Early Buddhist maps of the mind - Andrew Olendski
"[...] grasping is not something done by the self, but rather self is something done by grasping. The self is constructed each moment for the simple purpose of providing the one who likes or doesn’t like, holds on to or pushes away, what is unfolding in experience. Just as there is a fundamental interdependence between consciousness and its object, so also is there an interdependence between desire and its subject. But there is no inherent bond between subject and object or between consciousness and desire."
Self as a verb - Tricycle: The Buddhist Review - Summer 2005
"We do face the more challenging problem of how first to uncover the socially constructed prejudices we all harbor and then to transform them, not at this level of intellectual argument but at the deeper level of changing emotional and behavioral responses. It is not about changing views (the aggregate of perception), but of reconstructing patterns of habitual reaction (the aggregate of formations). Fortunately, the Buddha bequeathed to us a powerful tool for doing this: mindfulness.
Psychology has demonstrated clearly that some of what we do is conscious and some is unconscious. That is to say, we are consciously aware of a narrow band of our experience as it unfolds, but most of what happens is formulated out of view and emerges apparently on its own from the mysterious depths of the psyche to surge into behavior unhindered by awareness. Our views and reactions are formed as they appear, based on patterns laid down in the past, and consciousness is more a matter of observing what is already unfolding than of deciding what will take place.
Mindfulness practice involves training the ability to observe what is happening within us in the present moment with an attitude of patience, kindness, and equanimity. As different bodily sensations or feeling tones or thoughts arise into conscious awareness, we “watch along with” (anupassati) them, or “gaze evenly upon” (upekkhati) them, or are simply “aware of” (pajanati) and “fully experience” (patisamvedati) them. If we get angry at what we see, or if any sort of response rooted in attraction or aversion occurs, then we are thrust out of mindful awareness and get carried away ..."
Shining a light - Tricycle: The Buddhist Review - Fall 2015
Shining a light - Tricycle: The Buddhist Review - Fall 2015
"There is a simple way to become a buddha: When you refrain from unwholesome actions, are not attached to birth and death, and are compassionate toward all sentient beings, respectful to seniors and kind to juniors, not excluding or desiring anything, with no designing thoughts or worries, you will be called a buddha. Do not seek anything else."
Birth and death - Tricycle: The Buddhist Review - Fall 2000
Birth and death - Tricycle: The Buddhist Review - Fall 2000
"As practice matures, we reach a stage of perfect equanimity, where all the factors of enlightenment ripen. At this time, there are no cravings or yearnings, even for the next breath or the next moment of experience. There is not the slightest impulse toward either becoming or not becoming. As the mind settles into this perfect balance of noncraving, the flow of consciousness conditioned by changing objects suddenly stops. The mind then opens to and alights upon nibbana, the unconditioned, the unborn."
The end of suffering - Tricycle: The Buddhist Review - Winter 2013
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