Any buddists here

[Quiet]

Oh, no, i would like to know that too if anyone here knows about it. My art teacher showed me some images not so long ago, but mainly for other reasons concerning the painting itself and the style and how much she liked it.

I know it is reffered as the wheel of life, or becoming fwiw. There's also a cosmology sort of thing to it.

Just had a read of the wikipedia page to start with

really am glad that you shared this...was synchronistic as im researching these archetypal and cosmology images

if you're interested....http://en.wikipedia.org/wiki/Three_poisons_(Buddhism)

The three poisons (Sanskrit: triviṣa; Tibetan: dug gsum) or the three unwholesome roots (Sanskrit: akuśala-mūla; Pāli: akusala-mūla), in Buddhism, refer to the three root kleshas of ignorance, attachment, and aversion. These three poisons are considered to be the cause of suffering (Sanskrit: dukkha).

Brief description

In the Buddhist teachings, the three poisons (of ignorance, attachment, and aversion) are the primary causes that keep sentient beings trapped in samsara. As shown in the wheel of life (Sanskrit: bhavacakra), the three poisons lead to the creation of karma, which leads to rebirth in the six realms of samsara. Of these three, ignorance is the root poison. From ignorance, attachment and aversion arise.[1][2][3][4]

Jeffrey Hopkins states:

[It is] ignorance that drives the entire process... [Ignorance] isn't just an inability to apprehend the truth but an active misapprehension of the status of oneself and all other objects–one's own mind or body, other people, and so forth. It is the conception or assumption that phenomena exist in a far more concrete way than they actually do.

Based on this misapprehension of the status of persons and things, we are drawn into afflictive desire and hatred [i.e. attachment and aversion]... Not knowing the real nature of phenomena, we are driven to generate desire for what we like and hatred for what we do not like and for what blocks our desires. These three–ignorance, desire, and hatred–are called the three poisons; they pervert our mental outlook.[5]

Ringu Tulku states:

In the Buddhist sense, ignorance is equivalent to the identification of a self as being separate from everything else. It consists of the belief that there is an "I" that is not part of anything else. On this basis we think, "I am one and unique. Everything else is not me. It is something different."...

From this identification stems the dualistic view, since once there is an "I," there are also "others." Up to here is "me." The rest is "they." As soon as this split is made, it creates two opposite ways of reaction: "This is nice, I want it!" and "This is not nice, I do not want it!" ...

On the one hand there are those things that seem to threaten or undermine us. Maybe they will harm us or take away our identity. They are a danger to our security. Due to this way of thinking, aversion comes up... Then on the other hand there are those things that are so nice. We think, "I want them. I want them so much..." Through this way of thinking...attachment arises.

Relation to other kleshas

These three poisons are said to be the root of all of the other kleshas.[15][16]

Yongey Mingyur Rinpoche states:

The conditioning factors [kleshas] are often referred to in Buddhist terms as “mental afflictions,” or sometimes “poisons.” Although the texts of Buddhist psychology examine a wide range of conditioning factors, all of them agree in identifying three primary afflictions that form the basis of all other factors that inhibit our ability to see things as they really are: ignorance, attachment, and aversion.[17]

Relation to physical illness

In the Buddhist traditions, it is believed that the three poisons are the cause of both physical and mental illness. Geshe Tashi Tsering states:[18]

According to Buddhism, even physical health is linked to mental states. Thus the real threats to our well-being are attachment, anger, and ignorance–the three fundamental deluded minds that lead to all other afflictions, both mental and physical. Only with thorough understanding of the mind and its functions can we hope to transcend the disturbing thoughts and emotions that plague us.

Tenzin Wangyal Rinpoche states:

Ancient tradition believes that the three root poisons are not only the causes of all suffering but also the causes of disease as well.[19]

In Tibetan medicine, it is believed that the three poisons obscure the flow of the energetic wind (Tib. lung) through three main subtle energy channels within the body.[19]
Relation to Western psychology

The three poisons have been compared to the Western psychological concepts of narcissism, desire, and anger.

Mark Epstein states:

The first wave of psychoanalysis, the classical period of Freud and his followers that extended into the 1950s, was primarily concerned with uncovering repressed desire and anger, or Eros and Thanatos, the life and death instincts, which in some way correspond to the Buddhist [concepts of attachment and aversion]. The next wave, of object relations and narcissism that has dominated the past thirty years, exposed the gap within: the emptiness, inauthenticity, or alienation that results from estrangement from our true selves and our confusion or ignorance about our own true natures. In the Buddhist view, this is the black hog of delusion [i.e. ignorance], the root or precondition of greed and hatred.[20]

Ron Leifer states:

The antithetical pair of desire and aversion are the twin foundations of modern behavioral psychology. The basic principle of behavioral psychology is that organisms are polarized around pain and pleasure. The desire for pleasure and the aversion to pain are regarded as the basic bipolarity of mind and the basic motivations of behavior. In this respect, behavioral psychology echos Buddhism. Add self, or ego, to the pair and one has the nexus of our negativities.[21]

Within the "wheel of life"

The three poisons are represented in the hub of the wheel of life as a pig, a bird, and a snake (representing ignorance, attachment, and aversion, respectively).

Ringu Tulku states:

Tibetans have a traditional painting called the Wheel of Life, which depicts the samsaric cycle of existence. In the centre of this wheel are three animals: a pig, a snake, and a bird. They represent the three poisons. The pig stands for ignorance, although a pig is not necessarily more stupid than other animals. The comparison is based on the Indian concept of a pig being the most foolish of animals, since it always sleeps in the dirtiest places and eats whatever comes to its mouth. Similarly, the snake is identified with anger because it will be aroused and leap up at the slightest touch. The bird represents desire and clinging. In Western publications it is frequently referred to as a cock, but this is not exactly accurate. This particular bird does not exist in Western countries, as far as I know. It is used as a symbol because it is very attached to its partner. These three animals represent the three main mental poisons, which are the core of the Wheel of Life. Stirred by these, the whole cycle of existence evolves. Without them, there is no samsara.[3]

Opposite wholesome qualities

The three wholesome mental factors that are identified as the opposites of the three poisons are:[22]

amoha (non-bewilderment); prajna (wisdom)
alobha (non-attachment)
adveṣa (non-aggression, lack of hatred); mettā (loving-kindness)

The principal aim of the Buddhist path is to cultivate these and related positive qualities.[22]

 

[BrokenDaniel]

[MENTION=4956]charlene[/MENTION] wow, nice, thank you very much for sharing it.

 

[Kgal]

It's just what Buddha taught. That individuated self is not soul, and is also not body.

People get confused when it is said there's no soul, yet at the same time reincarnation is taught. The problem is that in Buddhism there is a Buddha self which gets reborn, but that which it is is linguistically problematic because we speak through and about self and selfing. What gets reborn defies description which is why Buddha didn't even try to.

So in other words Buddha did believe we're individuated, but that which we are is neither soul nor body, but rather something transcendent and beyond description.

True. We are neither soul nor body - but what many refer to as "Spirit having a human experience".

 

[Stu]

the three refuges

Taking Refuge in the Buddha is a confident acceptance of the fact that one can become fully enlightened of the fact that one can become fully enlightened and perfected just as the Buddha was. Taking Refuge in the Dhamma means understanding the Four Noble Truths and basing one's life on the Noble Eightfold Path. Taking Refuge in the Sangha means looking for support, inspiration and guidance from all who walk the Noble Eightfold Path. Doing this one becomes a Buddhist and thus takes the first step on the path towards Nirvana.

http://zencare.org/zentalk

http://rzcpodcasts.blogspot.com/

 

[Lerxst]

That is how I view buddism as a life philosophy,more then a religion,I am 100% atheist by the way and im extermley skeptical of the supernatural.i don't belive there are any gods or first causes,they don't make logical sense to me,the only thing I don't understand in buddism is rebirth,if there is no soul how are you reborn,i guess it makes sense because the self is a creation of the mind and the enviorment so the self is none existence and we our all part of existance so we are in a constant state of rebirth because karma is in constant motion,thru each living being,so our being is like a endless wind blowing infinitely and formlessly,we attach names and limits on the forms in our minds because the mind naturally sees patterns,but all the patterns are illusions.

The thing that appealed to me about Buddhism after I already subscribed to it, is it's complete and utter acceptance of of science and reason.

Science says energy can neither be created nor destroyed, Buddhism says, "Yep we know. Known for years. Thanks anyway!" IE: reincarnation, cyclic existence, etc.

Science says Earth is not the center of the universe, Buddhism says, "Good to know, thanks for the input." because it doesn't matter one way or another for the Buddhist practice; having that little bit of knowledge is just a bonus.

Other religions say "it's a miracle this happened!" when something beneficial happens to a person. Buddhists say, "Of course it happened, it's karma." because they set the wheels in motion a while back for that event to happen - Having a bee land on you, walk around and fly off without getting stung because your immediate reaction wasn't to swat it and try to kill it, for a very simple example.

The only supernatural aspects of Buddhism came about when it mixed with the Tibetan culture. Then all of the gods and spirits of that culture blended with Buddhism. It's not really a belief I subscribe to, mainly because I have a tough time getting around the supernatural hurdles of the Tibetan tradition. Zen, on the other hand, is Buddhism at its basic values, which I find much more appealing.

 

[nosferatu]

I was Buddhist I guess you could say for a while, but then I started Taoism because it resonates with me more. My biggest issue is turning my brain off and just learning to simply act and live, instead of being stuck in a state of analysis paralysis. But then again I don't even think I'm a Taoist... I don't know what I identify with really...

 

[_Alex_]

My beliefs resonate most with Buddhism and Taoism. I meditate daily, practice taichi, deep interest in cultivating health etc. When I was younger I was more of an atheist since I knew less then.


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[j654dgj7]

i love buddhism and most of the eastern religions. i used to meditate, but for some reason i just can't do it any more. i think i'm scared of what will happen? i don't know if that makes sense or not.

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that is so cool.

 

[Solongo]

That is how I view buddism as a life philosophy,more then a religion,I am 100% atheist by the way and im extermley skeptical of the supernatural.i don't belive there are any gods or first causes,they don't make logical sense to me,the only thing I don't understand in buddism is rebirth,if there is no soul how are you reborn,i guess it makes sense because the self is a creation of the mind and the enviorment so the self is none existence and we our all part of existance so we are in a constant state of rebirth because karma is in constant motion,thru each living being,so our being is like a endless wind blowing infinitely and formlessly,we attach names and limits on the forms in our minds because the mind naturally sees patterns,but all the patterns are illusions.

Buddhism teaches reincarnation with the concept of soul existence. What type of buddhism you studied that stated no soul?

 

[Stu]

I am no expert however there is no eternal soul in Buddhism.

if we understand by soul atman, which, secretly hiding itself behind all mental activities, direct them after the fashion of an organist striking different notes as he pleases, Buddhists outspokenly deny the existence of such a fabulous being. To postulate an independent atman outside a combination of the five Skandhas of which an individual being is supposed by Buddhists to consist, is to unreservedly welcome egoism with all its pernicious corollaries.And what distinguishes Buddhism most characteristically and emphatically from all other religions is the doctrine of non-atman or non-ego, exactly opposite to the postulate of a soul-substance which is cherished by most of religious enthusiasts. In this sense, Buddhism is undoubtedly a religion without the soul.
Atman is the ego conceived as a concrete entity, a hypostatic agent which, abiding in the deepest recess of the mind, directs all subjective activities according to its own discretion. This view is radically rejected by Buddhism.
A familiar analogy illustrating the doctrine of non atrnan is the notion of a wheel or that of a house. Wheel is the name given to a combination in a fixed form of the spokes, axle, tire, hub, rim, etc. ; house is that given to a combination of roofs, pillars, windows, floors, walls, etc., after a certain model and for a certain purpose.

http://www.elephantjournal.com/2011/06/no-god-no-soul-in-buddhism-dt-suzuki/

 

[_Alex_]

i love buddhism and most of the eastern religions. i used to meditate, but for some reason i just can't do it any more. i think i'm scared of what will happen? i don't know if that makes sense or not.



that is so cool.

You mean what will happen with your mind if you meditate? I can tell you that if you keep up a daily practice for some time, especially around 20min sessions, you will become a much calmer person and less ruled by your thoughts and feelings. Sometimes people get anxiety when they meditate in the beginning, this is because your are controlled by your thoughts and when you close your eyes you get overwhelmed by them. This will pass with practice and get replaced by often a peaceful and relaxing state where you can be free from everyday troubles. I highly recommend it no matter if you are a Buddhist or not. I had general anxiety disorder which I more or less cured with meditation.


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[Lerxst]

i love buddhism and most of the eastern religions. i used to meditate, but for some reason i just can't do it any more. i think i'm scared of what will happen? i don't know if that makes sense or not.

That's where practice comes in. When I would meditate on a regular basis, I could sit there regardless of my mood, recent events or people around me. Then, for whatever reason, if I would stop for a while and get back into it, I had to watch myself.

There are just some situations I can't meditate my way through if I'm out of practice. Real life problems knocking on my doorstep I need to solve instead of sitting around on a cushion...

My brain tends to wander off into some not-so-nice places and I can't get it back on track. Instead of just letting the thoughts come and then go without dwelling on them, they come, linger, hang out, invite some friends, throw a wild party in my head, trash the place then snap me out of my meditation annoyed, angry and exhausted.

This is where being part of a sangha comes in handy and I've gotten to experience that only a couple times in my life thanks to my location. So unless I want to be a Mormon, I'm SOL when it comes to any actual support.

 

[Free Mind]

That's where practice comes in. When I would meditate on a regular basis, I could sit there regardless of my mood, recent events or people around me. Then, for whatever reason, if I would stop for a while and get back into it, I had to watch myself.

There are just some situations I can't meditate my way through if I'm out of practice. Real life problems knocking on my doorstep I need to solve instead of sitting around on a cushion...

My brain tends to wander off into some not-so-nice places and I can't get it back on track. Instead of just letting the thoughts come and then go without dwelling on them, they come, linger, hang out, invite some friends, throw a wild party in my head, trash the place then snap me out of my meditation annoyed, angry and exhausted.

This is where being part of a sangha comes in handy and I've gotten to experience that only a couple times in my life thanks to my location. So unless I want to be a Mormon, I'm SOL when it comes to any actual support.

This is exactly what I'm going through right now...I've been on and off meditation for a long time and recently been stuck to it for around 1-2 months now I believe. When I first started meditation a few years ago I never had this, I could just slip in that lovely state of mind and relax and observe. Now I sit there and at one point I end up getting so irritated, angry, frustrated etc...I can't seem to 'find' the source of the problem, and letting go is proving troublesome. I guess I just need to keep sticking to it and practicing.

Thanks for this, even though it wasn't intended for me. ^^