ok I won'tSteRo wrote: ↑Tue Feb 16, 2021 11:24 amYou shouldn't even believe sutta or vism. Don't give up critical thinking.confusedlayman wrote: ↑Tue Feb 16, 2021 11:22 amI refer to sutta and sometimes vism to clarify .. I dont believe anythingSteRo wrote: ↑Tue Feb 16, 2021 11:21 am
As I said "You are young of age and it would be a pity if in future years you would regret decisions taken based on naive belief in youth."
This forum is just another of these internet "filter bubbles", you know. People can fall prey to the weirdest beliefs in internet filter bubbles.
Celibacy and motivation
- confusedlayman
- Posts: 6258
- Joined: Fri Jun 21, 2019 12:16 am
- Location: Human Realm (as of now)
Re: Celibacy and motivation
I may be slow learner but im at least learning...
Re: Celibacy and motivation
It is one thing to use inspirations from sutta and vism to lead a life at ease and it is another thing to ruin one's life due to religious belief.
Cleared. αδόξαστος.
Re: Celibacy and motivation
Coming back to topic
Sense stimuli that are experienced to be "good" tend to affect the whole sphere of experience because this "good" - like a bodily pain or a sudden loud noise - feels very real. Thus apprehending habits are supported and nutured to grow even stronger. This causes corresponding memories and 'thinking about' which again might support and nuture apprehending habits. Thus the sentiments 'I am' and 'I and the world' are established and strenghtened through sensual pleasures of a sphere of experience that isn't adjusted to reality. The enjoyment as such is just enjoyment, just cittas arising and ceasing but would there occur an intention to enjoy without 'I am' having been conditioned through earlier enjoyment from the outset?
Intentional renunciation isn't any better and has the same effects on apprehending habits.
This expression must not be believed because only insight can reveal the conditionality within a sphere of experience. And of course this expression does not comply with theravada doctrine. So if one can affirm theravada doctrine through own insight then that's perfect as well and just reveals that own lineage matches theravada doctrine.
The thought behind that is this:
Sense stimuli that are experienced to be "good" tend to affect the whole sphere of experience because this "good" - like a bodily pain or a sudden loud noise - feels very real. Thus apprehending habits are supported and nutured to grow even stronger. This causes corresponding memories and 'thinking about' which again might support and nuture apprehending habits. Thus the sentiments 'I am' and 'I and the world' are established and strenghtened through sensual pleasures of a sphere of experience that isn't adjusted to reality. The enjoyment as such is just enjoyment, just cittas arising and ceasing but would there occur an intention to enjoy without 'I am' having been conditioned through earlier enjoyment from the outset?
Intentional renunciation isn't any better and has the same effects on apprehending habits.
This expression must not be believed because only insight can reveal the conditionality within a sphere of experience. And of course this expression does not comply with theravada doctrine. So if one can affirm theravada doctrine through own insight then that's perfect as well and just reveals that own lineage matches theravada doctrine.
Cleared. αδόξαστος.
Re: Celibacy and motivation
Can someone understand and tell what this guy is saying?SteRo wrote: ↑Tue Feb 16, 2021 12:59 pm Coming back to topicThe thought behind that is this:
Sense stimuli that are experienced to be "good" tend to affect the whole sphere of experience because this "good" - like a bodily pain or a sudden loud noise - feels very real. Thus apprehending habits are supported and nutured to grow even stronger. This causes corresponding memories and 'thinking about' which again might support and nuture apprehending habits. Thus the sentiments 'I am' and 'I and the world' are established and strenghtened through sensual pleasures of a sphere of experience that isn't adjusted to reality. The enjoyment as such is just enjoyment, just cittas arising and ceasing but would there occur an intention to enjoy without 'I am' having been conditioned through earlier enjoyment from the outset?
Intentional renunciation isn't any better and has the same effects on apprehending habits.
This expression must not be believed because only insight can reveal the conditionality within a sphere of experience. And of course this expression does not comply with theravada doctrine. So if one can affirm theravada doctrine through own insight then that's perfect as well and just reveals that own lineage matches theravada doctrine.
- confusedlayman
- Posts: 6258
- Joined: Fri Jun 21, 2019 12:16 am
- Location: Human Realm (as of now)
Re: Celibacy and motivation
I think he tells dont apprehend I or somethingauto wrote: ↑Tue Feb 16, 2021 2:50 pmCan someone understand and tell what this guy is saying?SteRo wrote: ↑Tue Feb 16, 2021 12:59 pm Coming back to topicThe thought behind that is this:
Sense stimuli that are experienced to be "good" tend to affect the whole sphere of experience because this "good" - like a bodily pain or a sudden loud noise - feels very real. Thus apprehending habits are supported and nutured to grow even stronger. This causes corresponding memories and 'thinking about' which again might support and nuture apprehending habits. Thus the sentiments 'I am' and 'I and the world' are established and strenghtened through sensual pleasures of a sphere of experience that isn't adjusted to reality. The enjoyment as such is just enjoyment, just cittas arising and ceasing but would there occur an intention to enjoy without 'I am' having been conditioned through earlier enjoyment from the outset?
Intentional renunciation isn't any better and has the same effects on apprehending habits.
This expression must not be believed because only insight can reveal the conditionality within a sphere of experience. And of course this expression does not comply with theravada doctrine. So if one can affirm theravada doctrine through own insight then that's perfect as well and just reveals that own lineage matches theravada doctrine.
I may be slow learner but im at least learning...
Re: Celibacy and motivation
Thanks. I have wondered if he is talking in third person where actually would be suitable to talk in 1st person.
I am walking <-- first person
'I' is not apprehended = I is walking <-- third person
Re: Celibacy and motivation
Not at all. Read it:confusedlayman wrote: ↑Tue Feb 16, 2021 3:59 pmI think he tells dont apprehend I or somethingauto wrote: ↑Tue Feb 16, 2021 2:50 pmCan someone understand and tell what this guy is saying?SteRo wrote: ↑Tue Feb 16, 2021 12:59 pm Coming back to topic
The thought behind that is this:
Sense stimuli that are experienced to be "good" tend to affect the whole sphere of experience because this "good" - like a bodily pain or a sudden loud noise - feels very real. Thus apprehending habits are supported and nutured to grow even stronger. This causes corresponding memories and 'thinking about' which again might support and nuture apprehending habits. Thus the sentiments 'I am' and 'I and the world' are established and strenghtened through sensual pleasures of a sphere of experience that isn't adjusted to reality. The enjoyment as such is just enjoyment, just cittas arising and ceasing but would there occur an intention to enjoy without 'I am' having been conditioned through earlier enjoyment from the outset?
Intentional renunciation isn't any better and has the same effects on apprehending habits.
This expression must not be believed because only insight can reveal the conditionality within a sphere of experience. And of course this expression does not comply with theravada doctrine. So if one can affirm theravada doctrine through own insight then that's perfect as well and just reveals that own lineage matches theravada doctrine.
The thought behind that is this:
Sense stimuli that are experienced to be "good" tend to affect the whole sphere of experience because this "good" - like a bodily pain or a sudden loud noise - feels very real. Thus apprehending habits are supported and nutured to grow even stronger. This causes corresponding memories and 'thinking about' which again might support and nuture apprehending habits. Thus the sentiments 'I am' and 'I and the world' are established and strenghtened through sensual pleasures of a sphere of experience that isn't adjusted to reality. The enjoyment as such is just enjoyment, just cittas arising and ceasing but would there occur an intention to enjoy without 'I am' having been conditioned through earlier enjoyment from the outset?
Intentional renunciation isn't any better and has the same effects on apprehending habits.
This expression must not be believed because only insight can reveal the conditionality within a sphere of experience. And of course this expression does not comply with theravada doctrine. So if one can affirm theravada doctrine through own insight then that's perfect as well and just reveals that own lineage matches theravada doctrine.
Cleared. αδόξαστος.