For one problem we may be in stage 0 and for another in stage 8.
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This is not a set process but a general reference of how our mind can get over difficult and unsolvable issues which linger in our consciousness, through the practice of self awareness.
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These are just high level stages to look for as we go deeper. Each stage is easy or difficult depending upon the problem we are facing.
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In some cases stage 1 is the hardest as we spend years denying something which is obvious to others around us. In some cases Stage 4 is the hardest as we try to change that which we are powerless against.
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It is only when we give up the desire to change that we begin to see.
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Stages 6 and 7 are automatic. That is there is nothing one needs to do. Change happens on its own because the work required to inspire that change was already put in.
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Which stage are you in for your most significant problem?
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Even though our dreams cause us to wake up laughing, crying, or screaming, we say that they are not real—while insisting that fear, panic, pride, and embarrassment are real. We put ourselves into our dreams and say, That is not the real me. We put ourselves into our fears and confusion and insist that they are the real me.
Is this body real? Is there such a thing as a “real” self or a “false” self? Nagasena says that his name, rank, body parts, and so on, are not false. Likewise, my own name, body, fears, or afflictions are not false. The term no-self does not mean “false self.” Yet it’s not real in ways that we imagine. Neither we nor the world around us is made up of the solid, independent, lasting qualities that we project. Our perceptions are false. The objects of our perception are neither false nor true.
~Yongey Mingyur Rinpoche #YongeyMingyurRinpoche#MingyurRinpoche#buddhism#buddhismquotes#buddhistmasters
We may ask, of what use to us are logic and an understanding of all these philosophies for the improvement of the mind? Are not nobility and goodness of the mind all that a Dharma practitioner needs, while knowledge belongs only to the scholars? There are different methods which change the mind to different degrees. In some, one may practice single-pointedly with faith and devotion alone while lacking reasoning or judgement. But with these qualities such practice will not develop great energy. Especially in order to make the good qualities of the mind infinite, it is not enough for our minds to merely become acquainted with the object of our practice, for in addition our practice must have a good foundation. Nor is it sufficient that a firm foundation exists in general for the practice because the individual practitioner, having seen the foundation clearly for himself, must experience intuitive certainty of it. Therefore knowledge is indispensable to a true practitioner, although if one has to chose between learning and nobility of mind, nobility of mind is more important since it brings some benefit on its own.
~The 14th Dalai Lama, Tenzin Gyatso *
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A painful Truth is always better than a hidden lie.⠀
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When you share your happiness, gratitude, joy or compassion with others, you light up more of the world as well as making your own flame stronger. ⠀
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Location : Sikkim, India
There was a diamond mine near a village on the river Ganges. There was an agreement between Ajatashatru and the Lichhavis/vajjis that they would have an equal share of the diamonds. Because of sheer lethargy, Ajatashatru failed to collect his own share, and the whole lot of diamonds was carried away by the Lichhavis. This happened many times, and at last Ajatashatru got annoyed and thought, "it is almost impossible to fight against the whole confederacy of Vaishali. I must uproot these powerful Vajjis and exterminate them". He sent his chief minister Vassakara to Lord Buddha to ask him the purpose of Vaishali being invincible, to which Lord Buddha gave seven reasons which included Vajjis being punctual to the meetings, their disciplined behavior, their respect for elders, respect for women, they do not marry their daughters forcefully, they give spiritual protection to the Arhats, and the main reason was the Chaityas (altar) inside the town.
Thus, with the help of his chief minister Vassakara, Ajatashatru managed to split the Vajjis and also broke the chaityas inside. Ajatashatru used a scythed chariot with swinging mace and blades on both the sides and attacked the town and conquered it
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