#anitya

[raffaellopalandri]

The Wisdom of Unfulfilled Ideas: When Potential Matters More Than Realization

Human nature is driven by creation, innovation, and transformation. Photo by Pixabay on Pexels.com We take pride in shaping the world around us, turning ideas into tangible realities that alter the course of history, society, and personal life. Yet, not every idea should be actualized. Some ideas hold their highest value not in their execution but in the way they shape our thoughts, refine our…

[tsultrimpawo]

The Truth of the Breath

Everything that is true about anything is true about breath: it's impermanent; it arises and it passes away. Yet if you didn't breathe, you would become uncomfortable; so then you would take in a big inhalation and feel comfortable again. But if you hold onto the breath, it's no longer comfortable, so you have to breathe out again. All the time shifting, shifting. Uncomfortableness is continually arising. We see that everything keeps changing.

– Sylvia Boorstein, "Body as Body"

[designae]

Family |23

[literaryvein-reblogs]

can i request any words/ phrases/ themes linking to the word ‘relic’?

Writing Notes: Relic

Relic - an object esteemed and venerated because of association with a saint or martyr; souvenir, memento

Relics - remains, corpse; a survivor or remnant left after decay, disintegration, or disappearance; a trace of some past or outmoded practice, custom, or belief

Reliquaries - the containers that store and display relics

Where the bones of martyrs are buried, devils flee as from fire and unbearable torture. —St John Chrysostom

Etymology

Middle English relik, from Anglo-French relike, from Medieval Latin reliquia, from Late Latin reliquiae, plural, "remains of a martyr", from Latin, "remains", from relinquere "to leave behind"

Related Words

Afterimage - a lasting memory or mental image of something

Artifact - an object remaining from a particular period

Corpus - the body of a human or animal especially when dead

Decedent - a person who is no longer living; a deceased person

Memento - souvenir

Oddment - something left over; remnant

Oeuvre - a substantial body of work constituting the lifework of a writer, an artist, or a composer

Remnant - a usually small part, member, or trace remaining

Souvenir - something kept as a reminder (as of a place one has visited)

Vestige - a trace, mark, or visible sign left by something (such as an ancient city or a condition or practice) vanished or lost

Martin Luther complained about the profusion of relics and the absurd claims being made for them: "What lies there are about relics! One claims to have a feather from the wing of the angel Gabriel, and the bishop of Mainz has a flame from Moses’ burning bush. And how does it happen that eighteen apostles are buried in Germany when Christ had only twelve?"

Examples

ANCIENT GREEK RELICS. At Athens the supposed remains of Oedipus and Theseus enjoyed an honor that is very difficult to distinguish from a religious cult.

BUDDHIST RELICS. Relics of the Buddha and various saints were (and still are) venerated. Following the Buddha's death, his bones and teeth were divided for the purpose of being used as relics in order to illustrate his teaching of impermanence (anitya). These relics were so valued that they caused armed conflict between factions for possession of them. Afterward, these relics were taken throughout Asia with the gradual spread of Buddhism.

CHRISTIAN RELICS. Since the dawn of Christianity, relics have been an important part of Christian devotionalism. During the Middle Ages, the selling of relics became a lucrative business. The concept of physical proximity to the “holy” was considered extremely important. A pilgrim's possession and veneration of a relic was seen as a means to become closer to God. Instead of having to travel hundreds of miles to become near to a venerated saint, a Christian could enjoy closeness with him/her through their relic at home.

MUSLIM RELICS. Although certain sects of Islam strongly discourage (or outwardly prohibit) the veneration of relics, a very large collection of Muslim relics is preserved in the Sacred Trusts, located in Istanbul, which contains more than 600 treasured pieces in the Topkapi Palace Museum.

The Roman Catholic Church makes a distinction between veneration and worship of relics and icons.

3 Categories of Relics According to the Vatican

First-Class Relics: Items directly associated with the events of Christ's life (manger, cross, etc.), or the physical remains of a saint (a bone, a hair, a limb, etc.).

Second-Class Relics: An item that the saint wore (e.g., sock, shirt, glove). Also included are items that the saint owned or frequently used (e.g., a crucifix, book). An item more important in the saint's life is considered a more important relic.

Third-Class Relics: Anything that has touched a first- or second-class relic of a saint.

Sources: 1 2 3 4 5 6 7 ⚜ Writing Notes & References

Hope this helps! Do tag me or send me a link to your writing if it does. I'd love to read your work.

[earhartsease]

oh gods it's come back again - that plague of people sharing some bolox about "ooh hey we slowed down chirping crickets and look they sound like a heavenly choir uwu" so us being us the last time round we found a cricket sound and did our own slowing down mp3 so here it is slowed down 2x 4x 8x 16x (we think) and spolier alert they sound like owls

https://www.yoxi.net/anitya/av/single-cricket-slowed-steps.mp3

[inexcolle]

That Which is Transient by tanudoko ft. Shirane Kan and Quon Bushi

無常ということ｜たぬ処｜白音カンと吼音ブシ

I don't need some reason just hold my hand No words could compare to you, after all

Saying that everything's wrong, that everything's wonderful is such an irresponsible joke, is it not More than the falling flower itself, its ephemerality* makes people shed tears

I believe that only unwavering things hold beauty As neither evidence nor justifications will take hold they'll just be there

Sales pitches and cliches don't suit you, and that's fine If things turn out pointless anyway sorry for my cheap pageantry

To not change is to choose To choose is to refuse From refusal, the solitude birthed is the enticement of man

I believe that only unadorned matters are real Ebb and fade and be replaced transparent strangers have no use to me I want to find and love something in irreplicable blind reaching

Excuses and reasons are just deceptions Correctness is just something that's there I know the motley assortment and the convenient won't even be a useful means†

I believe that only unwavering things hold beauty As neither evidence nor justifications will take hold I believe that only unadorned matters are real I'll paint an existence where none can touch me and find a solitude for me alone

The title uses two different characters depending on what you're looking at, both pronounced the same way. The first is 無常, which means "transient" or "impermanent." It's of Buddhist origin, and seemingly a translation of "anicca" or "anitya" depending on the language. The second is 無情, which means "heartless" or "cruel." This word can also carry a Buddhist meaning, though seemingly rarer, referring to "insentient" beings. I'm not a Buddhist scholar, and this is all surface level research, so take it with a grain of salt.

* The phrase used here is もののあはれ, which describes the fleeting nature of things, the sadness born from that, the beauty therein, and a general appreciation of such.

† The word used here is 方便, which refers to a "means" to doing something. It also carries a Buddhist association in "upaya," the means by which someone tries to reach some goal, typically enlightenment. It carries the connotation that these means aren't perfect and don't directly lead to success, but are useful in improving oneself or attaining other means. Again, not a Buddhist scholar.

[tyasuhaimi]

behind You - LOVE STORY 2 (on Wattpad) https://www.wattpad.com/1527037049-behind-you-love-story-2?utm_source=web&utm_medium=tumblr&utm_content=share_reading&wp_uname=Tyasuhaimi1998 menceritakan seorang wanita yang sukses dan percaya diri adalah seorang CEO Media diperusahaannya untuk bertahan hidup di bidang Media yang sangat kompetetif di Indonesia dia mengarahkan seluruh untuk pekerjaannya diluar pekerjaannya , dia tidak tahu bagaimana melakukan apapun dia memiliki seorang seketaris yaitu seorang laki laki muda yaitu Raka yang mengurus segala kebutuhannya namun tidak seperti dengan Selena seketaris itu memiliki sifat ramah , sopan dan perhatian terhadap orang lain dan dia adalah seorang ayah muda tunggal yang ditinggal seorang istri yang juga pandai mengurus anaknya dan memperkerjakan rumah tangga.

hello gusy Im anitya maharani suhaimi and from indonesia Here I am making a story in Indonesian. If you read 99 times, I will make it in English. Thank you.

[mtndewsangritablast]

EPIC RAP BATTLES OF HISTORY

ANITYA BRYANT

VERSUS

TAMMY FAYE BAKER

BEGIN

[raffaellopalandri]

Navigating Challenging Times with Joy, Thankfulness, and Wisdom: A Buddhist, Stoic, and Neuroscientific Perspective

Let’s admit it, our life is an intricate web of experiences, where moments of ease and hardship alternate like the sun’s rising and setting. Photo by Elina Fairytale on Pexels.com Difficult times, whether they manifest as personal crises, societal upheavals, or existential uncertainties, are, alas, inevitable. The true test of one’s character lies not in avoiding hardship but in learning how to…

[gliitterpunk]

Practicing anitya by putting stickers on my phone case. Watching them slowly peel off day by day to remind me of my own impermanence😌

[itsrameshvenkatraman]

SAHASRANAMA OF VISHNU: 527 of 1,000

NANDANAḤ {नन्दन:} There is happiness, then there is the source of happiness, and then there is “THE SOURCE OF HAPPINESS” – it is the latter alone that is nitya (everlasting and permanent), all other joys and moments of happiness are just that – moments and flashes that are anitya (impermanent, short-lived, ephemeral). One of the great challenges and struggles of life is to find this happiness.…

[gitaacharan]

49. Sthita-prajna (Stoic) is Internal Phenomenon

Krishna says in response to Arjun’s query, sthita-prajna (one with coherent intellect) is content with self (2.55). Interestingly, Krishna didn’t respond to the second part of Arjun’s query as to how a sthita-prajna speaks, sits and walks.

‘Content with self’ is purely an internal phenomenon and there is no way to measure it based on external behaviour. Maybe, in the given circumstances both an ignorant person and a sthita-prajna might speak the same words, might sit and walk in a similar manner. This complicates our understanding of sthita-prajna even more.

Krishna’s life is the best example of a sthita-prajna’s life. He was separated from his parents at birth. He was known as ‘makhan thief’. His romance, dance and flute are legendary, but when he left Vrindavan he never came back seeking romance. He fought and killed when needed, but avoided war at times and was hence known as Ran-chod-das (who ran away from war). He showed many miracles and was a friend of friends. When it was time to marry, he married and maintained families, traced the samantaka-mani (valuable jewel) to ward off false accusations of theft and when it was time to give Gita Gyan, he gave it. He died like any ordinary person.

Firstly, there is no external pattern to his life, but the internal pattern is living moment by moment. Secondly, it’s a life of joy and celebration inspite of difficult situations, which were anitya (transient) for him. Thirdly, as mentioned in 2.47, for him ‘content with self’ doesn’t mean inaction, but it’s karma (deed) sans karta (doer) and karma-phal (fruits of action).

Basically, it’s living in the present moment without any burden of the past or any expectations from the future. The power is in the present moment and everything including planning and execution happen in the present.

[artlimited]

Anitya by Roberto De Mitri https://www.artlimited.net/31143/art/photography-anitya-medium-format-film-nature-landscape-waterscape-lake-river/en/11737129

[inter-sidera-versor]

Uno dei suoi primi maestri di religione aveva richiamato la sua attenzione sulla Passing Show, una marca di sigarette che il padre fumava, e lo aveva istruito a dare inizio alla sua meditazione pensando all'intera vita come a una rappresentazione effimera, un fiume che trasportava accanto alla sua salda attenzione ogni oggetto, ogni esperienza, ogni desiderio. Vijay meditò sull'immagine di un fiume che scorre e prestò ascolto alle parole senza suono della sua mente, anitya, anitya, impermanenza. Ogni cosa è transitoria, si ricordò: tutto nella vita e ogni esperienza scivola accanto altrettanto sicura e irrevocabile come il paesaggio che fuggiva al di là del finestrino.

- La cura Schopenhauer; Irvin Yalom

[mountain-sage]

NIDIDHYASANA

(INTENSE CONCENTRATION)

Dr. Syed asked,

"Bhagavan says the whole world is the swarupa of Atma. If so, why do we find so many troubles in this world?"

With a face indicating pleasure, Bhagavan replied "That is called Maya.

In Vedanta Chintamani, that Maya has been described in five ways. One by name Nijaguna Yogi wrote that book in Canarese. Vedanta has been so well dealt with in it, it can be said to be an authority on the Vedanta language.

There is a Tamil translation.

The five names of Maya are,

Tamas, Maya, Moham, Avidya and Anitya. Tamas is that which hides the knowledge of life.

Maya is that which is responsible for making one who is the form of the world appear different from it.

Moha is that which makes a different one look real: sukti rajata bhranthi

- creating an illusion that mother-of-pearl is made of silver.

Avidya is that which spoils Vidya (learning). Anitya is transient, that which is different from what is permanent and real.

On account of these five Mayas,

troubles appear in the Atma like the cinema pictures on the screen.

Only to remove this Maya it is said that the whole world is mithya (unreal).

Atman is like the screen.

Just as you come to know that the pictures that are shown are dependent on the screen and do not exist otherwise, so also, until one is able to know by Self-enquiry that the world that is visible is not different from Atma, it has to be said that this is all mithya. But once the reality is known, the whole universe will appear as Atma only.

Hence the very people who said the world is unreal, have subsequently said that it is only Atma swarupa.

After all, it is the outlook that is important. If the outlook changes, the troubles of the world will not worry us.

Are the waves different from the ocean?

Why do the waves occur at all?

If asked, what reply can we give? The troubles in the world also are like that. Waves come and go. If it is found out that they are not different from Atma this worry will not exist."

That devotee said in a plaintive tone, "However often Bhagavan teaches us, we are not able to understand."

"People say that they are not able to know the Atma that is all-pervading.

What can I do?

Even the smallest child says,

'I exist. I do; and this is mine.

So, everyone understands that the thing !' is always existent. It is only when that 'l' is there, the feeling is there that you are the body, he is Venkanna, this is Ramanna and the like.

To know that the one that is always visible is one's own self, is it necessary to search with a candle?

To say that we do not know the Atma swarupa which is not different but which is in one's own self is like saying 'I do not know myself, said Bhagavan.

"That means that those who by sravana (hearing) and manana (repeating within oneself) become enlightened and look upon the whole visible world as full of Maya, will

ultimately find the real swarupa by nididhyasana," said the devotee.

"Yes, that is it. Nidi means swarupa; nididhyasana is the act of intensely concentrating on the swarupa with the help of sravana and manana of the words of the Guru. That means to meditate on that with undeflected zeal. After meditating for a long time, he merges in it. Then it shines as itself. That is always there. There will be no troubles of this sort if one can see the troubles of this sort if one can see the thing as it is. Why so many questions to see one's own self that is always there?" said Bhagavan.

- Letters from Sri Ramanasramam. (119)

[selflessanatta]

Tibetan Buddhist Lamrim: Death and Impermanence, https://selflessanatta.com/tibetan-buddhist-lamrim-death-and-impermanence/

New Post has been published on https://selflessanatta.com/tibetan-buddhist-lamrim-death-and-impermanence/

Tibetan Buddhist Lamrim: Death and Impermanence

A Lamrim meditation on the transient nature of existence and the importance of abandoning attachments.

Intellectually, we all know we are going to die. Our instinct is to survive, so the fact of certain death makes most people uncomfortable, and they push it away. Death is considered a downer.

Western culture shields us from death. We only face death when we visit a funeral home, or perhaps drive by a cemetery. Dead bodies are mostly shielded from our sight, to aid in our denial of its inevitability.

The tendency to shun death is unfortunate because meditating on death can be very motivating. When I deeply internalized the reality of death, it gave me a deeper appreciation of my precious human life, and it motivated me not to waste it.

See: Tibetan Buddhist Lamrim: Your Precious Human Life

Death

The Tibetan Buddhist Lamrim teachings on death and impermanence are fundamental aspects of the spiritual path. People who deny death and believe their wealth, status, and possessions are permanent suffer due to their attachments.

Death is something to embrace, not deny.

The summary below is based on Lamrim’s teachings with an emphasis on why these teachings are important and how we could apply them to our lives.

Impermanence (Anitya): Everything in the phenomenal world is impermanent. Nothing lasts forever, and all things, including ourselves, undergo constant change. Recognizing impermanence helps us avoid attachment to fleeting pleasures and possessions.

The Time of Death is Uncertain: Death could happen at any moment, and we have no control over it. Contemplating this uncertainty motivates us to make the most of our time and prioritize that which is most important.

Death as a Natural Process: Tibetan Buddhism views death as a natural process, not an endpoint but a transition. Christians believe the transition is from life to heaven (hopefully not hell). Understanding that the process is natural and transitions to something new can reduce the fear of death and help us face it with equanimity and peace of mind.

Life’s Shortness: The teachings emphasize the brevity of life in the grand scheme of things. Our existence is like a fleeting moment in the vastness of time. This realization encourages us to use our time wisely.

Karma and Rebirth: Lamrim’s teachings connect the concept of death to the law of karma (cause and effect) and the cycle of rebirth. Our actions in this life influence our future lives, motivating believers to engage in virtuous actions and purify negative karma. Christians have concepts of heaven and hell to motivate virtuous behavior in this life, too.

Spiritual Preparation: Knowing that death is inevitable, we should prepare for it spiritually. This involves cultivating positive qualities, such as compassion, wisdom, and loving-kindness, and purifying negativities through practices like meditation and confession.

Moment of Death: Contemplating the process of dying and the moment of death is a common practice in Lamrim. It encourages us to face our fears of mortality with awareness and inner peace.

Living Mindfully: Practicing mindfulness of death and impermanence in our daily lives helps us stay grounded and make conscious choices. It reminds us not to take life for granted and to cherish the present moment.

Compassion and Help for Others: Lamrim’s teachings also emphasize the importance of helping others prepare for death, providing comfort and guidance to those who are dying, and practicing compassion in the face of mortality.

In summary, the Tibetan Buddhist Lamrim teachings on death and impermanence highlight the ephemeral nature of life, encouraging us to live mindfully, prepare for death, and prioritize spiritual growth. These teachings serve as a reminder to make the most of our precious human life by cultivating positive qualities and letting go of attachments to worldly concerns.

See: You Are Going to Die

Impermanence

Anitya, also known as “impermanence,” is a fundamental concept in Buddhist philosophy and spirituality. It refers to the universal truth that all things arise in dependence on causes and conditions.

Everything arises, exists for a time, and eventually passes away. This impermanence applies to both physical entities and mental states.

Change is the fundamental reality, and time is a byproduct of change. All events, processes, and phenomena involve some form of change, whether it’s the motion of objects, the aging of living beings, human relationships, or the unfolding of historical events.

When individuals become attached to or cling to impermanent phenomena, they experience suffering because they inevitably face separation or loss.

By being fully aware of the ever-changing nature of their experiences, practitioners can cultivate greater wisdom and equanimity.

Understanding and accepting impermanence is a crucial step toward this liberation because it leads to a detachment from worldly attachments and desires.

A musical meditation on death and impermanence

I close my eyes

Only for a moment and the moment’s gone

All my dreams

Pass before my eyes, a curiosity [Refrain]

Dust in the wind

All they are is dust in the wind [Verse 2]

Same old song

Just a drop of water in an endless sea

All we do

Crumbles to the ground though we refuse to see [Refrain]

Dust in the wind

All we are is dust in the wind [Verse 3]

Now, don’t hang on

Nothing lasts forever but the earth and sky

It slips away

And all your money won’t another minute buy

Meditation on death and impermanence

In Tibetan Buddhist meditation practices, including Lamrim meditations, there are typically two essential components: contemplation and the object of meditation.

The long form of the contemplation is the post above. If you listened to Dust in the Wind, you probably felt feelings of futility for chasing worldly pleasures and attainments, those feelings are close to the virtuous object you are looking for.

The New Meditation Handbook from Tharpa Publications, written by Geshe Kelsang Gyatso, is the source I use for any traditional meditations I discuss in these posts.

The virtuous objects that emerge from this meditation come in two parts, as explained below.

I am not quoting him directly. I offer a concise paraphrase of his instructions. I suggest you consult the handbook for instructions from a true Buddhist master.

Contemplation

Consider what you read in this post and focus on the following first-person narrative:

I am going to die, and I have no idea when it will happen.

Some people die young. Some people die unexpectedly and suddenly. There are many ways to die, and no insurance against an untimely death.

Every day, my life slips away. Every day I spend pursuing worldly concerns is a day wasted, never to be recovered.

I may die today. I should be prepared for that.

Object of Mediation

The first object of meditation is the feeling that “I may die today.” Repeat it like a mantra, over and over again, until the message really sinks in.

Eventually, a second feeling will arise, the futility of attaching yourself to any worldly object—the realization that you are dust in the wind.

When the second feeling arises, you then form the determination not to waste your life pursuing worldly objects, and like the Precious Human Life Meditation, you decide, “I will make the most of my life, improve my self-discipline, and work toward the benefit of others.”

See: Tibetan Buddhist Lamrim: Your Precious Human Life

~~wink~~

Anatta