Description: Small, say -t-xt days. Don Jean-Francois – We have been exposed to what one might call Buddhist psychology, the phenomenon of thought control. This happens to be a feature of Buddhism that has been of particular interest to some Westerners in recent years. In the nineteenth century, it was the Buddhist wisdom of finding a serene approach to the oblivion of the self that particularly appealed to certain philosophers, such as Schopenhauer. More recently, it was the art of thought control that attracted them. In 1991, for example, a symposium was held at Harvard that brought together many researchers. This is interesting because these are Western researchers who are well versed in what people in the West call psychologie scientifique, contrasting their views with those of Buddhism. Some of these researchers have been to the East themselves to get a closer look at such practices. That's how Daniel Gorman, who is also one of the scientific collaborators of the New York Times, presented a report on Tibetan and Western models of spiritual health during the seminar. So what can we say about this Buddhist psychology? Mathieu – One of the characteristics of the "spiritual science" of Buddhism is that it is not enough to recognize and identify an emotion consciente or an underlying tendency that people may manifest on the surface, but to understand the "liberation" of the mind. Emancipating the mind is to make the thought leave no trace in our spirit, so that the thought does not lead the spirit to falsehood. Otherwise, thoughts tend to have a chain reaction: an unpleasant thought, for example,12 Volt Motor With Gearbox, turns into hatred, then hatred, and eventually invades our minds until we express it in words or actions. We make mistakes to others, and our peace of mind is destroyed. The same is true of desire, arrogance, jealousy,Micro Gear Motor, fear, etc. We can indulge our destructive, possessive, or domineering desires, but the satisfaction we get from indulgence is very short, and will never be a deep, stable pleasure that people can make permanent. Jean-Francois – But all moral suffering does not come from hatred or desire alone. Mathieu – The key to mental labor is not just to identify ideas, but to solve them so that they disappear in the space of the mind. Quite a lot of skill is used for this purpose. The main skill is to focus not on the States of the emotions, on the causes and circumstances that initiate them, but to go back to the source of the thoughts themselves. People distinguish between two kinds of meditators, those who are like dogs and those who are like lions. A dog chases stone after stone that people throw at it. In fact, 24v Dc Motor With Gearbox ,Brushless Gear Motor, people can touch ideas as easily as a dog. It is the general case of human beings that a thought arises, and he allows himself to be drawn; this first thought gives birth to a second, a third thought, and then an endless chain of many thoughts that sustain the confusion of the mind. Perhaps at this time, someone will react like a lion. People can only throw a stone at the lion, because it will turn to the person who throws the stone and jump on him. This second example applies to this meditator, who "turns" to the source of thought and examines the original mechanism by which thought emerges in his spirit. Jean-Francois: What is this mechanism outside of these metaphors? Mathieu-There are moments in which an effort must be made to interrupt the flow of thought. Neither sustaining the thoughts of the past, nor inviting the thoughts of the future, men are, at this moment, apparently only briefly in a state of awakening from all kinds of inferential thoughts. But gradually, people become able to prolong and maintain this awakening. As long as the waves churn in the lake, the water remains murky. As soon as the waves have calmed down, the mud is decanted and the lake is clear again. Similarly, when the reasoning mind is calm, the mind becomes more "clear" and it is easier to discover its essence. Then it is necessary to examine the nature of the various inferential ideas. In order to do this, we even deliberately arouse a very strong emotion, such as thinking of someone who has hurt us, or conversely, thinking of something we want to get. We allow this emotion to appear in the field of our consciousness, and then we focus our inner attention on this thought in an analytical and contemplative manner in turn. At first, this thought rules us and haunts us. It keeps reappearing. However, if we examine it carefully, where does it get the power of its appearance? It does not have the inherent ability to damage people like a flesh-and-bone being. Where was it before it appeared? When it manifests itself in our spirit, does it have any kind of character? Is there an exact location, a form, a color? Where does it go when it leaves the field of our consciousness? The more we analyze it, the more this idea, which appears so powerful, escapes us; we can neither "grasp" it nor "point" it with our fingers. Thus, we come to a state of "no gain", and we stay in this state for some time by means of meditation. This is what people technically call "recognizing the vacuite of the mind.". This is a state of inner simplicity without any idea, a state of presence of clarity and awakening. When people understand that thoughts are only a manifestation of this sober consciousness, they lose the binding firmness they possess. Once this process of liberation becomes natural after some hard practice, when ideas reappear, they will dissolve themselves at the same time as they appear,Planetary Gear Motor, no longer disturbing and enslaving our minds. Like a picture drawn with a finger on the surface of water, which disappears by itself as one draws it, thoughts form and disappear. ichgearmotor.com
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