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#2115 - Saturday, April 16, 2005 - Editor: Gloria

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  • Gloria Lee
    Nondual Highlights #2115 - Saturday, April 16, 2005 - Editor: Gloria ... We want to worship a living God. I have not seen anything but God all my life, nor
    Message 1 of 1 , Apr 16 6:39 PM
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      Nondual Highlights
       
      #2115 - Saturday, April 16, 2005 - Editor: Gloria
       
       

       
      We want to worship a living God.
      I have not seen anything but God all my life,
      nor have you.
      To see this chair you first see God,
      and then the chair, in and through Him.
      He is everywhere, saying, "I am."
      The moment you feel "I am," you are conscious of Existence.
      Where shall we go to find God
      if we cannot see Him in our own hearts
      and in every living being?

      * Vivekananda *

          http://www.vivekananda.org/

      by Upadana ~ MillionPaths
       

       
             If you can be independent of the world, then you
             can see God in everything.  The difference of
             opposites is the obstacle that prevents you from
             seeing God in everything, because the opposites
             do not exist in God; they cease to be opposites
             in God.  God is positive in its entirety.

                     - Swami Krishnananda
       
       
      from Along the Way


       
      photo by Sam Pasiencier: 
       
       
      I am, O Anxious One
      Rainer Maria Rilke


      I am, O Anxious One. Don't you hear my voice
      surging forth with all my earthly feelings?
      They yearn so high, that they have sprouted wings
      and whitely fly in circles round your face.
      My soul, dressed in silence, rises up
      and stands alone before you: can't you see?
      don't you know that my prayer is growing ripe
      upon your vision as upon a tree?
      If you are the dreamer, I am what you dream.
      But when you want to wake, I am your wish,
      and I grow strong with all magnificence
      and turn myself into a star's vast silence
      above the strange and distant city, Time.

      Gill Eardley

      Allspirit Website: http://www.allspirit.co.uk
       
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      "Watts What"
      by Alan Watts


      CONCERNING THE SPONTANEITY OF ALL THINGS:


      "Social conditioning fosters the identification of the
      mind with a fixed idea of 'itself' as the means of
      self-control, and as a result, man thinks himself "I"-
      the ego.

      Thereupon the mental center of gravity shifts from the
      spontaneous or original mind to the ego image. Once
      this has happened, the very center of our psychic life
      is identified with the self-controlling mechanism. It
      then becomes almost impossible to show how "I" can let
      go of "Myself", for "I" am precisely my habitual
      effort to hold on to "myself".

      I find myself totally incapable of any mental action
      which is not intentional, affected, and insincere.
      Therefore, anything I do to "give myself up", to let
      go, will be a disguised form of the habitual effort to
      hold on.

      I cannot be intentionally unintentional or purposely
      spontaneous. As soon as it becomes important for me to
      be spontaneous, (to overcome ego, to see beyond myself)
      the intention to do so is strengthened; I cannot get
      rid of it, and yet, it is the one thing that stands in
      the way of its own fulfillment.

      It is as if someone had given me some medicine with
      the warning that it will not work if I think of a
      monkey while taking it.

      While I am remembering to forget the monkey, I am in a
      "double-bind" situation where "to do" is "not to do"
      and vice versa. "Yes" implies "no", and "go" implies
      "stop".

      At this point, Zen comes to me and asks: "If you
      cannot help remembering the monkey, are you doing it
      on purpose?"

      In other words, do I have an intention for being
      intentional, a purpose for being purposive?

      Suddenly I realize that my very intending is
      spontaneous, or that my controlling self- the ego-
      arises from my uncontrolled or natural self.

      At this moment, all the machinations of the ego come
      to nought; it is annihilated in its own trap.

      I see that it is actually impossible not to be
      spontaneous. For what I cannot help doing, I am doing
      spontaneously, but if I am at the same time trying to
      control it, I interpret it as "compulsion".

      As a Zen master said, "Nothing is left to you at this
      moment but to have a good laugh."

      In this moment the whole quality of consciousness is
      changed, and I feel myself in a new world in which,
      however, it is obvious that I have always been living.
      As soon as I recognize that my voluntary and
      purposeful action happens spontaneously "by itself",
      just like breathing, hearing, and feeling, I am no
      longer caught in the contradiction of trying to be
      spontaneous.

      There is no real contradiction, since "trying" IS
      spontaneity.

      Seeing this, the compulsive, blocked, and "tied-up"
      feeling vanishes. It is just as if I had been absorbed
      in a tug-of-war between my two hands, and forgotten
      that they were both mine.

      No block to spontaneity remains when the trying is
      seen to be needless. As we saw, the discovery that
      both the "voluntary" and the "involuntary" apects of
      the mind are alike spontaneous makes an immediate end
      to the fixed dualism of the mind and the world, the
      knower and the known.

      The new world in which I find myself has an extraordinary
      transparency or freedom from barriers, making it seem
      that I have somehow become the empty space in which
      everything is happening.

      Here, then, is the point of the oft-repeated assertion
      that "all beings are enlightened from the very beginning,"
      that "all dualism is falsely imagined," that "the
      ordinary mind is the Tao", and that there is therefore
      no meaning in trying to get in accord with it. In the
      words of the Cheng-tao Ke:


      "Like the empty sky it has no boundaries,
      Yet it is right in this place, ever profound and
      clear.
      When you seek to know it, you cannot see it.
      You cannot take hold of it,
      But you cannot lose it.
      In not being able to get it, you get it.
      When you are silent, it speaks:
      When you speak, it is silent.
      The great gate is wide open to bestow alms,
      And no crowd is blocking the way."



      It was through seeing this that, in the moment of his
      Satori, Hakuin cried out "How wondrous! How wondrous!
      There is no birth-and-death from which one has to
      escape, nor is there any supreme knowledge after which
      one has to strive!"

      Or, in the words of Hsiang Yen:


      "At one stroke I forgot all my knowledge!
      There's no use for artificial discipline.
      For, move as I will, I manifest the Ancient Way."


      Paradoxically, nothing is more artificial than the
      notion of artificiality. Try as one may, it is as
      impossible to go against the spontaneous Way of All Things, as it is
      to live in some other time than "now", or be in some other place
      than "here".


      Alan Watts: The Way of Zen
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