Un-personification of Form

[@venerablemettaji6944]

Thanks for continually protecting the integrity of the Dhamma with penetrative phenomenology and accessible explanations. The Monastics at Hillside Hermitage and Samandipa Hermitage are a shining light on the true Dhamma. Sadhu.

[@jamc.c.4338]

The differentiation with Solipsism was REALLY useful because I was afraid to see the world as an image and develop that wrong view (or any other similar). Of course, I will still proceed with caution, though! 😅

[@shapeshift1733]

Thanks for sharing. Grateful to see recent talks from Ajahn Nyanamoli being posted once again.

[@Spiritualjourney259]

Thank you so much for this insightful video on seeing things as phenomena.

[@kimberlyherrmann6324]

🎯

[@hariharry391]

🙏

[@01ycart]

Good intervention Instead of form we could talk about object. Un-personification of the form is like saying do not "subjectivize the object", do not believe that inside an object there is the thought/imagined/felt subject (as for example children do with cartoons, objects and forms). In this sense the adult mind (puthujana) remains infantile. Even the spatial image can be simplified with the bias of the childish mind that believes that the photo of an ice cream in a magazine is a real one in the space of a real ice cream shop. It does not understand that the space (dimension) of that ice cream is imaginary, fictitious

[@Coral-h4c1]

Thank you so much !

[@shelinahetherington4661]

Very helpful, Ajahn 🙏🏽

[@rememberyourusername728]

Can you explain what you mean by "image" in detail? I want to be sure I'm correctly understanding how that word is being used.

[@cajuputoil3468]

Sadhu Bhante..

[@Coral-h4c1]

I've tried seeing perception of other as mental phenomena, but it's not that easy. Haven't considered it that way before, also found an image of the self as a face

[@StanleyFamilyFun]

Love waking up to a new teaching

[@kellerdellinger8630]

Bhante, in this video you frequently mention images "independent of space and time." How should this be understood? Must not the cognizance of images always be intrinsically spatio-temporal, as is consciousness of any object in general? I can take a "ontological step back" and imagine the "idea of spatio-temporality" which must itself be independent of space and time in a very particular sense, **trans**-spatio-temporal one might say, but the experience of that idea is itself spatio-temporal. Any notion of "independent of space and time" seems to be necessarily apprehended entirely **within** spatio-temporality and thus not independent of space and time---a contradiction at least in that specific sense. It seems idappaccayatā may resolve this; perhaps I am making a mistake in saying that images occur **within** space and time when it should rather be said that they occur **next to** space and time. Any clarifications or corrections would be received gratefully. 🙏

[@HillsideHermitage]

It's just a manner of speaking, whereby I want to show that one should emphasize that IMAGE, and not the implicit spatio-temporality of it. Like "here" and "yonder" of the Bahiya sutta, that need to be surmounted (i.e. "de-emphasized") in order for a "there" to be discerned. Technically space and time remain, of course, and it is not to say that somehow that emphasized image becomes special and is miraculously outside of the space and time. But at the same time it's not "IN" that space either. It's simply there WITH it, at the same time. Thus, what the video is instructing is to simply put the sense of space and time second and discern that the thereness of an image contains 'here' and 'yonder', yet it is at the same time equally defined by it. Hence the "two points of view" that are at the root of everyone's experience and whichever point of view you rest on, it will imply the other in itself.

[@StanleyFamilyFun]

Is the sutta mentioned that should be studied called the Bahiya Sutta? Do I got that right?

[@pra1005]

Yes, I believe so

[@anniechua8985]

YesI heard Bahiya mentioned. Sutta Udana 1.10

[@shapeshift1733]

Greetings, Bhante. So it seems repeatedly clarifying the image-nature of even the pressure to act out would rob that pressure of its corresponding desire for relief. I am buried alive in images, so to speak, with the only possible escape that I know being just another image. An exercise in futility if there ever was one. But I admit this contemplation is incredibly difficult to *want* to maintain, since it leaves one with absolutely nothing to gain. Faith that this direction is going to uproot the suffering is critical here. Is this a valid description of this practice?

[@cupcakevulture]

Thank you Bhante. If I may ask a question - for some time now I have wondered why some factors (e.g. contact, feeling) appear twice in the Paticca Samuppada description, once grouped under Nama, and then again further along the chain as its own solitary factor. Is this structural organization related to what you have described as simultaneously present peripheral and immediate experience / images?

[@elinope4745]

I remember when my eyes were opened to the harsh truth that most of the civilians of my country are in deep violation of the social contract of my country. The world has looked quite different in my eyes since then.