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Showing posts with label Life. Show all posts
Showing posts with label Life. Show all posts

What the Letter X on Your Palms Reveals about You (Only 3% people in the world have it)

 

Palmistry- What does Letter X symbolize?

 Based on the ancient knowledge of palmistry, we know how the palm lines and symbols are associated with our personalities and future prospects in terms of career, life, marriage, money, and health.

 Ancient books on palmistry

 This popular ancient practice of foretelling the future through the study of the palm has its roots traced back to Indian (Hindu-Vedic) astrology. Based on several scriptures around the world, it's been deduced that several thousand years ago, Hindu sage Valmiki authored a book containing 567 verses.

Origin of palm reading

 It is believed that from India, the knowledge and practice of palmistry sprawled across the world, through China, Tibet, Egypt, Persia and to several other countries in Europe.

 Greek astrology

 It is also said that it was Greece scholar Anaxagoras, who, during his time around the Indian sub-continent learned about Palmistry and later shared the knowledge with Hermes.

 Secrets of Alexander The Great

 Aristotle found the treatise regarding the matter of palmistry at one of Hermes’ altars, which he then displayed to Alexander the Great. The latter took great interest and began inspecting the character of his officers by evaluating the lines on their palms.

 Hearsay

 Though there is no affirming evidence of the same, some say that Alexander deeply studied his own palms and strategized his life accordingly; and no one had the markings, lines, and symbols like his palms.

 Letter X on palms

 Egyptian scholars suggest that Alexander The Great, had this unique marking on his palm, which was rarely found in anyone else in the world. Of late, only 3% of the entire population claimed to have the exact same marking- Letter X.

 Research study on palmistry

 In order to determine the credibility of this claim the STI University from Moscow, recently conducted a research and revealed a paper on the subject of the letter X on the palms and its potential connection to the destiny of the people who have it.

 Sign of a great leader

 The University took collected and analyzed the data of over 2 million people, both living and dead; and concluded that people, who had letter X on both palms, were either leaders or highly popular individuals in the society, remembered for great things.

 People who have/or had Letter X on their palms

 Of the rare individuals, who had this marking, were great Greek Emperor Alexander The Great, President Abraham Lincoln. And, one of these people is still alive and is hard to ignore- Russian president Vladimir Putin.

 Legacy

 Those who have Letter X in both their palms, go on to be remembered for ages even after their death. And, the ones who have it only in one of their palm go on to be extremely successful and famous individuals.

 Personality traits of people with X on their palm

 These people have great sixth sense or intuition. The can sense, danger, infidelity, and disloyalty from a hands distance. Over the time they form a special energy cycle around them, which people around them simply cannot intrude.

 Trying lying to them, and they’ll unleash the worst ever side of themselves. They might forgive, but they’ll never forget. Nothing or no one can bring them any harm; such is the power of their luck.

 These people are sharp, intuitive, have great knowledge and memory of an elephant. They are easy to adapt and make no fuss about arrangements around them.
source:www.usefulinfo.us

Respect and Love Your Parents ( A Short Story Must Read )

 



After his father’s death, the Son decided to leave his mother at old age home and visited her on and off.

 Once he received a call from old age home….Mom very serious ….. please come to visit.

 Son went and saw mom very critical, on her dying bed.
He asked: Mom what can I do for you?
Mom replied… “Please install fans in the old age home, there are none…. Also put a fridge for betterment of food because many times I slept without food”.


Son was surprised and asked: mom, while you were here you never complained, now you have few hours left and you are telling me all this, why?

Mom replied…..”it’s OK dear, I’ve managed with the heat, hunger & pain, but when your children will send you here, I am afraid you will not be able to manage!
source:www.usefulinfo.us

11 Natural Antibiotics That Kill Bacteria in Your Body

 
Unlike today, in the past people had to rely on the land to provide natural remedies and antibiotics.   Although we cannot help but thank modern medicine for increasing the human lifespan, there is still a place for natural remedies.

 As science shows that 1 in 0 people experience side effects that harm the digestive system after taking conventional antibiotics, it is no wonder that natural antibiotics are becoming all the rage these days.


11 Natural Antibiotics That Kill Bacteria in Your Body

 1. Garlic and Onion

 Both garlic and onion contain anti-cancer, antifungal, and antibacterial properties.  According to the journal publication Pharmacognosy Reviews, “At the time when antibiotics and other pharmacy products did not exist, a bulb of garlic itself represented a whole pharmacy industry due to the broad spectrum of effects.”

 2. Ginger Root

 Ginger can be eaten fresh, dried, or powdered.  You can also take it as an extract, tincture, oil, lozenge, or capsule.   It is a potent antibiotic, pain-reliever, and anti-inflammatory agent, capable of relieving motion sickness and nausea, among other things.

 3. Coconut Oil

 As a natural antibiotic, coconut oil helps cure candida, warts, inflammation, and coughs.    It is also a potent antifungal, antiviral, and antimicrobial agent which prevents dangerous pathogens from entering the digestive system.

 4. Apple Cider Vinegar

 Apple cider vinegar contains acetic acid, a potent anti-inflammatory. It helps reduce the symptoms of various conditions, including gout, arthritis, and acne.

 5. Honey

 Honey contains hydrogen peroxide, which is often used to treat cuts and minor injuries.  Amazingly, studies show that honey kills more than sixty different types of bacteria!

 6. Echinacea

 Echinacea is a member of the sunflower family and known as one of the best natural antibiotics for cold. It has been scientifically shown that Echinacea supplements reduce the severity of cold symptoms for up to 50%.  Other antibiotic uses include hay fever, ear infections, sinus infections, and athlete`s foot.

 7. Thyme

 Thyme essential oil is a natural antimicrobial and antiseptic agent which can be used to prevent eczema, acne, and similar skin conditions.  Make sure you combine it with olive or coconut oil prior applying it topically, due to its potency.

 8. Cloves

 Cloves kill off bacteria, plaque, and gingivitis, which reduces inflammation of the gums and improves oral health.  In one study, a mouth rinse made of tea tree, basis, and clove oil killed more oral bacteria than conventional mouth rinse.

 9. Oregano Oil

 Oregano oil is a potent antiviral, antifungal, and anti-inflammatory agent which treats infections, parasites, and the common cold.  Taking it as a supplement protects the skin from harmful bacteria.

 10. Grapefruit Seed Extract

 Grapefruit seeds extract has been long used to treat infections of the gastrointestinal tract. In addition to its antibiotic properties, it also increases circulation, reduces joint pain, and protects the skin from UV damage.

 11. Goldenseal

 Typically used to treat urinary tract infections and bacteria diarrhea, goldenseal is yet another potent antibiotic.  Recent studies show that it can be used to prevent MRSA from damaging tissue too.

 Sources:
https://www.powerofpositivity.com/natural-antibiotics-kill-bacteria/

 https://www.medicalnewstoday.com/articles/321108.php

11 Little Known Laws of Mindfulness That Will Change the Way You Live Your Life

 
Ever heard of mindful living? It’s become incredibly popular in recent years thanks to countless scientific research studies showing its benefits.

The truth is, mindfulness practice has been around for centuries thanks to spiritual teacher Gautama Buddha, who founded Buddhism.

 The basis of mindfulness is being aware of what’s happening in the present moment without judging it or wishing it were different.

 While the practice offers many benefits, you need to consistently keep at it to reap the rewards.

 Below we’ll talk about the 11 principles of mindfulness so you can adopt them in your daily life.

 1) Your only reality is THIS MOMENT, right here, right now.
This famous quote from Buddha sums up this principle best: “Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment.”

 The past is an illusion. The future hasn’t arrived. The only thing that’s real is what’s happening right now.

 2) A negative thought is harmless unless you believe it.
Thoughts come and go all the time. It’s natural. Suffering occurs when we attach ourselves to our thoughts. The reality is, our thoughts don’t really mean anything and they’re not who we are. When you take a step and observe your thoughts from a distance, you realize that if you’re observing them, then they can’t be you. Eckhart Tolle says it best:

 “What a liberation to realize that the “voice in my head” is not who I am. Who am I then? The one who sees that.”

3) You will not be punished for your anger, you will punished by it.
We all get angry from time to time, but acting on this anger rarely results in something positive. It’s easy to get angry, but true courage involves doing something productive about it. When you realize that the present moment is all we have,  you’ll come to understand that life is too short to spend time being upset and angry.

 “The best fighter is never angry.”

 4)  Inner peace is knowing how to belong to oneself, without external validation.
Many people are concerned about what other people think of them. But you don’t look to others to find yourself. You are who you are and what others think about you doesn’t make a difference to that. Osho provides some inspirational advice to not care what other people think of you:

 “Nobody can say anything about you. Whatsoever people say is about themselves. But you become very shaky, because you are still clinging to a false center. That false center depends on others, so you are always looking to what people are saying about you. And you are always following other people, you are always trying to satisfy them. You are always trying to be respectable, you are always trying to decorate your ego. This is suicidal. Rather than being disturbed by what others say, you should start looking inside yourself…

 Whenever you are self-conscious you are simply showing that you are not conscious of the self at all. You don’t know who you are. If you had known, then there would have been no problem— then you are not seeking opinions. Then you are not worried what others say about you— it is irrelevant!

 Your very self-consciousness indicates that you have not come home yet.”

 5) Everything is created twice, first in your mind and then in your life.
Our brains are powerful instruments and they create the world around us. And the truth is that you won’t act unless your brain knows what you’re doing. So have your plans and goals in place, and then take action.

 “The future depends on what you do today.” – Mahatma Gandhi

 6) We ourselves must walk the path.
Life comes with many challenges and adversities for everyone, but the one thing with have control over is how much effort and willpower we put into something. We can’t attach our happiness or success towards outside objects. It all lies within us.
“No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.” – Buddha

 7) To strongly believe in something, and not live it, is dishonest.
Don’t bend to what “society” wants you to be. Don’t change who you are so other people will accept you. It’s important to be authentic and follow your heart. Characterize yourself by your actions and you will never be fooled by other people’s words.

“Today you are You, that is truer than true. There is no one alive who is Youer than You.” – Dr. Seuss

 8) The right path and the easy path are rarely the same path.
You’ll eventually come to realize that struggle is what makes you grow, and it’s always worth it. While every step may be tough, it will lead you to where you want to go. Just because something seems difficult doesn’t mean you shouldn’t do it. In fact, it’s all the more reason to chase your goals.

 “Those who have failed to work toward the truth have missed the purpose of living.” – Buddha

 9) If you want the benefits of something in life, you have to also want the costs.
So many people ask themselves questions like “what am I passionate about?” to find their purpose in life. However, a better question is “what is worth suffering for?” This will help you find what you truly want to do, and your life will be more fulfilling because of it.

 Life will give you whatever experience is most helpful for the evolution of your consciousness. How do you know this is the experience you need? Because this is the experience you are having at the moment.” – Eckhart Tolle

 10) Over-committing is the antithesis of living a peaceful, mindful life.
So many of us have a massive to-do lists filled with tasks that we couldn’t possibly finish in one day. We think we have to be busy all the time. However, sometimes it can be more rewarding to focus on one task at a time and mindfully be absorbed by it. We also need time to rest and appreciate the beauty of life.

 “You must learn to let go. Release the stress. You were never in control anyway.” – Steve Maraboli

 11) When you try to control too much, you enjoy too little.
As human beings, what is it that’s so alluring about control? We desire the certainty and comfort. The irony is that there is actually no such thing as control. We are never in control. Ever. The sooner we grasp this and learn to go with the flow a little more, the easier life will be.

 “Tension is who you think you should be. Relaxation is who you are.” – Chinese Proverb

Source:ideapod.com

40 Ways to Let Go of Anger Right Now

 
“You will not be punished for your anger, you will be punished by your anger.” ~Buddha

 Anger is merciless.

 It leaves you feeling torn up inside.

 Your head pounds. Your jaw locks. And your muscles scream. Every inch reels in pain with the electric shock that shoots through you.

 You can’t eat, or sleep, or function like a rational human being.

 You’ve good reason to be afraid of unleashing that screaming monster of rage lurking inside you. You’ll likely lose control, lash out, and retaliate.

 Even though you have been wronged, you’ll end up feeling guilty, ashamed, even horrified by your reaction. That’s one more regret your peace of mind wouldn’t stand.

 But sometimes the person you’re enraged with is yourself. That’s a doubly painful blow of anger and self-disgust.

 Being angry is exhausting . . . and yet you’ve found the energy to keep it alive for months, even years.

 I have too. Oh sure.

 I devoted the first half of my life to being angry, silently seething, and ever resentful. I’d periodically explode in rage and then be consumed with shame for losing control and screaming words I could never retract.

 I lived on nerves that felt like they were constantly fried with 40,000 volts. That was a hideous way to be.

 And for the longest time, that burning fury that raged inside me seemed totally justified. All that bitter resentment, well, “what else should I feel?” my thoughts screamed. No chance to be a kid, no carefree years, blissfully unaware of some of the bad things that could happen in life. They were right there, every day. They stole my childhood.

 Growing up in an unpredictable, unhappy environment was the pits. I hated it, hated not being able to escape, and hated everyone involved because they were old enough to know better. They denied me my childhood.

 My anger was borne out of having had no control of those events; my resentment grew out of a sense of loss. Oh boy, bitterness is so corrosive.

All that anger, all that resentment had to go for me to have any chance of happiness.

 So with a newfound rationality, I learned to listen to my angry thoughts. I heard the pain and sadness wrapped in every one. I recognized the self-harm my anger was inflicting. I realized I’d been the one keeping alive those events and people that had hurt me, and I alone had the power to decide their time was over.

 And that feels incredible.

 I very much want that for you too. To be free. To let go of all that resentment, anger, and rage.

 How? With one small anger-conquering action at a time.

 40 Ways to Let Go of Anger

1. Look at your rulebook.

 If you never explained your rules to the person who angered you, how can you be upset that they broke them? Maybe their rules are different.

 2. Use aromatherapy to create a calm environment.
Candles and diffusers alleviate stress and anxiety. Or try a couple of calming drops of essential lavender oil on your pillow.

 3. Buy a recordable alarm clock.
Wake up to a soothing self-recorded message. Alternatively, use an app.

 4. Recognize that others say and do harsh things out of jealousy.
Change your anger to compassion because they are obviously struggling with their own negative emotions.

 5. Personalize a keep-calm mug.
Choose some anger-defeating text for your mug. Use it at work or home.

 6. Let your anger fizzle out with a bath-bomb.
Relax in a warm bath as you watch the bath-bomb and your anger fizzle away.

 7. Quiet your anger.
If you’re likely to fall into a rage when speaking up, say nothing at all. “Silence is sometimes the best answer.” ~Dalai Lama

 8. Visualize your anger as a drop of water.
Close your eyes and see your mind as a crystal-blue ocean of calm. See your anger as a single drop of water falling into your calm ocean, barely causing a ripple before being absorbed.

 9. Create a universe of peace in your bedroom.
Make a night sky with luminous stars and planets. Lie on your bed with the lights off, and pick a star to project your anger onto. Now re-focus to see the whole galaxy with your anger as a tiny dot among a universe of peace.

 10. Put your anger to bed.
Anxiety and irritability are instigated by lack of sleep. More sleep can be as effective as conscious meditation. “Sleep is the best meditation.” ~Dalai Lama

 11. Take responsibility for your anger.
Someone can influence your anger response, but only you control it.

 12. See your anger as a boiling kettle.
Flick the switch to off as if you were turning off your anger. Let your temper cool down like the kettle.

 13. Look at who you’ve become.
See how letting go will allow you to be true to yourself and finally at peace.

 14. Paint an angry mouth on an hourglass egg timer.
Now paint a happy mouth on the other half. Turn your angry mouth upside down and watch the happy mouth fill.

 15. Understand that you are only hurting yourself.
“Holding onto anger is like taking poison and waiting for the other person to die.” ~Unknown

 16. Recognize their inner angst.
This is the real reason they acted like they did. Heal your anger by setting out to help them feel better about themselves.

 17. Blow up a dozen balloons.
Write an angry thought on each one and step on them until they pop, leaving only the shredded remnants of your deflated anger.

 18. See your anger as a runaway horse.
Imagine it trying to break out of your “mind paddock.” Rein it in.

 19. Use wise words to halt angry words.
In confrontational situations, remember: “Speak in anger and you will have made the best speech you will regret.” ~Dr. Laurence J. Peter

 20. Wear a calming color.
Avoid confrontational colors like red and black. Instead wear calming blue or soothing green.

 21. Have a calming message engraved on a ring.
Avoid anger by playing with your ring and thinking of those soothing words.

 22. Use a mirror for self-reflection.
Look in the mirror and let your anger out. “The more you hide your feelings, the more they show. The more you deny your feelings, the more they grow.” ~Unknown

 23. Shred a physical representation of your anger.
Take those hurtful letters, print off those emails, or write out your angry thoughts. Push the pages through a shredder, and reduce your anger to tatters.

 24. Record yourself describing your anger.
Capture your angry thoughts on your phone or computer. Listen back to this as if it were a good friend telling you theirs. Offer yourself the empathetic advice you would give a friend.

 25. Repeat a happy mantra.
Regain control of your emotions by repeating, “I’m a happy person who does not see the benefit of staying angry.”

 26. Choose a positive, healthy outlet.
Use feel-good endorphins to dispel anger by going for a run or singing loudly and dancing energetically.

 27. Express your anger to a friend.
A supportive environment can be hugely beneficial in getting your emotions out safely.

 28. Use a self-hypnosis video.
Hypnosis can help you get your anger under control. Alternatively, try a registered hypnotherapist.

 29. Shift your perspective.
If you cannot change the events that have made you angry, change your perspective for the sake of your peace of mind.

 30. Take a soothing shower.
Wash away your anger with calming ylang ylang or chamomile shower gel.

 31. Personify your anger.
Imagine it as a fiery-tempered troll in your path. Push it away.

 32. Remind yourself that you have a choice.
“Between stimulus and response there is a space. In that space is our power to choose our response.” ~Viktor E. Frankl. Decide that your response will not be anger.

 33. Keep this quote on you at all times:
“He who angers you, conquers you.” ~Elizabeth Kenny. Repeat it to yourself when you feel anger rising, or pull it out and read if possible.

 34. Take a step back.
In a confrontational situation, physically take a step back.

 35. Be honest with yourself.
What are you achieving by holding on to anger? Is it a case of injured pride that you would really love to swap for forgiveness?

 36. Picture angry thoughts as bitter, poisonous seeds.
Stop these from taking root in your mind. Instead, raise a happy, forgiving “mind garden” by populating your thoughts with anger-defeating quotes.

  37. Plant a garden of compassion.
Take the idea above a step further with a flower border or window box. For your own well-being, plant a flower for anyone who has angered you to signify your wish to forgive them.

 38. Weed out your anger.
When you tend your Garden of Compassion, picture each weed you root out as further uprooting your anger.

 39. Seek help to defeat your anger.
If you feel stuck in a cycle of resentment and anger, consider taking a course.

 40. Laugh at your anger.
“People are too serious. All the time, too serious.” ~Dalai Lama. Anger is sometimes just injured self-pride. It’s not easy, but try not taking yourself so seriously.
source:tinybuddha.com

The Powerful Chinese Meditation Of Silent Illumination

 
Silent Illumination

 Silent illumination is a Buddhist practice that can be traced back not only to Huineng (638–713), the sixth patriarch of Chan, and other Chinese masters but also to the early teachings of the Buddha. In the Chan tradition, silent illumination is referred to as mozhao, from the Chinese characters mo (silent) and zhao (illumination).

 Silent illumination is the simultaneous practice of stillness and clarity, or quiescence and luminosity. It is similar to the practice of shamatha and vipashyana, as long as we don’t consider these sequential to each other, first practising shamatha and then practicing vipashyana. In silence there is illumination; in stillness, clarity is ever present.

We Are Already Enlightened

 The Chan tradition does not usually refer to steps or stages. Its central teaching is that we are intrinsically awake; our mind is originally without abiding, fixations, and vexations, and its nature is without divisions and stages. This is the basis of the Chan view of sudden enlightenment. If our mind’s nature were not already free, that would imply we could become enlightened only after we practiced, which is not so. If it’s possible to gain enlightenment, then it’s possible to lose it as well.
Consider a room, which is naturally spacious. However we organize the furniture in the room will not affect its intrinsic spaciousness. We can put up walls to divide the room, but they are temporary. And whether we leave the room clean or cluttered and messy, it won’t affect its natural spaciousness. Mind is also intrinsically spacious. Although we can get caught up in our desires and aversions, our true nature is not affected by those vexations. We are inherently free.

 In the Chan tradition, therefore, practice is not about producing enlightenment. You might wonder, “Then what am I doing here, practic­ing?” Because practice does help clean up the “furniture” in the “room.” By not attaching to your thoughts, you remove the furniture, so to speak. And once your mind is clean, instead of fixating on the chairs, tables, and so on, you see its spaciousness. Then you can let the furniture be or rearrange it any way you want—not for yourself, but for the benefit of others in the room.

 The ultimate way to practice silent illumina­tion is to sit without dependence on your eyes, ears, nose, tongue, body, or mind. You sit with­out abiding anywhere, fabricating anything, or falling into a stupor. You neither enter into meditative absorption nor give rise to scattered thoughts. In this very moment, mind just is— wakeful and still, clear and without delusion. However, for many practitioners, such a standard can prove too high.

 Three Stages of Silent Illumination

 The practice of silent illumination taught by Master Sheng Yen can roughly be divided into three stages: concentrated mind, unified mind, and no-mind. Within each stage are infinite depths. You need not go through all the stages, nor are they necessarily sequential.

 CONCENTRATED MIND

 The first stage of practice is learning to sit in an contrived way, not trying to get this or get rid of that. You just sit with clarity and simplicity in the moment. In Chinese, this is called zhiguan dazuo, which means “just mind yourself sitting.”

 To just sit is to be aware that you are sitting. When you’re sitting, can you feel the presence of your whole body—its posture, weight, and other sensations? “Just sitting” means, at the very least, you know clearly that the whole body is there. It doesn’t mean minding any particular part of your body—just your legs, arms, or pos­ture—or feeling every sensation of the body. The idea is to be aware of the general totality of your sitting experience. The body is sitting; you know this. This means your mind is sitting, too. So the body and mind are together as you’re sitting. If you don’t know you’re sitting, then you’re not following the method.

 This method is subtle; it’s not like counting breaths from one to ten, which is very concrete. But that doesn’t mean there is nothing to do. There is definitely something to do: Sit!

 This method does not involve contemplating, observing thoughts, or continually scanning the body. Instead, it involves minding the act of sit­ting, staying with that reality from moment to moment to moment. When you mind your sit­ting, your body and mind are naturally together. You don’t watch the body or imagine it, as if you’re looking in from the outside, which is some kind of mental construct.

When you practice single-mindedly and intensely, with no gaps, for half an hour, your body might become drenched in sweat. But this traditional, tense way of practicing the method is not suitable for most present-day practitioners because so many are already stressed out in daily life. (Another limitation of the tense way is that it cannot be sustained for a long period of time, half an hour to an hour at most.) So it’s generally advisable to practice the method in a relaxed way, while continuing to be fully aware that you’re sitting.

 Getting to know and learning to relax your body can free you from habitual tendencies and negative emotions. You may notice that when wandering thoughts arise, some parts of your body tense up. The same is true for deep-seated emotions, which are lodged in particular places of the body. Often, people live their lives in such a way that their bodies and minds are split; they do one thing with their bodies while their minds are elsewhere. Practising this first stage helps body and mind be more unified.

 When you are wakeful and clear in each moment and not caught up with wandering thoughts, they subside of their own accord. They subside because your discriminating mind, which is tied to self-grasping, lessens. Your discrimi­nating mind lessens because you’re aware of the totality of the body as you are sitting. Without wandering thoughts, you are not grasping at this and that, nor attracted to or repulsed by particu­lar sensations. The concentration developed in the first stage of silent illumination is not a one-pointed focus of mind but an open, natural, and clear presence. It is concentration accompanied by wisdom.

 UNIFIED MIND

 When your discriminating mind diminishes, your narrow sense of self diminishes as well. Your field of awareness—which is at first the totality of the body—naturally opens up to include the external environment. Inside and outside become one. In the beginning, you may still notice that a sound is coming from a certain direction or that your mind follows distinct events within the environment, such as someone moving. But as you continue, these distinctions fade. You are aware of events around you, but they do not leave traces. You no longer feel that the environment is out there and you are in here. The environment poses no opposition or burden. It just is. If you are sitting, then the environment is you, sitting. If you have left your seat and are walking about, then the environment is still you, in all of your actions. This experience, the second stage of silent illumination, is called the oneness of self and others.

 Can you still hear sounds? Yes. Can you get up to have a drink of water or urinate? Of course. Is there mentation? Yes. You have thoughts as you need them to respond to the world, but they are not self-referential. Compassion naturally arises when it is needed; it has nothing to do with emotion. There is an intimacy with everything around you that is beyond words and descriptions. When you urinate, the body, urine, and toilet are not separate. Indeed, you all have a wonderful dialogue!

 In this stage, you see clearly what needs to be done. You see how to respond, but without any reference point or opposition. If you hear a bird, you are a bird. When you interact with a person, your mind is not stirred. You see things as one; they are part of you, and you are part of them. It’s not that you think, “They are part of me and I’m really big! I include the whole world!” Nor is it that you dissolve into the external environment, not knowing who you are anymore. It is just that the sense of self-reference is diminished and the burdens of normal vexations have temporarily vanished.

 There are progressively deeper states of this second stage. When you enter a state in which the environment is you sitting, the environment may become infinite and boundless, bringing about a state of oneness with the universe. The whole world is your body sitting there. Time passes quickly and space is limitless. You are not caught up in the particulars of the environ­ment. There is just openness of mind, clarity, and a sense of the infinite. This is not yet the realiza­tion of no-self; it is the experience of great self.

 At this point, three subtler experiences may occur, all related to the sense of great self. The first is infinite light. The light is you, and you experience a sense of oneness, infinity, and clarity.

The second experience is infinite sound. This is not the sound of cars, dogs, or something simi­lar. Nor is it like music or anything else you have ever heard. It is a primordial, elemental sound that is one with the experience of vastness. It is harmonious in all places, without reference or attribution.

 The third experience is voidness. But this is not the emptiness of self-nature or of no-self that would constitute enlightenment. This is a spacious voidness in which there is nothing but the pure vastness of space. Although you do not experience a sense of self, a subtle form of self and object still exists.

 These progressively deeper states are all related to samadhi states. When you emerge from them, you must try not to think about them anymore because they are quite alluring. Say to yourself, “This state is ordinary; it’s not it.” Otherwise, it will lead to another form of attachment.

 StillnessYou might be in the initial phase of the second stage of silent illumination for a few minutes or a few months. During this time, nothing obstructs you—when you are sitting, you feel the environ­ment is you, sitting; when you are walking about, you feel connected with the environment. In the later phase of the second stage, you may even think you are enlightened because the deeper levels of oneness are so profound. Practitioners sometimes think they have suddenly become smarter or understood all the scriptures.

 All these states of clarity are wonderful; they give you a strong conviction in the usefulness of buddhadharma and the possibility of a state free from vexations. However, they still do not repre­sent the clarity of the third stage—the realization of silent illumination. Become attached to any of these states and you will be further from them. All of them must be let go.

 NO-SELF, NO-MIND

 The clarity of the second stage is like looking through a spotless window. You can see through it very well, almost as if the window were not there, but it is there. In the second stage, the self lies dormant but subtle self-grasping is present. In other words, seeing through a window, even a very clean one, is not the same as seeing through no window at all. Seeing through no window is one way of describing the state of enlighten­ment, which is the third stage. In utter clarity, the mind is unmoving. Why? Because there is no self-referential mind.

 The third stage of silent illumination is the realization of quiescence and wakefulness, still­ness and awareness, samadhi and prajna, all of which are different ways to describe mind’s natural state. Experiencing it for the first time is like suddenly dropping a thousand pounds from your shoulders—the heavy burdens of self-attachment, vexations, and habitual tendencies. Prior to that, you may not know exactly what self-attachment or vexations are. But once you are free from them, you clearly recognize them.

 Self-attachment, vexations, and habitual ten­dencies run deep. So practitioners must work hard to experience enlightenment again and again until they can simply rest in mind’s natural state. The key is to practice diligently but seek no results.

 By practicing in this way, our life gradually becomes completely integrated with wisdom and compassion, and even traces of “enlighten­ment” vanish. We are able to offer ourselves to everyone, like a lighthouse, helping all those who come our way, responding to their needs with­out contrivance. This is the perfection of silent illumination.

 You might ask, “I’ve been practicing for ten years now—exactly when is this going to hap­pen to me?” The difference between delusion and enlightenment is only a moment away. In an instant, you can be free from the constructs of your identity and see through the veil of your fabrications.

 Remember that practice is much more than following a particular method or going through stages on a path. Practice is life and all of its “furniture.” Practice helps us see the room and not attach to the furniture. Enlightenment is not something special—it is the natural freedom of this moment, here and now, unstained by our fabrications.

 Written By ~ Guo Gu

 Guo Gu (Jimmy Yu) received inka from the late Chan Master Sheng Yen in 1995 and served as his assistant and translator until Sheng Yen’s death in 2009. He is the Sheng Yen Assistant Professor of Chinese Buddhism at Florida State University and the founder of the Tallahassee Chan Group. His new ebook is The Essence of Chan.

 Original article @ Lions Roar 
source:www.thewayofmeditation.com

KARMA

 
Chēthanāhan Bhikkhavē kamman vadāmi. Chēthayithvā kamman karōthi kāyēna vāchāya manasā”
“Dear Bhikkhu, I see intention as the Karma. One does Karma by body, words, and mind based on an intention.”
(Nibbēdhika Sutta – A.N. 6th Nipātha)

karma is still an unsolvable puzzle for many humans and deities. But our great teacher the Gautama Buddha, who built the golden age of the mankind, realized and witnessed the nature of Karma fully and how it influences the beings of the world and how to overcome its effects. The above description of the Karma by the Lord Buddha reveals how profound His knowledge was on this intricate subject.
Karma or intention occurs as a result of contact, which is expounded as the bringing internal and external faculties together by the intervention of Viññānaya (explicit recognition). For an example, Viññānaya in the eyes (Chakkhu Viññānaya) arises because of eyes (internal) and figures (external); and the collection of these three is the contact in the eye. This contact that occurs in eyes is called Roopa Sanchētanā, which is the occurrence of intention based on the figure seen by the eyes. As a result of that, deeds are done from mind, body, and words. Thus the Karma occurs in such background.
Beings of the world live and act like servants of Karma. They are bound to Karma in a way so they cannot get rid of it; it’s like a cart wheel tightly fastened by an iron pin. It is so influential such that it is okay to say that Karma is the governing power of one’s comfort and suffering.
“Dear Monks, these beings live having Karma as what they own. They live inheriting the Karma, making it the birth place, and making it their relative. The Karma is their refuge. If a friendly or evil karma is performed, that Karma will be his inheritance.”

 (Sansappanii Pariyāya Sutta – A.N. 10th Nipātha)

 The Supreme Buddha showed how the beings are born in worlds with pleasures and sufferings according to their own Karma.

 “Dear Lord King, it’s like this. Let’s say there’s a multi-floor mansion in a junction. A person in a top floor looks at the ground. He then sees all the people that come in the house and going out from it. He also sees the people who walk in the streets. People who are sitting on the ground at the center of the junction are also seen by him. Then he gets this idea: ‘these people come in the house and go out from the house. These people walk in the streets. Some people are sitting on the ground in the center of the junction.’
Dear Lord King, in a similar way when a Bhikkhu’s mind is tranquil, cleansed, brightened, free of obstacles, free of blemishes (Upaklēsha), softened, suitable for cultivation, and unalterable, he focuses his mind to realize the passing-away and birth of beings. He bends his mind to it.
Then that Bhikkhu sees beings from a supernatural eye, which excels regular eye-sight of humans. He sees beings that are passing-away and being born. He gains the knowledge of all beings that are being born in low, high, colorful, and dreary forms and in upper-level and low-level worlds according to their Karma. ‘Oh, these beings’ actions were evil, words were evil, and thoughts were evil. They treated meritorious monks evilly. They were with false views and acted upon them. These beings are now born in hell after their deaths.
But these meritorious beings had virtuous actions, virtuous words, and virtuous thoughts. They didn’t treat meritorious monks in evil manner. They had righteous views and acted upon them. These beings are now born in divine worlds.’ Thus the Bhikkhu sees these beings with his supernatural eye, which is beyond the regular eye-sight of humans. He sees beings that are passing-away and being born. He gains the knowledge of all beings that are being born in low, high, colorful, and dreary forms and in upper-level and low-level worlds according to their Karma.

 (Sāmññphala Sutta – Deegha Nikaya)

 It is obvious from this that the beings are born in either divine worlds or hell and be comfortable or suffer based on their own Karma. This also seems to be a subject for great human beings who developed their minds. This wisdom of seeing other beings’ passing-away and birth (Chuthūpapātha Gnāna) was attained by Bhikkhus, who were able to attain the fourth state of contemplation (jhāna) by developing their concentration, in the time of the Supreme Buddha. Most people think that they can trick their Karma as they wish. But see the following description of Karma delivered by the Supreme Buddha with His great wisdom of disclosing hidden things.

 “Dear Monks, I don’t say outcomes of Karma one is accumulated intentionally going to be end without being facing them. The person might be visited by those outcomes in this life, the next life, or in any other future life, as long as that person is born again. Therefore, ‘dear monks, I don’t say consequences of Karma one is accumulated intentionally going to be end without being facing them.’
In this regard, dear monks, there are three types of bodily actions that are done with evil thoughts (consentience). The outcome of these actions is suffering. There are four types of actions relate to words that are done with evil thoughts (consentience). These also cause suffering. There are three types of actions relate to mind that are done with evil thoughts (consentience). These also cause suffering.”

 (Pathama Sanchethanika Sutta – A. N. 6)

Killing beings, stealing, and adulteration belong to defilements related to bodily actions. Lying, divulge secrets, communicating harsh words, and communicating vacuous words belong to defilements related to words. The three evil deeds related to mind are desire to have others belongings, ill will, and false view.
The Supreme Buddha showed the good side of these actions carried out by body, words, and mind in the same discourse as follows:
“In this regard Dear Monks, there are three good bodily actions governed by meritorious consentience that bring good fortune to a person. These cause pleasure. Good deeds with respect to good words caused by meritorious consentience are of four kinds that bring a person a good fortune. These cause pleasure. There are three types of mental actions that govern by meritorious thoughts bringing a fortune to a person. These cause pleasure to a person.”

 (Pathama Sanchethanika Sutta – A. N. 6)

 That is, refraining oneself from killing beings, stealing, and adulteration belong to meritorious bodily actions. Refraining from lying, divulging secrets, communicating harsh words, and communicating vacuous words belong to meritorious words. The three meritorious deeds related to mind are abstaining from desiring to have others belongings and ill will and having correct view 

 (Sammā Ditthi).

 It goes with life like a seed planted in the ground. This is how the Supreme Buddha saw that.
Dear Monks, if a person with the Sammā Ditthi has a bodily action, an action with respect to words, an action with respect to mind, an intention, an existence, an aim, and Karma (Sanskāra) that cause effects according to his view, all these will result in fulfilled, as desired, and pleasurable things. What is the reason for that? Dear Monks, that view is pleasant. Dear Monks, it is like this: let’s think that a seed of sugar cane or hill rice or grape was planted in a wet ground. If these seeds grow well by drawing nutrition and water from the earth, all these will result in sweet and tasty products. What’s the reason for that? Dear Monks, it’s because it was a pleasant seed.”

 (A. N. 3rd Nipatha)

 When a person of false views is performing a Karma based on that opinion what exists is a process of an evil seed. See the following preaching.
“Dear Monks, if a person with the false view has a bodily action, an action with respect to word, an action with respect to mind, an intention, an existence, an aim, and Karma (Sanskāra) that causes effects according to his view, all these will result in frustrated, unexpected, unwanted, and unhappy things. What is the reason for that? Dear Monks, that view is evil. Dear Monks, it is like this: let’s think that a seed of wormwood or bitter papaya was planted in a wet ground. If these seeds grow well by drawing nutrition and water from the earth, all these will result in bitter, harsh, and unpleasant product. What’s the reason for that? Dear Monks, it’s because it was an evil seed.”

 (A. N. 3rd Nipatha)

 Having such nature in the Karma, see how helpful it is to have deeds full of merits when one goes to a birth as a result of one’s own Karma. Please read the following preaching:

Dear Monks, let’s say someone donates things like foods, drinks, cloths, seats, flowers, scents, and houses to monks (ones who attempt to free from defilements). He likes to get things that he donates as a result of that good deed. He heard something like this: ‘Deities who live in the divine world called Chāthummahārājika have long lifespans. They have great pleasures.’ Then he feels this way: ‘I would also like to get a birth in Chāthummahārājika divine world after my death here.’ He then focuses his mind on to that expectation. He develops that mind. Because he focused his mind to this this crude sensual world again, his mind will take him to a birth in the Chāthummahārājika divine world after his death. Even this kind of birth is only for a virtuous person and not for an impure person. Dear Monks, the virtuous person’s hope will be fulfilled because of his pureness.”

 (Dānupatti Sutta – A. N. 6)

 This shows that a person’s birth completely depends on the nature of that person’s mind. If that mind becomes corrupted, he/she will have to be born in the great hell

  (Niraya).

 Dear Monks, I am looking at a mind of a person who has a corrupted mind. If he is to die right now, he will be born in the great hell (Niraya) like the way a person puts away a heavy weight from his shoulders. What is the reason for that? Dear Monks, it’s because his mind is tainted. Dear Monks, some beings die and get births in hells (low-level worlds or Vinipātha) because their minds are contaminated.
Dear Monks, I am looking at a mind of a person who has a pleasant (not corrupted) mind. If he is to die right now, he will be born in upper-level worlds (among divine beings) like the way a person puts away a heavy weight from his shoulders. What is the reason for that? Dear Monks, it’s because his mind is pleasant. Dear Monks, some beings die and get births in the divine worlds because their minds are pleasant.”

 (A. N. 1st Nipātha)

 When someone is born, what that person gets is the six faculties: eyes, ears, a nose, a tongue, a body, and a mind. This is completely a result of his/her Karma. From these faculties, one has to feel comfort or face suffering according to that person’s Karma. See the following teaching of the Supreme Buddha about this matter.

 “Dear Monks, what does it mean by an old Karma? Dear Monks, eye is an old Karma, an especially formed thing, an intentionally formed thing, and a thing that is perceived by sensation. Ear is an old Karma, an especially formed thing, an intentionally formed thing, and a thing that is perceived by sensation. Nose is an old Karma, an especially formed thing, an intentionally formed thing, and a thing that is perceived by sensation. Tongue is an old Karma, an especially formed thing, an intentionally formed thing, and a thing that is perceived by sensation. Body is an old Karma, an especially formed thing, an intentionally formed thing, and a thing that is perceived by sensation. Mind is an old Karma, an especially formed thing, an intentionally formed thing, and a thing that is perceived by sensation. Dear Monks, this is what is called an old Karma.”

 (Kamma Sutta – S. N. 4)

 Can’t we free from this Karma? Is Karma an eternal thing? No, we can indeed free ourselves from Karma. Karma is a non-eternal thing. It is a thing that comes to an end. The Supreme Buddha taught us in the following way:

 “Dear Monks, what does it mean by freeing oneself from the Karma? The touching of the freedom by freeing oneself from the Karma done by body, words, and mind is known as the freeing from Karma.
Dear Monks, what is the path to free from Karma? It is the Eight Noble Path: Sammā Ditthi, Sammā Sankappa, Sammā Vāchā, Sammā Kammantha, Sammā Aajeeva, Sammā Vāyāma, Sammā Sathi, and Sammā Samādhi. Dear Monks, this is called the path of freeing oneself from the Karma.”

 (Kamma Sutta – S. N. 4)

 The subject of outcomes of Karma is infinite. Only a Buddha has the ability to comprehend it. Furthermore, one could only learn about it, at least up to a certain level, only in an era of a Buddha. Also, one will only be able to free oneself from Karma in a Buddha’s time by following the Eight Noble Path.
– Ven. Kiribathgoda Gnanananda Thero
source:mahamevnawa.lk

MARRIAGE, BIRTH CONTROL AND DEATH

 
Buddhist Views on Marriage

  In Buddhism, marriage is regarded as entirely a personal, individual concern and not as a religious duty.

 Marriage is a social convention, an institution created by man for the well-being and happiness of man, to differentiate human society from animal life and to maintain order and harmony in the process of procreation. Even though the Buddhist texts are silent on the subject of monogamy or polygamy, the Buddhist laity is advised to limit themselves to one wife. The Buddha did not lay rules on married life but gave necessary advice on how to live a happy married life. There are ample inferences in His sermons that it is wise and advisable to be faithful to one wife and not to be sensual and to run after other women. The Buddha realized that one of the main causes of man's downfall is his involvement with other women (Parabhava Sutta).Man must realize the difficulties, the trials and tribulations that he has to undergo just to maintain a wife and a family. These would be magnified many times when faced with calamities. Knowing the frailties of human nature, the Buddha did, in one of His precepts, advise His followers of refrain from committing adultery or sexual misconduct.

The Buddhist views on marriage are very liberal: in Buddhism, marriage is regarded entirely as personal and individual concern, and not as a religious duty. There are no religious laws in Buddhism compelling a person to be married, to remain as a bachelor or to lead a life of total chastity. It is not laid down anywhere that Buddhists must produce children or regulate the number of children that they produce. Buddhism allows each individual the freedom to decide for himself all the issues pertaining to marriage. It might be asked why Buddhist monks do not marry, since there are no laws for or against marriage. The reason is obviously that to be of service to mankind, the monks have chosen a way of life which includes celibacy. Those who renounce the worldly life keep away from married life voluntarily to avoid various worldly commitments in order to maintain peace of mind and to dedicate their lives solely to serve others in the attainment of spiritual emancipation. Although Buddhist monks do not solemnize a marriage ceremony, they do perform religious services in order to bless the couples.

 Divorce

 Separation or divorce is not prohibited in Buddhism though the necessity would scarcely arise if the Buddha's injunctions were strictly followed. Men and women must have the liberty to separate if they really cannot agree with each other. Separation is preferable to avoid miserable family life for a long period of time. The Buddha further advises old men not to have young wives as the old and young are unlikely to be compatible, which can create undue problems, disharmony and downfall (Parabhava Sutta).

A society grows through a network of relationships which are mutually inter-twined and inter-dependent. Every relationship is a whole hearted commitment to support and to protect others in a group or community. Marriage plays a very important part in this strong web of relationships of giving support and protection. A good marriage should grow and develop gradually from understanding and not impulse, from true loyalty and not just sheer indulgence. The institution of marriage provides a fine basis for the development of culture, a delightful association of two individuals to be nurtured, and to be free from loneliness, deprivation and fear. In marriage, each partner develops a complementary role, giving strength and moral courage to one another, each manifesting a supportive and appreciative recognition of the other's skills. There must be no thought of either man or woman being superior -- each is complementary to the other, a partnership of equality, exuding gentleness, generosity, calm and dedication.

 Birth Control, Abortion and Suicide

 Although man has freedom to plan his family according to his own convenience, abortion is not justifiable.
There is no reason for Buddhists to oppose birth control. They are at liberty to use any of the old or modern measures to prevent conception. Those who object to birth control by saying that it is against God's law to practise it, must realize that their concept regarding this issue is not reasonable. In birth control what is done is to prevent the coming into being of an existence. There is no killing involved and there is no akusala kamma. But if they take any action to have an abortion, this action is wrong because it involves taking away or destroying a visible or invisible life. Therefore, abortion is not justifiable.
According to the Teachings of the Buddha, five conditions must be present to constitute the evil act of killing. They are:

- a living being

 - knowledge or awareness it is a living being

 - intention of killing

 - effort to kill, and

 - consequent death

 When a female conceives, there is a being in her womb and this fulfills the first condition. After a couple of months, she knows that there is a new life within her and this satisfies the second condition. Then for some reason or other, she wants to do away with this being in her. So she begins to search for an abortionist to do the job and in this way, the third condition is fulfilled. When the abortionist does his job, the fourth condition is provided for and finally, the being is killed because of that action. So all the conditions are present. In this way, there is a violation of the First Precept 'not to kill', and this is tantamount to killing a human being. According to Buddhism, there is no ground to say that we have the right to take away the life of another.

 Under certain circumstances, people feel compelled to do that for their own convenience. But they should not justify this act of abortion as somehow or other they will have to face some sort of bad karmic results. In certain countries abortion is legalized, but this is to overcome some problems. Religious principles should never be surrendered for the pleasure of man. They stand for the welfare of the whole mankind.

 Committing Suicide

Taking one's own life under any circumstances is morally and spiritually wrong. Taking one's own life owing to frustration or disappointment only causes greater suffering. Suicide is a cowardly way to end one's problems of life. A person cannot commit suicide if his mind is pure and tranquil. If one leaves this world with a confused and frustrated mind, it is most unlikely that he would be born again in a better condition. Suicide is an unwholesome or unskillful act since it is encouraged by a mind filled with greed, hatred and delusion. Those who commit suicide have not learnt how to face their problems, how to face the facts of life, and how to use their mind in a proper manner. Such people have not been able to understand the nature of life and worldly conditions.
Some people sacrifice their own lives for what they deem as a good and noble cause. They take their own life by such methods as self-immolation, bullet-fire, or starvation. Such actions may be classified as brave and courageous. However, from the Buddhist point of view, such acts are not to be condoned. The Buddha has clearly pointed out that the suicidal states of mind lead to further suffering.

 Venerable K. Sri Dhammananda Maha Thera

 source:www.budsas.org

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