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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Siddhartha;
"When someone is seeking," said Siddhartha, "it happens quite easily that he only sees the thing that he is seeking; that he is unable to find anything, unable to absorb anything, because he is only thinking of the thing he is seeking., because he has a goal, because he is obsessed with his goal. Seeking means: to have a goal; but finding means: to be free, to be receptive, to have no goal. You, O worthy one, are perhaps indeed a seeker, for in striving towards your goal, you do not see many things that are under your nose." Jeff Brown - Hearticulations: On Love, Friendship, and Healing; "It’s not about “letting it go.” It’s about letting it in. It’s about letting it deep. It’s about letting it through. It’s about being true to your feelings. It’s about giving your experiences the attention they deserve. And that may take a moment, or it may take years. The trick is not to shame your need to hold on to what has yet to be resolved. “Let it go” is the mantra of the self-avoidant, feigning resolution because they lack the courage or the preparedness to face their feelings. Let’s not play that game. Let’s let things in and through, until they are fully and truly ready to shift. Let’s let it grow into the transformation at its heart. We write our story by fully living it. Not by “letting it go” before its time."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Siddhartha;
"It took me many years to lose my spirit, to unlearn thinking and forget the unity. Isn't it just as if I had turned about slowly and was on a long detour from being a man to being a child, from a thinker to a childlike person? And yet, this path has been very good, and the bird in my chest has not died. But what a path this has been! I had to pass through so much stupidity, so many vices, so many errors, so much disgust, so many disappointments and woes just to begin again. But it was fitting this way; my heart says "Yes" to it and my eyes smile at it. I've had to experience despair. I've had to descend to the most foolish of all thoughts--the thought of suicide--in order to be able to experience divine grace, to hear "Om" again, to be able to sleep and awaken properly again. I had to become a fool again in order to find Atman in myself. I had to sin in order to live again. Where else might my path lead me? This path is stupid, it goes in spirals, perhaps in circles, but whichever way it goes, I will follow it. He was aware of a great happiness mounting within him." Rinzai [Lin-chi I-hsuan] (d. 866); "When it's time to get dressed, put on your clothes. When you must walk, then walk. When you must sit, then sit. Don't have a single thought in your mind about seeking for Buddhahood. You talk about being perfectly disciplined in your six senses and in all your actions, but in my view this is making karma. To seek the Buddha (nature) and to seek the Dharma is at once to make karma which leads to the hells. To seek (to be) Bodhisattvas is also making karma, and likewise studying the sutras and commentaries. Buddhas and Patriachs are people without such artificialities. ...It is said everywhere that there is a Tao which must be cultivated and a Dharma which must be realized. What Dharma do you say must be realized, and what Tao cultivated? What do you lack in the way you are functioning right now? What will you add to where you are?"
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Demian;
"Nothing in the world is more repugnant to a man than following the path that leads him to himself!" Ramesh Menon - The Complete Mahabharata: Volume 1-12 - Volume 5 - SRIMAD BHAGAVAD GITA - CANTO 26 - Samkhya yoga: The way of Samkhya; "The Gracious Lord says: “You grieve for those not worth grieving over, and argue as if you were a wise man discoursing; not for the dead or for the living do the wise grieve. Surely, at no time ever did I not exist, or you, or all these kings; and for sure, not in any future to come will any of us cease to exist. Just as the indweller passes, in the body, through childhood, youth and old age, the soul also assumes new bodies; the wise are not perplexed by this. Contact between the elements alone, son of Kunti, causes cold and heat, pleasure and pain; these come and go, they are evanescent; endure them, Bhaarata. Whom these cannot perturb, the wise man, O bull among men; who is the same in sorrow and joy, steadfast, is fit for immortality. Never does the unreal exists, and the real never ceases to be; of both these, surely, the end has been seen by seers of truth. But, know, what pervades all this is immortal; that everlasting being no one can destroy. Mortal these bodies; eternal, it is said, the embodied soul; It is immortal, ineffable—so, fight Bhaarata! He that thinks of it as being a killer and he who thinks This is slain: both do not know—it neither kills nor is slain. This is not born nor ever dies, not in the past, present or future; un-born, changeless, eternal it is, primeval; it is not killed when the body is slain. Knowing this is indestructible, constant, un-born, immutable, how does a man kill anyone, Partha, whom does he kill? Even as a man abandons old, tattered clothes and puts on other fresh ones, the indweller leaves old, worn bodies and enters other new ones. Weapons cannot pierce it; fire cannot burn it; water does not wet it, nor dry it, the wind. Not pierceable, not burnable, not wettable, and also not dryable— permanent, ubiquitous, abiding, invariable, eternal. unmanifest, it; inconceivable, it; changeless, it, they say; So, knowing it is such, you must not despair. and if you think that it is constantly being born and continually dying, even then, mighty-armed, you ought not to despair. For he who is born death is certain, and birth is certain for who dies; so, over what you believe to be ineluctable, you should not despair. Unmanifest the source of beings, manifest their interim, Bhaarata; unmanifest, too, their end; so why grieve for them? As a miracle, some see it; and others say it is marvellous; and others learn that it is ineffable; and some, after having learnt, still do not know it. This eternal spirit is unkillable, in every body, Bhaarata; so, you must not grieve for any of the living."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse;
"If we try to identify the interim stage of human development that has been attained in fulfillment of the spiritual demands that have been set by religious leaders of humanity since Zoroaster and Lao Tzu, then we must say that humans nowadays are still far closer to gorillas than they are to being men." Thich Nhat Hanh - Reconciliation: Healing the Inner Child - One - The Energy of Mindfulness; "Consciousness is like a house in which the basement is our store consciousness and the living room is our mind consciousness. Mental formations like anger, sorrow, or joy, rest in the store consciousness in the form of seeds (bija). We have a seed of anger, despair, discrimination, fear, a seed of mindfulness, compassion, a seed of understanding, and so on. Store consciousness is made of the totality of the seeds, and it is also the soil that preserves and maintains all the seeds. The seeds stay there until we hear, see, read, or think of something that touches a seed and makes us feel the anger, joy, or sorrow. This is a seed coming up and manifesting on the level of mind consciousness, in our living room. Now we no longer call it a seed, but a mental formation. When someone touches the seed of anger by saying something or doing something that upsets us, that seed of anger will come up and manifest in mind consciousness as the mental formation (cittasamskara) of anger. The word “formation” is a Buddhist term for something that’s created by many conditions coming together. A marker pen is a formation; my hand, a flower, a table, a house, are all formations. A house is a physical formation. My hand is a physiological formation. My anger is a mental formation. In Buddhist psychology we speak about fifty-one varieties of seeds that can manifest as fifty-one mental formations. Anger is just one of them. In store consciousness, anger is called a seed. In mind consciousness, it’s called a mental formation. Whenever a seed, say the seed of anger, comes up into our living room and manifests as a mental formation, the first thing we can do is to touch the seed of mindfulness and invite it to come up too. Now we have two mental formations in the living room. This is mindfulness of anger. Mindfulness is always mindfulness of something. When we breathe mindfully, that is mindfulness of breathing. When we walk mindfully, that is mindfulness of walking. When we eat mindfully, that’s mindfulness of eating. So in this case, mindfulness is mindfulness of anger. Mindfulness recognizes and embraces anger. Our practice is based on the insight of nonduality—anger is not an enemy. Both mindfulness and anger are ourselves. Mindfulness is there not to suppress or fight against anger, but to recognize and take care. It’s like a big brother helping a younger brother. So the energy of anger is recognized and embraced tenderly by the energy of mindfulness. Every time we need the energy of mindfulness, we just touch that seed with our mindful breathing, mindful walking, smiling, and then we have the energy ready to do the work of recognizing, embracing, and later on looking deeply and transforming. Whatever we’re doing, whether it’s cooking, sweeping, washing, walking, being aware of our breathing, we can continue to generate the energy of mindfulness, and the seed of mindfulness in us will become strong. Within the seed of mindfulness is the seed of concentration. With these two energies, we can liberate ourselves from afflictions."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Siddhartha;
"You will learn it,' said Vasudeva, 'but not from me. The river has taught me to listen; you will learn from it too. The river knows everything; one can learn everything from it. You have already learned from the river that it is good to strive downwards, to sink, to seek the depths.' ...Was it not a comedy, a strange and stupid thing, this repetition, this course of events in a fateful circle?... The river laughed. Yes, that was how it was. Everything that was not suffered to the end and finally concluded, recurred, and the same sorrows were undergone." Buddhaghosa - Path of Purification - Visuddhimagga - XVII. 117; "Whosoever is not clear with regard to the conditionally arisen phenomena, and does not comprehend that all the actions are conditioned through ignorance, etc., he thinks that it is an ego that understands or does not understand, that acts or causes to act, that comes to existence at rebirth .... that has the sense-impression, that feels, desires, becomes attached, continues and at rebirth again enters a new existence" Edited by spinvis (08/04/23 03:34 PM)
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Demian;
"At this point a sharp realization burned within me: each man has his “function” but none which he can choose himself, define, or perform as he pleases. It was wrong to desire new gods, completely wrong to want to provide the world with something. An enlightened man had but one duty—to seek the way to himself, to reach inner certainty, to grope his way forward, no matter where it led." Maya Sona Jobarteh - Jarabi; "Beloved Forgive me, mothers, but money cannot buy love It’s true, forgive me, fathers, no riches can buy love It doesn’t touch you for no reason. By God, one who owns everything May still be lonely and worrying about life While a poor person with nothing Can find the happiness that love brings I didn’t know that love felt so good You left me wondering in sadness I don’t want gold, I don’t want money Just to know that I am the one that you love Love, love is like an alcoholic drink and I am addicted to it Love, love is a disease for which there is no cure Love, love is like an alcoholic drink and I am addicted to it Love, love is a disease for which there is no cure ever Oh my love, take my hand Don’t leave me, please stay with me Can’t you see that I’m worried and suffering? I’m hurting, hurting, I beg you, please Talk to me, talk to me and reassure me Don’t listen to what people say about me Smile at me, smile at me and take my worries away You know, I am just in love You have lit up my life Now, my heart is full of joy The world should realise that love Is more powerful than everything else And once you taste it It will change your life forever Love, love is like an alcoholic drink and I am addicted to it Love, love is a disease for which there is no cure Love, love is like an alcoholic drink and I am addicted to it Love, love is a disease for which there is no cure ever I’m hurting, hurting because of love, I’m hurting, hurting because of love!"
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Spaghetti Days Registered: 04/09/22 Posts: 764 Loc: 🛸 |
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The word "nirvana" derives from the negative prefix "nir" and the root "vana," to burn, a metaphorical expression for the extinction of motives for becoming.
In nirvana, desire, attatchment, and self-interest are burned out. Decisive behaviour changes follow from this state of consciousness, and the full realisation of nirvana actuates a permanent alteration of the meditator's consciousness per se. With the meditator's realisation of nirvana, aspects of his ego and of his normal consciousness are abandonded never to arise again. Daniel Goleman: The varieties of the Meditative experience. See also: When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard. Lord Krishna: Bhagavad Gita
-------------------- 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿ 🌬️ 🌻 ➞➞➞ ❮❮❮❮ 🌈 ❹⑤⓿
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Nutritional Yeast Registered: 03/28/15 Posts: 15,622 Last seen: 1 month, 28 days |
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"Respectability is a cloak for the hypocrite; we commit every possible crime in thought, but outwardly we are irreproachable."
-Jiddu Krishnamurti -------------------- ©️
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Siddhartha;
"Siddhartha listened. He was now nothing but a listener, completely concentrated on listening, completely empty, he felt, that he had now finished learning to listen. Often before, he had heard all this, these many voices in the river, today it sounded new. Already, he could no longer tell the many voices apart, not the happy ones from the weeping ones, not the ones of children from those of men, they all belonged together, the lamentation of yearning and the laughter of the knowledgeable one, the scream of rage and the moaning of the dying ones, everything was one, everything was intertwined and connected, entangled a thousand times. And everything together, all voices, all goals, all yearning, all suffering, all pleasure, all that was good and evil, all of this together was the world. All of it together was the flow of events, was the music of life. And when Siddhartha was listening attentively to this river, this song of a thousand voices, when he neither listened to the suffering nor the laughter, when he did not tie his soul to any particular voice and submerged his self into it, but when he heard them all, perceived the whole, the oneness, then the great song of the thousand voices consisted of a single word, which was Om: the perfection." Shakespeare - Hamlet Act 1, scene 5; "There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse;
"We all come out of the same abyss; but each of us, a trial throw of the dice from the depths, strives toward his own goal." Garab Dorje - The Dorje Sempa Namkha Che - The Total Space of Vajrasattva; "THE TOTAL SPACE OF VAJRASATTVA ROOT TEXT I pay homage to Bhagavan Glorious Vajrasattva! I - ON THE DHARMATA 1. The total space of Vajrasattva Is the ever-good and immense ultimate dimension of phenomena. Being the pure, total path that liberates all, It does not arise or cease; it does not think of anything. 2. Being love, and thus thoroughly accomplished, It does not practice great compassion. Being great, the profound qualities of greatness Need not be praised. 3. Phenomena do not move the authentic condition, Which is liberation because it self-liberates without action. Since self-originated wisdom is beyond searching, In liberating itself it also shows the path of liberation. THE THIGLE OF THE DHARMATA II - ON HOW IT EXISTS BY NATURE 4. The great elements are the Bhagavan That exists by nature in all beings. However wrongly it may be conceived, Liberation originates from oneself and not elsewhere. III - ON HOW IT EXISTS BY NATURE AS GREATNESS 5. The wisdom of greatness is difficult to find; It is realized through Prajna and Method. Though it could be said to depend on something else, Real bliss originates from oneself. IV - ON HOW IT IS BEYOND SEARCHING 6. The great miracle is not difficult. All qualities and capacities, Through subtle understanding of the authentic condition, Immediately arise from oneself. 7. Meditation is relaxing without seeking In the Dharmata that does not appear visibly. If one searches for it and for something in it, The natural condition will never manifest. V - ON HOW IT IS INEFFABLE 8. This supremely secret reality Cannot be heard through the sense of hearing. Likewise, it cannot be expressed by the tongue, Not even in the slightest. THE THIGLE OF THE ULTIMATE DIMENSION VI - ON HOW BEINGS ARE NOT SUBJECT TO KARMA 9. The suffering of beings is the Bodhicitta That fully manifests while pervading all. Without ever being moved, It abides equally, just as the reaches of space. 10. That which is the equality of all distinctions Is conceived by saying “It is karma!” Were it really under the power of karma, Self-originated wisdom would not exist. 11. The cause is the Vajra, as are the secondary conditions. Never having been born, it cannot be destroyed. Since it is the Bodhi-essence that exists from the beginning, The ultimate dimension is not moved by the effort of thought. VII - ON HOW IT IS FREE FROM MENTAL EFFORT 12. Meditative stability of supreme quality, Being real meditative stability, is beyond thought. Without applying thought or purifying, in accordance with nature, From thought itself wisdom springs forth. 13. Coining the expression “gate to the subtle” They seek the path by isolating the mind, Maintaining isolation in a secluded place: If we examine well, this is conceptual meditation. 14. They coin the terms “cause and effect,” But both virtues and negativities dissolve completely. They say, “We will get out of this world,” And nurture supreme complacency in accepting and rejecting. VIII - ON HOW IT IS NONDUAL AND FREE FROM DEFECTS 15. Attachment and nonattachment are the path of words, And the same is something in the middle, like an echo. “Happiness and suffering have the same cause,” Said Vajrasattva, Lord of Beings. IX - ON HOW WISDOM ARISES FROM ONESELF 16. Attachment, anger, and ignorance Arise from the path of total Bodhi. The five objects of enjoyment, too, Are said to be the ornament of the Dharmata dimension. 17. Space is beyond the arising of thought, And thought itself is like space. Without attachment, from space-dedication One’s great aim manifests as space. THE THIGLE OF THE UTTERLY PURE ULTIMATE DIMENSION X - ON THE WAY OF APPLYING THE FUNCTION OF ENERGY 18. Thought-free equality is the Dharmakaya: Like the moon’s reflection in water, it cannot be grasped. Through the energy manifestation of Samantabhadra The Ali-Kali are profoundly displayed. 19. Through the A and the beautiful TA, The PA and the emanated branches, In the sphere of experience of the whole world The profound Voice of the Buddha arises. 20. Wonderful! This sphere of experience of the Buddhas Is not a place to be found by searching, And like phenomena of the six senses, it is not an object: Those who search for it are like the blind reaching for the sky. 21. The path of purity that leads higher and higher Does not correspond with the nature beyond action. Were there really a path to tread, Just like the boundaries of the sky, one would never arrive. XI - ON HOW IT IS PERFECTLY COMPLETE 22. The authentic condition being thus, By being shown as it is, it is attained. As it is the very essence, Its manifestation arises from it: marvelous! 23. Time past and time present Are the authentic condition that is total in its own place. Likewise, its path is the same, This is its very nature. 24. The universal path that is the same as that Is like the moon and the support for its reflection. As it is the absolute equality of all, It is not realized with a limited view. XII - ON HOW IT IS FREE FROM ATTACHMENT 25. Present bliss and later bliss Are what is directly experienced and what ensues from it. Since they imply the defect of an aspect, One should not rely on them. XIII - ON THE ESSENCE OF PRIMORDIAL GREATNESS 26. The three times are one, without distinction. Without past or future, it exists from the beginning. Since all, pervaded by the Dharmakaya, is the same, It abides in nature as total greatness. XIV - ON HOW IT IS ALWAYS FREE FROM ASPIRATIONS 27. Finding oneself in the three realms of existence, All is just a name and a magical illusion. Even the great status of a cakravartin, Being a magical illusion, is an abode to purify. 28. For those whose attitude depends on time It does not manifest in time. If one practices with an aspiration, without being free, The saying on the characteristic of emptiness applies. XV - ON THE REVELATION OF THE TEACHING 29. It is one, totally beyond an aspect. The yogin dwells in the pathways of birds in the sky. In the essence that never occurred and never originated Where are all phenomena supposed to exist? 30. Outer and inner are both: the outer is the inner. The profound is not an object of understanding, not even a part of it. Existence is only a name, the power of mistake; Thus one remains separate from the equality of contemplation. 31. In it the outer and inner samayas Abide in the nature of the aggregates and of the sense bases. Since in the three times one is never separate from it, There is no need to use the word “samaya.” THE THIGLE OF TOTAL WISDOM XVI - ON ABSOLUTE EQUALITY 32. Immovable, it is the symbol of the Body. Unshakeable, it is wisdom. Not taking hold of anything, it has no self. Not rejecting anything, it is the equality that transcends words. 33. Notwithstanding what, whose, and where, All that one uses and enjoys arises from oneself. Here, of “males and females” The king of equality has never spoken. XVII - ON HOW IT TRANSCENDS ATTACHMENT TO THE BLISS OF THE GREAT SIDDHI 34. Here there is no mention of something to accomplish By means of resolute, forceful conduct; But it is deemed that, by possessing the A and the PA, The bliss of magical illusion arises. 35. Since nature cannot be defined in one single way, It appears according to how one looks at it. Even the bliss from the effort and wish for its manifestation Is a great hindrance and a defect. 36. In all the secondary methods for Bodhi One meditates on attributes as the moon’s reflection in water. But even if something untainted and without attachment results, Such meditation is like a child’s sphere of activity. 37. Although by identifying with the body of the Great Wrathful One With its mandala and wrathful grimaces and attributes The letter can be concretely actualized, The authentic condition of the quiescent state is not seen. 38. Because of the power of emotions, Just as the top of a palm tree is cropped And just as a seed is burnt by fire, These have been taught to prevent their dominion.” 39. All the hundreds and thousands of methods, According to what one practices, bear their specific flowers. But since it is beyond conceptual characteristics, It does not manifest from these abodes. XVIII - ON HOW IT IS FREE FROM EFFORT 40. Good fortune has the yogin Who abides in this ineffable state. As he does not discriminate between self and others, The magical illusion of self-perfection manifests. XIX - ON THE EVER-IMMUTABLE DHARMATA 41. As nothing is excluded, it is perfectly complete. It is unchanging and remains straight. Boundless like space, It is not a phenomenon that depends on something else. 42. The spontaneously existing total bliss Arises from one’s recognition through the very power Of incomparable wisdom: Reality does not originate from anything else. 43. It is easy and difficult, and it is difficult because it is easy. It does not manifest directly but is all-pervading. Not even Vajrasattva can point it out with a name, Saying “This is it!” XX - ON HOW IT IS NOT PRODUCED BY CAUSES AND CONDITIONS 44. This amazing, marvelous energy manifestation Is beyond action and equal to space. From the ignorance that does not conceptualize anything It immediately arises within oneself. 45. This is the path equal for all That naturally abides in all beings. But since ordinary people are deluded due to defilement, It is like when a doctor has to find the medicine. XXI - ON HOW ENLIGHTENMENT IS WITHIN ALL BEINGS 46. In the domain of understanding is total bliss: That itself is the utterly pure world. When light concentrates from all sides, The four directions, the intermediate ones, and the above and below are produced. 47. From the indefinite colors of the rainbow The features of the families manifestly appear, And likewise the moving particles and the unmoving environment; But it is superior to the five elements. THE THIGLE OF SAMANTABHADRA XXII - ON BESTOWING ACCUMULATED OFFERINGS 48. It does not abide in the designations Of past, future, and present: Understanding that it has no arising or ceasing, That itself is the integration of the three times in the total state. 49. Being equal, there is nothing to arrange gradually. Being one, it is beyond dedicating something in a direction. Although the ornaments of accumulated offerings are arrayed, Since they exist by nature, there is nothing to array. 50. Being spontaneously present, it is beyond dedicating. Pure from the beginning, it is nectar. The twelve sense bases are not to be particularly Focused upon with special intention. XXIII - ON HOW THE ORNAMENTS OF ACCUMULATED OFFERINGS ARE NATURALLY SELF-PERFECTED 51. The intention of the mind, the donor, Arrays all through the power of perception. In the siddhi that arises from seeing Equanimous contemplation is perfected. XXIV - ON HOW IT IS SELF-PERFECTED 52. Keeping it for an instant is union, Experiencing pleasure is samaya. Performing the dance movements of Method The union of nonduality is offered. XXV - ON THE OCEAN OF ACTIVITIES 53. Giving without holding is the Torma. Being beyond action, all activities are completed. Since nonconceptual wisdom eliminates obstructors, Equanimous contemplation without speaking is the mantra. XXVI - ON THE BONDAGE OF GIVING WITH A SELF 54. Making offerings to the Guru, generosity, And all the other meritorious deeds, Without the power of detachment and imperturbability, Become a great bondage. XXVII - ON HOW THE CONTENTS OF THIS TEACHING ARE REVEALED AS MERE SYMBOLIC WORDS 55. Therefore, that which is expressed in this teaching Becomes obscured when one tries to act towards it. Being thus, if it is conceptualized It will never be realized. THE THIGLE OF SELF-PERFECTION Thus ends the Total Space of Vajrasattva, proclaimed by Bhagavan Glorious Vajrasattva, embodiment of all essential teachings." Edited by spinvis (08/08/23 05:40 AM)
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Demian;
"I have no right to call myself one who knows. I was one who seeks, and I still am, but I no longer seek in the stars or in books; I'm beginning to hear the teachings of my blood pulsing within me. My story isn't pleasant, it's not sweet and harmonious like the invented stories; it tastes of folly and bewilderment, of madness and dream, like the life of all people who no longer want to lie to themselves." Paul Reps & Nyogen Senzaki - Zen Flesh, Zen Bones: A Collection Of Zen And Pre-Zen Writings - Centering; "Zen is nothing new, neither is it anything old. Long before Buddha was born the search was on in India, as the present work shows. Long after man has forgotten such words as Zen and Buddha, satori and koan, China and Japan and America―still the search will go on, still Zen will be seen even in flowers and grass-blades before the sun. The following is adapted from the preface to the first version in English of this ancient work. Wandering in the ineffable beauty of Kashmir, above Srinagar I come upon the hermitage of Lakshmanjoo. It overlooks green rice fields, the gardens of Shalimar and Nishat Bagh, lakes fringed with lotus. Water streams doom from a mountaintop. Here Lakshmanjoo—tall, full bodied, shining—welcomes me. He shares with me this ancient teaching from the Vigyan Bhairava and Sochanda Tantra, both written about four thousand years ago, and from Malini Vijaya Tantra, probably another thousand years older yet. It is an ancient teaching, copied and recopied countless times, and from it Lakshmanjoo has made the beginnings of an English version. I transcribe it eleven more times to get it into the form given here. Shiva first chanted it to his consort Devi in a language of love we have yet to learn. It is about the immanent experience. It presents 112 ways to open the invisible door of consciousness. I see Lakshmanjoo gives his life to its practicing. Some of the ways may appear redundant, yet each differs from any other. Some may seem simple, yet any one requires constant dedication even to test it. Machines, ledgers, dancers, athletes balance. Just as centering or balance augments various skills, so it may awareness. As an experiment, try standing equally on both feet; then imagine you are shifting your balance slightly from foot to foot: just as balance centers, do you. If we are conscious in part, this implies more inclusive consciousness. Have you a hand? Yes. That you know without doubt. But until asked the question were you cognizant of the hand apart? Surely men as inspiritors, known and unknown to the world, have shared a common uncommon discovery. The Tao of Lao-tse, Nirvana of Buddha, Jehovah of Moses, the Father of Jesus, the Allah of Mohammed―all point to the experience. Nothingness, spirit—once touched, the whole life clears. DEVI SAYS: “O Shiva, what is your reality? What is this wonder-filled universe? What constitutes seed? Who centers the universal wheel? What is this life beyond form pervading forms? How may we enter it fully, above space and time, names and descriptions?” Let my doubts be cleared! SHIVA REPLIES: [Devi, though already enlightened, has asked the foregoing questions so others through the universe might receive Shiva’s instructions. Now follow Shiva’s reply, giving the 112 ways.] 1. Radiant one, this experience may dawn between two breaths. After breath comes in (down) and just before turning up (out)—the beneficence. 2. As breath turns from down to up, and again as breath curves from up to down—through both these turns, realize. 3. Or, whenever inbreath and outbreath fuse, at this instant touch the energyless energy-filled center. 4. Or, when breath is all out (up) and stopped of itself, or all in (down) and stopped—in such universal pause, one’s small self vanishes. This is difficult only for the impure. 5. Consider your essence as light rays rising from center to center up the vertebrae, and so rises livingness in you. 6. Or in the spaces between, feel this as lightning. 7. Devi, imagine the Sanskrit letters in these honey-filled foci of awareness, first as letters, then more subtly as sounds, then as most subtle feeling. Then, leaving them aside, be free. 8. Attention between eyebrows, let mind be before thought. Let form fill with breath-essence to the top of the head, and there shower as light. 9. Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall—until the point dissolves. Then your wish for another comes true. 10. Eyes closed, see your inner being in detail. Thus see your true nature. 11. Place your whole attention in the nerve, delicate as the lotus thread, in the center of your spinal column. In such be transformed. 12. Closing the seven openings of the head with your hands, a space between your eyes becomes all-inclusive. 13. Touching eyeballs as a feather, lightness between them opens into heart and there permeates the cosmos. 14. Bathe in the center of sound, as in the continuous sound of a waterfall. Or, by putting fingers in ears, hear the sound of sounds. 15. Intone a sound, as a-u-m, slowly. As sound enters soundfulness, so do you. 16. In the beginning and gradual refinement of the sound of any letter, awake. 17. While listening to stringed instruments, hear their composite central sound; thus omnipresence. 18. Intone a sound audibly, then less and less audibly as feeling deepens into this silent harmony. 19. Imagine spirit simultaneously within and around you until the entire universe spiritualizes. 20. Kind Devi, enter etheric presence pervading far above and below your form. 21. Put mindstuff in such inexpressible fineness above, below, and in your heart. 22. Consider any area of your present form as limitlessly spacious. 23. Feel your substance, bones, flesh, blood, saturated with cosmic essence. 24. Suppose your passive form to be an empty room with walls of skin—empty. 25. Blessed one, as senses are absorbed in heart, reach the center of the lotus. 26. Unminding mind, keep in the middle—until. 27. When in worldly activity, keep attentive between the two breaths, and so practicing, in a few days be born anew. [Lakshmanjoo says this is his favorite.] 28. Focus on fire rising through your form from the toes up until the body burns to ashes but not you. 29. Meditate on the make-believe world as burning to ashes, and become being above human. 30. Feel the fine qualities of creativity permeating your breasts and assuming delicate configurations. 32. With intangible breath in center of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself. 32. As, subjectively, letters flow into words and words into sentences, and as, objectively, circles flow into worlds and worlds into principles, find at last these converging in our being. 33. Gracious one, play the universe is an empty shell wherein your mind frolics infinitely. 34. Look upon a bowl without seeing the sides or the material. In a few moments become aware. 35. Abide in some place endlessly spacious, clear of trees, hills, habitations. Thence comes the end of mind pressures. 36. Sweet-hearted one, meditate on knowing and not knowing, existing and not existing. Then leave both aside that you may be. 37. Look lovingly on some object. Do not go on to another object. Here, in the middle of this object—the blessing. 38. Feel cosmos as translucent ever-living presence. 39. With utmost devotion, center on the two junctions of breath and know the knower. 40. Consider the plenum to be your own body of bliss. 41. While being caressed, sweet princess, enter the caressing as everlasting life. 42. Stop the doors of senses when feeling the creeping of an ant. Then. 43. At the start of sexual union, keep attentive on the fire in the beginning, and, so continuing, avoid the embers in the end. 44. When in such embrace your senses are shaken as leaves, enter this shaking. 45. Even remembering union, without the embrace, the transformation. 46. On joyously seeing a long-absent friend, permeate this joy. 47. When eating or drinking, become the taste of the food or drink, and be filled. 48. O lotus-eyed one, sweet of touch, when singing, seeing, tasting, be aware you are and discover the ever-living. 49. Wherever satisfaction is found, in whatever act, actualize this. 50. At the point of sleep when sleep has not yet come and external wakefulness vanishes, at this point being is revealed. [Lakshmanjoo says this is another of his favorites.] 51. In summer when you see the entire sky endlessly clear, enter such clarity. 52. Lie down as dead. Enraged in wrath, stay so. Or stare without moving an eyelash. Or suck something and become the sucking. 53. Without support for feet or hands, sit only on buttocks. Suddenly, the centering. 54. In an easy position, gradually pervade an area between the armpits into great peace. 55. See as if for the first time a beauteous person or an ordinary object. 56. With mouth slightly open, keep mind in the middle of tongue. Or, as breath comes silently in, feel the sound HH. 57. When on a bed or a seat, let yourself become weightless, beyond mind. 58. In a moving vehicle, by rhythmically swaying, experience. Or in a still vehicle, by letting yourself swing in slowing invisible circles. 59. Simply by looking into the blue sky beyond clouds, the serenity. 60. Shakti, see all space as if already absorbed in your own head in the brilliance. 61. Waking, sleeping, dreaming, know you as light. 62. In rain during a black night, enter that blackness as the form of forms. 63. When a moonless raining night is not present, close eyes and find blackness before you. Opening eyes, see blackness. So faults disappear for-ever. 64. Just as you have the impulse to do something, stop. 65. Center on the sound a-u-m without any a or m. 66. Silently intone a word ending in AH. Then in the HH effortlessly, the spontaneity. 67. Feel yourself as pervading all directions, far, near. 68. Pierce some part of your nectar-filled form with a pin, and gently enter the piercing. 69. Feel: My thought, I-ness, internal organs—me. 70. Illusions deceive. Colors circumscribe. Even divisibles are indivisible. 71. When some desire comes, consider it. Then, suddenly, quit it. 72. Before desire and before knowing, how can I say I am? Consider. Dissolve in the beauty. 73. With your entire consciousness in the very start of desire, of knowing, know. 74. O Shakti, each particular perception is limited, disappearing in omnipotence. 75. In truth forms are inseparate. Inseparate are omnipresent being and your own form. Realize each as made of this consciousness. 76. In moods of extreme desire, be undisturbed. 77. This so-called universe appears as a juggling, a picture show. To be happy look upon it so. 78. O Beloved, put attention neither on pleasure or pain but between these. 79. Toss attachment for body aside, realizing I am everywhere. One who is everywhere is joyous. 80. Objects and desires exist in me as in others. So accepting, let them be translated. 81. The appreciation of objects and subjects is the same for an enlightened as for an unenlightened person. The former has one greatness: he remains in the subjective mood, not lost in things. 82. Feel the consciousness of each person as your own consciousness. So, leaving aside concern for self, become each being. 83. Thinking nothing, will limited-self unlimit. 84. Believe omniscient, omnipotent, pervading. 85. As waves come with water and flames with fire, so the universal waves with us. 86. Roam about until exhausted and then, dropping to the ground, in this dropping be whole. 87. Suppose you are gradually being deprived of strength or of knowledge. At the instant of deprivation, transcend. 88. Listen while the ultimate mystical teaching is imparted: Eyes still, without inking, at once become absolutely free. 89. Stopping ears by pressing and rectum by contracting, enter the sound of sound. 90. At the edge of a deep well look steadily into its depths until—the wondrousness. 91. Wherever your mind is wandering, internally or externally, at this very place, this. 92. When vividly aware through some particular sense, keep in the awareness. 93. At the start of sneezing, during fright, in anxiety, above a chasm, flying in battle, in extreme curiosity, at the beginning of hunger, at the end of hunger, be uninterruptedly aware. 94. Let attention be at a place where you are seeing some past happening, and even your form, having lost its present characteristics, is transformed. 95. Look upon some object, then slowly withdraw your sight from it, then slowly withdraw your thought from it Then. 96. Devotion frees. 97. Feel an object before you. Feel the absence of all other objects but this one. Then, leaving aside the object-feeling and the absence-feeling, realize. 98. The purity of other teachings is as impurity to us. In reality know nothing as pure or impure. 99. This consciousness exists as each being, and nothing else exists. 100. Be the unsame same to friend as to stranger, in honor and dishonor. 101. When a mood against someone or for someone arises, do not place it on the person in question, but remain centered. 102. Suppose you contemplate something beyond perception, beyond grasping, beyond not being, you. 103. Enter space, supportless, eternal, still. 104. Wherever your attention alights, at this very point, experience. 105. Enter the sound of your name and, through this sound, all sounds. 106. I am existing. This is mine. This is this. O Beloved, even in such know illimitably. 107. This consciousness is the spirit of guidance of each one. Be this one. 108. Here is a sphere of change, change, change. Through change consume change. 109. As a hen mothers her chicks, mother particular knowings, particular doings, in reality. 110. Since, in truth, bondage and freedom are relative, these words are only for those terrified with the universe. This universe is a reflection of minds. As you see many suns in water from one sun, so see bondage and liberation. 111. Each thing is perceived through knowing. The self shines in space through knowing. Perceive one being as knower and known. 112. Beloved, at this moment let mind, knowing, breath, form, be included."
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Hermann Hesse - Siddhartha;
"But of all the water's secrets, he saw today only a single one-one that struck his soul. He saw that this water flowed and flowed, it was contantly flowing, and yet it was there; it was eternally the same and yet new at every moment!" Christopher D Wallis - The Recognition Sutras: Illuminating a 1,000-Year-Old Spiritual Masterpiece - The Heart of the Teachings on Recognition; "Reverence to the Divine, which constantly performs the Five Acts [of creation, preservation, reabsorption, concealment, and revelation]—and which, by so doing, reveals the ultimate reality of one’s own Self, which is nothing but the Joy of Awareness. I will here extract for you the ultimate essence from the great ocean of the Recognition philosophy, which is itself the essence of the esoteric teachings of the Auspicious One; for it neutralizes the poison of the cycle of suffering. Here, the essential substance of the teachings on the Recognition of oneself as God will be gently and concisely opened up for the benefit of those rare devotees whose minds are childlike, who have not labored in the science of rigorous philosophical reasoning, and whose longing for total immersion into the Highest Divinity continues to grow through the influence of their initial awakening experience (śaktipāta)."
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Maitreya's Jewel Affinity;
"The inconceivable [essence] that is realized By those embodying pristine awareness, Being subtle, is not an object of study; Being ultimate, is not an object of reflection; Being of a profound nature, is not an object Of meditation such as the mundane kind. Like form to the congenitally blind, It has never been seen by the childish. Like the sun to a newborn still inside his home, It is seen not even by the exalted ones." Jamgon Kongtrul Lodro Taye - The Treasury of Knowledge, Book 6, Part 4: Systems of Buddhist Tantra - THE ROOT TEXT SYSTEMS OF BUDDHIST TANTRA - 3. ACTION TANTRA; "THE MEANING OF THE NAME AND THE ESSENCE OF ACTION TANTRA Action tantra emphasizes outer conduct. Action tantra is so named because one engages in mantric practice based on teachings that emphasize outer conduct such as ablution, cleanliness, and purity. The essence of action tantra is as stated in the Compendium on the Indestructible Pristine Awareness Tantra: To view [the profound truth] with apprehension and to observe utmost cleanliness; to be without the supreme bliss of the pristine awareness being; to lack the pride of oneself as the deity; not to be a receptacle for what is sublime; and due to that shortcoming, to be conditioned by concepts about [the purity and impurity of] things; to train thoroughly [in rituals of ablution, etc.] and thereby practice [deity yoga]: these [elements] are found in action tantra. To practice in order to develop mastery of the eight great powers--mantra, medicine, fire-offering ritual, powder, eye-salve, swiftness of foot, and so forth--this [element] is found in skills tantra. To provide some clarification of those points, the following elements are said to apply to, or be contained within, action tantra: to view the profound truth with fear and apprehension due to an inferior intellect and to observe utmost cleanliness and purity, ablution, asceticism, and so forth; to not [develop] the pride of being the deity since there is no generation of oneself as the pledge deity; to be without the supreme bliss of the pristine awareness deity since the pristine awareness deity has not been invoked to merge into the pledge deity; not to be a receptacle for the sublime [teachings] since one is unqualified to receive teachings on what is sublime and extraordinary, the deep meanings that were spoken with specific intention; and due to the shortcoming of being unable to fathom the sublime, being conditioned by concepts about the purity or impurity of things, to train thoroughly in [rituals of] ablution, and so forth, and thereby to practice [deity yoga] in a subject-to-lord relationship with the deity."
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Hermann Hesse - Siddhartha;
"Siddhartha saw it hurrying, the river, which consisted of him and his loved ones and of all people, he had ever seen, all of these waves and waters were hurrying, suffering, towards goals, many goals, the waterfall, the lake, the rapids, the sea, and all goals were reached, and every goal was followed by a new one, and the water turned into vapour and rose to the sky, turned into rain and poured down from the sky, turned into a source, a stream, a river, headed forward once again, flowed on once again." Stephen Crane - A Man Said to the Universe; "A man said to the universe: “Sir, I exist!” “However,” replied the universe, “The fact has not created in me A sense of obligation.”"
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Wu Hsin - Behind the Mind;
"The Master said: I am the origin and terminus of every thought, of every movement, as waves arise and end in water. As every wave occurs in the ocean, all phenomena occur in me. Just as perception illuminates objects, I am that which illuminates perception. Whatever appears can only appear because I am. Every appearance points back to this. Every sound occurs against the background of silence. When the sound is finished, the silence remains. Look for it. Every object occurs against the background of empty space. When the object is finished, the space remains. Look for it. Ponder these words; more tomorrow." Sri Ramana Maharshi - Letters from Sri Ramanasramam - 140; "There is really no such thing as a dead or a living body. That which does not move we call dead, and that which has movement we call alive. In dreams you see any number of bodies, living and dead, and they have no existence when you wake up. In the same way this whole world, animate and inanimate, is non-existent. Death means the dissolution of the ego, and birth means the rebirth of the ego. There are births and deaths, but they are of the ego; not of you. You exist whether the sense of ego is there or not. You are its source, but not the ego-sense. Deliverance (mukti) means finding the origin of these births and deaths and demolishing the ego-sense to its very roots. That is deliverance. It means death with full awareness. If one dies thus, one is born again simultaneously and in the same place with Aham sphurana known as ‘Aham, Aham (I, I)’. One who is born thus, has no doubts whatsoever."
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Stranger Registered: 09/15/20 Posts: 586 |
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Hermann Hesse - Siddhartha;
"Seeking nothing, emulating nothing, breathing gently, he moved in an atmosphere of imperishable calm, impresihable light, inviolable peace." Plotinus - The Six Enneads - The Fifth Ennead - Third Tractate - THE KNOWING HYPOSTASES AND THE TRANSCENDENT - 8; "What, then, is there that can pronounce upon the nature of this all-unity? That which sees: and to see is the function of the Intellectual-Principle. Even in our own sphere [we have a parallel to this self-vision of a unity], our vision is light or rather becomes one with light, and it sees light for it sees colours. In the intellectual, the vision sees not through some medium but by and through itself alone, for its object is not external: by one light it sees another not through any intermediate agency; a light sees a light, that is to say a thing sees itself. This light shining within the soul enlightens it; that is, it makes the soul intellective, working it into likeness with itself, the light above. Think of the traces of this light upon the soul, then say to yourself that such, and more beautiful and broader and more radiant, is the light itself; thus you will approach to the nature of the Intellectual-Principle and the Intellectual Realm, for it is this light, itself lit from above, which gives the soul its brighter life. It is not the source of the generative life of the soul which, on the contrary, it draws inward, preserving it from such diffusion, holding it to the love of the splendour of its Prior. Nor does it give the life of perception and sensation, for that looks to the external and to what acts most vigorously upon the senses whereas one accepting that light of truth may be said no longer to see the visible, but the very contrary. This means in sum that the life the soul takes thence is an intellective life, a trace of the life in the [divine] Intellect, in which alone the authentic exists. The life in the Divine Intellect is also an Act: it is the primal light outlamping to itself primarily, its own torch; light-giver and lit at once; the authentic intellectual object, knowing at once and known, seen to itself and needing no other than itself to see by, self-sufficing to the vision, since what it sees it is; known to us by that very same light, our knowledge of it attained through itself, for from nowhere else could we find the means of telling of it. By its nature, its self-vision is the clearer but, using it as our medium, we too may come to see by it. In the strength of such considerations we lead up our own soul to the Divine, so that it poses itself as an image of that Being, its life becoming an imprint and a likeness of the Highest, its every act of thought making it over into the Divine and the Intellectual."
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Alan Watts - Out Of Your Mind - Program 8: The World As Just So (Part 2);
"So there comes a time, you see, when the student can go in front of the master and not give a damn. Because he sees—he’s seen the point. There wasn’t a problem. He made up the problem himself. He came and projected it on this master, who knew how to handle that kind of person by making him much more stupid than he was before—until he sees the essential stupidity of the human situation where we are playing a game of one-upmanship on other people and on the universe. How to get the better of life? Well, what makes you think you’re separate from life so that you can get the better of it? How can you beat the game? What game? Or, who will beat it? This illusion of beating the game, of finding the thing out, of catching it by the tail, is therefore dissipated by the technique of the kōan. It’s called—working on a kōan is like a mosquito biting an iron bull. It’s the nature of the mosquito to bite. It’s the nature of an iron bull to be unbitten. Or they say it’s like swallowing a ball of molten lead. You can’t swallow it down, you can’t cough it up; you can’t get rid of this thing. That’s the great doubt, you see? But this is an exaggerated form of what everybody is ordinarily trying to do: to beat the game. So, at that moment the student has heard the sound of one hand, or discovered who he was before father and mother conceived him, or what ‘no’ means. So the teacher says, “Good. Now you have found the frontier gate to Zen. You’ve put your foot in at the door and you’re across the threshold. But there’s a long way to go! And now you have found this priceless thing out, you must redouble your efforts.” So he gives him another kōan. Now, the student may be able to answer that one instantly, because it’s simply a test kōan. See, there are five classes of kōans. The first class is what you call the hīnayāna kōans, and the other four are the mahāyāna kōans. Hīnayāna is to reach Nirvāṇa. Mahāyāna is to come back and bring Nirvāṇa into the world as a bodhisattva. So once you get the Great Void, you see there’s nothing to catch on to—you are the universe, it doesn’t matter whether you live or die. That’s Nirvāṇa. All clinging to life—everything like that—you see, then, that it’s hopeless and you give it up. Not because you think you ought to give it up; because you know there is no way of catching it. There’s nothing to catch hold of. There’s no safety in the cosmos. So you just have to give up. Then, the next class of kōans are such things as asking for miracles. In that class comes, “Take the four divisions of Tokyo out of your sleeve.” Or, “Stop the booming of a distant bell.” “Blow out a candle in Timbuktu.” But as they go on in various ways they are concerned with all kinds of problems, and how Zen understanding deals with those problems. Until we get, in the end, to the study of morality and rules of social and monastic life. That’s the last thing, and the Zen way of understanding it." The Gospel of Thomas - 77; "Jesus says: (1) "I am the light that is over all. I am the All. The All came forth out of me. And to me the All has come." (2) "Split a piece of wood; I am there. (3) Lift the stone, and you will find me there.""
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Hermann Hesse - Siddhartha;
"Siddhartha had one single goal before him -- to become empty, empty of thirst, empty of desire, empty of dreams, empty of joy and sorrow. To die away from himself, no longer to be "I," to find the peace of an empty heart, to be open to wonder within an egoless mind -- that was his goal. When every bit of ego was overcome and dead, when in his heart all cravings and compulsions had been stilled, then the ultimate must awaken, that innermost essence in one's being that is no longer ego, the great mystery." Muju - Shaseki-shu (Collection of Stone and Sand) - 1. A Cup of Tea; "Nan-in, a Japanese master during the Meiji era (1868-1912), received a university professor who came to inquire about Zen. Nan-in served tea. He poured his visitor's cup full, and then kept on pouring. The professor watched the overflow until he no longer could restrain himself. "It is overfull. No more will go in!" "Like this cup," Nan-in said, "you are full of your own opinions and speculations. How can I show you Zen unless you first empty your cup?""
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Byron Katie - Loving What Is: Four Questions That Can Change Your Life;
"I am a lover of what is, not because I’m a spiritual person, but because it hurts when I argue with reality. We can know that reality is good just as it is, because when we argue with it, we experience tension and frustration. We don’t feel natural or balanced. When we stop opposing reality, action becomes simple, fluid, kind, and fearless." Abū al-Hasan al-Shushtarī - Dîwãn - 177; "Listen to some words select, just understand me, just understand me. What did someone say to me perchance? (Understand the explanation of this concept.) "What is your beloved's name?" I said: "Him." There is no confusing the name of the beloved, just understand me, just understand me. My beloved encompasses (all) existence He is visible in white and black and in Christian and Jew And in the letters and their points, just understand me, just understand me. In the plants and in the minerals In black and in white In the pen and the ink."
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Hermann Hesse - Siddhartha;
"Many verses of the holy books, above all the Upanishads of Sama-Veda spoke of this innermost thing. It is written: “Your soul is the whole world.” It says that when a man is asleep, he penetrates his innermost and dwells in Atman. There was wonderful wisdom in these verses; all the knowledge of the sages was told here in enchanting language, pure as honey collected by the bees." John Myrdhin Reynolds - The Golden Letters - THE PRIMORDIAL STATE OF THE GREAT PERFECTION; "The Primordial State is given many names in the early Dzogchen literature: byang-chub kyi sems - the Enlightened Mind or Bodhichitta sems-nyid - the nature of mind rdzogs-pa chen-po - the Great Perfection gzhi - the Base ye gzhi - the Primordial Base gdod-ma'i gzhi - the Primordial Base spyi gzhi - the Universal Base kun-gzhi - the basis of everything gzhi ji-bzhin-pa - the Base just as it is kun to bzang-po - the Ultimate Good (Samantabhadra) kun-byed rgyal-po - the King who creates everything spyi mes chen-po - the great universal Ancestor ye phyi-mo - the Primordial Grandmother bdag-nyid chen-po - the Total State rang shes rig gi rgyal-po - the King who is self-knowing Awareness This Primordial State is at the core of every single sentient being throughout the universe as awareness itself. But at the same time, it is transcendent because it has never been caught up in the delusions of Samsara. The mirror is not the reflections. Never having been modified or adulterated (bcos med bslad med) by Samsara or cyclical existence, it is characterized as being primordially pure (ka-dag). This aspect is the Dharmakaya, the dimension of all existence, and yet without contradiction, it is individualized as sentient beings found in the six destinies of rebirth. For example, there exists one universal space containing all individual things in our experience, yet this same space may be contained without modifying or adulterating its nature within a series of empty clay pots. Break any of these pots and what remains? The clay pot is a metaphor for the skandhas of the individual. The state of innate Buddhahood is thus simultaneously immanent and transcendent, relative and absolute, individual and universal. When one speaks in terms of the Base, there exists only this one nondual Base. It is the same Dharmakaya that is found in ignorant, deluded sentient beings and in Buddhas, or enlightened beings. But there exist two Paths, the path of delusion ('khrul lam) and the path of liberation (grol lam), and, correspondingly, there exist two Fruits, ordinary sentient beings, who are deluded and ignorant, and Buddhas, or enlightened beings."
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