Disease Buddha Quotes

Every human being is the author of his own health or disease.

...ideas are definitely unstable, they not only CAN be misused, they invite misuse--and the better the idea the more volatile it is. That's because only the better ideas turn into dogma, and it is this process whereby a fresh, stimulating, humanly helpful idea is changed into robot dogma that is deadly. In terms of hazardous vectors released, the transformation of ideas into dogma rivals the transformation of hydrogen into helium, uranium into lead, or innocence into corruption. And it is nearly as relentless. The problem starts at the secondary level, not with the originator or developer of the idea but with the people who are attracted by it, who adopt it, who cling to it until their last nail breaks, and who invariably lack the overview, flexibility, imagination, and most importantly, sense of humor, to maintain it in the spirit in which it was hatched. Ideas are made by masters, dogma by disciples, and the Buddha is always killed on the road. There is a particularly unattractive and discouragingly common affliction called tunnel vision, which, for all the misery it causes, ought to top the job list at the World Health Organization. Tunnel vision is a disease in which perception is restricted by ignorance and distorted by vested interest. Tunnel vision is caused by an optic fungus that multiplies when the brain is less energetic than the ego. It is complicated by exposure to politics. When a good idea is run through the filters and compressors of ordinary tunnel vision, it not only comes out reduced in scale and value but in its new dogmatic configuration produces effects the opposite of those for which it originally was intended. That is how the loving ideas of Jesus Christ became the sinister cliches of Christianity. That is why virtually every revolution in history has failed: the oppressed, as soon as they seize power, turn into the oppressors, resorting to totalitarian tactics to "protect the revolution." That is why minorities seeking the abolition of prejudice become intolerant, minorities seeking peace become militant, minorities seeking equality become self-righteous, and minorities seeking liberation become hostile (a tight asshole being the first symptom of self-repression).

Something deep in our conscience tells us that hostility is part of the problem to be overcome in the world, not the means by which problems will be overcome. Hostility is a symptom of the disease, not part of the cure.

If the medicine is good, the disease will be cured. It is not necessary to know who prepared it, or where it came from.

We can compare practice to a bottle of medicine a doctor leaves for his patient. On the bottle are written detailed instructions on how to take the medicine, but no matter how many hundred times the patient may read the directions, he is bound to die if that is all he does. He will gain no benefit from the medicine. And before he dies, he may complain bitterly that the doctor wasn’t any good, that the medicine didn’t cure him. He will think that the doctor was a fake or that the medicine was worthless, yet he had only spent his time examining the bottle and reading the instructions. He hadn’t followed the advice of the doctor and taken the medicine. However, if the patient had actually followed the doctor’s advice and taken the medicine regularly as prescribed, he would have recovered. Doctors prescribe medicine to eliminate diseases from the body. The Teachings of the Buddha are prescribed to cure diseases of the mind and to bring it back to its natural healthy state. So the Buddha can be considered to be a doctor who prescribes cures for the illnesses of the mind which are found in each one of us without exception. When you see these illnesses of the mind, does it not make sense to look to the Dhamma as support, as medicine to cure your illnesses?

…When the secret is discovered, when the Truth is seen, all the forces which feverishly produce the continuity of samsara in illusion become calm and incapable of producing any more karma-formations, because there is no more illusion, no more 'thirst' for continuity. It is like mental disease which is cured when he cause or the secret of the malady is discovered and seen by the patients.

Why does the ego play roles? Because of one unexamined assumption, one fundamental error, one unconscious thought. That thought is: I am not enough. Other unconscious thoughts follow: I need to play a role in order to get what I need to be fully myself; I need to get more so that I can be more. But you cannot be more than you are because underneath your physical and psychological form, you are one with Life itself, one with Being. In form, you are and will always be inferior to some, superior to others. In essence, you are neither inferior nor superior to anyone. True self-esteem and true humility arise out of that realization. In the eyes of the ego, self-esteem and humility are contradictory. In truth, they are one and the same. THE PATHOLOGICAL EGO In a wider sense of the word, the ego itself is pathological, no matter what form it takes. When we look at the ancient Greek root of the word pathological, we discover just how appropriate that term is when applied to the ego. Although the word is normally used to describe a condition of disease, it is derived from pathos, which means suffering. This is, of course, exactly what the Buddha already discovered 2,600 years ago as a characteristic of the human condition. A person in the grip of ego, however, does not recognize suffering as suffering, but will look upon it as the only appropriate response in any given

In the beauty of countless danseuse in my palace, I saw an endless suffering in the form of distorted and diseased figures as the absolute certainty towards which they were heading even as insects unwittingly consign themselves to the blazing flame.

Another reason for Buddha’s emphasis on detachment may have been the turbulent times he lived in: Kings and city-states were making war, and people’s lives and fortunes could be burned up overnight. When life is unpredictable and dangerous (as it was for the Stoic philosophers, living under capricious Roman emperors), it might be foolish to seek happiness by controlling one’s external world. But now it is not. People living in wealthy democracies can set long-term goals and expect to meet them. We are immunized against disease, sheltered from storms, and insured against fire, theft, and collision. For the first time in human history, most people (in wealthy countries) will live past the age of seventy and will not see any of their children die before them. Although all of us will get unwanted surprises along the way, we’ll adapt and cope with nearly all of them, and many of us will believe we are better off for having suffered. So to cut off all attachments, to shun the pleasures of sensuality and triumph in an effort to escape the pains of loss and defeat—this now strikes me as an inappropriate response to the inevitable presence of some suffering in every life.

Until the Scientific Revolution most human cultures did not believe in progress. They thought the golden age was in the past, and that the world was stagnant, if not deteriorating. Strict adherence to the wisdom of the ages might perhaps bring back the good old times, and human ingenuity might conceivably improve this or that facet of daily life. However, it was considered impossible for human know-how to overcome the world’s fundamental problems. If even Muhammad, Jesus, Buddha and Confucius – who knew everything there is to know – were unable to abolish famine, disease, poverty and war from the world, how could we expect to do so?

When a wild elephant is to be tamed and trained, the best way to begin is by yoking it to one that has already been through the process... "When shall we come to recognize that health is as contagious as disease, virtue as contagious as vice, cheerfulness as contagious as moroseness?" One of the three things for which we should give thanks every day, according to Shankara, is the company of the holy; for as bees cannot make honey unless together, human beings cannot make progress on the Way [Buddhism] unless they are supported by a field of confidence and concern that Truthwinners generate. The Buddha agrees. We should associate with Truthwinners, converse with them, serve them, observe their ways, and imbibe by osmosis their spirit of love and compassion. p105

They say that with the ancients dreaming was a perfectly ordinary, normal occurrence. But of course, their whole life was a dreadful whirling carousel—green, orange, Buddhas, sap. We, however, know that dreams are a serious psychic disease. And I know that until this moment my brain has been a chronometrically exact gleaming mechanism without a single speck of dust. But now . . . Yes, precisely: I feel some alien body in my brain, like the finest eyelash in the eye. You do not feel your body, but that eye with the lash in it—you can't forget it for a second. . . .

Padampa stayed for a long time in the high valley of Tingri, on the frontier between Tibet and Nepal. Among his innumerable disciples, four were particularly close to his heart. One day, one of these close students arrived in Tingri after a long absence and was so saddened to see how much the master had aged that he asked, “Sublime being, when you leave this world, you yourself, without doubt, will go from bliss to bliss; but what will become of us, the people of Tingri? In whom can we place our trust?” For Padampa, dying would indeed be no more than passing from one Buddha-field to another. But for his disciples, his death would mean never again seeing his face or hearing his voice. “In a year’s time,” he said, “here you will find the corpse of an old Indian hermit.” Their eyes filled with tears, and it was for them that Padampa taught these Hundred Verses of Advice. A year went by, and Padampa began to show signs of illness. When his disciples worried about his health, he told them laconically, “My mind is sick.” To their perplexity, he added, “My mind has blended with the phenomenal world.” He thus demonstrated that all dualistic perception had disappeared from his mind. “I do not know how to describe this type of disease,” he added with a serene sense of humor. “Bodily ills can be treated, but this is incurable.” He then fixed his gaze on the sky and passed away.

Since healing essentially comes from our mind, not from our body, it is important to understand the nature of the mind. The intrinsic nature of the mind is pure in the sense that it is not one with the faults of the mind, with the disturbing thoughts and obscurations. All the faults of our mind — our selfishness, ignorance, anger, attachment, guilt, and other disturbing thoughts — are temporary, not permanent and everlasting. And since the cause of our suffering, our disturbing thoughts and obscurations, is temporary, our suffering is also temporary. The mind is also empty of true existence, of existence from its own side. This quality of mind, known as Buddha Nature, gives us the potential to free ourselves completely from all suffering, including disease, and the causes of suffering and to achieve any happiness we wish, including the peerless happiness of enlightenment. Since the mind has all this potential, we do not need to feel depressed or hopeless. It is not as if we have to experience problems forever. We have incredible freedom to develop our mind in any way that we wish. It is simply a question of finding the right way to use the potential of our mind.

Have no anxiety about anything,' Paul writes to the Philippians. In one sense it is like telling a woman with a bad head cold not to sniffle and sneeze so much or a lame man to stop dragging his feet. Or maybe it is more like telling a wino to lay off the booze or a compulsive gambler to stay away from the track. Is anxiety a disease or an addiction? Perhaps it is something of both. Partly, perhaps, because you can't help it, and partly because for some dark reason you choose not to help it, you torment yourself with detailed visions of the worst that can possibly happen. The nagging headache turns out to be a malignant brain tumor. When your teenage son fails to get off the plane you've gone to meet, you see his picture being tacked up in the post office among the missing and his disappearance never accounted for. As the latest mid-East crisis boils, you wait for the TV game show to be interrupted by a special bulletin to the effect that major cities all over the country are being evacuated in anticipation of a nuclear attack. If Woody Allen were to play your part on the screen, you would roll in the aisles with the rest of them, but you're not so much as cracking a smile at the screen inside your own head. Does the terrible fear of disaster conceal an even more terrible hankering for it? Do the accelerated pulse and the knot in the stomach mean that, beneath whatever their immediate cause, you are acting out some ancient and unresolved drama of childhood? Since the worst things that happen are apt to be the things you don't see coming, do you think there is a kind of magic whereby, if you only can see them coming, you will be able somehow to prevent them from happening? Who knows the answer? In addition to Novocain and indoor plumbing, one of the few advantages of living in the twentieth century is the existence of psychotherapists, and if you can locate a good one, maybe one day you will manage to dig up an answer that helps. But answer or no answer, the worst things will happen at last even so. 'All life is suffering' says the first and truest of the Buddha's Four Noble Truths, by which he means that sorrow, loss, death await us all and everybody we love. Yet "the Lord is at hand. Have no anxiety about anything," Paul writes, who was evidently in prison at the time and with good reason to be anxious about everything, 'but in everything by prayer and supplication with thanksgiving let your requests be made known to God.' He does not deny that the worst things will happen finally to all of us, as indeed he must have had a strong suspicion they were soon to happen to him. He does not try to minimize them. He does not try to explain them away as God's will or God's judgment or God's method of testing our spiritual fiber. He simply tells the Philippians that in spite of them—even in the thick of them—they are to keep in constant touch with the One who unimaginably transcends the worst things as he also unimaginably transcends the best. 'In everything,' Paul says, they are to keep on praying. Come Hell or high water, they are to keep on asking, keep on thanking, above all keep on making themselves known. He does not promise them that as a result they will be delivered from the worst things any more than Jesus himself was delivered from them. What he promises them instead is that 'the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus.' The worst things will surely happen no matter what—that is to be understood—but beyond all our power to understand, he writes, we will have peace both in heart and in mind. We are as sure to be in trouble as the sparks fly upward, but we will also be "in Christ," as he puts it. Ultimately not even sorrow, loss, death can get at us there. That is the sense in which he dares say without risk of occasioning ironic laughter, "Have no anxiety about anything." Or, as he puts it a few lines earlier, 'Rejoice in the Lord always. I will say, Rejoice!

We can understand our traditional doctrines of original sin and our “fallen state” more coherently and deeply by bringing these beliefs into conversation with Buddha’s second Noble Truth. That Truth tells us that we cause suffering for ourselves and others because we are selfish, and that we are selfish not because we are innately so, but because we are ignorant. So from this perspective, we can say that evil does not exist in itself. It doesn’t have its own reality or identity since it is always the product of something else – that is, ignorance. What we’re saying here is not just an interesting philosophical insight. It has very practical consequences for how we understand and deal with our messy world. If “evil” is real – that is, a given element in the human condition – we have an incurable disease that can’t really be fixed until we move on to the next life where it will either finally be removed or punished. If evil is not real in itself but the unhappy by-product of ignorance, call the doctor – there’s hope.

16. The Beatitude of Zen. We are far from denying, as already shown in the foregoing chapters, the existence of troubles, pains, diseases, sorrows, deaths in life. Our bliss consists in seeing the fragrant rose of Divine mercy among the thorns of worldly trouble, in finding the fair oasis of Buddha's wisdom in the desert of misfortunes, in getting the wholesome balm of His love in the seeming poison of pain, in gathering the sweet honey of His spirit even in the sting of horrible death. History

I think we differ as to where the root of the mischief lies. You place it in a lack of appreciation of the value of human life.” “Rather of the sacredness of human personality.” “Put it as you like. To me the great cause of our muddles and mistakes seems to lie in the mental disease called religion.” “Do you mean any religion in particular?” “Oh, no! That is a mere question of external symptoms. The disease itself is what is called a religious attitude of mind. It is the morbid desire to set up a fetish and adore it, to fall down and worship something. It makes little difference whether the something be Jesus or Buddha or a tum-tum tree. You don't agree with me, of course. You may be atheist or agnostic or anything you like, but I could feel the religious temperament in you at five yards.

One of the epithets the Buddha acquired over the years was “the Doctor of the World.” A reason for this is that the central insight and framework that he taught, known as the Four Noble Truths, is cast in the formulation of a classical Indian medical diagnosis. The format begins with the nature of the symptom. In this particular kind of psychological or spiritual disease, the symptom is dukkha, the experience of dissatisfaction; this is the First Noble Truth. The second element in this diagnostic format is the cause of that symptom, which the Buddha outlined as being self-centered craving, greed, hatred, and delusion. These are the toxins that Matthieu referred to, the negative afflictive emotions, habits, and qualities that the mind gets caught up in and that poison the heart; this is the Second Noble Truth. The third element is the prognosis, and the good news is that it is curable. This is the Third Noble Truth, that the experience of dissatisfaction can end; we can be free from it. The fourth element—and the Fourth Noble Truth—is the methodology of treatment: what the Buddha laid out as the way to heal this wound. It’s known in some expressions as the Eightfold Path, but it can be outlined in three fundamental elements: first, responsible behavior or virtue, living a moral and ethical life; second, mental collectedness, meditation, and mind training; and third, the development of insightful understanding in accordance with reality, or wisdom. These three elements are the fundamental treatment for this psychological, spiritual ailment of dissatisfaction. I should underline that the Buddha didn’t make any claim to have a monopoly on truth. When somebody once asked him, “Is it the case that you’re the only one who really understands the way things are, and that all other spiritual teachings are incorrect, all other paths are erroneous?” He said, “No, by no means.” It’s not a matter of the way the teachings are framed, the language or symbolism that one uses. It is simply the presence or absence of these three central qualities: ethical behavior, mental collectedness, and wisdom. If any spiritual path contains those three elements, then it will certainly lead to the possibility and the actuality of freedom, peace, a harmony within oneself, and an easefulness in life. If it doesn’t contain those elements, then it cannot lead to easefulness, peace, and liberation.

Life causes pain or stresses, according to Buddha. and this is our job to accept that in life we shall be dealing with pain and stress in many forms and shapes such as, disease, disobedience, disturbance, distance and death. Accept that these things are a part of life. Life is not going to stop or stay for us if we are in pain for any reason. Life keeps moving and does not stay for anyone.

The cause of all sorrow lies at the very beginning; it is hidden in the ignorance from which life grows. Remove ignorance and you will destroy the wrong appetences that rise from ignorance; destroy these appetences and you will wipe out the wrong perception that rises from them. Destroy wrong perception and there is an end of errors in individualized beings. Destroy the errors in individualized beings and the illusions of the six fields will disappear. Destroy illusions and the contact with things will cease to beget misconception. Destroy misconception and you do away with thirst. Destroy thirst and you will be free of ail morbid cleaving. Remove the cleaving and you destroy the selfishness of selfhood. If the selfishness of selfhood is destroyed you will be above birth, old age, disease, and death, and you will escape all suffering. 9

AFFIRMATIONS:   -I am now allowing perfect health to flow throughout my body.   -Every cell in my body dances with the perfection of my Creator.   -I love my body and I’m allowing it to be strong.   “I give myself permission to be well.” -Louise Hay   “Every day in every way I AM getting better and better!” -Bill Austin   “I myself, as much as anybody in the entire universe, deserve my love and affection.” -Buddha   -Ask Yourself: “Why am I so healthy?”     I AM LOVE   I AM WELLNESS   I AM PURE ENERGY PERCEIVING TRUTH   Disease

Pray to GOD, the Ascended Masters, the Archangels, and the Elohim Masters, for the awakening of the people of the Earth. Pray to these Masters for the saving of the rain forests, to stop gang violence, to save the whales. Pray for the economic systems of the Earth to become more responsive to cooperation and the dictates of the Soul and Mighty I Am Presence. Pray to GOD and these Masters for a renaissance of the arts and music in a spiritual manner. Pray that scientists around the world be infused with New Age technologies, understandings and insights, so diseases such as AIDS, the Ebola virus, and cancer can be cured. Pray to GOD and these Masters for a complete transformation of the religions of the Earth, so the contamination of negative ego concepts is cleared from their doctrine, as well as judgmentalness, self-righteousness, and intolerance. Pray to GOD and the Masters for the complete transformation of every aspect of our civilization, to reflect the ideals and values of the Divine Plan of GOD and the Planetary Hierarchy!

On a social level, choose friends that are spiritually uplifting. At earlier and even intermediary stations of the path, the people you spend time with may be one of the single most important factors in your spiritual path. If your friends do get negative at times in their thinking or feeling do not allow yourself to catch their psychological disease. Maintain a strong psychological immune system, and help them to become more positive rather than you sinking to their level.

Our diseases merely act as amplifiers for our human nature, turning up the volume of our attachments and suffering. In that regard, we are fortunate. We have to recover our true selves or die. Others aren't so lucky and have to accept their anxiety and suffering as normal because they don't know what else to call it. Most don't even realize they're suffering, confusing their tortured fears with their true nature. They are candidates, as well, for the recovery of our original nature that Buddha taught and for the universal lessons that the Twelve Steps enunciate.

Every human being is the author of his own health or disease.” -Buddha

Shad Darshan And finally, Buddhism. Buddha says everything is going to end. Do not worry about disease, because disease is going to end. H ave patience. Buddhist philosophy says there is suffering and a simple way to go beyond suffering is to have patience, to give time for samprapti to eradicate itself. That is what Buddhism has given to Ayurveda.

As the world experiences different seasons, life must also experience different emotions. Everyone strives to be happy in life, but it is impossible to always remain happy. Although Gautama Buddha's ideas about eliminating sadness are beautiful, we should not attempt to eradicate sadness completely because it goes against the natural order. Instead, we should allow life to flow like a river. Just as eternal life on earth would become monotonous, eternal happiness would leave us feeling incomplete. Therefore, a fulfilling life must consist of a mixture of various emotions. Sadness is not a disease; it is an emotion, just like happiness. Furthermore, it would be absurd to be constantly happy. If humans had no sadness, they would laugh inappropriately in both positive and negative situations. For example, when someone experiences an accident, we should not feel joy; we should feel sadness. Happiness is like a fleeting butterfly, and we should cherish the moments when it lands in our lives!

Intelligent people who wish to get rid of the suffering caused by a disease and to attain the happiness of health must first find out what the disease is—they must diagnose its nature. Thereupon they have to abandon the cause that has generated this disease, such as unhealthy food and so on. They have to attain the happy state of freedom from sickness and to do so rely on good medicine, the means to achieve this aim. Similar to this example, those who have the intelligence of wishing to get rid of the suffering of samsara and to attain the happiness of nirvana must first understand what suffering is. They must recognize that the whole of samsara, which consists of the fruit of anything bound up with pollution, is in its entirety nothing but suffering. Upon this recognition they have to remove its cause, the origination of all suffering, to its full extent. This consists of karma and the mental poisons. They must come into direct contact with the cessation [of suffering], which is free from these stains, and attain the happiness of nirvana. As the means towards this aim they must rely on the five paths, which are free from pollution, and gradually incorporate them into their streams of being.

The mind is also empty of true existence, of existence from its own side. This quality of mind, known as Buddha-nature, gives us the potential to free ourselves completely from all suffering, including disease, and the causes of suffering and to achieve any happiness we wish, including the peerless happiness of enlightenment. Since the mind has all this potential, we do not need to feel depressed or hopeless. It is not as if we have to experience problems forever. We have incredible freedom to develop our mind in any way that we wish. It is simply a question of finding the right way to use the potential of our mind. – Lama Zopa Rinpoche

Geschwind syndrome: hypergraphia; a deepened emotional life sometimes described as hyperphilosophical or hyperreligious (a squishy category ranging from attending mass twice a day to believing oneself to be the Buddha); emotional volatility, including aggressive outbursts; altered sexuality (usually decreased sexual activity); and overinclusiveness, an extreme talkativeness caused by excessive attention to detail.

fact that we are going to grow older, and all the difficulties inherent in aging; the fact that we are going to get sick; the fact that we are going to die; the fact that everything around us is going to keep changing and will eventually disappear. So, no matter how much exercise I get, or how much organic food I eat, I’ll die. All the vitamins and supplements in the world can’t keep me from sometimes catching cold or the flu, getting cancer or heart disease (or even the disease of alcoholism!). Plastic surgery, herbal elixirs, and skin creams can’t stop the fact of my aging; my car will eventually wear out, my roof will leak, my children will grow up and leave me, and my parents will die. I’m powerless over all these things. The Buddha saw how much suffering we create fighting with these facts, resisting and trying to circumvent aging, illness, death, and loss, and he realized that clear understanding and acceptance was the key to letting go of that suffering.