Sunday, September 01, 2019

The Life of Each Moment

Moments or "present, incarnate moments or fractal frames of experience that constitute present instants (Sanskrit, เค•्เคทเคฃ, kshana) are the product of all that has come before and condition all that will come after in each of our experiences. This is the movement of what we have been calling history or karma. So, what is experienced in each moment is the result of past acts (experiences) aimed or "intended" toward the future. What is intended or aimed at in each present is what will interpret how each circumstance is encountered and whether it becomes one that helps to fulfill an intention or thwart the intention thereby producing either pleasure (attachment for most) or difficulty (aversion for most). So, as the Rg Veda says desire (เค•เคฎ, kama) or desire as intention--and all minds in each moment carry an intentional structure or meaning--creates experience. "Desire is the primal or fundamental seed of experience (เคฎเคจเคธ, manas, in Vedic terms)."

In the "philosophy" of Yoga, the Yoga Sutras, the language used is citta-vrtti-nirodha (เคฏोเค—-เคธเคค्เคคा-เคตृเคค्เคคि-เคจिเคฐोเคงा), which translates as yoga--the ceasing or restricting the production of thought/feelings. Each thought is accompanied by feelings. Thoughts neither produce or  

Wednesday, August 07, 2019

Choice, Free Will, and Karma: Experience Shows the Way

Let me begin by making three assertions and one prescription.

1.) There is no free will.

2.) The self is ephemeral and does not choose, i.e., choice does not happen in experience. If choice is perceived, then you are not observing experience you are simply inclined to mistake a false narrative as a true one.

3.) The self is an ephemeral manifestation that makes its appearance via a narrative, whether one is aware of its occurrence or not. What defines the self in this sense of the word is purely narrative in nature.

4.) Do not rely on anything that moves. 

Wednesday, July 31, 2019

On Desire...

We underestimate the role of desire at our peril. Desire, and its often unrecognized and unacknowledged synonym intention, is the force that manifests all phenomena as they appear in and as the experience of human living. It is understandable that many are quite surprised when they read what has just been written here. Desire as the creator? Desire is intention? Desire may be viewed as a force? The main impulse or inspiration to write this derives from desire, obvious in this instance. Desire is that which brings about all things, all phenomena. This is truly a radical statement. I only ask that you observe this in your experience, not to merely believe or disbelieve. This is not a truth but a method, a path, a way.

So, why should desire be examined? Well, it is quite simple really. To examine desire is to examine how living is made possible and impossible through the enacting of desires. For this to be fully appreciated, one must see--in one's own experience--how desire unfolds phenomena making possible our life, moment-to-moment. One easy means of access, not that it will grant total access to this insight but a preliminary one, is to watch how obstacles come to us in experience. I should just leave it at that, but I am pedantic by nature. Obstacles exist only in relation to desire. Desire also exists because of obstacles. This is human life in a nutshell. Watch and see if you see this too.

Okay, more to follow but please take a close look at experience as it unfolds as your very life and how this life derives from the past into the present towards what is anticipated or intended. Please open the eyes and honestly observe, very critically, how all experience becomes manifest through desire. The experience yields one of three feelings: pleasure, difficulty, or indifference. The feelings are often thought of as occurring within the body. However, what is implied by the body. There is no such body! One would have to abstract from experience to fix the metaphor of contents, i.e., feelings, and a container, the body. This is a purely theoretical body. What we do feel, at the risk of sounding foolish, is feelings--not a body with feelings. That is a conceptual addition to the feelings. Don't believe me? Watch.

Aliens, spaceships, planets, minerals, and even people are produced by desire. Are we able to make real that sentence? If so, you have come a very long way along the path to no paths; just open the door that has no handle, no frame, no movement, with a sign above that says, "Enter for a chance to lose."

Monday, July 22, 2019

The Meaning of Living (or, as they say "life")

The point of it all is it all. The point of life is living. The movement of experience good, bad, or indifferent is the point of it all. And, here is the kicker. The experience is not ours. We, as the self, normal everyday experience, mystical, inter-dimensional, sacred, profane, happy, or sad is what life, as it is lived, is all about. The experience is not ours. That is the point. We do not live. We are merely instruments for that which does. I use the word that loosely. This is not metaphysics or ontology. This is not a statement of conceptual fact. This is what we live every day. No self-continuity is obvious to us in actual, full-blown living. No matter the quality of it, the living is taking place and we are merely a phenomenal component of the movement. Experience is selfing through it all. Selfing is what experience does. The reality of life is experience itself. That's it. The meaning of life is experience itself. That's it. The point of it all is living. Living as experience is all there is. Here is the proof, and watch it happen, after reading this, we will make something of it whether we want to or not. Just watch. We can't stop it. We don't have a choice. We have to act. We must do. It is the first real commandment. Thou shalt act!

The good try to change things for the good. The bad try to change things for the good, for themselves.

--Yogi Ananda Viraj 

Wednesday, July 17, 2019

Today, I met the rhizome and...unedited

I was given a wonderful gift by a podcaster--whose name I have forgotten for the moment but will enter it here soon--who was lecturing about Gilles Deleuze's idea of the Rhizome. I cannot tell what it is except to say that it is not everything else. It's kind of like a self or identity of which we may say that it is never a what but always a who. A who leaves us hanging by a flimsy root connected to a rhizome, which may also be said to be a root. So, in the end, I will sober up here and leave the heavenly realm of bodies without organs and say that a rhizome is that metaphor which empties all phenomena of an identity that may be kept in place as long as it is recognized as a rhizome and therefore everything else.

The rhizome is unique only because everything else makes it possible--as is the case with all things. Identity is a function, not a reality. Of realities, we may say that they exist because we need them for the nonce.

The rhizome is synonymous with the Madhyamaka Buddhist metaphor of emptiness (เคถूเคจ्เคฏเคคा, shunyata). It would not be a stretch of the imagination to say that this well-known and extremely important notion of Mahayana and Vajrayana Buddhisms would not exist without it. It is as if Deleuze lifted it straight out of the philosopher Nagarjuna's Mulamadhyakarikas (approximately the second-third century CE.) and rendered it just as foreign as it was and sometimes is to many a student of this very important Buddhist philosophy.

Thursday, July 11, 2019

On the Nature of Mind

Often, I do not say nor write things that I expect people to figure out nor come to a conclusion with regard to their veracity. What I write, more often than say these days, is what I would like my readers to experience directly and see the truth of. Now, what do I mean by truth? Well, I would like the reader to actually observe what the writings point to because in so executing the same or similar exercises in observation I propose here, one may come to realize the manner in which our common human experience works to generate unnecessary difficulties and open a door to the much-vaunted peace that many have already realized in their navigation of human life on the sea of vast and sentient emptiness. This emptiness is actually brimming with a past that is vectorial in nature, i.e., it is headed somewhere and some time--always in an evanescent present. This present is one that is arising as much as it is dissolving, beginning as much as it is ending, emerging from as it is headed toward, coming as it is going.

With the above in mind, let's look at mind, the experience as mind and mind as experience. Let's take a close inspection of thought as thinking. Mind is always minding. There is no mind; there is minding in the sense we here and now are conducting this exercise. Through it, we intend to cultivate an attitude of simplicity in watching. At the end of honest observing, i.e., one that is not meant to harvest any theory or general conclusion about anything but to simply observe and by this observation alone free us--in a manner of speaking--from a set of narratives regarding mind that will allow us to simply watch. I know, why should we do that?

I hear you.

Because in doing this, in simply watching, we find release from sticky narratives that cause trouble, that are trouble itself. In seeing narratives for what they are, just narratives, there is release from their gripping effect. So, for the moment, at the very least, while performing this exercise, even if you have to play along, just watch the rising and falling of thinking or feelings or even both.

We may notice or understand for implementation of its own order, that mind is desire. Nothing more, nothing less is to be done upon realizing that this is indeed the case. Mind is desire. 

Unedited and incomplete but still worth your attention if you are the observing type or just plain dissatisfied with life itself. This exercise has another dimension that will be added when I can find the time and situation that elicits it from my life and yours.  

Burning as living, Living as burning

The Life of Each Moment

Moments or "present, incarnate moments or fractal frames of experience that constitute present instants (Sanskrit, เค•्เคทเคฃ, kshana ) are...