We are not launched into existence like a shot from a gun, with its trajectory absolutely predetermined. The destiny under which we fall when we come into this world – it is always this world, the actual one – consists in the exact contrary. Instead of imposing on us one trajectory, it imposes several, and consequently forces us to choose. Surprising condition, this, of our existence! To live is to feel ourselves fatally obliged to exercise our liberty, to decide what we are going to be in this world. Not for a single moment is our activity of decision allowed to rest. Even when in desperation we abandon ourselves to whatever may happen, we have decided not to decide.
It is, then, false to say that in life “circumstances decide”. On the contrary, circumstances are the dilemma, constantly renewed, in presence of which we have to make our decision; what actually decides is our character. All this is equally valid for collective life.
Ortega y Gasset
“It is choice that I call action; it is in choosing that a man acts by body, speech, and mind. There are actions whose ripening will be experienced in hell, in the animal womb, in the realm of ghosts, among human beings, and in heavenly worlds. Actions ripen in three ways: they can ripen here and now, on reappearance, or in some life-process beyond that.” (AN 6:63)
Action
Suttas on action
To be is to be contingent: nothing of which it can be said that "it is" can be alone and independent. But being is a member of paticca-samuppada as arising which contains ignorance. Being is only invertible by ignorance.
Destruction of ignorance destroys the illusion of being. When ignorance is no more, than consciousness no longer can attribute being (pahoti) at all. But that is not all for when consciousness is predicated of one who has no ignorance than it is no more indicatable (as it was indicated in M Sutta 22)
Nanamoli Thera
Tuesday, February 25, 2020
To live is to exercise our liberty, to decide what we are going to be in this world
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