Sometimes one feels as if his brain is circled with afirm grip, especially the top part. Simultaneously, one feels lust forsomething sweet. Thus, one looks with firm attention to anything that has apotentiality to satisfy.
Satisfaction is less likely because his mind is notworking to figure out an exchange so that relevant parties may be satisfied.The mind at this time is in perceived prison.
Inability to satisfy his desires leads him to becomeaggressive or to make himself more beautiful and powerful. His behaviors toothers provoke similar reactions, hence more power centered and aggressiverelationship develops that constantly pursues never ending satisfaction ofdesires.
The basis of this cycle, or dowr, as some say, isbad-commanding ego, or nafs al- ammaarah, that which to start arrests theintellect and stimulates lust.
From Buddhist point of view the cycle represents Samsara,where lust, aggression and power are traversed states in an endless fashion.
It delivers repeated fresh tension out of its gazing toits object of desire and counter gazing, or ignoring. That is why not lookingaround denies the cycle of new fresh impetus, and thus it enters its decayingcycle.
Moreover, to the intuitive, and others too, in some way,intuition gains the center stage of the mind to direct, if one does not lookaround, that is. As a result, intuition relegates lust to the back seat. Itthen works intuitively to satisfy legitimate needs and aspirations rather thansatisfy blind lust. The relevant person now becomes human. He emerges out ofmere animal existence driven by blind desires.
When intuition is at work and one experiments itsrecommendations in view of attaining needs and much cherished aspirations, onegets out of Samsaric existence and new era of freedom from pressure, and itsvarieties, dawns upon him or her. Different names have been given to this statesince earliest times and it has been declared to be the final end of life, orperhaps one of the final ends of life: such as vitality, flourishing blooming,existence, contented state, Nirvana and so on.
Now one is eligible to receive for what the author callspurified wisdom. The author says this phenomena results from tension in thetendon.
One may, therefore, assume sitting as precondition forreceiving purified wisdom. Not necessarily, walking also places tension In thetanden and thus allows one to receive a purified wisdom, as Aristotle hasnoted, and others in his school, the walking school, something that will allowhim, wisdom that is, identify ends and ways to attain them. Should one extendefforts, initially, later it will be easy to do so, one’s freedom will now havefirmer basis to sit.
The starting point is always now, since that which ismost real to us is who we are now. Now is also cumulative point of our entirepast, so all our previous achievement and failures is included in this verymoment. Starting from it is naturalthing to do, yet it escapes from us very often, consciously at least.
Street smart people talk to people as if they are talkingto themselves. They don’t recognize a difference between them and others. Theiraction therefore implies a grasp of profound truth, singularity: we are all oneat some level.
We are different because of what we did, as Kasb orKarmic theory propounds. Smart guys talk to women, for instance, as if theytalking to themselves. They don’t recognize a difference between them. This iswhat makes them attractive. Try to see if this is true. It works particularlywhen there is a mutual aspiration. T
Some people think people are different, not the same, Iand the world are different. This vantage point makes communication difficult.The same applies also to life in general.
Action certainly leads to different kinds of dispositionsin matters pertaining, for instance, to speech and action. Some people, forinstance, are more concrete oriented in speech, others abstract, as DavidKeirsey has noted in his works and sorter. Action wise, some people areinterested in usage or utility, others cooperation between people to advancecommon agenda. With these sorts of things in mind, you may assume singularityperspective.
A primary practice, indeed it is, is to interact withpeople as if you have the same self, and then assume as if you have differentselves, and compare the two. Unity presupposition apprehends, as stated, afundamental truth, and thus, it is suitable daily practice to advance one'sposition in various areas of life. If nothing is it an excellent tool oflearning.
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