Sickness and Mind

Train of thought from a sick Buddhist. I’m just rambling about the things I’ve been reading and the thoughts I’ve been having in relation to my illness (Type 1 Diabetes). It starts off with thinking about diabetes, but ends with thinking about thinking. Minding mind. Check it out!



Cause and effect!
There are reasons I took on this illness.
All things have reason for their thingishness.

Moral reasons?
I don’t know.

Is there a deeper meaning to it?
It gets as deep as I can dig.

It just keeps going–
what limit have you concocted that is not demolished by clear insight?
Infinite, Infinite, this Mind is infinite!
Your limits are arbitrary mind-made boundaries.

Finitude is a comfortable restriction–
it is a comfy idea.

if I just do the thing that a meaning-maker does,
there is indeed meaning!

Meaning doesn’t sit outside of the mind,
waiting for someone to find it– meaning is thrust upon events *by* mind.
It is mind-on-mind activity.

Does this disease have meaning? Yep. I say so. What is the meaning? It is an opportunity to practice mindfulness of body with ever increasing diligence. There is that story being told here.

Struggle, advance, retreat, failure, success, achievements, loss.
It is an extremely engaging story– its almost like its not even a story, but is, in fact, real.

But, what is ‘real’ and ‘unreal’ but more mind activity, more arbitrary markers.



All of this is mind activity. There is a story being told. Sometimes sad. Sometimes happy. Sometimes neither.

In giving primacy to this “Mind”,
we must first realize that “Mind” is just a word ( mind is mind created ).
It will do us no good to drop one delusion and pick up a fancier delusion called, “Mind”.

So, why even say, “Mind”?
How do we know that Mind is the thing?


Without Mind, there are no questions, no experiences, no assertions, no confusion, no delusion, no happiness, none of the things that we regularly experience in this here conventional reality.


Two Truths

Maybe you’d like to read about The Two Truths on Wikipedia.

Without the “Two Truths Doctrine”,
much of what we come across in Buddha’s teaching can become horribly confusing.

Conventional Mind has been called:
saṁvṛti satya

Ultimate Mind has been called:
paramārtha satya

Conventionally, practically, we *are* here having this exchange of ideas, but, Ultimately, we are not what we think we are. We think things are a certain way, but, Ultimately, they are not that way.

All notions are incomplete and, in the end, misleading.

So, we practice deep looking, not repression or denial. We look deeply into conventional reality and see nothing but ultimate reality.

We look deeply into ultimate reality and see conventional reality.

To make one dominate the other,
is to become lost in delusion.
This is the Middle Path.
Nagarjuna is our Wonderful Teacher of this Middle Path.


Perfection of Wisdom

The Bodhisattva Path consists of six perfections, or Paramitas.

The Prajnaparamita tradition emphasizes the Perfection of Wisdom,
which is one of the six.

This practice of living with this awareness,
described above,
is called,
“Coursing in Prajnaparamita”.

Prajnaparamita is the Mother of All Buddhas.
Holy Mother Sophia-Pistis-Zoe.


To me, early Christian teachings on our mother Sophia come close to this style. Sophia means Wisdom. She is our mother as well. You may enjoy a text called, “Thunder: Perfect Mind”.

It presents assertions similar to those you’ll find in the Prajnaparamita Literature.


Speaking to my Good Friends

Dear friend,
have you ever stepped outside of mind to review the qualities of mind?
You haven’t.
You can’t step outside of mind,
“You” are Mind.

Have you seen your eyeball without the aid of a mirror?
When you saw your eyeball in the mirror,
did you really see your eyeball?
was it just another representation of reflecting light?

As far as we can tell,
Seeing is born of interactions between “Light” and “Eye” and the faculty of “Vision”.

When we see an object,
we do not see the object,
we only see the light that bounces off of the object.

When we see the light,
we are not seeing the light,
we simply become aware of what the brain presents to awareness in response to it’s interactions with “Light”.

Where is that awareness?
Where is that I AM feeling?
Where is that Svabhava? How does it arrive?

There are three Self-Natures,
Three “Svabhavas”.

That of initial disciminations–
you believe this to be this and that to be that.

That of relations between objects of discriminations–
you think, this is the way things are, this how things relate.

But, then there is a special Svabhava that is born of the perfect knowledge that sees through delusion.


Brain Stuff

Do the brain and extended nervous system present models of reality to a Ghost in a Shell?

What is Mind?
Mind is this.
We are currently doing mind together,
right here,
right now.

It is not a mystery.
There are no questions,
no answers,
no random assertions without mind.

We begin with Mind,
Mind is the reality limit.

Beyond this assertion, of “This is Mind”,
there is nothing to say about Ultimate Reality.
For, that which is beyond Mind is beyond words!
We can point,
and for the sake of infinite sentient beings,
we *do* point!
We keep pointing.
We keep going.

Travelling beyond all notions, forever beyond, beyond beyond–
to the highest bliss and beyond,
to the deepest realization and beyond,
never settling anywhere.
Taking nothing as ‘foundation’.
We Bodhisattvas who course in Perfect Wisdom do not settle down,

(and there!)
there are Bodhisattvas who have abandoned the deep delusions of:

  • real / unreal
  • big / small
  • good / bad
  • up / down
  • etc..

We are surrounded by their Kingdom,
but those addicted to delusive pleasures don’t care to see it!
They are drunk now,
when they shake off the liquor,
they will ask for help.


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