical solution.
This document discusses cognitive biases related to religious beliefs, such as teleological reasoning. It explores how children and less scientifically-literate adults tend to imbue natural phenomena with purpose or function. The document also examines how religious destiny beliefs represent an extreme form of teleological thinking. It notes how finding intrinsic purpose or meaning in life events can have real-world implications, and discusses how even atheists may exhibit implicit biases toward religious concepts.
1. Gabriel Marcel analyzes the experience of one's own body through the lenses of primary and secondary reflection.
2. Primary reflection views the body as an objective thing, separate from the self. Secondary reflection recognizes that one cannot separate themselves from their body - "I am my body."
3. Marcel rejects viewing one's body as merely a possession that can be used or abused. Rather, he sees the body as an expression of one's subjectivity as an embodied spirit. What happens to one's body, happens to the person.
This document discusses various metaphysical topics including the nature of reality, mind-body dualism, and idealism. It presents concepts along continuums to analyze where different entities fall, such as whether something can be real but not exist. It examines dualist and monist views on the relationship between the physical body and non-physical mind. Dualism argues they are separate while monism sees them as one reality. Challenges to dualism include cases where physical brain damage affects personality. The document also summarizes different materialist theories for the mind, such as reductive materialism, eliminative materialism, and biological naturalism, noting problems with reducing mental states. Finally, it outlines George Berkeley's
The document discusses different philosophical perspectives on the self from ancient to modern times. It describes views such as:
- For the Pre-Socratics like Heraclitus, the soul's movement is the ultimate source of all other movement.
- Socrates believed the true task is to know oneself and that the unexamined life is not worth living.
- Plato saw the soul as having three components - reason, emotions, and desires - and virtue comes from balancing these.
- For Descartes, the self is the mind, and "I think therefore I am" captures his view that the only indubitable fact is one's own existence as a thinking being.
-
Descartes provides a summary of his meditations on philosophy and skepticism. He introduces radical skepticism and uses the "cogito ergo sum" argument to refute it, establishing his own existence as certain. He then explores mind-body dualism and the possibility that the external world is an illusion. Descartes argues that proving God's existence would guarantee that the external world is real, so he provides an ontological argument that the idea of a perfect God must have been caused by God's actual existence.
The document discusses various philosophical concepts including metaphysics, epistemology, ethics, and aesthetics. It explores the nature of existence, knowledge, morality, and art. It argues that life was created to represent the difference between animate and inanimate objects, while purpose was created to explain human actions and values. God was conceived last to explain the greatest value of human life. Ultimately, it suggests the greatest value is the love of one's life.
Spiritual Development and the Polarities of TypeKartik Subbarao
The lessons of meditation and psychological type theory reinforce each other in fundamental ways. Meditation can be thought of as an exercise in expanding awareness. When we notice that our mind has taken on the narrow form of a train of thought, we gently reach out beyond that form, reconnecting to the intention with which we began our meditation. As we practice reaching out again and again, our available mental space expands. In our daily activities, we become able to embrace the polarities of type more fully. If we feel stuck in the perspective of a particular cognitive function, we can reach out beyond its boundaries to one of its opposing functions and reconnect with a broader whole. Even if some polarities are more challenging than others, the net effect of this mental crosstraining is to maintain both spaciousness and groundedness, from which we can act more clearly and to which we can surrender more deeply.
Similar to Insight into reality: how things exist according to the Buddha. (20)
Refuge: taking safety from the Buddha, his Teachings and the CommuityKerry Prest
This document discusses the Buddhist concept of refuge and the nature of suffering. It explains that birth is suffering due to the pain, dysfunctional tendencies, and afflictions associated with it. It also discusses the suffering of old age, sickness, death, unpleasant experiences, separation from pleasant experiences, and not getting what one wants. Taking refuge in the Buddha, Dharma and Sangha can protect one from suffering by developing conviction, aspiration, joyous effort and attaining liberation from suffering and its causes. Knowing the causes and faults of afflictions and their antidotes can help identify the "enemy" of suffering.
Giant Compassion: the wish to remove other's sufferingKerry Prest
The wish to free others from their pain: compassion from a Buddhist perspective.
Talk given at Jamyang Liverpool, July 2014.
See more:
www.joyous-effort.com/giant-compassion
Joyous Effort: how to enjoy the spiritual path.Kerry Prest
Joyous Effort is the 4th of the Six Perfections that are taught in the mahayana. It explains how to have joy in things which bring us real happiness, and how to avoid those things which get in the way.
This talk was given at FPMT UK Buddhist groups in January 2014.
See more:
www.joyous-effort.com/joyous-effort
Buddha Nature: the fundamental potential for enlightenment.Kerry Prest
The Buddha said we all have the innate potential for the state of perfect happiness and freedom from all negative emotions. This talk gives an overview of the topic from the text by Maitreya "Sublime Continuum".
This talk was given to FPMT UK Buddhist groups in 2013.
See more:
www.joyous-effort.com/buddha-nature
Relying on a Spiritual Mentor: a Buddhist view of guru devotion.Kerry Prest
The often misunderstood topic of how to correctly rely on a spiritual mentor, according to Tibetan Buddhism.
Using quotes from Lama Tsong Khapa, FPMT Spirital Director Lama Zopa Rinpoche and others, this talk was given to FPMT Buddhist groups in the UK 2013.
The topic is excellently explained in a book by Lama Zopa Rinpoche called "Heart of the Path" and from a western point of view by Alex Berzin "Wise Teacher, Wise Student".
See more:
www.joyous-effort.com/guru-devotion
How to be happy when things go wrong: a Buddhist approach to staying calm!Kerry Prest
One of the six perfections of Mahayana Buddhism is called "Patience" which doesn't just mean gritting your teeth and waiting. It has a much wider context here. It's more about staying open and relaxed in the face of difficulties.
This was a presentation given at FPMT UK Buddhist groups in 2013. It follows and Indian Master Shantideva and Tibetan Master Lama Tsong Khapa (lamrim).
See more:
www.joyous-effort.com/patience
Negative emotions: the root of all problems. A Buddhist approach to mental he...Kerry Prest
Explanation of the inner enemy, the deluded states of mind which make our lives misery.
Based on presentations found in the Great Treatise on the Stages of the Path to Enlightenment (lamrim chenmo) by Tibetan Saint Lama Tsong Khapa. This presentation was given at FPMT UK Buddhist groups in 2013.
See more:
www.joyous-effort.com/afflictions-the-inner-enemy
The Vulnerabilities of Individuals Born Under Swati Nakshatra.pdfAstroAnuradha
Individuals born under Swati Nakshatra often exhibit a strong sense of independence and adaptability, yet they may also face vulnerabilities such as indecisiveness and a tendency to be easily swayed by external influences. Their quest for balance and harmony can sometimes lead to inner conflict and a lack of assertiveness. To know more visit: astroanuradha.com
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
Sanatan Vastu | Experience Great Living | Vastu ExpertSanatan Vastu
Santan Vastu Provides Vedic astrology courses & Vastu remedies, If you are searching Vastu for home, Vastu for kitchen, Vastu for house, Vastu for Office & Factory. Best Vastu in Bahadurgarh. Best Vastu in Delhi NCR
Lesson 12 - The Blessed Hope: The Mark of the Christian.pptxCelso Napoleon
Lesson 12 - The Blessed Hope: The Mark of the Christian
SBS – Sunday Bible School
Adult Bible Lessons 2nd quarter 2024 CPAD
MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
Trusting God's Providence | Verse: Romans 8: 28-31JL de Belen
Trusting God's Providence.
Providence - God’s active preservation and care over His creation. God is both the Creator and the Sustainer of all things Heb. 1:2-3; Col. 1:17
-God keep His promises.
-God’s general providence is toward all creation
- All things were made through Him
God’s special providence is toward His children.
We may suffer now, but joy can and will come
God can see what we cannot see
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
Astronism, Cosmism and Cosmodeism: the space religions espousing the doctrine...Cometan
This lecture created by Brandon Taylorian (aka Cometan) specially for the CESNUR Conference held Bordeaux in June 2024 provides a brief introduction to the legacy of religious and philosophical thought that Astronism emerges from, namely the discourse on transcension started assuredly by the Cosmists in Russia in the mid-to-late nineteenth century and then carried on and developed by Mordecai Nessyahu in Cosmodeism in the twentieth century. Cometan also then provides some detail on his story in founding Astronism in the early twenty-first century from 2013 along with details on the central Astronist doctrine of transcension. Finally, the lecture concludes with some contributions made by space religions and space philosophy and their influences on various cultural facets in art, literature and film.
Chandra Dev: Unveiling the Mystery of the Moon GodExotic India
Shining brightly in the sky, some days more than others, the Moon in popular culture is a symbol of love, romance, and beauty. The ancient Hindu texts, however, mention the Moon as an intriguing and powerful being, worshiped by sages as Chandra.
2nd issue of Volume 15. A magazine in urdu language mainly based on spiritual treatment and learning. Many topics on ISLAM, SUFISM, SOCIAL PROBLEMS, SELF HELP, PSYCHOLOGY, HEALTH, SPIRITUAL TREATMENT, Ruqya etc.A very useful magazine for everyone.
Lucid Dreaming: Understanding the Risks and Benefits
The ability to control one's dreams or for the dreamer to be aware that he or she is dreaming. This process, called lucid dreaming, has some potential risks as well as many fascinating benefits. However, many people are hesitant to try it initially for fear of the potential dangers. This article aims to clarify these concerns by exploring both the risks and benefits of lucid dreaming.
The Benefits of Lucid Dreaming
Lucid dreaming allows a person to take control of their dream world, helping them overcome their fears and eliminate nightmares. This technique is particularly useful for mental health. By taking control of their dreams, individuals can face challenging scenarios in a controlled environment, which can help reduce anxiety and increase self-confidence.
Addressing Common Concerns
Physical Harm in Dreams Lucid dreaming is fundamentally safe. In a lucid dream, everything is a creation of your mind. Therefore, nothing in the dream can physically harm you. Despite the vividness and realness of the dream experience, it remains entirely within your mental landscape, posing no physical danger.
Mental Health Risks Concerns about developing PTSD or other mental illnesses from lucid dreaming are unfounded. As soon as you wake up, it's clear that the events experienced in the dream were not real. On the contrary, lucid dreaming is often seen as a therapeutic tool for conditions like PTSD, as it allows individuals to reframe and manage their thoughts.
Potential Risks of Lucid Dreaming
While generally safe, lucid dreaming does come with a few risks as well:
Mixing Dream Memories with Reality Long-term lucid dreamers might occasionally confuse dream memories with real ones, creating false memories. This issue is rare and preventable by maintaining a dream journal and avoiding lucid dreaming about real-life people or places too frequently.
Escapism Using lucid dreaming to escape reality can be problematic if it interferes with your daily life. While it is sometimes beneficial to escape and relieve the stress of reality, relying on lucid dreaming for happiness can hinder personal growth and productivity.
Feeling Tired After Lucid Dreaming Some people report feeling tired after lucid dreaming. This tiredness is not due to the dreams themselves but often results from not getting enough sleep or using techniques that disrupt sleep patterns. Taking breaks and ensuring adequate sleep can prevent this.
Mental Exhaustion Lucid dreaming can be mentally taxing if practiced excessively without breaks. It’s important to balance lucid dreaming with regular sleep to avoid mental fatigue.
Lucid dreaming is safe and beneficial if done with caution. It has many benefits, such as overcoming fear and improving mental health, and minimal risks. There are many resources and tutorials available for those interested in trying it.
3. “I CAN CHANGE, I CAN CHANGE”
1)
Afflictions are based on wrong views
2)
Antidotes can be developed limitlessly
3)
All beings possess buddha nature
4. BRIEF PRESENTATION OF THE
TATHAGATA ESSENCE
Vs27: Because a perfect Buddha’s body is pervasive,
Because suchness is without differentiation,
And because a [Buddha] lineage exists, all embodied
Are always in possession of a Buddha essence.
5. How to train in special insight, the
essence of wisdom
a) Prerequisites for special
insight
b) Divisions of special insight
c) How to cultivate special
insight
d) The measure of having
established special insight
How calm abiding and special
insight unite
7. SOURCE OF THE TRADITION
Shakyamuni Buddha
Nagarjuna
Disciple: Aryadeva
Buddhapalita
Bhavivaveka (SSM)
Refuted C
Said external objects
exist in conventional terms
Shantarakshita (YSM)
Said external objects do not
exist in conventional terms
+ mind ultimately without IE
[but conventionally it is IE]
Chandrakirti
commenting on…
Said external objects exist
conventionally but not like
other systems
Atisha
AUTONOMISTS - CONSEQUENTIALISTS
Terms used by Tibetan scholars in
later dissemination of Buddhism in Tibet
MIDDLE WAY DIVIDED BY:
• Asserting external objects (SSM & PM)
• Not asserting external objects (YSM)
or
• How the view is ascertained (SM & PM)
Kadampa
Masters
Je
Tsongkhapa
9. How to delineate the view
a) Identifying afflictive ignorance
b) Showing it is the root of revolving in
cyclic existence
c) Showing that one wishing to
abandon the apprehension of a self
should seek the view of selflessness
10. IDENTIFYING AFFLICTIVE IGNORANCE
Identify anger = able to apply an antidote
Identify pride = able to apply an antidote
Don’t identify ignorance = not able to apply an
antidote
13. CHANDRAKIRTI’S COMMENTARY
“Those which exist only when the conceptuality
[apprehending them] exists and do not exist
when conceptuality does not are without
question definite as not established by way of
their own nature, like a snake imputed to a
coiled rope.”
15. LAMA TSONGKHAPA
“the object of negation – is to conceive [that
objects] are not posited through the force of
beginningless conceptuality but are established
objectively by way of their own entity”
19. How to delineate the view
a) Identifying afflictive ignorance
b) Showing it is the root of revolving in
cyclic existence
c) Showing that one wishing to
abandon the apprehension of a self
should seek the view of selflessness
20. EYE, EAR, NOSE, TONGUE
“abide in dependence on the body sense
power”
ATTACHMENT, ANGER, PRIDE etc.
“operate in dependence on innate
ignorance”
21. IGNORANCE HOLDS THE OBJECT
TO BE ESTABLISHED BY WAY OF ITS
OWN CHARACTER
If apprehension
If apprehension
If apprehension
agreeable
disagreeable
neither
ANGER
CONTINUATION
OF SAME
IGNORANCE
DESIRE
22. How to delineate the view
a) Identifying afflictive ignorance
b) Showing it is the root of revolving in
cyclic existence
c) Showing that one wishing to
abandon the apprehension of a self
should seek the view of selflessness
27. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths
28. NAGARJUNA
“As long as the aggregates are apprehended
[as inherently established],
So long thereby does the apprehension of “I”
[as inherently established] exist.”
29. ENTERING INTO THE VIEW
APPREHENSION
OF A VIEW OF
SELF OF
PHENOMENA
VIEW OF A
SELFLESSNESS OF
PERSON
APPREHENSION
OF A VIEW OF
PERSON
VIEW REALISING
SELFLESSNESS OF
PHENOMENA
30. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths
31. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different
32. •
“I didn’t do that!”
•
“I really made a mess of things”
•
Getting angry at your body or mind
•
Something wonderful happened to you
34. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different
35. LAMA TSONGKHAPA
“…the decision that if a person is inherently
established, it must be established as either one
entity with or a different entity from the
aggregates and that there is no mode of
establishment other than those two.”
36. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different
37. Self and the aggregates become synonyms
Assumer and discarder of the aggregates becomes unfeasible.
“my body” “my leg” “my mind” would be illogical
When the body ceases, the self would cease to exist
38. Many aggregates = many selves
Or then if the self is one, then the mind and body (plural) would
become one.
39. Self would have production and disintegration
Present moments couldn’t depend on former moments. Past lives
would be impossible.
Actions done would be wasted
One would meet with effects of actions not done by oneself
40. THE FOUR ESSENTIALS
Reason of inherently one or different
1)
Ascertaining the object of negation
2)
Establishing the pervasion
3)
Refuting that the self and the aggregates
are inherently one
4)
Refuting that the self and the aggregates
are inherently different
41. It would not have the characteristics of
impermanent phenomena
Therefore the self would be permanent
42. If it is not the body and mind, it would have to
be observed as something else
43. CONCLUSION
There is no inherent self one with the
aggregates
There is no inherent self different from the
aggregates
“A person does not in the least have inherent
establishment.” Pg. 84
44. CONCLUSION
In addition, there can be no inherently existing
“mine”
Potter doesn’t exist
The pot made by that potter can’t exist
47. LAMA TSONGKHAPA
“Also, because phenomena, which from the
primordial start have been empty in this way,
are just being known as empty, this is also not a
mentally fabricated emptiness.”
51. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths
54. QUESTIONS OF ANAVATAPTA KING OF
NAGAS SUTRA
“Those which are produced from [causes and]
conditions are not produced;
They have no inherent nature of production.
[Therefore] those which rely on [causes and]
conditions are said [by the Conqueror] to be
empty…”
60. REASON OF DEPENDENT-ARISING
REFUTES APPREHENSIONS OF…
•
Oneness & difference
•
Four extreme types of production
•
Extremes of reification & nihilism
63. LOWER SCHOOLS
IF IT EXISTS
IF IT IS NOT
INHERENTLY
EXISTENT
MUST BE
INHERENTLY
EXISTENT
MUST BE
NON-EXISTENT
64. How to generate the view
a) The order of realisation
b) Actual generation of the two views
a) Selflessness of persons
b) Selflessness of phenomena
c) Presentation of the two truths
65. THE TWO TRUTHS
a) The basis on which the two truths are divided
b) The number of divisions
c) The meaning of dividing them that way
d) Explaining the meaning of the individual divisions
a) Obscurational truth
b) Ultimate truth
69. How to train in special insight, the
essence of wisdom
a) Prerequisites for special
insight
b) Divisions of special insight
c) How to cultivate special
insight
d) The measure of having
established special insight
How calm abiding and special
insight unite
70. THE THREE WISDOMS
HH Dalai Lama, Kalachakra, Washington DC 2011
WISDOM THROUGH LISTENING
Simply listening to words or reading words in a book. Not stable – can lead
to doubt if meets with different views.
WISDOM THROUGH REFLECTION
Developed through ones own critical thinking, attaining certainly such
that it won’t be shaken by other views.
WISDOM THROUGH MEDITATION
Developing the feeling found in the previous wisdom so that is becomes
spontaneous.
71. THE THREE WISDOMS
LRCM 1, chapter 6
“Proper attention is based upon prior study. Sublime
wisdom, which takes reality as its object, arises from your
cultivation of proper attention.” Maitreya – Ornament for
the Mahayana Sutras
Listen / Study
Wisdom from listening / study (second-hand)
Reflect
Wisdom from reflection (firsthand)
Meditate
Wisdom from meditation (special insight)
This is the path!
72. HOW TO CULTIVATE SPECIAL INSIGHT
a) Special insight is cultivated in dependence on CA
b) Hinayana or Mahayana?
c) How to cultivate special insight
73. THE MEASURE OF HAVING ESTABLISHED
SPECIAL INSIGHT
MP
PP
BPP
BMP
74. THE FIVE PATHS
Path of
accumulation
Path of
Preparation
•First Special
Insight
observing
emptiness:
conceptual
Path of Seeing
•First Special Insight
observing
emptiness directly:
non-conceptual
(Arya being)
Path of
Meditation
•8th ground –
Arhat, Foe
destroyer.
Removed all
ignorance
and its seeds.
Path of No
More Learning
•Buddha:
abandoned
appearance
of inherent
existence
and the
imprints of
that
appearance.
75. CHANDRAKIRTI
“I offer homage to loving concern viewing
transmigrators as empty of inherent existence,
though they appear to exist inherently, like a
reflection of the moon in water.”
76. CREDITS
MUSIC
"open the source" "through the night" "Looking for a way out"
by Paolo Pavan
http://www.jamendo.com/en/track/1033804/open-the-source
Attribution-NonCommercial-ShareAlike 3.0 Unported
Editor's Notes
2) e.g.., if one hears something different from the Buddha, one won’t get confused but will try to understand the definitive meaning and therefore understand the interpretive meanings. 3) Without having to go through much analysis.
Study with someone what you intend to practice and come to know it second-hand.Next, use scripture and reasoning to properly reflect on the meaning of what you have studied, coming to know it firsthand.Once you have no doubts, then repeatedly familiarise with it. “Repeated familiarisation [is] mediation.”This we do up till the 10th bhumi. This is the path!Read third para, pg. 110.