“Odd how people interested in religion spend so much time trying to convert the obvious meaning of their texts that are their authority.” ReligionSelf Deception Author:Nanamoli Thera
“When we are young the noise of general conversation seems much the most fun. When we grow up we discover the possibilities of the tete-a-tete. In maturity the monologue habit sets is. But now at last there is the chance to investigate the rich depth of the silence when the monologue is suspended.” Silence Author:Nanamoli Thera
“Forgetting is a very useful kind of ignorance: it wipes the bad sums off our slates.” IgnorantForgetting Author:Nanamoli Thera
“Don't build yourself an ivory tower" the moralists say. But I am an ivory tower by the mere fact that I am. On the crude physical level the body is a frame of (ivory) bones on which the muscles are stretched, crowned by an (ivory) bone pill-box turret housing the brain — shielding it from the blows of 'reality' so that it can get on with its absurd work undisturbed. On the non-physical level my I-ness is an ivory tower of orderly individual views and vistas shielding 'me' from being swallowed up in chaos. Dear moralists: don't they see that life is a constant flight up and down the endless steps of the dark ivory tower seeking to escape from the horrid chaos of real freedom?” SelfExistentialism Author:Nanamoli Thera
“All the world's a stage, and all the men and women actors on it" says Shakespeare. But actually only the men and women in the public gaze are actors on it. I, for instance, whom — and this I hold one of my greatest blessings while it is so — the public does not gaze on, am not an actor, but only a scene-shifter: the stage is curtained when I and those like me move on it. (Addition:) Or that is how I should like it to be always” Solitude Author:Nanamoli Thera
“I was the future and shall be the past - I am a timeless, everlasting Now, so short I have no end, so long I have no duration.” TimeAnattaThings As They Are Author:Nanamoli Thera
“The dependent origination, or structure of conditions, appears as a flexible formula with the intention of describing the ordinary human situation of a man in his world (or indeed any conscious event where ignorance and craving have not entirely ceased). That situation is always complex, since it is implicit that consciousness with no object, or being ( bhava— becoming, or however rendered) without consciousness (of it), is impossible except as an artificial abstraction. The dependent origination, being designed to portray the essentials of that situation in the limited dimensions of words and using only elements recognizable in experience, is not a logical proposition (Descartes’ cogito is not a logical proposition). Nor is it a temporal cause-and-effect chain: each member has to be examined as to its nature in order to determine what its relations to the others are (e.g. whether successive in time or conascent, positive or negative, etc., etc.). A purely cause-and-effect chain would not represent the pattern of a situation that is always complex, always subjective-objective, static-dynamic, positive-negative, and so on. Again, there is no evidence of any historical development in the various forms given within the limit of the Sutta Piþaka (leaving aside the Paþisambhidámagga), and historical treatment within that particular limit is likely to mislead, if it is hypothesis with no foundation. Parallels with European thought have been avoided in this translation. But perhaps an exception can be made here, with due caution, in the case of Descartes. The revolution in European thought started by his formula cogito ergo sum (“I think, therefore I am”) is not yet ended. Now, it will perhaps not escape notice that the two elements, “I think” and “I am,” in what is not a logical proposition parallel to some extent the two members of the dependent origination, consciousness and being (becoming). In other words, consciousness activated by craving and clinging as the dynamic factory, guided and blinkered by ignorance (“I think” or “consciousness with the conceit ‘I am’”), conditions being (“therefore I am”) in a complex relationship with other factors relating subject and object (not accounted for by Descartes). The parallel should not be pushed too far. In fact it is only introduced because in Europe the dependent origination seems to be very largely misunderstood with many strange interpretations placed upon it, and because the cogito does seem to offer some sort of reasonable approach.” Dependent Origination Author:Nanamoli Thera
“To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance. Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22).” Dependent Origination Author:Nanamoli Thera