Jyotishavidya Practice

QUOTATION from Tenzing Gyatso

Healing Anger : The Power of Patience from a Buddhist Perspective. (1997). Trans. Thupten Jinpa. page 28.

" When we talk about the notion of self in Buddhism, it is important to bear in mind that there are different degrees or types.

• There are some types of sense of self which are not only to be cultivated but also to be reinforced and enhanced.
• For instance, in order to have a strong determination to seek buddhahood for the benefit of all sentient beings, one needs a very strong sense of confidence , which is based upon a sense of commitment and courage.
• This requires a strong sense of self.

Unless one has that identity or sense of self, one will not be able to develop the confidence and courage to strongly seek this aim."

tadyatha om gate gate paragate parasamgate bodhi svaha

Anger

Vexation

Irritation

Frustration

Rage

Wrath

Differences between resentment, hatred, contempt

[the opposite of respect is contempt]

Attachment to habitual volatility and disruptive reaction

" People with great intellect conquer the impulse of anger,

while the people of lower caliber are conquered by it."

~~ Shishu Palavadha , 16.26

" We are dominated by everything with which our self becomes identified.

We can dominate and control everything from which we dis-identify ourselves."

~~Roberto Assagioli. (1965). Psychosynthesis

" A person exceedingly angry is blind, though possessed of eyes."

~~ Harshacharita , 13-14

"If you forgive anyone his sins, they are forgiven;

if you do not forgive them, they are not forgiven."

~~ John 20:23 (New International Version)

Fall of the Rebel Angels by Pieter Paul Rubens, c. 1618-1620

QUOTATION from Pema Chödrön, No Time to Lose: A Timely Guide to the Way of the Bodhisattva. page 161

You might smile and give generously, but if you frequently explode in anger, people never feel comfortable in your presence and you'll never have peace of mind."

" According to worldly norms of human behavior, when we help someone and place great trust in them and they mistreat us in return, it is seen as reasonable to be angry with them because we have been hurt.

• However, practitioners of bodhicitta must not give in to this type of conventional thinking.

Instead, we should learn to view such people in a special way, as objects for our practice of forbearance and loving kindness.

• We must in fact recognize these people as our spiritual teachers. "

All the Rage: Buddhist Wisdom on Anger and Acceptance. Yongey Mingyur Rinpoche, p. 206-207

"Once we recognize that other sentient beings - people, animals, and even insects - are just like us, that their basic motivation is to experience peace and to avoid suffering,

then when someone acts in some way or says something that is against our wishes, we're able to have some basis for understanding:

"Oh, well, this person (or whatever) is coming from this position because, just like me, they want to be happy and they want to avoid suffering. That's their basic purpose.

They're not out to get me; they're only doing what they think they need to do."

Compassion is the spontaneous wisdom of the heart. It's always with us.

It always has been and always will be. When it arises in us, we've simply learned to see how strong and safe we really are."

https://freakonomics.com/podcast/arthur-brooks/

The Narrows

The Tight Channels

The Straits

Anger is a secondary emotion. Underlying anger, look for the producer of rage, which is fear or grief. Anger is essentially a coping mechanism to energize the body so that it does not become disabled by fear. For example, anger allows a human-student of Earth School to fend-off a predator animal (which was a Big Problem in some of the evolutionary phases.)

However, the antecedent fear is still lingering beneath. It is the operating cause, and it is toxic.

Anger = a hot, aggressive psychic condition, represented by Ku-raja and Su-raja.

When Fear is denied and repressed into a Narrow Channel, it produces the tightening called anger. Hot friction from choked fear seeks recognition by erupting into The earthen body and disturbing the balancing mechanisms of the Annamayakosha = the food-eating-body.

Naturally, it is much healthier and more efficient energetically to acknowledge the presence of emotional anger in a relationship or in memories, and honor that anger consciously, so that the anger does not get forced into physical channels .

For those who are not blessed with sufficient self-compassion , the narrow-anger-channel can drive down into The earthen body when it is unable to find any other way to get attention.

When anger emerges in The earthen body , the manifestation of excess heat creates a disease pattern of illnesses that can burn and boil .

Among the eruptions of anger skin disorders can be seen. These occur either on inside linings of the body's inner membranes, or may appear as rashes, boils, burning sensations, shingles, emitting to the outside skin. Infections with fever, akeynote of invasive Kuja, permit the anger to emerge through the channels in the skinr.

Anger in Continuum

Modern western psychology classifies anger as the center section of a rajasic continuum of desperate feelings.

Continuum sections reflect ego-positioning within social stratification.

1. Bitterness, enduring Grievance, and Resentment may target a higher status person or authority, such as a boss, an institution, or superior group.
2. Anger, often physicalized as destructive violence, vicious wrath, or verbal rage, may be directed toward a person of equal rank. Paradoxically, anger is common between intimates. It can be a permanent feature of long-lasting relationships such as marriage or parent-sibling bonds, in which the energy oscillates along a love-hate wavelength.
3. Contempt -- often expressed as bullying, intimidation, disrespect, devaluation, or disgust -- is typically aimed toward someone who is perceived to have inferior status. Because it indicates inequality, dismissive contempt in a relationship may signal that the union is inherently unfair, and often unsustainable.

[the opposite of empathy is contempt]

HATRED

Hatred = a form of deep sorrow and raging grief.

Anger is actually a projection of internal grievance, pain, and self-loathing upon an [apparently] // outside // [mirror-image] person, thing, or idea.

Psychically, anger is a terribly constricting pain in the center of being (cf. angina) which is simply unbearable.

• The person looks for a way to project this unbearable desperate feeling out from the core-self

• a common way to self-medicate the internal distress is to blame someone else for the Angst .

Anger originates in the self and can be managed 100% effectively from the base of self-awareness. Convert to either courage or patience, as appropriate.

that she has been ignoring an important God-given responsibility

- that of making choices."

~~ Brenda Waggoner

www.etymonline.comThe English word // Anger //

• from Old Norse angra to grieve, vex

• from Old Norse angr distress, grief

• from Proto Germanic *angus (cf. O.E. enge narrow, painful,

• M.Du. enghe, Goth. aggwus narrow

from Proto-Indo-European base *angh- " stretch round, tight, painfully constricted, painful " (cf. Skt. amhu- narrow, " amhah anguish "armenian anjuk narrow)

• Lith. ankstas narrow

• Gk. ankhein to squeeze , ankhone strangling

• L. angere to throttle, torment

• O.Ir. cum-ang straitness, want

• In M.E., also of physical pain.

www.etymonline.comThe English word // Hate' //

Old English. hatian"to hate" from Proto Germanic *khatojanan (cf. O.S. haton, o.N. hata, Ger. hassen, Goth. hatan"to hate" ),

from Proto-Indo-European base *kedes-"feel strongly" (cf. Avestan sadra-"grief, sorrow, calamity," Gk. kedos "care, trouble, sorrow," Welsh cas "pain, anger" ).

the noun is Old English hete"hatred, spite," from Proto Germanic *khatis-, (altered in M.E. To conform with the verb.)

etymologyonline.com from Old Norse Angr // distress, grief //

... from Proto-Indo-European base *angh-"stretch round, tight, painfully constricted, painful"

(cf. Skt. Amhu-"narrow,"amhah"anguish;" ... Gk. Ankhein"to squeeze,"ankhone"a strangling" ) ...

"It is up to everyone to bring an end to war.

We can of course identify those who have incited conflict, but we cannot pretend that they sprung up out of nowhere or that they acted in isolation.

They were members of a society of which we are all members too, and for which each one of us carries a share of responsibility.

If we want to bring about peace in the world, let us start by creating it in ourselves ."

Diseases caused by Anger

Disease is driven by rogesha-6 .

• Kuja activates Roga Bhava for Mithuna lagna and Vṛścika lagna.

• Sparkling Surya activates Ripu bhava for Meena indriya-lagna . Meena indriya-lagna

Mithuna, Vṛścika, and Meena natives are especially prone to illnesses related to repressed anger. If Kuja or Surya casts drishti upon their Moon, so much more the agitation which disturbs the Annamayakosha's natural balancing processes.

• Surya motivates disease through self-righteous anger associated with a victim state. The native feels mistreated and aggrieved and they identify with victims of injustice worldwide.

Depending on Surya's overall character, illness may be an attempt to blame others for their misfortune. They are noble while sick. Blaming behaviors cling to the heart, therefore, heart conditions are frequently the result of self-righteous anger.

• Kuja motivates disease through survival-response anger on an animal level. If Kuja is charged with bringing a suppressed memory of threat-to-survival to the surface, He will normally do that by concentrating this hot, enemy-fighting, survival reaction in the liver and the bloodstream.

A new enemy will form in the environment in response to the native 's suppressed memory of fighting a previous enemy. Typically that enemy is "within" -- e.g. parasites that infest the liver and reproduce in the bloodstream, causing intense fevers. Malaria, cholera, all the terrible fevers, are related to Kuja's task of creating enemies .

• If Rahu amplifies Kuja in yuti or by drishti , the enemy may be a chemical poison from radiation or other insidious 'hot' toxin.

Kuja enforces Yet, another rehearsal of the endless saga of our past fights for physical survival. A new enemy is created, the native is invaded by it, and the battle ensues. The native who is prone to recurring infections with fevers

Kuja and Surya related illnesses manifest in severe, debilitating fever which normally is not part of a terminal illness, but rather a painful phase of the life timeline.

(Burning-boiling illness can be terminal however, if radix rogesha-6 occupies the navamsha of maraka activates-2 or maraka rules-7.)

" Under certain circumstances, you may need to take steps to counteract someone else's wrongdoing, but it's better to do so without anger.

That will be more effective, because when your mind is overwhelmed by a disturbing emotion like anger,

the action you take may not be appropriate."

~~14th Dalai Lama 1935- Policy of Kindness Tenzin Gyatso

Choose Courage or Patience

Choice always available

Split-second intervention

Like flipping an electric switch

Because human-beings are partly divine and partly animal by nature, the animal survival response to physical threat which is experienced as anger is a natural part of the human condition.

Unfortunately, not everyone has permission to express their animal anger in a clear and healthy way. Some people are forced by circumstances to suppress their natural feelings of life-protecting rage.

Suppressed anger eventually bursts out, however, especially during bhukti of the rogesha-6 or Graha which occupy the navamsha of the rogesha-6 .

It is rather inescapable: Anger happens. When Kuja is well disposed, one may be provided with sporting, military, athletic, and other socially sanctioned activities which provide praiseworthy outlets for the life-protecting rage.

But what if Surya or Kuja become oppressed by Shani? What if Surya or Kuja becomes rogesha-6 , or there are Graha in the navamsha of rogesha-6 ? Then one may experience repressed anger forcing its way into consciousness through disease.

Luckily there is a healthy and intelligent option.

With conscious management, anger can be energetically transformed into either patience or courage.

• If the situation requires a physical response (such as a direct attack) then one may respond from the heart (coeur) with bold courage!
• If one adjudges that the smarter response is patience, it takes less that one second to quickly check: is it well to be angry? Or is it wiser to switch to the polarized opposite of the anger continuum which is patience?

It is surprisingly easy but does require preliminary practice. One may instantaneously switch from instinctual anger to conscious patience because indeed anger and patience are simply two poles of the same energetic range. Just a split-second intervention will make it possible, exactly like flipping an electric-light wall switch.

If properly understood, anger-generated illness can be an opportunity to acknowledge the underlying psycho-emotional pain which motivates the symptoms.

One who experiences a propensity toward anger-generated illnesses might consider developing the consciousness that will release anger freely through the body's systems rather than overloading a particular body part.

To ease the flow of anger it is necessary to acknowledge the presence of the anger and to intentionally flip the switch so that this competitive, anxious, volatile energy can be directed into the preferred state.

You Can Heal Your Life

A classic of self-healing through mental and emotional self-inquiry is Louise Hay's 1984 edition Heal Your Body (a shorter, earlier version) and Hay's full length tale of healing You Can Heal Your Life . (originally 1999 - check for more recent editions.)

Very powerful books, simply written and easy to digest, which guide destructive beliefs and emotions into healing channels. =

QUOTATION from Tenzin Gyatso Healing Anger: The Power of Patience from a Buddhist Perspective. translated by Geshe Thupten Jinpa

" ...there are various factors that contribute to attaining that level of joy and happiness which we conventionally also recognize as sources of happiness, such as good physical health,

...The financial wealth that we accumulate,

...and a circle of friends we trust and with whom we can relate emotionally.

Now all of these are, in reality, sources of happiness, but in order for one to be able to fully utilize them with the goal of enjoying a happy and fulfilled life, one's state of mind is crucial.

• If one harbors hateful thoughts within, or strong or intense anger somewhere deep down, then it ruins one's health, so it destroys one of the factors.

• Even if one has wonderful possessions, when one is in an intense moment of anger or hatred, one feels like throwing them-breaking them or throwing them away.

So there is no guarantee that wealth alone can give one the joy or fulfillment that one seeks.

So there is no guarantee that wealth alone can give one the joy or fulfillment that one seeks.

Similarly, when one is in an intense state of anger or hatred, even a very close friend appears somehow "frosty," cold and distant, or quite annoying.

• What this indicates is that our state of mind is crucial in determining whether or not we gain joy and happiness.

So leaving aside the perspective of Dharma practice, even in worldly terms, in terms of our enjoying a happy day-to-day existence, the greater the level of calmness of our mind , the greater our peace of mind, and the greater our ability to enjoy a happy and joyful life."

QUOTATION from Tenzin Gyatso,

Healing Anger: The Power of Patience from a Buddhist Perspective.

translated by Geshe Thupten Jinpa

Q: What should you say to a loved one who is talking about a third person with hatred or anger?

On the one hand, you want to show compassion for the feelings being experienced by the loved one. On the other hand, you don't want to reinforce or lend approval to that hatred. What might one say?

Dalai Lama:

Here I would like to tell a story.

Once there was a Kadampa master called Gampowa who had many responsibilities. One day he complained to the Kadampa master Dromtonpa that he had hardly any time for his meditation or for his Dharma practice.

So Dromtonpa responded by agreeing with him, "Yes, that's right. I don't have any time either."

Then once an immediate affinity was established, dromtonpa skillfully said, "But, you know what I am doing is for the service of the Dharma. Therefore, ifeel satisfied."

Similarly, if you find one of your beloved ones speaking against someone out of anger or hatred, maybe your initial reaction should be one of agreement and sympathy.

Then once you have gained the person's confidence, you can say, "But...."

QUOTATION from Tenzin Gyatso and Howard C. Cutler, m.D.,

The Art of Happiness: A Handbook for Living

" We can see that there are many ways in which we actively contribute to our own experience of mental unrest and suffering. Although, in general, mental and emotional afflictions themselves can come naturally, often it is our own reinforcement of those negative emotions that makes them so much worse.

For instance when we have anger or hatred towards a person, there is less likelihood of its developing to a very intense degree if we leave it unattended.

However, if we think about the projected injustices done to us, the ways in which we have been unfairly treated, and we keep on thinking about them over and over, then that feeds the hatred. It makes the hatred very powerful and intenser.

of course, the same can apply to when we have an attachment towards a particular person; we can feed that by thinking about how beautiful he or she is, and as we keep thinking about the projected qualities that we see in the person, the attachment becomes more and more intense.

But this shows how through constant familiarity and thinking, we ourselves can make our emotions more intense and powerful.

We also often add to our pain and suffering by being overly sensitive, overreacting to minor things, and sometimes taking things too personally. We tend to take small things too seriously and blow them up out of proportion, while at the same time we often remain indifferent to the really important things, those things which have profound effects on our lives and long-term consequences and implications.

So I think that to a large extent, whether you suffer depends on how you respond to a given situation."

QUOTATION from Tenzin Gyatso, Healing Anger: The Power of Patience from a Buddhist Perspective. Geshe Thupten Jinpa (Trans.)

" One of the reasons there is a need to adopt a strong countermeasure against someone who harms you is that, if you let it pass, there is a danger of that person becoming habituated to extremely negative actions, which in the long run will cause that person's own downfall and is very destructive for the individual himself or herself.

• Therefore, astrong countermeasure, taken out of compassion or a sense of concern for the other, is necessary.

• When you are motivated by that realization, then there is a sense of concern as part of your motive for taking that strong measure.

...One of the reasons why there is some ground to feel compassionate toward a perpetrator of crime or an aggressor is that the aggressor, because he or she is perpetrating a crime, is at the causal stage, accumulating the causes and conditions that later lead to undesirable consequences. So, from that point of view, there is enough ground to feel compassionate toward the aggressor."

QUOTATION FROM Tenzin Gyatso,

An Open Heart: Practicing Compassion in Everyday Life . Nicholas Vreeland (Ed.), afterword by Khyongla Rato and Richard Gerer.

" ...reflect upon the negative consequences of our strong attachment to friends and hostility toward enemies. Our feelings for a friend or a loved one sometimes blind us to certain of his or her aspects. We project a quality of absolute desirability, absolute infallibility, upon that person. Then, when we see something contrary to our projections, we are stunned.

We swing from the extreme of love and desire to disappointment, repulsion, and sometimes even anger. Even that sense of inner contentment and satisfaction in a relationship with someone we love can lead to disappointment, frustration, and hatred.

Though strong emotions, like those of romantic love or righteous hatred, may feel profoundly compelling, their pleasure is fleeting. From a Buddhist point of view, it is far better not to be in the grip of such emotions in the first placer.

What are the repercussions of becoming overpowered by intense dislike? The Tibetan word for hatred, shedang, suggests hostility from the depth of one's heart. There is a certain irrationality in responding to injustice or harm with hostility. Our hatred has no physical effect on our enemies; it does not harm them.

Rather, it is we who suffer the ill consequences of such overwhelming bitterness. It eats us from within. With anger we slowly begin to lose our appetite. We cannot sleep at night and often end up just rolling back and forth, back and forth, all night long.

It affects us profoundly, while our enemies continue along, blissfully unaware of the state we have been reduced tor.

Free of hatred or anger, we can respond to actions committed against us far more effectively. If we approach things with a cool head, we see the problem more clearly and judge the best way to address it.

For example, if a child is doing something that could be dangerous to himself or others, such as playing with matches, we can discipline him. When we behave in such a forthright manner, there is a far greater chance that our actions will hit the mark. The child will respond not to our anger but to our sense of urgency and concernr.

This is how we come to see that our true enemy is actually within us. It is our selfishness, our attachment, and our anger that harm us. Our perceived enemy's ability to inflict harm on us is really quite limited. If someone challenges us and we can muster the inner discipline to resist retaliating, it is possible that no matter what the person has done, those actions do not disturb us."

QUOTATION FROM Tenzin Gyatso and Howard C. Cutler, m.D.

• The Art of Happiness: A Handbook for Living

" Q:

Let's say that someone makes you angry. Your natural response to being hurt, your immediate response, is to get angry.... You might think about the event later, even much later, and every time you think about it you become angry all over again. How would you suggest dealing with that kind of situation?

Dalai Lama: If you look from a different angle, then surely the person who caused this anger in you will have a lot of other positive aspects, positive qualities.

Q:

But what about if you look for the positive angles of a person or event and can't find any?

DL: Here, ithink, we would be dealing with a situation where you might need to make some effort. Spend some time seriously searching for a different perspective on the situation. Not just in a superficial way. But in a very pointed and direct way. You need to use all your powers of reasoning and look at the situation as objectively as possible.

For instance, you might reflect on the fact that when you are really angry at someone you tend to perceive them as having 100 percent negative qualities. Just as when you are strongly attracted to someone the tendency is to see them as having 100 percent positive qualities. But this perception does not correspond with reality. If your friend, who you view as so wonderful, were to purposely harm you in some way, suddenly you would become acutely aware that they aren't composed of 100 percent good qualities.

Similarly, if your enemy, the one you hate, were to sincerely beg your forgiveness and continue to show you kindness, it's unlikely that you would continue to perceive them as 100 percent bad. So, even though when you are angry at someone you might feel that the person has no positive qualities, the reality is that nobody is 100 percent bad. They must have some good qualities if you search hard enough. So, the tendency to see someone as completely negative is due to your own perception based on your own mental projection, rather than the true nature of that individual.

In the same way, asituation that you initially perceive as 100 percent negative may have some positive aspects to it. But I think that even if you have discovered a positive angle to a bad situation, that alone is often not enough. You still need to reinforce that idea. So you may need to remind yourself of that positive angle many times, until gradually your feeling changes.

Generally speaking, once you're already in a difficult situation, it isn't possible to change your attitude simply by adopting a particular thought once or twice. Rather it's through a process of learning, skills training, and getting used to new viewpoints that enables you to deal with the difficulty."

QUOTATION from Pema Chödrön. Buddha's Daughters: Teachings from Women Who Are Shaping Buddhism in the West, p. 69

This was composed in the eighth century in India by a Buddhist master named Shantideva.

In it, he has an interesting point to make about peace. He says something along the lines of "If these long-lived, ancient, aggressive patterns of mine that are the wellspring only of unceasing woe, that lead to my own suffering as well as the suffering of others, if these patterns still find their lodging safe within my heart, how can joy and peace in this world ever be found?"

Shantideva is saying that as long as we justify our own hard-heartedness and our own self-righteousness, joy and peace will always elude us. We point our fingers at the wrongdoers, but we ourselves are mirror images; everyone is outraged at everyone else's wrongness." [end quote]

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~~ Paul of Tarsus, Epistle to the Philippians 4:8