Right the delineation is associated with motive-root identity.
It’s definitely embedded in the English language… Considering the word “insufferable”, spending time with someone who is sufferable, you can accept it, bear it, spend the whole time wishing you were somewhere else, but not with such agitation as with someone who’s insufferable.
Suffering is both unbearable and urgently agitating, but usually ongoing and outside of your control.
One aspect of it is your emotional focus toward the problem… Why is it like that, why can’t I change it, … You “suffer” more the more you think about it. Commonly with respect to other people in the community not improving, or other people in the relationship or family not being considerate. Also obviously chronic pain.)
I think a fear/disgust/contempt of Buddhism commonly has the fear that we will tune out important internal motives (to change) by tuning out this frustrated despairing agitation.
With this delineation: (
One side is:
This despairing agitation (“suffering”) does point to a motive which you need to solve for, however it is a lens on the motive and is holding you back from seeing clearer the motive and your capacities. For example, when you “ignore” a toothache by tensing the whole side of your face to not jiggle the tooth, and now your whole side of your face throbs, but you’re ignoring it so stringently that the part of you identified as a worker can’t understand why you’re finding it hard to focus.
The other side is:
There is a third variable besides suffering and motive which is actually the thing which is lensing and holding you back from realizing your motive. Engaging fully with this third, is comforting, because it can make you feel you are making progress, while still blinding you to the reality that the progression staircase is built on the same foundation. (For example the dril candles.)
)
my thinking is to consider both these sides (suffering keeps you trapped/suffering is part of growth) as only two stable positions on a seesaw, easy to reason about since they’re stable.
Right the delineation is associated with motive-root identity.
It’s definitely embedded in the English language… Considering the word “insufferable”, spending time with someone who is sufferable, you can accept it, bear it, spend the whole time wishing you were somewhere else, but not with such agitation as with someone who’s insufferable.
Suffering is both unbearable and urgently agitating, but usually ongoing and outside of your control.
One aspect of it is your emotional focus toward the problem… Why is it like that, why can’t I change it, … You “suffer” more the more you think about it. Commonly with respect to other people in the community not improving, or other people in the relationship or family not being considerate. Also obviously chronic pain.)
I think a fear/disgust/contempt of Buddhism commonly has the fear that we will tune out important internal motives (to change) by tuning out this frustrated despairing agitation.
With this delineation: (
One side is:
This despairing agitation (“suffering”) does point to a motive which you need to solve for, however it is a lens on the motive and is holding you back from seeing clearer the motive and your capacities. For example, when you “ignore” a toothache by tensing the whole side of your face to not jiggle the tooth, and now your whole side of your face throbs, but you’re ignoring it so stringently that the part of you identified as a worker can’t understand why you’re finding it hard to focus.
The other side is:
There is a third variable besides suffering and motive which is actually the thing which is lensing and holding you back from realizing your motive. Engaging fully with this third, is comforting, because it can make you feel you are making progress, while still blinding you to the reality that the progression staircase is built on the same foundation. (For example the dril candles.)
)
my thinking is to consider both these sides (suffering keeps you trapped/suffering is part of growth) as only two stable positions on a seesaw, easy to reason about since they’re stable.