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After all, people desire immortality and do not wish to embrace the inescapable reality of death; they long for happiness and shy away from the contemplation of pain; they want to preserve their sense of self, not desconstruction it into fleeting and impersonal components. It is counterintuitive to accept that deathlessness is experienced each moment we are released from the deathlike grip of greed and hatred; that happiness in this world is only possible for those who realized that this world is incapable of providing happiness; that one becomes a fully individuated person only by relinquishing beliefs in an essential self.
Stephen Batchelor Confession of a Buddhist Atheist
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After all, people desire immortality and do not wish to embrace the inescapable reality of death; they long for happiness and shy away from the contemplation of pain; they want to preserve their sense of self, not desconstruction it into fleeting and impersonal components. It is counterintuitive to accept that deathlessness is experienced each moment we are released from the deathlike grip of greed and hatred; that happiness in this world is only possible for those who realized that this world is incapable of providing happiness; that one becomes a fully individuated person only by relinquishing beliefs in an essential self.
SB
Stephen Batchelor

Confession of a Buddhist Atheist

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To speak conventionally - and I think it is easier for the general reader to see Zen thus presented - there are unknown recesses in our minds which lie beyond the threshold of the relatively constructed consciousness. To designate them as __ub-conciousness_ or __upra-consciousness_ is not correct. The word __eyond_ is used simply because it is a most convenient term to indicate their whereabouts. But as a matter of fact there is no __eyond_, no __nderneath_, no __pon_ in our consciousness. The mind is one indivisible whole and cannot be torn in pieces. The so-called terra incognita is the concession of Zen to our ordinary way of talking, because whatever field of consciousness that is known to us is generally filled with conceptual riffraff, and to get rid of them, which is absolutely necessary for maturing Zen experience, the Zen psychologist sometimes points to the presence of some inaccessible region in our minds. Though in actuality there is no such region apart from our everyday consciousness, we talk of it as generally more easily comprehensible by us.

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