Anicca: Impermanence
Anicca: Impermanence
'Impermanent' (or, as abstract noun, aniccatá, 'impermanence') is the first of the three characteristics of existence (tilakkhana, q.v.). Thus, "Impermanence of things is the rising, passing and changing of things, or the disappearance of things that have become or arisen. The meaning is that these things never persist in the same way, but that they are vanishing dissolving from moment to moment" (Vis.M. VII, 3).
Urbandharma.org
My Definition:
My Journal:
In Buddhism, anicca demonstrates impermanence in all things. There is a beginning and an end to every experience and moment of existence. Time is in flux with change being a constant in existence.
This idea of impermanence reminds me of my first experience at the ocean when I was 19. For two days, I stayed on a beach in Northern California and noticed the constant change that occurred to the landscape. Footsteps in the sand disappeared as the tide rose and fell and small tide pools appeared and disappeared before my eyes. Even in the photograph above, the word “anicca” will disappear in the rising tide. It’s impermanence caught in the photo.
This impermanence demonstrates that even things which individuals perceive to be “permanent” (the ocean) are “transient” in some manner. You never put your foot in the same ocean twice- nor is any experience the same. However, impermanence is not necessarily bad; the ocean in California is still beautiful. As humans we need to accept impermanence.
Similarly, I forget anicca in moments of dukkha and attempt to remove myself from the discomfort. By attempting to shorten my experience, I bring my attention to my dukkha in the moment and prolong the feeling. I often experience this reaction in moments of panic over homework - I forget that the event is transient and entrench myself in my discomfort, making it even more difficult to work.
Thus, it is important to recognize anicca in all things in order to experience the moment as it is. By recognizing the impermanence of the moment- I will be more able to pay attention to my feelings in the moment and recognize them for what they are.
1. When I grew too tall and became unable to continue as a dancer at Ballet West.
2. When I realized my color blindness made me unsuitable for art school.
3. When my ex-fiancé broke off the wedding.
These moments, though uncomfortable, were situations in which I was forced to accept the impermanence of moments in life. The recognition of impermanence and the continuity of life allowed me to move past dukkha and become more aware of my own mindsets and decisions. The impermanence of these three moments made me pay attention to my life and decisions and eventually made me happier through the practice.
Recognition of impermanence in life does not make the individual happy or unhappy. Rather, it makes the individual aware that he or she needs to treasure happy moments for the time they last. The impermanence of these moments makes them more special in the mind of the person. Also, impermanence makes moments of dukkha more bearable because they have an ending. Nothing is permanent, thus even in situations which seem hopeless there is an end.
In Little Buddha, Jesse Conrad recognizes anicca in the short life of Lama Norbu. Rather than cause dukkha by creating an attachment to the Lama Norbu’s death (as Dean Conrad does for the death of his friend Ethan) Jesse recognizes his feelings and accepts them. Jesse is then able to fulfill the necessary actions, letting go of Lama Norbu’s ashes, in order to continue to the next moment of existence.
In western culture, reincarnation and rebirth is not often an accepted doctrine for what follows a death. Because of this, I believe it may be more difficult for a western Buddhist follower to accept the impermanence of life and their feelings toward it. Rather, this is one of the events which causes an individual to form an attachment to a moment, ignoring anicca, even if that moment includes dukkha.
'Impermanent' (or, as abstract noun, aniccatá, 'impermanence') is the first of the three characteristics of existence (tilakkhana, q.v.). Thus, "Impermanence of things is the rising, passing and changing of things, or the disappearance of things that have become or arisen. The meaning is that these things never persist in the same way, but that they are vanishing dissolving from moment to moment" (Vis.M. VII, 3).
Urbandharma.org
My Definition:
- Jan 28, 2013: Anicca is impermanence; all experiences are transient.
- Jan 29, 2013: Anicca is one of the three characteristics of existence. Individuals attempt to grasp at experience (ignoring anicca). Individuals' "grasping” of experiences causes dukkha through unmet expectations.
My Journal:
- Jan 28, 2013:
In Buddhism, anicca demonstrates impermanence in all things. There is a beginning and an end to every experience and moment of existence. Time is in flux with change being a constant in existence.
This idea of impermanence reminds me of my first experience at the ocean when I was 19. For two days, I stayed on a beach in Northern California and noticed the constant change that occurred to the landscape. Footsteps in the sand disappeared as the tide rose and fell and small tide pools appeared and disappeared before my eyes. Even in the photograph above, the word “anicca” will disappear in the rising tide. It’s impermanence caught in the photo.
This impermanence demonstrates that even things which individuals perceive to be “permanent” (the ocean) are “transient” in some manner. You never put your foot in the same ocean twice- nor is any experience the same. However, impermanence is not necessarily bad; the ocean in California is still beautiful. As humans we need to accept impermanence.
- Feb 2, 2013:
Similarly, I forget anicca in moments of dukkha and attempt to remove myself from the discomfort. By attempting to shorten my experience, I bring my attention to my dukkha in the moment and prolong the feeling. I often experience this reaction in moments of panic over homework - I forget that the event is transient and entrench myself in my discomfort, making it even more difficult to work.
Thus, it is important to recognize anicca in all things in order to experience the moment as it is. By recognizing the impermanence of the moment- I will be more able to pay attention to my feelings in the moment and recognize them for what they are.
- Feb 11, 2013:
1. When I grew too tall and became unable to continue as a dancer at Ballet West.
2. When I realized my color blindness made me unsuitable for art school.
3. When my ex-fiancé broke off the wedding.
These moments, though uncomfortable, were situations in which I was forced to accept the impermanence of moments in life. The recognition of impermanence and the continuity of life allowed me to move past dukkha and become more aware of my own mindsets and decisions. The impermanence of these three moments made me pay attention to my life and decisions and eventually made me happier through the practice.
- Feb 15, 2013:
Recognition of impermanence in life does not make the individual happy or unhappy. Rather, it makes the individual aware that he or she needs to treasure happy moments for the time they last. The impermanence of these moments makes them more special in the mind of the person. Also, impermanence makes moments of dukkha more bearable because they have an ending. Nothing is permanent, thus even in situations which seem hopeless there is an end.
- Feb 22, 2013:
In Little Buddha, Jesse Conrad recognizes anicca in the short life of Lama Norbu. Rather than cause dukkha by creating an attachment to the Lama Norbu’s death (as Dean Conrad does for the death of his friend Ethan) Jesse recognizes his feelings and accepts them. Jesse is then able to fulfill the necessary actions, letting go of Lama Norbu’s ashes, in order to continue to the next moment of existence.
In western culture, reincarnation and rebirth is not often an accepted doctrine for what follows a death. Because of this, I believe it may be more difficult for a western Buddhist follower to accept the impermanence of life and their feelings toward it. Rather, this is one of the events which causes an individual to form an attachment to a moment, ignoring anicca, even if that moment includes dukkha.
- March 11, 2013:
Anicca is absolute impermanence in life- both events that cause sukkha and dukkha will change or come to an end at a certain point in time. With this in mind, it is important to realize that dukkha and enlightenment are possible at any moment; attention to the moment (including dukkha) allows us to reach enlightenment at any time. Similarly, enlightenment is also transient and impermanent. While it is possible to reach enlightenment at any time, it can also change and be lost. Thus, the search for enlightenment through development and practice of wholesome habits and attention to what is now, is crucial to continuing to attain enlightenment in every moment.
Enlightenment is not a single goal in life - Enlightenment is the goal of every moment of existence.
Often, I feel that I am on a "road" in life; that despite my decisions, "fate" determines where I am going and the dukkha that occurs in my life. However, if I embrace anicca I can recognize that each point can be a turning point in life if I am cognizant enough to recognize the conditions of existence (seen through ICA) and act on them to create wholesome habits. The state of being "stuck" in life on a path is merely an unhealthy mental habit and a created "delusion" of the mind.
- March 26, 2013:
In Peaceful Warrior, Dan Millman realizes anicca in stage of his "journey" under Socrates. While competing Millman was fully aware of f the transience of his career, having nightmares about the possibility of breaking his ankle. However, though Millman was aware of the possibility of being hurt- it was made real to him following his motorbike accident. Following Millman's motorcycle accident and convalescence, Millman looked toward anicca with hope toward the possibility of recovery in order to compete for a place on the USA Olympic Male Gymnast Team.
With this again, I recognized the value of anicca in life as beneficial for creating healthy mental and practical habits. Rather than viewing anicca as an enemy and grasping at impermanent "happy" events; anicca is merely an opportunity for new conditions and events and a "new" start when unhappy moments of existence occur. While living life, I need to recognize that each moment I experience is a "new" start and an opportunity to find enlightenment. Rather than giving up on a diary because I forgot for a week, I merely need to recognize my laziness as an impermanent state and move forward again to embrace the moment.
- April 9, 2013:
Anicca is crucial to the understanding of Samsara. Samsara, or the cycle of rebirth, suggests impermanence of a state of being, suggesting that the "moment of existence" (life) will determine the following "moment of existence." However, total enlightenment according to vajrayana Buddhism, suggests an end of "Samsara," suggesting a negation of anicca through the attainment of enlightenment. This posed a metaphysical question to me; "How can you attain metaphysical enlightenment while still following the understanding of anicca?" I came to the realization that as a Catholic, I need to accept this "duality" and realize that the differentiation is merely a false dualism created by the mind. I need to get rid of dualistic questions in order to embrace anicca in life.
EVERY MOMENT IS ANICCA - EVERY MOMENT IS AN OPPORTUNITY FOR ENLIGHTENMENT. ENLIGHTENMENT IS A COMBINATION OF AN INFINITE NUMBER OF MOMENTS OF AWAKENING.
- April 23, 2013:
Staind's "Everything Changes" is both an example of anicca in life, as well as it's denial. In the song, the lead singer wants to change back time to change an action - suggesting a single course of life that cannot be changed or moved. However, the song also has hope suggesting the ability to move beyond the pain (dukkha) and move toward the rest of life. In Buddhist practice we need to "let go" of regrets yet not give up hope for a beneficial end- because everything changes.
Sound Mindfulness, the Dharma, and the Ending of Dukkha
The project of Buddhism is dukkha (dissatisfaction or suffering) and the ending of dukkha. According to Buddhism, sound mindfulness, constant present moment awareness, is crucial to understanding the Dharma, the true nature of each moment of experience (or “what is the case”) in life. By recognizing the true nature of each moment of experience, the individual recognizes the 3 Marks of Existence (anicca, anatta, and dukkha). This recognition of anicca leads to the realization of impermanence of events and the letting go (renunciation) of grasping the cause of cravings, the source of dissatisfaction and dukkha in life.
In sound mindfulness, the individual fully attends to the current moment of existence. The individual cultivates constant present moment awareness through right effort, sincere practice of skillful mental habits (such as loving-kindness and acceptance towards oneself and his or her oddities) that foster wholesome states of mind. The constant practice of skillful mental habits often takes the form of meditation. In meditation, the individual practices maiti through constant recognition and forgiveness of one’s failures in the practice leading to the development of skillful mental habits. With sound mindfulness, the individual is present and aware of the moment of experience (in the mind and body) because the skillful habits developed prevent unwholesome states of mind from arising. Thus, the individual recognizes and lets go of emotions and conflicts rather than becoming distracted from the present through grasping and creating stories. For example, rather than reacting with stress or anger towards a bad grade, creating stories about what they “should have” done, the individual accepts the conditions that created the experience and forgives himself or herself. The individual recognizes the experience of the grade as it is. These mental habits allow the individual to see the true nature of each moment of experience, or the Dharma.
In the realization of the Dharma, the individual recognizes the conditions that created the moment through interdependent co-arising. By recognizing ICA, the individual realizes that each moment is impermanent (anicca) and grasping at moments of existence is irrational and forms unskillful attachments. In Buddhism, grasping at emotions or experiences causes craving of circumstances that are impossible to fulfill, creating dissatisfaction. For example, if I grasp at angry thoughts about my boyfriend, I form attachments and crave for him to have a “better” partner. This craving leads to dissatisfaction and dukkha, through the creation of stories, denying the Dharma. The avoidance of the unskillful mental habit of grasping prevents dukkha by eliminating dissatisfaction caused by craving.
In conclusion, the Buddhist project of dukkha and the ending of dukkha is realized through sound mindfulness, developed through right effort, which causes the realization of the Dharma. Realization of the Dharma leads to acceptance and recognition of anicca in life, preventing grasping and craving which lead to dukkha.
The project of Buddhism is dukkha (dissatisfaction or suffering) and the ending of dukkha. According to Buddhism, sound mindfulness, constant present moment awareness, is crucial to understanding the Dharma, the true nature of each moment of experience (or “what is the case”) in life. By recognizing the true nature of each moment of experience, the individual recognizes the 3 Marks of Existence (anicca, anatta, and dukkha). This recognition of anicca leads to the realization of impermanence of events and the letting go (renunciation) of grasping the cause of cravings, the source of dissatisfaction and dukkha in life.
In sound mindfulness, the individual fully attends to the current moment of existence. The individual cultivates constant present moment awareness through right effort, sincere practice of skillful mental habits (such as loving-kindness and acceptance towards oneself and his or her oddities) that foster wholesome states of mind. The constant practice of skillful mental habits often takes the form of meditation. In meditation, the individual practices maiti through constant recognition and forgiveness of one’s failures in the practice leading to the development of skillful mental habits. With sound mindfulness, the individual is present and aware of the moment of experience (in the mind and body) because the skillful habits developed prevent unwholesome states of mind from arising. Thus, the individual recognizes and lets go of emotions and conflicts rather than becoming distracted from the present through grasping and creating stories. For example, rather than reacting with stress or anger towards a bad grade, creating stories about what they “should have” done, the individual accepts the conditions that created the experience and forgives himself or herself. The individual recognizes the experience of the grade as it is. These mental habits allow the individual to see the true nature of each moment of experience, or the Dharma.
In the realization of the Dharma, the individual recognizes the conditions that created the moment through interdependent co-arising. By recognizing ICA, the individual realizes that each moment is impermanent (anicca) and grasping at moments of existence is irrational and forms unskillful attachments. In Buddhism, grasping at emotions or experiences causes craving of circumstances that are impossible to fulfill, creating dissatisfaction. For example, if I grasp at angry thoughts about my boyfriend, I form attachments and crave for him to have a “better” partner. This craving leads to dissatisfaction and dukkha, through the creation of stories, denying the Dharma. The avoidance of the unskillful mental habit of grasping prevents dukkha by eliminating dissatisfaction caused by craving.
In conclusion, the Buddhist project of dukkha and the ending of dukkha is realized through sound mindfulness, developed through right effort, which causes the realization of the Dharma. Realization of the Dharma leads to acceptance and recognition of anicca in life, preventing grasping and craving which lead to dukkha.
Anatta: Non-self
Anatta: Non-self
'not-self', non-ego, egolessness, impersonality, is the last of the three characteristics of existence (ti-lakkhana, q.v.) The anattá doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance. This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible. It is the only really specific Buddhist doctrine, with which the entire Structure of the Buddhist teaching stands or falls. All the remaining Buddhist doctrines may, more or less, be found in other philosophic systems and religions, but the anattá-doctrine has been clearly and unreservedly taught only by the Buddha, wherefore the Buddha is known as the anattá-vádi, or 'Teacher of Impersonality'.
"Whosoever is not clear with regard to the conditionally arisen phenomena, and does not comprehend that all the actions are conditioned through ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at rebirth .... that has the sense-impression, that feels, desires, becomes attached, continues and at rebirth again enters a new existence" (Vis.M. XVII, 117).
urbandharma.org
My Definition:
The individual must recognize the influence of conditions in their lives and the causation that occurs. With this the individual recognizes the sense of “emptiness” (sunyata) in themselves in that there is no essential “person” that creates the foundation of the “self.” This recognition allows the individual to let go of limiting understandings of subject-object duality in life- essentially removing the “I” from our perception.
Thus, rather than “I think ,therefore I am” it is “Thinking, therefore being.”
Anatta is crucial to understand Sunyata. Sunyata suggests that all creation is emptiness, therefore there are no individual beings or events everything is interconnected and means nothing. BEcause of this, there are no individuals because we are made up of all the conditions that have come before, or will come after us because eastern understanding of time is cyclical rather than linear. With anatta, I am as much my boyfriend, my mother, or my teacher, as I am myself because we are all made of conditions which are linked together in existence.
My Journal:
I am a product of my surroundings. I need to embrace anatta and recognize that each experience influenced the creation of my “self.” Like anicca, where causation influences each moment and experience, my being can be no other than what it is. I forget anatta in my life when I create dukkha for myself by expecting myself to be immediately different from who I am. Equally, my experiences continue to influence my sense of identity and self. My “self” is in constant flux, I can change who I am through my experiences.
Anatta or “non self” is similar to the jars of sand that you find at a wedding. Both the bride and the groom pour sand (experiences) into the empty jar. The jar as a work of art is influenced by both sources of input; this creates something that cannot be other than what it is. However, later it is possible to add new different sand which will again influence the content. Thus, “non self” is influenced by sunyata or “emptiness” we are not a specific entity but rather a part of our surroundings. Subject-object duality are false creations. By recognizing the influence of others on “ourselves” and our influence on other individuals we can avoid seeing people as objects. Thus, we would eliminate the dukkha in our lives.
Human “non self” is defined by the five aggregates. Existence can be reduced to Bodily Phenomena, Feelings, Labeling and Recognition, Volition, and Conscious Awareness.
1. Bodily Phenomena suggests that all six senses influence our experience of an event which influences our self.
2. Feelings are our conditioned reactions to events.
3. Labeling drives us to create differentiations between “Self” and “others” creating false Subject Object duality.
4. Volition- evoked tendencies and desires.
5. Awareness – idea of our self as a conscious individual.
'not-self', non-ego, egolessness, impersonality, is the last of the three characteristics of existence (ti-lakkhana, q.v.) The anattá doctrine teaches that neither within the bodily and mental phenomena of existence, nor outside of them, can be found anything that in the ultimate sense could be regarded as a self-existing real ego-entity, soul or any other abiding substance. This is the central doctrine of Buddhism, without understanding which a real knowledge of Buddhism is altogether impossible. It is the only really specific Buddhist doctrine, with which the entire Structure of the Buddhist teaching stands or falls. All the remaining Buddhist doctrines may, more or less, be found in other philosophic systems and religions, but the anattá-doctrine has been clearly and unreservedly taught only by the Buddha, wherefore the Buddha is known as the anattá-vádi, or 'Teacher of Impersonality'.
"Whosoever is not clear with regard to the conditionally arisen phenomena, and does not comprehend that all the actions are conditioned through ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at rebirth .... that has the sense-impression, that feels, desires, becomes attached, continues and at rebirth again enters a new existence" (Vis.M. XVII, 117).
urbandharma.org
My Definition:
- Feb 19, 2013:
The individual must recognize the influence of conditions in their lives and the causation that occurs. With this the individual recognizes the sense of “emptiness” (sunyata) in themselves in that there is no essential “person” that creates the foundation of the “self.” This recognition allows the individual to let go of limiting understandings of subject-object duality in life- essentially removing the “I” from our perception.
Thus, rather than “I think ,therefore I am” it is “Thinking, therefore being.”
- March 28:
Anatta is crucial to understand Sunyata. Sunyata suggests that all creation is emptiness, therefore there are no individual beings or events everything is interconnected and means nothing. BEcause of this, there are no individuals because we are made up of all the conditions that have come before, or will come after us because eastern understanding of time is cyclical rather than linear. With anatta, I am as much my boyfriend, my mother, or my teacher, as I am myself because we are all made of conditions which are linked together in existence.
My Journal:
- Feb 19, 2013:
I am a product of my surroundings. I need to embrace anatta and recognize that each experience influenced the creation of my “self.” Like anicca, where causation influences each moment and experience, my being can be no other than what it is. I forget anatta in my life when I create dukkha for myself by expecting myself to be immediately different from who I am. Equally, my experiences continue to influence my sense of identity and self. My “self” is in constant flux, I can change who I am through my experiences.
- Feb 26, 2013:
Anatta or “non self” is similar to the jars of sand that you find at a wedding. Both the bride and the groom pour sand (experiences) into the empty jar. The jar as a work of art is influenced by both sources of input; this creates something that cannot be other than what it is. However, later it is possible to add new different sand which will again influence the content. Thus, “non self” is influenced by sunyata or “emptiness” we are not a specific entity but rather a part of our surroundings. Subject-object duality are false creations. By recognizing the influence of others on “ourselves” and our influence on other individuals we can avoid seeing people as objects. Thus, we would eliminate the dukkha in our lives.
- Mar 2, 2013:
Human “non self” is defined by the five aggregates. Existence can be reduced to Bodily Phenomena, Feelings, Labeling and Recognition, Volition, and Conscious Awareness.
1. Bodily Phenomena suggests that all six senses influence our experience of an event which influences our self.
2. Feelings are our conditioned reactions to events.
3. Labeling drives us to create differentiations between “Self” and “others” creating false Subject Object duality.
4. Volition- evoked tendencies and desires.
5. Awareness – idea of our self as a conscious individual.
- March 11, 2013:
While watching Pocahontas, I was reminded of the lyrics "And we are all connected with each other... In a circle, in a hoop that never ends." This demonstrates a more modern understanding of anatta in that it demonstrates the interdependence of each individual to everyone and everything around him or her. The individual's well-being is therefore equally interconnected with the well-being of all other beings as a set of conditions. In "active" Buddhism, it is important to make conditions the best possible outcome for all beings involved. A process of non-harming is crucial to the well-being of all individuals; we cannot improve our lives at the expense of other beings (both human and creature) or the environment.
- March 23, 2013:
As Americans, independence is crucial to our understanding of our position in society and within a family. However, according to Buddhism and anatta, independence is merely an unwholesome delusion, that creates dukkha through unmet expectations. As beings, we recognize that our personalities, ideas, actions, etc... are based on a series of conditions between ourselves and others and within the world. For example, in Psychology, environmental conditions, such as a person's experience with their family or the traditions they grew up with, are crucial to their development as an individual; however, at a certain point a change occurs and we believe that we are now separate from our roots.
It is crucial for an individual at a base level to recognize the conditions which created them. For example, in Miranda Lambert's "The House that Built Me," she attempts to reconnect to her core beliefs and values by returning to where she grew up. While this is a form of grasping, refusing anicca and realizing that life changes, Miranda Lambert embraces anatta by recognizing her dependence on her family.
As I grow older, I realize that my "independence" is merely a mental construct - I have dependent upon my family in everything; from genetics, to how I think and act. I am also dependent upon everyone I have ever met or have been influenced by. My exfiance influenced how I view relationships and my ideas of what I need; my current boyfriend influenced how I trust others and the value I put on time.
- April 9, 2013:
Anatta is important in developing wholesome habits such as maiti (loving-kindness) and compassion both toward ourselves and others. By recognizing that we are interconnected and created from the conditions that make us, ultimately creating a single being, it is beneficial to have compassion both for ourselves and others because ultimately we are not entirely responsible for our actions. While it is important to recognize responsibility and take punishment, it is also important to recognize conditions that created the moment of experience. For example, if I do badly on a test, it is beneficial for me to have compassion toward myself because it likely developed from lack of sleep, helping someone else, instead of studying, etc...
- April 28, 2013:
Anatta is an important concept in engaged Buddhism. In engaged Buddhism, institutions and organizations are created in order to help individuals through developing a wholesome society or practice which helps the population as a whole develop beneficial habits. Because all individuals are created through interdependent co-arising of conditions, institutions that help society avoid suffering; help each individual to become awakened. For example, at a practical level institutions that feed and give shelter to homeless lessen dukkha in society by preventing some crime. If dukkha is lessened in society, I receive less dukkha from conditions and become closer to being awakened. Attention to conditions and society is critical in order to recognize anatta and make wholesome, beneficial choices in response to what each moments demosntrates.
Attachment
Attachment: Dispassion
Attachment (Upādāna in Pali and Sanskrit) or dispassion: is the state of being personally attached to a person cause or idea. Attachment is also affectionate regard for something.
http://www.merriam-webster.com/dictionary/attachment
In Buddhism, attachment is the “grasping.” People hold rigidly to particular ideas and/or take the word of authorities as truth without any kind of analysis. People misunderstand well-considered opinions and hold onto that misunderstanding as if were the truth of lived experience. All of this grasping is a source of dukkha.
Feldman, Jay. “Buddhism Unit 2” University of Idaho, 2012.
Attach— vb (foll by to )
1.to join, fasten, or connect
2.( reflexive or passive ) to become associated with or join, as in a business or other venture: he attached himself to the expedition
3.to be inherent (in) or connected (with): responsibility attaches to the job
4.to attribute or ascribe: to attach importance to an event
5.to include or append, esp as a condition: a proviso is attached to the contract
According to Dictionary.com
My Definition:
Attachment is the action of “grasping” of ideas, beliefs, or moments. Individuals through lack of attention to causation cling to ideas that may not be entirely accurate. In Buddhism, attachment can be skillful or unskillful. Skillful attachment can be considered as healthy in that it encompasses habits, beliefs, relationships, or ideas which do not cause dukkha. Unskillful attachments cause dukkha by grasping to ideas or beliefs which will lead to disappointment.
Attachment toward persons, intimacy, becomes unskillful when we refuse to accept anicca or expect the person to be more than they are. As humans we must accept that relationships are impermanent, if only because of the existence of death. Also we must accept that individuals may not be as we expect – we need to accept our friends and family as they are and not form attachment to what we think they are.
In individuals, unskillful attachment is seen in the grasping of created stories. “Cool story bro…” When the individual experiences a moment, he or she will often create a story of their experience. If they individual grasps to this story and believes it then he or she will often create dukkha for themselves.
My Journal:
Attachment, due to Western upbringing, is largely inevitable. It is my responsibility to recognize this attachment and attempt to separate it from my understanding and experiences. If I recognize this attachment, I may be able to “let go” my false creations. By doing this, I will remove dukkha from my life.
The word attachment and dispassion are difficult for me to understand in that normally I feel dispassion is a negative phenomena. Dispassion for me means that the person does not care. However, I am slowly coming to understand that dispassion means I need to accept things as they are.
I often form unskillful attachments to habits and practices. As a slightly OCD student, I form attachments to particular moments of laziness. Rather than accept that this moment occurs, I continually return to this moment hindering my ability to move forward and continue working. I need to form skillful attachments to habits of patience with myself and compassion for my mistakes in order to “unattach” myself from these habits.
4 years ago, I formed an attachment to the idea of my ex-fiance. This attachment, grasping for a perfect relationship, blinded me to what was really occurring creating dukkha in my life. It took a huge break-up and time for me to understand the created persona I had attached to my ex. Upon the break-up I attached a new persona to his memory, one of a manipulative jerk, which I am still working to overcome.
According to the Buddhist theory anicca, all moments exist in flux. The action of grasping an experience denies this state and causes the individual to fixate on a particular moment. Fixations occur out of desires to lengthen a pleasurable experience or to be rid of an unpleasant experience, denying the state of anicca (Feldman). Denial of anicca leads to dukkha; individuals create expectations or stories rather than paying attention to what is. To avoid creating dukkha, individuals must pay attention to the moment of experience. Individuals practicing attention avoids attachment to experiences by observing cause and effect. By understanding how things are, the individual avoids creating expectations or stories that are different from objective reality (Feldman). This permits individuals to be intimate and gain knowledge from moments of experience; allowing the person to recognize created dukkha before it continues to the next moment (Feldman).
An example of attachment creating dukkha occurs in the relationship between my father and I. I formed an attachment to the story that my father is uninterested in my life. This attachment draws my attention from the moments I spend with him and affect my experiences. I cause dukkha by accepting this story and not experiencing the moment as it is. By not paying attention, I allow this dukkha to spread to the next and previous experiences. I can prevent dukkha by recognizing my attachment and creating habits to experience the moment without expectation.
Feldman, Jay. "Buddhism." Philosophy. University of Idaho, Moscow. 31 Jan. 2013. Lecture.
Attachment (Upādāna in Pali and Sanskrit) or dispassion: is the state of being personally attached to a person cause or idea. Attachment is also affectionate regard for something.
http://www.merriam-webster.com/dictionary/attachment
In Buddhism, attachment is the “grasping.” People hold rigidly to particular ideas and/or take the word of authorities as truth without any kind of analysis. People misunderstand well-considered opinions and hold onto that misunderstanding as if were the truth of lived experience. All of this grasping is a source of dukkha.
Feldman, Jay. “Buddhism Unit 2” University of Idaho, 2012.
Attach— vb (foll by to )
1.to join, fasten, or connect
2.( reflexive or passive ) to become associated with or join, as in a business or other venture: he attached himself to the expedition
3.to be inherent (in) or connected (with): responsibility attaches to the job
4.to attribute or ascribe: to attach importance to an event
5.to include or append, esp as a condition: a proviso is attached to the contract
According to Dictionary.com
My Definition:
- Jan 22, 2013:
Attachment is the action of “grasping” of ideas, beliefs, or moments. Individuals through lack of attention to causation cling to ideas that may not be entirely accurate. In Buddhism, attachment can be skillful or unskillful. Skillful attachment can be considered as healthy in that it encompasses habits, beliefs, relationships, or ideas which do not cause dukkha. Unskillful attachments cause dukkha by grasping to ideas or beliefs which will lead to disappointment.
- Feb 7, 2013:
Attachment toward persons, intimacy, becomes unskillful when we refuse to accept anicca or expect the person to be more than they are. As humans we must accept that relationships are impermanent, if only because of the existence of death. Also we must accept that individuals may not be as we expect – we need to accept our friends and family as they are and not form attachment to what we think they are.
- Feb 26, 2013:
In individuals, unskillful attachment is seen in the grasping of created stories. “Cool story bro…” When the individual experiences a moment, he or she will often create a story of their experience. If they individual grasps to this story and believes it then he or she will often create dukkha for themselves.
My Journal:
- Jan 22, 2013:
Attachment, due to Western upbringing, is largely inevitable. It is my responsibility to recognize this attachment and attempt to separate it from my understanding and experiences. If I recognize this attachment, I may be able to “let go” my false creations. By doing this, I will remove dukkha from my life.
- Jan 26, 2013:
The word attachment and dispassion are difficult for me to understand in that normally I feel dispassion is a negative phenomena. Dispassion for me means that the person does not care. However, I am slowly coming to understand that dispassion means I need to accept things as they are.
- Feb 7, 2013:
I often form unskillful attachments to habits and practices. As a slightly OCD student, I form attachments to particular moments of laziness. Rather than accept that this moment occurs, I continually return to this moment hindering my ability to move forward and continue working. I need to form skillful attachments to habits of patience with myself and compassion for my mistakes in order to “unattach” myself from these habits.
- Feb 14, 2013:
4 years ago, I formed an attachment to the idea of my ex-fiance. This attachment, grasping for a perfect relationship, blinded me to what was really occurring creating dukkha in my life. It took a huge break-up and time for me to understand the created persona I had attached to my ex. Upon the break-up I attached a new persona to his memory, one of a manipulative jerk, which I am still working to overcome.
- Feb 19, 2013:
According to the Buddhist theory anicca, all moments exist in flux. The action of grasping an experience denies this state and causes the individual to fixate on a particular moment. Fixations occur out of desires to lengthen a pleasurable experience or to be rid of an unpleasant experience, denying the state of anicca (Feldman). Denial of anicca leads to dukkha; individuals create expectations or stories rather than paying attention to what is. To avoid creating dukkha, individuals must pay attention to the moment of experience. Individuals practicing attention avoids attachment to experiences by observing cause and effect. By understanding how things are, the individual avoids creating expectations or stories that are different from objective reality (Feldman). This permits individuals to be intimate and gain knowledge from moments of experience; allowing the person to recognize created dukkha before it continues to the next moment (Feldman).
An example of attachment creating dukkha occurs in the relationship between my father and I. I formed an attachment to the story that my father is uninterested in my life. This attachment draws my attention from the moments I spend with him and affect my experiences. I cause dukkha by accepting this story and not experiencing the moment as it is. By not paying attention, I allow this dukkha to spread to the next and previous experiences. I can prevent dukkha by recognizing my attachment and creating habits to experience the moment without expectation.
Feldman, Jay. "Buddhism." Philosophy. University of Idaho, Moscow. 31 Jan. 2013. Lecture.
- March 10, 2013:
Recently, as school has become more stressful, I have realized that my most unskillful attachment is to the modern societal expectation of beauty. As a former ballerina and model, I spent the better part of my early life attempting to be the perfect "body" and "figure" on stage and on camera. In order to do this, I formed further unskillful habits, such as anorexia, to attain this figure.
This caused me to form another attachment to how I thought I looked, a delusion- I assumed that I was fat and continued my unhealthy habits to excess. In this, I was influenced by society toward my condition - however my "attachments" created unhealthy habits that continue to this day (an obsession with my weight and a control over my diet). I need to be more present in each moment of existence in order to recognize these attachments that cause dukkha and let them go- create new healthy habits.
- March 28, 2013:
Today I experienced the realization of having "let go" of an attachment. I walked across the street today, not paying attention to the moment as it occurs (a lapse in my healthy habit I am attempting to cultivate) and waked straight into my ex-fiance. I had a brief but pleasant conversation with him, and while I walked away I felt brief sadness for our relationship now but simultaneously no anger - I no longer have created "stories" about him that I have attached myself to. I experienced first hand, Buddhist practice in that I recognized dukkha and let it go. Rather than feeling happiness, I felt a sense of calm and equanimity from my lack of attachment.
- April 10, 2013:
Today's society foster's attachment- it is often difficult for the Buddhist practitioner to separate themselves form societal conditions in order to reach a state of equanimity and non-attachment. Watching tv for 10 minutes shows a variety of attachments created in the mind. Attachments to physical objects, such as cars, computers, food, as well as non-physical objects such as romantic relationships, fame, success, families, etc... It is important to recognize anicca and see that everything is transient. Attempting to grasp onto an ideal will only lead to disappointment in the long run. Without going into a media blackout- how would it be possible to avoid these attachments? Again, it is merely a point of paying attention to the moment as it occurs and accepting it.