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Highlights, Wednesday, November 3

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  • umbada@xx.xxxxxxxxx.xxxxxxxxxxx.xxxxx)
    MELODY With even the slightest movement of wind, golden leaves cascade from the trees outside my window. And I feel sad. Sadness at the loss of their shady
    Message 1 of 1 , Nov 4, 1999

      With even the slightest
      movement of wind,

      golden leaves cascade
      from the trees outside my window.

      And I feel sad.

      Sadness at the loss
      of their shady shelter

      and soft presence.

      My heart pleads,
      "No, please don't fall".

      "Stay a while longer,
      won't you?"

      Yet they tumble.

      Powerless to stop
      the change of seasons,

      my heart aches

      even as I listen now
      to a blue bird's song.

      I'm faced with a choosing....

      hold onto my desire
      for time to stand still,

      or let it go,
      and lose my self

      to a beautiful serenade.



      This gem was contributed to HarshaSatsangh by a guy named
      Mike. Forwarded to

      free and easy: a spontaneous song of indestructible wisdom
      by Gen'd�n Rinpoche

      happiness is not to be found
      through great effort and willpower
      it is already present in open relaxation and letting go

      don't strain
      there's nothing to do or to undo
      whatever momentarily and adventitiously arises in
      has no real import at all
      has very little reality at all
      why identify with it and become attached to it,
      passing judgement on it and on yourself and others?

      far better simply
      to just let the entire game happen on its own
      springing up and falling back again like waves

      without 'rectifying' or manipulating things
      just noticing how everything vanishes
      and then magically reappears, again and again and again
      time without end

      it's only our searching for happiness
      that prevents us from seeing it
      like a vivid rainbow one runs after but can never catch
      or a dog chasing its own tail

      though peace and happiness have no existence
      as some actual place or thing
      they are forever at hand -
      one's constant companion at every instant

      just don't be taken in by the apparent reality
      of good and bad experiences
      they're like today's passing weather
      like rainbows in the sky

      wanting to grasp the ungraspable
      you exhaust yourself in vain
      but as soon as you open up and relax the tight fist of
      infinite space is right there - open, inviting,

      use this spaciousness - this freedom and natural ease
      don't look anywhere else

      don't go off into the tangled jungle
      searching for the elephant of great awakenedness
      when he is already at home
      quietly resting in front of your own hearth

      there's nothing to do or to undo
      nothing to force
      nothing you have to want
      nothing missing

      emaho - how marvellous

      everything just happens of itself



      Hello old and new friends..

      These past five months, after stepping into the far outer
      circle of this community, have been very full and
      challenging. While Life has shown up intensively and
      deeply, I've sought to keep my toehold of awareness here
      through the gift offered by those who cull the kernals here
      and reoffer them through the NondualitySalon Highlights.

      Recently my heart's eye has fixed attention here to the
      dialogue about Jesus, Christ, Christianity. From this
      mornings stillness, I am moved to speak, all the while
      knowing that I have nothing substantive to offer other than
      my own heartfelt questions and the essence of my micropoint
      in the whole of Being.

      As somewhat of a tricultural citizen and student
      (Contemplative Christianity, Nondual or Unitive
      Consciousness, and Complex Adaptive Systems), I have often
      found myself challenged by the *appearance* of shifting
      mental models. The challenge lies in a faith, a knowing of
      sorts, in unitive consciousness even as the naive 'mind'
      gets stuck in the apparent quagmire of contradiction.

      A few months ago while trying to explain how this nondual
      perception is dawning It's Light upon whomever I am; a
      friend, wise in Contemplative Christian theology, expressed
      her concern that I was losing sight of the gift of
      Personhood which Jesus revealed. I, from one vantage point,
      said, "but didn't he say 'leave all behind and follow me'?
      did not he mean to turn to one's interiority and abandon
      attachment?" She wisely said, "yes, again and again, as a
      point of Awareness, but one must not hide there. It is
      through Being in the world, Present to each other from our
      unique point of Awareness that we enliven Christ in each
      cell of our Being. It is this Incarnation theme which is
      the gift of this man Jesus, a gift still rarely understood."

      In recent months, I have been *still* with these words.
      Perceptions of Incarnation have arisen. One perceptual
      comment, expressed by Ram Dass when asked about
      reincarnation, has worked it's way back into my field of
      inquiry. He said something like "why worry about
      reincarnation, most of us havent't yet begun to incarnate".

      The timing of this query's resurfacing impacted by having
      recently faced the intimate rawness of death and the
      emotional appearance of a gaping hole of Personhood. Who am
      I without my mom, my dad? Who were they..
      clearly and shockingly not that flesh? Where did they go?
      Very ordinary questions. Questions, I *thought* I had
      answers for, now blown open by existential rawness.
      Understanding did not completely hold. The floor dropped
      away and the old naive questions resurface, but from the
      landscape of another facet of Awareness. Framing the
      inquiry ... what is the mystery of Incarnation??

      I've often observed in myself and others that lurking in the
      shadow side of spiritual inquiry/practice lies a certain
      discontent or resistance to "being here" in this body
      form.. i.e. to fully incarnate. A real challenge for me
      in this second half of life, is how to fully Be here, absent
      of the window dressing which so often accompanies the first

      As life would have it, people show up to illuminate one's
      sincere questions. I have just completed a six week
      (online)contemplative retreat on the Spirituality of Loss.
      I have entered the desert of loss through the scriptures and
      listened deeply. I also, synchronistically, have been
      graced by a weekend intensive with Gangaji and her husband
      Eli. An interesting theme explored was, that, what we know
      as our life is the 'coliseum' we've created withinwhich to
      wake up. That we can be sure the lions will come. And..
      "it's a good day to die".
      The third 'body' which again showed up, is this community.

      I am more clearly grasping what is asked of us as we
      incarnate into the coliseum of our lives. I better witness
      the subtle mental movements which through
      sympathy-antipathy-resistance embed us in the storyline of
      the ego, often preventing true incarnation. And joyfully
      experience that there is enormous freedom in stepping a bit
      closer to groking who and what exactly 'dies' when we are

      So.. I arrive at the end of this long tome.. with a simply
      note of gratitude for the healing and elucidating grace I've
      received again and again by what flows from clarity of heart
      and mind here. I want to touch the Essential Matrix here
      and express what being touched here has meant.
      Perhaps, this, this touching, is a facet of Incarnation.

      thanks for your patience with this rambling long post.

      love from a pilgrim, Christiana



      Spiritual practice is not hard.
      You have always been doing it.
      But begin whenever you wish.
      It is already done.



      This is what I heard at satsang tonight with Pamela Wilson:

      When we were children we played any role, it didn't matter.
      It was "I'll be the husband and you be the wife." "She'll
      be the cowboy and I'll be the horse." All these roles we've
      played and are playing out all over the world. What is
      liquid enough to be all of them?

      Consciousness has no boundaries so it is completely merged
      with whatever shows up in it.



      No truth has been spoken by anyone here.
      No one has benefitted from anything asserted here.
      Truly, there is no one who could possibly gain the truth
      And there is no one who could possibly offer the truth here.
      The truth is here.
      There simply is nothing gained from it by anyone.

      We live in a world of constant claims that truth is being
      provided, constant proclamations of benefits to be had from
      this and that, continuous efforts to gain more, have more,
      be more.

      This world we live in - I live in it, but am not of it.


      All religion, philosophy, thought, words is after the fact
      attempt at understanding and interpreting, trying to make
      sense, when the reality just is.

      Supportive community is what it's all about, maybe one has
      to overlook some moralizing and judgementalism. An old
      Baptist lady I used to know talked to me as we stood in her
      garden about the love and skill of God and the infinite
      caring he has that he makes every petal, every scale on a
      butterfly's wing so perfect, every detail of the world made
      by his hand and his infinite loving care. It was a
      statement of realisation, only expressed in the context of
      her own background and belief.


      JOHN L.

      For anyone to disparage Christianity or any religion, or
      anything because it is dualistic, is "making something." It
      is trying to make non-dualism true, it is creating just
      another (dualistic) religion, whose name is non-duality.
      Non-duality doesn't need our help, and nothing can
      contradict it.


      TIM H.

      "Everything's our Guru tim" (Skye)

      Bang on Skye... 'all things' are 'valuable' but do not give
      them 'value'. Or, for those with Taoist flavor:
      Be desireless and see its secrets... have desire and see
      its manifestations...

      When we give 'personal' value to the 'form' of the teaching
      we lose the essence of the teaching as we cling... for what
      is a teaching if its meaning is lost? Remember, meaning is


      TIM G.

      Nothing is easier than forgetting? Is this a joke? :-)

      Try something for me, Jan: Do NOT think about a pink
      elephant for a period of five minutes. :-)


      I waited 5 minutes and the elephant still refused to enter
      the mind. It isn't the size of the beast, a red flee won't
      enter either. Of course the whole thing about forgetting
      was a joke.
      Peace of mind doesn't come at the flick of switch. The mind
      is one of those crazy paradoxes: the emptier it becomes (the
      more "mental space" becomes available), the less will enter



      A friend told me yesterday that in the PAPAJI biography
      NOTHING EVER HAPPENED, there was one time when Papaji and
      Jean Klein met. Apparently, they didn't get along, and had
      a big disagreement, it got heated. Each one warned his
      students not to go to the other. Does anyone know what the
      issue was? My friend couldn't remember. Their teachings
      are pretty different, but they both had pretty good social
      skills as well...


      Excerpt from 'Nothing Ever Happened'

      Meera: It was a sort of dinner party that was attended by
      Papaji, Jean Klein and a small group of students from each

      David: What happened?

      Meera: The disciples of the two teachers got into a debate
      about the teachings of their respective Masters, but the two
      teachers themselves kept mostly quiet. Though Jean Klein
      taught self inquiry there was a lot of difference between
      his and Papaji's approach to liberation. Afterwards Jean
      Klein advised all his students to stay away from Papaji,
      telling them he was a dangerous man with a dangerous
      teaching. He came up to me (Meera, Papaji's defacto wife)
      afterwards and told me directly that I should leave Papaji
      because I would be in great danger if I stayed with him any

      Jean Klein's character seemed to undergo a strange change
      that evening. There was a hostility and a rudeness in him
      that I had never seen on any of our previous meetings. He
      seem to see something in Papaji that made him afraid. He
      wouldn't say what it was, but he did go out of his way to
      tell all the people there that for their own safety they
      should have nothing more to do with Papaji. It was a very
      strange response because he had previously seemed so calm
      and self-assured. I was very disappointed by his behaviour
      and by the meeting in general. It was not a success.
      -------------- skye: ....that was it greg, nothing about the
      actual teachers having a heated debate just the students.
      --------------- Quote: History teaches us that men behave
      wisely once they have exhausted all other alternatives.
      (Abba Eban)


      This is fascinating, any speculation about the cause; did
      Klein see Papaji as taking shortcuts? Did Papaji see Klein
      as a plodder? Papaji seems a teacher of sudden realisation,
      Klein of working step by step towards...
      I don't understand teachers at all. Sometimes I think they
      are all deluded egotistical fools, craving the attention and
      devotion of their followers. Why be a leader or a
      follower? In either case one is attempting to satisfy a
      desire isn't one?


      It is a matter of impressions (subtle tendencies). The
      advantage of nondualism is the knowledge that liberation or
      moksha / nirvana isn't to be attained, as this knowledge can
      cut through all layers of ignorance easily.
      But this isn't done; at the first glimpse of "truth" is is
      forgotten one will be overtaken by theses subtle tendencies
      unless they are destroyed.
      Desires are an affliction as well; as long as there is a
      desire to be a teacher, one isn't. When the mind is empty,
      no notion of guru or student can arise. Although nonduality
      offers an easy ride to freedom, at the first glimpse of
      "truth", freedom (often) is misinterpreted as the free
      ticket to follow the whims of the (enlightened) mind; those
      teachers are followers (LOL).


      A propos of the "fight" between Papaji and Jean Klein, i
      pass on a discourse fragment of my master Osho. I hope it
      is appropriate to do this here and i certainly do not want
      to alienate you by quoting and referring to him constantly.
      Love, Sarlo

      "In a great city there were two sweet shops, and one day the
      owners of both the shops started fighting with each other.
      Naturally they had no other way to fight, so they started
      throwing sweets at each other.
      And the whole city gathered and people were enjoying the
      sweets that were falling on the street.

      When two enlightened masters criticize each other it brings
      tremendous joy to those who can understand. Its taste is
      just unbelievable. They are not enemies, their fight is not
      of the ego. Their fight has a totally different context.

      They fight because they know one thing: that the goal is
      one, but the paths are many.
      And each master has to defend his path, knowing perfectly
      well that other paths are as valid as his. But if he starts
      saying that all the paths are valid, he will not have the
      impact, the influence on his people. The journey is long
      and he needs absolute trust.

      He is not a philosopher propounding a system of philosophy.
      His basic concern is that your commitment to the path should
      be total. To make it total he condemns all other paths, he
      criticizes all other ways. It is just out of compassion for
      you. He knows the people on the other path will also reach;
      and he knows that out of compassion the master on the other
      path has to criticize him, has to criticize his ways.

      This is just a simple methodology to protect the disciple
      from influences that can take him astray. And the mind is
      very, very clever in going astray. If all the paths are
      valid, then what is the necessity of commitment? If all the
      paths are valid, then what is the necessity of being total?

      If all the paths are valid, then why not travel all the
      paths, why not go on changing, enjoying different ways,
      different methods, different sceneries? Each path will pass
      through different lands; there are paths that will go
      through the desert, and there are paths which will go
      through the mountains, and there are paths which will pass
      through beautiful flowering trees.

      But if you travel some time on one path and then you change
      the path, you will have to start again from ABC. Whatever
      you have learned on one path is invalid on another path, and
      if you go on keeping it within you it is going to create
      tremendous confusion. You are already in a great mess; no
      master wants you to be more confused!

      Your mind always wants change. It does not know devotion;
      it loves fashions, its interest is always in some novelty.
      So it will go on moving from one path to another path,
      becoming more and more confused because each path has its
      own language, each path has its own unique methods, and each
      master is going to defend his path against all the other

      If you move on many paths you will collect contradictory
      arguments; you will become so much divided you will not know
      what to do. And if it becomes your habit to change paths --
      because the new has a certain attraction for the mind -- you
      will move a few feet on one path, a few feet on another
      path, but you will never complete the journey.

      One day Jalaluddin Rumi took all his students, disciples and
      devotees to a field. That was his way to teach them things
      of the beyond, through the examples of the world. He was
      not a theoretician, he was a very practical man. The
      disciples were thinking -- What could be the message, going
      to that faraway field... and why can't he say it here?

      But when they reached the field, they understood that they
      were wrong and he was right.
      The farmer seemed to be almost an insane man. He was
      digging a well in the field -- and he had already dug eight
      incomplete wells. He would go a few feet and then he would
      find that there was no water. Then he would start digging
      another well... and the same story was continued. He had
      destroyed the whole field and he had not yet found water.

      The master, Jalaluddin Rumi, told his disciples, Can you
      understand something?
      If this man had been total and had put his whole energy into
      only one well, he would have reached to the deepest sources
      of water long ago. But the way he is going he will destroy
      the whole field and he will never be able to make a single
      With so much effort he is simply destroying his own land,
      and getting more and more frustrated, disappointed: what
      kind of a desert has he purchased? It is not a desert, but
      one has to go deep to find the sources of water.

      He turned to his disciples and asked them, Are you going to
      follow this insane farmer? Sometimes on one path, sometimes
      on another path, sometimes listening to one, sometimes
      listening to another... you will collect much knowledge,
      but all that knowledge is simply junk, because it is not
      going to give you the enlightenment you were looking for.
      It is not going to lead you to the waters of eternal life.

      Masters enjoy tremendously criticizing others. If the
      others are really enlightened, they also enjoy being
      criticized. They know that the purpose of both is the same:
      to protect the vagrant mind of the disciple. To keep him on
      one track, they have to deny that there is any other path
      anywhere that can lead you except this one.

      This is not said out of an egoistic attitude; this is said
      out of love. This is simply a device to make you committed,
      The journey is long, the night is long, and if you go astray
      you can go on round and round for eternity without finding

      The Pathway of Nonduality

      by Raphael

      Chapter 8

      Experiencer and Experienced Object (concluded)

      Pure theoria does not produce movement, and it does not even
      produce experience, it is not necessity. Pure theoria,
      which is contemplation -- to be taken in its true meaning --
      is only a response of the being to life. Contemplation --
      in the meaning given to it by traditional Philosophy -- is
      characterized by the sattva quality, or harmony. It is not
      desire, quest, acquisition, it is not motivated by physical
      or psychological interest. Contemplation is pure will, it
      is actuation; in actuation Being reveals itself without any
      dual psychological motivation; Being 'is', the act 'is'.

      Sensory action is, on the contrary, peculiar to the
      ahamkara, to the empirical self which, living under the law
      of necessity and 'corruption', must do, must act, must move,
      projecting itself endlessly in the object.

      Sensorial action is permeated with rajas. Activity brought
      to an extreme becomes activism, action for action's sake,
      action because one cannot stand still. Action leads to
      agitation, it is translatory movement in the direction of
      the object to be acquired, while contemplation is a rotating
      movement around one's own axis.

      In pure action-actuation we have non-action or non-doing as
      it is a simple unveiling of being, while in emotional
      activity the being forgets and loses itself in the
      experienced event or in the object of experience. In
      empirical activity there is effort, oblivion of one's own
      true nature, there is becoming, there is time-space.
      Doing-agitation belongs to the empirical self, pure action
      is an act of the soul. Doing implies loss of the
      'noumenality' of being and action-without-action is pure
      noetic act.

      All empirical experiences are non-realities, they are
      samsara; only That which is behind the experience and the
      experiencer is the ultimate Reality.

      Pure action for the East is lila, for the West, as we have
      seen, is theoria.

      "Contemplation, in its universal meaning, is the act by
      which each being takes up its place within the hierarchy of
      the cosmos, attaining its own nature from the illuminated
      presence of the beings that come before it and propagating
      its reflections around itself to develop the beings that
      come after it. Contemplation, in fact, is an 'act unto
      itself', beyond any exterior or passionate impulse." (P.
      Prini: Plotino. Abete-Roma)

      "...So this must be something where both are really one.
      But this living contemplation, not an object of
      contemplation like that in something else. For that which
      is in something else is alive because of the other, not in
      its own right."
      (Enneads: III, 8, viii)

      For Plotinus contemplation is being and actuation all at
      once, it is theoria and poiesis transposed on to
      intelligible planes. It is necessary, however, to point out
      that experience, motivated by psychological doing, cannot
      lead to Being but goes on endlessly on the plane of
      becoming. It can improve certain faculties, it can sharpen
      astuteness, it can lead to manasic or mental development, it
      can give 'power', but it cannot grant freedom, nor
      fulfillment, nor enlightenment, nor contemplation.

      "Two lovely birds, inseparable friends, live together in the
      same tree. One feeds upon the sweet fruit of the pippala,
      the other without eating looks on." (Mundaka Upanishad: III,

      "...Now the soul which comes from the divine was quiet,
      standing in itself according to its character, but the body,
      in a tumult because of its weakness, flowing away itself and
      battered by the blows from outside, first cried out to the
      community of the living thing and imparted its disturbance
      to the whole." (Enneads: VI, 4, xv)

      One is the jiva or individual spirit, characterized by
      action, by doing, by acquiring and experiencing the fruits
      of plearure-pain; the other is the motionless atman
      characterized by Pax profunda, by being what it is.



      The following was sent by John Metzger to the Allspirit

      I beg myself as well as my readers not to mistake
      understanding for attainment; and not to imagine, on the
      strength of their realization of certain truths, that they
      possess them, or still less, that they can use them.
      Our being, in which alone truth is possessed, is still a
      long way behind our understanding.

      A.R. Orage

      And then I'm thinking about the spirit of Don Quixote de la
      Mancha, or Jesus, or all that Kerouac put into his writing,
      or Basho on the road, Shakespeare, or what Nisargadatta
      said: Learn to do one thing well. And then I'm sitting here
      not knowing what my life is or really how it got to be this
      way or what it is because in moments like this I'm
      constantly overtaken by the fullness of nothingness.

      And then I know that I do not understand, I have not
      attained, and it is a knowing echoed thoughout here; I don't
      hear people saying they've attained anything, rather I hear
      unknowing, ultimate not-knowing, an understanding that is
      not of anything, but that may be understanding itself,
      whatever that is.

      No, other than prattling, there is no realization of
      'certain truths' and the placing of them in some museum
      case. There IS Being. There is no understanding of
      But does it follow that now our lives will be led in the
      spirit of Don Quixote? Yes. In the same spirit.

      The key must be to learn to do that one thing well but I
      don't know if it's important to know what that one thing is.
      It's something that another may observe and point out. It
      could be Jesus, or the ladies in Gloria's church cleaning up
      after the potluck or the man who talked kindly to her.
      Those kinds of things that are pointed out. Those things we
      do with such intent and naturalness that we don't know we're
      doing them.


      R.H. BLYTH

      Selections from Chapter 14: Don Quixote

      What is Knight Errantry?

      "The Knight-errant searches all the corners of the world,
      enters the most complicated labyrinths, accomplishes at
      every step the impossible, endures the fierce rays of the
      sun in uninhabited deserts, the inclemency of wind and ice
      in winter: lions cannot daunt him nor demons affright, nor
      dragons, for to seek, assault, and overcome such is the
      whole business of his life, and true office." (Part Two, ch.

      But all this is not mere self-development, born of a desire
      to be an Arhat. The object of a Knight Errant, what he
      lives for, is

      "...to defend maidens, protect widows, assist orphans and
      relieve the distressed." (Part One, ch. XI.)

      In this he is not to judge men, not to think of their
      goodness or badness, but only of their misfortunes:

      "It is for him to succour them as being needy, looking on
      their distresses, not on their crimes." (Part One, ch.

      and this applies to all men and women equally; old and
      young, rich and poor, good and bad,

      "for it may be said of Knight-errantry what is said of love:
      that it makes all things equal." (Part One, ch. XI.)

      (In a footnote, Bltyh says: "Knight-errantry, death, love,
      -- these have something in common, Zen.")

      His attitude to other people is that of the sane man to
      madmen. To him food, money, clothes, are nothing. Don
      Quixote himself quotes from an old romance:

      "My wants, arms alone, My rest is war; My bed the hard woes,
      My sleep an eternal vigil." (Part One, ch. II.)


      Don Quixote quoting with approval the old Spanish proverb,
      "Where one door shuts, another opens," reminds us of the
      Emersonian doctrine of Compensation. Even pleasant things
      and happy times many contain something good and profitable
      for the soul. This attitude to life, of willing acceptance
      of all that comes, or rather, all that we come to, for our
      attitude to life must be active and not passive, is
      expressed as follows, when Don Quixote first sallies forth
      in search of adventure, taking no thought for the morrow:

      "He rode on his way, going where it pleased his horse to
      carry him, for he believed that in this consisted the very
      soul of adventures." (Part One, ch. II.)

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