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#3197 - Saturday, June 14, 2008

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  • markwotter704
    Archived issues of the NDHighlights are available online: http://nonduality.com/hlhome.htm Nonduality Highlights: Issue #3197, Saturday, June 14, 2008 ... When
    Message 1 of 1 , Jun 15, 2008
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      Archived issues of the NDHighlights are available online:
      http://nonduality.com/hlhome.htm

      Nonduality Highlights: Issue #3197, Saturday, June 14, 2008




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      When personal identification vanishes, all that then remains is a
      sense of presence without the person, which gets translated into a
      feeling of life as total freedom.

      - Ramesh Balsekar, posted to ANetofJewels



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      I have heard that on one occasion the Blessed One was staying at
      Varanasi in the Game Refuge at Isipatana. There he addressed the
      group of five monks:

      'The body, monks, is not self. If the body were the self, this body
      would not lend itself to dis-ease. It would be possible (to say) with
      regard to the body, "Let my body be thus. Let my body not be thus."
      But precisely because the body is not self, the body lends itself to
      dis-ease. And it is not possible (to say) with regard to the
      body, "Let my body be thus. Let my body not be thus."

      'Feeling is not self.... Perception is not self.... Mental processes
      are not self...

      'Consciousness is not self. If consciousness were the self, this
      consciousness would not lend itself to dis-ease. It would be possible
      (to say) with regard to consciousness, "Let my consciousness be thus.
      Let my consciousness not be thus." But precisely because
      consciousness is not self, consciousness lends itself to dis-ease.
      And it is not possible (to say) with regard to consciousness, "Let my
      consciousness be thus. Let my consciousness not be thus."

      'How do you construe thus, monks--Is the body constant or
      inconstant?' 'Inconstant, Lord.' 'And is that which is inconstant
      easeful or stressful?' 'Stressful, Lord.' 'And is it fitting to
      regard what is inconstant, stressful, subject to change as: "This is
      mine. This is my self. This is what I am"?' 'No, Lord.'

      '...Is feeling constant or inconstant?... Is perception constant or
      inconstant?.... Are mental processes constant or inconstant?...

      'Is consciousness constant or inconstant?' 'Inconstant, Lord.' 'And
      is that which is inconstant easeful or stressful?' 'Stressful,
      Lord.' 'And is it fitting to regard what is inconstant, stressful,
      subject to change as: "This is mine. This is my self. This is what I
      am"?' 'No, Lord.'

      'Thus, monks, any body whatsoever--past, future, or present; internal
      or external; blatant or subtle, common or sublime, far or near: every
      body--is to be seen as it actually is with right discernment
      as: "This is not mine. This is not my self. This is not what I am."

      'Any feeling whatsoever... Any perception whatsoever.... Any mental
      processes whatsoever...

      'Any consciousness whatsoever--past, future, or present; internal or
      external; blatant or subtle, common or sublime, far or near: every
      consciousness--is to be seen as it actually is with right discernment
      as: "This is not mine. This is not my self. This is not what I am."

      'Seeing thus, the instructed Noble disciple grows disenchanted with
      the body, disenchanted with feeling, disenchanted with perception,
      disenchanted with mental processes, and disenchanted with
      consciousness. Disenchanted, he becomes dispassionate. Through
      dispassion, he is released. With release, there is the
      knowledge, "Released." He discerns that, "Birth is depleted, the holy
      life fulfilled, the task done. There is nothing further for this
      world."'

      That is what the Blessed Onesaid. Glad at heart, the group of five
      monks delighted at his words. And while this explanation was being
      given, the hearts of the group of five monks, through no clinging
      (not being sustained), were released from the mental effluents.

      - The Sermon on the Not-Self Characteristic (Anattalakkhana Sutta,
      Samyutta Nikaya XXII, 59)



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      All my thoughts, hopes and fears about the future have changed
      radically since I fell asleep one night in October 1985 and woke next
      morning without a self. I don't know what happened to it, but it
      never returned... I experience this Empty-ness as a boundless arena
      in which life continually manifests and plays, rising and falling,
      constantly changing, always transient and therefore ever-new.

      -Ann Faraday in "Towards a No-Self Psychology."



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      John Wren-Lewis was deliberately poisoned by a thief on a Thailand
      bus in 1983, and went into a coma. "What I knew was that I'd emerged
      from something quite unlike any previous experience of sleep or
      dreaming. It was a kind of blackness, yet the absolute opposite of
      blankness, for it was the most alive state I've ever known -
      intensely happy, yet also absolutely peaceful, since it seemed to be
      utterly complete in itself, leaving nothing to be desired... For that
      dazzling darkness behind me did indeed transform my perception of the
      outside world, and here, too, I'm driven to religious or mystical
      language in trying to do the experience justice. The peeling paint on
      the hospital walls, the ancient sheets on the bed, the smell from the
      nearby toilet, the other patients chattering or coughing, the nurses
      and the indifferent curry they brought me for supper, my own somewhat
      traumatized middle-aged body, even my racing, bewildered mind - all
      were imbued with that sense of utter nothing-to-be-desired
      completeness, because "not I, but the Shining Darkness within me,"
      was perceiving them."

      - from "Aftereffects of Near-Death Experiences" in The Journal of
      Transpersonal Psychology, 1994, Vol. 26, No. 2.



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      The personal self was gone, yet here was a body and a mind that still
      existed empty of anyone who occupied them. The experience of living
      without a personal identity, without an experience of being somebody,
      an "I" or a "me," is exceedingly difficult to describe, but it is
      absolutely unmistakable. It can't be confused with having a bad day
      or coming down with the flu or feeling upset or angry or spaced
      out... The mind, body, and emotions no longer referred to anyone -
      there was no one who thought, no one who felt, no one who perceived.
      Yet the mind, body, and emotions continued to function unimpaired;
      apparently they did not need an "I" to keep doing what they always
      did. Thinking, feeling, perceiving, speaking, all continued as
      before, functioning with a smoothness that gave no indication of the
      emptiness behind them.

      Suzanne Segal, from "Collision with the Infinite"



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