I first learned about R. D. Laing from this documentary (from 19th minute to 27th) And it doesn't matter that his ideas are not in fashion now: sometimes we just don’t want to know the truth preferring to remain caught in old, comfortable myths. But ignoring a problem, you'll never solve it.
One simple method of Zen training that allowed me to overcome my post-traumatic stress disorder and unleash creativity. And reading the blog from the beginning, you can practise it without a teacher
Showing posts with label love. Show all posts
Showing posts with label love. Show all posts
Tuesday, February 12, 2019
Thursday, June 1, 2017
One Wonderful Technique
I continue describing the technique that will allow you to handle your mental problems - if you think you don't have any, perhaps you don't need this practice and this post is a reminder that for that you should already be sufficiently prepared. It's also about why the correct Zen practice is better than psychoanalysis, and in the end, I'll outline in general terms how works the very process of understanding, which would be just pointless philosophizing if in the following posts I weren't be going to give concrete practical recommendations how to have such an experience.
Wednesday, January 25, 2017
My Comment
See the link below
This is true but only partly. As a former neurotic - I hope it was just a neurosis - I suffered from my memories. If your subconscious mind is poisoned, you can't ask youself about anytying because your thoughts go in the wrong direction. So instead of asking myself, I had to suppress all my doubts (the main problem was that my fears were primarily associated with my loved ones) this may seem unspiritual, but that's exactly what Zen Buddhists do during dzazden. Surprisingly, as a result, I didn't get in some kind of vacuum: the very denial gave me the understanding of what was happening around so I began to feel free from my past: it didn't matter to me anymore.
If your past no longer determines the present, then you have a choice. The truth is that we're not only our past, but also our potential, that is, the future - at least until we're denying the past.
http://motherboard.vice.com/read/memory-hacker-implant-false-memories-in-peoples-minds-julia-shaw-memory-illusion
This is true but only partly. As a former neurotic - I hope it was just a neurosis - I suffered from my memories. If your subconscious mind is poisoned, you can't ask youself about anytying because your thoughts go in the wrong direction. So instead of asking myself, I had to suppress all my doubts (the main problem was that my fears were primarily associated with my loved ones) this may seem unspiritual, but that's exactly what Zen Buddhists do during dzazden. Surprisingly, as a result, I didn't get in some kind of vacuum: the very denial gave me the understanding of what was happening around so I began to feel free from my past: it didn't matter to me anymore.
If your past no longer determines the present, then you have a choice. The truth is that we're not only our past, but also our potential, that is, the future - at least until we're denying the past.
http://motherboard.vice.com/read/memory-hacker-implant-false-memories-in-peoples-minds-julia-shaw-memory-illusion
Sunday, March 27, 2016
Common Mistakes in Zen Practice
This is my comment on the article see the link below.
There is always the temptation to accept bliss as truth along with other mistakes that can interfere with our practice.
First of all, as I understand, only some know how to apply the experience of sitting meditation to the realities of everyday life, ie, when the body is in motion. In addition, doing just sitting meditation and focusing on the tandem, you can easily make mistakes in what you've found (the very sensation in the tanden) and accepted as truth. So it makes sense to be more precise and to focus specifically on the point Seika-no-Itten located in the lower abdomen below the navel at a distance of the thickness of three of your fingers: index, middle, and ring (although if you know how to do zazen properly, you can concentrate even on the palm, for example.)
There are also several traditional annoying inaccuracies that arise when Buddhists try to convey their experience to others. One of them is the advice not to separate yourself and the object (situation) you're watching. In principle, it's true but not so simple. For instance, you can easily merge with a sexual object or dissolve your self while being in a stadium or a rock concert.
There is always the temptation to accept bliss as truth along with other mistakes that can interfere with our practice.
First of all, as I understand, only some know how to apply the experience of sitting meditation to the realities of everyday life, ie, when the body is in motion. In addition, doing just sitting meditation and focusing on the tandem, you can easily make mistakes in what you've found (the very sensation in the tanden) and accepted as truth. So it makes sense to be more precise and to focus specifically on the point Seika-no-Itten located in the lower abdomen below the navel at a distance of the thickness of three of your fingers: index, middle, and ring (although if you know how to do zazen properly, you can concentrate even on the palm, for example.)
There are also several traditional annoying inaccuracies that arise when Buddhists try to convey their experience to others. One of them is the advice not to separate yourself and the object (situation) you're watching. In principle, it's true but not so simple. For instance, you can easily merge with a sexual object or dissolve your self while being in a stadium or a rock concert.
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