Cathal Costello Costello
But the direct path is to realize that right now, there really are no chains. In reality, the ignorant mind is grasping at the smoke and mirrors of these five aggregates (form, feeling, perception, thinking, and sensory consciousness), which are all subject to arising and therefore subject to passing away. But this essential knowing nature that is not subject to arising and passing away—the ever-present awareness of this moment—is the place of liberation here and now. In other words, there are no chains holding you. There is only you holding yourself. That’s why Ajahn Chah says the Dhamma is easy. Simply know and let go. That knowing is what they call “Self” in Vedanta. The Buddha taught not-self (non-identification) because when we look for our essential knowing nature (as Ajahn Chah called it), we first notice physical sensation (form) and mistake that as it. Or we mistake feeling, perception, thinking, and/or consciousness as it. This is what the Buddha called “the five aggregates afflicted by clinging (identification).” Non-identification is the direct path out of suffering. The Dukkha Dukkha Nirodha I practice now is going from the conditioned directly to the unconditioned anytime this present awareness contracts even a tiny bit. The chains don’t have us. We are like the monkey whose fist is stuck in the coconut because it won’t let go of the food inside… –Dhammarato
But the direct path is to realize that right now, there really are no chains. In reality, the ignorant mind is grasping at the smoke and mirrors of these five aggregates (form, feeling, perception, thinking, and sensory consciousness), which are all subject to arising and therefore subject to passing away. But this essential knowing nature that is not subject to arising and passing away—the ever-present awareness of this moment—is the place of liberation here and now. In other words, there are no chains holding you. There is only you holding yourself. That’s why Ajahn Chah says the Dhamma is easy. Simply know and let go. That knowing is what they call “Self” in Vedanta. The Buddha taught not-self (non-identification) because when we look for our essential knowing nature (as Ajahn Chah called it), we first notice physical sensation (form) and mistake that as it. Or we mistake feeling, perception, thinking, and/or consciousness as it. This is what the Buddha called “the five aggregates afflicted by clinging (identification).” Non-identification is the direct path out of suffering. The Dukkha Dukkha Nirodha I practice now is going from the conditioned directly to the unconditioned anytime this present awareness contracts even a tiny bit. The chains don’t have us. We are like the monkey whose fist is stuck in the coconut because it won’t let go of the food inside… –Dhammarato
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The Buddhist world is overflowing with academic minded people who hold up a clipboard of sutta criteria to evaluate your experience and see if it fits what that nonlivivng text says. But that’s not where or what the Dhamma is. The Dhamma is this very real, very alive, bottomless well of happiness that flows inside, covered over by greed, hatred, and delusion, muddied by hinderances, distorted by this cyclical pursuit of stimulating activities. But despite all that obstruction, when we can stop, it takes only a slight turn in the right direction to see this happiness that’s always already here. And when you see it, stay with it and be satisfied. As you remain looking at this causeless happiness, it will grow and overflow all the defilements that once covered it over, and the endless seeking for stimulating sensory activities, stimulating ideas and answers, will become valueless, like straw in your hand. “Problems” that once occupied decades of discussions will look like a single grain of dust on your pants, and you’ll laugh or giggle when they arise in the mind, starved for attention. It’s really that simple, there’s nothing to it. Don’t worry, be happy.
