5004#5004 - Wednesday, August 21, 2013 - Editor: Jerry Katz
- Aug 21, 2013
#5004 - Wednesday, August 21, 2013 - Editor: Jerry Katz
The Nonduality Highlights http://groups.yahoo.com/group/NDhighlights/
Thanks to callers and listeners to Nonduality Network Talk Radio today. The show is online at
Callers: Dhanya from Maui, Don from New York City. Music by Deva Premal. Audio clip of Paul Hedderman speaking. Some craziness, fun, and serious chat too.
In her call to the show, Dhanya referred to this article she wrote:
Dhanya Durga Moffitt
For almost 30 years I was very sad about one thing, that one thing being I had not been able to meet Neem Karoli Baba in form. True, I’d come close. I visited Dada’s house in Allahabad in January of 1973, and stayed with the satsang there who were anxiously awaiting Maharaji’s arrival.
Alas I had to leave and go back to the States. And as it turned out, for the first time in eleven years, Maharaji did not visit Dada’s house in Allahabad that winter. The next time the Westerners saw him was in March of that year in Brindaban.
When I returned to the States I focused on my desire to get back to India and meet Maharaji. I spent all of my time trying to arrange a journey India that would fulfill my obligation of finishing college and not cause problems for my family, whom I had already put through a lot. In September of 1973, in the midst of my carefully constructed plans, I received the news that Maharaji had passed away.
I felt as if I’d been punched in the stomach. How could someone whom I thought of as my guru die before I had even met him? How could that have happened?
For the next 30 years I spent most of my time with the Neem Karoli Baba satsang both in India and America. These people became my dearest friends, my true family; and their stories of Maharaji were my sacred scriptures.
But always in the back of my mind was the desire to meet a similar magical being, to have a personal relationship with someone like him, and a doubt that Maharaji could really have been my guru as I had never met him.
The desire to meet and be with someone like Maharaji actually got me into a lot of trouble, and I had some bad experiences with a couple of fakes whom I took at the time to be authentic. However, along the way I did meet some wonderful teachers from various traditions and non-traditions whose teachings proved very helpful.
Finally in the end, after searching for 30 years for a magical being, I met Swami Dayananda who managed the biggest magic trick of all. He was able to show me that what I had been seeking my entire life I already was. What a wonder! And what a blessing! Thus dhanyoham, (dhanya aham). I am truly blessed!
Awakening and Beyond http://nonduality.com/colindrake.htm#aab
by Colin Drake
Chapter by Chapter Summary
Chapter one considers the concept that staying awake is like ‘walking along a razor’s edge’ as has been defined in The Upanishads and was the topic of a famous novel by Somerset Maugham. Or as Jesus is purported to say: “Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” (Matthew 7 v.10) The thrust of this chapter is that awakening is actually remarkably simple, see appendix 1 (Investigation of Experience) which outlines the framework for investigating one’s moment to moment experience. It also highlights how easy it is to fall asleep again and in this respect staying awake could be said to be like ‘walking a razor’s edge’. Luckily however, re-awakening is even easier than the first awakening and so ‘nodding off’ is not a problem provided one continually wakes up again …
Chapter two considers the looming global environmental catastrophe and posits that humanity can only overcome this by solving the problems of overpopulation and the unsustainable exploitation of the earth’s mineral resources. These are caused by those old chestnuts - lust and greed - and this chapter considers how these may be reduced by awakening to our true identity.
Chapter three is concerned with debunking the myth that we need to achieve union (yoga) or integration with the Absolute, for when the subject is examined there is no separation to be found, and thus no union or integration is possible.
Chapter four deals with giving up our personal ‘story’ of a separate being (object) and seeing this as it actually is … just a story.
Chapter five is the answer to a question I received, the gist of which is: If I identify with Awareness why would I want to do anything? The answer concerns the function of conscious beings and the purpose of life itself. This was the first article in a set of four I wrote for the spiritual ‘blog’ of Hanumandass.
Chapter six is the second of these which deals with the questions of whether there are different degrees of awakening, and whether awakening is gradual or sudden.
Chapter seven is the third in the series and is my answer to the question: Is practice necessary? The article deals with this on three levels –body, mind and awakening.
Chapter eight is the last in this series which deals with the problem of identifying oneself as seeker, or practitioner. It also highlights the essential meaningless of labels that attempt to categorize human beings, and deals with the pitfalls of ‘reading meaning into things that have no meaning’.
Chapter nine is a dialogue between myself and Hanumandass which resulted from my answering his blogged question: ‘how to apply nondual Awareness to the external world?’ The gist of my answer was that one does not (need to) apply this in the normal way, for once one awakens then this changes one’s relations with, and interaction in, the external world for the better. To back this up I sent him a poem on the subject - Awakening is Immensely Practical – which had a profound effect.
Chapter ten is an attempt at a logical proof of the assertion that ‘I am Awareness’. It gives a set of premises to back this up and also presents the proof in the Aristotelian format – premise one, premise two, conclusion.
Chapter eleven is a dialogue between myself and a reader of Beyond The Separate Self who greatly appreciated the book but was still continually overcome by memories and negative thought patterns.
Chapter twelve was written for a website called ‘The Awakened Eye’ www.theawkenedeye.com which is dedicated to the visual arts created by those who have had some degree of awakening, and also to the fact that creating artworks can foster this awakening. It deals with the general subject of ‘Awareness and Creativity’.
Chapter thirteen is my response to a critic who questioned the fact that awakening was freely available to those who were prepared to investigate reality for themselves, and who also asserted that one had to renounce the world of form to achieve peace (by awakening).
Chapter fourteen is a dialogue with a reader of A Light Unto Your Self which concerns viewing one’s negative emotions from (identifying with) pure Awareness, how to allow the old thought patterns (that create these) to just come and go without buying into them. It also considers the fact that as one awakens one’s emotions gradually change, allowing for the enjoyment of the positive ones whilst letting the negative ones go.
Chapter fifteen is a dialogue with a German professor who had enjoyed a first awakening but was unsure of its veracity. So he asked a series of questions concerning the link between (identifying as) Awareness and awakening.
Chapter sixteen is a poem I wrote in praise of (Universal) Consciousness in its two modes – at rest as Awareness- and in motion as cosmic energy (manifestation). In Hindu mythology the first of these is denoted by Siva and the second by Sakti.
Chapter seventeen consists of my answers to a set of questions posed by Jerry Katz, my first e-book publisher, who was writing a book on ‘Life After Awakening’.
Chapter eighteen deals with ‘the universe and consciousness’ from a scientific point of view and attempts to show how this agrees with the model of nonduality: that there is only consciousness existing in two states - still, as Awareness, and in motion, as energy.
Chapter nineteen considers whether ‘sitting meditation’, which entails concentration on a mantra, or a symbol, or the breath is of any use in achieving freedom. Or, whether it is counter-productive as it posits something (in the future) to achieve when the concentration deepens, thus positing that freedom is not already here. Whereas, freedom is always ‘here and now’ just requiring the recognition of its presence.
Chapter twenty reflects on ‘good and evil’ and attempts to show that they both stem from the same motivation, that of becoming happy, or fulfilled. Their outward expression varies depending on the state of comparative ‘awakening’ exhibited by the doer.
Chapter twenty-one asks the question of whether a Guru, in the traditional sense, is necessary on the path of Jnana-Yoga (knowledge) or self-inquiry.
Chapter twenty-two attempts to show that ‘Love’ can be defined as the state of ‘No Separation’ between the lover and the beloved.
Chapter twenty-three is an exercise using the body/mind as an instrument through which the lover – consciousness at rest, pure awareness – and the beloved – consciousness in motion, the manifestation – can ‘know’ and love each other.
Chapter twenty-four posits that the realization of the Absolute, by investigation of experience, leads to nirvana. Or you could say that nirvana is synonymous with being totally identified as, and with, Awareness - The Absolute Reality.
Chapter twenty-five considers how two nondual perspectives, Buddhism and Advaita Vedanta, through the Upanishads, reflect and inform one another.
Order ... Awakening and Beyond, by Colin Drake: