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#1990 - Tuesday, August 24, 2004

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  • Mark Otter
    Archived issues of the NDHighlights are available online: http://nonduality.com/hlhome.htm Nondual Highlights Issue #1990 Tuesday, August 24, 2004 Editor: Mark
    Message 1 of 1 , Aug 25, 2004
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      Archived issues of the NDHighlights are available online: http://nonduality.com/hlhome.htm

      Nondual Highlights Issue #1990 Tuesday, August 24, 2004 Editor: Mark






      There's a reality beyond the material world
      Which is uncreated.
      No words can describe it
      No example can point to it
      Samsara does not make it worse
      Nirvana does not make it better
      It has never been born
      It has never ceased
      It has never been liberated
      It has never been deluded
      It has never existed
      It has never been nonexistent
      It has no limits at all
      It does not fall into any kind of category


      More here: http://www.digiserve.com/mystic/




      Studying the dharma can be compared to learning how to drive. There is a driving manual that explains what things are, how they work, the rules of the road and so on. Similarly, the sutras and shastras contain the basic knowledge you need in order to practice the dharma. When you actually learn how to drive, you receive personalized instructions based on your individual skills, your driving teacher’s style and the various practical situations you encounter. These are not necessarily presented in the same order as the information in the manual. Instructions can come in most unexpected ways.

      Let’s suppose you have devotion, trust and the merit of having met a qualified master. For you, a mere instruction from your master can potentially lead you somewhere, even without elaborate explanations on the theoretical aspects of the tantras. Your practice could be as ridiculous as being told to have a cup of tea every hour, but it could still untie your knot of delusion and take you to a state where you are released from all kinds of grasping and fixation.

      The whole purpose of dharma practice, whether ngöndro or the main practice, is to understand the great purity and equality. This is the great vastness, longchen - the vast space where everything fits. The different schools of Buddhism variously call it nonduality, the realization of emptiness, the union of samsara and nirvana, and so on. The fact that everything is nondual is not a recent invention nor a Buddhist one; it is the actual nature of phenomena from the beginning.

      What does this mean in practical terms? Devotion is integral to being a Vajrayana practitioner. Wanting to be free of delusion implies accepting that we are deluded. Within our deluded state, we have to learn and believe that we need to create a pure reality. So, when taking refuge you must not think that the setting is ordinary, but rather that it is a pure realm. Then visualize the object of refuge in front of you. It is crucial in Vajrayana to understand that the object of refuge - the guru - is the embodiment of all the buddhas as well as of the dharma, the sangha, and the devas, dakinis and dharmapalas. Basically, all objects of refuge are embodied in the guru.

      If you have a high aim such as enlightenment, you have to change your attitude. Believing your guru to be a shravaka or an arhat is much better than thinking that he or she is just an ordinary, decent human being. If you think of your guru as an arhat, then you will receive the blessing of individual liberation. If you think your guru is a mahabodhisattva on the tenth bhumi, you will receive an equivalent blessing. If you think your guru is the Buddha himself - that is, you don’t imagine it but actually see him as the Buddha in person - then definitely you will receive the Buddha’s blessings. And in Dzogchen and Mahamudra, if you realize that it is actually your own buddhanature that is manifest in the form of the Buddha or the guru, you will receive the blessing of seeing everything as the Buddha, everything as the guru.

      - excerpt from "The Guru and the Great Vastness," by Dzongsar Khyentse Rinpoche. Buddhadharma: The Practitioner’s Quarterly, Fall 2004.




      Poetry reveals that there is no empty space.

      When your truth forsakes its shyness,
      When your fears surrender to your strengths,
      You will begin to experience

      That all existence
      Is a teeming sea of infinite life.

      In a handful of ocean water
      You could not count all the finely tuned
      Musicians

      Who are acting stoned
      For very intelligent and sane reasons

      And of course are becoming extremely sweet
      And wild.

      In a handful of the sky and earth,
      In a handful of God,

      We cannot count
      All the ecstatic lovers who are dancing there
      Behind the mysterious veil.

      True art reveals there is no void
      Or darkness.

      There is no loneliness to the clear-eyed mystic
      In this luminous, brimming
      Playful world.

      - Hafiz The Subject Tonight Is Love Daniel Ladinsky, submitted to SufiMysic by Patricia





      If the world is only a dream, how should it be harmonized with the Eternal Reality?

      Maharshi: the harmony consists in the realization of its inseparateness from the Self.

      D. But a dream is fleeting and unreal. It is also contradicted by the waking state.

      M. The waking experiences are similar.

      D. One lives fifty years and finds a continuity in the waking experience, which is absent in dreams.

      M. You go to sleep and dream a dream in which the experiences of fifty years are condensed within the duration of the dream, say five minutes. There is also a continuity in the dream. Which is real now? Is the period covering fifty years of your waking state real, or the short duration of five minutes of your dream? The standards of time differ in the two states. That is all. That is no other difference between the experiences.

      D. The spirit remains unaffected by the passing phenomena and by the successive bodies of repeated births. How does each body get the life to set it acting?

      M. The spirit is differentiated from matter and is full of life. The body is animated by it.

      D. The realized being is then the spirit and unaware of the world.

      M. He sees the world but not as separate from the Self.

      D. If the world is full of pain, why should he continue the world idea?

      M. Does the realized being tell you that the world is full of pain? It is the other one who feels the pain and seeks the help of the wise saying that the world is painful. Then the wise one explains from his experience that if one withdraws within the Self, there is an end of pain. The pain is felt as long as the object is different from oneself. But when the Self is found to be an undivided whole, who and what is there to feel? The realized mind is the Holy Spirit and the other mind is the home of the devil. For the realized being this is the Kingdom of Heaven: " The Kingdom of Heaven is within you." That kingdom is here and now.

      excerpt from Talks with Ramana Maharshi On Realizing Abiding Peace and Happiness, posted to MillionPaths by Viorica Weissman




      . 




      Short Dozen
      8/24/04

      i.

      the new day

      a baby bird
      all eyes
      waiting


      ii.

      frogs sink
      into corners

      to dream
      of love
      & insects


      iii.

      I rest
      in the

      silent
      open
      uncluttered
      moment


      iv.

      a great egret flies
      white against
      purple clouds

      a brushstroke
      across the sky


      v.

      the morning pond
      spills light
      while waiting
      for water birds


      vi.

      the blind grub
      cannot imagine
      the heron's beak


      vii.

      is not the poet
      like the heron
      patiently
      eating the day?


      viii.

      the newspaper
      arrives & reading

      we imagine
      the world


      ix.

      we drink the blood
      of bush berries
      ripened & ground

      Columbian gold


      x.

      each day
      promises more
      than our minds
      believe possible


      xi.

      I look back
      to the dawn
      at noon

      a lost lover
      whose lips
      I still taste


      xii.

      there's a coolness
      at dawn like

      an exhalation
      drowning a sigh


      © Zen Oleary, submitted to SufiMystic





      hovering depth
      deep sombre brightness
      and yet

      not even that
      for it is all gone now

      no blink

      no nothing whatever ever

      is it numbness? or...
      no

      not even
      no
      no
      not even not not


      - Bill Rishel on AdyashantiSatsang





      . 

      - Robert O'Hearn on AdyashantiSatsang




      We’ve been so conditioned to think that the point of questions is to get answers, that we overlook that the point of answers is that they get us to more questions. The questions are as valid and rich as any answer because every answer is full of questions. You can even begin to enjoy the questions, even trust the questions, as much as any answer that comes. When you value the questions themselves, you just naturally hold the answers more lightly because they aren’t the goal. If the question is just as rich as the answer, then it’s fine if the answer comes and goes. Have you ever noticed that you’ve forgotten everything you once understood? Every insight you’ve ever had has faded, and that’s great because then you’re back in the question. You’re back in this really alive place where you’re getting to find out what you know now, what’s happening now, what’s moving, what’s changing, what it’s like now. What is it like now? You’ll never be done with that question. What’s happening now? You could say that answers are just a temporary side effect of having questions.

      This is a gentler, more respectful way of being with your experience. It’s a more intimate way of being with your experience every moment to ask what it’s like instead of How can I fix it? How can I get more? How can I get less? How can I improve it? How can I change it? How can I avoid it? How can I hang onto it? Do you see how all of these questions have an effort to them? They have a sense of violence to them - a sense of being in battle with or in opposition to your life. It’s hard to be intimate with someone when you’re pushing them out the door or trying to keep them from leaving. There’s no intimacy in that kind of interaction. How much possibility is there for real, deep contact? The same thing is true for other dimensions of our Being. The opportunity is to intimately experience the expansions and contractions, the openings and the closings, the freedom and the stuckness, the wonder and the confusion, the understanding and the lack of understanding.

      - NIrmala from his book Living Life as a Question



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