#cessation

⬆️ ruining my life

Basically the Amesmp is an origins server riddled with dsmp writers (plus my qpr). Cessation is a phantom that is struggling to get used to having a body, being cut off from the home dimension of phantoms, and catching up to the rapid pace of mortals after being dormant for ???? years. They’re terrified of being isolated again, and quickly reckons with the fact the surge of living friends will be gone in a blink. Well….unless Cessation finds a way to keep them permanently, that is.

Likes: sheep, weaving, science, fire, alchemy, night, friends :)

Hates: doors, when they’re too anxious to phase properly (server lag lmao), cats, Díi (cat), when people die, being a non sapient husk hazily on the verge of awareness but only for the horror of knowing how much time is passing and how little they control their static body.

Personality: deeply unused to being a person (doesn’t realize others can’t walk through walls, eating), supportive, generous (gave half the server armor, hands out god apples and diamonds), analytical, protective, nurturing (perhaps overly so), determined

Bio-dad: abusive piece of shit. No additional thoughts.

Bio-mom/Briar (Mama-ryllis): complicated. Always has her daughter's back when another adult faults Amaryllis (including Bio-dad). Strick as hell and envious of her daughter full set of wings. Briar doesn't need a cage. Her cage is her own physical limitation and she carries it everywhere. She taught Amaryllis to bake and cook, they shared this passion until Briar died. Love as a stern no. Love as Mama Bear mode scaring more than the 'threat', but Amaryllis too. Love as judgement 'fix your bow, try again, five more times, go again'. But also 'be a good girl' and 'she's so well behaved'. But also 'of course you can come, ask me your questions' and 'of course you're included, I saved you a seat right by me'. It's 'my baby' said so fondly and often. She taught Amaryllis so much and always had her back, but that wasn't always good. Seft doesn't want to work through her first mother's memories, but they were so important. Briar as harsh lines, sharp mind and pointed tongue, raising a flower-soft daughter.

Cessation

Miles Johnston

💠💙Cessation

By:devinokaze

Summary:

Do not worry, xiongzhang. All is well.

Lan Xichen sighed.

It had been months since his younger brother entered the bridal palanquin and was flown to Burial Mound Palace to be the spouse of the famous Yiling Laozu. Since then, he hadn't seen his brother in person. He had heard many rumors about his brother's conditions inside the Yiling Laozu's Palace. Many were too outrageous to be true, but many were also too believable to be denied.

Today would be the first day of the Cultivator Conferences at the Koi Tower and he was told that Yiling Laozu and Hanguang-Jun had accepted the invitation to attend. Today he would prove whether those rumors were true.

Chapter:1/1

Words:6,296

Paranoia persists when - There’s something on about the neighbor’s cat; You can feel her, both the cat and neighbor, pacing back and forth. There’s also this temptation, and just prior her inference, Waiting for the first slip of my tongue, and rumble, and tumble Where there’s also this scent of another’s lust, a liar born loin And an assumed treachery, that had never happened, but does later.

So to,

Euphoria must persist after - Accusation, accusation, accusation, and eventually, cessation.

The Quest for Buddhism (119)

Buddhist cosmology

Samatha and Vipassana meditations - the relationship

Gautama Buddha said to have identified two paramount mental qualities that arise from wholesome meditative practice are samatha (stillness: Ref) and vippasana (insight: Ref2).

It is the work of the still mind (samatha) that becomes wisdom (vipassana). Thus, it is to observe things correctly in accordance with the truth.

Thus, "stopping (samatha)" refers to meditation (jhana: Ref3), and "seeing (vipassana)" refers to wisdom (panna). Buddha realised that the root cause of human suffering is lack of clarity, and he allegedly attained enlightenment through contemplation of the twelve causal factors (Ref4) in order and in reverse order.

In the Pali canon, the Buddha never mentions independent samatha and vipassana meditation practices; instead, samatha and vipassana are two "qualities of mind" to be developed through meditation (jhana). When the Pali suttas depict the Buddha telling his disciples to go meditate, they never quote him as saying 'go do vipassana,' but always 'go do jhana.' And they never equate the word "vipassana" with any mindfulness techniques.

[How to]

Practice begins with the preparatory stage, the practice of sila, morality, giving up worldly thoughts and desires. Morality is a quintessential element of Buddhist practice, and is also emphasised by the first generation of post-war western teachers. Yet, it is noted that in the contemporary mindfulness movement, morality as an element of practice has been mostly discarded, 'mystifying' the origins of mindfulness.

The practitioner then engages in anapanasati (Ref5), mindfulness of breathing, which is described in the Satipatthana Sutta as going into the forest and sitting beneath a tree and then to simply watch the breath. If the breath is long, to notice that the breath is long, if the breath is short, to notice that the breath is short.

The practitioner also becomes aware of the perpetual changes involved in breathing, and the arising and passing away of mindfulness. This noticing is accompanied by reflections on causation and other Buddhist teachings, leading to insight into suffering (dukkha), non-self (anatta), and impermanence (anicca). When the three characteristics have been comprehended, reflection subdues, and the process of noticing accelerates, noting phenomena in general, without necessarily naming them.

Some sects point out that the practice of both samatha and vipassana together allows one to achieve various mental powers and higher knowledge (Skt: abhijna, Ref6), including the attainment of Nirvana, whereas the practice of vipassana alone allows for the achievement of Nirvana, but no other mental powers or knowledges.

仏教の探求 (119)

仏教の宇宙論

サマタ瞑想とヴィパッサナー瞑想 〜 その関係性

ゴータマ・ブッダは、健全な瞑想の実践から生まれる最も重要な心の資質として、サマタ (静止: 参照) とヴィッパサナー (洞察力: 参照2) の2つを特定したと言われている。

それは、不動の心(ｻﾏﾀ)が、智慧(ｳﾞｨﾊﾟｯｻﾅ-)のはたらきとなって、事物を真理に即して正しく観察することである。

このように、サマタ(止)とは禅定 (ﾃﾞｨﾔｰﾅ: 参照3) に当たり、ヴィパッサナー(観)とは智慧に相当している。ブッダはサマタ(止)により、人間の苦の根本原因が無明であることを自覚し、十二因縁（参照4）を順逆に観想するヴィパッサナー(観)によって無明を脱したとされる。

パーリ仏典では、ブッダは独立したサマタとヴィパッサナー瞑想の修行について言及せず、代わりにサマタとヴィパッサナーは瞑想を通して開発すべき二つの「心の資質」であると述べている。ブッダが弟子たちに瞑想をするように言うときには、「ヴィパッサナーをしなさい」とは言わず、常に「ジャーナをしなさい」と言っていた。また、「ヴィパッサナー」という言葉をマインドフルネスのテクニックと同一視することはない。

[修行方法]

修行は、まず準備段階として、世俗的な考えや欲望を捨て、シーラ (道徳) を実践することから始まる。道徳は仏教の修行の真髄をなす要素であり、それは戦後の西洋の第一世代の教師たちによっても強調されている。しかし、現代のマインドフルネス運動では、修行の要素としての道徳はほとんど捨て去られ、マインドフルネスの起源を「神秘化」していると指摘されている。

実践者は次に安那般那念 (あんなはんなねん、巴:ｱｰﾅｰﾊﾟｰﾅ･ｻﾃｨ、梵:ｱｰﾅｰﾊﾟｰﾅ･ｽﾑﾘﾃｨ 参照5)、呼吸のマインドフルネスに取り組み、森に行き、木の下に座り、そして単に呼吸を見ることとして念処経 (ねんじょきょう、巴:ｻﾃｨﾊﾟｯﾀｰﾅ･ｽｯﾀ)で記述されている。呼吸が長ければ長いと感じ、短ければ短いと感じる。

修行者はまた、呼吸に伴う絶え間ない変化、そしてマインドフルネスの発生と消滅に気づくようになる。この気づきは、因果関係や他の仏教の教えについての考察を伴い、苦 (梵･巴: ﾄﾞｩｯｶ)、無我 (むが、巴: ｱﾅｯﾀｰ、梵: ｱﾅｰﾄﾏﾝ)、無常 (むじょう、巴: ｱﾆｯﾁｬ、梵: ｱﾆﾄﾔ) を洞察することにつながる。この3つの性質が理解できたとき、反省は収まり、気づきのプロセスが加速され、必ずしも特定せずとも全般的な現象に注目するようになる。