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Wednesday, August 7, 2002

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  • Gloria Lee
    Highlights #1159 Wednesday, August 7, 2002 Editor: Gloria Lee Home: http://nonduality.com/hlhome.htm They Call to You To Sing Stones are longing for what you
    Message 1 of 1 , Aug 9, 2002
      Highlights #1159
      Wednesday, August 7, 2002
      Editor: Gloria Lee
       
       
      They Call to You To Sing


      Stones are longing for what you know.

      If they had the graceful movements
      Of your feet and tongue,

      They would not stop laughing
      Between their ecstatic dance steps and unbroken praise.

      Your heart beats inside a sacred drum,
      Its skin is tanned and stretched -
      Our skin is alive and stretched -
      With the wild molecules of His Wondrous Existence.

      Your mind and eyes are an immense silk cloth
      Upon which all your thoughts and movements paint.

      Your soul once sat on an easel on my knee.
      For ages I have been sketching you
      With myriad shapes of sounds and light;

      Now awake, dear pilgrim,
      With your thousand swaying arms
      That need to caress the Sky.

      Now awake with your love for the Friend and the Creation,
      Help this Old Tavern Sweeper, Hafiz,
      To celebrate.

      No more enemies from this golden view -
      All who have entered this holy mountain cave
      Have dropped their shields and swords.

      We all cook together around a fire
      Our yearning music builds.

      We share our tools and instruments and plates;
      We are companions on this earth

      As the sun and planets are in the sky.
      We are all sentries at our sacred humble posts.

      The stones and stars envy the movements
      Of your legs and tongue
      And call to you to sing on their behalf.

      The atoms in your cells and limbs are full of wonderful talents;
      They dance in the Hidden Choir I conduct.

      Don't sleep tonight, dear pilgrim,
      So I can lead you on my white mare to His Summer House.

      This love you now have of the Truth
      Will never forsake you.

      Your joys and sufferings on this arduous path
      Are lifting your worn veil like a rising stage curtain

      And will surely reveal your Magnificent Self
      So that you can guide this world like Hafiz

      In the Hidden Choir
      God and His friends will forever
      Conduct.



      ("The Subject Tonight is Love" -- versions of Hafiz by Daniel Ladinsky) 
       
      Ajahn Ekachai Sapparojpattana
      from Lotus Friends

      What Is the 'New Buddhism'?
      A Buddhism defined by national borders is not Buddhism
      at all. 

      By David Brazier 


      Excerpted with permission from "The New Buddhism"
      by David Brazier by permission of St. Martin's Press,
      LLC

      White or Western Buddhism is a contradiction in terms.
      If Buddhism means the life of enlightenment, then there
      cannot be a specifically English or American Buddhism
      and we should not be looking to create one any more
      than our spiritual ancestors should have wanted to
      create a Chinese or Thai Buddhism, specifically.
      Buddhism does not belong to countries and should not
      become caught up in national pride.


      We need to understand that when you look through Buddha
      eyes, England and America do not exist. They are just
      conventional designations that have been blown up into
      a justification for some of the worst barbarities in
      history and currently stand as ramparts in defence of
      the world racist system. Do not be proud to be British,
      or American, or French, or any other nationality. As
      soon as you begin to feel any such sentiment coming
      over you, you should smell the blood of all those who
      have died for such folly—and hear the cries of the
      excluded. Buddhism, therefore, should be profoundly
      non-nationalist.

      People are conditioned to think that nationhood is
      inevitable and even noble—something to die for even—and
      certainly something from which to exclude nonnationals.
      That, however, is definitely not Buddhism. There have,
      in consequence, been repeated crises in history over
      whether or not the Buddhist sangha would recognize or
      acknowledge the supremacy of the state. One different
      occasions, this issue has gone different ways in
      specific cases, but the Buddhist position in principle
      is that the sangha does not recognise the state.


      [...]

      The original spirit of Buddhism is, on the one hand,
      positive compassionate action and, on the other hand,
      noncoopration with coercion and oppression. This spirit
      needs to be dug out from under the accretions of
      history. To ask what a Western Buddhism would be like,
      therefore, is already to have surrendered.

      All this is symptomatic of the fact that people do not
      see the extent to which Buddhism is radical. It is
      common for people to think that a little bit of
      tinkering with the status quo will accommodate Buddhism
      quite nicely. This is, in turn, rooted in the
      assumption that most of what the status quo consists of
      is inevitable. Once you can persuade people to believe
      that something is inevitable, they will generally
      accept it, no matter how immoral or inappropriate it
      may be.

      [...]
       
      Most people place subordination to the state as the
      highest inevitability, and subordination to economic
      factors—even relatively trivial ones—as the next
      highest, and then try to fit their spirituality into
      whatever space is left—if that has not already been
      used up by the energy consumed in the dynamics of
      personal life. In consequence, spirituality means
      little to them and their lives are built on other
      principles.

      The modern world maintains its caste system (delusion)
      by relying upon national rivalry played out through
      force (politics, hate) and money or debt (economics,
      greed). We think that our white countries are
      democratic and feel proud, for instance, but where
      there ever to be a worldwide election—for the United
      Nations Security Council, say—where would the white
      caste be then?

      As long as Buddhism’s primary goal is subsumed within
      nationalism and national cultures, it will never be
      met. Unless Buddhism can help us to rise out of our
      local culture, caste and so on, no real enlightenment
      will occur. An enlightened person is a citizen of the
      world, not a citizen of Japan or Germany or Britain or
      any other local power structure. We have, therefore, to
      start seeing countries simply as organizations and not
      as part of our identity.

      Ideas of historic or economic determinism are myths
      that seek to excuse what should not be perpetrated, and
      to lull people into thinking that the things that they
      knowingly do that are bad, or not the best they can do,
      are necessary and inevitable. Determinism of either
      kind is, simply put, a lie. There are better myths and
      a cleaner conscience is possible. If we cannot find
      better ways to live, then we will continue to make new
      nightmares.

      Copyright 2002 by David Brazier. All rights reserved.

      --------
      Alan Larus
      from NDS
       

      River of sound

      A thousand women
      a thousand men
      two thousand children
      at least,
      on the beach
       
      Screams and laughter
      cars and planes
       ocean waves,
      a mountain of joy
      the single sound
      a peak of quiet ecstasy
       
       
       
      Did you hear the geese
      landing on the lake,
      the rooster's call
      and cattle bells
       
      A pigeon in the wood,
      flies and bees
      marching ants,
      a butterfly's wings
       
       
       
      Below the surface
      silence sings
      in the river of sound.
       
       
       
       
      Hur
      from NDS
       
      In an effort to rule with an iron hand, the Ottoman Sultan Murat
      earned the distinction of being the first sultan to order the
      execution of a Sheikh-al-Islam (the highest religious authority in
      the Islamic world back then). Despite his addiction to alcohol, he
      banned alcohol and smoking. With his Vezir (chief of staff), dressed
      as merchants, he'd sometimes mix into the crowds to check how his
      strict anti-drinking laws were being obeyed. The Ottoman capital city
      of Istanbul is built on two continents. The Vezir and Sultan hired a
      boatman to cross the bosphorus, the channel that separates the
      continental Europe from Asia. The boatman, who happened to be the
      infamous drunk Bekri stopped the boat halfway. He pulled out an
      oversized wine bottle and offered it to his customers. The small boat
      was rocking with the swift currents. Out of politeness or fear the
      Sultan and the Vezir took a sip. The hospitable boatman offered them
      more wine. The Sultan remained silent and the Vezir refused. When the
      boatman insisted, the Vezir became very impatient and said, "Do you
      know who you're dealing with here? This is the Sultan Murat, the
      shadow of God and I'm his Vezir, you fool!"
      The boatman slapped Vezir on the spot and said, "I'm not giving you
      guys more wine. You took one sip and you think you're the Vezir and
      the Sultan. I'm afraid if you had more to drink, you'll claim you're
      the Prophet and God himself."

      hur

      ps. in an ironic twist of fate, sultan murat died from overdrinking.
      by the way, this story is not a cut&paste. these type of boatman
      stories are common in the east when there were not very many bridges
      and people depended on boatman to cross waterways. it's also symbolic
      since boatman is us, crossing the chasm of fire. on our journey we
      come across some who believe they're the dualistic prophets or
      nondual gods.

      Viorica Weissman
      from Million Paths
       
      Subject:  Talks - 6th January, 1936


      6th January, 1936
      130. Lakshman Brahmachari from Sri Ramakrishna Mission
      asked:
      Enquiry of 'Who am I?' or of the 'I'-thought being
      itself a thought, how can it be destroyed in the
      process?

      Maharshi .: When Sita was asked who was her husband
      among the rishis (Rama himself being present there as
      a rishi) in the forest by the wives of the rishis, she
      denied each one as he was pointed out to her, but
      simply hung down her head when Rama was pointed out.
      Her silence was eloquent.

      Similarly, the Vedas also are eloquent in 'neti' -
      'neti' (not this-not this) and then remain silent.
      Their silence is the Real state. This is the
      meaning of exposition of silence. When the source of
      the 'I'-thought is reached it vanishes and what
      remains over is the Self.

      D.: Patanjali Yoga Sutras speak of identification.

      M.: Identification with the Supreme is the only the
      other name for the destruction of the ego.

      John R Loganis
      from HarshaSatsangh
      Hi,
      In private discussion with another discussion group member he made an
      interesting remark to me:

      When seeking and practicing, and in studying the experiences of
      others in the sutras and writing and in even records of current
      experiences and teaching it is important to recognize the difference
      between   "answers" and "conclusions".

      As I have thought about that remark, I have realized that "answers"
      are the direct results of practice, and may be uniquely personal for
      the practitioner. "Conclusions" would seem to be the principles or
      statements DERIVED from the "answers". It is easy for these two
      things to be confused.

      As I have searched for "Who am I?" and waited in silence for the
      answer, many realizations have occurred. The most recent of which was
      a strange sort of awareness in which "I" was part (not separate) of a
      sea of molecules and atoms. There were no objects to be
      distinguished. Jus a sea of molecular energies, none more important
      or valuable than another; it was all pulsing and vibrating with
      an "awareness-identity" of all-together-oneness. The best analogy I
      have for this is poor but will have to do: In English the words are
      separate and strung together to make sentences and meanings. We hear
      the words basically one at a time. I am in a place where I need to
      learn Spanish and have had much trouble because of the rapidity of
      native Spanish speakers -- and then I got it -- it sounds fast to my
      ears conditioned for separateness -- the native speakers run their
      words all together with little or no separation between the words.
      Their speech is like a running river, slow speech is for emphasis
      only. Well, the point is that this molecular field feeling awareness
      was like that kind of a flowing (sort of).

      Now for me at that time, the awareness WAS the answer.
      For me to take the next step and "conclude" that what I was aware of
      was one of the views of Brahman, the Infinite All, the Absolute, and
      to further conclude that therefore there is no "self", is not an
      answer but is a conclusion -- subject to belief and faith.

      The "conclusions" become "doctrine" and "dogma" eventually. To be
      a "good" Buddhist one must absolutely agree with the three or
      four "Dharma Seals". To be a "Non-Dualist" one must agree with the
      whole view of Brahman-Atman, and reading the writings or the
      teachings tends to "freeze" conclusions for those who have not gotten
      the answers yet.

      Reading Poonja's teachings, in THE TRUTH IS, he attempts to keep the
      practice separate from beliefs or conclusions, yet the cultural
      context from which he come requires a constant use of the glossary,
      or the learning of much of the "jargon" he uses. Reading Ramana
      Maharshi's teaching is very confusing in that in one moment he is
      focused on the practice, and yet he is clearly coming out of the
      Shivite context of Advaita Vedanta including the need to not only
      handle "conclusions" passed down for hundreds, maybe thousands, of
      years, and therefore the jargon coming from the Sanskrit but also the
      Tamil. The follower is pointed into the Bhagavad Gita, the Yoga
      Sutras, and other works such as the Ribhu Gita.

      So much time is spent on just learning the words and the maps that
      one is busy learning about the "conclusions" of the "masters" and
      measuring one's own "answers" and "experiences" by the "conclusions"
      of others. If I don't "get" it the same way the "master" did, then I
      am not on the "right", "correct" path and practice. So I go to
      the "guru" and have to measure up to his/her "answers"
      and "conclusions" till I find my own somehow in the midst of all that.

      The best I can get for now is

      Conclusion = a definition or a stated principle, a quotation from
      another

      Answer = an experience, or description of a direct awareness, or an
      expression of what is "found" such as a poem or song or an artwork.

      Kheyala, for instance, is giving us her experiences without telling
      us what to do with them.
      Mazie, for instance, is giving us her experiences as poetry in wild
      abandonment, clearly from the heart.

      I see these as answers. They make a statement, ask a question, and
      issue an invitation:

      "This is what I have found. What have you found? Come let us share."

      John R Loganis
      from HS
       
      Hi Kheyala,
      You called this a "Memoir".
      I would call it actual "presence".

      I had an old friend make his transition and some months later he came
      and sat with me on my old glider on my backyard and after a while as
      I was looking at the sky, he suddenly got very, very large and
      transparent and rose up filling the sky, and I can still hear his
      astonished cry, "O My God, the universe is MADE of Love!"

      So your father's "huge" presence seems very real to me.

      John L.

       
       
      Jan Barendrecht
       
       
      six wheeled spiral spin
      carrying events along
      memory's dustbin
      superluminal its wheels
      just delight of light is seen
       

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