my theory why humans r this way

It's just a theory, I feel that today people are not getting enough time to unwind and relax..... And I mean proper relaxation, not just being braindead or wasted on drugs. Ithink in this computer information age, and especially with the great popularity of mobile phones, and their speedy advancements, people are never alone. They dont get time to just sit in silence and reflect on life and the events in their lives. Which I think creates a major block in peoples mental ability to be able to de-stress. This is why drugs are becoming so much more popular, as people look for ways to just escape. The purpose of drugs in the begining was to open up peoples minds, now they are just used to kill it. They dont want to exist because they cant deal with the daily interactions, and the stresses of life.. Things are moving so quickley now the mind is unable to keep up and process the information, and the emotions that bubble up. People no longer have time to spend their evenings outside alone, or in quiet with the family, and that books are becoming a forgotten past time. Without a few minutes alone and outside, or with at least a veiw outside, from your home, or a place you can go to that is qquiet and peaceful some where near some natural or artifical environment inwhich people can unwind, people are slowly going crazy, and they dont even know it.. Or they turn into working/wasted zombies that spend the week days wrking busy and then spend the weekends getting smashed out of their brain on what ever drug they enjoy is not the answer. i will concede that drugs can help people, but they shouldnt be the only and all encompassing solution.

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Without change you will always be unhappy

Change is at the root of all happiness, because the universe is in a constant state of change. But unfortunately most people dislike change and only do so when they have no other option. This is a serious cause of depression and anxiety. If you are unable to change how can you expect yourself to ever be happy????

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In.....

In this moment you can see... In this moment you can feel.... Just stop take a breath and feel the air, watch it come in and out, know it as it rolls down and blows out, Then you can watch your mind... See how needy it is.... How jealous it becomes.... Sit in silence and watch and listen to the negativity....... That ramble is not who are.... But you let it control your thoughts and actions..... What you think doesnt make you who you are, But does define your actions and the world we live in....

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What are we doing here?

Why do we value things of no importance? Why do we toil while we weep??? Why do we stay blind to what is plain? Why do we play games that hurt the ones we love?????

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Tim Winton - Dirt Music

An amazing book, if you are interested in the Australian Outback. Its a beautiful log of what the country is in its center which very few get to meet and greet. Even Australians themselves. Its a very hard place to live, and you need a fair amount of knowledge and skill to get buy especially if you find yourself alone. The story I found lacking, and the characters not deep enough. I kept wanting to know more about each persons past and reasons for their current predicament.

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Love

You cant know what love is until your pushed to your max, because love never gives up, it lets go, it is and will always be,

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Why parents are best

Why parents’ help is best Parents can focus on their child, spending some one-to-one time with them. Parents can fit English sessions into any part of their day to suit their child and themselves. Parents can regulate the length of an English session and select activities to fit their child’s needs, interests and ability to concentrate. Parents know their child intimately and can intuitively judge the type of English talking suitable for their individual ways of picking up language. Parents can best interpret their child’s moods and respond to them. Children have days when they eagerly absorb language and others when they find it difficult to concentrate. Parents can introduce more fun, as they are working with an individual, not a class. Parents can introduce English culture into family life, so broadening their child’s outlook and understanding of their own culture as well as things English. Parents, using a softer, caring voice and simpler language, unconsciously shepherd their young child through an activity by: a running commentary (talking aloud) on what is going on: ‘Let’s put it here.’ ‘There.’ ‘Look. I’ve put it on the table.’ ‘Which one do you like?’ [pause] ‘Oh, I like this one.’ ‘The red one’ repeating useful language more often than in adult talk: repetition introduced naturally helps the child to confirm what they are picking up – it is not boring for the child, even if it is for the parent reflecting back what their child has said and enlarging it: Child: ‘Yellow’; Parent: ‘You like the yellow one.’ ‘Here it is.’ ‘Here’s the yellow one.’ ‘Let’s see. yellow, red and here’s the brown one.’ ‘I like the brown one, do you?’ [pause] talking more slowly and stressing new words naturally without altering the melody of the language. ‘Which rhyme shall we say today?’ ‘ You choose.’ [pause for child to select] using the same phrases each time to manage English sessions as well as activities and games. As children’s understanding increases, these basic phrases are enlarged: ‘Let’s play Simon says.’ ‘Stand there.’ ‘In front of me.’ ‘That’s right.’ ‘Are you ready?’ adding facial expression and gesture to aid understanding using eye contact in one-to-one exchanges to reassure and also to encourage a hesitant child to speak pausing for a longer time as children need to think about what they hear before they are ready to reply. When speaking is still limited, exaggerated pauses can add fun or hold interest in a game.

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What is a Buddhist country?

It's sad that often kindness is taken for stupidity, to lend(give) someone money, or to work for free and you are labelled an idiot, and then if you say you dont care about money, they will label you as completely insane. What is it to label a nation Buddhist or catholic or muslim. For any country Ive been to, there is no country that is 100% any religion, and the poeple who "follow" the main religion arent always the "best" followers. But what can you expect when people pick and choose which "rules" they obey and which rules arent so important. it comes back to the practice what you preach, more people around the world are quick to judge what others are doing without reflecting on their own behaviour, until of course they become the object of judgement which is easily brushed aside as an accident, or not even their fault or just plain lie about it. It's easier for people to judge others behaviour than it is to change ones own. But it's to label oneself or ones children as Buddhist or Muslim, but is it true when you dont follow the "rules", How many Catholics use contraceptives? How many Muslims drink alcohol? How many Buddhists Lie and steal?

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If we are all GOD's children,

Then this is his kingdom. It exists every where and within. Every breathe is his, and ever beat of our heart beats with his, and is given by him. But we have lost our ways, and now we sin not only with each breathe but each beat is also stained. And each thought we allow to become an action of pain or fear upon our brothers and sisters. We have fallen far from the tree, and yet we still judge our own blood and flesh as if they were lesser than thy own. We hurt the ones we love and then expect them to show gratitude throu their tears, for pety riches and fame.But what could be more rich and full filling then the kigdom which he has given for us?

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Ur weak, its ok, eveything will be fine.

My new theory of late call me crazy if you will, but I think the one word that can sum up all (or most) of the problems in the world is that human beings are basically weak. This is all it comes down to, how many have what it takes to stand alone and change things? Because its individuals that change the world but all have one thing in common. Regardless of what’s popular, or the norm of the day they are prepared to stand against everything and anything for what is true and just. It would also explain then “need” for people to race after gold, cash and fame, becaue they need these external material objects/thoughts to keep them “happy”. Because deep down they realize they are just another human on this planet that has been born and will die. They want everyone to know them and so that when they die everyone will remember them. Also take into consideration most crimes, are said to be about jealousy. Why are people so jealous of other people? We are all just people, there’s no one better or worse, and no matter what that person has, its not going to bring you happiness. All that money you get from bribes doesn’t make you happy, all the corruption and dishonesty comes from human beings being weak, weak beings of being we are.

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The Slings and Arrows of outrageous Fortune (part 4)

And it makes me a better person for seeing, it also helps a lot with my own family, to appreciate the quiet moments, playing with my son, as he laughs and squeals, he is so easy to take care of, and playing dominos with my daughters, and reading the abc cards and the vegetable cards, or books of coloring and writing. I wonder how hard I should push them and in which direction. Ultimately I want them to follow their own paths where ever they lead, I will be around to help if they fall. Time keeps clicking away, and yet I feel I have gone no where, or haven’t done anything. But slowly I’m growing inside and everything is moving ok. On the 3rd day of Songkan, its nice to relax and watch the circus, and see how people do things here, watching the children and the families. And the people that come to visit, and listen to what they have to say. So often it’s far more interesting than anything on TV, which we just got a few days, due to a friend leaving to go to Chiang Mai. And a new desk from the lady who we rent our house from. Alex is eating pumpkin and banana, its so hot and still only 9 o’clock in the morning. Why is it we never have money during this time of year? Last year I didn’t even drink, this year I had 2 bottles of gin, which is a major upgrade. But life seems quite hard here for people but I think their desires get the best of them. There’s always plenty of food around, and amazing fruit just in the streets. I’ve never seen so many fruit trees not in orchards or on farms. And I can see how love is what saves us, any time I’m down it always brings me back, its all we need, without it we die, with love we never die and live for ever. Stop living life like it could be, wake up and see what your life is. For as long as you constantly stay in the past or in the future you will miss what is happening now. Be kind to yourself and gentle, love and play. Be honest with yourself. Then you can be honest with all life, what is it you want from life? What do you want to do? It’s amazing to just ride around and take in the amazing places, where I am, it is so crazy sometimes, but there are still moments where you can see life, and that people have just become so bogged down into one track thinking which has been fed to them by those in power.

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Whether 'tis Nobler in the mind to suffer (part 3)

It allows one to reflect and experience the ego which is often drowned out by its own greed, that it can control people without them knowing, until they are greeted without large quantities of sound waves that no longer travel to the ear and the vibration between the ears fades away, and leaves the ego all alone like a washed up wood from a sunken ship. As the treasure is still down deep, the ego rests above all that is real and true, and covers it with a thin layer of dust so that u no longer can see the kingdom within, and forget what is bellow. Why do peple not bother digging, they are robbed of sight and extinct of sight, that they see that layer of dust and think that’s the end, that’s the bottom there’s nothing else underneath, until one day they have a certain experience where the ego is shot down and shut down, and they get a tiny peak of what is hiding underneath. Now a lot depends on the culture and their own personality to what happens next. They may deny it ever happened as they can not explain the event, so there fore if there is no ready explanation they fear what it is and so try to suppress their true nature. Some are able to use as a stepping stone to go further down and dive into the abyss. But that is scary, and many don’t wish to push the door of fear, as they fear what there is to fear. But without confronting the fear in the dark alley down by the cinema, you will always have to skip past the street and you will never find the gold in the garbage dump, that has been with you since you first breathed air. So I spend my days skipping that one lane, for fear of the emptiness that may follow. As I shed all other fears, and break life down to its minimalist form. All that matters are the people we meet and live with. And to understand that they are just as weak and full of sin as you or any person. Or for that fact any living being just wants happiness and to be free from suffering. So it is hard to judge others when you can see your own weaknesses inside of everybody.

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That is the question (part 2)

If the great teachers were so right about this life, why not the next? Is it just me that questions all these things, surely not, but I’m sure very few talk about it openly. It’s often hard to listen to others who are so caught up in the trees they can’t see the forest. How can people think they are so right, and others so wrong??? Each day I spend trying to look for answers which may never come. I use the net like a drug to feed my addiction for information and salvation. To search for others and see who is out there. Why do people take things so personal, and make it hurt so much?? Why do people constantly complain about the same people dong the same things over and over again??? Why is it I don’t care bout Joe Blow down the road, but so many hang on everything he does or doesn’t do???? Do other people see there lives so empty and useless they must fill it with truth and lies about what others may do or don’t??? How can people keep committing the same sins over and over even when they know its wrong or hurtful?? What does it take to wake somebody up from the zombie state so that they can see money is so very empty and that time is so precious along with the people we see and meet each day??? And that our ego has so much control over us that it blinds us to the kingdom of heaven within, and makes us hurt ourselves and others. It also causes us to hold on to pain and guilt for years and years. Often I wonder why is it so hard to change, why is that after the fact, I know its wrong, but during, I cant see the pain I cause? How is that I can become so unconscious that I hurt the last people I would ever dream of hurting. This is why I now enjoy waking up early in the morning while everyone sleeps, I can sit and focus on a few things, while a tap drips in the next room, and the second hand bangs away in the corner, and the first bird wakes up yelling at every one else to get a move on. Other than that it’s as silent as it’s ever gone be. I wrongly assumed it would be a pleasant and quiet place, I couldn’t be any further from the truth. Silence here is as feared as much as being fat, avoided by most people at all costs. There is so much one can learn from not only being silent but sitting for short periods in places that are quiet.

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Do you listen?

I dont like to follow. This has been both a blessing and a curse, but always a lesson. I want my own experince, whether its "good" or "bad". You can not teach life to children. You can not pass down your experince, as the old saying goes, if only i could put an old head on young shoulders. Life is about experince, its how we learn, and its how we live remember and connect with others. But I do enjoy listening to other people, and its amazing how much people will say when you just sit and listen. So many times people i have just met tell me some really weird stuff. Stuff that I would never tell people. Yet for some reason they tell me, maybe they need to get it out, maybe people dont often listen to them. I dont know what it is. BUt quite often the stories are really sad. That people out there are suffering, and there are so few people willing to give their own time, to just be quiet and listen. Why is it that people dont enjoy listening???? I think the world would be in a lot better shape if we all had to listen to someone talk for 30min, each day.

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You do know that your repititve thoughts arent considered thinking, it is is in fact a mental disorder.

Just because your mind is active, repeating over and over the same thoughts and ideas, is not considered thinking. Its a disease, a condition that most of the population suffers from. People spend so much of their time with the same thoughts that these thoughts become their reality. These thoughts begin to control every part of their life, and are constantly reinforced by the outside world. Then your happiness and sadness is controlled by your out of sync mind and the world around you. You can never be happy if your mind is in control. This is how anxiety and depression grow, as negative thoughts take control of every part of their life, until they can no longer put up with the fear and the endless circles, and then there are only two options left. This is no surprise thou in a world where the mind is not considered a tool, and is not trained. There are no classes in schools that teach you about your own mind. Its not until people are faced with a great fear, or great suffering that they themselves take the journey to understand what is really happening within them. Maybe because so many of these experinces are beyond explanation, and therefor extremely difficult to teach. This does not mean its as necessary as any other skill. Not until you stop these repetitive thoughts, that you can find peace and happiness.

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To be or not to be????

Its been a while since I’ve done this, but that’s ok, no one will read it any way, so I can just let it all out, it does come as a relief to just put down what many people fear to even acknowledge, some days are good and some days not so good, spending my days in front of fans, as the sweat still drips down my arm, the heat never seems tire. It can be very difficult living in a country that is so different to anything you were bought up with. Often what you were taught before, is here completely ridiculous, often vice versa doesn’t even come close. Ideas have been hijacked to serve a different purpose, which is not uncommon in any country. Soon you realize there is no reality that this is all just a dream, and I am waiting to wake up as an eighty year old man, wondering where my life went, and for what purpose there is/was. But I am grateful for the experience, which would certainly not be possible in the last zoo I was at. The only thing that has saved is my own self control, meditation and the most powerful of all, my own children. They didn’t always work, and it has taken years to grow, but each step is worthy, and necessary, and there will be many more on the way. It can be so difficult to put such things into words, as often they are not anywhere adequate, and another major problem is that everybody seems to have a different meaning for the same word. And so many experiences are beyond my feeble attempts at any explanation. I constant wondering what it’s all for, is their a purpose is there something more than what we can’t see? Sometimes I think I get glimpses but how can I be sure what it is, how can anyone? And why is I must keep questioning? Why does doubt keep creeping? I know it is only my ego, but why can’t I turn that off either? Is life just an infinite circle? Are we doomed to repeat everything hundreds of times? Is there really any purpose to it all????? I realized quite young that money was an empty field of dreams. But then how do others get caught up in its power? Why does history repeat itself??? Why cant people see what all the great teachers have been teaching for centuries??? What is it that makes people question, and others become slaves??? When will he come for me as he does for us all???? And what will happen when he does???

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Marriage isnt so sacred anymore

If your really worried about the sanctity of marriage your far too late, these vows

I, ____, take you, ____, to be my (husband/wife). I promise to be true to you in good times and in bad, in sickness and in health. I will love you and honor you all the days of my life.
or
I, ____, take you, ____, for my lawful (husband/wife), to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sickness and in health, until death do us part


Are broken on a daily basis, what does that say about the sanctity of marriage????

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Beast vs God

Has the great battle of men always been the inner Beast vs the God within, or the Animal vs the Divine, have we lost sight, that we are animals but have evolved from living as them, or is it that we have never lost that animal with us, but society seems to think we have gone beyond the animal kingdom, and judging us such, even when our true instincts do arise. Are we civilised? Have we risen above the animal kingdom? Have all we been doing since Plato 2 thousand years ago simply denied the truth, that the real battles of life, are within each persons own self, as we battle against our biology and try to maintain a fake image of divinity? Is man capabale of divinity? Can man/men woman/women, rise above what they truley are in belief of what society expect?
Has this been the purpose of religion all along? To show and educate us, that we are better than what we were born into.

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7 rules for settlement

Seven rules for settlement (adhikarana-samatha) of legal processes that concern monks only.

1. When an issue is settled, the verdict should be in the presence of the Sangha, the parties, the Dhamma, and the Vinaya.

2. If the bhikku is innocent, the verdict should be "mindfulness".

3. If the bhikku was or is insane, the verdict should be "past insanity".

4. If the bhikku confesses to the exact allegations, the verdict should be "acting in accordance with what was admitted."

5. If the dispute cannot be unanimously settled, the sangha should take a vote and the verdict should be "acting in accordance with the majority".

6. If the bhikku confesses only after interrogation, the verdict should be "acting in accordance with the accused's further misconduct".

7. If both sides agree that they are not acting the way monks ought to, they can call a full assembly of the sima and confess their mistakes, and the verdict should be "covering over as with grass."

(from the Vinaya Pitaka)

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75 rules of training

75 Rules of training (Sekhiyavatta) for monks and nuns:

In many countries, it is also standard for novice monks (samanera) to follow the Sekhiyavatta rules in addition to the 10 precepts.

1. I will wear the under robe properly.

2. I will wear the upper robe properly.

3. I will cover my body properly when going in inhabited areas.

4. I will cover my body properly when sitting in inhabited areas.

5. I will properly restrain the movements of hands and feet when going in inhabited areas.

6. I will properly restrain the movements of hands and feet when sitting in inhabited areas.

7. I will keep my eyes looking down when going in inhabited areas.

8. I will keep my eyes looking down when sitting in inhabited areas.

9. I will not hitch up my robes when going in inhabited areas.

10. I will not hitch up my robes when sitting in inhabited areas.

11. I will not laugh loudly when going in inhabited areas.

12. I will not laugh loudly when sitting in inhabited areas.

13. I will not speak loudly when going in inhabited areas.

14. I will not speak loudly when sitting in inhabited areas.

15. I will not sway my body about when going in inhabited areas.

16. I will not sway my body about when sitting in inhabited areas.

17. I will not swing my arms about when going in inhabited areas.

18. I will not swing my arms about when sitting in inhabited areas.

19. I will not shake my head about when going in inhabited areas.

20. I will not shake my head about when sitting in inhabited areas.

21. I will not put my arms (akimbo) when going in inhabited areas.

22. I will not put my arms (akimbo) when sitting in inhabited areas.

23. I will not cover my head with a cloth when going in inhabited areas.

24. I will not cover my head with a cloth when sitting in inhabited areas.

25. I will not walk on tiptoe when going in inhabited areas.

26. I will not sit clasping the knees in inhabited areas.

27. I will receive pindapāta (alms round) food attentively.

28. When receiving pindapāta food, I will look only into the bowl.

29. I will receive curries in the right proportion to the rice.

30. I will receive pindapāta food only until it reached the rim of the bowl.

31. I will eat pindapāta food attentively.

32. When eating pindapāta food, I will look only into the bowl.

33. I will not dig up the rice making it uneven.

34. I will eat curries in the right proportion to the rice.

35. I will not eat rice only working from the top down.

36. I will not cover up curries; or curry mixed with rice; with white rice because of a desire to get a lot.

37. When I am not sick, I will not ask for curries or rice for the purpose of eating them myself.

38. I will not look at another's bowl with the idea of finding fault.

39. I will not make up a very large mouthful of food.

40. I will make food up into suitably round mouthfuls.

41. I will not open my mouth until the portion of food has been brought to it.

42. When eating, I will not put my fingers into my mouth.

43. When food is still in my mouth, I will not speak.

44. I will not throw lumps of food into my mouth.

45. I will not eat by biting off mouthfuls of rice.

46. I will not eat stuffing out my cheeks.

47. I will not eat and shake my hand about at the same time.

48. I will not eat scattering grains of rice about so that they fall back into the bowl or elsewhere.

49. I will not eat putting my tongue out.

50. I will not eat making a champing sound.

51. I will not eat (or drink) making a sucking sound.

52. I will not eat licking my hands.

53. I will not eat scraping the bowl.

54. I will not eat licking my lips.

55. I will not take hold of a vessel of water with my hand soiled with food.

56. I will not throw out bowl-washing water which has grains of rice in it in a place where there are houses.

A bhikku should train himself thus: I will not teach Dhamma to someone who is not sick and...

57. who has an umbrella in his hand.

58. who has a wooden stick (club) in his hand.

59. who has a sharp-edged weapon in his hand.

60. who has a weapon in his hand.

61. who is wearing (wooden-soled) sandals.

62. who is wearing shoes.

63. who is in a vehicle.

64. who is on a bed (or couch).

65. who is sitting clasping the knees.

66. who has a head wrapping (turban).

67. whose head is covered.

68. who is sitting on a seat while I am sitting on the ground.

69. who is sitting on a high seat while I am sitting on a low seat.

70. who is sitting while I am standing.

71. who is walking in front of me while I am walking behind him.

72. who is walking on a pathway while I am walking beside the pathway.

A bhikku should train himself thus: If I am not sick...

73. I will not defecate or urinate while standing.

74. I will not defecate, urinate or spit on green vegetation.

75. I will not defecate, urinate or spit into water.

(from the Vinaya Pitaka)

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2 aniyata (indefinite rules) are conduct concerning women

The two aniyata (indefinite rules):

The aniyata are two indefinite rules where a monk is accused of having committed an offence with a woman in a screened (enclosed) or private place by a lay person. It is indefinite because the final outcome depends on whether the monk acknowledges the offence. Benefit of the doubt is given to the monk unless there is over-riding evidence. Thus it is not proper for a monk to be alone with a woman, especially in screened or private places.

1. Should any bhikkhu sit in private, alone with a woman on a seat secluded enough to lend itself (to sexual intercourse), so that a female lay follower whose word can be trusted, having seen (them), might describe it as constituting any of three cases, entailing defeat, communal meetings, or confession, then the bhikkhu, acknowledging having sat (there), may be dealt with in line with any of the three cases, entailing defeat, communal meetings, or confession, or he may be dealt with in line with whichever case the female lay follower whose word can be trusted described. This case is indefinite.

2. In case a seat is not sufficiently secluded to lend itself (to sexual intercourse) but sufficiently so to address lewd words to a woman, should any bhikkhu sit in private, alone with a woman on such a seat, so that a female lay follower whose word can be trusted, having seen (them), might describe it as constituting either of two cases, entailing communal meetings or confession, then the bhikkhu, acknowledging having sat (there), may be dealt with in line with either of the two cases, entailing communal meetings or confession, or he may be dealt with in line with whichever case the female lay follower whose word can be trusted described. This case too is indefinite.

(from the Vinaya Pitaka)

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4 patidesaniya (verbally acknowledged violations)

Four patidesaniya are (monastic) violations which must be verbally acknowledged:

1. Accepting and eating food from an unrelated bhikkuni.

2. Accepting and eating food after a bhikkuni has instructed the donors on who to give what food, and none of the bhikkus rebuke the bhikkuni.

3. Accepting and eating food from a family that the sangha designates as "in training", that is, preparing to becoming arahants, unless if the monk is sick.

4. Accepting and eating food from a family living in a dangerous location, unless if the monk is sick.

(from the Vinaya Pitaka)

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92 pacittiya (rules entailing confession)

92 pacittiya are rules entailing confession. There are ninety two Pacittiya and they are minor violations which do not entail expulsion or any probationary periods.

1. A deliberate lie is to be confessed.

2. An insult is to be confessed.

3. Malicious tale-bearing among bhikkhus is to be confessed.

4. Should any bhikkhu have an unordained person recite Dhamma line by line (with him), it is to be confessed.

5. Should any bhikkhu lie down together (in the same dwelling) with an unordained person for more than two or three consecutive nights, it is to be confessed.

6. Should any bhikkhu lie down together (in the same dwelling) with a woman, it is to be confessed.

7. Should any bhikkhu teach more than five or six sentences of Dhamma to a woman, unless a knowledgeable man is present, it is to be confessed.

8. Should any bhikkhu report (his own) superior human state, when it is factual, to an unordained person, it is to be confessed.

9. Should any bhikkhu report (another) bhikkhu's serious offense to an unordained person, unless authorized by the bhikkhus, it is to be confessed.

10. Should any bhikkhu dig soil or have it dug, it is to be confessed.

11. The damaging of a living plant is to be confessed.

12. Evasive speech and causing frustration are to be confessed.

13. Criticizing or complaining (about a Community official) is to be confessed.

14. Should any bhikkhu set a bed, bench, mattress, or stool belonging to the Community out in the open, or have it set out, and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.

15. Should any bhikkhu set out bedding in a dwelling belonging to the Community, or have it set out, and then on departing neither put it away nor have it put away, or should he go without taking leave, it is to be confessed.

16. Should any bhikkhu knowingly lie down in a dwelling belonging to the Community so as to intrude on a bhikkhu who arrived there first, (thinking), "Whoever finds it confining will go away," doing it for just that reason and no other, it is to be confessed.

17. Should any bhikkhu, angered and displeased, evict a bhikkhu from a dwelling belonging to the Community, or have him evicted, it is to be confessed.

18. Should any bhikkhu sit or lie down on a bed or bench with detachable legs on an (unplanked) loft in a dwelling belonging to the Community, it is to be confessed.

19. When a bhikkhu is having a large dwelling built, he may supervise two or three layers of facing to plaster the area around the window frame and reinforce the area around the door frame the width of the door opening, while standing where there are no crops to speak of. Should he supervise more than that, even if standing where there are no crops to speak of, it is to be confessed.

20. Should any bhikkhu knowingly pour water containing living beings, or have it poured, on grass or on clay, it is to be confessed.

21. Should any bhikkhu, unauthorized, exhort the bhikkhunīs, it is to be confessed.

22. Should any bhikkhu, even if authorized, exhort the bhikkhunīs after sunset, it is to be confessed.

23. Should any bhikkhu, having gone to the bhikkhunīs' quarters, exhort the bhikkhunīs, except at the proper occasion, it is to be confessed. Here the proper occasion is this: A bhikkhunī is ill. This is the proper occasion here.

24. Should any bhikkhu say that the bhikkhus exhort the bhikkhunīs for the sake of worldly gain, it is to be confessed.

25. Should any bhikkhu give robe-cloth to a bhikkhunī unrelated to him, except in exchange, it is to be confessed.

26. Should any bhikkhu sew robe-cloth or have it sewn for a bhikkhunī unrelated to him, it is to be confessed.

27. Should any bhikkhu, by arrangement, travel together with a bhikkhunī even for the interval between one village and the next, except at the proper occasion, it is to be confessed. Here the proper occasion is this: The road is to be traveled by caravan and is considered dubious and risky. This is the proper occasion here.

28. Should any bhikkhu, by arrangement, get in the same boat with a bhikkhunī going upstream or downstream, except to cross over to the other bank, it is to be confessed.

29. Should any bhikkhu knowingly eat almsfood donated through the prompting of a bhikkhunī, except for food that householders had already intended for him prior (to her prompting), it is to be confessed.

30. Should any bhikkhu sit in private, alone with a bhikkhunī, it is to be confessed.

31. A bhikkhu who is not ill may eat one meal at a public alms center. Should he eat more than that, it is to be confessed.

32. A group meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth, a time of making robes, a time of going on a journey, a time of embarking on a boat, an extraordinary occasion, a time when the meal is supplied by contemplatives. These are the proper occasions here.

33. An out-of-turn meal, except on the proper occasions, is to be confessed. Here the proper occasions are these: a time of illness, a time of giving cloth (the robe season), a time of making robes. These are the proper occasions here.

34. In case a bhikkhu arriving at a family residence is presented with cakes or cooked grain-meal, he may accept two or three bowlfuls if he so desires. If he should accept more than that, it is to be confessed. Having accepted the two-or-three bowlfuls and having taken them from there, he is to share them among the bhikkhus. This is the proper course here.

35. Should any bhikkhu, having eaten and turned down an offer (of further food), chew or consume staple or non-staple food that is not left over, it is to be confessed.

36. Should any bhikkhu, knowingly and wishing to find fault, present staple or non-staple food to a bhikkhu who has eaten and turned down an offer (for further food), saying, "Here, bhikkhu, chew or consume this" — when it has been eaten, it is to be confessed.

37. Should any bhikkhu chew or consume staple or non-staple food at the wrong time, it is to be confessed.

38. Should any bhikkhu chew or consume stored-up staple or non-staple food, it is to be confessed.

39. There are these finer staple foods, i.e., ghee, fresh butter, oil, honey, sugar/molasses, fish, meat, milk, and curds. Should any bhikkhu who is not ill, having asked for finer staple foods such as these for his own sake, then eat them, it is to be confessed.

40. Should any bhikkhu take into his mouth an edible that has not been given, except for water and tooth-cleaning sticks, it is to be confessed.

41. Should any bhikkhu give staple or non-staple food with his own hand to a naked ascetic, a male wanderer, or a female wanderer, it is to be confessed.

42. Should any bhikkhu say to a bhikkhu, "Come, my friend, let's enter the village or town for alms," and then — whether or not he has had (food) given to him — dismiss him, saying, "Go away, my friend. I don't like sitting or talking with you. I prefer sitting or talking alone," if doing it for that reason and no other, it is to be confessed.

43. Should a bhikkhu sit intruding on a family "with its meal," it is to be confessed.

44. Should any bhikkhu sit in private on a secluded seat with a woman, it is to be confessed.

45. Should any bhikkhu sit in private, alone with a woman, it is to be confessed.

46. Should any bhikkhu, being invited for a meal and without taking leave of an available bhikkhu, go calling on families before or after the meal, except at the proper times, it is to be confessed. Here the proper times are these: the time of giving cloth, the time of making robes. These are the proper times here.

47. A bhikkhu who is not ill may accept (make use of) a four month invitation to ask for requisites. If he should accept (make use of) it for longer than that; unless the invitation is renewed or is permanent; it is to be confessed.

48. Should any bhikkhu go to see an army on active duty, unless there is a suitable reason, it is to be confessed.

49. There being some reason or another for a bhikkhu to go to an army, he may stay two or three (consecutive) nights with the army. If he should stay longer than that, it is to be confessed.

50. If a bhikkhu staying two or three nights with an army should go to a battlefield, a roll call, the troops in battle formation, or to see a review of the (battle) units, it is to be confessed.

51. The drinking of alcohol or fermented liquor is to be confessed.

52. Tickling with the fingers is to be confessed.

53. The act of playing in the water is to be confessed.

54. Disrespect is to be confessed.

55. Should any bhikkhu try to frighten another bhikkhu, it is to be confessed.

56. Should any bhikkhu who is not ill, seeking to warm himself, kindle a fire or have one kindled, unless there is a suitable reason, it is to be confessed.

57. Should any bhikkhu bathe at intervals of less than half a month, except at the proper occasions, it is to be confessed. Here the proper occasions are these: the last month and a half of the hot season, the first month of the rains, these two and a half months being a time of heat, a time of fever; (also) a time of illness; a time of work; a time of going on a journey; a time of wind or rain. These are the proper times here.

58. When a bhikkhu receives a new robe, any one of three means of discoloring it is to be applied: green, brown, or black. If a bhikkhu should make use of a new robe without applying any of the three means of discoloring it, it is to be confessed.

59. Should any bhikkhu, himself having placed robe-cloth under shared ownership (vikappana) with a bhikkhu, a bhikkhuni, a female probationer, a male novice, or a female novice, then make use of the cloth without the shared ownership's being rescinded, it is to be confessed.

60. Should any bhikkhu hide (another) bhikkhu's bowl, robe, sitting cloth, needle case, or belt, or have it hidden, even as a joke, it is to be confessed.

61. Should any bhikkhu knowingly deprive an animal of life, it is to be confessed.

62. Should any bhikkhu knowingly make use of water with living beings in it, it is to be confessed.

63. Should any bhikkhu knowingly agitate for the reviving of an issue that has been rightfully dealt with, it is to be confessed.

64. Should any bhikkhu knowingly conceal another bhikkhu's serious offense, it is to be confessed.

65. Should any bhikkhu knowingly give full ordination to an individual less than twenty years of age, the individual is not ordained and the bhikkhus are blameworthy; and as for him (the preceptor), it is to be confessed.

66. Should any bhikkhu knowingly and by arrangement travel together with a caravan of thieves, even for the interval between one village and the next, it is to be confessed.

67. Should any bhikkhu, by arrangement, travel together with a woman, even for the interval between one village and the next, it is to be confessed.

68. Should any bhikkhu say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions," the bhikkhus should admonish him thus: "Do not say that, venerable sir. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions."

And should the bhikkhu, thus admonished by the bhikkhus, persist as before, the bhikkhus are to rebuke him up to three times so as to desist. If while being rebuked up to three times he desists, that is good. If he does not desist, it is to be confessed.

69. Should any bhikkhu knowingly consort, join in communion, or lie down in the same lodging with a bhikkhu professing such a view who has not acted in compliance with the rule, who has not abandoned that view, it is to be confessed.

70. And if a novice should say the following: "As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive when indulged in, are not genuine obstructions," the bhikkhus should admonish him thus: "Do not say that, friend novice. Do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would not say anything like that. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions."

And should that novice, thus admonished by the bhikkhus, persist as before, the bhikkhus should admonish him as follows: "From this day forth, friend novice, you are not to claim the Blessed One as your teacher, nor are you even to have the opportunity the other novices get — that of sharing lodgings two or three nights with the bhikkhus. Away with you! Out of our sight! (literally, 'Get lost!')"

Should any bhikkhu knowingly support, receive services from, consort with, or lie down in the same lodging with a novice thus expelled, it is to be confessed.

71. Should any bhikkhu, admonished by the bhikkhus in accordance with a rule, say, "Friends, I will not train myself under this training rule until I have put questions about it to another bhikkhu, experienced and learned in the discipline," it is to be confessed. Bhikkhus, (a training rule) is to be understood, is to be asked about, is to be pondered. This is the proper course here.

72. Should any bhikkhu, when the Patimokkha is being repeated, say, "Why are these lesser and minor training rules repeated when they lead only to anxiety, bother and confusion?" the criticism of the training rules is to be confessed.

73. Should any bhikkhu, when the Patimokkha is being recited every half-month, say, "Just now have I heard that this case, too, is handed down in the Patimokkha, is included in the Patimokkha, and comes up for recitation every half-month;" and if other bhikkhus should know, "That bhikkhu has already sat through two or three recitations of the Patimokkha, if not more," the bhikkhu is not exempted for being ignorant. Whatever the offense he has committed, he is to be dealt with in accordance with the rule; and in addition, his deception is to be exposed: "It is no gain for you, friend, it is ill-done, that when the Patimokkha is being recited, you do not pay proper attention and take it to heart." Here the deception is to be confessed.

74. Should any bhikkhu, angered and displeased, give a blow to (another) bhikkhu, it is to be confessed.

75. Should any bhikkhu, angered and displeased, raise his hand against (another) bhikkhu, it is to be confessed.

76. Should any bhikkhu charge a bhikkhu with an unfounded sanghadisesa (offense), it is to be confessed.

77. Should any bhikkhu purposefully provoke anxiety in (another) bhikkhu, (thinking,) "This way, even for just a moment, he will have no peace," if doing it for just this reason and no other, it is to be confessed.

78. Should any bhikkhu stand eavesdropping on bhikkhus when they are arguing, quarreling, and disputing, thinking, "I will overhear what they say" if doing it for just this reason and no other, it is to be confessed.

79. Should any bhikkhu, having given consent (by proxy) to a formal act carried out in accordance with the rule, later complain (about the act), it is to be confessed.

80. Should any bhikkhu, when deliberation is being carried on in the Community, get up from his seat and leave without having given consent, it is to be confessed.

81. Should any bhikkhu, (acting as part of) a Community in concord, give robe-cloth (to an individual bhikkhu) and later complain, "The bhikkhus apportion the Community's gains according to friendship," it is to be confessed.

82. Should any bhikkhu knowingly divert to an individual gains that had been allocated for the Community, it is to be confessed.

83. Should any bhikkhu, without being previously announced, cross the threshold of a consecrated noble king's (sleeping chamber) from which the king has not left, from which the treasure (the queen) has not withdrawn, it is to be confessed.

84. Should any bhikkhu pick up or have (someone) pick up a valuable or what is considered a valuable, except within a monastery or within a dwelling, it is to be confessed. But when a bhikkhu has picked up or had (someone) pick up a valuable or what is considered a valuable (left) in a monastery or in a dwelling, he is to keep it, (thinking,) "Whoever it belongs to will (come and) fetch it." This is the proper course here.

85. Should any bhikkhu, without taking leave of an available bhikkhu, enter a village at the wrong time, unless there is a suitable emergency, it is to be confessed.

86. Should any bhikkhu have a needle case made of bone, ivory, or horn, it is to be broken and confessed.

87. When a bhikkhu is making a new bed or bench, it is to have legs (at most) eight fingerbreadths long, using Sugata fingerbreadths, not counting the lower edge of the frame. In excess of that it is to be cut down and confessed.

88. Should any bhikkhu have a bed or bench upholstered, it (the upholstery) is to be torn off and confessed.

89. When a bhikkhu is making a sitting cloth, it is to be made to the standard measurement. Here the standard is this: two spans, using the Sugata span, in length, 1 1/2 in width, the border a span. In excess of that, it is to be cut down and confessed.

90. When a bhikkhu is making a skin-eruption covering cloth, it is to be made to the standard measurement. Here the standard is this: four spans, using the Sugata span, in length, two spans in width. In excess of that, it is to be cut down and confessed.

91. When a bhikkhu is making a rains-bathing cloth, it is to be made to the standard measurement. Here the standard is this: six spans, using the Sugata span, in length, 2 1/2 in width. In excess of that, it is to be cut down and confessed.

92. Should any bhikkhu have a robe made the size of the Sugata robe or larger, it is to be cut down and confessed. Here, the size of the Sugata robe is this: nine spans, using the Sugata span, in length, six spans in width. This is the size of the Sugata's Sugata robe.

(from the Vinaya Pitaka)

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The next 30 rules out of 227, has to do with a monks belongings and how to get them

30 nissaggiya pacittiya are rules entailing "confession with forfeiture." They are mostly concerned with the possessing of items which are disallowed or obtained in disallowable ways. The monk has to forfeit the item and then confess his offence to another monk. The thirty nissaggiya pacittiya for bhikku are:

1. Keeping an extra robe for more than ten days after receiving a new one.

2. Sleeping in a separate place from any of his three robes.

3. Keeping an out-of-season robe for more than thirty days when one has expectation for a new robe.

4. Getting an unrelated bhikkuni to wash your robes for you.

5. Accepting robes from a bhikkuni as a gift.

6. Accepting robes from the laity, except when one's own robes have been destroyed, or one is asking for the sake of another bhikku.

7. Accepting too many robes from the laity when one's own robes have been destroyed.

8. Accepting a robe from a lay person after telling them that their robe is too cheap for you.

9. Accepting a robe from the laity after asking two or more of them to pool their funds in order to buy a nicer robe.

10. Accepting a robe after coming to the treasurer to get the robe more than six times (since this indicates an excess of desire).

11. Owning a blanket or rug made of silk.

12. Making or accepting a blanket or rug made from pure black wool.

13. Making or accepting a blanket or rug made from more than 50% black wool.

14. Making or accepting a blanket or rug fewer than six years after you last made or accepted one.

15. Making or accepting a sitting rug without incorporating at least one old piece of felt 25 cm. square, for the sake of discoloring it.

16. Carrying raw wool for more than 48 km.

17. Getting a bhikkuni to wash, dye, or card raw wool.

18. Accepting gold or money, or telling someone how to donate it. If money is placed in a bhikku's presence he may not recognize it as his nor tell someone else to take care of it for him. Bhikkus often have stewards who will take care of donations, but the stewards are always free to take the money and leave.

19. Buying or selling goods.

20. Trading goods with anyone besides other bhikkus.

21. Keeping an extra alms bowl for more than ten days after receiving a new one.

22. Asking for a new bowl when your old bowl is not beyond repair.

23. Taking a medicine from storage for more than seven days.

24. Using a rains-bathing cloth before the last two weeks of the fourth month of the hot season, or accepting one before the fourth month.

25. Taking back a loaned robe out of anger.

26. Getting thread, and getting people to weave thread for you.

27. Receiving cloth after telling its weavers to increase the quality for you.

28. Keeping robes past the end of the season after accepting them during the last eleven days of the Rains Retreat, (Vassa).

29. Being separated from your robes for more than six nights if you are living in a dangerously distant village and need to separate yourself from your robes after the Rains Retreat.

30. Persuading a donor to give gifts to oneself, when they were previously intended for the sangha at large.

(from the Vinaya Pitaka)

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The next 13 rules for a monk are concered withcommunal meetings with other monks

13 sanghadisesas are rules requiring an initial and subsequent meeting of the Sangha (communal meetings). If the monk breaks any rule here he has to undergo a period of probation or displine after which, if he shows himself to be repentant, he may be reinstated by a Sangha of not less than twenty monks. Like the parajikas, the sanghadisesas can only come about through the monk's own intention and cannot be accidentally invoked. The thirteen sanghadisesas are:

1. Discharge of semen, except while dreaming, or getting someone to discharge your semen.

2. Lustful bodily contact with a woman, including kissing or holding hands.

3. Making lustful remarks to a woman alluding to her genitals or sexual intercourse.

4. Requesting sexual favors from a woman, or telling her that she would benefit (i.e., spiritually) from having sex with the monk.

5. Arranging for a date, affair, or marriage between a man and woman.

6. Building a hut without permission from the Sangha, or building a hut that exceed 3 x 1.75 meters in size.

7. Having someone else build a hut for you without permission from the Sangha, or exceeding 3 x 1.75 meters in size.

8. Making unfounded charges about another bhikkhu in the hopes of having him disrobed.

9. Making deceitfully worded charges about another bhikkhu in the hopes of having him disrobed.

10. Agitating for a schism, even after having been rebuked three times.

11. Supporting an agitator, even after he was rebuked three times. (This only applies if there are fewer than four supporters.)

12. Rejecting well-grounded criticism, even after having been rebuked three times.

13. Criticizing the justice of one's own banishment, even after having been rebuked three times.

(from the Vinaya Pitaka)

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The first 4 rules for a monk, out of 227

These are the 4 parajikas.
The four parajikas (defeats) are rules entailing expulsion from the monastic Order (Sangha) for life. If a monk or nun breaks any one of the rules he/she is automatically 'defeated' in the holy life and falls from monkhood immediately. He is not allowed to become a monk again in his/her lifetime. Intention is necessary in all these four cases to constitute an offence. The one key word in all these rules is alsoINTENTION.

The four parajikas for bhikkus (monks) are:

1. Sexual intercourse, that is, any voluntary sexual interaction between a bhikkhu or bhikkhuni (nun)and a living being.

2. Stealing, that is, the robbery of anything worth more than 1/24 troy ounce of gold (as determined by local law).

3. Intentionally bringing about the death of a human being, even if it is still an embryo — whether by killing the person, arranging for an assassin to kill the person, inciting the person to die, or describing the advantages of death.

4. Deliberately lying to another person that one has attained a superior spiritual state, such as claiming to be an Arahant when one knows one is not, or claiming to have attained one of the jhanas when one knows one hasn't.

(from the Vinaya Pitaka)

Thee are the big four that are the most serious offences which which will not only lead to you being evicted from the monastery, but you will never be able to be ordained again in this life.

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probably getting a bit impractical unless you are in training to be a monk

The Ten Precepts refer to the precepts (training rules) for Buddhist samaneras (novice monks) and samaneris (novice nuns). They are used in most Buddhist schools.

Refrain from killing living things.
Refrain from stealing.
Refrain from un-chastity (sensuality, sexuality, lust).
Refrain from lying.
Refrain from taking intoxicants.
Refrain from taking food at inappropriate times (after noon).
Refrain from singing, dancing, playing music or attending entertainment programs (performances).
Refrain from wearing perfume, cosmetics and garland (decorative accessories).
Refrain from sitting on high chairs and sleeping on luxurious, soft beds.
Refrain from accepting money.


A possible when one is away from civilization for a while, so on camps or living in a cave. A true test of ones mind.

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The next step

I undertake to abstain from causing harm and taking life (both human and non-human).

I undertake to abstain from taking what is not given (for example stealing, displacements that may cause misunderstandings).

I undertake to abstain from sexual activity.

I undertake to abstain from wrong speech: telling lies, deceiving others, manipulating others, using hurtful words.

I undertake to abstain from using intoxicating drinks and drugs, which lead to carelessness.
I undertake to abstain from eating at the wrong time (the right time is after sunrise, before noon).

I undertake to abstain from singing, dancing, playing music, attending entertainment performances, wearing perfume, and using cosmetics and garlands (decorative accessories).

I undertake to abstain from luxurious places for sitting or sleeping, and overindulging in sleep.

These are the 8 precepts which are often observed on special Buddhist days of the year, or those staying in a temple temporarely. They can be fun to test your your own mind and far along the road you are.

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5 easy rules for life

1. I undertake the training rule to abstain from taking life.

2. I undertake the training rule to abstain from taking what is not given.

3. I undertake the training rule to abstain from sexual misconduct.

4. I undertake the training rule to abstain from false speech.

5. I undertake the training rule to abstain from fermented drink that causes heedlessness.

These may not be as easy as you think, especially in times of stress or anger, and also if either of these acts have become ingrained into your behaviour and become habit. But when you become aware of these actions, you begin to break the habit.

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Sympathetic Joy

Mudita in Buddhism is joy. It is especially sympathetic or vicarious joy, the pleasure that comes from delighting in other people's well-being rather than begrudging it. This is another practice that is very good for those who suffer from arrogance and jealousy, seeing others being successful, while we are not. However, there are important supports to joy that allow us to realize basic goodness, such as having a good home life and livelihood, encountering good friends and teachers, and living in the outer world according to strong inner virtues. These supports help us learn to realize and rest in basic goodness without being swayed by external conditions.

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Compassion

the emotional capacities of empathy and sympathy for the suffering of others, are regarded as a part of love itself, and bound to arise in anyone who has discovered what real love is. It will also follow anyone who has had the realization that all living beings want happiness, and that all living beings seek to minimize suffering. Regardless of what species or where this being lives on the planet or any planet that has or has ever had life, all beings wish to be happy, they wish to have food and be safe. And that each being any where in the universe never wishes for pain or suffering. But for as long as you follow the idea that you are separate from other life forms, you will never know true love or have compassion for all beings.

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love all as u love urself, n u will always be happy n free.

Loving-kindness is used as an English equivalent for the Buddhist term Mettā, Mettā is a term from Pali which includes, loving-kindness, friendliness, benevolence, amity, friendship, good will, and kindness to oneself and to all beings. In the Buddhist tradition, this practice begins with the meditator cultivating loving-kindness towards themselves, then their loved ones, friends, teachers, strangers, enemies, and finally towards all sentient beings. It is a very powerful experience, that when you begin this meditation technique your life will slowly change, as the change within you effects not only yourself internally but your external environment as well. Your stress will radically decrease, and your relationships with people will grow stronger and deeper as you begin to realize the true value of the people in your life

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Communication is the key to our survival

without honest and free communication, and freedom of information, will we ever be able to live in peace, for as long as we hold onto the US and THEM ideals we will never be free of war and conflict, not until these barriers are dissolved will we be able to help each other, and the world will never see peace among the humans until we can communicate and understand each other.

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How can any society move ahead when people are untouchable???

One major issue is the difference in correct "manners" when one system is based upon equality and the other system is based upon being subservient. One system is based upon treating all people equally, regardless of their skin color, job, wealth, age or religion. But the other system is based on respecting people only because they are older, richer, have a "good" job or have white skin. When these two different systems meet there will always be friction. Should we not care and respect all humans regardless of their education, where they come from, and what they believe, how can any group of people move ahead when such cultural norms in fact restrict free speech and free communication, if/when errors, issues, complications arise how can anything be solved when individuals are unable to express themselves freely??????

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Believe

You can only be what you believe you can be.

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No one can save you......

No one can save you, but yourself.
No one can beat you, but yourself,
No one can hurt you, but yourself.
No one can control you, but yourself,
No one can inprison you, but yourself.

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Dont judge, love.

The more we judge others, the more we distance ourselves from the truth, which is we are all the same and we are all together, stop judging others because u only hurt urself, and will only serve to keep people away, and will create hate and anger in others. If only we could all learn to love ourselves and love each other then peace and harmony would flow throu us all.

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Stress exists only in ur HEAD.

Stress is created by the choices we make, or one we couldnt make, and the stress comes from our inability to accept what is, We are not happy with the situation, or where we r now, or of some percieved threat of something we have done or not done,

We must learn to let go of how we want things and accept how things are, if you can not accept, let go of trying to control, or the idea tat u have control, n make plans to change things, relax and breathe in, and let go of your judgements

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UR not what you think you are!!!!!

What you see is not you, and never has been, you c urself in the mirror n think how beautiful i am, or how ugly i am, but that is not u, nor was it ever, nor will be, but wat is u has become lost among the layers u have been told r u, n these layers do exist of course but they r only a shell, a momentary cover, vehicle for us to travel and experience, but the tru message has been lost throu the ages by those who have craved power and have become lost themselves, as greed and the darkness consumes them

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Only urself to blame

When you wake up and realise u r ur own worst enemy and that ur senseless narotic thoughts r the cause of most of all the suffering that exists in ur own life, as it creates stories and lies which believe, when with a clear mind, and love in ur heart would begin and end in the same second they arose, yet u keep feeding them for minutes and hours until ur belief becomes truth and u think they r all out to get me tat, why me? what did i do? then it pops n u find its just me, but what is me, who am i, im not these thoughts, then u c, why do i keep doin this to myself???????

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