You know i admire Kabuto and his character. So here is another one for him...
Introduction to Yakushi Kabuto, a ?shinobi? struggling with his ?identity?, or sense of ?self?.
What exactly is an ?identity?? According to an old Webster?s college dictionary:
Oh ****, this shit is about to get deep.
In Buddhism, there are two core concepts that constrain ?reincarnation? (or ?rebirth?). The first, is that there is no irreducible ?self? (or ?identity?), which ties the lives together. The second, is that all things are subject to dissolution (or ?cession?), which includes individuality and personality; it also means that the cycle (of ?rebirth?) is subject to dissolution.
Wait, why are we talking about ?reincarnation??
Oh okay!! But wait, Orochimaru is dead, and Kabuto cannot revive him!
Well **** me!! Wait, does Kabuto know a reincarnation ?technique??!
?
Essentially, Kabuto got a ?power up? through a ?transplant? and not a ?technique?.
Does that not sound ?vaguely? familiar?
?LOL Uchiha!?Pardon me for that brief aside.
When did Kabuto begin the ?suffering with his identity, or concept of self? stuff?
(
(
(
After the death of Orochimaru, Kabuto realized he had lost his ?purpose?, and he began to suffer with his ?identity?, or sense of ?self?. That had a direct affect on his Orochimaru ?incarnation?. Orochimaru can be reborn, if Kabuto loses his sense of ?self?, or rather, gives himself to Orochimaru.
Wait, Kabuto is able to ?contain? Orochimaru because he has not lost his sense of ?self? (or ?identity?)? I am strongly suggesting it. The cycle of ?rebirth? can be broken after the ?emptiness? of ?self? is realized.
Kabuto has not lost his sense of ?self?.
As clarification, Kabuto is ?suppressing? the ?consciousness? of his Orochimaru ?incarnation?.
The reason for [his] (Orochimaru?s) ?unfortunate? rebirth is because of ?karma? at the time of [his] death. It is overlooked, but karma had a significant role, in the form of a dying ?wish? (below), in a previous ritual; as dying with a ?peaceful mind? (good ?karma?) can stimulate a ?fortunate? rebirth.
I prepared this response as background information to the ?Buddhist? concepts I interpreted. Feel free to use this as a ?reference?, to avoid confusion.
Online resource:
Reincarnation
The Buddha taught a concept of rebirth that was distinct from that of any known contemporary Indian teacher. This concept was consistent with the common notion of a sequence of related lives stretching over a very long time, but was constrained by two core Buddhist concepts: anattā, that there is no irreducible ātman or "self" (identity) tying these lives together; and anicca, that all compounded things are subject to dissolution, including all the components of the human person and personality. At the death of one personality, a new one comes into being, much as the flame of a dying candle can serve to light the flame of another.
Identity
Since, according to Buddhism, there is no permanent and unchanging self (identity) there can be no transmigration in the strict sense. Buddhism teaches that what is reborn is not the person but that one moment gives rise to another and that this momentum continues, even after death. It is a more subtle concept than the usual notion of reincarnation, reflecting the Buddhist concept of personality existing without a "Self". Instead of a fixed entity, what is reborn is an "evolving consciousness" or "stream of consciousness?, whose quality has been conditioned by karma.
Karma
Buddhism suggests that samsara, the process of rebirth, occurs across five or six realms of existence. It is very rare for a person to be reborn in the immediate next life as a human. This depends on the karmic potentialities (or "seeds") they have created with their actions and upon their state of mind at the time of death. If we die with a peaceful mind, this will stimulate a virtuous seed and we shall experience a fortunate rebirth; but if we die with a disturbed mind, in a state of anger, say, this will stimulate a non-virtuous seed and we shall experience an unfortunate rebirth.
?
Metempsychosis
It is taught that soul and body are united by a compact unequally binding on either; the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. Death dissolves this compact, but only to re-imprison the liberated soul after a short time: for the wheel of birth revolves inexorably. In philosophy it denotes in its broadest sense the theory that the human soul does not die with the body but is born again in new incarnations.
?
Exegesis
In Buddhism, the doctrine of rebirth is applied to consciousness. Upon the death, or the dissolution of the aggregates (skandhas), consciousness becomes the cause for an arising new group of skandhas, which are considered a new individual. The consciousness arising in the new person is neither identical to, nor different from, the old consciousness, but forms part of a causal continuum, or stream, with it. The basic cause for this persistent re-arising of personality is the abiding of consciousness in avijja (ignorance); when ignorance is uprooted, rebirth ceases.
In traditional Buddhist cosmology, lives can be in any of a large number of states of being; including those of humans, animals, and several types of supernatural beings (Six Realms). The type of rebirth that arises at the end of one life is conditioned by the karma (actions of body, speech and mind) of previous life; good karma will yield a happier rebirth, bad karma will produce an unhappy rebirth.
In an interior perspective, a person who remembers, or imagines, a past life is likely to think of it as representing a continuity of existence between lifespans. In that the same person was formerly one person (with a certain name and body) and is now a different person (with another name and body). This perspective is objectionable from the point of view of Buddhist philosophy on two counts. First, it postulates an enduring, ?self?-existing, entity that exists separate from the mind and body, contrary to the Buddhist philosophical position of anātman (not-?self?). Second, it overlooks the characterization of this process as one of constant change, both within and between lives, in which the newly-arising life is conditioned by, but in no respect identical to, the predecedent life.
I realize that there is confusion about the interpretation, so I prepared this response as a ?conclusion?, which addresses those points of confusion.
Let us begin by defining ?reincarnation?. It is ?fortune? (or ?karma?) and ?rebirth? (of ?consciousness?). What does the ?white snake? symbolize?
Let us define ?fortune? (or ?karma?). Figuratively, it is defined as a ?seed?, created by the ?actions? and ?state of mind? at the time of death. If we die with a ?peaceful mind?, it will stimulate a virtuous ?seed? and we experience a ?fortunate? rebirth (of ?consciousness?). If we die in a ?state of anger?, then it will stimulate a non-virtuous ?seed? and we experience an ?unfortunate? rebirth (of ?consciousness?).
Orochimaru died in a ?state of anger?, which resulted in an ?unfortunate? rebirth (of ?consciousness?).
Let us now define ?rebirth? (of ?consciousness?); and then the effect of ?fortune? (or ?karma?). Figuratively, there is the ?mind? and ?body?. The ?mind? is ?consciousness?, and the ?body? is its ?prison?.
The concept of ?reincarnation? is a ?rebirth? of ?consciousness?.
Now we shall re-introduce the idea of ?fortune? (or ?karma?). In the ?mind?, there are two states (as illustrated), that of ?consciousness? and ?subconsciousness?. It is determined by ?fortune? which ?state of mind? is reborn after the ?reincarnation?; that of a ?fortunate? rebirth, that of ?consciousness?, subsequently, and that of an ?unfortunate? rebirth, that of ?subconsciousness?.
Alright, now for the interpretation; this is at the root of confusion.
I want to address one point of emphasis.
There is not a ?Kabutomaru?; as the term does not acknowledge the ?identity? of ?Kabuto?. It is not wrong to use that term, but it is ?ignorant?. Kishimoto drew the parallel to ?Naruto and the Kyuubi?, to emphasize that point. Please recognize that parallel, but also realize that it is not the same.
I want to conclude with the idea that Kabuto is not suppressing the ?white snake?; Kabuto is suppressing the ?consciousness? of Orochimaru. It has occurred to me that the ?white snake? is the most enduring lifeforce in the manga and Kabuto is able to resist it by him(self), without a bloodline or sealing method. Kabuto may have already surpassed Orochimaru; by incorporating [his] lifeforce and establishing his ?identity?.
You must be registered for see links
Introduction to Yakushi Kabuto, a ?shinobi? struggling with his ?identity?, or sense of ?self?.
You must be registered for see links
What exactly is an ?identity?? According to an old Webster?s college dictionary:
- The state or fact of remaining the same one, as under varying aspects or conditions.
[*]The condition of being oneself or itself, and not another.
[*]Condition or character as to who a person or what a thing is.
[*]The state or fact of being the same one as described.
[*]The sense of self, providing sameness and continuity in personality over time.
[*]Exact likeness in nature or qualities.
[*]An instance or point of sameness or likeness.
Oh ****, this shit is about to get deep.
In Buddhism, there are two core concepts that constrain ?reincarnation? (or ?rebirth?). The first, is that there is no irreducible ?self? (or ?identity?), which ties the lives together. The second, is that all things are subject to dissolution (or ?cession?), which includes individuality and personality; it also means that the cycle (of ?rebirth?) is subject to dissolution.
Wait, why are we talking about ?reincarnation??
You must be registered for see links
Oh okay!! But wait, Orochimaru is dead, and Kabuto cannot revive him!
You must be registered for see links
Well **** me!! Wait, does Kabuto know a reincarnation ?technique??!
You must be registered for see links
?
You must be registered for see links
Essentially, Kabuto got a ?power up? through a ?transplant? and not a ?technique?.
Does that not sound ?vaguely? familiar?
You must be registered for see links
?LOL Uchiha!?
?
When did Kabuto begin the ?suffering with his identity, or concept of self? stuff?
(
You must be registered for see links
) ?Hiding in your fake self since you were a child? trying hard to hold down that boiling blood.?(
You must be registered for see links
) ?It is human nature that people won?t realize the true value of something unless they lose it.?(
You must be registered for see links
) ?Everyone is given life for a reason. Everyone has something to accomplish. The quest to discover what that is? is the only freedom that God has given us humans. It is quite difficult to discover my purpose now that I have lost everything.??
After the death of Orochimaru, Kabuto realized he had lost his ?purpose?, and he began to suffer with his ?identity?, or sense of ?self?. That had a direct affect on his Orochimaru ?incarnation?. Orochimaru can be reborn, if Kabuto loses his sense of ?self?, or rather, gives himself to Orochimaru.
You must be registered for see links
Wait, Kabuto is able to ?contain? Orochimaru because he has not lost his sense of ?self? (or ?identity?)? I am strongly suggesting it. The cycle of ?rebirth? can be broken after the ?emptiness? of ?self? is realized.
Kabuto has not lost his sense of ?self?.
You must be registered for see links
As clarification, Kabuto is ?suppressing? the ?consciousness? of his Orochimaru ?incarnation?.
The reason for [his] (Orochimaru?s) ?unfortunate? rebirth is because of ?karma? at the time of [his] death. It is overlooked, but karma had a significant role, in the form of a dying ?wish? (below), in a previous ritual; as dying with a ?peaceful mind? (good ?karma?) can stimulate a ?fortunate? rebirth.
You must be registered for see links
I prepared this response as background information to the ?Buddhist? concepts I interpreted. Feel free to use this as a ?reference?, to avoid confusion.
Online resource:
You must be registered for see links
Reincarnation
The Buddha taught a concept of rebirth that was distinct from that of any known contemporary Indian teacher. This concept was consistent with the common notion of a sequence of related lives stretching over a very long time, but was constrained by two core Buddhist concepts: anattā, that there is no irreducible ātman or "self" (identity) tying these lives together; and anicca, that all compounded things are subject to dissolution, including all the components of the human person and personality. At the death of one personality, a new one comes into being, much as the flame of a dying candle can serve to light the flame of another.
You must be registered for see links
Identity
Since, according to Buddhism, there is no permanent and unchanging self (identity) there can be no transmigration in the strict sense. Buddhism teaches that what is reborn is not the person but that one moment gives rise to another and that this momentum continues, even after death. It is a more subtle concept than the usual notion of reincarnation, reflecting the Buddhist concept of personality existing without a "Self". Instead of a fixed entity, what is reborn is an "evolving consciousness" or "stream of consciousness?, whose quality has been conditioned by karma.
You must be registered for see links
Karma
Buddhism suggests that samsara, the process of rebirth, occurs across five or six realms of existence. It is very rare for a person to be reborn in the immediate next life as a human. This depends on the karmic potentialities (or "seeds") they have created with their actions and upon their state of mind at the time of death. If we die with a peaceful mind, this will stimulate a virtuous seed and we shall experience a fortunate rebirth; but if we die with a disturbed mind, in a state of anger, say, this will stimulate a non-virtuous seed and we shall experience an unfortunate rebirth.
You must be registered for see links
?
You must be registered for see links
Metempsychosis
It is taught that soul and body are united by a compact unequally binding on either; the soul is divine, immortal and aspires to freedom, while the body holds it in fetters as a prisoner. Death dissolves this compact, but only to re-imprison the liberated soul after a short time: for the wheel of birth revolves inexorably. In philosophy it denotes in its broadest sense the theory that the human soul does not die with the body but is born again in new incarnations.
You must be registered for see links
?
You must be registered for see links
Exegesis
In Buddhism, the doctrine of rebirth is applied to consciousness. Upon the death, or the dissolution of the aggregates (skandhas), consciousness becomes the cause for an arising new group of skandhas, which are considered a new individual. The consciousness arising in the new person is neither identical to, nor different from, the old consciousness, but forms part of a causal continuum, or stream, with it. The basic cause for this persistent re-arising of personality is the abiding of consciousness in avijja (ignorance); when ignorance is uprooted, rebirth ceases.
In traditional Buddhist cosmology, lives can be in any of a large number of states of being; including those of humans, animals, and several types of supernatural beings (Six Realms). The type of rebirth that arises at the end of one life is conditioned by the karma (actions of body, speech and mind) of previous life; good karma will yield a happier rebirth, bad karma will produce an unhappy rebirth.
In an interior perspective, a person who remembers, or imagines, a past life is likely to think of it as representing a continuity of existence between lifespans. In that the same person was formerly one person (with a certain name and body) and is now a different person (with another name and body). This perspective is objectionable from the point of view of Buddhist philosophy on two counts. First, it postulates an enduring, ?self?-existing, entity that exists separate from the mind and body, contrary to the Buddhist philosophical position of anātman (not-?self?). Second, it overlooks the characterization of this process as one of constant change, both within and between lives, in which the newly-arising life is conditioned by, but in no respect identical to, the predecedent life.
You must be registered for see links
I realize that there is confusion about the interpretation, so I prepared this response as a ?conclusion?, which addresses those points of confusion.
Let us begin by defining ?reincarnation?. It is ?fortune? (or ?karma?) and ?rebirth? (of ?consciousness?). What does the ?white snake? symbolize?
You must be registered for see links
Let us define ?fortune? (or ?karma?). Figuratively, it is defined as a ?seed?, created by the ?actions? and ?state of mind? at the time of death. If we die with a ?peaceful mind?, it will stimulate a virtuous ?seed? and we experience a ?fortunate? rebirth (of ?consciousness?). If we die in a ?state of anger?, then it will stimulate a non-virtuous ?seed? and we experience an ?unfortunate? rebirth (of ?consciousness?).
You must be registered for see links
Orochimaru died in a ?state of anger?, which resulted in an ?unfortunate? rebirth (of ?consciousness?).
You must be registered for see links
Let us now define ?rebirth? (of ?consciousness?); and then the effect of ?fortune? (or ?karma?). Figuratively, there is the ?mind? and ?body?. The ?mind? is ?consciousness?, and the ?body? is its ?prison?.
You must be registered for see links
The concept of ?reincarnation? is a ?rebirth? of ?consciousness?.
Now we shall re-introduce the idea of ?fortune? (or ?karma?). In the ?mind?, there are two states (as illustrated), that of ?consciousness? and ?subconsciousness?. It is determined by ?fortune? which ?state of mind? is reborn after the ?reincarnation?; that of a ?fortunate? rebirth, that of ?consciousness?, subsequently, and that of an ?unfortunate? rebirth, that of ?subconsciousness?.
You must be registered for see links
?
Alright, now for the interpretation; this is at the root of confusion.
I want to address one point of emphasis.
There is not a ?Kabutomaru?; as the term does not acknowledge the ?identity? of ?Kabuto?. It is not wrong to use that term, but it is ?ignorant?. Kishimoto drew the parallel to ?Naruto and the Kyuubi?, to emphasize that point. Please recognize that parallel, but also realize that it is not the same.
- Where is Orochimaru? He is living in Kabuto?s ?subconscious?.
- What is ?reincarnation?? It is the ?rebirth? of ?consciousness?.
- Why did [his] ritual fail? Orochimaru died in a ?state of anger?.
- What prevents Orochimaru?s rebirth? Kabuto?s sense of ?self?.
I want to conclude with the idea that Kabuto is not suppressing the ?white snake?; Kabuto is suppressing the ?consciousness? of Orochimaru. It has occurred to me that the ?white snake? is the most enduring lifeforce in the manga and Kabuto is able to resist it by him(self), without a bloodline or sealing method. Kabuto may have already surpassed Orochimaru; by incorporating [his] lifeforce and establishing his ?identity?.
