Workable means you can roll with it; make something out of it.
Get through.
It means your mind immediately says naturally unwanted crap to your psyche will occur and this is a way of understanding it so that it does not bother the psyche.
By stating that everything that takes place is the path anyways, so ride it all permittingly; though not recklessly.
Let the ocean do what it must and learn to roll with the waves as they are, for it is all the journey over the ocean.
I’m saying intentionable.
Which means you don’t roll with it; you cause it.
You don’t try to get through; you are what things go through at your cause.
It means your mind says that naturally unwanted crap to your psyche is naturally unwanted crap to your psyche, so change it.
By stating that everything that takes place is the stride; the action; that accounts in part as the whole path; so change that action now if you would like.
To take control of the path, take control of simply the stride.
Be the ocean and do what you are as you will, for you are the journey of the ocean.
I’m not saying that YOU should.
I’m stating that this is the perspective.
That’s why I’ve been saying that it’s different than Buddhism; because of what it does with the same concepts of Buddhism.
It sees things relatively the same, but what it wants to do with those same things is different.
How so? You haven’t made that clear. Perhaps, but it’s not clear what you’re saying. If you’re saying be deluded, that’s outside of Buddhism. That’s deluded. If you’re saying just be, that’s different. But I don’t know what you’re saying. It’s all very vague, and lacks context.
Then you’re wrong. Buddhism (at least the version of Buddhism I’ve been taught, and I think it’s a pretty common version) does not say that “to be” is delusion.
No anon, I’m not saying that’s what Buddhism says to do.
That’s why I’m saying that this perspective differs from Buddhism…because this perspective, unlike Buddhism, would say that Samsara is ‘to be’ and to be that Samsara; not respond to it.
If you disagree with this perspective of viewing Samsara, then you should have an understanding of how this perspective is different than Buddhism.
I think this conversation has devolved into meaninglessness.
Maybe some examples of how your approach works would help. With this approach, what do you do when you suddenly feel really angry at someone and you feel conflicted about that? Or, what do you do when the guy at the deli cuts in line in front of the old lady? If these aren’t relevant examples, you can provide another. But make it a real life example, not something about karate or whatever. Tell me how to practice your way.
Well, I gave a couple before, but I can do that again certainly.
Firstly, keep in mind that I haven’t built the lexicon for this yet, so I haven’t outlined how everything works specifically in fine detail in a way that is easily communicated. But, I have enough to convey most of what you are after if I use myself as the example.
Which leads to the second thing to say: know your emotions.
Each person needs to know how their emotions feel and where they feel them in their body.
Third; I would encourage people to learn as much neurology as possible. The more you understand your neurology, the easier it will be to visually understand and communicate with yourself on these matters.
That being said, you mentioned anger when unwanted.
You feel angry, yet are conflicted about the anger.
Now, I know you said “not something about karate”, but this is what provokes the comment, “Listen like Akido, act like Boxing”.
Anger arrives in my body as muscular tension in the chest and fore shoulders.
I can feel the direction of this tension is inward, a retraction.
So I allow it to move with that motion of inward and let it move to my stomach where I notice deep sensations when I am sad.
And indeed, in doing this I evoke a moment of draw and sadness.
Sadness, when I feel for it’s form of motion, wants to explode out. So I let it do that, and allow it back up to the same area that I just brought it from; the chest and fore shoulders.
However, because it is partly still in the stomach at the same time that it is in the chest, this changes my perception of the emotion to exhilaration, as this is what exhilaration feels like in my body.
From here, I let it go the final step from exhilaration to delight by allowing the exhilaration move as it feels; outward and light.
That means to move it to the base of my neck and behind my ears. It is a zinging sensation for me. Similar to a turbulent air pocket drop in a plane, but without the fear; somewhat akin to spinning.
Now, this all is the reason for saying, “Listen like Akido”.
Following the paths of least resistance. I’m not simply arbitrarily moving emotional sensations around in my body; I’m taking where I sense them to be of the least resistance; closest relatives in the body you could say.
Where it becomes like boxing is in the action.
Once I have delight, a form of happiness, then I need to act immediately upon that or I have not directed the emotional energy that I have into a production used for anything.
This is why simply suppressing doesn’t do anything. Because in suppression, you simply push something like anger down and away without ever giving a direction for the use of the energy of that emotion.
As such, it simply sits unused still in your system for a while and all that while it will act as noise to any other emotional signals.
It will not be from other sensations that come after it, but it will still be there in your basic neurology and cause confusion in the weighting tasks of your amygdala in it’s pursuits of biasing inputs (as its job is to do).
So you must immediately act on that delight by doing an act that gives happiness; this then anchors the sensation in your amygdala as to what happens with this form of information as it routs it to the lower prefrontal cortex (where base level decisions are generated post-amygdala and based on those emotional weights of the amygdala; meaning negative vs. positive in a myriad of arrays aids determining which process to use next in yes/no selections of the lower prefrontal cortex before it engages high conscious decision processes).
You are consciously training your subconscious decision making.
This sounds slow, and it is.
Well, at first.
The more you do this, the faster it becomes.
Eventually you don’t do this, but instead, your basic system will do this when the situation matches the situations where you have cognitively employed the conversion in the past.
And this is because that subconscious precognitive process between the amygdala and lower prefrontal cortex takes into account, quite strongly, what you cognitively are satisfied with into it’s processing.
This is why you make a decision several seconds before you make an aware decision, but aren’t at odds with it most often.
And you can do this with all ranges of emotions.
Redirect for an exact output of direct action.
But really, these are the smaller movements of the smaller paths.
The larger is the existential emotions of how you feel regarding existing.
This is where we are emotionally governed and based.
If your general sensation on existing is content, then that will alter the standard emotions.
If your general sensation of existing is ennui, then that will also alter the standard emotions.
Buddhism is quite aware of this.
It’s one of their great attributes among religions; being one of the only religions that is so focused on the affect of perceiving reality sensationally.
At this level, it is more difficult to provide an example immediately.
While it is easy to outline the above standard emotional understandings, I am still working out exactly how these existential emotions are related to each of the others and where they are resting in the body in general.
The same idea would be found here, but exactly which to which is not in full outlined so I don’t want to throw things around.
What I can say is that these take more concentrated effort than the other, and require something akin to some of the Taoist practices of Wu Wei and De, where the former would start so to lead to the latter.
Again, akido to boxing.
Or, as the Taoist terminology: non-action to action.
Yes, Jayson, it helps. Are you aware of the four foundations of mindfulness in Buddhism? It seems to me like you are elaborating on and expressing your own experiences and insights following mindfulness of body practice. Buddhism does allow for your own insights and experiences. In fact it is critical that you aren’t so skeptical of your own insights that you become a “stupid” practitioner. That those insights and experiences aren’t directly accounted for in Buddhist accounts doesn’t necessarily make them non-Buddhist. Whatever “enlightenment” is like, I think the idea that it is the same for everyone is a very questionable one.
From the link…
This kind of mindfulness practice doesn’t occur in a vaccuum. It is connected to action, to life, and the way mindfulness practice is connected to life is largely of a personal nature. The kind of insights you describe regarding working with the body’s energies is an important part of that process.
But of course if that’s how you see it (that your notions expressed in this thread are contrary to Buddhism or beyond Buddhism or whatever), who am I to argue? This has been an interesting discussion, thanks for that.
I say they are counter to Buddhism in the way that someone just stepping into Buddhism would find these ideas conflicting to the ideals they were being taught.
In that sense, it is counter.
In the sense you are speaking of in the later stages of personal exploration; it is directly from that which arose these things, so yes, it shares the breast with Buddhism.
This is also why I stated that a Buddhist could hold this, certainly, but I wouldn’t call this Buddhism.
