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Talk to Us

October 3, 2013

We originally conceived this blog as a forum for people to submit questions to The Arahant. I showed the example by submitting my own questions and posting his responses. However, we have not got much response or many questions from the readers. The Arahant is feeling that perhaps this project is a waste of time and energy.

Try to understand the value of what is offered here. You get to submit questions—about anything—to a fully-realized Buddhist monk, an enlightened Master. He is willing to hear you and respond from his point of view. Now, this is a person who, when he used to make public appearances, attracted an audience of tens of thousands of people.

You have direct personal access to this person. How is it possible that we have no questions from the readers? Talk to us.

From → Q&A

  1. peaceandwisdom2013 permalink

    Here are my questions:
    1) How did the Buddha view the Vedas? What of Buddha’s teachings are similar or different than in the Vedas?
    2) If one were to go from home to homelessness to learn and realize Dhamma, as stated in the Suttas, how would one repay their debt to one’s parents, who cared and raised the loved one? Would this incur unfavorable kamma?

    • Thank you. These are substantial questions. I will submit them to The Arahant. It may be some time because we are very busy these days.

  2. Is it really possible to be free?

    • Yes, Marino, it is possible: both ‘freedom from’ and ‘freedom to’ are possible. This kind of freedom is earned by cultivating detachment, as taught by the Buddha, culminating in nibbāna. The Vedic knowledge is right up to a point, but the system of rasa it teaches is backwards. Neutrality is actually the highest rasa. So we were tricked into a path that actually decreased our freedom. Now the Buddha has taken off all masks and revealed the truth.

  3. marinoklisovic permalink

    What kind of questions can we ask? What kind of answers can you give us? What is your meta-context, your context of life?

    • Well any questions that lead toward enlightenment or shed light on the human condition are fair. The meta-context is the Buddha’s teaching and the drama of salvation.

  4. Hi,

    I was reading Q&A and found this:

    Our life here is only a shadow, not a real existence.

    This should not be seen as a problem, but an opportunity for developing higher consciousness. Real existence is somewhere else, and the way to that place is within.


    I’d like to know more on what is this real existence?


    • It is not difficult to understand. Currently we think ‘I am’, but this is just a shadow because our conception of what we are is a fabrication made up primarily of words and desires. We cannot see what we really are until we stop the fabrication and go within, to the source of our actual existence. The Buddha gives many methods for this in the Suttas, especially in the Majjhima-Nikaya. Our real existence is beyond words and symbols, beyond space and time; therefore it is impossible to explain or understand using words. You have to do the meditations and follow the method that leads within, and experience it directly for yourself.

  5. Our real existence is beyond words and symbols, beyond space and time

    It does have a quality, like individuality?

    • How can something “beyond words and symbols, beyond space and time” have qualities? Can you explain how that would be possible? A quality is precisely a perception, and perception requires matter, energy, space, time, senses, consciousness, being and the rest of it. You should carefully examine the assumptions behind your question.

    • marinoklisovic permalink

      And there’s a lot of them. People are carrying on their back a huge bag of assumptions about everything (life, existence, their self, others, etc.), *unconsciously*, that determine the life they experience at every moment.

      • Exactly right, and there is a pretty good analysis of them in The Buddha’s Teaching and the Ambiguity of Existence by R.G. de S. Wettimuny, in the chapter on the Puthujjana. Very few people realize that their unconscious assumptions about reality determine the range of possibilities of their consciousness, perception and experience. The Buddha challenges us to drop all that, but it’s surprising how much work it can be to let go of even a little of our burden. Yet, as Erhard often said, ‘that which is unexamined and undistinguished runs you’.

        BTW we’re very happy to see this quality of discussion, which is one of the most important purposes of this site. Maybe I should complain about the lack of participation more often!

  6. If possible please explain what assumptions in particular you mean here?

    And again, what is our real existence according to Buddha?

    I can’t imagine it being any other way than subjective/personal/individual.


    • You need more background to engage in this particular conversation. That’s why I included the link to Wettimuni’s book in the comment above. You should go and read it before misguessing our meaning or bringing inapplicable assumptions into the conversation. Subjective/personal/individual all refer to ‘being’ and ‘becoming’, which are fabricated. The Buddha’s teaching is about the cessation of ‘being’ and ‘becoming’. Emptiness (suññata) is not nothing. But to understand emptiness you need to understand being and becoming, and the assumptions underlying them. You need more background in the Buddha’s teaching.

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