#2115 - Saturday, April 16, 2005 - Editor: Gloria
We want to worship a living God.
I have not seen anything but God all
nor have you.
To see this chair you first see God,
the chair, in and through Him.
He is everywhere, saying, "I am."
moment you feel "I am," you are conscious of Existence.
Where shall we go to
if we cannot see Him in our own hearts
and in every living
* Vivekananda * http://www.vivekananda.org/
by Upadana ~ MillionPaths
If you can be independent of the
world, then you
can see God in
everything. The difference of
opposites is the obstacle that prevents you
seeing God in everything, because
do not exist in God; they
cease to be opposites
in God. God
is positive in its
- Swami Krishnananda
from Along the Way
photo by Sam Pasiencier:
I am, O Anxious One
Rainer Maria Rilke
O Anxious One. Don't you hear my voice
surging forth with all my earthly
They yearn so high, that they have sprouted wings
fly in circles round your face.
My soul, dressed in silence, rises up
stands alone before you: can't you see?
don't you know that my prayer is
upon your vision as upon a tree?
If you are the dreamer, I am
what you dream.
But when you want to wake, I am your wish,
and I grow
strong with all magnificence
and turn myself into a star's vast
above the strange and distant city, Time.
by Alan Watts
CONCERNING THE SPONTANEITY OF ALL
"Social conditioning fosters the identification of
mind with a fixed idea of 'itself' as the means of
as a result, man thinks himself "I"-
Thereupon the mental
center of gravity shifts from the
spontaneous or original mind to the ego
this has happened, the very center of our psychic life
identified with the self-controlling mechanism. It
then becomes almost
impossible to show how "I" can let
go of "Myself", for "I" am precisely my
effort to hold on to "myself".
I find myself totally
incapable of any mental action
which is not intentional, affected, and
Therefore, anything I do to "give myself up", to let
be a disguised form of the habitual effort to
I cannot be
intentionally unintentional or purposely
spontaneous. As soon as it becomes
important for me to
be spontaneous, (to overcome ego, to see beyond myself)
the intention to do so is strengthened; I cannot get
rid of it, and yet,
it is the one thing that stands in
the way of its own fulfillment.
is as if someone had given me some medicine with
the warning that it will not
work if I think of a
monkey while taking it.
While I am remembering to
forget the monkey, I am in a
"double-bind" situation where "to do" is "not to
and vice versa. "Yes" implies "no", and "go" implies
At this point, Zen comes to me and asks: "If you
remembering the monkey, are you doing it
In other words,
do I have an intention for being
intentional, a purpose for being purposive?
Suddenly I realize that my very intending is
spontaneous, or that my
controlling self- the ego-
arises from my uncontrolled or natural
At this moment, all the machinations of the ego come
it is annihilated in its own trap.
I see that it is actually impossible
not to be
spontaneous. For what I cannot help doing, I am
spontaneously, but if I am at the same time trying to
control it, I
interpret it as "compulsion".
As a Zen master said, "Nothing is left to
you at this
moment but to have a good laugh."
In this moment the whole
quality of consciousness is
changed, and I feel myself in a new world in
however, it is obvious that I have always been living.
As soon as I
recognize that my voluntary and
purposeful action happens spontaneously "by
just like breathing, hearing, and feeling, I am no
in the contradiction of trying to be
There is no real
contradiction, since "trying" IS
Seeing this, the
compulsive, blocked, and "tied-up"
feeling vanishes. It is just as if I had
in a tug-of-war between my two hands, and forgotten
they were both mine.
No block to spontaneity remains when the trying
seen to be needless. As we saw, the discovery that
both the "voluntary"
and the "involuntary" apects of
the mind are alike spontaneous makes an
to the fixed dualism of the mind and the world, the
and the known.
The new world in which I find myself has an
transparency or freedom from barriers, making it seem
have somehow become the empty space in which
Here, then, is the point of the oft-repeated assertion
"all beings are enlightened from the very beginning,"
that "all dualism is
falsely imagined," that "the
ordinary mind is the Tao", and that there is
no meaning in trying to get in accord with it. In the
the Cheng-tao Ke:
"Like the empty sky it has no boundaries,
is right in this place, ever profound and
When you seek to know it,
you cannot see it.
You cannot take hold of it,
But you cannot lose
In not being able to get it, you get it.
When you are silent, it
When you speak, it is silent.
The great gate is wide open to
And no crowd is blocking the way."
It was through
seeing this that, in the moment of his
Satori, Hakuin cried out "How
wondrous! How wondrous!
There is no birth-and-death from which one has
escape, nor is there any supreme knowledge after which
one has to
Or, in the words of Hsiang Yen:
"At one stroke I
forgot all my knowledge!
There's no use for artificial discipline.
move as I will, I manifest the Ancient Way."
is more artificial than the
notion of artificiality. Try as one may, it is
impossible to go against the spontaneous Way of All Things, as it is
to live in some other time than "now", or be in some other place
Alan Watts: The Way of Zen