Buddhism and KOBK: Kill-or-be-killed

Buddhism holds that the human realm is ineluctably characterized by delusion. That means the human realm, NOT individual humans.

KOBK is a deep feature of the human mind, at both societal and individual levels. At the societal level (more than a small group), KOBK cannot be eliminated. This is so because large groups always communicate on levels that do not represent the fullness of human subjective experience; and this causes serious mistakes to arise and accrue, leading to clashes, violence, war. From a Buddhist point of view, this might be thought of as the basis for the delusion that always binds human life until at an individual level, it is seen through and completely understood causing enlightenment or freedom from all delusion and the cessation of rebirth in the human realm.

In Buddhism, a full understanding of suffering, dukkha, the First Noble Truth yields complete enlightenment instantly.

Before we attain that stage of existence, Buddhism councils us to behave compassionately toward all other sentient beings while keeping our spiritual eye on ultimate wisdom, total liberation from the dukkha of the human realm.

Buddhism does not reject new ideas. KOBK is a game-theory explanation of one reason the human realm has always been characterized by delusion and suffering. This analysis of KOBK should not in any way encourage any intelligent person to consciously engage in KOBK behaviors (except in some kinds of self-defense). If KOBK is fully understood, it should help us as individuals and friends to better access the ultimate reality of the Buddha Mind, the Tathagata, Logos, God.

In Buddhism we did not “originally sin.” We are originally good but we are living in a pretty rough place. If we understand that many people with enormous earthly power feel forced to engage in KOBK, we will better understand this realm.

further reading: How to understand the deep strategy of earthly political power: KOBK

The spiritual imperative or Buddhism restated

The ultimate human game-theory game is kill-or-be-killed.

Historically, all empires, states, and political groups have proved this fact. Presently, covid biowarfare is proving this fact.

What can I do as an individual? Nothing to change the above. But many things to change yourself.

The briefest way to state what to do is Buddhist practice.

The First Noble Truth of suffering has always been true and is confirmed in our time.

The Second Noble Truth of the cause of suffering has always been true and is confirmed in out time.

The Third Noble Truth of the cessation of suffering largely depends on individual behavior, as defined by Buddhist practice. The human realm is trapped in the ultimate game-theory game, but the individual is not because the individual can let go of the causes of suffering and rise spiritually.

The Fourth Noble Truth of the way to end suffering is the Noble Eightfold Path. This way also largely depends on induvial behavior, diligence, concentration, and activity.

Buddhism is not nihilism, theism, or atheism. It is a stark recognition of the reality of the human realm. By our own efforts we can recognize our position in this realm and grow spiritually through Buddhist practice.

Buddhavagga: The Buddha

190-191. He who has gone for refuge to the Buddha, the Teaching and his Order, penetrates with transcendental wisdom the Four Noble Truths — suffering, the cause of suffering, the cessation of suffering, and the Noble Eightfold Path leading to the cessation of suffering.

192. This indeed is the safe refuge, this the refuge supreme. Having gone to such a refuge, one is released from all suffering.

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Dhammacakkappavattana Sutta: Setting in Motion the Wheel of Truth

Thus have I heard:

On one occasion the Blessed One was living in the Deer Park at Isipatana (the Resort of Seers) near Varanasi (Benares). Then he addressed the group of five monks (bhikkhus):

“Monks, these two extremes ought not to be practiced by one who has gone forth from the household life. (What are the two?) There is addiction to indulgence of sense-pleasures, which is low, coarse, the way of ordinary people, unworthy, and unprofitable; and there is addiction to self-mortification, which is painful, unworthy, and unprofitable.

“Avoiding both these extremes, the Tathagata has realized the Middle Path; it gives vision, gives knowledge, and leads to calm, to insight, to enlightenment and to Nibbana. And what is that Middle Path realized by the Tathagata? It is the Noble Eightfold path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. This is the Middle Path realized by the Tathagata which gives vision, which gives knowledge, and leads to calm, to insight, to enlightenment, and to Nibbana.

“The Noble Truth of Suffering (dukkha), monks, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with the unpleasant is suffering, dissociation from the pleasant is suffering, not to receive what one desires is suffering — in brief the five aggregates subject to grasping are suffering.

“The Noble Truth of the Origin (cause) of Suffering is this: It is this craving (thirst) which produces re-becoming (rebirth) accompanied by passionate greed, and finding fresh delight now here, and now there, namely craving for sense pleasure, craving for existence and craving for non-existence (self-annihilation).

“The Noble Truth of the Cessation of Suffering is this: It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it.

“The Noble Truth of the Path Leading to the Cessation of Suffering is this: It is the Noble Eightfold Path, and nothing else, namely: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

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Appativana Sutta: Relentlessly

“Monks, I have known two qualities through experience: discontent with regard to skillful qualities[1] and unrelenting exertion. Relentlessly I exerted myself, [thinking,] ‘Gladly would I let the flesh & blood in my body dry up, leaving just the skin, tendons, & bones, but if I have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing my persistence.’ From this heedfulness of mine was attained Awakening. From this heedfulness of mine was attained the unexcelled freedom from bondage.

“You, too, monks, should relentlessly exert yourselves, [thinking,] ‘Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence.’ You, too, in no long time will reach & remain in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for yourselves in the here & now.

“Thus you should train yourselves: ‘We will relentlessly exert ourselves, [thinking,] “Gladly would we let the flesh & blood in our bodies dry up, leaving just the skin, tendons, & bones, but if we have not attained what can be reached through human firmness, human persistence, human striving, there will be no relaxing our persistence.”‘ That’s how you should train yourselves.”

source with note

LEGENDS Diner CLOSES: Mandatory masks tank eatery: “People just don’t want to comply, and I don’t think they will comply”

Legends Diner in Denton — the restaurant that made national news for a sign threatening to charge customers a fee if they complain about masks — is closing at the end of August 2021.

Co-owner Wayne LaCombe says the concerns over COVID-19 and mask-wearing are “too much of a variable right now.”

“People just don’t want to comply, and I don’t think they will comply,” he says, looking at the problem from a big-picture sense. “COVID is going to go on for quite some time.”

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The owner of Legends Diner in Denton posted a sign on the restaurant in mid-March 2021, instructing guests to wear masks even after the mask mandate was lifted in Texas.

Practice non-compliance and avoid businesses that trample rights and impose pseudoscience on clientele. ABN

The Diamond Sutra: Section Two: Subhuti’s Request

At that time the elder monk Subhuti was among the gathering of monks. He rose from his seat, bared his right shoulder, kneeled on his right knee, and with palms pressed together before him, respectfully spoke to the Buddha saying, “Rare One, World-honored One, the Tathagata protects and is concerned about all bodhisattvas, and he instructs all bodhisattvas. World-honored One, when good men and good women commit themselves to anuttara-samyak-sambodhi, on what should they base themselves, and how should they subdue their minds?”

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The Diamond Sutra: Section One: The Causes of This Dharma Meeting

Thus have I heard, at one time, the Buddha was in the state of Sravasti at the Jeta Grove with a gathering of monks numbering 1,250. At mealtime, the World-honored One put on his robe, picked up his bowl, and went into the city of Sravasti to beg for food. After he had gone from house to house, he returned to the grove. When he had finished eating, he put away his robe and bowl, washed his feet, straightened his mat, and sat down.

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Adanta Suttas: Untamed (excerpt)

31. “Monks, I know not of any other single thing so intractable as the untamed mind. The untamed mind is indeed a thing untractable.

32. “Monks, I know not of any other thing so tractable as the tamed mind. The tamed mind is indeed a thing tractable.

33. “Monks, I know not of any other single thing so conducive to great loss as the untamed mind. The untamed mind indeed conduces to great loss.

34. “Monks, I know not of any other single thing so conducive to great profit as the tamed mind. The tamed mind indeed conduces to great profit.

39. “Monks, I know not of any other single thing that brings such woe as the mind that is untamed, uncontrolled, unguarded and unrestrained. Such a mind indeed brings great woe.

40. “Monks, I know not of any other single thing that brings such bliss as the mind that is tamed, controlled, guarded and restrained. Such a mind indeed brings great bliss.”

link to original

Alcoholism and its effects on character traits

This article is well-worth reading: FRONTAL LOBE CHANGES IN ALCOHOLISM: A REVIEW OF THE LITERATURE

Few people, if any, in this world have not been affected by alcoholism. How much of human history has been warped by it?

first posted FEBRUARY 28, 2012

UPDATE: The Fifth Precept of Buddhism is: “No irresponsible use of alcohol.” This is often interpreted to mean no irresponsible use of drugs as as well. This extension of the meaning of this precept is reasonable because many drugs cloud the mind and cause bad judgement in ways similar to alcohol. Nevertheless, that is not what the original precept is. I personally do not drink or use drugs, but believe the following is also worth considering: Are We Misunderstanding the Fifth Precept? ABN

Pabhassara Sutta: Luminous

“Luminous, monks, is the mind. And it is defiled by incoming defilements.”

“Luminous, monks, is the mind. And it is freed from incoming defilements.”

“Luminous, monks, is the mind. And it is defiled by incoming defilements. The uninstructed run-of-the-mill person doesn’t discern that as it actually is present, which is why I tell you that — for the uninstructed run-of-the-mill person — there is no development of the mind.” 

“Luminous, monks, is the mind. And it is freed from incoming defilements. The well-instructed disciple of the noble ones discerns that as it actually is present, which is why I tell you that — for the well-instructed disciple of the noble ones — there is development of the mind.”

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Meaning and identity

  • Meaning can be defined as two or more signaling systems connecting. Connecting means “sending and receiving, receiving and sending.”
  • To visualize this, think of Newton’s every action produces an opposite and equal reaction; thus sending (action) produces receiving (reaction), which in turn sends a message back. For example, a photon hits a hydrogen atom; the photon “sends” while the atom “receives”; by receiving, it also sends a message back and out; it affects the photon and more.
  • Space is the foundation of the plethora of signaling systems. Time is the foundation of their activity and extent.
  • Meaning is the most basic word in language.
  • When you look at it “psychologically,” it’s not what the sign is but what the meaning is. Thus, meaning is a deep basis of semiotics.
  • In this context, it makes sense to say that time and space are the sine qua non of signaling systems. This “defines” time and space in terms of signaling systems.
  • Identity depends on meaning as defined above.
  • Our identities are (somewhat) complex nexuses of meaning/signaling that “embody” our comprehension of the semiotics of our cultures and experiences. They lie at the center of how we understand ourselves. Identity signaling occurs internally as well as externally.
  • In non-FIML social intercourse it is normal for people to assert/display the props/symbols of their identities, as they understand them.
  • People who do FIML also need identities, but they do not need the social props that help non-FIML people define each other.
  • You really do not want to be defined by props and symbols. It’s a static role that leads away from authentic being.
  • People do not truly belong to a culture. Rather they maintain the illusion that they belong to a culture. This is clear when we think and analyze identity in terms semiotics, which here means “the science of communicable meaning.”
  • Having a weak or confused identity can be a very good thing as this may prompt you to learn how identities are made and maintained.
  • No Buddhist should want an identity defined by props and symbols.
  • Buddhism is about authentic being, the “thusness” of being, the experiential existential being that you really are, the one that occurs before there are definitions, props, and symbols.
  • This being can be hard to see because humans are semiotic entities; that is, we are entities that seek, create, and communicate meaning. This causes us to look within semiotics for the definition of our authentic being, a place where it can never be found. You have to look outside of semiotics.
  • But you can’t look outside semiotics unless you know how to look inside. You have to fully understand how the “language” of your semiotics works to be able to step outside of it.
  • Your semiotics is your unique take on the semiotics of your culture(s) and experiences.
  • You cannot fully explore your semiotics, your identity, your nexus of individual meaning alone because there is no way you can check your work. You cannot see yourself.
  • Each of us is a social, interactive, communicative being. You can only fully explore your unique semiotics/identity with a partner who wants to do the same.
  • Two people working together are able to stop the flow of conversation to analyze the semiotics of how they are hearing and speaking. One person working alone is only guessing.
  • Find a partner and do FIML. You will learn a lot from it.
  • Do not expect FIML to give you new symbols or props or tell you how to be. FIML is only a procedure. It is empty, almost devoid of its own content. It is a process that will help you see and recreate your identity.
  • Do not expect your FIML teacher to be an example for you. Do not expect your teacher to be impressive or to project signs and symbols at you. Do not expect to follow your teacher.
  • Just learn how to do FIML from them.
first posted August 22, 2013