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#2019 - Sunday, January 2 005

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  • mark otter
    Archived issues of the NDHighlights are available online: http://nonduality.com/hlhome.htm Nondual Highlights Issue #2019 Sunday, January 2, 2005 Editor: Mark
    Message 1 of 1 , Jan 2, 2005

      Archived issues of the NDHighlights are available online: http://nonduality.com/hlhome.htm

      Nondual Highlights Issue #2019 Sunday, January 2, 2005 Editor: Mark


      Gate, Gate...

      So long as one does not become simple like a child, one does not get divine llumination. Forget all the worldly knowledge that thou has acquired and become as a child, and then will thou get the divine wisdom.

      - Ramakrishna, posted to Alphaworld

      "We" have
      been Defined
      from without
      and within
      by family and
      organized religion;
      by culture, society,
      our government,
      our schools,
      and sadly,
      "We" accept that
      What Fools!

      Defined by others
      who mold us;
      who condition
      us to think
      we're less
      than Who
      we are,

      impale and jail
      our minds
      with thoughts that bind
      "us" and wind "us"
      in webs that suck
      'us" dry; filling "us"
      with dogma
      and words
      that tend to

      But there,
      Beneath the waters,
      in one's Heart
      and in one's Soul,
      and Not There
      in the outer dross
      of those who Think
      they Know
      and have the right
      to inscribe beliefs
      upon "our" hearts
      and souls

      There is
      the "Holy Grail!"

      the sacred
      where our True Selves
      Can be found
      gathering golden
      apples from the trees
      that there

      But like little children
      dressed...for halloween,
      we quake, or so...
      it would seem.

      Douglas E. Fireman, posted to SufiMystic

      ...because if you believe in something, and believe in it long enough, it will come into being.

      - Rolling Thunder, Cherokee, posted to truevision


      who is this existence
      who puts sadness
      in your heart

      who is this soul
      who sweetens your grief
      as soon as you crawl

      the one who first frightens you
      with deadly snakes
      before opening the treasure vault

      who changes a monster
      to an angel
      a sorrow to happiness

      who gives the blind
      wisdom and
      inner sight

      who changes darkness
      to light
      thistles to flowers

      who sheds the sins
      of the sinful like
      autumn leaves

      and puts guilt
      in the heart of
      its own enemies

      who makes them
      repent and in silence
      says amen and
      whose amen brings
      inner happiness
      and soulful delight

      who changes bitter thoughts
      to lightness and
      joyous zeal

      bestows fire
      and makes you leap
      with unknown joy

      the fire that can
      make a hero
      from a desperate heart

      who is this existence
      who is this
      tell me who

      - Rumi, Ghazal (Ode) number 528, from Rumi's Diwan-e Shams, translation by Nader Khalili, Rumi, Fountain of Fire, posted to Sunlight


      Love Untitled 25

      Come, fall with me through the day
      like clouds skimming the sky or
      river fish streaming in currents

      or blood rushing through veins
      or darkness falling into light
      like silt into a bayou, so fine as

      not to be noticed, just a thickening,
      a different water taste,
      an abrasion against the gills of fish.

      Come, fall with me till we flow
      into ourselves like tides in
      the mouths of rivers where

      salt and fresh water move as one,
      swirl through mangrove roots
      and sawgrass and glisten with

      translucent shrimp and red
      seahorses and golden apple snails.
      Come, fall with me till there

      is nowhere else to fall and
      we have left ourselves,
      shed our skins like snakes or

      burst out of cocoons with
      drenched wings, spread and
      trembling under the sun.

      Come, fall with me till my words
      run dry and my eyes fail and
      I listen for you in the night,

      for your steps in bare sand and
      your voice in the play of river otters
      and the cry of the wintering loon.

      © Zen Oleary, January 1, 2005. posted to SufiMystic


      Say for instance, that you're meditating, and a feeling of anger toward your mother appears. Immediately, the mind's reaction is to identify the anger as 'my' anger, or to say that 'I'm' angry. It then elaborates on the feeling, either working it into the story of your relationship to your mother, or to your general views about when and where anger toward one's mother can be justified. The problem with all this, from the Buddha's perspective, is that these stories and views entail a lot of suffering. The more you get involved in them, the more you get distracted from seeing the actual cause of the suffering: the labels of 'I' and 'mine' that set the whole process in motion. As a result, you can't find the way to unravel that cause and bring the suffering to an end.

      If, however, you can adopt the emptiness mode -- by not acting on or reacting to the anger, but simply watching it as a series of events, in and of themselves -- you can see that the anger is empty of anything worth identifying with or possessing. As you master the emptiness mode more consistently, you see that this truth holds not only for such gross emotions as anger, but also for even the most subtle events in the realm of experience. This is the sense in which all things are empty. When you see this, you realize that labels of 'I' and 'mine' are inappropriate, unnecessary, and cause nothing but stress and pain. You can then drop them. When you drop them totally, you discover a mode of experience that lies deeper still, one that's totally free."

      - Thanissaro Bhikkhu, posted to DailyDharma

      If you have realized non-inherent existence well, the experience of existent objects speaks for itself. That they exist by nature is refuted by logic, and you can be convinced by logic that things do not - there is no way that they can - inherently exist. Yet they definitely do exist because we experience them. So how do they exist? Merely by the power of name. This is not saying that they don't exist; it is never said that things do not exist. What is said is that they exist by the power of name. This is a difficult point; something that you can understand slowly, slowly through experience.

      First you have to analyze whether things exist truly or not, actually findably or not: you can't find them. But if we say that they don't exist at all, this is a mistake, because we do experience them. We can't prove through logic that things exist findably, but we do know through our experience that they exist. Thus we can make a definite conclusion that things do exist. Now, if things exist there are only two ways in which they can do so; either from their own base or by being under the control of other factors, that is either completely independently or dependently. Since logic disproves that things exist independently, the only way they can exist is dependently. Upon what do things depend for their existence? They depend upon the base that is labeled and the thought that labels. If they could be found when searched for, they should exist by their own nature, and thus the Madhyamika scriptures, which say that things do not exist by their own nature, would be wrong. However, you can't find things when you search for them. What you do find is something that exists under the control of other factors, that is therefore said to exist merely in name. The word "merely" here indicates that something is being cut off: but that is not that which is not the name but has a meaning and is the object of a valid mind. This is not saying that there is no meaning to things other than their names, or that the meaning that is not the name is not the object of a valid mind. What it cuts off is that it exists by something other than the power of name. Things exist merely by the power of name, but they have meaning, and that meaning is the object of a valid mind. But the nature of things is that they exist simply by the power of name. There is no other alternative, only the force of name. That does not mean that besides the name there is nothing. There is the thing, there is a meaning, there is a name. What is the meaning? The meaning also exists merely in name.

      - The Dalai Lama

      Bodhi Svaha!!


      On Looking for a Hermit and not Finding Him

      I questioned a boy under the pine trees. "My Master went herb-gathering" he says, "He is still somewhere on the mountain-side, So deep in the clouds I can't tell where."

      - Chia Tao

      Since everything is included in consciousness, consciousness is the ultimate, supreme truth (paramartha).

      The form of the Self is consciousness alone. Like gold jewellery (fashioned from gold), objective knowledge is an imaginary appearance within the Self.

      Only consciousness abides as the supreme. The five senses and the perceptions of the five senses, which are not consciousness, are false deceptions.

      - The Teachings of Ramana Maharshi, recorded by Muruganar and edited by David Godman, posted to MillionPaths


      (Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!)

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