The Buddha spoke of the sphere or realm of neither perceiving nor not perceiving that is likely difficult for doubting or incredulous emotional minds to make sense of.
Just as positive always coexists with negative and if positive does not exist, negative also does not exist, if it is possible for a physical state to occur wherein there is nothing positive, then negative also does not or cannot exist in that state, in the same way if perceiving is committing one to certain perceptions it necessitates one neglects or not perceive other coexisting perceptions, then if it is possible for a more fundamental state of existence wherein one does not perceive anything at all then not perceiving anything at all also does not exists in that state.
Just as it is impossible to only like without disliking, a person who likes must also dislike but it is possible to both neither like and dislike because liking and disliking are not mandatory conditions of existence but they are optional coexisting conditions of existence that are constantly often unwittingly exercised by beings in this world wherein the person's mental force is constantly stirring in speed and strength; liking is merely the stirring in speed and strength of one's mental force of going against self under the control of one's force of self preservation and dislike is the stirring in speed and strength of one's force of going against self out of control by one's force of self preservation, in the same way it is impossible to perceive some things without at the same time not perceive other things but it is possible to neither perceive some things and not perceive other things because perceiving and not perceiving are not mandatory conditions of existence but they are optional concomitant conditions of existence constantly exercised by beings in this world wherein the act of perceiving some things necessitate the non perception of other things and there is a more fundamental state of existence wherein one neither perceives and therefore also not perceive that beings trapped in the lower realms have never known or imagine is possible, that cannot be adequately understood because it is more fundamental than thinking or reasoning or precedes thinking. Just as however you describe the taste of water in many ways but it cannot compare with the person tasting it himself, in the same way, the realm of neither perceiving nor not perceiving eludes adequate description because it is more fundamental or precedes the thought processes.
AT LEAST WHEN THEY ARE CONSCIOUS, BEINGS HERE ARE ALWAYS PERCEIVING SOME THINGS TO THE EXCLUSION OF OTHER THINGS, THEY HAVE NEVER EXPERIENCED THE STATE WHEREIN THEY ARE CONSCIOUS BUT NOT PERCEIVING ANYTHING AT ALL AND THEREFORE NOT EXCLUDING THE PERCEPTION OF OTHER THINGS AT ALL.
THUS PERCEIVING AND NON PERCEIVING ARE LIKE TWINS OR LIKE POSITIVE AND NEGATIVE THAT COEXIST. AS SOON AS YOU PERCEIVE, YOU HAVE COMMITTED YOURSELF AND YOU MUST ALSO NOT PERCEIVE OTHER THINGS BUT THERE IS A MORE FUNDAMENTAL STATE OF EXISTENCE WHICH ACCORDING TO THE BUDDHA IS MORE SATISFACTORY WHEREIN ONE DOES NOT PERCEIVE NOR NOT PERCEIVE.
ORDINARY PEOPLE DO NOT JUST CONSTANTLY THINK BUT THEY CONSTANTLY THINK WITH FORCEFUL PROLONGATION OF SYLLABLES, CHANGES OF SPEED AND STRENGTH OF FORCE NOT REALIZING THAT (THOUGH NEVER SEEN IN THIS WORLD) IT IS POSSIBLE TO EXIST BY MERELY SEEING OR HEARING TO EITHER DO OR NOT DO WITHOUT NEED FOR THINKING WHICH IS OFTEN FRIVOLOUS AND UNRELATED OR DISTRACT FROM THE TASK AT HAND AND UNDERMINES RATHER THAN ENHANCE SAVORING THE MOMENT. JUST AS THEY ARE UNAWARE IT IS MORE BLISSFUL TO EXIST JUST PERCEIVING TO DO OR NOT DO WITHOUT THINKING, THEY DO NOT REALIZE THERE IS A SUPERIOR STATE OF EXISTENCE POSSIBLE WHERE ONE NEITHER PERCEIVES NOR NOT PERCEIVES.
JUST AS BOTH LIKING AND DISLIKING EXERT FORCE THAT IS CONSTANTLY CHANGING IN SPEED AND STRENGTH ON THE MIND TO CREATE INSOLUBLE STRESS, RESTLESSNESS AND DISTRACTION AND NOT TO LIKE NOR DISLIKE THAT APPLIES NO FORCE IS A SUPERIOR STATE OF THE MIND, IN THE SAME WAY, PERCEIVING COMMITS AND RESTRICTS THE CONSCIOUSNESS AND NOT TO PERCEIVE NOR NOT PERCEIVE IS A SUPERIOR UNRESTRICTED STATE OF THE MIND.
TO NEITHER PERCEIVE NOR NOT PERCEIVE CANNOT OCCUR WHEN ONE IS ENGAGED WITH THE EXTERNAL WORLD THAT COMPELS ONE PERCEIVE CERTAIN THINGS AND THEREFORE NOT PERCEIVE OTHER THINGS AND IT CAN ONLY OCCUR IN THE UPPER REACHES OF THE MEDITATION. IF THE MEDITATIVE STATE OF NEITHER PERCEIVING NOR NON-PERCEIVING EXISTS AND IS A FAR SUPERIOR AND EVERLASTING STATE OF EXISTENCE THAN MUNDANE EXISTENCE HERE, THEN WHOEVER DECLINES TO MEDITATE OR DEPRECATES MEDITATION DOES NOT KNOW WHAT HE IS DEPRIVING HIMSELF AND WILL REGRET AFTERWARDS AS THE BUDDHA SAID.
Emotions, Moods & Fear:
People are often not even aware they are expressing like or dislike let alone they are aware they are constantly experiencing like or dislike. For instance when they complain about the noise, they are expressing dislike that they are experiencing. Thus they severely underestimate the liking and disliking; often distracted they are unaware they are disliking or liking especially when their liking and disliking are of milder intensities. Just as they are unaware that their liking and disliking are constant and alternating, they are unaware that their liking and disliking are the results of the only two possible mutually exclusive ways with which their mental forces of going against self can stir in speed and strength, namely under or out of control of their forces of self preservation.
It is possible to exist without liking nor disliking because it is possible to exist without stirring one's mental force of going against self. If one's mental force does not stir in speed and strength to whatever is happening then one neither likes nor dislikes.
When you are experiencing excitement, thrilled, delighted, greed, lust, envy, pride, eagerness you are experiencing liking.
When you are experiencing disappointment, disgust, irritation, anger, hate, jealousy, sadness or shame you are experiencing dislike.
All the emotions are derived from like and dislike and is nothing more than like or dislike dressed up in fancy clothes for the occasion. For instance greed is like for money or material possessions whilst lust is like for sexual objects. Envy is like for someone as a result of his characteristics like wealth or handsomeness or charm whilst jealousy is dislike for the same person for the same reasons. Pride is like for self. Excitement or thrill is like for something happening. Hate is merely anger focused on a target that is diffused or not well focused.
FEAR is the only emotion that is perpetrated by the force of self preservation. Because all the being’s usual activities are driven by his force of going against self in the name of self interest, should a situation arises that threatens, his force of going against self deserts him or rapidly diminish in strength permitting his now unopposed force of self preservation to rise rapidly in speed and strength to pull the being away from activities that harms him or puts him at risk. Thus fear always pulls the being away or withdraws whilst his force of going against self normally drives him to perceive, think, say or do things that actually harms him, stresses him in the name of deceiving, impressing, pleasing, intimidating and dominating others.
Moods (eg ebullient, sad, uncertain or foul or bad moods) are merely false conditioned prolonged stable emotional states and anyone vulnerable to moods is an emotional person who not only suffers as a result but is conditioning or warping and degrading his mind in the process.
(The Buddha said the person who preaches from the teachings and discipline declared by him is rare. Name me one person in the past or today who has preached as I have from the teaching and discipline declared by the Buddha. I may be unique in preaching from the teaching and discipline declared by the Buddha.)
Why It Is Necessary To Meditate:
It is impossible for something that is necessary or meaningful to occur all the time but what is necessary or meaningful needs reason to occur and can only occur some of the time when there is reason for it to occur.
It is impossible that it is necessary for people to do and say things and think all the time because if their thinking, speaking and motion is necessary or meaningful they need reason to occur and therefore cannot happen all the time. Because it is not possible that you should need to think, speak and do things all the time, it is possible for them to set aside some time each day to meditate or familiarize themselves with not thinking, not speaking and doing things that is not possible in the course of the day because the constant forceful prolonging, changes in speed and strength of force in their perceiving, thinking, speak and doing together with the incessant bombardment of the same by others prevent them from experiencing genuine rest of their bodies, speech and thoughts.
Meditation is essentially setting aside some time each day to isolate oneself from the harmful influences of others, to allow one’s body and mind some much needed rest and if one is consummate it may lead to even a cessation of thought and even higher.
If you cannot stay still, not speak and think for any extended periods of time when alone by yourself what more should you expect you can remain calm and unperturbed when challenged by others in daily life?
If you don’t meditate you are heading for madness:
If people pay attention to their minds and bodies, they are ceaselessly thinking in a forceful prolonging, changing speed and loudness manner and their bodies are always active either fidgeting or shaking their legs or drumming their fingers or twirling something, they often speak or mutter or grunt involuntarily or cough.
Thus if they do not devote some time each day to address this conditioning ceaseless activities of their minds, bodies and speech, they are heading for loss of control and madness. With continued conditioning to ceaseless activities their urge to do so become more intense and harder to negate.
SO YOU THINK YOU ARE CAPABLE OF STILLNESS OF BODY, SPEECH AND THOUGHT IN DAILY LIFE? THAT MAY TRUE OR YOU ARE KIDDING YOURSELF. OBSERVE YOURSELF FOR MEANINGLESS MOVEMENTS & ACTIVITIES (SHUFFLING FEET WHEN TALKING TO ANOTHER, TURN YOUR HEAD AND BODY EVERY NOW AND THEN, SHAKING LEG, TAPPING FINGERS, TWIRLING LOCK OF HAIR, BREAKING OUT IN SPEECH BY YOURSELF, GRUMBLING TO YOURSELF APART FROM THE CONSTANT STREAM OF THOUGHTS THAT ARE OFTEN FRIVOLOUS) AND YOU MAY REALIZE YOU ARE RESTLESS OR WITHOUT REST NOT RESTFUL OR FULL OF REST.
She Likes You?
Just as positive always coexists with negative and if positive does not exist, negative also does not exist, if it is possible for a physical state to occur wherein there is nothing positive, then negative also does not or cannot exist in that state, in the same way if perceiving is committing one to certain perceptions it necessitates one neglects or not perceive other coexisting perceptions, then if it is possible for a more fundamental state of existence wherein one does not perceive anything at all then not perceiving anything at all also does not exists in that state.
Just as it is impossible to only like without disliking, a person who likes must also dislike but it is possible to both neither like and dislike because liking and disliking are not mandatory conditions of existence but they are optional coexisting conditions of existence that are constantly often unwittingly exercised by beings in this world wherein the person's mental force is constantly stirring in speed and strength; liking is merely the stirring in speed and strength of one's mental force of going against self under the control of one's force of self preservation and dislike is the stirring in speed and strength of one's force of going against self out of control by one's force of self preservation, in the same way it is impossible to perceive some things without at the same time not perceive other things but it is possible to neither perceive some things and not perceive other things because perceiving and not perceiving are not mandatory conditions of existence but they are optional concomitant conditions of existence constantly exercised by beings in this world wherein the act of perceiving some things necessitate the non perception of other things and there is a more fundamental state of existence wherein one neither perceives and therefore also not perceive that beings trapped in the lower realms have never known or imagine is possible, that cannot be adequately understood because it is more fundamental than thinking or reasoning or precedes thinking. Just as however you describe the taste of water in many ways but it cannot compare with the person tasting it himself, in the same way, the realm of neither perceiving nor not perceiving eludes adequate description because it is more fundamental or precedes the thought processes.
AT LEAST WHEN THEY ARE CONSCIOUS, BEINGS HERE ARE ALWAYS PERCEIVING SOME THINGS TO THE EXCLUSION OF OTHER THINGS, THEY HAVE NEVER EXPERIENCED THE STATE WHEREIN THEY ARE CONSCIOUS BUT NOT PERCEIVING ANYTHING AT ALL AND THEREFORE NOT EXCLUDING THE PERCEPTION OF OTHER THINGS AT ALL.
THUS PERCEIVING AND NON PERCEIVING ARE LIKE TWINS OR LIKE POSITIVE AND NEGATIVE THAT COEXIST. AS SOON AS YOU PERCEIVE, YOU HAVE COMMITTED YOURSELF AND YOU MUST ALSO NOT PERCEIVE OTHER THINGS BUT THERE IS A MORE FUNDAMENTAL STATE OF EXISTENCE WHICH ACCORDING TO THE BUDDHA IS MORE SATISFACTORY WHEREIN ONE DOES NOT PERCEIVE NOR NOT PERCEIVE.
ORDINARY PEOPLE DO NOT JUST CONSTANTLY THINK BUT THEY CONSTANTLY THINK WITH FORCEFUL PROLONGATION OF SYLLABLES, CHANGES OF SPEED AND STRENGTH OF FORCE NOT REALIZING THAT (THOUGH NEVER SEEN IN THIS WORLD) IT IS POSSIBLE TO EXIST BY MERELY SEEING OR HEARING TO EITHER DO OR NOT DO WITHOUT NEED FOR THINKING WHICH IS OFTEN FRIVOLOUS AND UNRELATED OR DISTRACT FROM THE TASK AT HAND AND UNDERMINES RATHER THAN ENHANCE SAVORING THE MOMENT. JUST AS THEY ARE UNAWARE IT IS MORE BLISSFUL TO EXIST JUST PERCEIVING TO DO OR NOT DO WITHOUT THINKING, THEY DO NOT REALIZE THERE IS A SUPERIOR STATE OF EXISTENCE POSSIBLE WHERE ONE NEITHER PERCEIVES NOR NOT PERCEIVES.
JUST AS BOTH LIKING AND DISLIKING EXERT FORCE THAT IS CONSTANTLY CHANGING IN SPEED AND STRENGTH ON THE MIND TO CREATE INSOLUBLE STRESS, RESTLESSNESS AND DISTRACTION AND NOT TO LIKE NOR DISLIKE THAT APPLIES NO FORCE IS A SUPERIOR STATE OF THE MIND, IN THE SAME WAY, PERCEIVING COMMITS AND RESTRICTS THE CONSCIOUSNESS AND NOT TO PERCEIVE NOR NOT PERCEIVE IS A SUPERIOR UNRESTRICTED STATE OF THE MIND.
TO NEITHER PERCEIVE NOR NOT PERCEIVE CANNOT OCCUR WHEN ONE IS ENGAGED WITH THE EXTERNAL WORLD THAT COMPELS ONE PERCEIVE CERTAIN THINGS AND THEREFORE NOT PERCEIVE OTHER THINGS AND IT CAN ONLY OCCUR IN THE UPPER REACHES OF THE MEDITATION. IF THE MEDITATIVE STATE OF NEITHER PERCEIVING NOR NON-PERCEIVING EXISTS AND IS A FAR SUPERIOR AND EVERLASTING STATE OF EXISTENCE THAN MUNDANE EXISTENCE HERE, THEN WHOEVER DECLINES TO MEDITATE OR DEPRECATES MEDITATION DOES NOT KNOW WHAT HE IS DEPRIVING HIMSELF AND WILL REGRET AFTERWARDS AS THE BUDDHA SAID.
Emotions, Moods & Fear:
People are often not even aware they are expressing like or dislike let alone they are aware they are constantly experiencing like or dislike. For instance when they complain about the noise, they are expressing dislike that they are experiencing. Thus they severely underestimate the liking and disliking; often distracted they are unaware they are disliking or liking especially when their liking and disliking are of milder intensities. Just as they are unaware that their liking and disliking are constant and alternating, they are unaware that their liking and disliking are the results of the only two possible mutually exclusive ways with which their mental forces of going against self can stir in speed and strength, namely under or out of control of their forces of self preservation.
It is possible to exist without liking nor disliking because it is possible to exist without stirring one's mental force of going against self. If one's mental force does not stir in speed and strength to whatever is happening then one neither likes nor dislikes.
When you are experiencing excitement, thrilled, delighted, greed, lust, envy, pride, eagerness you are experiencing liking.
When you are experiencing disappointment, disgust, irritation, anger, hate, jealousy, sadness or shame you are experiencing dislike.
All the emotions are derived from like and dislike and is nothing more than like or dislike dressed up in fancy clothes for the occasion. For instance greed is like for money or material possessions whilst lust is like for sexual objects. Envy is like for someone as a result of his characteristics like wealth or handsomeness or charm whilst jealousy is dislike for the same person for the same reasons. Pride is like for self. Excitement or thrill is like for something happening. Hate is merely anger focused on a target that is diffused or not well focused.
FEAR is the only emotion that is perpetrated by the force of self preservation. Because all the being’s usual activities are driven by his force of going against self in the name of self interest, should a situation arises that threatens, his force of going against self deserts him or rapidly diminish in strength permitting his now unopposed force of self preservation to rise rapidly in speed and strength to pull the being away from activities that harms him or puts him at risk. Thus fear always pulls the being away or withdraws whilst his force of going against self normally drives him to perceive, think, say or do things that actually harms him, stresses him in the name of deceiving, impressing, pleasing, intimidating and dominating others.
Moods (eg ebullient, sad, uncertain or foul or bad moods) are merely false conditioned prolonged stable emotional states and anyone vulnerable to moods is an emotional person who not only suffers as a result but is conditioning or warping and degrading his mind in the process.
(The Buddha said the person who preaches from the teachings and discipline declared by him is rare. Name me one person in the past or today who has preached as I have from the teaching and discipline declared by the Buddha. I may be unique in preaching from the teaching and discipline declared by the Buddha.)
Why It Is Necessary To Meditate:
It is impossible for something that is necessary or meaningful to occur all the time but what is necessary or meaningful needs reason to occur and can only occur some of the time when there is reason for it to occur.
It is impossible that it is necessary for people to do and say things and think all the time because if their thinking, speaking and motion is necessary or meaningful they need reason to occur and therefore cannot happen all the time. Because it is not possible that you should need to think, speak and do things all the time, it is possible for them to set aside some time each day to meditate or familiarize themselves with not thinking, not speaking and doing things that is not possible in the course of the day because the constant forceful prolonging, changes in speed and strength of force in their perceiving, thinking, speak and doing together with the incessant bombardment of the same by others prevent them from experiencing genuine rest of their bodies, speech and thoughts.
Meditation is essentially setting aside some time each day to isolate oneself from the harmful influences of others, to allow one’s body and mind some much needed rest and if one is consummate it may lead to even a cessation of thought and even higher.
If you cannot stay still, not speak and think for any extended periods of time when alone by yourself what more should you expect you can remain calm and unperturbed when challenged by others in daily life?
If you don’t meditate you are heading for madness:
If people pay attention to their minds and bodies, they are ceaselessly thinking in a forceful prolonging, changing speed and loudness manner and their bodies are always active either fidgeting or shaking their legs or drumming their fingers or twirling something, they often speak or mutter or grunt involuntarily or cough.
Thus if they do not devote some time each day to address this conditioning ceaseless activities of their minds, bodies and speech, they are heading for loss of control and madness. With continued conditioning to ceaseless activities their urge to do so become more intense and harder to negate.
SO YOU THINK YOU ARE CAPABLE OF STILLNESS OF BODY, SPEECH AND THOUGHT IN DAILY LIFE? THAT MAY TRUE OR YOU ARE KIDDING YOURSELF. OBSERVE YOURSELF FOR MEANINGLESS MOVEMENTS & ACTIVITIES (SHUFFLING FEET WHEN TALKING TO ANOTHER, TURN YOUR HEAD AND BODY EVERY NOW AND THEN, SHAKING LEG, TAPPING FINGERS, TWIRLING LOCK OF HAIR, BREAKING OUT IN SPEECH BY YOURSELF, GRUMBLING TO YOURSELF APART FROM THE CONSTANT STREAM OF THOUGHTS THAT ARE OFTEN FRIVOLOUS) AND YOU MAY REALIZE YOU ARE RESTLESS OR WITHOUT REST NOT RESTFUL OR FULL OF REST.
She Likes You?
You may be a great fool if you think she likes you because she is smiling in a dazed manner that is a rehash of the way she usually smiles that differs from others to please you or impress you and she is actually suffering even to tormenting levels that she conceals from others. You can make a case she is close to tears in her smile. Her eyes are vacant or lost in a daze and she is headed for loss of control and madness.
IF SOMEONE IS SMILING TO PLEASE AND IMPRESS YOU AND YOU THINK SHE LIKES YOU, ISN’T THAT A BIG MISTAKE? IF YOU ARE SMILING TO PLEASE AND IMPRESS OTHERS AND YOU THINK YOU LIKE OTHERS, AREN’T YOU MAKING A GREAT MISTAKE, DECEIVING YOURSELF?
How To Tell If Someone Is Smiling Because He Likes You:
If you like to like and like others to like you, it is important that you are able to tell whether someone is smiling because she genuinely likes you or she is smiling because she is trying to please you (fake that she likes you) or impress you (wants you to like her) not least for the reason that it can be a waste of effort and embarrassing to show your hand or declare your liking for her and find out she is not interested in you.
A person who likes someone or something must be focusing her attention on that person or thing and just as it is impossible for a person to focus on more than one object at a time, it is impossible for a person to like or be attracted to more than one person at a time.
Therefore if a person is smiling because she likes you her eyes (and face) must be focused on you (pupils even dilated) as she smiles to you. If her eyes and face are directed elsewhere whilst she is smiling it is unlikely if not impossible that she is smiling because she likes you but instead she is putting on a show to please or impress or both.
Her eyes above are not focused and appear as if in a daze, scattered and therefore she is putting on a show, not liking you or anyone.
A Smile Of Mischief:
IF SOMEONE IS SMILING TO PLEASE AND IMPRESS YOU AND YOU THINK SHE LIKES YOU, ISN’T THAT A BIG MISTAKE? IF YOU ARE SMILING TO PLEASE AND IMPRESS OTHERS AND YOU THINK YOU LIKE OTHERS, AREN’T YOU MAKING A GREAT MISTAKE, DECEIVING YOURSELF?
How To Tell If Someone Is Smiling Because He Likes You:
If you like to like and like others to like you, it is important that you are able to tell whether someone is smiling because she genuinely likes you or she is smiling because she is trying to please you (fake that she likes you) or impress you (wants you to like her) not least for the reason that it can be a waste of effort and embarrassing to show your hand or declare your liking for her and find out she is not interested in you.
A person who likes someone or something must be focusing her attention on that person or thing and just as it is impossible for a person to focus on more than one object at a time, it is impossible for a person to like or be attracted to more than one person at a time.
Therefore if a person is smiling because she likes you her eyes (and face) must be focused on you (pupils even dilated) as she smiles to you. If her eyes and face are directed elsewhere whilst she is smiling it is unlikely if not impossible that she is smiling because she likes you but instead she is putting on a show to please or impress or both.
Her eyes above are not focused and appear as if in a daze, scattered and therefore she is putting on a show, not liking you or anyone.
A Smile Of Mischief:
If you think she is smiling because she likes you, you may be making a grave mistake or barking up the wrong tree. This is a smile of mischief to provoke you to join in.
Thus people smile for many reasons, sometimes even madly for no reason at all because they have a sudden urge to smile. They also smile to deny, when someone or something hurts them, they smile to deny they are hurt.
In the case below she is likely smiling to both please others and impress them and that is practicing conflict because no matter how she represses or denies, she is vaguely she is trying to both please and impress and that is trying to do two things at once that is confusing and lead to conflict not just in her but her audience who have to contend with uncertainty as to her intent in smiling.
When a girl likes a diamond ring or dress, she will frequently look at it at all angles and smile and make restless movements of her body fondling the ring or dress.
When a man likes a girl, he will keep looking at a photo of her and smile and perhaps even draw a deep breath.
When a man likes his new car he will look at his car often and he may approach his car the first thing in the morning and inspect every nook and cranny.
THEREFORE WHEN A PERSON IS SMILING AT YOU BECAUSE SHE LIKES YOU, SHE MUST BE LOOKING AT YOU NOT LOOKING ELSEWHERE OR NOWHERE IN PARTICULAR WHILST SHE IS SMILING AND THERE MAY BE RESTLESS MOVEMENTS OF HER BODY TO SUGGEST ATTRACTION. IF SHE IS LOOKING ELSEWHERE WHILST SHE IS SMILING SHE CANNOT BE VERY INTERESTED IN YOU.
BECAUSE PEOPLE SMILE FOR MANY REASONS APART FROM LIKING, THEY SMILE IN MISCHIEF OR APPRECIATION OF FALSITY, TO PLEASE AND IMPRESS, TO DENY THEY ARE HURT, NO ONE HAS A RIGHT TO CENSURE ME FOR CRITICIZING SMILING.
Perceiving Is A Handicap Not Advantage:
Ordinary people have the wrong view or delusion that perceiving in sight, sound, smell, taste and touch is desirable and an advantage when it is actually a compromise, a severe restriction whose disadvantages far outweigh its advantages.
At any moment, what you are perceiving in sight, sound, touch, smell and taste compared to what you are not perceiving but is simultaneously happening not just in your immediate surrounds but neighborhood, city, country and this earth is like a mere drop compared to the ocean.
Therefore rather than a vista, perceiving is a handicap, restrictive, it means that at any moment in return for the pittance or few drops you perceive, what you do not perceive is like an ocean. Thus if it is possible for you exist in a realm where you do not perceive nor not perceive, something that beings trapped in this world & trapped in constant perception have never imagined is possible let alone experienced (but the Buddha tells you it is possible and is superior to perceiving), rather than empty boring vacuity, it may be an incomparably superior and therefore higher realm to exist.
Existing in constant perceiving that also necessitate constant not perceiving many other things possible can be compared to existing in a flat two dimensional world like that of a table top. Beings trapped in this two dimensional world are free to move about in the surface of the table, can see 360 degrees in all directions but cannot elevate or lower themselves to see from above or below the plane of the table. They can only see their immediate surrounds but not what lies further afield in all directions. Therefore their perception is serious restricted. What they do not realize is that it is possible to rise above or descend below the plane of the table so that they get a very different and total view of all that is present and happening in the table.
Suppose there is a sphere or realm that can be accessed through the higher reaches of meditation where one neither perceives nor not perceive as the Buddha described and it is thus possible for that being to see all that is on the table at any given moment rather than being restricted to seeing what is in his immediate surrounds as he moves along on the plane of the table, isn’t this what we may term as ‘neither perceiving nor not perceiving’ not boring or empty but incomparably superior than perceiving and not perceiving?
And the view from on top of the table is never the same as the view within the table where you only see the side of an object that faces you and you have to go around to see the other sides of that object but viewing on top you can see all sides of that same object.
COMPARED TO NEITHER PERCEIVING NOR NOT PERCEIVING, PERCEIVING THE LITTLE AND SIMULTANEOUSLY ALSO NOT PERCEIVING THE VAST MAJORITY POTENTIALLY PERCEIVABLE MAY BE A SEVERE HANDICAP THAN ADVANTAGE THAT FOOLS TRAPPED IN THE LOWER REALMS FIND SO CAPTIVATING. IN ORDER THAT YOU PERCEIVE THE FEW THINGS THAT YOU DESIRE TO PERCEIVE, YOU MUST SACRIFICE IN NOT PERCEIVING THE MANY OTHER THINGS EXISTING THAT CAN BE PERCEIVED.
WHAT YOU SEE FROM ABOVE THE PLANE OF THE TABLE IS NOT THE SAME BUT SIGNIFICANTLY DIFFERENT FROM WHAT YOU SEE WITHIN THE PLANE OF THE TABLE. WHEREAS FROM ABOVE YOU SEE A MAP OF ALL THAT LIES ON THE TABLE, ON THE TABLE YOU SEE ONLY THE LEADING EDGES OF OBJECTS AT VARYING DISTANCE FROM YOU. THEREFORE IF SEEING WITHIN THE TABLE THAT CAN ONLY BE FACING EDGES OF OBJECTS AT VARYING DISTANCE FROM YOU IS CALLED PERCEIVING AND NOT PERCEIVING THEN SEEING FROM ABOVE THAT IS SEEING A MAP OF EVERYTHING THAT LIES ON THE TABLE CAN BE CALLED NEITHER PERCEIVING NOR NOT PERCEIVING.
BY IMMERSING YOURSELF IN THE AFFAIRS OF THIS WORLD AND REFUSING TO DEVOTE SOME TIME TO MEDITATE TO FIRST SANITIZE YOUR MIND OF SINS, STRESS, RESTLESSNESS AND DISTRACTION AND CULTIVATE CONCENTRATION AND EQUANIMITY (NEITHER LIKE NOR DISLIKE) YOU ARE DEPRIVING YOURSELF OF THE INCOMPARABLE BLISS OF EXISTING FIRST WITHOUT THE CURSE OF CONSTANT THOUGHT PROGRESSING TO EXISTING WITHOUT THE CURSE OF CONSTANT PERCEIVING AND NOT PERCEIVING THENCE TO THE INCOMPARABLE RELEASE OF NO-THINGNESS. WOULD YOU NOT FALL INTO DEEP REGRET IF SUCH SUPERIOR STATES OF EXISTENCE ARE POSSIBLE AND YOU MISSED OUT ALL BECAUSE YOU REFUSE TO MEDITATE OR ARE PREJUDICED AGAINST MEDITATION? WHAT REASONS HAVE YOU AGAINST MEDITATION WHEN YOU HAVE NOT GIVEN IT A REASONABLE TRIAL? IF YOU HAVE NOT YOU ARE UNRIGHTEOUS AND PREJUDICED, A QUALITY THAT DOES NOT LEAD TO HEAVEN BUT SUFFERING.
Neither perceiving nor not perceiving:
If ‘perceiving’ is seeing what is happening around you and ‘not perceiving’ is not seeing what is happening not just around you but everywhere else far beyond you and ‘neither perceiving nor not perceiving’ is seeing everything that is happening not just in the vicinity but far beyond from an elevated perch, then both ‘perceiving and not perceiving’ and ‘neither perceiving nor not perceiving’ exist and the latter is incomparably superior.
Where Have All The Fish Gone?
It reflects mankind’s pretense and denial that they are not alarmed by scientific and anecdotal reports of the progressive decline in fish stocks not just in Malaysia but all over the world.
Fishermen in Malaysia have reported dwindling catches of fishes that are not as big as they used to be.
Do you think this decline will stabilize and all will be well or there will be a sudden spontaneous recovery in fish stocks or do you think the decline in fish stocks is the result of mankind’s heedless excessive plunder of the sea that will lead to not just extinction and famine but because the fish are there not just as food for mankind but as important links in the food chain, a collapse of the food chain and destabilizing of the ecosystem and mass extinction of many other species?
Thus mankind who thinks he is a wonderful husband may be sowing the seeds of mass extinction that will end in his own doom.
Jesus said at the close of the Age there will be famine, earthquakes in many places and nation will rise against nation. We may be approaching the point where the earth can no longer sustain life and there will be suffering never before seen since the foundation of the earth:
Where have the fishes gone?
By LOONG MENG YEE, EDDIE CHUA and NIK KHUSAIRI IBRAHIM
KUALA SELANGOR: Fisherman Koh Har Tiong loved the sea for various reasons – the fresh breeze and its vastness. He also loved it for the bountiful fish it provided.
That was 10 years ago.
Now, he is thankful if he can get 10 barrels of fish each time he goes out to sea, a far cry from the 30 barrels he used to haul in then.
And the blue seawater has now turned murky, grey, smelly and lifeless.
Not only is there less fish to catch, even the fish in his net are smaller.
Local freshwater and marine fish expert Prof Mohd Azmi Ambak said that in the last 50 years, some 20 species of freshwater fish had become extinct.
Local fishermen, he said, were finding it hard to catch once common and abundant species such as the red and golden snapper.
“Freshwater species such as seluang jalur emas, lias puteh, keli hutan and keli limbat as well as marine fish such as the telakai (short fin eel), ikan lelauh minyak (seven finger threadfin) and terubuk bengkalis can no longer be found in local rivers and seas,” he said.
Koh agreed that some fish had become rare and were no longer seen.
“An example is the lai liew har (mantis prawn). A decade ago, it was considered an inferior type of seafood and nobody bought them.
Why It Is Possible To Be All Seeing & Knowing:
As the Buddha said, there are things that are possible and things that are impossible and it may be in the nature of things that when their minds become pure, they can see and know all.
It is because it is possible for all beings to become awakened (his deputy, Moggalana was the Satan of one Age), when their minds become pure and concentrated they can know and see all. Just as all sons have resemblances with their fathers, similarly there must be similarities between the Father and all other beings that are either sons of light or darkness. Therefore just as the Father is all seeing and all knowing it is possible for all beings to become all seeing and knowing even if there will not be able to attain that for many life times.
Thus by selfishly perceiving the little of importance to you, you forfeit the perceiving of the infinitely many that is possible for any given moment you could have otherwise perceived had you not been detained in your narrow selfish perceptions.
Therefore if you did not selfishly perceive the little that you are so enthralled with and accept as fait accompli, you will not forfeit the perception of the infinitely many that is possible for any given moment.
Thus there may be a sphere or realm wherein one neither perceives nor not perceive that is higher than the realm wherein one always perceives the drop when conscious and not perceive the ocean of which that drop is a mere part of.
ACCORDING TO THE BUDDHA, THE REALM OF THE CESSATION OF ALL PERCEPTIONS AND FEELINGS IS THE HIGHEST IN BLISS.
"Now, if someone were to say: 'This is the highest pleasure and joy that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure which surpasses that pleasure and is more sublime. And what is this pleasure? Here, quite secluded from sensual desires, secluded from unwholesome states of mind, a monk enters upon and abides in the first meditative absorption (jhana), which is accompanied by thought conception and discursive thinking and has in it joy and pleasure born of seclusion. This is the other kind of pleasure which surpasses that (sense) pleasure and is more sublime.
"If someone were to say: 'This is the highest pleasure that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure which surpasses that pleasure and is more sublime. And what is that pleasure? Here, with the stilling of thought conception and discursive thinking...a monk enters upon and abides in the second meditative absorption...in the sphere of the infinity of space...of the infinity of consciousness ...of no-thingness...of neither-perception-nor-non-perception.
"If someone were to say: 'This is the highest pleasure that can be experienced,' I would not concede that. And why not? Because there is another kind of pleasure which surpasses that pleasure and is more sublime. And what is this pleasure? Here, by completely surmounting the sphere of neither-perception-nor-non-perception, a monk enters upon and abides in the cessation of perception and feeling. This is the other kind of pleasure which surpasses that pleasure and is more sublime.[3]
A Cute Kitten:
Although not overt, there is an expression on the kitten’s face, not no expression. If she had no expressions she would not be a kitten but an angel.
There is a mild forceful stare of apprehension (fear) but she is not resisting or struggling that is an expression of dislike or excited as when animals rush to food being served, an expression of like.
It is my hand holding it and if you are discerning, you will realize that each person holds an object with a stereotypical posture that often can be used to identify the person if you know him well. There is no style to show off, no excessive force in my grasp.
Notice this kitten is well formed, pretty with no blemishes on her face, the symmetry of the patterns on her coat and all her legs are white. She is the only offspring of a cat that is very protective of her and very attached to me and may be an incarnation of my departed sister (the cat not the kitten). There is another female cat that may be my mother because it is unusually attached to me apart from many other signs. Very few people go to heaven according to the Buddha and I can see a lot of people including my departed sister and mother have serious conduct defects that tells me is not the path to heaven. Even the man who calls his brother you fool is in danger of hell according to Jesus and you must be perfect as your Father in heaven is perfect. Most people will be deluding themselves if they think they are perfect as their Father in heaven is.
According to the Buddha, how pretty you are depends on your karma that is not to say that a lot of pretty girls are good. Many girls that are called pretty are ugly to me and they have artificially enhanced their ‘beauty’ to seduce others so that they are headed for decline.
"Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and handsome people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?"
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority."
4. "I do not understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught me the Dhamma so that I might understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding the detailed meaning."
"Then listen, student, and heed well what I shall say."
"Even so, Master Gotama," Subha the student replied. The Blessed One said this:
5. "Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If, on the dissolution of the body, after death, instead of his reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is short-lived wherever he is reborn. This is the way that leads to short life, that is to say, to be a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings.
6. "But here some woman or man, having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate and merciful and dwells compassionate for the welfare of all living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of his reappearing in a happy destination, in the heavenly world, he comes to the human state, he is long-lived wherever he is reborn. This is the way that leads to long life, that is to say, to have abandoned the killing of living beings, to abstain from killing living beings, to lay aside the rod and lay aside the knife, to be considerate and merciful, and to dwell compassionate for the welfare of all living beings.
7. "Here, student, some woman or man is one who harms beings with his hands or with clods or with sticks or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is sickly wherever he is born. This is the way that leads to sickness, that is to say, to be one who harms beings with one's hands or with clods or with sticks or with knives.
8. "But here some woman or man is not one who harms beings with his hands, or with clods, or with sticks, or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is healthy wherever he is reborn. This is the way that leads to health, that is to say, not to be one who harms beings with his hands or with clods or with sticks or with knives.
9. "Here, student, some woman or man is angry, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is ugly wherever he is reborn. This is the way that leads to ugliness, that is to say, to be furious, angry, ill-disposed, resentful, and to show ill-temper, hate and surliness.
10. "But here some woman or man is not angry or much given to rage; even when much is said, he is not furious, angry, ill-disposed, resentful, nor does he show ill-temper, hate or surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is beautiful wherever he is reborn. This is the way that leads to beauty, that is to say, not to be angry or given to much rage; even when much is said, not to be furious, angry, ill-disposed or resentful, or to show ill-temper, hate or surliness.
11. "Here, student, some woman or man is envious; he envies, begrudges and harbors envy about others' gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is insignificant wherever he is reborn. This is the way that leads to insignificance, that is to say, to be envious, to envy, begrudge, and harbor envy about others' gain, honor, veneration, respect, salutations and offerings.
12. "But here some woman or man is not envious, he does not envy, begrudge or harbor envy about others' gain, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is influential wherever he is reborn. This is the way that leads to influence, that is to say, not to be envious, not to envy, begrudge or harbor envy about others' gain, honor, veneration, respect, salutations and offerings.
13. "Here, student, some woman or man is not a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks or brahmins. Due to having performed and completed such kamma, on the dissolution of the body, after death he reappears in a state of deprivation...If instead he comes to the human state, he is poor wherever he is reborn. This is the way that leads to poverty, that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmins.
14. "But here some woman or man is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, roof and lighting to monks and brahmins. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is rich wherever he is reborn. This is the way that leads to riches, that is to say, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmins.
15. "Here, student, some woman or man is obdurate and haughty; he does not pay homage to whom he should pay homage, or rise up for whom he should rise up, or give a seat to whom he should give a seat, or make way for whom he should make way, or worship him who should be worshipped, or respect him who should be respected, or revere him who should be revered, or honor him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is low-born wherever he is reborn. This is the way that leads to low birth, that is to say, to be obdurate and haughty, not to pay homage to whom he should pay homage, nor rise up for..., nor give a seat to..., nor make way for..., nor worship..., nor respect..., nor revere..., nor honor him who should be honored.
16. "But here some woman or man is not obdurate or haughty; he pays homage to whom he should pay homage, rises up for whom he should rise up, gives a seat to whom he should give a seat, makes way for whom he should make way, worships him who should be worshipped, respects him who should be respected, reveres him who should be revered, honors him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is high-born wherever he is reborn. This is the way that leads to high birth, that is to say, not to be obdurate or haughty, to pay homage to whom he should pay homage, to rise up for..., to give a seat to..., to make way for..., to worship...respect...revere...honor him who should be honored.
17. "Here, student, some woman or man when visiting a monk or brahmin, does not ask: 'What is wholesome, venerable sir? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he will be stupid wherever he is reborn. This is the way that leads to stupidity, that is to say, when visiting a monk or brahmin, not to ask: 'What is profitable?...Or what, by my doing it, will be long for my welfare and happiness?'
18. "But here some woman or man when visiting a monk or brahmin, asks: 'What is profitable, venerable sir?...Or what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is wise wherever he is reborn. This is the way that leads to wisdom, that is to say, when visiting a monk or brahmin, to ask: 'What is profitable, venerable sir?...Or what, by my doing it, will be long for my welfare and happiness?'
19. "So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.
20. "Beings are owners of kammas, student, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority."
Never No Expression:
There is always an expression on the faces of ordinary people, never no expression. People are forcefully impassive, they use force that is evident in their stare and braced facial muscles when they are impassive whenever they are not expressing like (thrilled, excited, eager, smiling) or dislike (frown, grimace, glare).
Until they die when they usually become incontinent of urine, their faces never become flaccid or expressionless.
Expressions on their faces are part involuntary (automatic and unconscious) and part voluntary. Sometimes their smiles are purposely, sometimes involuntary.
Why are people’s faces always expressing?
The reason is because expressions are in truth unnecessary, only necessary for show to impress, please, intimidate and dominate others and whatever is unnecessary can happen any time because it does not need reason to happen and whatever can happen anytime can happen every time or all the time. And so it is that ordinary people are frequently forcing themselves to express themselves such that expressions which are unnecessary and can happen anytime now happens all the time.
Natural & Unnatural Beauty:
UNNATURAL BEAUTY IS BEAUTY THAT IS THE RESULT OF EFFORTS BY THE PERSON TO BEAUTIFY HIMSELF AND NATURAL BEAUTY IS WHAT IS UNADORNED BEAUTY.
Does the kitten above put make up, groom or perm her hair, put ribbons on it, apply lipstick or powder on it? If you agree it did not then her beauty is natural.
Do human females, even little girls put make up, groom or perm their hair, put ribbons, ear rings, necklaces and apply lipstick and powder on their faces? Do they learn to cavort or walk with sexy swaying of their hips and adopt seductive curvatures of their bodies? If you agree they do and these are fabricated or adopted then it is unnatural or artificial or faked beauty that is sinful and leads to future decline and woe.
Does the form and posture of my hand look ugly? Do I take skincare or eat health food to preserve my youth? Do I manicure my nails and apply varnish? Therefore even without any thought let alone action of enhancing my physical beauty, it is naturally attractive.
The Buddha said that the angels in heaven far exceed the beauty of human females, make human beauties look like monkeys with cauterized faces. So if you are attracted to beauty, heaven is the place to see the prettiest maidens.
Attachment to form and the formless of which the appreciation of beauty is a facet is a higher fetter to existence shared by beings here that is tainted by emotional possessiveness and not tainted by possessiveness in heavenly beings.
Ignorance, restlessness, conceit, attachment to form and the formless are higher fetters binding beings to continued existence whilst the lower fetters, self identity views, faith in rites and precepts, doubt and uncertainty, ill will and sensuality (emotional lust for forms, sounds, smells, tastes and touch) are the lower fetters binding one to the impure realms.
Jesus: "Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on (most ordinary people may be lying to themselves if they think they do not worry about their lives, etc. They do and that is not obeying Jesus with serious implications. This is not an option. If you are preoccupied with preserving your lives here you will be detained here in animal existence). Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add one cubit to his span of life (anxiety is always suffering, emotional and conditioning and it is no use but harmful to worry about anything, not just your life because worrying has nothing to do with reality, serves no purpose but a conditioned state of your mind that leads to woe. Anyone who says that worry spurs you to find solutions is deluded. You mean you cannot find a solution, you are not better equipped to find a solution by being calm and clearly thinking, the opposite of worry?)? And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O men of little faith (the man of little faith is the man full of doubt and uncertainty as to what is true and false)? Therefore do not be anxious, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' (By complaining about their lack of bread on the boat, the disciples were not behaving according to what Jesus preached) For the Gentiles seek all these things; and your heavenly Father knows that you need them all. But seek first his kingdom and his righteousness, and all these things shall be yours as well.
"Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day.
If you were not anxious for your life here (and therefore in danger of perishing) you would not be concerned about doing blood tests, taking health food, avoiding unhealthy foods, putting make up, keep fit by obsessive exercising, wear fancy clothes and shoes, looking for the best places for the best foods.
It is actually a burden and additional suffering to be preoccupied with your life here and the reason why it is difficult for people to desist is because it is emotional and driven by force not passively by reason. Because after lifelong practice, there is considerable force and emotion backing their self preserving actions and they are indifferent, see nothing wrong or danger of perishing after they die, they are lackadaisical not to make the effort to efface ort scrub off the force or emotion or habit energy behind their irrational self preserving actions.
If it was reason that was behind their self preserving rituals, then it can be remedied instantly by the provision of knowledge where previously they had none because reason has no force, only emotion has force that is not conducive to reason and what is reasonable can be stopped instantly since there is no force or urge behind it that prevents it being stopped by the provision of knowledge.
ALL SINFUL CONDUCT THAT INCLUDES ANXIOUSNESS FOR ONE’S LIFE HERE AND ACTIONS TAKEN TO PRESERVE THEIR LIVES HERE THAT DIFFER FROM INDIVIDUAL TO INDIVIDUAL ARE NOT GUIDED BY FORCE FREE REASON BUT CONDUCTED MINDLESSLY BY ROTE BACKED BY FORCE, EMOTION AND HABIT ENERGY THAT IS DIFFICULT IF NOT IMPOSSIBLE TO ERASE BECAUSE THE FOOLISH PERSON LACKS CONVICTION AND PERSISTENCE THAT IS NECESSARY TO BRING ABOUT A CHANGE IN HIS HABITS. HE THINKS HE WILL BE FINE, HE WILL ESCAPE SUFFERING WHEN HE AGES AND DIES.
There is a mild forceful stare of apprehension (fear) but she is not resisting or struggling that is an expression of dislike or excited as when animals rush to food being served, an expression of like.
It is my hand holding it and if you are discerning, you will realize that each person holds an object with a stereotypical posture that often can be used to identify the person if you know him well. There is no style to show off, no excessive force in my grasp.
Notice this kitten is well formed, pretty with no blemishes on her face, the symmetry of the patterns on her coat and all her legs are white. She is the only offspring of a cat that is very protective of her and very attached to me and may be an incarnation of my departed sister (the cat not the kitten). There is another female cat that may be my mother because it is unusually attached to me apart from many other signs. Very few people go to heaven according to the Buddha and I can see a lot of people including my departed sister and mother have serious conduct defects that tells me is not the path to heaven. Even the man who calls his brother you fool is in danger of hell according to Jesus and you must be perfect as your Father in heaven is perfect. Most people will be deluding themselves if they think they are perfect as their Father in heaven is.
According to the Buddha, how pretty you are depends on your karma that is not to say that a lot of pretty girls are good. Many girls that are called pretty are ugly to me and they have artificially enhanced their ‘beauty’ to seduce others so that they are headed for decline.
"Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and handsome people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?"
3. "Student, beings are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority."
4. "I do not understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught me the Dhamma so that I might understand the detailed meaning of Master Gotama's utterance spoken in brief without expounding the detailed meaning."
"Then listen, student, and heed well what I shall say."
"Even so, Master Gotama," Subha the student replied. The Blessed One said this:
5. "Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If, on the dissolution of the body, after death, instead of his reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is short-lived wherever he is reborn. This is the way that leads to short life, that is to say, to be a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to all living beings.
6. "But here some woman or man, having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate and merciful and dwells compassionate for the welfare of all living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of his reappearing in a happy destination, in the heavenly world, he comes to the human state, he is long-lived wherever he is reborn. This is the way that leads to long life, that is to say, to have abandoned the killing of living beings, to abstain from killing living beings, to lay aside the rod and lay aside the knife, to be considerate and merciful, and to dwell compassionate for the welfare of all living beings.
7. "Here, student, some woman or man is one who harms beings with his hands or with clods or with sticks or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is sickly wherever he is born. This is the way that leads to sickness, that is to say, to be one who harms beings with one's hands or with clods or with sticks or with knives.
8. "But here some woman or man is not one who harms beings with his hands, or with clods, or with sticks, or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is healthy wherever he is reborn. This is the way that leads to health, that is to say, not to be one who harms beings with his hands or with clods or with sticks or with knives.
9. "Here, student, some woman or man is angry, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is ugly wherever he is reborn. This is the way that leads to ugliness, that is to say, to be furious, angry, ill-disposed, resentful, and to show ill-temper, hate and surliness.
10. "But here some woman or man is not angry or much given to rage; even when much is said, he is not furious, angry, ill-disposed, resentful, nor does he show ill-temper, hate or surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is beautiful wherever he is reborn. This is the way that leads to beauty, that is to say, not to be angry or given to much rage; even when much is said, not to be furious, angry, ill-disposed or resentful, or to show ill-temper, hate or surliness.
11. "Here, student, some woman or man is envious; he envies, begrudges and harbors envy about others' gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is insignificant wherever he is reborn. This is the way that leads to insignificance, that is to say, to be envious, to envy, begrudge, and harbor envy about others' gain, honor, veneration, respect, salutations and offerings.
12. "But here some woman or man is not envious, he does not envy, begrudge or harbor envy about others' gain, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is influential wherever he is reborn. This is the way that leads to influence, that is to say, not to be envious, not to envy, begrudge or harbor envy about others' gain, honor, veneration, respect, salutations and offerings.
13. "Here, student, some woman or man is not a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks or brahmins. Due to having performed and completed such kamma, on the dissolution of the body, after death he reappears in a state of deprivation...If instead he comes to the human state, he is poor wherever he is reborn. This is the way that leads to poverty, that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmins.
14. "But here some woman or man is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, roof and lighting to monks and brahmins. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is rich wherever he is reborn. This is the way that leads to riches, that is to say, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmins.
15. "Here, student, some woman or man is obdurate and haughty; he does not pay homage to whom he should pay homage, or rise up for whom he should rise up, or give a seat to whom he should give a seat, or make way for whom he should make way, or worship him who should be worshipped, or respect him who should be respected, or revere him who should be revered, or honor him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he is low-born wherever he is reborn. This is the way that leads to low birth, that is to say, to be obdurate and haughty, not to pay homage to whom he should pay homage, nor rise up for..., nor give a seat to..., nor make way for..., nor worship..., nor respect..., nor revere..., nor honor him who should be honored.
16. "But here some woman or man is not obdurate or haughty; he pays homage to whom he should pay homage, rises up for whom he should rise up, gives a seat to whom he should give a seat, makes way for whom he should make way, worships him who should be worshipped, respects him who should be respected, reveres him who should be revered, honors him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is high-born wherever he is reborn. This is the way that leads to high birth, that is to say, not to be obdurate or haughty, to pay homage to whom he should pay homage, to rise up for..., to give a seat to..., to make way for..., to worship...respect...revere...honor him who should be honored.
17. "Here, student, some woman or man when visiting a monk or brahmin, does not ask: 'What is wholesome, venerable sir? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation...If instead he comes to the human state, he will be stupid wherever he is reborn. This is the way that leads to stupidity, that is to say, when visiting a monk or brahmin, not to ask: 'What is profitable?...Or what, by my doing it, will be long for my welfare and happiness?'
18. "But here some woman or man when visiting a monk or brahmin, asks: 'What is profitable, venerable sir?...Or what, by my doing it, will be long for my welfare and happiness?' Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination...If instead he comes to the human state, he is wise wherever he is reborn. This is the way that leads to wisdom, that is to say, when visiting a monk or brahmin, to ask: 'What is profitable, venerable sir?...Or what, by my doing it, will be long for my welfare and happiness?'
19. "So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.
20. "Beings are owners of kammas, student, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority."
Never No Expression:
There is always an expression on the faces of ordinary people, never no expression. People are forcefully impassive, they use force that is evident in their stare and braced facial muscles when they are impassive whenever they are not expressing like (thrilled, excited, eager, smiling) or dislike (frown, grimace, glare).
Until they die when they usually become incontinent of urine, their faces never become flaccid or expressionless.
Expressions on their faces are part involuntary (automatic and unconscious) and part voluntary. Sometimes their smiles are purposely, sometimes involuntary.
Why are people’s faces always expressing?
The reason is because expressions are in truth unnecessary, only necessary for show to impress, please, intimidate and dominate others and whatever is unnecessary can happen any time because it does not need reason to happen and whatever can happen anytime can happen every time or all the time. And so it is that ordinary people are frequently forcing themselves to express themselves such that expressions which are unnecessary and can happen anytime now happens all the time.
Natural & Unnatural Beauty:
UNNATURAL BEAUTY IS BEAUTY THAT IS THE RESULT OF EFFORTS BY THE PERSON TO BEAUTIFY HIMSELF AND NATURAL BEAUTY IS WHAT IS UNADORNED BEAUTY.
Does the kitten above put make up, groom or perm her hair, put ribbons on it, apply lipstick or powder on it? If you agree it did not then her beauty is natural.
Do human females, even little girls put make up, groom or perm their hair, put ribbons, ear rings, necklaces and apply lipstick and powder on their faces? Do they learn to cavort or walk with sexy swaying of their hips and adopt seductive curvatures of their bodies? If you agree they do and these are fabricated or adopted then it is unnatural or artificial or faked beauty that is sinful and leads to future decline and woe.
Does the form and posture of my hand look ugly? Do I take skincare or eat health food to preserve my youth? Do I manicure my nails and apply varnish? Therefore even without any thought let alone action of enhancing my physical beauty, it is naturally attractive.
The Buddha said that the angels in heaven far exceed the beauty of human females, make human beauties look like monkeys with cauterized faces. So if you are attracted to beauty, heaven is the place to see the prettiest maidens.
Attachment to form and the formless of which the appreciation of beauty is a facet is a higher fetter to existence shared by beings here that is tainted by emotional possessiveness and not tainted by possessiveness in heavenly beings.
Ignorance, restlessness, conceit, attachment to form and the formless are higher fetters binding beings to continued existence whilst the lower fetters, self identity views, faith in rites and precepts, doubt and uncertainty, ill will and sensuality (emotional lust for forms, sounds, smells, tastes and touch) are the lower fetters binding one to the impure realms.
Jesus: "Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on (most ordinary people may be lying to themselves if they think they do not worry about their lives, etc. They do and that is not obeying Jesus with serious implications. This is not an option. If you are preoccupied with preserving your lives here you will be detained here in animal existence). Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add one cubit to his span of life (anxiety is always suffering, emotional and conditioning and it is no use but harmful to worry about anything, not just your life because worrying has nothing to do with reality, serves no purpose but a conditioned state of your mind that leads to woe. Anyone who says that worry spurs you to find solutions is deluded. You mean you cannot find a solution, you are not better equipped to find a solution by being calm and clearly thinking, the opposite of worry?)? And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O men of little faith (the man of little faith is the man full of doubt and uncertainty as to what is true and false)? Therefore do not be anxious, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?' (By complaining about their lack of bread on the boat, the disciples were not behaving according to what Jesus preached) For the Gentiles seek all these things; and your heavenly Father knows that you need them all. But seek first his kingdom and his righteousness, and all these things shall be yours as well.
"Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day.
If you were not anxious for your life here (and therefore in danger of perishing) you would not be concerned about doing blood tests, taking health food, avoiding unhealthy foods, putting make up, keep fit by obsessive exercising, wear fancy clothes and shoes, looking for the best places for the best foods.
It is actually a burden and additional suffering to be preoccupied with your life here and the reason why it is difficult for people to desist is because it is emotional and driven by force not passively by reason. Because after lifelong practice, there is considerable force and emotion backing their self preserving actions and they are indifferent, see nothing wrong or danger of perishing after they die, they are lackadaisical not to make the effort to efface ort scrub off the force or emotion or habit energy behind their irrational self preserving actions.
If it was reason that was behind their self preserving rituals, then it can be remedied instantly by the provision of knowledge where previously they had none because reason has no force, only emotion has force that is not conducive to reason and what is reasonable can be stopped instantly since there is no force or urge behind it that prevents it being stopped by the provision of knowledge.
ALL SINFUL CONDUCT THAT INCLUDES ANXIOUSNESS FOR ONE’S LIFE HERE AND ACTIONS TAKEN TO PRESERVE THEIR LIVES HERE THAT DIFFER FROM INDIVIDUAL TO INDIVIDUAL ARE NOT GUIDED BY FORCE FREE REASON BUT CONDUCTED MINDLESSLY BY ROTE BACKED BY FORCE, EMOTION AND HABIT ENERGY THAT IS DIFFICULT IF NOT IMPOSSIBLE TO ERASE BECAUSE THE FOOLISH PERSON LACKS CONVICTION AND PERSISTENCE THAT IS NECESSARY TO BRING ABOUT A CHANGE IN HIS HABITS. HE THINKS HE WILL BE FINE, HE WILL ESCAPE SUFFERING WHEN HE AGES AND DIES.
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