Does God Exist?

Yes, it does. But you won't be able to see, hear or touch God if you are still bounded by your mind and body. Because the physical state of the mind and body creates the boundaries. Gods, Deities, Bodhisattvas all exists as different forms of consciousness and energies. The essence of their existence is love, … Continue reading "Does God Exist?"

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Becoming Wholesome and Complete

What does it all mean to be wholesome and complete as a being? Most of the people do not know what is being truly wholesome. To be whole and complete means, there is no longer a division or being lopsided in your thoughts and perception. You cannot be truly wholesome when you are still divided … Continue reading "Becoming Wholesome and Complete"

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The Practical Buddhist Blog – Practical Advice on Integrating the Practice of Buddhism in Contemporary Life


One of the fears that all of us have is being alone– particularly in an irreversible existential sense. So for instance, we fret that if our enjoyed one passes away, and we have no close household, that we will be alone, not simply in the sense of not having somebody to provide assistance, particularly in aging, however not having anybody to speak to, to share one’s sensations with.

When I was at Shambhala when, somebody asked the instructor what to do when whatever breaks down. The instructor stated that your self, your real Buddha self, will talk to you and state, “You are not alone.   I am here to help you. “

Since I do think that I have a real Buddha self within me, I believed just recently why not develop a relationship with my self? Why await catastrophe to strike? Why wait till you desire assistance from your real self?

In your self, you genuinely have a pal. And a pal who will constantly exist. I never ever had a fictional pal as a kid, as many kids appear to do. Despite the reality that I was frantically in requirement of pals, that I understood that I was not liked by lots of, I think I did not even have the creativity that some fictional individual might be my continuous buddy and pal. Or maybe I was simply doing not have in creativity, which I believe was more the case.

But that is the past. Although today I feel that I still have little creativity in that notice. So this will be a genuine difficulty, to develop a relationship in between my real Buddha self (the avatar of which is me as a young child) and me.

Interestingly, this belongs to one of the ideas I had when I reworded my youth story. In that narrative I developed a fictional pal to keep me business and play when I was left alone in the evening.

How do I develop a relationship with my real Buddha self? A relationship suggests that you experience and share things with each other. And so I have actually begun talking to my real Buddha self, sharing my observations, whether of nature, individuals, whatever, and my sensations with him.

And what I am finding is that due to the fact that I am speaking with a young kid, a young child, my interaction is filled with the happiness and marvel and energy that you would interact when speaking with a kid; really various from speaking with a grownup. And so I am in impact experiencing things now through the eyes of that innocent kid.

In so doing, I am raising myself from the ordinary, strained aircraft through which we usually experience daily life and rather am seeing things through the eyes, the aircraft of my Buddha self, my magnificent essence. This is genuinely providing myself happiness, experiencing happiness.

At some point, my real Buddha self will share its observations and ideas with me. Although the possibility is strong that he currently does this, however I am not mindful that he is the source of my own observations. Indeed, if these observations originate from my heart and not my ego- mind, then they would be originating from him.

In that occasion, a huge part of the relationship currently exists. What it stays for me to do is interact frequently with my real Buddha self. Make him an existence by my side at all times. That is my intent. I will manifest the existence of my real Buddha self at my side at all times.


The Five Aggregates – Lotus Happiness


The teaching of The Five Aggregates or The Five Skandhas, is an analysis of personal experiences and a view on cognition from a Buddhist perspective.

The teaching also provides a logical and thorough approach to understand the Universal Truth of Not-self. In the last issue’s “Buddhism in a Nutshell”, we conclude that self is just a convenient term for a collection of physical and mental personal experiences, such as feelings, ideas, thoughts, habits, attitude, etc. However, we should go on to analyse all our personal experiences in terms of The Five Aggregates. The Five Aggregates are:

  1. Form
  2. Sensation
  3. Perception
  4. Mental Formation
  5. Consciousness

They are called aggregates as they work together to produce a mental being. As Heart Sutra says, Avalokitesvara Bodhisattva illuminates and sees the emptiness of the Five Skandhas.

Impermanence is one of the characteristics of emptiness. and the aggregates are also governed by the principle of impermanence. Therefore each of the aggregates is undergoing constant changes. Aggregates are not static things; they are dynamic processes.

By understanding the Five Skandhas, we attain the wisdom of not-self. The world we experience is not constructed upon and around the idea of a self, but through the impersonal processes. By getting rid of the idea of self, we can look at happiness and suffering, praise and blame, and all the rest with equanimity. In this way, we will be no longer subject to the imbalance of alternating hope and fear.

#1 – Form (Rupa)

The aggregate of form corresponds to what we would call material or physical factors. It includes our own bodies, and material objects as well. Specifically, the aggregate of form includes the five physical organs (eye, ear, nose, tongue, body), and the corresponding physical objects of the sense organs (sight, sound, smell, taste and tangible objects).

#2 – Sensation (Vedana)

The aggregate of sensation or feeling is of three kinds – pleasant, unpleasant and indifferent. When an object is experienced, that experience takes on one of these emotional tones, the tone of pleasure, the tone of displeasure, or the tone of indifference.

#3 – Perception

The function of perception is to turn an indefinite experience into a definite, recognised and identified experience. It is the formulation of a conception of an idea about a particular object of experience.

#4 – Mental Formation

The aggregate of mental formation may be described as a conditioned response to the object of experience. It is not just the impression created by previous actions (the habitual energy stored up from countless former lives), but also the responses here and now motivated and directed in a particular way.

In short, mental formation or volition has a moral dimension; perception has a conceptual dimension; feeling has an emotional dimension.

#5 – Consciousness

Both the eye and the visible object are the physical elements, therefore they are not enough to produce experience by themselves. Only the co-presence of consciousness together with the eye and the visible object produces experience. Similarly, ear, nose, tongue and body are the same. Consciousness is therefore an indispensable element in the product of experience. Consciousness is mere awareness, or sensitivity to an object. When the physical factors of experience, e.g. the eyes and visible objects come in contact, and when consciousness also becomes associated with the physical factors of experience, visual consciousness arises. It is not just the personal experience. The way that our personal experience is produced is through the functioning of the three major mental factors of experience, i.e. the aggregate of perception and mental formation. There are:

  1. eye consciousness
  2. ear consciousness
  3. nose consciousness
  4. tongue consciousness
  5. body consciousness
  6. mind consciousness

Note that there is the sixth sense, the mind. For the mind, the corresponding object is not a physical one, but are ideas – Dharma. The mind consciousness plays an important role in all mental activities.

Firstly, the first five consciousness are not related to each other, mind consciousness is their co-ordinator, establishing an entire meaningful idea or impression for a living being. Mind consciousness is the ability to recognise and discriminate in three ways:

  1. Physical cognition – in the presence of physical objects, mind consciousness can recognise at instant with reference to the past experience.
  2. Comparative cognition – in the absence of physical objects, mind consciousness can also recognise them by comparison and logical deduction in quality and quantity.
  3. Non-cognition – sometimes, in the absence of physical objects, mind consciousness can “create” some false cognition with some irrelevant experience and comparison.

Secondly, mind consciousness can also instruct, without thinking, the first five consciousness to initiate all kinds of wholesome, unwholesome, or neutral activities, and to keep the wheel of our life turning around and around.

In Buddhism, we have also the seventh consciousness (Klista-mano) and the eighth consciousness (Alaya).


What’s my Karma?

Translated from Master Patana's teachings. People often relate karma to something negative or a punishment. Often a negative perception. Karma like all dualities have to two perspectives. Like a glass half filled with water can be perceived as half filled or half empty. Karma simply means cause and effect. Every existence results from karma, including … Continue reading "What’s my Karma?"

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Drop All Ideas of Philosophy and Religions

The many methods and teachings taught in this system may be unconventional and regarded as “unreligious” by many. But here’s what Master Patana said: People have misunderstood the true meaning of being truly religious. A religion should be one that is waking people up from the illusions and giving real effective methods towards lesser or … Continue reading "Drop All Ideas of Philosophy and Religions"

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Unconventional Spiritual Practice; Recognizing Facts

A chapter translated from teachings of Ajarn Patana.

Why spiritual practice? One may ask.

Being spiritual simply means looking inward, and be there watching your inner being, your inner self. It is just the direct opposite of psychological. Spiritual is the inner watching, psychology is the outer watching.

Only humans can be spiritual, it is because of this human body and mind that you can consciously choose to see inwardly. All other animals, insects, or living organisms do not have the capability to do so.

Being spiritual also means the practice and raising awareness towards “doing the human things” or being “truly human.”

Most of us have not achieved the 100% human state yet, we are still in the midst of a transition towards higher wisdom and knowing. And spiritual practice is the only path towards the ultimate completion of becoming truly human.

Yes, there is an “ultimate completion” most of us have not yet achieved.

However, being spiritual does not mean that we have to be depressive, poor, or abstain from all pleasures in life.

In this system, you will discover one of the fastest route towards awakening and finally being able to do so much more than you usually could, and to become a master of your own destiny towards an abundance of love and successes.

Sense Of Self – The Buddha Dharma Series by Buddhism Guide


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Sense Of Self - The Buddha Dharma Series
In Buddhism, among the most challenging mentors for individuals to comprehend is anatman or non-self. The teaching mentions that in human beings there is no irreversible entity that can be called a soul or a self. This rejection of “any Soul or Self” is what identifies Buddhism from other significant faiths, such as Christianity and Hinduism, and offers Buddhism its originality. This sense of being a long-term, strong, self-governing self is an impression. The issue is this impression is so implanted into our normal experience. We have a sense of a long-term, private self, however that is all it is, a sense, a sensation.

My newest book ‘Open Awareness, Open Mind’ is readily available now on Amazon and Kindle – 35uboLq.

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Do the Work That Comes to You?


Since the start of the year, I’ve not been drawn to compose here although I’ve considered it and of you readers a fair bit. I offered myself some ‘space’ to permit the possibility that my work was done in regards to composing forJade However obviously not!

This early morning, waiting in the library forRev Master Leandra to get here to offer another Dharma Talk on Bodhidharma’s mentor, the series readily available here, I got a book and browsed it.

Many poems spoke to me, the following one particularly. So, here it is. There is abundant mentor within it, particularly around life meditation/living.

Better stop brief than fill to the brim.
Oversharpen the blade, and the edge will quickly blunt.
Amass a shop of gold and jade, and nobody can safeguard it.
Claim wealth and titles, and catastrophe will follow. When
This work is done,theLiberation is
Lao Tsu method of Tao Te Ching– to is excellent to be back and ‘voice’ see that ideas and words appear Reflecting be streaming OK, I’ve not lost my the New Year fortunately. to now I believe my talking a lot throughout ‘reset’ retreat triggered me to internally press It relating to offering voice to my ideas. the’s simple to get a bit brought away by

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[ad_2] noise of one’s own voice and I desire (*) prevent that as far as possible.(*)