No narrative, no worldview
Things arising and passing away
Generosity, giving back
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The world needs goodwill now more than ever.
Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of goodwill, and with no inner hate. We will keep pervading these people with an awareness imbued with goodwill and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with goodwill—abundant, expansive, immeasurable, free from hostility, free from ill will. – Thanissaro Bhikkhu
May all living beings be happy. May all living beings be free from animosity. May all living beings be free from oppression. May all living beings be free from trouble. May all living beings look after themselves with ease.
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Samvega was what the young Prince Siddhartha felt on his first exposure to aging, illness, and death. It’s a hard word to translate because it covers such a complex range—at least three clusters of feelings at once: the oppressive sense of shock, dismay, and alienation that come with realizing the futility and meaninglessness of life as it’s normally lived; a chastening sense of our own complacency and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cycle. This is a cluster of feelings we’ve all experienced at one time or another in the process of growing up, but I don’t know of a single English term that adequately covers all three. It would be useful to have such a term, and maybe that’s reason enough for simply adopting the word samvega into our language. - Thanissaro Bhikkhu
https://tricycle.org/trikedaily/lost-capitulation/
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Saṁvega was what the young Prince Siddhartha felt on his first exposure to aging, illness, and death. It’s a hard word to translate because it covers such a complex range—at least three clusters of feelings at once: the oppressive sense of dismay, terror, and alienation that comes with realizing the futility and meaninglessness of life as it’s normally lived; a chastening sense of our own complicity, complacency, and foolishness in having let ourselves live so blindly; and an anxious sense of urgency in trying to find a way out of the meaningless cycle. This is a cluster of feelings that we’ve all experienced at one time or another in the process of growing up, but I know of no single English term that adequately covers all three. Such a term would be useful to have, and maybe that’s reason enough for simply adopting the word saṁvega into our language. - Thanissaro Bhikkhu
https://www.dhammatalks.org/books/NobleStrategy/Section0004.html
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As for the question, “Who am I?” the Buddha included it in a list of dead-end questions that lead to “a thicket of views, a wilderness of views, a contortion, a writhing, a fetter of views. Bound by a fetter of views, [you] don’t gain freedom from birth, aging, and death, from sorrow, lamentation, pain, distress, or despair.” In other words, any attempt to answer either of these questions is unskillful karma, blocking the path to true freedom. - Thanissaro Bhikkhu
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“Wisdom, as the Buddha says, starts with a question: 'What when I do it will lead to my long-term welfare and happiness?' What’s wise about the question? Well, one, it makes you realize that your actions are going to make the difference. Two, there is long-term happiness. And three, you want a happiness that’s long-term rather than short-term.”
https://www.dhammatalks.org/books/GatherRound/Section0003.html
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“This leads up to the next step, being sensitive to rapture—or refreshment, which is probably a better translation of the Pali word, piti. Breathe in with a sense of refreshment; breath out with a sense of refreshment. And this is how you get there, by being aware of the whole body, by calming the way the breath comes in, calming the way the breath goes out. This allows for a sense of fullness. It’s almost as if every cell in your body is allowed to have its space and to fill up its space, all the way down to the tips of your toes, all the way down to the tips of your fingers, through all the muscles of your head , through all the muscles at the back of your head, down the back of your neck, all the parts of the body that you tend to ignore. Allow all of them to have their space, so that they are not squeezed with the out-breath, not pressured with the in-breath. The more there’s a sense of connectedness of the breath energy throughout the body, the less pressure you have to apply. It’s almost as if you allow all the pores of your skin to open up, and everybody gets to breathe. Everybody gets to have a part of the breath.” – Thanisarro Bhikkhu
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