Momentum Vitae est meditatio


BENVENUTI, il mio progetto sul web nasce con l'intento di conservare e condividere

gli insegnamenti di Anapanasati e Vipassana al fine di affrancarsi dalla sofferenza esistenziale

con la guida di un insegnante autorizzato. Questo secondo la dottrina del Buddismo Theravada,

nella tradizione birmana di Sayagyi U Ba Khin, in memoria del suo allievo John Earl Coleman.

Tali insegnamenti sono preservati e perpetuati per il beneficio delle future generazioni,

per questo sono conservati con l’indicazione protettiva della perfezione, verità e devozione.

Tutte le nostre azioni sono dirette nello spirito del Damma.


WELCOME, my web project was born with the intention of preserving and sharing

the teachings of Anapanasati and Vipassana, in order to be free from existential suffering

with the guidance of a licensed teacher. This according to the doctrine of Theravada Buddhism,

in the Burmese tradition of Sayagyi U Ba Khin, in memory of his student John Earl Coleman.

Such teachings are preserved and perpetuated for the benefit of future generations,

for this reason they are preserved with the protective indication of perfection, truth and devotion.

All our actions are directed in the spirit of the Dhamma.


Pratica e Lettere
Cessation of all Dukkha
(AA)

(...) we are bringing these purified works of body, speech and mind ever closer to the cessation of all Dukkha. Sila is morality; within the Noble Eightfold Path it specifically refers to Right Speech, Right Action and Conduct of Life. However, there are several more extensive types of Silas – from the Five Precepts that every lay disciple tries to live up to the 227 rules for monks. The culmination of Silas it is the summit of the Path – perfect purity of bodily and verbal actions rooted in a similarly purified mental will; when the mind can no longer develop tanha* for any object, then it is completely pure and totally free from all suffering. We may maintain Sila's precepts rather mechanically, by tradition or by reciting them automatically at the beginning of the meditation course, and this may seem to serve our purpose for a time. If this morality, however, is not based on Right Understanding, it will be very weak when subjected to adverse conditions. Except that we have not thought about and understood the relevant results of kamma that we should expect in future lives, as well as in this one, from the breaking of Sila; we may be tempted to lie for our own benefit, to gain sustenance by certain means involving deceit or dishonesty, or to take something that really belongs to someone else. The understanding that “Only volitional actions (kamma) healthy and unhealthy beings are their properties that accompany them always and wherever they may wander in becoming” (Subba-Sutta quoted in Ledi Sayadaw, Manual of Buddhism, page 75 – Samma ditthi Dipani) will be significantly strengthened in one who decides from 'refrain from performing unhealthy actions with body, speech and, most importantly, mind.

Clearly understanding the Path and how Sila relates to the other sections is also a great support in maintaining the moral code. Sila constitutes the preliminary steps in personal purification, if we indulge in intoxicants or sexual misconduct (e.g. adultery) or break other physical needs, which are inhibited, despised and held in bondage by the absolute and supreme logic. This may be the cause of the frequent revolts and conflicts between our emotions, passions, instincts, our needs and thoughts which are under the protection of that meticulous and despicable reasoning that habitually governs us. From the progressive pacification of mental processes, the emotional vitality of desires and passions, and physical needs, the yogi may be able to achieve an integration more effective and harmonious brain functions between the Neocortex – the limbic lobe of the brain (memory and emotions) – and the Mesencephalon, which controls the body's primary needs.

Another integration it can establish itself between the anterior cortical frontal and posterior occipital regions. The intra-hemispheric connecting fibers can be modified in function and produce a new integration of the elaborate operations of decision, discrimination, situation and representation, leading to a new relationship between the actor (the active frontal cortex) and the observer (the active occipital cortex) existing subjectively during contemplation, intimate union; the fusion of the perceived subject with the perceived object.

A third integration cerebral can, in meditators, result in a modification of the normal hemispheric lateralization, which could influence the corpus callosum. The dominant left hemisphere can be considered as the seat of language and analytical thought while the dominated right hemisphere is linked to the representation of space (spatial orientation, knowledge of the body and recognition of shapes), with perception of melody and with the sense of temporal passage. The asymmetry of the functioning of the hemispheres has been demonstrated in experiments and clinical - anatomical data. Anatomical differences were reduced and were available to be used as evidence. A very recent article by Crowell collected in "Science" (1973 / nr.180, 105-8) detects a unilateral response on the right with newborns subjected to visual stimuli. This would lead us to think that spatial perception ontologically precedes the elementary motor sense, color recognition and, naturally, language, the latter three being linked to the progressive maturation of the dominant hemisphere. Fischer thinks that meditation produces a possible reorganization, a greater inter-hemispheric integration that plays an important part in the subjective experience of change, qualified during meditation. We accept this hypothesis because it has actually been proven in experiments in different laboratories.
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