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Go to Blogger edit html and find these sentences.Now replace these sentences with your own descriptions.This theme is Bloggerized by Lasantha Bandara - Premiumbloggertemplates.com.
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Over the years, I have wrestled with anger and felt it's sting every time. A lot of times I get angry for reasons that I feel are justified, but even so, I pay a price for letting someone's rude actions disturb the calm waters of my mind. One example being rude drivers on the roads, but getting angry at them doesn't do any good for my mental health. I might feel justified, like I sometimes do, but striking-out at other people is like a bee stinging you when you try to take their honey. They strike-out in anger by stinging you, but in the process they are hurt worse because in the process of stinging you they die.
I'm learning through Buddha that there are other ways to react to problems, solve disagreements or process disappointments than through anger. There are other ways to resolve differences without lashing out in rage. People are less likely to compromise with you or change their behavior if you yell at them with angry words and insults. They simply yell back and you're even further away from resolving your problem with them!!
I'm trying to do meditation in the car to lessen my anger while driving. I simply try to focus on my breathing and remember that mistakes happen but how I react determines how much those mistakes will affect me in a painful way. Another method I try to use is seeing the rude drivers as people suffering greatly. They are unhappy inside, so they lash out at others because they don't know how to handle their pain. They are like a wounded animal that tries to bite you even though you aren't trying to hurt them. They are confused and don't know how to solve their problems, so they blame everyone out of ignorance and delusion. It helps me have compassion toward them instead of anger, which calms my mind rather than succumb to the ego's desire for vengeance.
We are recycled consciousness expressing itself in infinite forms. Science tells us that we are social creatures. We need others to survive in this world of suffering. Buddhism explains this bond as interconnection and co-arising. We are all one. To quote the Heart Sutra, "form is emptiness and emptiness is form." Thich Nhat Hanh uses the example of waves in the ocean.
We are all apart of a great, infinite, ocean of consciousness. In other words, we all share a similar human consciousness that interconnects us. As individuals, we are the wave that arises from the wider ocean of consciousness. We are both the wave and the ocean. We are both individuals, and a collective consciousness. This is the Buddhist belief of co-arising. To quote Buddha, "All things appear and disappear because of the concurrence of causes and conditions. Nothing ever exists entirely alone; everything is in relation to everything else."
In each new birth, our karma determines the particular form of our wave rising from the greater ocean of consciousness.
UPDATE: According to Claire Michalewicz, with "Shambhala Sunspace" the British military is not sending 4,000 of its soldiers to Bodh Gaya, as was reported in "The Daily Mail" news publication. "It’s completely untrue,” an army spokeswoman told me, explaining that the Ministry of Defence had no official plans to send troops to Bodh Gaya, the religious site in India where Gautama Buddha is said to have achieved enlightenment. A Buddhist army chaplain is arranging a pilgrimage there for up to 20 soldiers next year, but they’ll be paying for the trip themselves.
By Giridhar Jha, MAIL TODAY, December 10, 2012 Patna, India
JAMES: War is hell, as they say. There are never any winners. All lose something when war is waged, even the survivors. Physically, they might have survived and kept their limbs but mentally they have been traumatized and scarred for life. Modern medicine has never been better at fixing broken bodies but the mind is harder to heal. A lot of mentally traumatized people find that there are gaps in the kind of psychiatric care available. Yes, medications help but they aren't a cure-all.
This is where spirituality can make the difference. Buddha was often described as "the great physician" since his teachings can bring such mental relief from suffering. The Buddha diagnosed the sickness of human suffering through a four-part experiment called the "Four Noble Truths." He then diagnosed the remedy as regular meditation following Dr. Buddha's "Eight-fold Path" to realize the cure (enlightenment). Thus, in many ways, Buddha was one of humanity's first psychiatrists.
I haven't been to war, thankfully, but I do struggle with my own mental illnesses (schizoaffective disorder and PTSD). I can't say it enough, meditation is another medication in my regiment. And, the side-effects are all positive unlike the medications I need. Still, the best success I've found in dealing with my psychiatric issues is the trisection of three things: mediation, medication and therapy.
It is no surprise then, that a lot of veterans of war find relief in Buddhism, so I think it's perfect that these British soldiers are visiting Bodh Gaya for some mental rehabilitation. Too often we focus on the physical wounds and not, treat the mental wounds of war. Thus, the silent epidemic of U.S. veterans of war committing suicide. The tragedy is compounded by a society tainted by the poison of delusion. The delusion of believing that psychiatric disorders are simply the behavioral "weaknesses" of "weak people" rather than true diseases. Why commit to such denial? Our collective egos would rather blame the victim, or, deny the problem exists, than enact the changes to our way of living, and thinking, needed to combat the epidemic of suicide, and other psychiatric crises.
In years past, the testosterone-fueled pride, within the military, saw psychiatric trauma as "weakness". So, It warms my heart to know that the British military is embracing the demand for mental healing, within their ranks. I rejoice that they are helping these wounded heroes find the healing they deserve. It is my sincerest hope, and wish, that these wounded heroes can benefit from the solace and healing that is at the heart of Buddhism.
PHOTO: Thomas Dyer, the first Buddhist chaplain in the United States military.
"The Bitter Buddha" is coming to theaters and on-demand in late 2012. Screenings and news can be found at TheBitterBuddha (Facebook) and TheBitterBuddha.com. This documentary is an unfiltered look at Eddie Pepitone, a real "comic's comic." His life is on full display in this comedic portrait of creativity, enlightenment, and rage.
A film by Steven Feinartz. Animated segment: audio courtesy of WTF with the Marc Maron podcast. Original animation by Allen Mezquida. "The Bitter Buddha" takes an unconventional journey through the life of one of America's most original comedic voices.
"Want to feel like you've discovered something new? That you're watching a comedian poised to hit critical mass? This is your movie."
- The Chicago Tribune
Featuring comedians: Eddie Pepitone, Patton Oswalt, Marc Maron, Sarah Silverman, Zach Galifianakis, Paul Provenza, Sean Conroy, Dana Gould, Todd Barry, Todd Glass, Andy Kindler, BJ Novak, James Adomian, Paul Gilmartin, Paul F. Tompkins, Andy Daly, Jen Kirkman, Jim Earl, Leo Allen, Matt Oswalt, Paul F. Tompkins, Rob Huebel, Scott Aukerman, Todd Barry, and more.
The artist Octavio Ocampo was born in Celaya, Guanajuato, Mexico. He studied art from early childhood. In high school, Ocampo painted murals for the Preparatory School and the City Hall of Celaya.
Ruth Rivera, daughter of artist and muralist Diego Rivera, and Maria Luisa Mendoza encouraged him to attend the School of Painting and Sculpture of the National Fine Art Institute. Later in art school, he constructed papier mache figures for floats, altars, and ornaments used in carnival parades and festivals.
Ocampo's talents are not limited to painting and sculpture; they also extend to acting and dancing. At the Art Institute of San Francisco, he studied all of these disciplines then pursued both a film and theater career. But in 1976 he began to devote himself solely to painting and sculpture. Octavio Ocampo is one of Mexico's most prolific artists.
He now works primarily in the metamorphic style -- using a technique of superimposing and juxtaposing realistic and figurative details within the images he creates. Metamorphic Style Ocampo is known for several famous works in his sometimes wryly sardonic, sometimes evocative paintings.
Detailed images are intricately woven together to create larger images. The optical illusions fade back and pop forward as one studies the pieces, notices the details, and finally recognizes the large scale intention. This is what he terms "metamorphic."
The Visions Fine Art Gallery in Sedona, Arizona, represents Octavio Ocampo in the US.
Several collections in Mexico contain his work, and individual works of his have been commissioned for Pres. Jimmy Carter (as a gift from Pres. José López Portillo of Mexico), Jane Fonda, Cher (for the front and back covers of her "Heart of Stone" album), and César Chávez.
Like it has done to so many icons across the world, India was the
source of spirituality to Apple co-founder Steve Jobs, who later
converted to Buddhism.
Jobs had taken a "spiritual retreat to India" and "traversing through
the country had sparked Jobs' conversion to Buddhism," a CNN report
said.
Jobs had travelled to India in the late 1970s, with money he
had saved working as a technician at a video games manufacturer in the
US.
Buddhism has a 2,000-year old history in China. The country is estimated to have nearly 100 million Buddhist followers.
Apart from Buddhism, China's main religions include Taoism, Islam, Catholicism and Protestantism.
Chinese mainland has 20,000 Buddhist temples and about 200,000 Buddhist monks and nuns.
The Buddhist Association of China is a national religious organization.
There are 34 Buddhist schools and colleges.
Ashley Wells, Dhr. Seven, CC Liu, Wisdom Quarterly
(CFL) Betsy Chasse, co-writer/producer of "What the Bleep Do We Know?!," on her latest independent film, "Killing Buddha."
There is a horrific Mahayana Buddhist expression that -- going against the very heart of Theravada Buddhist sentiment -- runs: “If you see the Buddha on the road, [blank] him.”
There are, after all, only five heinous deeds with fixed karmic results: (1) intentionally harming a buddha, (2) matricide, (3) patricide, (4) killing an arhat, (5) or causing a schism in the Sangha.
The consequence is rebirth in the most dismal subhuman plane of existence (avici) in the very next rebirth. Cultivating the intention to perform one of these unimaginable acts is mental karma that goes on to become a verbal act of encouraging others. What does it mean?
It is meant to be facetious, ironic, and shocking: “Do not follow teachers; do not set up others on a pedestal; depend on yourself; be a light/island (dipa) unto yourself, taking no teacher other than the Dharma itself as an idol or savior.”
An American famous for creating “What the Bleep Do We Know?” is setting her sights on Buddhism. Betsy Chasse was perplexed by the message “You are the one you've been waiting for.” But it came to her through what has become a Mahayana commandment of sorts:
Linji the shocking iconoclast
“Embrace Nothing. If you meet the Buddha, k*ll the Buddha… only live your life as it is, not bound to anything.” This saying is attributed to iconoclastic Linji, the 9th century founder of the Linji School of Chán (Chinese jhana) Buddhism.
Linji's famous sayings
“Followers of the Way [of Chán], if you want to get the kind of understanding that accords with the Dharma, never be misled by others. Whether you're facing inward or facing outward, whatever you meet up with, just kill it! If you meet a [fully awakened] buddha, kill the buddha. If you meet a patriarch, kill the patriarch. If you meet an arhat, kill the arhat. If you meet your parents, kill your parents. If you meet your kinfolk, kill your kinfolk. Then for the first time you will gain emancipation, will not be entangled with things, will pass freely anywhere you wish to go” (Burston Watson, 1999, The Zen Teachings of Master Lin-Chi: A Translation of the Lin-chi lu, p. 52).
“Those who have fulfilled the 10 stages of bodhisattva-practice are no better than hired field hands; those who have attained the enlightenment of the 51st and 52nd stages are prisoners shackled and bound; arhats and non-teaching buddhas are so much filth in the latrine; bodhi and nirvana are hitching posts for donkeys” (Ibid., p. 26).
The Next "What the Bleep?!" Chasse wants help. She is asking the public (through crowdfundinglive.com) to participate in this project at any level. Watch videos from the set, look at behind the scenes footage, chat online with the cast and the film makers, and more. She is exchanging these enticements for funding.
While distributing What The Bleep Do We Know?! Chasse was honored to travel the world talking about the film. The most common question people asked was, “How did a broke, out of work, spiritually unconscious, material Valley Girl who was into sex, tequila, and expensive shoes end up being a writer, director and producer of What the Bleep Do We Know!?” Sometimes it takes the most unlikely of people in the most unusual of circumstances to create something that touches the world like “Bleep” did. The story Chasse told was so funny and resonated with so many people that she decided to write a film about it, a comedy called “Killing Buddha.”
When life is chaotic we are forced to change. This is a lesson successful film producer Sara Wells reluctantly learns when her seemingly perfect life comes crashing down. Desperate for work, she takes on a documentary project about spirituality and the new thought movement. Will “Killing Buddha” mark her triumphant return to the riches she thinks her life once contained?
Or will she and her mismatched crew of seekers, believers, and cynics find that ultimately it’s not what you have and what you believe in, but who you become that counts? Think “Bridget Jones gets hired to shoot a documentary about finding the meaning of life.”
Funny and lighthearted, “Killing Buddha” is a mainstream comedy that is set to include interviews with some of today's greatest pop spiritual teachers -- Deepak Chopra, Barbara Marx Hubbard, Sadhguru Jaggi Vasudev, and others interacting with the actors as they shoot this “film within the film.”
Why make the film?
“Killing Buddha”is a reminder that everything we seek can be found within ourselves. More
Afghan (Gandhara) style Buddha (San Francisco Asian Museum)
From the wide range of meditation subjects found in the Buddha’s discourses [sutras], the ancient teachers of the Theravada tradition have selected four subjects and grouped them into a set known as “the four protective meditations”:
The four are called “protective” meditations because each offers protection from a particular unwholesome tendency and reinforces a beneficial quality essential to the path.
The four can be developed either as a preparation for a more intensive type of meditation or as independent subjects.
Recollection of the Buddha protects against dissatisfaction and generates faith [confidence] and devotion, which in turn give rise to joy.
Loving-kindness is the antidote to ill will and generates feelings of friendliness and altruistic concern.
Contemplating the unattractive nature of the body debilitates sensual lust and inclines the mind toward disenchantment and [liberating] dispassion.
Mindfulness of death is a potent remedy for heedlessness, reminding us of the transience of everything we cherish.
Over the next four weeks [the American monk] Bhikkhu Bodhi* will explain each of these meditation subjects in turn and conduct each as a guided meditation.
Reading Bhikkhu Bodhi's translations and copious commentary, one clearly understands he has a dry-insight method bias [characteristic of the Theravada school of the past few centuries], to the detriment of absorption practice (jhana).
Padmasambhava predicted that, "When the iron eagle flies and horses run on wheels, the Tibetan people will be scattered over the Earth and the Dharma will go to the land of the red man" (Westerners were considered reddish pink by Asians).
*Ven. Bodhi teaches at Chuang Yen Monastery in Carmel, New York. He is currently translating the Anguttara Nikaya, The Numerical Discourses of the Buddha.
(Phuket.com) A few years ago, if anyone traveled anywhere south of Phuket [poo-KIT] City and looked up at the ridge of hills running down the center of the island [peninsula], one would see a towering monument under construction right at the top.
This is the Big Buddha, as it is known locally, destined to become a local landmark and a place for both tourists, pilgrims, and devout Thai Buddhists to visit.
The Big Buddha, Phuket, Thailand (media-cdn.tripadvisor.com)
About 10 years ago a group of friends were walking through the forest in the Nakkerd Hills between Chalong and Kata [Beaches] when they stumbled upon a place with stunning vistas of both sides of the island -- Chalong Bay lay in one direction, while on the other they looked down over Kata Beach and the Andaman Sea. It would, they thought, make a perfect place for a viewpoint -- something that could become as well known as Phuket’s favorite sunset viewpoint, Laem Phromthep. More
Buddhist Temple in India (Urban-India.net)I read a small byline in my Lonely Planet Guide about a quaint Buddhist temple on a hill in Hyderabad.
Off we went to the Ananda Buddha Vihara. We went up to East Maredpally and from there took a rickshaw to Mahendra Hills. Not surprisingly, the rickshaw driver hadn’t heard of the place either. We asked him to take us to Mata Amritanandmayi’s Ashrama, which is next to the temple, as he concentrated on coaxing the rickshaw up the steep streets. This Buddhist temple is the last building at the edge of a hillock [with a great view over the city]. More Western-style Buddha of Central Asia (Gandhara, Bactria, Greece)
Gandhara is an ancient region or province invaded in 326 B.C. by Alexander the Great, who took Charsadda (ancient Puskalavati) near present-day Peshawar (ancient Purusapura) and then marched eastward across the Indus into the Punjab as far as the Beas river (ancient Vipasa). Gandhara constituted the undulating plains, irrigated by the Kabul River from the Khyber Pass area, the contemporary boundary between Pakistan and Afghanistan, down to the Indus River and southward towards the Murree hills and Taxila (ancient Taksasila), near Pakistan's present capital, Islamabad.
Its [Westernized] Buddhist art, however, during the first centuries of the Christian era, had adopted a substantially larger area, together with the upper stretches of the Kabul River, the valley of Kabul itself, and ancient Kapisa, as well as Swat and Buner towards the north. More
The Buddha: "Then the Bodhisattva Vipassi thought, 'I have found the insight-way to enlightenment, namely:
"By the cessation of mind-and-body, consciousness ceases;
by the cessation of consciousness, mind-and-body ceases;
by the cessation of mind-and-body, the six sense bases cease;
by the cessation of the six sense bases, contact ceases;
by the cessation of contact, feeling ceases;
by the cessation of feeling, craving ceases;
by the cessation of craving, clinging ceases;
by the cessation of clinging, becoming ceases;
by the cessation of becoming, birth ceases;
by the cessation of birth aging and death, sorrow, lamentation, pain, grief, and distress cease. Thus this whole mass of suffering ceases."
"And at the thought, ‘Cessation, cessation,’ there arose in the Bodhisattva Vipassi insight into things never before realized accompanied by knowledge, vision, awareness, and light.
"Then, disciples, at another time the Bodhisattva Vipassi dwelled contemplating the rise and fall of the Five Aggregates of Clinging: 'Such is the (1) body, such its arising, such its passing away; such is (2) sensation... such is (3) perception... such are the (4) formations [usually represented by volition]... such is (5) consciousness, such its arising, such its passing away.'
"And as he remained contemplating the rise and fall of the Five Aggregates of Clinging, before long his mind was freed from the corruptions, freed without remainder. [That is, he became completely enlightened and liberated from all future rebirth.]
"Then, disciples, the Blessed One, the Arhat, the fully-enlightened Buddha Vipassi thought, 'Suppose I were now to teach Dharma?' Then he thought, 'I have attained to this Dharma, which is profound, hard to see, hard to grasp, peaceful, excellent, beyond reasoning, subtle, to be apprehended by the wise.
"'But this generation delights in clinging, rejoices and revels in it. But for those who so delight, rejoice, and revel in clinging this is hard to see, namely, the conditioned [dependently originated] nature of things.
"Equally hard to see would be the calming of all the mental formations, the abandonment of all substrates of rebirth, the waning away of craving, dispassion, cessation, [so as to see] nirvana. And if I were to teach Dharma to others and they did not understand, that would be wearisome and troublesome."
"And to the Buddha Vipassi there occurred spontaneously this verse never heard before:
"This that I’ve attained why should I proclaim?"
Those full of lust and hate can never grasp it.
Upstream this Dharma subtle, deep does aim.
So hard to discern, the passion-blinded cannot see it."
Maha Brahma (Thai Erawan Shrine)
"As the Buddha Vipassi pondered in this way, his mind was inclined to inaction rather than to teaching the Dharma. And, disciples, the Buddha Vipassi’s reasoning became known to a certain Great Brahma [telepathically], who thought:
"'Alas the world is perishing. It will be destroyed because the mind of Vipassi, the Blessed One, the Arhat, the Fully Enlightened Buddha, is inclined to inaction rather than to teaching the Dharma!'
"So this Great Brahma, as swiftly as a strong man might stretch his flexed arm or flex it again, disappeared from the Brahma plane and reappeared before the Buddha Vipassi. Arranging his upper robber over one shoulder and kneeling on his right knee, he saluted the Buddha Vipassi with joined hands and said:
"'Venerable sir, may the Blessed One teach Dharma, may the Well-Farer teach Dharma! There are beings with little dust in their eyes who are perishing from not hearing Dharma: they will become knowers of Dharma!" More
小時候，希望自己快點長大 ✽ Dimasa kecil, ingin segera beranjak dewasa.
長大了，卻發現遺失了童年 ✽ Setelah dewasa, merasa kehilangan masa kanak-kanak. 單身時，開始羨慕戀人的甜蜜 ✽ Saat sendiri, mulai menginginkan manisnya hubungan asmara.
戀愛時，懷念單身時的自由 ✽ Saat memiliki kekasih, merindukan kebebasan masa-masa sendiri.
很多事物，沒有得到時總覺得美好 ✽ Banyak hal selalu nampak indah saat diri sendiri belum mendapatkannya.
得到時才開始明白「我們得到的同時就開始失去」所以，過好當下最重要！ Namun saat mendapatkannya, baru menyadari bahwa pada saat yang sama kita memperoleh , saat itu pula mulai kehilangan. Oleh karena itu, yang terutama adalah menjalani "Saat Ini" dengan sebaik-baiknya
Venerable Robina Courtin gives the essence of the Buddha's teaching of karma (actions with the ability to yield results when, like seeds, they come to fruition). This teaching is great for beginners to get a taste of the meaning of karma in simple terms as well as for long time students to remember the essence of this complex subject.
We all love the stunning beauty of the great Buddhist temples and shrines that stir the heart spiritually. However, I have found just as much spiritual inspiration in the forests and mountains as any ancient holy site. Perhaps that's because since I was a small boy, here in the mountains of Colorado, I have spent countless hours communing with the whispering pines and listening to the profound babbling of the meandering streams. Stood with rapture and awe atop the highest mountain-tops, as well as meditated in fields of wildflowers whose perfumes were every bit as relaxing as temple incense.
All of these wonders and shines in nature sooth even the most anxious mind into a state of pure relaxation and total awareness. For who can't stand in mindful wonder when gazing upon a misty, shrouded peak, or a dazzling stream? Is it any wonder than that many of the Buddhist holy shrines are built atop mountains and deep within forests? The Buddha was a nature lover himself.
The cities were too chaotic for a mind seeking rest, and so Buddha gave himself to nature. Fasting, he meditated under a sturdy tree, pondering the meaning of life. At night the twinkling stars would keep watch and give him encouragement toward realizing the world-changing revelations that his deep meditation would bring us. It was in nature that he came to the profound conclusion of Buddhism--balance. He found that fasting, or starving himself did not take away his suffering. But, he also knew his former princely life of gluttony wasn't satisfying either. For him, it was only on a balanced, middle-path that mental freedom could be found. He saw in nature that one plant or animal can not exist or survive without other plants and animals. This harmony and balance of a middle path between extremes would come to settle his mind to where the Dharma would pour from his newly balanced mind.
It is our calling as Buddhists today to return to Mother Nature, meditate within and work to protect it for future generations. If you have trouble feeling mindful, aware or present when meditating, try doing it out in nature. Only, don't close your eyes...leave them wide open but otherwise meditate as usual and I bet you that you will have an easier time centering into that present moment in nature than almost anywhere else. If you live in a city with no real nature to go into then try a public park, a backyard or a bike path where there are often benches. You can just sit there quietly and look ahead at the nature--the life unfolding right in front of you and sync it with your deep breathing. It will empty you of stress and rejuvenate your body better than a pot of coffee. And, to those passing by on the path they just see you sitting with your eyes open, smiling perhaps and enjoying the park/bike path/open space. They won't have any idea that you are deeply meditating. For this reason, it's a nice way to meditate in public without drawing unwanted attention.
PHOTO: I took this picture of the gurgling stream above Miller Falls near Tracy City, Tennessee in 2011.
大梵天王及金光明最勝王經 Brahma Deva dan Raja Sutra Sinar Keemasan Nan Terunggul
✽ Homage To Mahamulacarya Liansheng ✽ Homage To Golden Light of The Most Victorious King Sutra ✽ Homage To Sarasvati Bhagavati Source : 金光明最勝王經卷第五, 品第十 Suvarnaprabhasottamaraja Sutra Bab 5, Bagian 10
Pic : Brahma King in Chinesse Style
Translated by Lianhua Ĵυή Shi An
"Mahabrahma , dengan tepat mendengar maupun menerapkan Suvarnaprabha Sutra nan luhur ini akan menghasilkan kekuatan nan agung. Diandaikan ada orang yang mempraktekkan Sadparamita tanpa kemudahan selama ratusan ribu mahakalpa, pahala yang dihasilkan tidak ada seper seratus dari putera maupun puteri yang berbudi yang menyalin Suvarnaprabha Sutra ini dan selama setengah bulan berkonsentrasi melafalkannya. Pahala yang dihasilkan tidak terungkapkan dengan kata-kata."
Those tattooed and weathered hands and arms have seen a lot of change and yet they are still relaxed. They are a testament that the Buddha's teachings stand the test of time. The tattoos speak of the wisdom his body has absorbed from a lifetime of practicing the Dharma. If those hands could talk, I'm sure they'd have quite an inspiring story to tell!!
BuddhaSasana Home Page English Section ________________________________________ The mind-body relationship in Pali Buddhism : A philosophical investigation Peter Harvey Asian Philosophy, Vol. 3 No. 1 1993, pp.29-41
ABSTRACT :
The Suttas indicate physical conditions for success in meditation, and also acceptance of a not-Self tile-principle (primarily vinnana) which is (usually) dependent on the mortal physical body. In the Abhidhamma and commentaries, the physical acts on the mental through the senses and through the 'basis' for mind-organ and mind-consciousness, which came to be seen as the 'heart-basis'. Mind acts on the body through two 'intimations': fleeting modulations in the primary physical elements. Various forms of rupa are also said to originate dependent on citta and other types of rupa. Meditation makes possible the development of a 'mind-made body' and control over physical elements through psychic powers. The formless rebirths and the state of cessation are anomalous states of mind-without-body, or body-without-mind, with the latter presenting the problem of how mental phenomena can arise after being completely absent. Does this twin-category process pluralism avoid the problems of substance-dualism?
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