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#1454 Saturday, June 7, 2003

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  • Christiana Duranczyk
    If you seek God with your whole Heart, then you may be assured that the Grace of God is also seeking you. Sri Ramana Maharshi Hua Hu Ching - Chapter Three
    Message 1 of 1 , Jun 8, 2003
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      If you seek God with your whole Heart, then you may be assured that the Grace of God is also seeking you. Sri Ramana Maharshi 

       
      Hua Hu Ching - Chapter Three 
       
      Those who wish to embody the Tao must embrace all things.
       
      To embrace all things means first that one holds no anger or resistance toward any idea or thing, living or dead, formed or formless. 
       
      Acceptance is the very essence of the Tao. 
       
      To embrace all things means also that one rids oneself of any concept of separation; male and female, self and other, life and death. 
       
      Division is contrary to the nature of the Tao. Foregoing antagonism and separation, one enters in the harmonious oneness of all things. 
       
      - offered by Xan
       
       
      art: Buddha Sphinx - Robert Venosa
       
      ==========================================
      NDH Issue #1454 - Saturday, June 7, 2003 - Editor: Christiana
      ==========================================
       
       
      Meet a member of our community
       
      Leo Hartong from his book Awakening to the Dream 
       
       
      Imagine watching a movie in which two men walk toward
      you. The setting is a desert. The sun is blazing overhead,
      and a huge mountain range is visible in the distance. One of
      the men stops and says to his companion, "Do you realize
      that this is all an illusion and we are just variations in one
      single light appearing as us, the sun, the sky, and the whole
      landscape?" His friend looks puzzled as he continues. " This
      whole world we see is a flat screen, though it appears as if
      there is space all around us." Now his friend gets slightly
      worried. He thinks perhaps his buddy has been affected by
      the heat, so he asks, "Are you feeling all right?" "Absolutely
      fine! It is just suddenly obvious that all this is really nothing
      but a very clever illusion appearing on a single background."
      "Really," says his friend getting slightly annoyed. "Please
      show me this background." "Well look, here it is; right here
      touching us, carrying us. It contains everything we see." He
      turns and points to the screen. His friend follows his finger,
      but sees nothing but the far off mountains. 
       

       
      AdvaitaYZen@yahoogroups.com Pete's translation from his bilingual list
       
      ms: postulate a sudden illumination by mean of intuitive
      understanding. This intuitive, sudden understanding is what
      is called nirvikalpa samadhi in Advaita. And I suppose is the
      same as Nirvana in Zen, or is it?
       
      Pete: Not quite, Nirvana- the blowing out of the flame- Is the
      complete extinction of all traces of differentiation. Not even
      consciousness or unconsciousness could be ascribed to it.
      It's the state before conception. The original nature. Only
      after death can a liberated being merge with that
      permanently. Such a state could be entered while being alive
      only temporarily. And yes, it has a liberating effect.
       
      This is just a personal understanding and might not be
      identical with the orthodox view.
       

       
      Real-Time Online Distance Meditation
       
      The Sun Circle Meditation Hall with Lance Culp
       

       
      Excerpts from Gangaji's You Are That, Vol. 1.
       
      Is it essential to maintain vigilance?
      Can you give us some guidelines? 
       
      Gangaji: Vigilance is essential. The problem
      with the word vigilance is that it is
      misunderstood to mean an imposition of
      strenuous discipline. Vigilance is discipline,
      but it is the discipline of surrender.  
       
      If there is the slightest pulling of attention from
      what is free, from what is boundless and
      endless, suffering is experienced. When
      suffering is experienced, the habitual
      tendency of mind arises to deny truth. By
      being vigilant, the capacity of thought to deny
      truth is acknowledged and seen through.  
       
      If effort is used for the maintenance of
      vigilance, sooner or later there is exhaustion.
      However, if you relax your mind, your
      individual mindstream is already naturally
      aligned with the ocean of pure awareness.
      Then alertness, vigilance, surrender, and
      discipline are all effortless.
       
       
       
      Self-inquiry is vigilance. If in any moment you feel pulled
      towards identification with suffering, ask yourself the
      question, Who is suffering? 
       
      The belief, I am not That, and the resulting suffering, must be
      faced. Direct experience is self-inquiry. Who is not That?
      Who is suffering? In self-inquiry, one uncovers self-denial
      through fabrication of thought. Belief in fabricated thought as
      reality leads to suffering. In the moment of directly
      experiencing the fabrication, the lie is exposed and
      annihilated. 
       
      Drop the story instantly. Instantly! To be hooked you must be
      feeding the storyline with more commentary or searching for
      release through a different storyline. Drama might appear
      from past feedings, but it cannot continue without present
      feeding.
       
      Be very aware of how you maintain past, present, and future.
      Vigilance breaks the imaginary bonds called "me" and "my
      drama."
       
       

       
      Lonny J Brown  ENLIGHTENMENT ONLINE
      The Newsletter for Spiritual Cyberspace 
       
      His article: THE BODY ELECTRONIC 
       
      begins with: A driving premise of EOL is that there is a big
      difference between several billion people inhabiting the earth,
      and several billion mutually accessible inhabitants, and that
      difference could be crucial.. for our survival as well as our
      enlightenment. 
       
      and ends with: I believe Cyberspace is the vital neural-electronic
      infrastructure necessary for this world-awakening.
      What do you think? 
       
       

       
      Michael Gluckman book and newsletter:
       
       
      My first direct experience of this Freedom
      came when I was in the seventh grade. I was
      a very curious guy and used to ask lots of
      questions — you know, the kind where you
      really don’t know the answers. 
       
      I remember asking my teacher a barrage of
      questions about our science lesson.
      Exasperated, my teacher said, "Michael your
      mind moves too fast". Naturally, I looked to
      see if my mind was moving too fast. To my
      amazement I couldn’t find my mind — just a
      depth of peace and joy that I couldn’t even
      fathom.
       
      It took me about three decades of searching
      and studying to discover what I experienced
      at that moment. 
       
      Finally, I stopped all of my studies and took
      the advice of my teachers and the very
      scriptures that I read. If someone points to
      the moon don't look at their finger — look
      where the finger points, the moon; don’t look
      at the words— look where they point; I went
      diving into my very core.
       
       
      From Michael's e-book "Making Your Wisdom Come Alive":
       
      If you investigate, and find the source of happiness, you will
      be in for a pleasant surprise. You will find an ocean of joy
      that's so deep that no matter how the waves toss and turn on
      the surface, you will remain still and at peace. This depth that
      you discover is yourself and not an experience that comes
      and goes. It is that which you feel intuitively as remaining
      constant, even when the winds of the world seem to toss you
      about.
       
      Your Self-Nature is so deep that it is even free from the
      rising and falling of the worlds. That is a way of saying free
      from death itself. That is because when you are born, by your
      own direct experience, the world seems to come into
      existence, and when you die the world seems to go like it
      never existed at all. And yet at this depth we remain at home
      and at peace. This is why at our very core, in the depth of our
      heart we feel as if we will never die.
       
       

       
      You can read the entire book "The Lazy Mans Guide to
      Enlightenment" online:
       
       
      Two of my favorite links are:
       
      more than 200 quotes by Sri Nisargadatta Maharaj on the
      importance of practice and how to practice:
       
       
      One of the most beautiful and detailed descriptions of the
      experience of Self Realization ever written:
       
       

       
       
      The Silent Mind, by Bernadette Roberts 
       
      I wish I understood the mechanism of
      self-consciousness, or how it is possible
      for the mind to bend back on itself, for if I
      did, I could more easily convey a better
      understanding of no-self and its most
      noticeable effect -- the silent mind. But
      whatever this mechanism is, the state of
      no-self is the breaking up of a self-conscious
      system whereby the mind can no longer see
      itself as an object; and at the same time it
      loses the ability to find any other object to
      take its place, because when there is no self
      there is also no other.
       
       
       
      I might add that the mind has never had the
      ability to see itself as a subject -- this would
      be as impossible as the eye seeing itself; yet
      I think this very impossibility may be the clue
      to the type of consciousness that remains
      when consciousness without a knowable
      subject or object becomes the whole of it.
      This type of consciousness is not available to
      our ordinary way of knowing, and because it
      cannot be experienced or understood by the
      relative mind, it falls squarely into the realm of
      the unknown and the unknowable. 
       
      I used to believe that in order to know of the self's existence,
      it was not necessary for the mind to reflect back on itself -- to
      make itself an object or to be self-conscious, that is; instead,
      I believed that the basic awareness of thoughts and feelings
      went right on, and was present whether I reflected on them or
      not. Now, however, I see this is not the way it works. I see
      this is an error, but an error it is only possible to realize once
      self-consciousness had come to an end. It seems that on an
      unconscious level this reflexive mechanism goes on so
      continuously, it makes no difference if we are aware of this
      mechanism on a conscious level or not. In turn, this means
      that when the mechanism is cut off, we not only lose
      awareness of the self -- or the agent of consciousness on a
      conscious level -- but we lose awareness of the self on an
      unconscious level as well. Stated more simply: when we can
      no longer verify or check back (reflect) on the subject of
      awareness, we lose consciousness of there being any
      subject of awareness at all. To one who remains
      self-conscious, of course, this seems impossible. To such a
      one, the subject of consciousness is so self-evident and
      logical, it needs no proof. But to the unself-conscious mind,
      no proof is possible. 
       
      The first question to be asked is whether or not
      self-consciousness is necessary for thinking, or if thinking
      goes right on without a thinker. My answer is that thinking
      can only arise in a self-conscious mind, which is obviously
      why the infant mentality cannot survive in an adult world. But
      once the mind is patterned and conditioned or brought to its
      full potential as a functioning mechanism, thinking goes right
      on without any need for a self-conscious mechanism. At the
      same time, however, it will be a different kind of thinking.
      Where before, thought had been a product of a reflecting
      introspective, objectifying mechanism -- ever colored with
      personal feelings and biases -- now thought arises
      spontaneously off the top of the head, and what is more, it
      arises in the now-moment which is concerned with the
      immediate present, making it invariably practical. This is
      undoubtedly a restrictive state of mind, but it is a blessed
      restrictiveness since the continual movement inward and
      outward, backward and forward in time, and in the service of
      feelings, personal projections, and all the rest, is an
      exhausting state that consumes an untold amount of energy
      that is otherwise left free. 
       
      What this means is that thinking goes right on even when
      there is no self, no thinker, and no self-consciousness; thus,
      there is no such thing as a totally silent mind -- unless, of
      course, the mind or brain (which I view as synonymous) is
      physically dead. Certainly something remains when the mind
      dies, but this "something" has nothing to do with our notions
      or experiences of a mind, or of thought, or of ordinary
      awareness. 
       
      What I call a "silent mind," therefore, is a purely relative
      experience belonging to a self-conscious state wherein
      silence is relative to its absence, its opposite, or to some
      degree of mental quietude. But in a fully established
      non-relative state -- which is non-experiential by ordinary
      standards -- there are no longer the variations, degrees, or
      fluctuations that could be known as the silent mind. This
      does not mean we cannot pass beyond the mind to "that"
      which remains when the self-consciousness falls away, but it
      does mean that whatever lies beyond the mind has no such
      tool for its description. 
       
      From The Experience of No-Self: A Contemplative Journey. 

      art: Michael Green

       
       
      Sri Ramana Maharshi:  The solution to your problem is to see who has it. 
       
       
      Alred Pulyan: Suppose truth is a rabbit. This rabbit is in a field -- a large field. Round the field are very high walls -- creeds & dogma! So -- find your damn rabbit!! And remember the rabbit knows your thoughts & so as you resolve to go one way to catch it, it knows & evades you!
       
       

       
      Nisargadatta, dialogue 43.
      In the light of consciousness all sorts of things happen and
      one need not give special importance to any. The sight of a
      flower is as marvelous as the vision of God. Let them be.
      Why remember them and then make memory into a
      problem? Be bland about them; do not divide them into high
      and low, inner and outer, lasting and transient. Go beyond,
      go back to the source, go to the self that is the same
      whatever happens. Your weakness is due to your conviction
      that you were born into the world. In reality the world is ever
      recreated in you and by you. See everything as emanating
      from the light which is the source of your own being.
       

       
       
       
      Poems by Shawn Nevins
       
      The usual part of me is missing,
      but that causes no confusion.
      Instead, I am free
      to roam possibilities --
      care-less moments of Love.
       
      *
       
      Now, I hear
      two voices --
      the voice of life and of death.
       
      Once, life was my whole
      and its sound, my joy and sorrow.
      Now, all my action is balanced with no action --
      the board is continually erased.
      Such a relief to be unconcerned with chalk dust.
       
      I am written and erased --
      the holy sound and silence.
      I became honest, tired, and determined
      in order to hear.
       
      art: Susan Prout

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