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To be free from obsessions, to set free the mind

2002/7 (september)

Center Of Meditation SAMATHA-VIPASSANA, S. Andrea of Compito and Lucca.
Whoever can freely participate and free to the group meditation , on Saturday at the 15,30 to S. Andrea of Compito, Tower street 9 (telef. 0583.977051 - Loriano) or the Thursday, times 19,45, Lucca, 42 Citadel street (Alexander, tel. 0583.956302).
Whoever wants to receive "Meditation" by e-mail, can communicate his/her own e-mail to Loriano (asiaticus@tin.it). In case of change of e-mail, it is begged to communicate it. Thanks. Mail: Loriano Belluomini, 55065, S. Andrea di Compito, Lucca.
THE 7 FACTORS OF THE AWAKENING: sati: awareness 2) dhamma vicaya: analysis of the phenomenons 3) viriya: energy 4) piiti: joy 5) passaddhi: calm 6) samadhi: meditative absorption 7) upekkhaa: equanimity.
'ALL THE CONDITIONED PHENOMENONS HAVE FOR NATURE TO DECAY: Untiringly practice you' (Mahaaparinibbaana Sutta).


I go to walk with one friend of mine, in the morning, and we sometimes have some conversations, as it goes. This morning we have had one on the fate,or destiny. She says : " The Fate, for me there is the Fate to govern our lives, it is what makes to happen the things, that it puts in union the people and so on". I have remained an instant in silence. It is always worthwhile to take  a small break when we enter a discussion. It serves us to look at ourselves, to see our reactions in front of the matter, in front of the emotionalism that is always connected with the discussions. It is necessary to do, in short, what I call "a backtstep "e to see how is reacting, in front of the situation X the entity Y (in this case me same). This also serves for entering a conversation without aggressiveness, without that impetuousness that spontaneously comes when our ego feels himself involved and therefore curtains to defend something, some opinion. In this break that I take , I also ask me the question: "Am I  about to defend something? Am I attached to some point of view? " 
"Do  you think that fate exists? " 
"Yes, I think that it exists, I see it in the things that happen, there is something that rules our life." 
"But as you do to say it? There is no  test of this." 
"Why there is no  test? Yet I verify it in the things: to one happens to be rich, beautiful, fortunate in everything and to another happens that is a scribble, poor man and wretch. It is not the fate this? I was born here but I could have been born in the Third World… ". 
I reflect. I could tell her: " Mah, I believe rather in the karma… " but I don't like a lot to use these terminologies, even if at times I do it cause it is a so known  concept. Besides it concerns here also a conceptualisation. I choose therefore another road. 
"It seems me that it treats rather of one interpretation of yours of the facts. The facts are, then we put there our interpretation." 
"But then according to you there is no anything? What is then the life? " 
"Life is the life itself, and enough. This is the datum of fact. The rest they are our interpretations." 
I am not to  tell the whole discussion because I don't remember it  (also the dialogue here above it is only an approximate reconstruction). I Want however to take the sprout for a discourse  on the importance not to have opinions, not to have anything to defend. 
In this I follow the street opened by the Buddha and by Naagaarjuna. 
We take the idea of karma. Karma simply means "action" and, in a general sense, the idea of causality for which all of this that happens has causes and conditions to happen. In itself rather this concept expresses the idea of vacuity of the phenomenons, the lack of a stable substance in them (type: soul, God or  other). To say it with a formula: X happens in dependence from the cause Y and from the conditions Z. For example: you are a good doctor, we say a doctor of success because you have studied very hard (principal cause) with the help of the following conditions: you had the money to go to the university, you had some good teachers, you have been sustained by friends and relatives and so on. This is the causality what governs the world. And it is clear that the disappearance of some of the secondary conditions or the principal cause (to have studied very hard) will weaken or  will make even to disappear the fact to be a good doctor. This is the vacuity. Conditions are deprived unfortunately of stable substance (they could exist as depending from other conditions depending from other conditions and so on ) and therefore you are a good doctor on the base of ephemeral conditions, empty; even it can happen that, some conditions of the past missing (for es. a teacher that  inculcated you in the mind the necessity of a continuous updating) from tomorrow you are not more considered a good doctor. 
This is the causality (or karma or dependent co-production). You can realize  as this causality doesn't contain things but phenomenons  dependant from other  phenomenons dependant from other phenomenons. It is empty of stable substance (otherwise nothing would happen in the world). Therefore the Vacuity, the absence of substance, dynamism is the base for the world  as it is. Dynamic, in evolution. 
The problem is born when we attach also to this concept. It is true that we deal with an empirical concept, easily verifiable. It is not verifiable instead that a Fate exists, that God exists. One is able "to feel" inside  itself that these entities exist: but it is probable that this comes from a safety desire of the ego, equally as the existence of a substance called soul. Instead causality is verifiable. We empirically know that the world works this way. 
However if we attach there to this concept we can stick to it, unconsciously to make to become it "substance" in turn, therefore to formally accept it (how absence of substantiality) but to deny it in the facts. This friend of mine has done really this this morning, all of a sudden of the discourse: "Beh, then causality is the Fate (or God) ". 
Temptation is always strong: to create an entity, an essence that governs the world. I realize  that it often appears also in my mind. Talking all of a sudden to this friend I have spoken of "suchness", intending with this to allude to the things as they are, phenomenons, without interpretation. 
But  also this concept can be reified, that is transformed in "thing" (from the Latin res "thing"), in substance. A substance in the mind, purely mental, but always a substance. 
But what a danger there is in this, someone could say. 
There is instead a great danger, it is in name of these mental substances (we take to ex. a religion, a philosophy or other) that the wars of religion or politics have been made, that fundamentalism exists, that the conflicts exist. 
Therefore the way to the Liberation cannot put aside from a criticism to all of this that is turned into substance and to which we attach . We attach ourselves to the things, to the concepts and when we think  "to possess truth" we have to defend it. Under these trials there is always the belief in a stable self and the conceitedness that the world( "external") is something out of us: subject and object of perception, a pernicious dualism that prevents us from gathering the fact that the world and we don't exist: the world and we are the same thing, phenomenons in a sea of phenomenons. 
As we see, the discourse   is complex. 
But its meaning is simple. To be free (and with this I intend both the most immediate liberties and that absolute) it is necessary to be free from the obsessions, intending with this name a vast gradation of mental phenomenons, from the least degree to the maximum degree. Therefore 

If you ask me if my practice is religious 
I deny it 
If you tell me that my practice is not religious 
I deny it 

If you ask me if the karma exists 
I deny it 
If you tell me that the karma doesn't exist 
I deny it 

If you ask me if another world exists 
I deny it 
If you tell me that another world doesn't exist 
I deny it 

If you ask me if the Nirvana exists 
I deny it 
If you tell me that the Nirvana doesn't exist 
I deny it 

If you ask me if I am Buddhist 
I deny it 
If you say that I am not Buddhist 
I deny it 
* * * * * * * * * * * * * * * * * * * * * * * * * 
" Alexander communicates that on Sunday, Sept. 1, there will be a day of meditation with the monk Dhammiko in Arliano . 


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