Void weaving part 1.

Faith and certainty, fills the same practical role as ignorance. As they both restrict the capacity to learn or experience beyond itself. One who thinks he knows would not care or even consider to question it.

Adherence to reason or dogma is still adherence. Adherence being the loss of autonomy, a kind of submission to the conditions of an identity or dependent suchness.

This is zerosum statements. It is proof of what it's not.
Proof being some cause of conclusion.
conclusion being the word, conditions being the definition.

In any elaboration, practice or explanation the operators in use is but a few.

The few has the ultimate nature of sameness. Sameness in that the identity of any one of these, is dependent on its relationships with what it is not, it is other dependent. As all operators(or terms) share this attribute as their definition they are not different. As they are dependent on eachother they cannot be exclusively true or false, or real at the expense of another.

Void weaving part 2.

As the nature of mind conditions the independent base of itself regardless of the unreality of these conditions. I find it useful to weave the void so that these empty threads recursively yield the conclusion of rememberering this boundless freedom.

This is not speculation it is derived from simply analysing phenomena. Observing mind(reality).

[
Thus, while ultimate reality is beyond language, "apart from all names and words", noble awakened beings "provisionally invent" linguistic conventions such as "conditioned" and "unconditioned" in order to lead sentient beings to the truth. However these inventions have no absolute existence, they are like the creations of a magician, which only appear to be dualistic, but actually lead to a non-dual transcendent reality.
]

https://en.m.wikipedia.org/wiki/Sandhinirmocana_Sutra

Suppose a king or royal minister has never heard lute music before. But one day he does hear it and he says: ‘Good man, tell me, what is that enchanting and delightful, intoxicating, ravishing and enthralling sound?’ Then they say to him: ‘That Sir, is the music of the lute.’ So he says: ‘Go, bring me that lute.’ So they bring it to him but he says: ‘Enough of this lute. Bring me the music.’ Then they say to him: ‘Sir, this lute consists of many parts; the belly, the skin, the handle, the frame, the string, the bridge and the effort of the player. And it makes the sound because of them. The sound is because of these various and many parts.’ Then the king breaks the lute into a hundred pieces, splinters it again, burns it, puts the ashes in a heap and winnows them in the wind or washes them away in water in order to find the music. Having done this he finds no music and says: ‘A poor thing indeed is a lute; whatever a lute may be. The world is deceived by such things.’ In the same way, one investigating the body as far as the body goes, investigating feeling, perception, mental constructs and consciousness as far as they go, finds no ‘I’ , no ‘I am’, no ‘Mine.’

-Samyutta Nikaya IV 197

Science getting up to speed with Buddhas dharma. Interesting talk on cognitive science and consciousness.

https://youtu.be/reYdQYZ9Rj4

What is it that makes meditation so challenging? What is this restlessness that drives our body, speech and mind?

There is some lack of satisfaction, a feeling of unease that is always present. We are constantly occupied with trying to distract us from this feeling.

We habitually use our intellect to try to comprehend it, which, from my humble experience, just creates and puts us on paths right back to the feeling we are trying to escape. As we bind us to conditions like “this is why I’m unhappy” or “if this was true I would be happy”. And then even when these conditions are met, we are back where we started.

What if this feeling of unease is the necessary direction?
And meditation is simply just sitting with this feeling. And what if the less aversion we have to it, the more awake we are.
Holding this view meditation becomes very straight forward and easy.

The reason everybody is saying that you shouldn’t read tantric texts and sadhanas without empowerment, is because to get an empowerment is to get a Guru. Why you need a guru is not because you aren’t capable of realising stuff on your own. But Because tantric texts, like sadhanas, doesn’t in anyway tell you how to actually practice. So the guru and his instructions are not just recommended but they are the actual practice. The texts on their own doesn’t say shit, and if you think they do, well you aren’t real with yourself.

Voidweed and pussy got a nibba tripping.
Pleasure-attachment-thirst
Bliss-Void
Recursion():
If Bliss:
return Recursion(Void)
Else:
return Recursion(Bliss)

Read somewhere about a young Buddhist. When he attended college, he saw a beautiful women and almost fell for her on the spot. But he told himself, only if she is still beautiful through the coming 3 months will I merry her. However, just within the next couple weeks, he saw her again and she was no longer attractive. So he moved on. He kept doing this with other interesting women he encountered.

He never married.

"The nature of space transcends color and shape,
Neither stained nor changed by black or white.
Likewise, the essence of your mind transcends color and shape,
Unpolluted by black or white qualities, misdeeds or virtues.

Just as the bright, clear essence of the sun
Cannot be obscured by the murk of a thousand aeons,
Likewise, the luminous essence of your mind
Can’t be obscured by aeons of samsara.

Though space is given the appellation “empty,”
There’s nothing in space that can be described as such.
Likewise, though mind is described as luminous,
There’s nothing to give a name, saying it’s like this.

Therefore, the nature of mind has always been like space.
There are no phenomena at all not contained within it."

Tilopa

First I thought it broke. It sure felt like it. But..
ᚾᛟᚢ᛫ᛗᚤ᛫ᚻᛖᚨᚱᛏ᛫ᛁᛋ᛫ᛋᛔᚨᚳᛖ

From another thread...

……. you don’t understand “emptiness” in Buddhism. Its not about a space-like absence of phenomena. It means rather, that things are totally linked by cause and effect connections, which leave no room for individual things, entities or selves. All are “empty” of their own individual existences as being inherently apart from a totality of inseparable interdependencies.

There is a verse in which Buddha urges his followers to take his words as they might accept from a jeweller a metal that appears to be gold: only after seeing that the metal does not tarnish when burned, can be easily cut, and can be polished to a bright shine should the metal be accepted as gold.

Thus, the Buddha gives us his permission to critically examine even his own teachings. Buddha suggests we make a thorough inquiry into the truth of his words and verify them for ourselves, and only then ‘accept them, but not out of reverence.’

Taking direction from statements such as these, ancient Indian monastic universities, such as Nalanda, developed a tradition whereby students would critically subject their own teachers’ scholastic work to analysis. Such critical analysis was seen in no way to go against the great admiration and reverence the students had for their teachers.

The famous Indian master Vasubandhu, for example, had a disciple known as Vimuktisena, who was said to excel Vasubandhu in his understanding of the Perfection of Wisdom sutras. He questioned Vasubandhu’s Mind-only interpretation and instead developed his own understanding of the sutras in accord with the Middle Way School.

An example of this in the Tibetan Buddhist tradition is Alak Damchoe Tsang, who was one of the disciples of the great nineteenth-century Nyingma master Ju Mipham. Although Alak Damchoe Tsang had tremendous admiration and reverence for his teacher, he voiced his objections to some of Mipham’s writings.

Once a student of Alak Damchoe Tsang is said to have asked if it was appropriate to critically object to the writings of his own teacher. Alak Damchoe Tsang’s immediate response was, ‘If one’s great teacher says things that are not correct, one must take even one’s lama to task!’

There is a Tibetan saying, ‘Retain your reverence and admiration for the person, but subject the writing to thorough critical analysis.’ This demonstrates a healthy attitude and illustrates the Buddhist tradition known as the approach of the four reliances:

Do not rely merely on the person, but on the words;
Do not rely merely on the words, but on their meaning;
Do not rely merely on the provisional meaning, but on the definitive meaning; and
Do not rely merely on intellectual understanding, but on direct experience.

—HHDL

In the novel "Fight Club", the importance of risk-taking for a young man is a central theme. The protagonist, who remains unnamed, is struggling with a sense of purpose and identity in the modern world around him made up of corporations and feminization. He finds himself drawn to the masculine and quasi-fascist world of "Fight Club" as a way to escape this soulless society and create his own parallel world for others like him to join which becomes a form of resistance.
Through his experiences in "Fight Club," the protagonist learns that being bold and risk-taking is an essential part of discovering who he is and what he is capable of by embracing the unknown and the unpredictable, he can gain a sense of control over his life and his destiny.
It also defines an essential part of being a man. In the masculine world of "Fight Club," where physical strength and thumos are valued above all else, taking risks is a necessary part of proving oneself as a man. Because of his boldness and risk taking the protagonist goes from a bugman office worker to becoming a man amongst men.

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