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Highlights, Saturday, Dec. 11

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  • umbada@xx.xxxxxxxxx.xxxxxxxxxxx.xxxxx)
    MELODY Hi Gen, I have a brother who was imprisoned for a full year as a repeat DWI offender. (I lost count just how many DWI s he s had. More than a dozen, I m
    Message 1 of 1 , Dec 12, 1999
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      Hi Gen,

      I have a brother who was imprisoned for a
      full year as a repeat DWI offender.

      (I lost count just how many DWI's he's had.
      More than a dozen, I'm sure.)

      I cannot think about my brother without crying,
      and so I generally save my thoughts of Dan until
      I'm alone, as I am now.

      My brother was released almost a year ago, and
      he has simply dropped out of sight. Not even
      his daughter and precious grandbaby knows
      where he is.

      He would likely be so filled with such shame....not
      so much for being in prison, but ashamed for having
      lost his business, and everything he ever owned.

      (My brother drank to free himself from shame....
      he seemed to carry it for the whole family.)

      It wouldn't surprise me if he decided to lay low
      until he was once again a 'success'.

      And it wouldn't surprise me if, free of alcohol
      for more than a year, he simply woke up.

      Nor would it surprise me if was now drunk and
      homeless in the streets.

      And I realize he may very well be dead.

      I wish to God I knew where he was.

      I love him so.



      dear Melody every one,

      thank you for sharing this. this was the story of my
      brother too. ..my version of it. i unfold a miracle for
      you and your brother.

      there is no shame. there is only love. once i understood
      that, my brother did too.
      i knew not where he was. and then i found myself and there
      he appeared.

      and he told me:
      "the world is nothing but you."

      and how did years of pain and shame and blame disappear in
      an instant.
      and now did years of pain and shame and blame disappear

      when i thought he was dead, or dying, or lost, he was. when
      i found christ within him , around him, was him, i saw that
      he was alive, was love , was [ X ].

      for you for your brother for us all

      my heart is your heart, my sister, my brother.

      and i take this not lightly nor is it heavy remember: "he
      ain't heavy, he's my brother?"
      the secret is we carry each other. cause we be one thing.

      you are, as always in my thoughts melody! as is your
      brother, who is my brother.

      you are never alone. ..
      alone, i found out, has the word "noel" in it. :-)
      love always gen



      The alleged margins are where I've lived and loved most of
      my life. I've met and continue to meet my own resistance on
      both sides of that line. A resistance which always
      evaporates with an opened heart. A resistance which has
      been my greatest teacher.

      Like Kristie, I grew up American in a 'foreign' land
      (Cuba). The intimate exposure to races, languages, music,
      cultural boundaries, poverty, revolution, death, Catholicism
      and Santeria, awakened me up to the intense matrix of
      created reality within which any facet can know itself as
      'outside'. When I 'returned' to 'normal' American culture,I
      knew myself even more an outsider.

      It's been 40 years since that awakening, and this life has
      continuously aligned with the wisdom and heart and wound of
      the edges.

      Fifteen years spent as foster mother to three very wounded
      violent children, catapulted me not only into their
      'labeled' world, but into the hospitals and institutions
      which either contain, heal or destroy them.

      Four years spent working, learning, loving and being loved
      in a California county jail.
      The 'job': Psych rehab, ombudsman, women's group leader.
      The teacher, every pair of eyes which knew; every heart
      which transcended the 'deed'.

      Seventeen years as a 'public servant'. The other day I

      "Another facet of this inner-outer imagery link is that the
      more I recognize Self in all of our splendour, the larger my
      'body' becomes. Right now, I sit writing at a reference
      desk, hundreds have passed before me (and within me) in the
      blip of this hour, a phenomenon appearing in vibrant
      stillness. What i consistently see is a body sorely in need
      of real food and tender care. The food and care I receive
      from all of you, is being known as a throbbing radiance
      which seems to pour through my eyes and heart."

      That I can write and experience 'other' as myself now is
      remarkable to me. In October, I was so desperately burned
      out by the continuous battering from those marginalized, I
      interviewed for a job in Nevada.
      Anything to get away. 8,000 people pass through our doors
      every day..
      30-40% from the social margins. I found myself simply not
      wanting to live one more day in the squalor, the anger, the
      roughness, the ignorance, the pain, the demand. This has
      not always been so, I spent many years knowing that the gift
      of my work was in meeting Christ moment to moment. But the
      volume and the pain has increased and my capacity to absorb
      and to remain open had become choked.

      Then I went to an intensive with Gangaji and Eli and in the
      course of their work with another.. in a totally unrealated
      'storyline'.. my world shifted.

      They said..
      * whatever coliseum of life you are in, is the coliseum you
      have placed yourself in to wake up....

      * and if you are in a coliseum, KNOW that the lions will
      come. (at which point I was stuck on 'the resistant' side
      of the line.. thinking 'yeah..
      here 'they' come, make them go away!).

      * and, they continued, when they come.. stand very still..
      it is a good day to die. Upon hearing this, the trajectory
      of my interpretation ground to a halt.. a screeching halt,
      did a
      180degree shift and suddenly I was staring down the barrel.
      'They' are me.. of course, how did I forget?. A new
      orientation within margins collapsed that day and has been
      dissolving ever since. In it's place is a pulsing
      Intelligence which I only know as Love.

      I have become friends with several who are very aware and
      happen to not currently have homes.. I will introduce them
      to your site.. thank you.

      love, Christiana


      (to Tim Gerchmez, who has successfully been meeting

      I think you are wonderful.......you seem to be soaking up
      big chunks of insight, applying them, finding their
      "limitations" and moving through that too...


      Such is the 'path' of gyana yoga (discrimination). And as
      you may have noticed, it's one which is rocky enough to
      cause the feet to bleed, and steep enough to cause severe
      back strain, and demanding enough to require a level of
      dedication not commonly seen.
      At times, it's also disappointing enough that one looks
      around and considers dropping the whole thing entirely. It
      does require "vacations" from time to time, because only a
      superhuman could trod this path without stopping to rest.




      My friend, I am not what I seem. Seeming is but a garment I
      wear---a care-woven garment that protects me from thy
      questionings and thee from my negligence.
      The "I" in me, my friend, dwells in the house of silence,
      and therein it shall remain for ever more, unperceived,
      I would not have thee believe in what I say nor trust in
      what I do---for my words are naught but thy own thoughts in
      sound and my deeds thy hopes in action.
      When thou sayest, "The wind bloweth eastward," I say, "Aye,
      it doth blow eastward" ; for I would not have thee know that
      my mind doth not dwell upon the wind but upon the sea.
      Thou canst not understand my seafaring thoughts, nor would I
      have thee understand. I would be at sea alone.
      When it is day with thee, my friend, it is night with me ;
      yet even then I speak of the noontide that dances upon the
      hills and of the purple shadow that steals its way across
      the valley ; for thou canst not hear the songs of my
      darkness nor see my wings beating against the stars---and I
      fain would not have thee see or hear. I would be with night
      When thou ascendest to thy Heaven, I descend to my
      Hell---even then thou callest to me across the unbridgeable
      gulf, "My companion, my comrade,"
      ---for I would not have thee see my Hell. The flame would
      burn thy eyesight and the smoke would crowd thy nostrils.
      And I love my Hell too well to have thee visit it. I would
      be in Hell alone.
      Thou lovest Truth and Beauty and Righteousness ; and I for
      thy sake say it is well and seemly to love these things.
      But in my heart I laugh at thy love.
      Yet I would not have thee see my laughter. I would laugh
      My friend, thou art good and cautious and wise ; nay, thou
      art perfect
      ---and I, too, speak with thee wisely and cautiously. And
      yet I am mad.
      But I mask my madness. I would be mad alone.
      My friend, thou art not my friend, but how shall I make thee
      My path is not thy path, yet together we walk, hand in hand.

      Kahlil Gibran


      Tarot Reading for Today

      If you have found your truth within yourself there is
      nothing more in this whole existence to find. Truth is
      functioning through you. When you open your eyes, it is
      truth opening his eyes. When you close your eyes, it is
      truth who is closing its eyes.
      This is a tremendous meditation. If you can simply
      understand the device, you don't have to do anything;
      whatever you are doing is being done by truth. You are
      walking, it is truth; you are sleeping, it is truth resting;
      you are speaking, it is truth speaking; you are silent, it
      is truth that is silent.
      This is one of the most simple meditation techniques.
      Slowly, slowly everything settles by this simple formula,
      and then there is no need for the technique.
      When you are cured, you throw away the meditation, you throw
      away the medicine. Then you live as truth--alive, radiant,
      contented, blissful, a song unto yourself. Your whole life
      becomes a prayer without any words, or better to say a
      prayerfulness, a grace, a beauty which does not belong to
      our mundane world, a ray of light coming from the beyond
      into the darkness of our world.

      Osho The Great Zen Master Ta Hui, Chapter 23


      The Inner Voice speaks not in words but in the wordless
      language of the heart. It is like an oracle who only speaks
      the truth. If it had a face, it would be like the face at
      the center of this card--alert, watchful, and able to accept
      both the dark and the light, symbolized by the two hands
      holding the crystal. The crystal itself represents the
      clarity that comes from transcending all dualities.
      The Inner Voice can also be playful, as it dives deep into
      the emotions and emerges again to soar towards the sky, like
      two dolphins dancing in the waters of life. It is connected
      with the cosmos, through the crescent-moon crown, and the
      earth, as represented by the green leaves on the figure's
      kimono. There are times in our lives when too many voices
      seem to be pulling us this way and that. Our very confusion
      in such situations is a reminder to seek silence and
      centering within. Only then are we able to hear our truth.



      The Zen Circle

      One evening, at the Providence Zen Center, Seung Sahn
      Soen-sa gave the following Dharma Speech:

      �What is Zen? Zen is understanding myself. What am I? �I
      explain Zen by means of a circle. There are five points
      marked on the circle:
      zero degrees, ninety degrees, one-hundred-eighty degrees,
      two-hundred-seventy degrees, and three-hundred-sixty
      degrees. 360� is exactly the same point as 0�.

      �We begin from 0� to 90�. This is the area of thinking and
      attachment. Thinking is desire, desire is suffering. All
      things are separated into opposites: good and bad, beautiful
      and ugly, mine and yours. I like this; I don�t like that.
      I try to get happiness and avoid suffering. So life here is
      suffering, and suffering is life.

      �Past 90� is the area of the Consciousness or Karma I.
      90� there is attachment to name and form. Here there is
      attachment to thinking. Before you were born, you were
      zero; now you are one; in the future, you will die and again
      become zero. So zero equals one, one equals zero. All
      things here are the same, because they are of the same
      All things have name and form, but their names and forms
      come from emptiness and will return to emptiness. This is
      still thinking.

      �At 180� there is no thinking at all. This is the
      experience of true emptiness. Before thinking, there are no
      words and no speech. So there are no mountains, no rivers,
      no God, no Buddha, nothing at all. There is only ...� At
      this point Soen-sa hit the table.

      �Next is the area up to 270�, the area of magic and
      miracles. Here, there is complete freedom, with no
      hindrance in space or time. This is called live thinking.
      I can change my body into a snake�s. I can ride a cloud to
      the Western Heaven. I can walk on water. If I want life, I
      have life; if I want death, I have death. In this area, a
      statue can cry; the ground is not dark or light; the tree
      has no roots; the valley has no echo.

      �If you stay at 180�, you become attached to emptiness.

      If you stay at 270�, you become attached to freedom.

      �At 360�, all things are just as they are; the truth is just
      like this. �Like this� means that there is no attachment to
      anything. This point is exactly the same as the zero point:
      we arrive where we began, where we have always been. The
      difference is that 0� is attachment thinking, while 360� is
      no-attachment thinking.

      �For example, if you drive a car with attachment thinking,
      your mind will be somewhere else and you will go through the
      red light. No-attachment thinking means that your mind is
      clear all the time. When you drive, you aren�t thinking;
      you are just driving. So the truth is just like this. Red
      light means Stop; green light means Go. It is intuitive
      Intuitive action means acting without any desire or
      attachment. My mind is like a clear mirror, reflecting
      every-thing just as it is. Red comes, and the mirror
      becomes red; yellow comes, and the mirror becomes yellow.
      This is how a Bodhisattva lives. I have no desires for
      myself. My actions are for all people.

      0� is Small I.
      90� is Karma I.
      180� is Nothing I.
      270� is Freedom I.
      360� is Big I.
      Big I is infinite time, infinite space.

      So there is no life and no death. I only wish to save all
      If people are happy, I am happy; if people are sad, I am

      �Zen is reaching 360�. When you reach 360�, all degrees on
      the circle disappear. The circle is just a Zen
      teaching-device. It doesn�t really exist. We use it to
      simplify thinking and to test a student�s understanding.�
      Soen-sa then held up a book and a pencil and said, �This
      book and this pencil�are they the same or different?
      At 0�, they are different.
      At 90�, since all things are one, the book is the pencil,
      the pencil is the book.
      At 180�, all thinking is cut off, so there are no words and
      no speech. The answer is only Here Soen-sa hit the table.
      At 270�, there is perfect freedom, so a good answer is: the
      book is angry, the pencil laughs.

      Finally, at 360�, the truth is just like this. Spring
      comes, the grass grows by itself. Inside it is light,
      outside it is dark. Three times three equals nine.
      Everything is as it is.
      So the answer here is: the book is the book, the pencil is
      the pencil.


      Advaita Vedanta as it exists today includes two main
      schools: The orthodox (as taught by Adi Shankara), and
      "Neo-Vedanta" as taught by Sri Ramakrishna Paramahansa. The
      two schools are similar but not identical. These schools are
      both represented on the Net as mailing lists.
      Advaitin@onelist.com is the orthodox,
      Ramakrishna@onelist.com is the "Neo-vedanta."

      The orthodox school can be summed up in Shankara's book,
      "Crest-Jewel of Discrimination" (Viveka-Chudamani) and other
      writings of Shankara, and is represented by several Shankara
      Maths in India. The "Neo-Vedantist" school is summed up in
      the writings of Swami Vivekananda and Sri Ramakrishna
      Paramahansa (and his wife, Sarada Devi), and is much more
      open minded, thanks to Sri Ramakrishna. Ramakrishna
      concluded that all paths lead to the same Source, even the
      dualistic religions eventually lead to God-Realization.
      This school has organizations all over the world.

      The "Orthodox" school emphasizes pure jnana-yoga, while the
      "Neo-Vedantist" school leans toward bhakta-yoga, although
      there is much crossover.

      Here are links to more information:

      Orthodox: http://www.advaita-vedanta.org/avhp/index.html

      Neo: http://www.vedanta.org/index.html

      gauDapAda is the first historically known author in the
      advaita vedAnta tradition, whose work is still available to
      us. He may be said to be the pioneer of the ajAti vAda
      school in advaita vedAnta. gauDapAda is traditionally said
      to have been the guru of govinda bhagavatpAda, who was the
      guru of SankarAcArya.

      gauDapAda composed the gauDapAdIya kArikAs (GK), which
      constitute an expository text on the mANDUkya upanishad.
      The GK is divided into four books (prakaraNas), titled
      Agama-prakaraNa, vaitathya-prakaraNa, advaita-prakaraNa and
      alAtaSAnti-prakaraNa respectively. The kArikAs of the first
      book are traditionally found interspersed with the prose
      passages of the mANDUkya upanishad, while the other three
      books are separated from the body of the upanishad. Other
      works that are attributed to gauDapAda are:
      sAm.khyakArikA bhAshya, uttaragItA bhAshya,
      nRsimhottaratApanI upanishad bhAshya, and a couple of works
      on SrIvidyA upAsanA - subhAgodaya and SrIvidyAratnasUtra.

      The most notorious controversy about the GK is about the
      influence of mahAyAna buddhism on its author. Curiously
      enough, even those rival vedAnta schools which criticize
      advaita as pracanna-bauddham (buddhism in disguise) do not
      quote the GK to substantiate their criticism. However,
      among modern scholars who are interested in studying Eastern
      philosophies such as advaita vedAnta and mahAyAna buddhism,
      this has been a hot topic for debate. [3]

      It is clear that the GK has been written in the context of a
      vedAntic dialogue with various schools of mahAyAna buddhism,
      more prominently the yogAcAra and madhyamaka schools. GK IV
      (alAtaSAnti prakaraNa) refers to the mahAyAna school of
      buddhism as agrAyana. Moreover, the very metaphor of the
      alAtacakra is a peculiarly buddhist one. The alAtacakra is
      a burning firebrand that is waved in a circle, creating an
      impression of a continuous circle of fire. It is
      interesting to note here that gauDapAda characteristically
      inverts the use of the buddhist metaphor. The buddhist uses
      the metaphor to insist that the impression of a continuous
      circle is an illusion, there being nothing more than the
      momentary spatial positions of the burning brand. Hence,
      from the buddhist prespective, it is plainly an error to see
      the burning circle as having any svabhAva - "own-nature".
      gauDapAda on the other hand points out that the burning
      brand is itself the substratum of its momentary spatial
      positions and the illusion of a burning circle caused by
      waving the brand. Hence, according to him, even if the
      burning circle is an illusion, its svabhAva is nothing other
      than that of the burning brand.

      Seen in context, the entire discussion in the GK seems to be
      a continuation of the age-old svabhAva vs. nihsvabhAvatA
      and Atman vs. nairAtmya debates between vedAntic and
      buddhist schools. According to Sankara's commentary on
      these kArikAs, gauDapAda uses buddhist metaphor and buddhist
      terminology to come to vedAntic conclusions regarding the
      ultimate existence of the Atman = brahman as the substratum
      (adhishThAna) of all experience. That he speaks the
      buddhist language does not mean that he is a buddhist in
      Moreover, it is not very surprising that gauDapAda, a
      vedAntin, is very familiar with buddhist doctrine.
      Tradition recounts that the famous pUrva-mImAm.saka,
      kumArila bhaTTa, learnt from bauddha and jaina teachers,
      with a view to understanding their schools before he wrote
      his own works on mImAm.sA. Besides, by its very nature,
      classical Indian philosophical writing proceeds by means of
      demarcating one's own position from that of another's,
      pointing out where they are similar and on what issues they
      differ. An intimate knowledge of the other's philosophical
      system is necessary for such refutation to take place.

      The contention of some modern scholars that gauDapAda's
      philosophy is nothing more than buddhism clothed in vedAntic
      colors is based on two errors, that do not do justice to
      either mahAyAna buddhism or to advaita vedAnta.

      The first and the more serious error lies in interpreting
      the madhyamaka concept of SUnyatA as an Absolute, equivalent
      to the Atman or brahman of vedAnta. A careful reading of
      nAgArjuna's mUlamadhyamaka-kArikAs and other works shows
      what pains the madhyamaka school takes to avoid the extreme
      of absolutism (SAsvata-vAda). While the buddhist ajAtivAda
      maintains, "There is no birth," gauDapAda's argument about
      ajAtivAda says, "There is an Unborn." Thus, gauDapAda
      clearly upholds the Atman as the absolute. For nAgArjuna,
      no view is correct, because every view ultimately entails
      some absolutist positon, an extreme that is avoided by the
      buddhist middle path.
      gauDapAda, on the other hand, is inclusivistic in his
      scope. He argues that every view entails an absolutist
      position, and precisely for this reason, all views are said
      to be non-conflicting (avirodha) with the absolutism of
      There are other points of contrast. For nAgArjuna, there is
      no need to affirm a substratum (adhishThAna) of phenomena,
      whereas for gauDapAda, the Atman is the substratum of all
      experience. The madhyamaka non-duality is in terms of the
      emptiness (SUnyatA) of all phenomena, while in the vedAnta
      view of non-duality, phenomena are possible only due to the
      essential reality of the Atman, which is pure
      consciousness. The madhyamaka school does not describe
      SUnyatA as an independent absolute entity, whereas the
      advaita vedAnta emphasizes brahman/Atman as an Absolute. In
      the light of these significant differences, seeing nothing
      but mahAyAna buddhism in gauDapAda's advaita vedAnta is
      impossible without seeing madhyamaka buddhism itself through
      vedAnta-tinted glasses. As for the other schools of
      buddhism such as vijnAnavAda, the madhyamaka school itself
      criticizes them for holding views that entail consciousness
      as an Absolute. gauDapAda possibly agrees with this
      evaluation of the vijnAnavAda school.

      The second error lies in ignoring the fact that advaita
      vedAnta no doubt developed to a substantial degree before
      the time of composition of GK IV.
      Already in the paingala upanishad of the Sukla yajurveda,
      which Sankara quotes in his bhAshya, there is a detailed
      exposition of non-duality through the method of
      adhyAropa-apavAda, (sublation of superimposition).
      With Sruti being interpreted in this way, advaita vedAnta,
      with all its "illusionist" conclusions, follows very
      naturally: the ultimate reality of only the substratum is
      upheld, and the superimposition is denied an independent
      reality. Obviously, gauDapAda hails from this vedAntic
      tradition, and in his kArikas, he addresses his contemporary

      It is also important to remember that the development of
      both mahAyAna buddhism and vedAnta took place more or less
      simultaneously, and within the same larger geographical
      area. It would be foolhardy to expect that there would not
      have been some interaction between the two most powerful
      streams (brAhmaNa and bauddha) of Indian philosophical
      thought. It is clear from the history of Indian
      philosophical thought that both brAhmaNa and bauddha sides
      held steadfastly to their basic axioms, although the
      individual systems within each stream held diverse opinions
      on various philosophical issues. On the whole, it seems as
      if reading too much mahAyAna buddhism into the GK is jumping
      to conclusions. This is not a chauvinistic defense of
      advaita vedAnta with respect to buddhism. I only want to
      point out that there are many subtle points which make the
      two systems very different, although both systems describe
      Reality as being beyond name and form. It would be well to
      remember that the converse criticism, i.e. that mahAyAna
      buddhism is but vedAnta clothed in buddhist colors, has been
      addressed by as early a buddhist writer as bhAvaviveka (6th
      century CE).

      My conclusion?

      Comparing Buddhism and Advaita Vedanta is like comparing a
      can of Coca-Cola to a can of Pepsi-Cola. Both are composed
      of sugar-water with some flavorings added. But man, do
      people love to take sides!


      BOB BAYS

      The discussion of Buddhism / Advaita prompts me to resubmit
      my earlier posting of the following short chapter from Da
      Free John's excellent but little-known book "Nirvanasara"


      Advaitism: Meditate on (or invert attention upon) the
      essence of self (or witnessing consciousness) until all
      objects are excluded and the Transcendental is Revealed.

      Buddhism: Meditate on (or clearly observe) all presently
      arising objects until the self (or the conventional sense of
      consciousness as individual and independent of objects) is
      overcome and the Transcendental is Revealed.

      Advaitayana Buddhism: Understand and directly transcend the
      contraction that generates the sense of self and of objects
      as conventions of limitation (independent of one another and
      of the Transcendental), and so in every moment recognize
      self and objects (and the binding power of self and objects)
      in the Transcendental (or That which is always already


      Two short excerpts from the novel Xellex (c) 1999 Carlos Dwa

      . . .His internal perception floated above an
      electromagnetic hyperdimensional torus. It was like a smoke
      ring. Its lines of magnetic tendancies flowed around itself
      much like the smoke in a smoke ring seems to roll around
      itself as it moves, when actually it is the unseen air
      current at its center roiling the smoke as it flows through
      it. But this smoke was his thoughts and feelings, his
      conscious sense of identity, and the unseen wind was the
      primal flow of Life pushing upward through his genetic
      matrix toward its assumed sublime destiny. He knew the
      magnetic smoke ring, the torus, was him--his mind--what he
      had thought of as himself, until now. It was so trite, so
      self-involved with devouring it�s own excretia--thoughts.
      Feeding upon them in a wormlike process of thinking a
      thought and �hearing� the thought being thought. Like a
      snake devouring its own tail. It was a closed, polarized,
      dynamic system. It endlessly repeated the pulsing process
      of �I�.
      Nothing truly new could come out of it, or, it seemed, into
      it, unless associated with a familiar pattern. Such a
      process could only be fascinating from inside its hall of
      mirrors, its self-referential infinite regression. He
      looked elsewhere. And the infinite potential of elsewhere
      swept him into a Living Vastness.
      And he looked in wonder. And it looked back in benevolent
      indifference awaiting his realization.
      Surges of theories and conclusions swept into him from all
      quarters. This mind thing that he had though of as himself,
      it was just a process, the unending flow of delineating and
      confining the unruly Vastness into temporarily soothing
      associations and explanations. The process held little
      fascination from his new perspective.
      He was created and destroyed in each pulsing moment--anew,
      anew, anew. Each ephemeral instant, whispered intimations
      of eternity. And the course of all things was apprehended
      without arrest.. . .

      . . .Ja Mu awoke in the Dragon�s Mouth. His lantern had
      burned out, but it didn�t matter. He could see.
      He could see every niche of the cavern by the biolumenesent
      glow of the caps of invisibility and the lichen encrusted
      walls. Everything had a opalesent blue/white tinge and
      looked otherworldly, like a fairyland. He looked around in
      astonishment. Things were not the same. It wasn't just
      being able to see in darkness, he could see things that
      wouldn't have been visible with any amount of illumination.
      Living things were different, very different in appearance
      from everything else. He cocked his head. Yes... yes the
      mushrooms had another pattern now, they were not just dark
      purple caps with scarlet veins and stems. They had other
      colors, other hues that he had never seen before: intrinsic
      patterns of ghostly blues and reds, deep reds that seemed to
      throb. And he saw something else, some other light, that
      was not really a light, some splendid eminence flowing forth
      from them, and telling him something, speaking to his sight,
      telling him about their own life. Could it be? What wonder
      was this? What new world had he entered? He felt he would
      split open, that the wanton allure of this world would slay
      him with beauty, that he could be overcome, absorbed,
      entranced by the staggering glamour of things mundane. And
      all about him, that which he had considered inanimate; the
      rock, his pack and equipment, the air, the space, the flow
      of time--all undulating with life, shimmering with
      intelligence, speaking to him, it cracked his heart open and
      breathed into him--whispers of bliss, promises of worlds
      without end--of inner skies and shores, and vistas of
      consciousness to become him. He wept. He laughed. He
      muttered incoherently and watched himself do it from a lucid
      place far away. And then, smiling with brimming tears he
      gathered his things and walked to the entrance of the
      cave.. . .


      A Bhakta sees God in everything and gives love. This is an
      investment; because there is only Self, in the course of
      events the love will "return to sender". By giving
      everything, a Bhakta is free from shame, guilt and remorse,
      as true love can never blame.

      Without recognition of how love "works", one remains trapped
      in duality; love will simply "find its own way" in the form
      of relations or longing for it. I will consider the details
      known; many with just an intellectual understanding have
      paid the price of ignorance (defined as not recognizing a
      veil and the appropriate remedy to dissolve it), and have
      "enriched" the world with rather funny examples and
      definitions of detachment. >


      Ramana Maharshi:

      "Eternal, unbroken natural state is jnana.
      Does that not imply love of Self?"
      Is that not bhakti?"

      "Bhakti and Self-Enquiry are one and the same.
      The Self of the Advaitins is the God of the bhaktas."

      "What is bhakti? To think of God. That means:
      only one thought prevails to the exclusion of all other

      "The jnana method is said to be enquiry.
      That is nothing but 'supreme devotion'.
      The difference is in words only."

      "Love is not different from the Self."








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