SEVEN FACTORS OF ENLIGHTENMENT In Buddhism the Seven…

SEVEN FACTORS OF ENLIGHTENMENT

In Buddhism, the Seven Factors of Enlightenment are:

MINDFULNESS (sati) i.e. to remember the Dhamma.
INVESTIGATION (dhamma vicaya) of the Dhamma.
ENERGY (viriya)
JOY or rapture (pīti)
RELAXATION or tranquility (passaddhi) of both body and mind
CONCENTRATION (samādhi) a calm, one-pointed state of concentration of mind[1]
EQUANIMITY (upekkha), to be able to face life in all its vicissitudes with calm of mind and tranquility, without disturbance, with dispassion and detachment.

This set of seven enlightenment factors is one of the “Seven Sets” of “Enlightenment-related states” (bodhipakkhiyadhamma).

The Pali word bojjhanga is a compound of bodhi (“enlightenment”) and anga (“factor”).[2]

From Wikipedia, the free encyclopedia – see ‘Seven Factors of Enlightenment’
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Buddhism

We are knee deep in a river searching…

We are knee deep in a river, searching for water. We are part of an invisible river, but we are so distracted by outer things and what we imagine they could mean to us that we lose contact with the source of our own being.
Kabir Edmund Helminski, Living Presence (1992), p. 25

“The problem with which you are faced is…

“The problem with which you are faced is one which concerns and seriously puzzles many of our present-day youth. How to attain spirituality is indeed a question to which every young man and woman must sooner or later try to find a satisfactory answer. It is precisely because no such satisfactory answer has been given or found, that the modern youth finds itself bewildered, and is being consequently carried away by the materialistic forces that are so powerfully undermining the foundations of man’s moral and spiritual life.

“Indeed the chief reason for the evils now rampant in society is the lack of spirituality. The materialistic civilization of our age has so much absorbed the energy and interest of mankind that people in general do no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence. There is not sufficient demand for things that we call spiritual to differentiate them from the needs and requirements of our physical existence.
“The universal crisis affecting mankind is, therefore, essentially spiritual in its causes. The spirit of the age, taken on the whole, is irreligious. Man’s outlook on life is too crude and materialistic to enable him to elevate himself into the higher realms of the spirit.
“It is this condition, so sadly morbid, into which society has fallen, that religion seeks to improve and transform. For the core of religious faith is that mystic feeling which unites Man with God. Directives from the Guardian – Shoghi Effendi – India/Hawaii, 1973 edition, pp 86-87

This state of spiritual communion can be brought about and maintained by means of meditation and prayer.

And this is the reason why Bahá’u’lláh has so much stressed the importance of worship. It is not sufficient for a believer merely to accept and observe the teachings. He should, in addition, cultivate the sense of spirituality which he can acquire chiefly by means of prayer. The Bahá’í Faith, like all other Divine Religions, is thus fundamentally mystic in character. Directives from the Guardian. Its chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers. 87 It is the soul of man which has first to be fed. Directives from the Guardian – Shoghi Effendi – India/Hawaii, 1973 edition, pp 86-87

“Laws and institutions, as viewed by Bahá’u’lláh, can become really effective only when our inner spiritual life has been perfected and transformed. Otherwise religion will degenerate into a mere organization, and becomes a dead thing. Directives from the Guardian – Shoghi Effendi – India/Hawaii, 1973 edition, pp 86-87

Directives from the Guardian – Shoghi Effendi – India/Hawaii, 1973 edition, pp 86-87

Q What is the light in enlightenment A…

Q. What is the light in enlightenment?
A. Love knowing! Beyond that it is love knowing and doing!
“The Light shines through all.” – George Fox 1656

“Before enlightenment, chop wood and carry water.

After enlightenment, chop wood and carry water.” – Wu Li

“The Self is an ocean without a shore. Gazing upon it has no

beginning or end, in this world and the next.”

Ibn al’Arabi (1165 – 1240)

The Pre/Trans Fallacy – http://www.praet…

The Pre/Trans Fallacy – http://www.praetrans.com/en/ptf.html

The psychologist Bernhard Meyer says;
“In August of 2000 I was beginning to understand the pre/trans fallacy, reading Wilber’s chapter in Spiritual Choices (see below).

Before, my opinion was that rationality is no more needed if you are spiritual.

The concept of Wilber helps to integrate spirituality and rationality. With individual and cultural development marks he gives a background which makes it easier to live spirituality in the modern and postmodern world.”

Bernhard Meyer, psychologist, Germany
E-mail: Bernhard.Meyer[AltGr-Q]gmx.com

quoted from SEX, ECOLOGY, SPIRITUALITY by Ken Wilber.
© 1995, 2000 by Ken Wilber. By arrangement with
Shambhala Publications, Inc., Boston, http://www.shambhala.com

Ever since I began writing on the distinctions between prerational (or prepersonal) states of awareness and transrational (or transpersonal) states – what I called the pre/trans fallacy – I have become more convinced than ever that this understanding is absolutely crucial for grasping the nature of higher (or deeper) or truly spiritual states of consciousness.

The essence of the pre/trans fallacy is itself fairly simple: since both prerational states and transrational states are, in their own ways, nonrational, they appear similar or even identical to the untutored eye. And once pre and trans are confused, then one of two fallacies occurs:

In the first, all higher and transrational states are reduced to lower and prerational states. Genuine mystical or contemplative experiences, for example, are seen as a regression or throwback to infantile states of narcissism, oceanic adualism, indissociation, and even primitive autism. This is, for example, precisely the route taken by Freud in The Future of an Illusion.

In these reductionistic accounts, rationality is the great and final omega point of individual and collective development, the high-water mark of all evolution. No deeper or wider or higher context is thought to exist. Thus, life is to be lived either rationally, or neurotically (Freud’s concept of neurosis is basically anything that derails the emergence of rational perception – true enough as far as it goes, which is just not all that far). Since no higher context is thought to be real, or to actually exist, then whenever any genuinely transrational occasion occurs, it is immediately explained as a regression to prerational structures (since they are the only nonrational structures allowed, and thus the only ones to accept an explanatory hypothesis). The superconscious is reduced to the subconscious, the transpersonal is collapsed to the prepersonal, the emergence of the higher is reinterpreted as an irruption from the lower. All breathe a sigh of relief, and the rational worldspace is not fundamentally shaken (by “the black tide of the mud of occultism!” as Freud so quaintly explained it to Jung).

On the other hand, if one is sympathetic with higher or mystical states, but one still confuses pre and trans, then one will elevate all prerational states to some sort of transrational glory (the infantile primary narcissism, for example, is seen as an unconscious slumbering in the mystico unio). Jung and his followers, of course, often take this route, and are forced to read a deeply transpersonal and spiritual status into states that are merely indissociated and undifferentiated and actually lacking any sort of integration at all.

In the elevationist position, the transpersonal and transrational mystical union is seen as the ultimate omega point, and since egoic-rationality does indeed tend to deny this higher state, then egoic-rationality is pictured as the low point of human possibilities, as a debasement, as the cause of sin and separation and alienation. When rationality is seen as the anti-omega point, so to speak, as the great Anti-Christ, then anything nonrational gets swept up and indiscriminately glorified as a direct route to the Divine, including much that is infantile and regressive and prerational: anything to get rid of that nasty and skeptical rationality. “I believe because it is absurd” (Tertullian) – there is the battle cry of the elevationist (a strand that runs deeply through Romanticism of any sort).

Freud was a reductionist, Jung an elevationist – the two sides of the pre/trans fallacy. And the point is that they are both half right and half wrong. A good deal of neurosis is indeed a fixation/regression to prerational states, states that are not to be glorified. On the other hand, mystical states do indeed exist, beyond (not beneath) rationality, and those states are not to be reduced.

For most of the recent modern era, and certainly since Freud (and Marx and Ludwig Feuerbach), the reductionist stance toward spirituality has prevailed – all spiritual experiences, no matter how highly developed they might in fact be, were simply interpreted as regressions to primitive and infantile modes of thought. However, as if in overreaction to all that, we are now, and have been since the sixties, in the throes of various forms of elevationism (exemplified by, but by no means confined to, the New Age movement). All sorts of endeavors, of no matter what origin or of what authenticity, are simply elevated to transrational and spiritual glory, and the only qualification for this wonderful promotion is that the endeavor be nonrational. Anything rational is wrong; anything nonrational is spiritual.

Spirit is indeed nonrational; but it is trans, not pre. It transcends but includes reason; it does not regress and exclude it. Reason, like any particular stage of evolution, has its own (and often devastating) limitations, repressions, and distortions. But as we have seen, the inherent problems of one level are solved (or “defused”) only at the next level of development; they are not solved by regressing to a previous level where the problem can be merely ignored. And so it is with the wonders and the terrors of reason: it brings enormous new capacities and new solutions, while introducing its own specific problems, problems solved only by a transcendence to the higher and transrational realms.

Many of the elevationist movements, alas, are not beyond reason but beneath it. They think they are, and they announce themselves to be, climbing the Mountain of Truth; whereas, it seems to me, they have merely slipped and fallen and are sliding rapidly down it, and the exhilarating rush of skidding uncontrollably down evolution’s slope they call “following your bliss.” As the earth comes rushing up at them at terminal velocity, they are bold enough to offer this collision course with ground zero as a new paradigm for the coming world transformation, and they feel oh-so-sorry for those who watch their coming crash with the same fascination as one watches a twenty-car pileup on the highway, and they sadly nod as we decline to join in that particular adventure. True spiritual bliss, in infinite measure, lies up that hill, not down it.

[Note: A more detailed description of the pre/trans fallacy can be found in Eye to Eye.]