Radically Re-imagine Relationship:
Radically Re-imagine Relationship: the overturning of Western viewpoint from Subject- Object Dualistic in which the world is out there and "I" and in here.
Overturn the idea that there is a self contained "Me" interacting with the separate/ distinct "other."
Feldman, Jay. "Buddhism, Unit 5" University of Idaho, 2013.
My Definition:
Feb 12, 2013:
Radically Re-imagine Relationship:
The realization that because all moments and experiences are the sum of conditions, subject - object dualisms are false. There is no "I" because "I" is made up of "You, Me, my mother, my father, your mother, your father, etc..."
Feb 24, 2013:
Radically Re-imagine Relationships:
This concept is better described using non-Western European languages, such as Hindi or Chinese, that lessen subject-object differentiations. As the traditional "subject" is a flexible creation (as demonstrated by anatta) it is made up of the "other."
My Journal:
Feb 12, 2013:
The "subject" is the culmination of all conditions and experiences in their life (anatta). Any condition or experience removed would change the outcome of the individual's personality, ideas, beliefs, etc... Similarly, because life is occurring the "subject" changes in relation to the conditions it encounters. Thus the individual's "self" is transient and changing.
Recognition of the influence of conditions and transience allows the individual to feel greater compassion for others. Because experiences and conditions influence the creation of a person, individuals would desire the best for others, as a part of themselves. This likely would extend outward to all beings, as the awakened mind finds similarities or influences between others.
Feb 24, 2013:
I am finding it extremely difficult to mentally remove my ideas from the "subject - object" dualism. As an individual raised in a Western Culture which prizes independence and identity- I am a product of my conditions and have a high value on my "self." It is uncomfortable for me to think that my essential "self" personality, ideas, even image are the culmination of a series of conditions over which I have no control.
Simultaneously, the giving up of control is extremely beneficial in that it allows me to see my experiences with a smaller bias- lessening my desire to create "stories." By accepting that I am the product of conditions (and dukkha is often based in the same conditions) I am able to give lessen self-recriminating actions by acknowledging my formation. In this, I am able to say "This is what is" and move on - I am less tempted to blame myself for genetic dispositions or mental problems.
March 1, 2013:
I find it easiest to understand the "radically re-imagined relationship" in the interactions I have with my boyfriend. The longer we are together and the more experiences and conditions we face together - the more similar we become. I am more able to understand his moods and ideas even without him saying because I have experienced the same conditions. In this, while we maintain separate bodies and backgrounds, we slowly become connected where the boundaries between "me" and "you" begin to blur.
For an awakened individual, I would imagine that this process would be similar but greater. Aware of more conditions and experiences - the level of intimacy with another person would need to be less in order to find common ground. It is in this way that I believe that Siddhartha Gotama was able to create a system of study and action that would be beneficial for others as well as himself. An awakened individual, the buddha recognized similar conditions for beings, for example dukkha, the five aggregates etc... and as such was imbued with compassion and empathy toward others. Like a doctor, the Buddha is able to recognize the illness of others because he has experienced it himself.
Through radically re-imagined relationships I have begun to recognize that my support of environmental or animal organizations is not merely a self-fulfilling desire; but rather a duty to both myself and all other beings. With the influence of conditions through ICA, nothing in the world is separate. It is irresponsible and greedy (to eventually cause dukkha) if I ignore the results of my actions and not recognize the environmental conditions caused by my actions. It is important for my relationship with all beings on this planet to conduct my life in an environmental manner in order to support the well-being of all individuals and lessen dukkha.
While reviewing my reading for class, I recognized that the Buddhist terms Sunyata, Tathata, and the practices of the Bodhisattva formed the basis for radically re-imagined relationships. Bodhisattva's in particular recognize the connection between "beings" through conditions and ICA and the need to facilitate skillful habits and beliefs in all individuals in order to create wholesome conditions to lessen dukkha for all beings. This recognition of interdependent co-arising is important because it changes actions both personally and publicly- facilitating the creation of organizations and institutions that create skillful, non-harmful conditions for all its members.
Overturn the idea that there is a self contained "Me" interacting with the separate/ distinct "other."
Feldman, Jay. "Buddhism, Unit 5" University of Idaho, 2013.
My Definition:
Feb 12, 2013:
Radically Re-imagine Relationship:
The realization that because all moments and experiences are the sum of conditions, subject - object dualisms are false. There is no "I" because "I" is made up of "You, Me, my mother, my father, your mother, your father, etc..."
Feb 24, 2013:
Radically Re-imagine Relationships:
This concept is better described using non-Western European languages, such as Hindi or Chinese, that lessen subject-object differentiations. As the traditional "subject" is a flexible creation (as demonstrated by anatta) it is made up of the "other."
- March 10, 2013:
- April 2, 2013:
- April 15, 2013:
My Journal:
Feb 12, 2013:
The "subject" is the culmination of all conditions and experiences in their life (anatta). Any condition or experience removed would change the outcome of the individual's personality, ideas, beliefs, etc... Similarly, because life is occurring the "subject" changes in relation to the conditions it encounters. Thus the individual's "self" is transient and changing.
Recognition of the influence of conditions and transience allows the individual to feel greater compassion for others. Because experiences and conditions influence the creation of a person, individuals would desire the best for others, as a part of themselves. This likely would extend outward to all beings, as the awakened mind finds similarities or influences between others.
Feb 24, 2013:
I am finding it extremely difficult to mentally remove my ideas from the "subject - object" dualism. As an individual raised in a Western Culture which prizes independence and identity- I am a product of my conditions and have a high value on my "self." It is uncomfortable for me to think that my essential "self" personality, ideas, even image are the culmination of a series of conditions over which I have no control.
Simultaneously, the giving up of control is extremely beneficial in that it allows me to see my experiences with a smaller bias- lessening my desire to create "stories." By accepting that I am the product of conditions (and dukkha is often based in the same conditions) I am able to give lessen self-recriminating actions by acknowledging my formation. In this, I am able to say "This is what is" and move on - I am less tempted to blame myself for genetic dispositions or mental problems.
March 1, 2013:
I find it easiest to understand the "radically re-imagined relationship" in the interactions I have with my boyfriend. The longer we are together and the more experiences and conditions we face together - the more similar we become. I am more able to understand his moods and ideas even without him saying because I have experienced the same conditions. In this, while we maintain separate bodies and backgrounds, we slowly become connected where the boundaries between "me" and "you" begin to blur.
For an awakened individual, I would imagine that this process would be similar but greater. Aware of more conditions and experiences - the level of intimacy with another person would need to be less in order to find common ground. It is in this way that I believe that Siddhartha Gotama was able to create a system of study and action that would be beneficial for others as well as himself. An awakened individual, the buddha recognized similar conditions for beings, for example dukkha, the five aggregates etc... and as such was imbued with compassion and empathy toward others. Like a doctor, the Buddha is able to recognize the illness of others because he has experienced it himself.
- March 31, 2013:
Through radically re-imagined relationships I have begun to recognize that my support of environmental or animal organizations is not merely a self-fulfilling desire; but rather a duty to both myself and all other beings. With the influence of conditions through ICA, nothing in the world is separate. It is irresponsible and greedy (to eventually cause dukkha) if I ignore the results of my actions and not recognize the environmental conditions caused by my actions. It is important for my relationship with all beings on this planet to conduct my life in an environmental manner in order to support the well-being of all individuals and lessen dukkha.
- April 28, 2013:
While reviewing my reading for class, I recognized that the Buddhist terms Sunyata, Tathata, and the practices of the Bodhisattva formed the basis for radically re-imagined relationships. Bodhisattva's in particular recognize the connection between "beings" through conditions and ICA and the need to facilitate skillful habits and beliefs in all individuals in order to create wholesome conditions to lessen dukkha for all beings. This recognition of interdependent co-arising is important because it changes actions both personally and publicly- facilitating the creation of organizations and institutions that create skillful, non-harmful conditions for all its members.
Realize:
Realize: "fully embody the wisdom/ compassion in one's heart/mind, speech and action. To walk the Buddha's walk.
Feldman, Jay. "Buddhism, Unit 2." University of Idaho, 2013.
pariyatti: 'learning the doctrine', the 'wording of the doctrine'. In the 'progress of the disciple' (q.v.), 3 stages may be distinguished: theory, practice, realization, i.e. (1) learning the wording of the doctrine(pariyatti), (2) practising it (patipatti), (3) penetrating it (pativedha) and realising its goal. (App.).
Urbandharma.org
My Definition:
To immerse oneself in Buddhist doctrine and practice in order to become "awakened." To reach one's full potential through recognition of the world as it is.
Realization is found in the practice of the Bodhisattva, it result from true objectivity about the world and recognition of conditions and their influence through ICA in the lives of the practitioners and others. Bodhisattva's truly walk the Buddha's walk by giving up their own awakening in the pursuit of awakening all other beings- this process of awakening is crucial due to their understanding of the connections between individuals and the dependence of awakening on all others.
My Journal:
Buddhism is a theory, but it is also a practice. For the practice to be effective, it is necessary to commit oneself to its values and goals. Like a diet, it is easy to fall off the Buddhist "wagon," by ignoring dukkha in life or returning to mental "habits." However, it is equally as important to return to the practice and not give up. Only through effort and practice can an individual reach a Bodhi mind and move toward "awakening."
In my own life I need to practice realization in my actions toward others and myself. Though I try my hardest in classes, I often "half ass" my interactions with others and my goals toward my own self improvement. In order to improve or develop I need to fully immerse myself.
In attempts to "realize" aspects of life I often form attachments by grasping at ideas. By over-reaching myself and going beyond my limits, such as pulling an all-nighter, I create dukkha for myself by creating a false sense of accomplishment. This false sense of accomplishment leads to disillusionment when I am unable to maintain my pace. I need to have patience in order to fully realize my Buddhist practice and take each moment as it comes, paying attention to all aspects of life.
I am a driven person, I force myself to try to do my best in almost all I do. I want to become the best person I can be, morally, academically, and personally. However, my desire to improve has turned into a craving. This craving falsely leads me to believe that I am "realizing" my abilities. In actuality I need to slow down and reconsider my actions each moment in order to understand why I desire to do these things. This would likely improve my health and life as well.
Recently, I have recognized that realization (walking in the Buddha's steps) has nothing to do with high minded goals- rather it is working day by day, and moment by moment to recognize the world as it truly is and respond to it. By changing my habits and skills to a more skillful practice of recognizing conditions and ICA, I am lessening dukkha both in my life and in other peoples. I have begun practicing both meditation and yoga in order to facilitate a more calm mind so as to view the world without concerns about the past and future. I have noticed that this practice has made me less snappy with my boyfriend and family and more patient towards individuals in my life in general. However, the "effect" following these practices is short term- I need to continue to exercise this patience to increase its duration and forgive myself when I fail so that if I even prove 1 nano-second a day - I move toward awakening.
Today, I have struggled with the process of "walking like a Buddha" due to perceived dualities in "self-help" and "engagement" with society. I am very involved in the humane society and animal rights groups, recently because of my schoolwork and my attempts to create more skillful habits of health, practice, school, etc... I have been neglecting my duties. Though I hold a very small position and am not often missed, I feel that I am not exercising my full potential as a potential "Buddha." I am struggling to find the "Middle Way" between self-help and total self-negation for the pursuit of others.
The Bodhisattva is the "Middle Way" in between self-help and self- negation. I have struggled with this concept for two weeks attempting to understand how I can balance obligations to myself and to others. Through the path of the Bodhisattva, helping others to achieve enlightenment, I would act in a beneficial, practical way toward my own practice while doing what I love- helping animals and negating their pain. I have seen this practice without recognizing its significance, I have often experienced extreme sadness when an animal must be put down or has been abused. However, when I move beyond my pain to help theirs, I feel a sense of relief at the same time they do. Conditions truly are influential through ICA in creating interconnected beings.
Feldman, Jay. "Buddhism, Unit 2." University of Idaho, 2013.
pariyatti: 'learning the doctrine', the 'wording of the doctrine'. In the 'progress of the disciple' (q.v.), 3 stages may be distinguished: theory, practice, realization, i.e. (1) learning the wording of the doctrine(pariyatti), (2) practising it (patipatti), (3) penetrating it (pativedha) and realising its goal. (App.).
Urbandharma.org
My Definition:
- Jan 22, 2013:
To immerse oneself in Buddhist doctrine and practice in order to become "awakened." To reach one's full potential through recognition of the world as it is.
- March 10, 2013:
Realization is found in the practice of the Bodhisattva, it result from true objectivity about the world and recognition of conditions and their influence through ICA in the lives of the practitioners and others. Bodhisattva's truly walk the Buddha's walk by giving up their own awakening in the pursuit of awakening all other beings- this process of awakening is crucial due to their understanding of the connections between individuals and the dependence of awakening on all others.
My Journal:
- Jan 22, 2013:
Buddhism is a theory, but it is also a practice. For the practice to be effective, it is necessary to commit oneself to its values and goals. Like a diet, it is easy to fall off the Buddhist "wagon," by ignoring dukkha in life or returning to mental "habits." However, it is equally as important to return to the practice and not give up. Only through effort and practice can an individual reach a Bodhi mind and move toward "awakening."
In my own life I need to practice realization in my actions toward others and myself. Though I try my hardest in classes, I often "half ass" my interactions with others and my goals toward my own self improvement. In order to improve or develop I need to fully immerse myself.
- Jan 31, 2013:
In attempts to "realize" aspects of life I often form attachments by grasping at ideas. By over-reaching myself and going beyond my limits, such as pulling an all-nighter, I create dukkha for myself by creating a false sense of accomplishment. This false sense of accomplishment leads to disillusionment when I am unable to maintain my pace. I need to have patience in order to fully realize my Buddhist practice and take each moment as it comes, paying attention to all aspects of life.
- Feb 16, 2013:
I am a driven person, I force myself to try to do my best in almost all I do. I want to become the best person I can be, morally, academically, and personally. However, my desire to improve has turned into a craving. This craving falsely leads me to believe that I am "realizing" my abilities. In actuality I need to slow down and reconsider my actions each moment in order to understand why I desire to do these things. This would likely improve my health and life as well.
- March 14, 2013:
Recently, I have recognized that realization (walking in the Buddha's steps) has nothing to do with high minded goals- rather it is working day by day, and moment by moment to recognize the world as it truly is and respond to it. By changing my habits and skills to a more skillful practice of recognizing conditions and ICA, I am lessening dukkha both in my life and in other peoples. I have begun practicing both meditation and yoga in order to facilitate a more calm mind so as to view the world without concerns about the past and future. I have noticed that this practice has made me less snappy with my boyfriend and family and more patient towards individuals in my life in general. However, the "effect" following these practices is short term- I need to continue to exercise this patience to increase its duration and forgive myself when I fail so that if I even prove 1 nano-second a day - I move toward awakening.
- April 20, 2013:
Today, I have struggled with the process of "walking like a Buddha" due to perceived dualities in "self-help" and "engagement" with society. I am very involved in the humane society and animal rights groups, recently because of my schoolwork and my attempts to create more skillful habits of health, practice, school, etc... I have been neglecting my duties. Though I hold a very small position and am not often missed, I feel that I am not exercising my full potential as a potential "Buddha." I am struggling to find the "Middle Way" between self-help and total self-negation for the pursuit of others.
- April 30, 2013:
The Bodhisattva is the "Middle Way" in between self-help and self- negation. I have struggled with this concept for two weeks attempting to understand how I can balance obligations to myself and to others. Through the path of the Bodhisattva, helping others to achieve enlightenment, I would act in a beneficial, practical way toward my own practice while doing what I love- helping animals and negating their pain. I have seen this practice without recognizing its significance, I have often experienced extreme sadness when an animal must be put down or has been abused. However, when I move beyond my pain to help theirs, I feel a sense of relief at the same time they do. Conditions truly are influential through ICA in creating interconnected beings.
Renunciation:
Renunciation:
Antidote to greed. The ability to let go of what arises in due course of its passing out of being.
One of the habits found in the awakened mind.
Feldman, Jay. "Buddhism." University of Idaho, 2013.
My Definition:
Renunciation: The recognition that life is transient - recognition of desires and cravings as conditions for dukkha.
Renunciation isn't the entire "giving up" of all things; rather, it recognizes conditions through ICA and sunyata- allowing the individual to "let go" of ideas, cravings, desires, etc. and create wholesome habits toward enlightenment.
My Journal:
In Buddhism, Renunciation isn't about an entirely aesthetic life. Rather, it is about removing conditions which cause dukkha in life. Humans are dispositioned to desire certain things, food, shelter, sex, etc... at times these desires change to cravings for unnecessary goods; cravings cause dukkha. Thus, to avoid dukkha Buddhist practitioners renounce items which they are dispositioned to crave thereby forcing them to examine the conditions that cause them dukkha and develop skillful habits.
For Lent, I gave up sweets in an attempt to have a more healthy lifestyle after Easter as well as creating a habit which would remind me of my faith for 6 weeks. I found this renunciation extremely difficult at first as I frequently forgot my initial intention, causing me guilt and dukkha. However, as I became more accustomed to denying myself sweets I became more aware of the reasons that I desired them in the first place. The conditions which influence my want of sweets include stress, worry, boredom, and tiredness. Now, rather than immediately fulfilling my craving I take a moment to examine the conditions and attempt to fulfill these instead.
While studying the influence of conditions through ICA, I have begun to realize that understanding that things are only mine due to conditions- may help me in the process of letting go and removing the "three root evils" from my life and practice. For example, by recognizing that I am in college earning a degree through a series of conditions (many of which I had no control over) I may be able to let go of aspirations such as attaining an art major, or a second minor, with less dukkha than otherwise. Rather, I may be more able to "live in the moment" and recognize my "blessings" in conditions in being born in Idaho rather than in Calcutta where I may not even have a home. Furthermore, in recognizing these "blessings" from conditions - I have a responsibility to use my prosperity to help others in lessening their suffering.
As the semester further progresses, I have become increasingly overwhelmed with work and classes. I have begun to "let go" of time with friends and speaking with family in favor of finishing homework. However, today I made the decision to foster a better relationship with my family by calling my mother instead of doing my Spanish homework. Though I am afraid of letting my teacher down in a subpar assignment, I am proud that I chose a different option that both lessened my dukkha (by connecting with my mom) and my mother's dukkha (by showing her she doesn't have to worry). In this case, renouncing an aspect of my life was not as painful as I expected- I was pleased to be able to talk to my mom. Furthermore, this conversation provided me with a new perspective regarding my priorities and desires.
Antidote to greed. The ability to let go of what arises in due course of its passing out of being.
One of the habits found in the awakened mind.
Feldman, Jay. "Buddhism." University of Idaho, 2013.
My Definition:
Renunciation: The recognition that life is transient - recognition of desires and cravings as conditions for dukkha.
Renunciation isn't the entire "giving up" of all things; rather, it recognizes conditions through ICA and sunyata- allowing the individual to "let go" of ideas, cravings, desires, etc. and create wholesome habits toward enlightenment.
My Journal:
- Jan 22, 2013:
In Buddhism, Renunciation isn't about an entirely aesthetic life. Rather, it is about removing conditions which cause dukkha in life. Humans are dispositioned to desire certain things, food, shelter, sex, etc... at times these desires change to cravings for unnecessary goods; cravings cause dukkha. Thus, to avoid dukkha Buddhist practitioners renounce items which they are dispositioned to crave thereby forcing them to examine the conditions that cause them dukkha and develop skillful habits.
- Feb 20, 2013:
For Lent, I gave up sweets in an attempt to have a more healthy lifestyle after Easter as well as creating a habit which would remind me of my faith for 6 weeks. I found this renunciation extremely difficult at first as I frequently forgot my initial intention, causing me guilt and dukkha. However, as I became more accustomed to denying myself sweets I became more aware of the reasons that I desired them in the first place. The conditions which influence my want of sweets include stress, worry, boredom, and tiredness. Now, rather than immediately fulfilling my craving I take a moment to examine the conditions and attempt to fulfill these instead.
- March 12, 2013:
While studying the influence of conditions through ICA, I have begun to realize that understanding that things are only mine due to conditions- may help me in the process of letting go and removing the "three root evils" from my life and practice. For example, by recognizing that I am in college earning a degree through a series of conditions (many of which I had no control over) I may be able to let go of aspirations such as attaining an art major, or a second minor, with less dukkha than otherwise. Rather, I may be more able to "live in the moment" and recognize my "blessings" in conditions in being born in Idaho rather than in Calcutta where I may not even have a home. Furthermore, in recognizing these "blessings" from conditions - I have a responsibility to use my prosperity to help others in lessening their suffering.
- March 31, 2013:
As the semester further progresses, I have become increasingly overwhelmed with work and classes. I have begun to "let go" of time with friends and speaking with family in favor of finishing homework. However, today I made the decision to foster a better relationship with my family by calling my mother instead of doing my Spanish homework. Though I am afraid of letting my teacher down in a subpar assignment, I am proud that I chose a different option that both lessened my dukkha (by connecting with my mom) and my mother's dukkha (by showing her she doesn't have to worry). In this case, renouncing an aspect of my life was not as painful as I expected- I was pleased to be able to talk to my mom. Furthermore, this conversation provided me with a new perspective regarding my priorities and desires.
- April 20, 2013: