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Highlights, Wed, Sept. 29

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  • umbada@xx.xxxxxxxxx.xxxxxxxxxxx.xxxxx)
    Hi. These are the Highlights from the Nonduality Salon for Wednesday, September 29. I hope you re all well. Melody is on hiatus. The Nonduality Salon is
    Message 1 of 1 , Sep 30, 1999
      Hi. These are the Highlights from the Nonduality Salon for
      Wednesday, September 29. I hope you're all well.

      Melody is on hiatus. The Nonduality Salon is changing it's
      feel a little. The chat room has seen a lot of activity
      that normally appears on the Salon. But change is good,
      right? (Hey, who has a choice in the matter?!)


      >From Thomas Merton:

      solitude, land of evening, declines and departs. the abyss
      of solitude's absence is its advent, its arrival.
      solitude's claim to presence is not a form or outer
      appearance but a persistence, an insistence-on. solitude is
      a realm, a domain that shelters, secures, conceals.
      solitude is self-revealing and self-concealing.

      Picasso remarked he had made himself an "unsuspected
      solitude".its continuance is not tied to usage, need, or
      custom. to brook solitude is to think. solitude is for
      thinking, not singing. solitude is expressly to collect
      unique disclosure along the lines of Being, of
      Appropriation. the dawn of solitude comes to pass in events
      of order/disorder, of jointure/disjunction. solitude joins
      but never conjoins.

      its expanse is calls and gestures, belongings,hearings,
      attunements, something spoken,conversation. a
      historiography of solitude is absurd except in relation to
      destiny, destining, Fate. solitude is an aspect of the
      destining of Being. the ground of solitude is a brilliant
      abyss in which what lingers for a while can stay for the
      time being or emerge much later.

      it is not for protection. its gathering is the one that
      clears and shelters. one's standard of solitude is one's
      proximity to it, one's place in it. for those whose abode
      is solitude, it is a riddle and enigma, an enigmatic
      keyword, a right, a justice, a wrong, an injustice.

      it is reckless and considerate. to dispatch oneself toward
      solitude is never fitting. there are no vocational skills
      to acquire in solitude. solitude, the fateful itself, is a
      dispensation to beings to be Being.

      solitude is the Same in beings, language, sayings. to
      translate solitude is to cross over, to go down, to set the
      never-setting of unconcealment/concealment.

      solitude is the surmounting of the oblivion of Being, the
      perception of something at hand which appears to be not
      representational thought but Being coming to the fore,
      coming into view. to preserve solitude is to hold sway,
      reign, rule, dominate.

      solitude occurs essentially in a belonging together, an
      apportionment or allotment, of Being and beings, in the
      unfolding of this twofold existence.


      Mira: Oh yes I've been a fool!
      When I still knew what right looked like, I went out in
      search of what is right, When I still knew what wrong looked
      like, I went out to battle against the wrong, Only to find
      that I will always be that fool, And will never again know
      the difference.

      Dan: I know I am right about the position that there is no
      difference between right and wrong. Because I know there is
      no difference, I can state that clearly in just the right

      Mira: Leaving the wrongs and rights behind me, Nowhere to
      go, Nothing to be done, Everywhere to go, Everything to get
      done, Consumed, In the contentment of this moment.


      i feel a great affinity with (Merton), as a person who
      aspires to exterior solitude and never *quite* achieves it.
      had a nice chat conversation with cathy last evening.
      discussed the fact that interior solitude can be had on a
      crowded subway train. . . but it is in true solitude that
      poems are born. and dreams become rich. self becoming
      agreeable to self.

      i had a dream the other night. a recurring dream
      image/place for me is a tree, a blazing sun, and a treehouse
      that i'm building. well i was up in my treehouse and found
      the following message:

      you are the dream the dream is a covenant the covenant is
      the shadow of the real.

      i continued to build my treehouse, but kept glancing out the
      new windows. ..


      what is as loud as the silence of a soul?
      a moon in transition nightly slips out aglow with it's
      mirrors, not looking for something to reflect on. . .

      below a cauldron of lives with a lie in it a disturbance
      with fear in it days veins with no feature no motion in
      them. it is a story, read it, but do not accept it.

      in the story, the horrible bonds of the place the boredom of
      immaculate green leaves in a shadeless life. . .
      quickly and quietly we look out storming with our
      hesitations looking for something to speak. . .

      the soul's table may be empty but it has no equal--silencing
      nervous dull gates remembering-- the soul may be wild,
      original out of sense, wordless. . .
      the flesh of the sun burns in it's own veins, eats nothing
      of the day.
      asks nothing of the senses.
      asks not for something to remember.
      asks nothing of relation.
      speaks not of the mirror (wonders not if the mirrors of
      places are genuine)

      the sealed world closes its eyes nightly. what is so real
      as the top of the world in a dream? a night in mirrors,
      nightly it speaks out, envisioning immaculate green leaves
      in a shadeless life reflected white. . .


      Nisargadatta has said that it takes 3 years of attention to
      I AM to move into its depth (and then beyond it). Not bad,
      considering it takes 4 years to get a useless degree!

      I can't help but thinking that it's not the therapy or the I
      AM that matters, but the person undergoing the process,
      their intention and hunger to get to the core of the matter.


      What if, realizing that the personal entity is a creation of
      thought, and in that sense unreal, I then go on to
      consciously continue to create that personal entity?

      In the chatroom yesterday I found myself saying, "We create
      ourselves by what we say to ourselves, We create the world
      by what we say to the world."

      It's another way of stating the thought that's been working
      on me recently that I am both the unconditioned 'I am' and
      the mythical being 'andrew' with 'andrew' being included in
      'I am'. If I denied the personal entity 'andrew' I would be
      denying death, and lose the poignancy of life.

      Whenever it's thought of, there it is.
      I say this entity is a mythical being, because it's a myth
      or a story, the entity 'andrew' is the ongoing story of a
      life. Does a character in a novel exist when the book is
      sitting on the shelf? In a way yes, in a way no. There is
      the realization that a story is all it is but I live in the
      story, the story lives in me.

      Because I am aware of this, self aware, I write my story,
      'andrew' can be the person he wants to be, the hero of his
      own story. If I am not aware, then 'andrew' is not a
      conscious being, he is more like an automaton, or an animal
      operating on instinct.

      There's this detachment which comes with nondual realization
      which I feel must be overcome. It's like you struggle to
      climb out of the whirlpool, then you plunge back in, just
      because you love to swim in the fast water.


      Yes andrew, indeed. When having lost identification as a
      separate entity, one can then proceed to play the game
      wholeharteldy, fearlessly and full of love. This, to me, is
      tasting and sipping every drop of Life's mysterious elixer.
      It is the greatest high. To act like one is a person,
      without being one. It is a wonderful intimate little game,
      that I play with myself.
      Yes I love Life! ~ I know I am Life ~ But this way I can
      love it!

      Love, ~Mirror~


      Fire! Just today I was reading something about fire. A
      beautiful Buddhist poem, "HOKOJI: Visions of a Torn World"
      about a fire that took place in Kyoto, Japan, year 1177.
      Kyoto was then the capital of Japan, and the poem captures
      the transitory nature of everyday life. Here is an
      excerpt. Beautifully translated by Yasuhiko Moriguchi and
      David Jenkins:

      The wind blew wildly -- this way! that way!-- and the fire
      spread, like an unfolding fan.

      Houses far away engulfed in smoke!

      Closer by, hungry flames licked the ground.

      Sky crimson all about!
      Cinders flashing, lit by fire!

      Flames driven by unrelenting gusts flew whole blocks.

      Who, in all this, would not be scared to death?

      Some suffocaated by smoke fell upon the ground.
      Some swallowed by flames died at once.

      Some scarce able to save themselves, lost all their worldly

      Many treasures reduced to ash!

      Dreadful, dreadful loss!

      The fire destroyed sixteen noble houses -- who knows how
      many more?-- I hear one third of the entire capital.

      Scores of men and women perished.

      Countless horses, countless cattle, also died.

      All of man's doings are senseless but spending his wealth
      and tormenting himself to build a house in this hazardous
      city is especially foolish.

      -- contributed by Greg

      Greg wrote:
      Therapy often gets a bad name in advaita circles, for
      perpetuating the notion of the personal entity. I know many
      people who would do quite well in therapy or 12-step
      programs, but don't do it because they heard an advaita
      teacher talk about it. But Becky's is a real case where
      therapy naturally and organically came to a conclusion
      through her own insight. This insight opened the door to
      investigate fear itself, along with the myths of the "one
      who's making progress," etc. If Becky had tried looking
      into these things before doing her therapy, who knows? It
      might have all been gibberish!

      Dan wrote:
      Yup. Greg - this reminds me of Dharma's posting about waves
      and quanta on the Harsha list. Advaita is quanta and
      therapy is waves. So which is "right" - is reality
      discontinuous or continuous, is it timeless or is it time?
      It all depends on your point of view... and in this case,
      "no point of view" ends up being a point of view. Being
      able to function coherently as a wave might be very useful,
      even though the wave dissappears when you view the quantum
      reality. Is one more *real* than the other? Perhaps there
      is a danger in negating either "side" here while affirming
      the other - might lead to an imbalanced expression of being
      if either side is used to eliminate its "opposite."

      -- peace in dao of waves, quanta, and foam


      I've acquired a book entitled The Pathway of Nonduality:
      Advaitavada, by Raphael (published by Motilal Banarsidass).
      It's about 88 pages, and I'll copy about 2 pages per day
      five or six days per week. I am editing it so that it flows

      It accords with Greg Goode's philosophical work and balances
      the Salon with a different kind of brain food. I hope
      you'll find pleasure in dipping into this philosophy.

      On the cover it says, "Raphael, the founder of the Asram
      Vidya Order, is a practicing Asparsin and at present, after
      over thirty five years of oral and written teaching, lives
      at the Hermitage, devoting himself completely to retirement
      and silence."


      The most difficult problem discussed by philosophers down
      through the ages is that of Being and non-being, of One and
      many and, as a consequence, the question of generation.

      Is the Absolute Being Unity, Duality or Non-duality?

      Is the world of names and forms created ex-nihilo, is it
      manifested or emanated? And again is it real or unreal or,
      paradoxically, both, the one and the other? ..

      What has Advaita philosophy, presented by Guadapada and
      Samkaracarya and re-proposed here by Raphael, got to say
      with regard to these matters?

      We may say that this doctrine .. not only gives an answer
      that is new to the West but it also points out the pathway
      (Asparsavada) by which to achieve Identity of the being with

      Raphael ... helps us to understand the 'vision' of
      Gaudapada and Samkaracarya who, solidly extablished in
      metaphysics, show how the Supreme Being is pure actuation
      which excludes not only multiplicity, duality and
      ontological unity, but also all passages from potentiality
      to act.

      To speak of the ever-present and infinite Being in terms of
      even theoretical phases is impossible. The Ever-Present has
      no history, no actuation, no motion because It has no
      generation (ajati).

      Pure Being is what It is. It is not what was nor what will
      be. And if at times one speaks of 'three levels' of Being,
      this is done only to help the minds of men ... and only
      with a view to free them from the illusion of 'two' and

      'Multiplicity', 'two', and 'one', that is, pluralism,
      dualism, and the mathematical one, exasperate and disappoint
      us because unconsciously we tend towards the Non-duality
      (Pure Being) or the Absolute which is ever present and makes
      thought and phenomenal appearance possible.

      If the Absolute is 'that which is free from relations, that
      is, exists and is what It is, without any need to be in
      relationship with anything else, or what is fully
      sufficient, self-sufficient independently of any other thing
      or reality', then Gaudapada, Samkaracarya and Raphael
      indicate the true metaphysical pathway leading to the
      realization of the unqualified Absolute Being. Asparsa
      means, in fact, 'free from relations', from connections with
      other things; it means self-sufficiency, this is,


      Measuring oneself with the Absolute, with the Whole (as
      Plato says), with Being rather than becoming, implies a
      precise subsequent change of all the usual points of view,
      of the meaning of life itself and a new hierarchy of values.

      The knowledge of the Whole, according to Plato, requires
      'breaking chains', requires 'ascesis', demands 'dedicating
      one's whole self', a change of life and, as Raphael says, 'a
      transformation of consciousness'.


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