Author Topic: Présentation no  (Read 1131 times)

Offline franckbarron

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Présentation no
« on: April 03, 2017, 06:58:17 am »

Modern Western science is based on the rigorous distinction between the object and the experimenter. Our perceptions, our sensations, are not distinct from ourselves, if we follow their reasoning they are false and not valid, for they do not correspond to the rigor of the experimenter, that the subject does not influence the object. The problem is that these same perceptions are not distinct from the reality that we observe, for this distinction in reality does not exist. Imagined that I destroy a glass on a table, you see glass debris that seems separated from each other, if I tell you, they are still in reality, You say to me obviously, yes but it is because in reality all The atoms are interconnected because they are inseparable, because all things are interconnected, for it is an illusion to pretend that they are separated, and that what is observed is separated from the subject . One can not disjoin two things because there is no fixed thing, which is not subject to change (except awakening and impermanence), atoms are impermanent as ourselves, for the same reason we do not can not locate an atom, they are in two places at once, because the place itself does not exist, nor does the point, the right, the curve exist. The reality for them should not even exist. Obviously everything that is not based on this distinction between subject and object should be false according to them, which would take away any validity to a spiritual experience of reality, but as we have seen this distinction is an illusion.

We are not distinct from the reality around us

At the end of the world at no time
And without having reached the end of the world,
There is no deliverance from ill-being. So truly,
the wise man knowing the world,
Having gone to the end of the world by following the Brahmic life
Having known the end of the world in calm
Has no desire for this world or for the hereafter.


The materialistic philosophers. They must not be respected or served, because their teaching, although they can explain it through hundreds of thousands of words and phrases, does not go beyond the concerns of this world and This body

The 4 immaterial aggregates can make one, they are only concepts that have no real existence. It can be said that the 5 aggregates are being.

To grasp an I is the greatest error, the wise man knows that there is no barrier between things, and does not appropriate to the transient characteristics of his emotions, of what he perceives, of the way Whose unconscious incriminates or discriminates things, whether or not to know, of his own physical appearance, does not attach himself by creating the illusion of the permanent character of things, for he knows that it is cause of suffering.

The feeling can be pleasant, unpleasant or neutral, it is its attachment which causes suffering, the form attaches to corporality and the relations we have to our body, perceptions can be beneficial, bad or indeterminate, Attach to the states of consciousness which one can experience, knowledge is attached to the idea of ​​knowing or not to know, the volitional formations attach themselves to the concepts that lead us to believe in a duality.

All these unnatural acts provide mental disturbances through the 5 aggregates, a just thought, vision, action by a word and a just means of existence, establishing themselves in effort, concentration, attention, just , By a perfect understanding of the five aggregates leads to enlightenment.

 Five aggregates of suffering.

An example of suffering, you tell a person that the message of an awake has disappeared that it is almost impossible to understand what he is saying today, over time by dissolving the basic meaning of the language of And by the successive deformations of the interpretation of what he said. You see that the person believes you, and has suffering in his gaze to know that. It is the suffering created by one of the five aggregates, knowledge. Of not knowing we can also experience suffering, He does not know at what time will be the appointment, he is anguished for it.

We can create suffering also through volitional formations, which is born of our unconscious, we think that Chirac is the best president, whenever one speaks ill of him we experience suffering, because we are attached To our judgment, our unconscious which judges and makes us suffer. Discrimination also creates suffering. A person insists on seeing spelling mistakes, whether this is a problem or not, that he is right or wrong, he has mental flows that his judgment gives him, he has waves of sadness and fails To remain calm, because it attaches to concepts.

If we are attached to our lack of appearance, or to our appearance we suffer, only physical aggregate. So a person is flirtatious, she judges herself so much according to her appearance that she suffers from being subjected to it.

Even if we eat something, through feeling we can experience suffering because we are attached to the food, and the fact of not eating it we experience suffering, or overeating too. Another person feels bad because he did not do his weekly yoga session.

Our absence of perception creates suffering, an excess of perception also creates, a blind man can suffer from not seeing because he attaches himself to this lack, dizzy listening to music. One last made a draconian regime, it has difficulty endured the deprivation of food and suffers much.

Just say: Do not chat on the internet in futility, mythomania, imposture, as on number of Buddhist forum.

Fair action: Do not propagate false or inaccurate words, in the same place as before.

A Just Means of Existence: Who Does Not Affect Beings

Fair Vision: Have a fair understanding of the phenomena.

Just thought: To be free from greed, hatred, ignorance.

Fair Effort: Overcoming what is unfavorable and undertaking what is favorable

Fair Concentration: Avoided mental disturbances to settle in the path

Just Attention: Beware of our mental phenomena through our five senses and the mind

Because of a drop in seasonal luminosity because I perceive I suffer through the sense of sight, I identify with what I see, I suffer because I identify with something impermanent, The decrease in brightness. Knowledge is impermanent, waiting, ignorance, and the suffering it causes, the impermanence of knowledge, of not knowing what is going to happen, or of not knowing what it is about. My body is also impermanent, guilty of creating a tie and suffering from the evil being of my appearance by creating a self. Impermanence also by the aggregate of feeling, attachment to what is pleasant or unpleasant, someone who attaches himself to food suffers from someone who merely eats and creates no Badly by not identifying himself with what he eats. I like or I hate things that make me suffer because I project my evil being by identifying it to myself, I create volitional formations that have no self and want to define one is cause of Suffering because it is wanting to create a permanence that is a creation of the mind. The very volition which implies an I is one of the main bases of suffering, creates concepts that ties us to an identification, whereas all that is identified with oneself is cause of suffering, because one is identified with Something impermanent that has no self, such as suffering from the concept of spelling mistake solely in seeing one.

Apart from not believing that we are indivisible of our mind and our five senses is cause of suffering, all these aggregates are of a non-individual nature, not recognizing them as such is cause of suffering, beginning to surrender Account is the path to awakening, believing their lack of permanence because of their lack of individuality is the first step to understand that the I does not exist because there is not an essence of being Human resources.
« Last Edit: April 03, 2017, 07:00:46 am by franckbarron »

Offline franckbarron

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Re: Présentation no
« Reply #1 on: April 03, 2017, 07:41:29 am »
For Sir Mississ England Queen, It is only the pirates who take refuge on an island.

Offline franckbarron

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Re: Présentation no
« Reply #2 on: April 03, 2017, 07:48:11 am »
1986-87, the Japanese miracle, these robots, the quality circles, its banks, its real estate, its demography, power of the 21st century. The miracle BNP Paris-Bas. The stock market enthusiastic to place their money on the stock market, on the banking miracle. Oil at the lowest, dollars falling. Transition to the euro envisaged. Difference today, passage to the Franc inenvisageable.
« Last Edit: April 03, 2017, 07:53:38 am by franckbarron »

Offline Ron-the-Elder

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Re: Présentation no
« Reply #3 on: April 03, 2017, 02:46:51 pm »
Hi, franckbarron.

Thank you for sharing your personal thoughts and perceptions regarding reality.

Out of curiosity, is English your first language?  If not, how long have you been reading, writing and speaking it?

As for your general knowledge of astrological physics, are you familiar with the most recent discoveries as to Space-Time?  Einstein discusses this in his Theories of Relativity:  Special, and General.

I suggest you read them, as they may give you more inspiration as to your areas of interest.

You are correct in that Buddhist teachings see what is real differently than how science sees reality.  There are also theories that our reality may just be a holographic projection from somewhere out side of our universe, or even that we may be beings living inside a universe, which is just an enormous black hole.  But none of these have anything to do with Buddha's teachings as to the reality of dukkha as found in The Four Noble Truths, which contains The Noble Eight Fold Path.

My suggestion to you is the same as he suggested to his original followers in a sutta sometimes referred to as "A Hand Full of Leaves.",  or The Simsapa Sutta:
What Makes an Elder? :
A head of gray hairs doesn't mean one's an elder. Advanced in years, one's called an old fool.
But one in whom there is truth, restraint, rectitude, gentleness,self-control, he's called an elder, his impurities disgorged, enlightened.
-Dhammpada, 19, translated by Thanissaro Bhikkhu.


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