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| Sister Ayya Khema Nothing Special IntraText - Concordances (Hapax - words occurring once) |
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1 13 | This is one of the great absurdities of humanity, and only a
2 16 | billion inhabitants is an absurdity rarely noticed. ~
3 22 | unequivocal acceptance. Accepting oneself results in being
4 12 | all our mental emotional activities, and wisdom is rare. ~
5 3 | certain people can all be added to our lives but they are
6 | again
7 6 | of us wish to escape or alleviate, and discard as quickly
8 | almost
9 | always
10 14 | mode of reacting. It is amazing that most people have not
11 | amongst
12 11 | to looking for a lifelong anesthetic which dulls all awareness
13 | another
14 | anyone
15 16 | substitution. Here we can appreciate the training in meditation,
16 7 | situations or the lack of appreciation, praise, love or opportunities,
17 11 | liking or disliking the same areas of life, we are not sensitive
18 2 | out of ourselves when we aren't even one whole yet. ~
19 19 | identical situations have arisen many times. They'll continue
20 20 | so much how long we can attend to the breath or the sensations
21 16 | our thinking with being attentive to the breath. For one who
22 20 | rather how aware and how awake we become. Then we can use
23 | away
24 14 | are always either good or bad in our opinion. Sometimes
25 14 | negative emotion is like a barb which we would like to use
26 8 | will find that fundamental basis within, from which inner
27 10 | can hardly even change the behavior of a dog, but we can change
28 1 | often misunderstood and believed to be something special.
29 4 | full of wisdom, bringing benefit to ourselves and others. ~
30 6 | on a pillow with one leg bent in such a way that the discomfort
31 2 | In the best case they may result in
32 16 | such a thought amongst four billion inhabitants is an absurdity
33 | Both
34 11 | dealing with ourselves. If we break a leg and don't want to
35 4 | but also full of wisdom, bringing benefit to ourselves and
36 16 | where we are constantly called upon to substitute our thinking
37 21 | There is the Cartesian view: "I think, therefore
38 24 | is very busy and we get caught up in extraneous matters.
39 17 | When we remember that we're causing our own dukkha we are back
40 18 | our next step, we have a chance of changing the discomfort
41 10 | acceptance and realization changes our whole world because
42 18 | step, we have a chance of changing the discomfort within ourselves
43 14 | dislike. Certain qualities and characteristics are always either good or
44 3 | all the ordinary worldly chores and the other one who becomes
45 5 | Many people go around in circles in their spiritual practice
46 24 | quiet it down to see more clearly. The way of spiritual practice
47 20 | inside. If that opening is closed the moment we stand up,
48 22 | realization of where our dukkha comes from must be followed by
49 23 | we will create the inner comfort to expand our consciousness
50 6 | discomfort? What can be compared in importance to that and
51 1 | certain place. Or it may be connected with a special person without
52 23 | inner comfort to expand our consciousness and awareness to an understanding
53 4 | Our practice consists of constant purification;
54 4 | Our practice consists of constant purification; there's nothing
55 17 | situations, and include our sense contacts, what we hear, see, taste,
56 11 | own ideas and viewpoints, continually liking or disliking the
57 | could
58 23 | Eventually we will create the inner comfort to expand
59 10 | fear or worry, have been created by ourselves. Only then
60 15 | hates, fears and worries are creating unhappiness for ourselves. ~
61 17 | that our own mind is the culprit, then we will look for a
62 11 | pliability may result in a great deal of pain, but that's part
63 11 | that is the wrong way of dealing with ourselves. If we break
64 8 | have to find a point of departure for this practice which
65 5 | That is possibly a designation of a goal. In order to get
66 8 | Only those people who are determined to grow in spirituality
67 5 | their own worth. Both are detrimental to a fundamental recognition
68 19 | exploration of our reactions, developing sensitivity and vulnerability
69 17 | begin to see dukkha in a different way. Namely, as part and
70 22 | able to accept others. The difficulty with other people is that
71 22 | of wanting makes dukkha disappear, which means unequivocal
72 6 | escape or alleviate, and discard as quickly as possible.
73 7 | manufacturers of our own discomforts is there any opening for
74 14 | go through life having a distinct demarcation line: on the
75 12 | generosity, are usually equally distributed in most people. Delusion,
76 3 | spiritual at certain times in diverse ways. Meditation, rituals,
77 15 | we know that we are the doer. We are responsible for
78 16 | the breath. For one who doesn't meditate the substitution
79 10 | change the behavior of a dog, but we can change ourselves.
80 3 | Namely, the ordinary person doing all the ordinary worldly
81 | done
82 17 | same time which results in "double dukkha." ~
83 | down
84 11 | lifelong anesthetic which dulls all awareness and keeps
85 14 | is hating. This negative emotion is like a barb which we
86 12 | generosity, are usually equally distributed in most people.
87 11 | rest of our lives. This is equivalent to looking for a lifelong
88 6 | something that all of us wish to escape or alleviate, and discard
89 3 | lives but they are not the essence of our spirituality. ~
90 17 | If we have dukkha like everybody does, we are in the first
91 20 | use that awareness in our everyday reactions and thinking processes. ~
92 5 | however, we need to know exactly where we stand; otherwise
93 5 | spiritual practice either having exaggerated or underrated ideas of their
94 16 | is an unknown factor. To exchange an unwholesome thought with
95 14 | there is no perfection in existence, there's no hope for happiness
96 23 | create the inner comfort to expand our consciousness and awareness
97 19 | need to investigate and experience. Spiritual practice involves
98 19 | one's whole being and the exploration of our reactions, developing
99 24 | and we get caught up in extraneous matters. The world inside
100 17 | responsible. If we hold fast to that understanding, then
101 7 | or opportunities, are at fault, we haven't started our
102 10 | within us, all unhappiness, fear or worry, have been created
103 6 | importance to that and why do we feel uncomfortable so often?
104 6 | uncomfortable so often? Nobody feels at ease in an untidy, messy
105 10 | ourselves. Only then is the field wide open for change. That
106 18 | which meditation cannot flourish. ~
107 22 | dukkha comes from must be followed by the understanding that
108 | found
109 2 | worst case, they lead to fracturing ourselves, making two, three
110 4 | kind and loving but also full of wisdom, bringing benefit
111 6 | worries about our past or future. How can that be comfortable? ~
112 8 | which inner growth can be generated. ~
113 20 | mind to what is actually going on inside. If that opening
114 14 | characteristics are always either good or bad in our opinion. Sometimes
115 8 | people who are determined to grow in spirituality will find
116 8 | within, from which inner growth can be generated. ~
117 14 | existence, there's no hope for happiness in such a mode of reacting.
118 14 | is a person who cannot be happy because it's impossible
119 10 | or other people; we can hardly even change the behavior
120 13 | hating anyone because he is hateful, but rather because our
121 15 | realize that the dislikes, hates, fears and worries are creating
122 21 | mind will constantly play havoc with our inner household.
123 | he
124 17 | sense contacts, what we hear, see, taste, touch and smell.
125 10 | lives. Until then we were helpless victims. We cannot change
126 | Here
127 17 | are responsible. If we hold fast to that understanding,
128 14 | first pricks the one who is holding on to it. This is a law
129 14 | in existence, there's no hope for happiness in such a
130 9 | and not just for the few hours of meditation or scattered
131 17 | part and parcel of being human; as a universal and not
132 13 | the great absurdities of humanity, and only a very few people
133 14 | we would like to use to hurt others, but it first pricks
134 16 | is an almost unbelievable idea for people who do not know
135 19 | moment, we may be able to see identical situations have arisen many
136 6 | discomfort arising within. Imagine you are sitting on a pillow
137 6 | What can be compared in importance to that and why do we feel
138 14 | cannot be happy because it's impossible to find only people and
139 17 | are in the first instance inclined to blame someone or something.
140 17 | continue with situations, and include our sense contacts, what
141 17 | are infinite. But when we indulge in them, we are refusing
142 17 | possibilities for blame are infinite. But when we indulge in
143 16 | thought amongst four billion inhabitants is an absurdity rarely noticed. ~
144 17 | possible scapegoats are innumerable. When we remember that we'
145 6 | We need to inquire into any discomfort arising
146 19 | ourselves which we need to investigate and experience. Spiritual
147 9 | The whole person becomes involved and not just for the few
148 19 | experience. Spiritual practice involves one's whole being and the
149 1 | be something special. It isn't. It is one's whole body
150 | itself
151 5 | how can we start on this journey? Many people go around in
152 6 | about it or would you just keep sitting like that for the
153 11 | dulls all awareness and keeps us in a semi-awake state. ~
154 7 | people, situations or the lack of appreciation, praise,
155 24 | The world at large is very busy and we get
156 14 | holding on to it. This is a law of nature and so simple
157 22 | mirror-image and eventually we learn to be together like milk
158 19 | there are certain necessary learning situations in our lives
159 | least
160 14 | everything we like and on the left everything we dislike. Certain
161 22 | not make it go away; only letting go of wanting makes dukkha
162 11 | equivalent to looking for a lifelong anesthetic which dulls all
163 19 | ll continue to do so many lifetimes, unless we change. ~
164 14 | people and things that one likes. Since there is no perfection
165 6 | untidy, messy household, or likewise when there are unwholesome
166 11 | viewpoints, continually liking or disliking the same areas
167 11 | is painful, it would mean limping for the rest of our lives.
168 10 | There must be no lip-service; it has to be real. All
169 22 | have such a mirror. When we live with others we can see ourselves
170 14 | not a comfortable way of living. One is a person who cannot
171 19 | arisen many times. They'll continue to do so many lifetimes,
172 4 | feelings are not only kind and loving but also full of wisdom,
173 | makes
174 2 | to fracturing ourselves, making two, three or four people
175 13 | only because hate wants to manifest itself. ~
176 12 | wisdom, we are constantly manifesting one of these. Love and hate,
177 7 | realize that we are the manufacturers of our own discomforts is
178 14 | about it but it remains a matter of spiritual practice. ~
179 24 | caught up in extraneous matters. The world inside is also
180 17 | next important step in our maturing process is the recognition
181 11 | that is painful, it would mean limping for the rest of
182 22 | dukkha disappear, which means unequivocal acceptance.
183 16 | breath. For one who doesn't meditate the substitution of one
184 20 | then we haven't really been meditating successfully. It is not
185 6 | feels at ease in an untidy, messy household, or likewise when
186 22 | learn to be together like milk with water, which completely
187 22 | ourselves as if it were a mirror-image and eventually we learn
188 22 | which we can see our own mistakes. How useful it is to have
189 1 | Spiritual practice is often misunderstood and believed to be something
190 14 | for happiness in such a mode of reacting. It is amazing
191 9 | meditation or scattered moments of remembrance. The whole
192 | much
193 14 | to it. This is a law of nature and so simple that most
194 19 | realize that there are certain necessary learning situations in our
195 16 | Change necessitates substitution. Here we can
196 14 | one who is hating. This negative emotion is like a barb which
197 | never
198 16 | inhabitants is an absurdity rarely noticed. ~
199 | now
200 1 | whom the practice cannot occur. These are views and opinions
201 16 | thinking the same has never occurred to us. To be the only one
202 19 | them, we will get the same ones over and over again. If
203 14 | either good or bad in our opinion. Sometimes it does not work
204 1 | occur. These are views and opinions which lead to nothing. ~
205 7 | appreciation, praise, love or opportunities, are at fault, we haven'
206 12 | hate and delusion and their opposites of generosity, love and
207 | otherwise
208 13 | inner hate is looking for an outlet. This is one of the great
209 14 | simple that most people overlook it completely. We go through
210 11 | result in a great deal of pain, but that's part of practice.
211 17 | way. Namely, as part and parcel of being human; as a universal
212 6 | threatened, worries about our past or future. How can that
213 17 | This is a very popular past-time and possible scapegoats
214 14 | likes. Since there is no perfection in existence, there's no
215 1 | practice or chanting to be performed at a specific time in a
216 17 | as a universal and not a personal truth. However, when we
217 6 | for the rest of your life? Physical discomfort is something
218 1 | specific time in a certain place. Or it may be connected
219 3 | practice, chanting, certain places, certain people can all
220 21 | our mind will constantly play havoc with our inner household.
221 17 | scapegoat. This is a very popular past-time and possible scapegoats
222 17 | taste, touch and smell. The possibilities for blame are infinite.
223 5 | That is possibly a designation of a goal.
224 22 | others to do it we are not practicing. This is a difficult undertaking
225 7 | the lack of appreciation, praise, love or opportunities,
226 22 | other people is that they present a mirror in which we can
227 14 | hurt others, but it first pricks the one who is holding on
228 16 | spiritual practice. We are prone to believe what we are thinking.
229 19 | being able to roll with the punches. We begin to realize that
230 4 | practice consists of constant purification; there's nothing else to
231 9 | whole time at it can become purified. ~
232 14 | everything we dislike. Certain qualities and characteristics are
233 6 | alleviate, and discard as quickly as possible. What about
234 24 | something about that. We can quiet it down to see more clearly.
235 14 | Sometimes it does not work out quite that way and we hate to
236 8 | starting point. If one runs a race, one has to find the starting
237 12 | activities, and wisdom is rare. ~
238 16 | inhabitants is an absurdity rarely noticed. ~
239 17 | When we remember that we're causing our own dukkha we
240 14 | happiness in such a mode of reacting. It is amazing that most
241 10 | lip-service; it has to be real. All discomfort within us,
242 20 | stand up, then we haven't really been meditating successfully.
243 15 | To recapitulate: first, we know that we
244 17 | indulge in them, we are refusing our first insight; namely,
245 11 | it's painful, it's often rejected. Surely that is the wrong
246 14 | written about it but it remains a matter of spiritual practice. ~
247 17 | are innumerable. When we remember that we're causing our own
248 9 | or scattered moments of remembrance. The whole of each of us
249 6 | inner household such as resistance, dislikes, fears, feeling
250 11 | situations around us. If we retain our own ideas and viewpoints,
251 14 | demarcation line: on the right everything we like and on
252 1 | think of it as meditation or ritual, devotional practice or
253 3 | diverse ways. Meditation, rituals, devotional practice, chanting,
254 19 | others and being able to roll with the punches. We begin
255 12 | Because all of us have the six roots of greed, hate and delusion
256 8 | a starting point. If one runs a race, one has to find
257 17 | then we will look for a scapegoat. This is a very popular
258 17 | popular past-time and possible scapegoats are innumerable. When we
259 9 | few hours of meditation or scattered moments of remembrance.
260 15 | whatever is arising within us. Second, we can change because we
261 | seems
262 18 | Using insight into self-made dukkha as our next step,
263 11 | awareness and keeps us in a semi-awake state. ~
264 20 | attend to the breath or the sensations but rather how aware and
265 17 | situations, and include our sense contacts, what we hear,
266 11 | areas of life, we are not sensitive to our inner reactions.
267 19 | our reactions, developing sensitivity and vulnerability to others
268 11 | and don't want to have it set because that is painful,
269 14 | that way and we hate to shift our demarcation line. It'
270 10 | meditation, but no results will show in our lives. ~
271 | Since
272 10 | to practice. We can even sit in meditation, but no results
273 12 | Because all of us have the six roots of greed, hate and
274 17 | hear, see, taste, touch and smell. The possibilities for blame
275 | some
276 | someone
277 | Sometimes
278 1 | chanting to be performed at a specific time in a certain place.
279 14 | to this fact. Many have spoken and written about it but
280 2 | case they may result in sporadic practice and in the worst
281 11 | It starts with inner softness, acceptance
282 11 | keeps us in a semi-awake state. ~
283 | still
284 16 | constantly called upon to substitute our thinking with being
285 20 | t really been meditating successfully. It is not so much how long
286 11 | painful, it's often rejected. Surely that is the wrong way of
287 17 | contacts, what we hear, see, taste, touch and smell. The possibilities
288 [Title]| Text~ ~
289 14 | to find only people and things that one likes. Since there
290 | those
291 21 | some kind of order into our thoughts and emotional reactions
292 6 | dislikes, fears, feeling threatened, worries about our past
293 2 | fracturing ourselves, making two, three or four people out of ourselves
294 | together
295 17 | what we hear, see, taste, touch and smell. The possibilities
296 16 | Here we can appreciate the training in meditation, where we
297 17 | universal and not a personal truth. However, when we are disliking
298 2 | fracturing ourselves, making two, three or four people out
299 16 | wholesome thought is an almost unbelievable idea for people who do not
300 6 | that and why do we feel uncomfortable so often? Nobody feels at
301 12 | Delusion, however, is the underlying factor of all our mental
302 5 | either having exaggerated or underrated ideas of their own worth.
303 22 | practicing. This is a difficult undertaking but also a very important
304 22 | dukkha disappear, which means unequivocal acceptance. Accepting oneself
305 14 | The one who becomes unhappy in the first instance is
306 17 | parcel of being human; as a universal and not a personal truth.
307 23 | awareness to an understanding of universality. ~
308 16 | thought for another is an unknown factor. To exchange an unwholesome
309 6 | Nobody feels at ease in an untidy, messy household, or likewise
310 | Until
311 | upon
312 22 | see our own mistakes. How useful it is to have such a mirror.
313 | Using
314 12 | greed and generosity, are usually equally distributed in most
315 10 | Until then we were helpless victims. We cannot change the world
316 21 | There is the Cartesian view: "I think, therefore I am."
317 11 | retain our own ideas and viewpoints, continually liking or disliking
318 1 | cannot occur. These are views and opinions which lead
319 19 | developing sensitivity and vulnerability to others and being able
320 22 | one of us to blend; if we wait for others to do it we are
321 11 | we break a leg and don't want to have it set because that
322 22 | away; only letting go of wanting makes dukkha disappear,
323 13 | disliking but only because hate wants to manifest itself. ~
324 22 | together like milk with water, which completely blend.
325 3 | certain times in diverse ways. Meditation, rituals, devotional
326 | whatever
327 16 | unwholesome thought with a wholesome thought is an almost unbelievable
328 | whom
329 10 | Only then is the field wide open for change. That moment
330 17 | painful feelings and are not willing to accept the fact that
331 6 | something that all of us wish to escape or alleviate,
332 14 | that most people have not woken up to this fact. Many have
333 17 | seems so simple that one wonders why it is often difficult
334 14 | opinion. Sometimes it does not work out quite that way and we
335 9 | The whole of each of us working the whole time at it can
336 3 | person doing all the ordinary worldly chores and the other one
337 10 | all unhappiness, fear or worry, have been created by ourselves.
338 2 | sporadic practice and in the worst case, they lead to fracturing
339 14 | fact. Many have spoken and written about it but it remains
340 11 | rejected. Surely that is the wrong way of dealing with ourselves.
341 | your