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Highlights, Sunday, October 31

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  • umbada@xx.xxxxxxxxx.xxxxxxxxxxx.xxxxx)
    ANDREW Christ means the anointed one, and Jesus s message to me is that all who accept his (nondual) teaching become the Christ. Baptism (Christening) is
    Message 1 of 1 , Nov 1, 1999
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      "Christ" means the anointed one, and Jesus's message to me
      is that all who accept his (nondual) teaching become the
      Christ. Baptism (Christening) is the symbolic
      representation of this.



      The other side of this coin, is that God first ended that
      separation, and demonstrated the oneness of God with man
      thru the appearance and life of Jesus. Baptism is symbolic
      of our awareness of what is is already so!!

      Jesus message to me was that HE so identified himself with
      US that "whatsoever you do unto the least of one of these,
      you do unto me." That's anyone and everyone..who is excluded
      here? Very little depends on our awareness or acceptance of
      this way of becoming the Christ, ...what is flowing down
      from the hierarchy is lowliness and humility, mercy and
      "Jesus, who, though he was in the form of God, did not count
      equality with God a thing to be grasped, but emptied
      himself, taking the form of a servant, being born in the
      likeness of men."



      A few days ago, someone mentioned Master Hui Hai in a post.
      Many years ago, with no focus to my attention and practice
      of spirituality, I adopted Hui Hai as my principal teacher,
      for lack of a real live guide.
      Among others, here is something he has to say of dualities.

      Q. What do you mean by wisdom?

      A. "The knowledge that by realizing the voidness of all
      opposites, deliverance is assured and that, without this
      realization, you will never gain deliverance. ...
      Concerning the unreality of opposites, it is the wisdom
      inherent in the 'substance' which makes it known that to
      realize their voidness means liberation and that there can
      be no more doubt about it. ... In speaking thus of the
      unreality of opposites, we refer to the nonexistence of
      relativities such as 'is' and 'is not', 'good' and 'evil',
      'love' and 'aversion', and so on." (Ch'an Master Hui Hai,
      c. 775 AD)


      I got to tell you story. My aunt and uncle, my mother's
      sister, was pregnant same time my mother was pregnant with
      me, but she lost her baby thru miscarraige and was not able
      to have any more children, so they sort of "adopted" me. I
      had my own room their house and everything.
      She named me her own name of Jody Lynn, which she still
      calls me to this day. Anyway, "their" song from their
      honeymoon in Florida which was back in the 40's was
      Sentimental Journey and I remember so well how they would
      sing that song and how much they not only loved each other,
      but how very much they loved me. They taught me everything
      I know.


      Attended another satsang with Neelam (www.neelam.org) in
      Ojai on this very hot and sunny Sunday morning. This took
      place in the same home that Arjuna spoke in a couple of
      weeks ago. It was a very peaceful and intimate setting,
      with only about fifteen people sitting in a circle, so one
      didn't feel quite so lost in a crowd.

      Since today is Halloween, Neelam decided to play a short
      taped message of Papaji telling a "ghost story" as it were.
      It wasn't too scary, actually, since the ghost he spoke of
      was the ego. (I dunno, that could be scary, I suppose.)

      During question time, I made a comment about boredom and the
      search; how I "knew who I was" but returned to seeking out
      of general intellectual boredom. Neelam hit this one right
      on the head by indicating that this search, however
      ostensibly playful it may seem to be, is still a running
      away from simply "being boredom," getting into it fully and
      finding out exactly what really is there. She said, just
      make a decision to be there fully. And it may not "feel"
      like one is capable of "making a decision," yet somehow, she
      said, this takes place, and ultimately it is seen that it is
      not oneself making this decision.

      There was some silent transmission going on here too.

      I asked her, afterward, if it was true that she was giving
      up teaching as I had heard. In fact, this does not seem to
      be the case and she will shortly be sending out an e-mail to
      everyone on her mailing list in order to dispel this rumor.

      I spoke a little bit with a friend of mine who had been
      rooming with Neelam and her husband, and who is leaving
      shortly to be with John DeRuiter in Canada. He spoke very
      highly of John and the charismatic energy he seems to exude,
      and really felt that this was going to be a move toward
      greater evolution for himself.

      OVERVIEW OF NONDUALITY - by Tim Gerchmez

      Let's take a look at nonduality, and how it is viewed by the
      various religions, teachers and individuals who hold the
      perspective. Note that the word "man" used here is used to
      mean "mankind" or "humankind," and is certainly not intended
      to leave out women.

      Traditional Judeo-Christian religion teaches that man has a
      body, a mind and a soul, and that the soul is more important
      than the body or mind.
      This is partially true, and is a great step in the right
      direction. We cannot afford to denigrate the viewpoints of
      these "dualistic" religions - anything containing even a
      small measure of truth has great value.

      Buddhism has several sects, essentially divided into two
      different viewpoints. One view maintains that man has
      neither body, mind, nor soul, is in fact empty of qualities
      or attributes altogether (Shunyata). This view is entirely
      nondual, and is not nihilism, although it seems to come
      close at times. The rest of Buddhism is very similar in
      perspective to Advaita Vedanta (which we will examine in a
      moment). Despite seeming differences, we'll see how looking
      at the Absolute in its "empty aspect"
      and looking at it in its "full aspect" agree completely.

      Advaita Vedanta also believes that man has neither body or
      mind, but does believe that man has a soul (or rather, IS a
      soul), and that soul is not an "individual soul" (jiva), but
      is in fact the Absolute (Brahman, God without attributes).
      Advaita Vedanta looks at the Absolute in both its full and
      empty "aspects" equally, and knows that these are simply
      differing perspectives of the mind, while the Reality itself
      is the same. Advaita Vedanta is also generally considered
      to be a theistic perspective, as it acknowledges the
      existence of Saguna Brahman (God with Attributes, Creator
      God), or Ishvara, on the relative plane, whereas Buddhism is
      considered to be agnostic in perspective. We must remember,
      however, that each person is going to view things
      differently, and these statements made here are simply
      generalizations. Religions are meant for people, not people
      for religions.

      So, which is truth? Is man lacking body, mind, and soul
      (completely empty), or does man have a soul, which is in
      fact the Absolute (timeless, attributeless Fact)? If you
      think about it, you'll see that both of these viewpoints are
      saying precisely the same thing. The difference is simply
      in focus. In fact, Buddhism (all of it) and Advaita Vedanta
      agree completely, when the minor quibbles are examined in
      the bright light of knowledge. Buddhist "awakening" or
      "nirvana" and Vedantic "realization"
      are precisely the same thing (and in Zen, "Buddha-Nature" is
      the same as the Vedantic "Atman/Brahman"), yet each mind
      will perceive awakening in the light of the conditioning it
      has absorbed. If all conditioning is taken away, all
      teachings are set aside, the fact remains that awakening is
      awakening, and is the same always. Truth cannot differ,
      does not differ.
      All these viewpoints are human minds looking at a mountain
      from different angles.

      In nonduality even the most major paradoxes are resolved (in
      fact, seen to never have existed). I've also pointed out
      that even the Judeo-Christian religions and "new age"
      beliefs are paths heading in the right direction, although
      there are a few "new-age" belief systems that tend to lead
      toward further darkness and ignorance.

      A natural human tendency is to assume that a person's own
      path, their own conditioning, is the only way to
      "enlightenment," as if the Absolute can be limited by the
      pitiful thoughts or experiences of a particular person or
      persons. This tendency exists in the Judeo-Christian
      religions as well (in fact, is especially prevalent there).
      If a careful look is taken, it will be seen that all Advaita
      (nonduality) is looking at the same mountain, but from
      different angles. The mind is always limited, limited,
      limited. It is limited by its own conditioning, and falls
      prey to that conditioning again and again, surprisingly even
      in the greatest teachers. The mind tends toward ignorance;
      ignorance is its nature, and that ignorance generates
      disagreement. So all disagreement is ignorance, because
      there is only one truth.

      Most modern teachers or gurus teach a personal variation of
      either Buddhism, Advaita Vedanta, or a "personal mixture."
      The benefit of modern teachers is that they express the
      ancient discoveries in a way that the modern mind can grasp
      much more easily. Teachers like J. Krishnamurti and Sri
      Nisargadatta Maharaj bring their own brilliant yogas to "the
      offering further richness and further pointings to truth.
      However, ultimately, each person must pave their own path;
      set out into the world-forest with nothing but a scythe and
      perhaps a guide. Reading about nonduality, discussing
      nonduality, arguing nonduality has nothing to do with
      nonduality. Everything depends on experience and practice.
      Everyone has to find the correct way for them, even if that
      way is a mixture of ways, or is no way at all -- then set
      out to cross the ocean of the world.
      Some will drown in this lifetime. Others will reach the
      farther shore. It does not matter, because all these paths
      are doing is getting rid of ignorance, cleaning the glass so
      we do not "see through it darkly" anymore.

      Eventually, ignorance (duality) will fall away from all
      creation, and creation will return to its source. Until
      then, it is worthwhile to pursue truth for its own sake, and
      for no other. If nonduality does not make sense to you,
      discard it! Follow what you see as truth, and it can only
      lead to truth. This is not to say that it's not worthwhile
      to explore the teachings of others. Find those teachers or
      gurus who seem wise to you, and follow them. Follow more
      than one, if you wish. Follow all of them.
      Or follow only the Self, that still, small voice within.
      Dare to follow truth, even if it leads into hell, because
      there is nothing else but truth.
      To chase phantoms is childish. Let us always be brave and
      strong enough to pursue only truth.

      ----- "Words are only a mode of mind acting on mind."

      "Who makes us ignorant? We ourselves. We put our hands
      over our eyes and weep that it is dark."

      "We should be brave to open the doors to receive all
      available light from outside. Let rays of light come in, in
      sharp-driving showers from the four quarters of the Earth."

      "Truth is infinitely more weighty than untruth; so is
      goodness. If you possess these, they will make their way by
      sheer gravity."

      ... Swami Vivekananda

      From Pathway of Nonduality:

      Q. Can avidya (ignorance) be considered absolute, real and

      A. If it were real-absolute we could never eliminate it.
      Therefore we would be obliged to remain in
      incompleteness-ignorance; we would always remain in error
      without any hope of escape.

      Dan Responds:

      There is nothing to escape, nothing that needs to be
      eliminated. Ignorance is the "bounded region" of Truth.
      Seeing what is beyond definition, the defined no longer
      appears to be a prison. There cannot be a "defined"
      separate from the "undefined" - thus there has never been
      any error separate from Truth, and no one placed in bondage.


      I view memory as the definable aspect/portion of sensory
      This portion, in terms of attention, necessarily is less
      than "full present awareness" (i.e., the "whole enchilada,"
      "beyond the distinction of conscious and unconsious
      awareness") In this view, memory doesn't need to be
      abolished - merely "placed in perspective". Memory (and its
      cohort conceptual thought) is/are not, can't be the basis
      for reality in "fullness".
      As you suggest, memory and thought necessarily "snip"
      awareness, partialize being, construct beginnings and ends
      where there are none. To me, this is fascinating - seeing
      all these beginnings and endings where there are none --
      using the "conceptual mind" in a reality that is instantly,
      momentarily, and momentously beyond concepts
      -- with love --


      The Pathway of Nonduality

      by Raphael

      Chapter 8

      Experiencer and Experienced Object

      Q. What are the experiencer and the experienced object? Is
      there something besides this duality? What can they mean
      from a metaphysical point of view?

      A. By looking at man's behaviour one can infer that his
      movements and decisions are characterized by the
      'eperimentation' factor. It is commonly accepted that the
      individual is here on this plane of life to feel and
      experience 'sensations'. Even some spiritualist currents
      propose 'experience' as the aim and purpose of spirituality,
      holding that experience produces knowledge and realization.

      We should therefore conclude, on the basis of this concept,
      that the human being detemines himself, develops, knows,
      etc., through experience.

      Experience as such is the result of a movement of qualities
      (gunas) requiring expression. Feeling, desire, instinct,
      self-assertion, creative energy, etc., are human qualities
      that lead to experience. These qualities, when expressed
      and manifested, improve the individual's faculties, develop
      his specific crafts, thereby broadening his sphere of

      But who is making experience? Who needs to make experience?

      Experience requires an object to be experienced, a quality
      that tends to express itself, to create activity or to
      experience and a subject that is the enjoyer of the
      experience. Who then is the experiencer?

      In psychological terms we may answer that this is the 'ego'.
      The ego seeks experience through qualities to be expressed,
      so as to feel gratified and complete.

      When we fulfill a desire, expressed through a quality, the
      ego enjoys it, but it may not feel satisfied and may even
      feel frustrated if the object of its desire is removed or no
      longer present. This means that experience is not always
      pleasant or gratifying.

      Someone may well advance the hypothesis that such a dual
      condition of frustration and gratification (in other words,
      pleasure-pain) might represent the ego's growth factor. At
      this point we should try to better understand what this ego,
      in search of experience, or of gratification-frustration, or
      experienceing dualism, is.

      All traditional branches consider being, in its totality, as
      made of three aspects: Spirit, soul and body. In Vedantic
      terms these three are called atman, jiva and sthula. Which
      is, then, the aspect of being that seeks experiences or

      The atman of pure Spirit, being the Absolute in us, cannot
      seek experience because it is not subject to the law of
      necessity. The complete-in-itself cannot be in need of
      anything. The sun does not need or desire light seeing that
      it is itself light. In the same way, the knower cannot
      desire knowledge if he himself is knowledge.

      Therefore, the experiencer cannot be the pure Spirit, the
      atman. In order to find the experiencer we have to go below
      the level of Spirit and on to other existential levels,
      where the Soul or the jivatman manifests itself.

      The Soul -- the Spirit's reflection of consciousness, or a
      ray of the atman's fire -- expresses itself on three
      existential levels: the one called gross, the one called
      subtle or universal and the principial-noetic one. These
      are the three levels of manifestation mentioned by all
      branches of tradition.

      The Soul, on the upper subtle and principial plane does not
      experience sensorially but is 'contemplation', while the
      ahamkara, or the 'sense of ego', having fallen and finding
      itself on the lower subtle and gross planes (lower taijasa
      and visva), acts, is spurred to produce, to create activity,
      to move outside itself so as to be able to make experience.

      We should now make a distinction between the
      'action-without-action' of which the Gita speaks, and simple
      doing or the promotion of interested and finalized activism;
      and according to the Western Mysteric Tradition, between
      theoria and poiesis.

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