Is apathy the natural result of the cessation of craving?
I read somewhere that once the Arahant achieves enlightenment, the only mental formations that arise are products from previous volitional acts or caused by biological necessity, no "spontaneous" volitional acts are formed.
Is this the final extermination of the experience of free-will?
Can the Arahant be functional in modern society outside of the monestary?
Is it possible to set artificial goals and attain them in such a state?
Apathy
Re: Apathy
"No volitional acts" does not necessarily mean that he is not acting from the perspective of another observer.sentientbeing wrote:I read somewhere that once the Arahant achieves enlightenment, the only mental formations that arise are products from previous volitional acts or caused by biological necessity, no "spontaneous" volitional acts are formed.
All kinds of ideas may be projected onto one's idea of an arahant. Best to refer to the 10 fetters eradicated.sentientbeing wrote:Is this the final extermination of the experience of free-will?
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
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Re: Apathy
seconded.ground wrote:"No volitional acts" does not necessarily mean that he is not acting from the perspective of another observer.sentientbeing wrote:I read somewhere that once the Arahant achieves enlightenment, the only mental formations that arise are products from previous volitional acts or caused by biological necessity, no "spontaneous" volitional acts are formed.
All kinds of ideas may be projected onto one's idea of an arahant. Best to refer to the 10 fetters eradicated.sentientbeing wrote:Is this the final extermination of the experience of free-will?
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
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Re: Apathy
I am experiencing a mind state I can only describe as Anatta. There is no entity that "wills" except for the interplay of desires.ground wrote: "No volitional acts" does not necessarily mean that he is not acting from the perspective of another observer.
Yes. I don't experience any of those except for deep uncertainty. I have not read many texts and I am wondering if anyone can offer insight into the nature of volition after the Arahat has acheived liberation.ground wrote:All kinds of ideas may be projected onto one's idea of an arahant. Best to refer to the 10 fetters eradicated.
http://www.accesstoinsight.org/tipitaka ... .than.html" onclick="window.open(this.href);return false;
Re: Apathy
If "deep uncertainty" indicates a sense of lack then it may be investigated how this conforms to what is called "a mind state I can only describe as Anatta". But it is really nothing that can be discussed ...sentientbeing wrote:I am experiencing a mind state I can only describe as Anatta. ...
Yes. I don't experience any of those except for deep uncertainty. ...
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Re: Apathy
I don't know if there is a misunderstanding here. The best description I have found outside of Depersonalization Disorder is the Buddhist notion of Anatta. The deep uncertainty is more of an intellectual confusion than a "restlessness". I am curious as to any reports (you've heard/read) on the experience of the arahant.ground wrote: If "deep uncertainty" indicates a sense of lack then it may be investigated how this conforms to what is called "a mind state I can only describe as Anatta". But it is really nothing that can be discussed ...
Re: Apathy
However "Depersonalization Disorder" seems to conicide with a felt self (atta) ...sentientbeing wrote:The best description I have found outside of Depersonalization Disorder is the Buddhist notion of Anatta.
First experiences with depersonalization may be frightening, with patients fearing loss of control, dissociation from the rest of society and functional impairment. [15] The majority of patients suffering from depersonalization disorder misinterpret the symptoms, thinking that they are signs of serious mental illness or brain dysfunction. This commonly leads to an increase of anxiety experienced by the patient which contributes to the worsening of symptoms. [16]
http://en.wikipedia.org/wiki/Depersonalization_disorder" onclick="window.open(this.href);return false;
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Re: Apathy
I am merely describing my experience. I feel that words and definitions do not get at the core.
It is apparently a known occurence among meditators:
It is apparently a known occurence among meditators:
Re: Apathy
No. Getting rid of craving lets you act in a liberated way instead of being blindly controlled by your conditioning. Apathy would be constantly lacking compassion. And remember, the goal is not to get rid of craving, it is to end your suffering.sentientbeing wrote:Is apathy the natural result of the cessation of craving?
http://www.accesstoinsight.org/tipitaka ... .budd.html
Beset by craving, people run about like an entrapped hare. Held fast by mental fetters, they come to suffering again and again for a long time.
Your word choice is revealing. An Arahant does not acheive enlightenment, an Arahant is enlightened.sentientbeing wrote:I read somewhere that once the Arahant achieves enlightenment, the only mental formations that arise are products from previous volitional acts or caused by biological necessity, no "spontaneous" volitional acts are formed.
http://www.accesstoinsight.org/tipitaka ... .wlsh.html
As for the rest, how do you define a biological necessity? Would compassion fall under that category? If you can cite your "I read somewhere" source it might help.
These last three question have no need/use to be answered.sentientbeing wrote:Is this the final extermination of the experience of free-will?
Can the Arahant be functional in modern society outside of the monestary?
Is it possible to set artificial goals and attain them in such a state?
Last edited by cbonanno on Mon Jan 14, 2013 12:13 pm, edited 1 time in total.
Re: Apathy
This gentleman is not a Buddhist, he is a businessman.sentientbeing wrote:I am merely describing my experience. I feel that words and definitions do not get at the core.
It is apparently a known occurence among meditators:
http://www.greatwesternvehicle.org/crit ... hinzen.htm
Why listen to these people when you can listen to the Buddha?
http://www.accesstoinsight.org
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Re: Apathy
He's a Buddhist AND a businessman. I'd be pretty careful about saying someone isn't a buddhist.cbonanno wrote: This gentleman is not a Buddhist, he is a businessman.
http://www.greatwesternvehicle.org/crit ... hinzen.htm
Also, linking to greatwesternvehicle.org to back up your argument is kinda hilarious. That's not a site worth linking to.
Shinzen Young's video is quite good in that it distinguishes Depersonalisation Disorder from the experience of Anatta, and he points out how they are similar but very different.
Then,
saturated with joy,
you will put an end to suffering and stress.
SN 9.11
saturated with joy,
you will put an end to suffering and stress.
SN 9.11
Re: Apathy
Yes and certainly psychiatric diagnosis on the one hand and "spiritual state" or "achievement" {further terms may be added} on the other hand are culturally conditioned ideas. E.g. It has been suggested that the shakyamuni may have had Asperger Syndrome.sentientbeing wrote:I am merely describing my experience. I feel that words and definitions do not get at the core.
Maybe to differentiate for oneself it may be helpful whether a state causes suffering for oneself .... taking suffering for others as an indicator may be misleading at times since many others tend to suffer if one does not behave the way they expect (which usually is according to culturally conditioned social norms).
Re: Apathy
But his video is bad in that he thinks the conditions can arise from proper meditation. Maybe it arises in his students because he is a poor instructor. Maybe if he taught all of what the Buddha taught, and not just vipassanna, he would not have to discuss this idea.James the Giant wrote:He's a Buddhist AND a businessman. I'd be pretty careful about saying someone isn't a buddhist.cbonanno wrote: This gentleman is not a Buddhist, he is a businessman.
http://www.greatwesternvehicle.org/crit ... hinzen.htm
Also, linking to greatwesternvehicle.org to back up your argument is kinda hilarious. That's not a site worth linking to.
Shinzen Young's video is quite good in that it distinguishes Depersonalisation Disorder from the experience of Anatta, and he points out how they are similar but very different.
I am careful who I call a Buddhist. He is not Buddhist because he does not teach the full complexity of what the Buddha taught. Listen to more of his videos and go to his website. He is a business man who uses some cherry picked buddhist ideas to make people feel good and to satisfy his monetary fetters.
He says on his website:
The Buddha did not teach meditation for these reasons, he taught it as a way to reach Nibanna, any other goal is not Buddhism.Removed from its cultural and doctrinal trappings, vipassana meditation (usually under the name mindfulness) is finding clinical application in the fields of pain management, stress management, compulsions and as an adjunct to psychotherapy.
The Buddha had something to say about people like him:
http://www.accesstoinsight.org/tipitaka ... .horn.html" onclick="window.open(this.href);return false;
Regarding to linking to greatwesternvehicle.org: While I do not agree with most of what Mr. Brooks writes about, the facts of that specific article, are they in dispute?Good Gotama, as for those persons who, in want of a way of living, having gone forth from home into homelessness without faith, who are crafty, fraudulent, deceitful, who are unbalanced and puffed up, who are shifty, scurrilous and of loose talk, the doors of whose sense-organs are not guarded, who do not know moderation in eating, who are not intent on vigilance, indifferent to recluseship, not of keen respect for the training, who are ones for abundance, lax, taking the lead in backsliding, shirking the burden of seclusion, who are indolent, of feeble energy, of confused mindfulness, not clearly conscious, not concentrated but of wandering minds, who are weak in wisdom, drivelers — the good Gotama is not in communion with them.