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billytiss

Suffering in childhood and continuos repetition of thinking

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I would like to know what to do with past. In one way it is true that all things that happened to us are past and we created causes for it to happen. When it happened our reaction created certain new karma, that we sometimes experience also now, today. How do we dissociate what is happening to us today with our past patterns. And what analysis would couteract certain all the time present feeling of lets say for instance that `you are not loved by others`. This is in one way mere interpretation of ego that wants pleasure that does not last.

 

The other thing is that everything that happened to us in the past has really not happened that way. Can this way of thinking applied in proper way pacify certain way of percieving yourself.

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Guest Ani.Chödrön

Tashi Delek,

 

How do we dissociate what is happening to us today with our past patterns. This is in one way mere interpretation of ego that wants pleasure that does not last. And what analysis would couteract certain all the time present feeling of lets say for instance that `you are not loved by others`.

As you said, our present experiences are result of our past actions. It is the same stream of consciousness experiencing and producing different phenomena, like we produce dreams. It is not an outer condition causing us trouble. So it is our mind that we have to work on. :// It is good to recognize a problem and its contexts, but it often happens that people get caught in the past instead of working on the presence. Presence means the hard task of taking responsibility for your life in your hands.

 

You probably know what is beneficial and what is not. Continuous work of applying it in our everyday life starts to change the course of events. Step by step, patiently, with all the joyous effort we can generate. It means to keep purifying negative karma, generating merits and developing enough self-discipline to continue and not lose hope even if we are not in a good mood or in a crisis. :x Sooner or later results appear – and this makes it all easier. <|:)

 

When “certain feelings” or crisis appear you can notice that it usually refers to an outer surrounding. Which is impermanent. This way the situation offers an opportunity to check or establish inner balance which would be independent of the changing worldly matters, a balance on which you can rely at any moment of your life, even at the time of death. l-) Everything that turns your mind to Dharma can be engaged this way. The Awakening mind, for example. It may remind you to Tonglen practice during the crisis, so that you can accept all the people who feel unloved in your compassion field and give them all the love that you can give. :% Or to the Four immeasurable thoughts, establishing a feeling of equanimity, if clinging or aversion burden you.

 

As a preventive you can regularly check how stable you can stay during the 8 extremes, which endanger our effort for a balanced state of mind:!:: pleasure-suffering, gain-loss, praise-blame, fame-being unknown. This situations can become a practice.

 

The other thing is that everything that happened to us in the past has really not happened that way. Can this way of thinking applied in proper way pacify certain way of percieving yourself.

As we are changing our mind, also our attitude to what has happened is changing. At the beginning a situation may look unsurpassable and “nothing but trouble”, :cry: while at the end one can even appreciate the event which helped him to grow. :) Helped to develop a more opened and stable mind :D and to find more zeal for Dharma. :))

 

Best regards,

chödrön

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So as far as I understood, patience, continuous practice, joious effort, purification, generation of merits and not much of psychoanalysis makes things easyer.

 

Thanks for this advice: how stable you can stay during the 8 extremes, which endanger our effort for a balanced state of mind:!:: pleasure-suffering, gain-loss, praise-blame, fame-being unknown. This situations can become a practice. :)

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