#inseparability

[molly-bl00m]

Teo Caraiman

In Ancient Greek, the idea of “inseparability” is expressed by the term ἀχωριστία (achōristía), meaning the state of being inseparable. It conveys more than simple closeness or attachment, suggesting a unity that cannot be divided or separated. For the specific idea of “that which cannot be divided,” Ancient Greek more precisely uses ἀδιαίρετον (adiaíreton), meaning “indivisible.”

[ksjanes]

Inseparability, unity, connection is always available.

K.S. Janes

[bejaura]

#quandoilconcettodispaziovitalenonesiste #penny #inseparability #comoditá #lovedogs #❤🐕🐶

[english-tibetan-dictionary]

inseparability

grag stong dbyer med - the inseparability of being audible and yet empty [RY]

mgo sngas sbrel ba - example of inseparability [IW]

rgyu 'bras dbyer med - the inseparability of cause and effect [IW]

gnyis med - advaya, freedom from duality, formal identity, non-duality, not two, unity, not different, union, matchless, identical, inseparability, indivisible, non-dual, nondual, inseparable, beyond the duality of, where there is no duality, without any duality, without duality [JV]

ston 'khor tha dad med pa - inseparability of teacher and retinue [RY]

thugs yid gnyis med - inseparability of state & one's mind, inseparability of my mind and his state [JV]

dag mnyam bden pa dbyer med - inseparability of (the truths) of innate purity and equalness [RB]

dag mnyam dbyer med - {dag mnyam bden pa dbyer med} inseparability of (the truths) of innate purity and equalness [RB]

dam ye dbyer med - 1) primordially inseparable from samaya/the absolute; 2) inseparability of samayasattva and jnanasattva [IW]

dam ye dbyer med - 1) primordially inseparable from samaya/the absolute; 2) inseparability of samayasattva and jnanasattva)/ [into oneself as samayasattva visualized deity jnanasattva dissolving lake water poured into water dam ye dbyer med kyi ngang nas recitation doing yoga tantra yan chod kyi mtshan bcas kyi development stage] [IW]

bden gnyis dbyer med lhag pa'i chos - the excellent dharma of the inseparability of the two truths [IW]

bden pa dbyer med chen po - the great inseparability of the [two] truths, [view of dbu ma thal 'gyur pa] [RY]

bden pa dbyer med chen po - the great inseparability of the two truths [view of dbu ma thal 'gyur pa prasangika madhyamika] [IW]

'du bral med - free from meeting and parting, free from union or separation, beyond unity and separation, can't be constructed or taken apart, can't be added to or subtracted from, non-fusability and inseparability [JV]

'du 'bral med pa - nothing can be added or subtracted, non-fusability and inseparability, can't be constructed or taken apart, SA 'du bral med [JV]

rdor sems - 1) Abbr. of {rdo rje sems dpa'}; Vajra-being. 2) vajra being; as synonym for sugata essence. Vajra-being is the unity of emptiness and compassion and the inseparability of emptiness and bliss [RY]

snang stong dbyer med - indivisible experience and emptiness. inseparability of appearance and emptiness [RY]

snang stong dbyer med - inseparability of appearance and emptiness [JV]

dbyer mi phyed pa - inseparable, not to be distinguished, inseparability [JV]

dbyer med - indivisibility, undifferentiatedness, inseparable, not to be distinguished, union, simultaneously, inseparability, indivisible, to unify with, to unify with, indivisible unity [JV]

dbyer med - inseparable, indivisible, undifferentiated, w/o differentiation, inseparability, undivided, not to be distinguished, quite the same, identical, inseparably united, making no difference, w/o differentiation [IW]

dbyer med - indivisibility; inseparability; inseparable, indivisible, undifferentiated, without differentiation, undivided, not to be distinguished, quite the same, identical, inseparably united, making no difference [RY]

dbyer med kyi brda - sign of inseparability in which experiences of gsal ba, mi rtog pa and bde ba are realized in one state of perfect inseparability, SA brda bzhi *rgya mtsho ocean of samsara [JV]

dbyer med gnyug ma'i rang 'gros - natural mode of innate inseparability [RY]

dbyer med brda - Da of inseparability [JV]

dbyer med bla ma - master of the state of inseparability [JV]

dbyer med rig - rigpa which is the inseparability [JV]

dbyer med bsres - mix inseparability [RY]

ma bral ba nyid - non-separation, inseparability [IW]

rdzogs chen sde gsum - Three Sections of Dzogchen. After Garab Dorje established the six million four hundred thousand tantras of Dzogchen in the human world, his chief disciple, Manjushrimitra, arranged these tantras into three categories: the Mind Section emphasizing luminosity, the Space Section emphasizing emptiness, and the Instruction Section emphasizing their inseparability [RY]

zhi lhag dbyer med - inseparability of zhi gnas and lhag mthong [JV]

zhi lhag dbyer med - the inseparability of shamatha and vipashyana [RY]

gzhi lam gyi 'od gsal gnyis dbyer med - the inseparability of the Clear Lights of the ground and of the Path [RY]

gzhi lugs - JBL: "the most basic nature/disposition/condition." Kh Namdrol of NNI uses this term to describe the inseparability of {chos nyid} and {chos can} in the view of anuttara[yoga tantra] of secret mantra {gsang sngag gi bla med kyi lta ba}. [mss] [RY]

zung 'jug rdo rje 'chang gi go 'phang - Unified level of Vajradhara. Synonymous with the state of complete enlightenment. The 'unified' stands for the inseparability of means and knowledge: emptiness endowed with the supreme of all aspects and the unchanging great bliss [RY]

ya ma bral - inseparability [RY]

yon tan dbyer med - inseparability from the qualities [RY]

rig stong dbyer med - the inseparability of awareness and emptiness [RY]

rig stong dbyer med - inseparability of awareness and emptiness [JV]

rig stong zung 'jug - the unity of being aware and empty, inseparability/ union/ interpenetration of awareness/ insight and emptiness [IW]

rig stong zung 'jug - {a ti yo ga} union of awareness and emptiness, interpenetration of awareness and emptiness, the unity of insight and emptiness, inseparability of awareness and emptiness, the unity of being, aware and empty; the unity of being, aware and empty, inseparability of awareness and emptiness, {a ti yo ga} union of awareness and emptiness, interpenetration of awareness and emptiness, the unity of insight and emptiness [RY]

rig gsal dbyer med - inseparability of awareness and clarity [JV]

rig gsal dbyer med - the inseparability of awareness and clarity [RY]

rlung sems dbyer med - the inseparability of prana and mind [IW]

rlung sems dbyer med - the inseparability of mind-and-energies [RY]

gsal stong gnyis med - inseparability of clarity and emptiness [JV]

gsal stong dbyer med - inseparability of clarity and emptiness [JV]

gsal stong dbyer med - the inseparability of clarity and emptiness [RY]

[skaterboytae]

What a predicament I am in if someone asks, "Do you really love me?" I can't say yes without saying no, for the only answer that will really satisfy is, "Yes, I love you so much I could eat you! My love for you is identical with my love for myself. I love you with the purest selfishness." No one wants to be loved out of a sense of duty.

At root, there is simply no way of separating self from other, self-love from other-love. All knowledge of self is knowledge of other, and all knowledge of other knowledge of self. To begin to see that self and other, the familiar and the strange, the internal and the external, the predictable and the unpredictable imply each other. One is seek and the other is hide, and the more I become aware of their implying each other, the more I feel them to be one with each other. 

[skaterboytae]

"'Individual' is the Latin form of the Greek 'atom'—that which cannot be cut or divided any further into separate parts. We cannot chop off a person's head or remove his heart without killing him. But we can kill him just as effectively by separating him from his proper environment. This implies that the only true atom is the universe—that total system of interdependent 'thing-events' which can be separated from each other only in name. For the human individual is not built as a car is built. He does not come into being by assembling parts, by screwing a head on to a neck, by wiring a brain to a set of lungs, or by welding veins to a heart. Head, neck, heart, lungs, brain, veins, muscles, and glands are separate names but not separate events, and these events grow into being simultaneously and interdependently. In precisely the same way, the individual is separate from his universal environment only in name. When this is not recognized, you have been fooled by your name. Confusing names with nature, you come to believe that having a separate name makes you a separate being. This is—rather literally—to be spellbound. Naturally, it isn't the mere fact of being named that brings about the hoax of being a 'real person'; it is all that goes with it. The child is tricked into the ego-feeling by the attitudes, words, and actions of the society which surrounds him—his parents, relatives, teachers, and, above all, his similarly hoodwinked peers. Other people teach us who we are. Their attitudes to us are the mirror in which we learn to see ourselves, but the mirror is distorted. We are, perhaps, rather dimly aware of the immense power of our social environment. We seldom realize, for example, that our most private thoughts and emotions are not actually our own. For we think in terms of languages and images which we did not invent, but which were given to us by our society. We copy emotional reactions from our parents, learning from them that excrement is supposed to have a disgusting smell and that vomiting is supposed to be an unpleasant sensation. The dread of death is also learned from their anxieties about sickness and from their attitudes to funerals and corpses. Our social environment has this power just because we do not exist apart from a society. Society is our extended mind and body. Yet the very society from which the individual is inseparable is using its whole irresistible force to persuade the individual that he is indeed separate! Society as we now know it is therefore playing a game with self-contradictory rules. Just because we do not exist apart from the community, the community is able to convince us that we do—that each one of us is an independent source of action with a mind of its own. The more successfully the community implants this feeling, the more trouble it has in getting the individual to cooperate, with the result that children raised in such an environment are almost permanently confused."

~Alan Watts