Sorry about the following, my replies are becoming far too long, but you ask such good questions:)
>>>The trained runner releases endorphins into the brain. Then he/she goes and reads passages of obscure knowledge or visits the great masters of art.
Kensho can happen to people lying in bed/meditating/watching TV, with no stress or endorphin release as a beginning. The problem is too that the state is triggered by understanding, not by doing, or reaching some kind of state of excitement. Certainly, a Mahayana practitioner might have a glimpse in any of the Dhyana's and, if this was the only source of realisation then we could easily say that it was a result of their control, or expectation - but it's triggered far more commonly by suddenly understanding certain aspects of reality.
There's no pre-requisite of any particular act of meditation. It doesn't require either a kind of state of awe or appreciation that you might get from looking at great art or an imposing view. It's a fallacy that beauty, virtue and love for the world are the keys to reaching it (though they can help), that's really just a western idea based on popular books and media. Buddhism isn't a religion
>>My point is that changing the word enlightenment to fit a pseudo Buddha could also apply to a fitted human being. The old fashion word is about the definition of virtue. It could be soldier type or ninja type or Buddha type…etc.
I'm not quite sure what you mean here: 'A fitted human being'? Why does the Buddha's definition of enlightenment need to be changed to a western concept?
>> I’m trying to get your point as to whether realization follows enlightment or that is the same as enlightment.
Yes, the two words are interchangeable. In the 'trade' wed use the word 'realisation' more than 'enlightenment', as it's a state of understanding, realising, set within an experience of non-duality.
>> What is realization to you? Is it physical and therefore connected to the endorphins or is it connected to the metaphysical meditation?.
Neither. Meditation in the usual sense is just a tool, and you'd surprised how small a part it plays in higher forms of contemplation. The best way to think of it is that meditation will increase the liklihood of someone having such an experience, but it's certainly not the only trigger by any means.
As for the physical, as I said above, I can't see a case for endorphins being present, except in the kinds of Bhakti (devotional) methods, where people are whipped into a state of excitement and expectation. As I say in the above, I can't see a case for anyone in other circumstances somehow generating endorphins when they're say, looking casually out of a window.
I hope you'll forgive all the generalisations I'm making here, it really needs much more explanation, but it would be a long read, so briefly: There are two levels of initial realisation: one where the subject experiences non-duality of mind and reality from 'their own side'; they understand their true nature as Empty, non-duality. The higher level (Satori) is to experience the whole of reality as the whole of reality, beyond time, as reality itself, and Empty and non-dual. But understand that this brief explanation is hardly a shadow of what you do feel and learn. Once it's over, everything is different, and, depending on how deeply you went and what practises you then enter into, the 'difference' can stay with you for weeks or the rest of your life. Once you reach Satori though, it stays, regardless of what you do.
>> There is a connection which is described in Buddhist literature. A straight line between the first stage and the last stage (overcoming Bardo fear)…
You're describing some forms of Tibetan Buddhism above, like Kagyu, not all forms have the same structure between a first stage (Kensho) and last (Satori - then later full Buddhahood) stage. There is this line in what are called the 'gradual' schools, but in later forms there are 'sudden' schools too, or even a mixture of sudden and gradual, like in Zen and Mahamudra. Dzogchen is usually sudden - in part because you have to have a certain amount of realisation to begin it - but more because it will tend to take you straight to Satori with no in-between states. As you can appreciate, there are schools that are keen to hold onto the idea that there can be no sudden realisation, and Mahayana says that using its methods one could become realised after many lifetimes of accumulating merit. But Dzogchen says that it can, and is, reached regularly in one lifetime. So there isn't really an overall set of 'rules' in Buddhism on how to reach it, or even the stages one must pass through, it depends on the school you follow.
>>>Still, that involves meditation in front of the Buddha and I assume a strong belief.
No, not really. I and many others have never meditated in front of an image of the Buddha in our lives. We venerate him, not worship him, so it's not a necessary part of practise to include him in meditation other than to thank him for his guidance. Again, there are very few set rules or practices which are across the board in all type of Buddhism. 'Strong belief' doesn't play a part really, particularly in spontaneous experiences of realisation.
>>But it is possible (as in bus ride) that there is realization first and then enlightment.
The two are the same. But if you mean, first you understand the nature of reality, then you have an experience of it, in some cases yes, but not always; sometimes it literally just begins, regardless of what you're doing or thinking about.
>>>>The release of a chemical in the brain for being in touch with the absolute truth. A chemical connection so much wanted we/humans still praying for it in the many different ways humans pray.
Prayer isn't present in Buddhism, and in many cases, not even meditation or any kind of a special state, just pure and simple understanding. But, at this point we meet in our thinking - is there a chemical in the brain that causes it? I used to think so, but now I have to be honest and think not. I'm not sure what chemical could cause the same illusion - without any form of prior expectation - in every subject. I can't think either of a chemical that a subject could trigger the release of at will to produce these effects, as some can do.
>>It may be possible to trick the mechanism… something that starts with I… then take some codeine.
I agree. I think it could be possible too, and still continue to try to find chemical and psychological ways of inducing it.
>> Still; it is my point that the mechanism to enlightment has to do with belief. Anything else fades.
No, Kensho fades, if you don't know how to prolong it. But you have to realise that 'prolonging' it to reach Satori doesn't mean doing a set of actions (like meditating), then reach some state, then rise out of when you stop meditating, it isn't like that.
Satori is continual, there's no leaving it. In the condition between Kensho and Satori it comes and goes, certainly, depending on how far along you are, but with the right approach, even after Kensho it can be more or less permanent. Overall, you aren't talking about a state - although you could call your glimpses of Kensho 'states' - but acquired knowledge.You can't leave knowledge behind, you can only forget it. So in a sense, Mahamudra and Dzogchen are there to teach you how to have that knowledge continually uppermost in your mind.
But even the above is a gradual school approach really. If you were to go straight to Satori - as many do - there is no fading, or coming and going of a particular state. As an atheist, if it relied on belief or faith I can assure you I wouldn't have had the tiniest inkling of it:)
MM
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