i don't know where to go with any of this but.....i have been looking at Buddhism and how it relates to lost....some many similarities...check out fruit (in rm 23 video).....flame...the stations......candles...marvin candle and wax...i will post some more
Samsara is this world, filled as it is with so much pain and sorrow. All beings in this world are subject to the law of karma. Karma means volitional act, that is, something you do, say, or think that is in fact in your control. Any such act has moral consequences, called vipaka, which means fruit. In traditional Buddhism, this consequences can occur in this life, or in a future life.
Most Buddhists believe in rebirth. For many, rebirth is no different from what the Hindus believed, i.e. reincarnation or transmigration -- moving from one's old body at death to a new body at birth or conception. A little more precisely, rebirth is nothing more than the transmission of one's karma. Buddha likened it to the flame that passes from one candle to another. So the idea of an immortal soul, a continuing personality, is definitely not part of the rebirth idea.
Rebirth and similar concepts are not a part of most westerners' cultures, so many western Buddhists, as well as some eastern Buddhists, take rebirth as a metaphor, rather than literally. Buddhism has never been a particularly literalist religion, so this is not at all taboo. In fact, Buddha often avoids discussing the reality of one metaphysical idea or another as irrelevant to the practice of the Dharma.
The image to the right is the Tibetan Wheel of Life, which represents Samsara. In the very center, there is a rooster chasing a pig chasing a snake chasing the rooster -- craving, hatred, and ignorance. Around that are people ascending the white semicircle of life, and others descending the black semicircle of death. The greatest portion of the Wheel is devoted to representations of the six realms -- the realm of the gods, the realm of the titans, the realm of humans, the realm of animals, the realm of the hungry ghosts, and the realm of demons -- each realm looked over by its own boddhisattva. The outermost circle is the 12 steps of dependent origination. The entire Wheel is held by Yama, the Lord of Death.
The eyes are the windows to the soul
Dharmas are the ultimate elements or particles of the universe . A little like atoms, they are very small, but they exist for only a split second, in keeping with the doctrine of impermanence. And while atoms are purely material, dharmas include all phenomena, mental and physical. I like to think of them as little flashes of colored light, and I would translate the word as scintilla. Don’t get confused between these and the Dharma, meaning the teachings of the Buddha!
Like the ancient Greeks, the ancient Buddhists thought there were four basic elements: earth, water, air, and fire. The dharma theory turns these elements into qualities, or even verbs: fire becomes hot becomes burning; air becomes cool becomes blowing.... Ultimately, then, all “things” are nothing more than bundles of these qualities or actions, and are “empty” inside. This led to one of the most important ideas of the Madhyamaka School of Mahayana Buddhism: Shunyata, which means emptiness.
In Mahayana Buddhism, the dharmas were considered something more like phenomena than atoms, and the Yogachara School took the change even further, and considered them something more like ideas in the universal mind.
While all the worlds and planes of existence teem with consciousness, human mentality presents a distinctive feature: the capacity to choose, to change its karma. That is why a human life is considered so rare and priceless a privilege. And that is why Buddhist practice begins with meditation on the precious opportunity that a human existence provides- the opportunity to wake up for the sake of all beings. The Dharma vision of a co-arising world, alive with consciousness, is a powerful inspiration for the healing of the Earth. It helps us to see two important things: It shows us our profound imbeddedness in the web of life, thus relieving us of our human arrogance and loneliness. And, at the same time, it pinpoints our distinctiveness as humans, the capacity for choice. (Joanna Macy)
The eyes are the windows to the soul
Buddha on Nirvana
The Third Noble Truth is that there is liberation, emancipation, freedom from suffering, from the continuity of dukkha. This is called the Noble Truth of the Cessation of dukkha (Dukkhanirodha-ariyasacca), which is Nibbana, more popularly known in its Sanskrit form of Nirvana. (Walpola Rahula, p35)
Now you will ask: But what is Nirvana?
..The only reasonable reply is that it can never be answered completely and satisfactorily in words, because human language is too poor to express the real nature of the Absolute Truth or Ultimate Reality which is Nirvana. Language is created and used by masses of human beings to express things and ideas experienced by their sense organs and their mind. A supramundane experience like that of the Absolute Truth is not of such a category.
Words are symbols representing things and ideas known to us; and these symbols do not and cannot convey the true nature of even ordinary things. Language is considered deceptive and misleading in the matter of understanding of the Truth. So the Lankavatara-sutra says that ignorant people get stuck in words like an elephant in the mud. Nevertheless, we cannot do without language. (p35)
Let us consider a few definitions and descriptions of Nirvana as found in the original Pali texts:
‘It is the complete cessation of that very ‘thirst’ (tanha), giving it up, renouncing it, emancipation from it, detachment from it.’ (Mhvg. (Alutgama, 1922), p.10; S V p.421) (Rahula, p.36)
‘Calming of all conditioned things, giving up of all defilements, extinction of ‘thirst’, detachment, cessation, Nibbana.’
(S I, p.136) (Rahula, p.36)
‘O bhikkhus, what is the Absolute (Asamkhata, Unconditioned)? It is the extinction of desire (ragakkhayo), the extinction of hatred (dosakkhayo), the extinction of illusion (mohakkhayo). This, O bhikkhus, is called the Absolute.’ (Ibid. IV, p.359)
‘The cessation of Continuity and becoming (Bhavanirodha) is Nibbana.’
(Words of Musila, disciple of Buddha. S II (PTS), p.117) (Rahula, p.37)
Nirvana is definitely no annihilation of self because there is no self to annihilate. If at all, it is the annihilation of the illusion, of the false idea of self. (p37)
Nirvana as Absolute Truth
We may get some idea of Nirvana as Absolute Truth from the Dhatuvibhanga-sutta (No. 140) of the Majjhima-nikaya. This extremely important discourse was delivered by the Buddha to Pukkusati, whom the Master found to be intelligent and earnest, in the quiet of night in a potter’s shed.
The essence of the relevant portions of the sutta is as follows:
A man is composed of six elements: solidity, fluidity, heat, motion, space and consciousness. He analyses them and finds that none of them is ‘mine’, or ‘me’ or ‘my self.’ He understands how consciousness appears and disappears, how pleasant, unpleasnt and neutral sensations appear and disappear. Through this knowledge his mind becomes detached. Then he finds within him a pure equanimity (upekha) which he can direct towards the attainment of any high spiritual state. But then he thinks:
‘If I focus this purified and cleansed equanimity on the Sphere of Infinite Space and develop a mind conforming thereto, that is a mental creation (samkhatam). If I focus this purified and cleansed equanimity on the Sphere of Infinite Consciousness, on the Sphere of Nothingness, or on the Sphere of Neither-perception nor Non-perception and develop a mind conforming thereto, that is a mental creation.’
Then he neither mentally creates nor wills continuity and becoming (bhava) or annihilations (vibhava). As he does not construct or does not will continuity and becoming or annihilation, he does not cling to anything in the world; as he does not cling, he is not anxious; as he is not anxious, he is completely calmed within (fully blown out within paccattam yeva parinibhayati). And he knows:
‘Finished is birth, lived is pure life, what should be done is done, nothing more is left to be done.’ (This expression means that now he is an Arahant).
Now when he experiences a pleasant, unpleasant or neutral sensation, he knows that it is impermanent, that it does not bind him, that it is not experienced with passion. Whatever may be the sensation, he experiences it without being bound to it (visamyutto).
‘Therefore, O bhikkhu, a person so endowed is endowed with the absolute wisdom, for the knowledge of the extinction of all dukkha is the absolute noble wisdom.
This his deliverance, founded on Truth, is unshakable. O Bhikkhu, that which is unreality (mosadhamma) is false; that which is reality (amosadhamma) is Nibbana, is Truth (Sacca). Therefore O Bhikkhu, a person so endowed is endowed with this Absolute Truth. For, the Absolute Truth (paramam ariyasaccam) is Nibbana, which is Reality.’
(Buddha, from the Dhatuvibhanga-sutta (No. 140) of the Majjhima-nikaya) (Rahula, p38-9)
Elsewhere the Buddha unequivocally uses the word Truth in place of Nibbana: ‘I will teach you the Truth and the Path leading to the Truth.’ (S V (PTS), p.369) (Rahula, p39)
Now, what is this Absolute Truth? According to Buddhism, the Absolute Truth is that there is nothing absolute in the world, that everything is relative, conditioned, impermanent, and that there is no unchanging, everlasting, absolute substance like Self, Soul or Atman within or without. This is the Absolute Truth. (p39)
++ disagree. Absolute Truth comes from Absolute Space (what exists, Reality).
It is incorrect to think that Nirvana is the natural result of the extinction of craving. Nirvana is not the result of anything. If it would be a result, then it would be an effect produced by a cause. It would be samkhata ‘produced’ and ‘conditioned’. Nirvana is neither cause nor effect. It is not produced like a mystic, spiritual, mental state, such as dhyana or samadhi. TRUTH IS. NIRVANA IS. The only thing you can do is see it, realise it. There is a path leading to the realisation of Nirvana. But Nirvana is not the result of this path. You may get to the mountain along a path, but the mountain is not the result, not an effect of the path. You may see a light, but the light is not a result of your eyesight. (p40)
People often ask: What is there after Nirvana? This question cannot arise, because Nirvana is the Ultimate Truth. If it is Ultimate there can be nothing after it. If there is anything after Nirvana, then that will be the Ultimate Truth and not Nirvana. (Rahula,p40)
Another question arises: What happens to the Buddha or an Arahant after his death, parinirvana? This comes under the category of unanswered questions (avyakata). (Rahula, P40)
There is yet another popular question: If there is no Self, no Atman, who realises Nirvana? Before we go on to Nirvana, let us ask the question: Who thinks now, if there is no Self? We have seen earlier that it is the thought that thinks, that there is no thinker behind the thought. In the same way, it is wisdom (panna), realisation
The eyes are the windows to the soul
could this be our smoky...lol....another coincidence???
2). The Realm of the Hungry Ghosts
Next to the realm of hell are groups of ungainly creatures huddled together. Their distended bodies are the color of smoke, and they appear insubstantial as if made of mist. Their arms and legs are spindly and frail and their heads are carried on long, thin necks, while their bellies are bloated, sagging masses which their legs can barely support. Tiny mouths, no thicker than a needle, are topped by wide, staring eyes, filled with pain and longing signified by their red color.
These pathetic creatures are obsessed with perpetual hunger and an unquenchable thirst. They stagger on their feeble limbs in search of sustenance. Driven by their overwhelming hunger and thirst, the hungry ghosts live out their lives for no other purpose than food and drink. Their weak limbs and pinhole mouths make it almost impossible for them to gain any sustenance. No matter what they acquire it is not sufficient for them, and leaves them unsatisfied, panting for more. Even if they get what they want it gives them little pleasure. No matter what they possess, they always feel that there is something missing. Thus this realm is the personification of the mind in which craving predominates. The human hungry ghost is the miser who lives for his money, the collector who is never content with what he has but must have more.
The eyes are the windows to the soul