Re: Daily Practice-Dan
- Hi Bobby --
> DB-You aren't separate from those pressures.world
> You are how they arise.
> Bg-- I guess you are speaking of the origin of pressures. The
> pressures (the world )arise with the sense of "I" according to
> Ramana Maharshi. Buddha said "desire" and Freud said "sex". Ken
> Wilber said look at the spectrum of Consciousness and pick the
> view that applies to dualism you wish to address (paraphrase by Bg).This is why Gautama, Freud, Ramana, and Wilber have had the
respective impacts they have had in the world
(in that order :-)
> DB-Combatting them with meditation doesn'tan
> resolve your relationship with them.
> It just gives you a buffer.
> Bg--What I see is that your ideas and the way you express them is
> active meditation. One that is not available to some. Putting abut
> negative on the methods others use is not possible in your venue
> it can be constued that way very easily.Right.
There is no negating of something where there is
nothing external to negate, nothing
internal to affirm.
All one is doing is throwing open to question
partial resolutions, in service of totality
> I don't see it that way. IProbably true. There's no accounting for
> see you as discussing the issue but some may not.
tastes or interpretations.
> In that vein the issue was whether meditation is worthwhile, andnot
> whether it resolves or is a buffer. Just to be clear.Well, maybe another aspect of the discussion is that
meditation means different things to different people.
It's not one thing.
What you're describing is how it is for Bobby.
Which is fine with me.
I don't think it's off-topic
saying that meditation as sometimes construed
ends up being a buffer.
Because addressing that issue is an aspect of looking
into what is worthwhile about meditation, which
also must look into what is meditation ...
> > >>>so you feel that it will always need to remain in place....taste
> > Bg-Yes meditation needs to remain a daily activity for everyone.
> DB--Nothing needs to be added to "what is" -- this
> is not a soup in lack of salt.
> Bg--The issue was not whether to add something but whether to drop
> something because it is no longer needed. As if the soup would
> the same without the salt.Well, it's not a soup.
It's not something you're making.
Your meditation is not making it become
You're right, you can drop something -- you can drop the attempt
to make it be whatever it is you're hoping or expecting
it will become for you through your meditating (or
any other activity intended to change perception) ...
So, if you drop that, what is meditation to you now,
at this point, where you're not trying to get
somewhere or make it be something that you desire
it to be, or an experience you desire to have
Remembering what you said about the Buddha and desire,
I'd say not that you drop all desire, but that
your desire and its ultimate goal turn out to
meet here, exactly where you already always are ...
So, with that nondivision of desire and fulfillment,
all partialized desire-trips involving time
drop off of themselves ...
The pearl of great price.
> > >>>we are not really saying such different things... one needsQuite so. So if there never is not now, and
> > not sit in a certain position to be within a stilled and open
> > mind state that is called meditation.... there comes a time
> > when this is ongoing...
> > Bg--There is no time when you cannot fall from grace. Spontaneous
> > meditation is also subject to cessation.
> DB--Of course there is such a time.
> It is now.
> Bg--Now has nothing to do with time. Can you imagine a time when
> there is not now?
now involves no time, then now there can
be no falling from grace -- as falling takes
time, and is, in fact, the attempt to have
a life in time ...
> DB--Whatever is subject to cessation is a phenomenonthe
> with a beginning and end.
> Bg--You are looking at it in reverse most likely because of the
> language and the way it is used. Spontaneous meditation means in
> sense I was referring to it, the cessation of confusing the mindfor
> reality. While that is reality too, when it ceases, what we callWell, if it's a perspective it's dual.
> spontaneous meditation occurs. From the viewpoint of the mind the
> meditation ceased and the pressures returned. The way it is was
> given in the beginning was correct in reference to the way it was
> used. But thanks for the non-dual perspective too.
Your perspective and mine, you see.
So, whatever is nondual won't be the mind
interpreting events and experiences
around its position.
Whatever one believes one has put together as
a perspective, from whatever sources.
Perpective dissolves, drops, whatever word
you want to use. If the dropping of
perspective is meditation, then meditation
is not the collection of ideas, wishes,
and activities that the mind has arranged
around the self's desire to improve or
Meditation is "no mind" ... not mindless as
unable to think ... but no mind as
not projecting things out there or a being
in here ...
> DB--Knowing is that you are without beginning.Probably that makes sense, and I just don't get what you mean.
> Bg--I have no problem with saying things to people who would not
> understand it if they did not it already. You never know who might
> agree with you. But if you do it too much you stopped ceasing. :)
If you can start ceasing and stop ceasing then the
starter and stopper hasn't ceased.
But what about the ceasing of the being perceiving
in time -- if that ceases, it can't start again --
because what ceased isn't something real, but
an unreal center for a perspective ...
What ceased was the belief that it ever started.
Should that belief arise again, it would not be
taken as a starting point for a perspective --
but a momentary passing through of a fictional
> This sure is fun.Glad to hear it.
I was wondering if we're having fun yet :-)
- --- In email@example.com, "tosime"
> I am still a few days behind. However this quote seemed anice fit for the
> daily practice thread.drives
> Charlotte Joko Beck
> TRUE STORIES ABOUT SITTING
> How old were you when you started meditating?
> Beck: Thirty-nine, forty, somewhere in there.
> Did you have any realization through meditation?
> No. Of course we have realizations, but that's not what really
> Will you say more about that?
> I meet all sorts of people who've had all sorts of experiences
> they're still confused and not doing well in their life.Experiences
> are not enough. My students learn that if they have so-calledthem. I just
> experiences, I really don't care much about hearing about
> tell them, "Yeah, that's OK. Don't hold onto it. And how are youthere.
> getting along with your mother?" Otherwise, they get stuck
> It's not the important thing in practice.instead of
> And may I ask you what is?
> Learning to deal with one's personal, egotistical self. That's the
> work. Very, very difficult.
> There seems to be a payoff, though, because you feel alive
> dead.your core
> I wouldn't say a payoff. You're returning to the source, you might
> say-what you always were, but which was severely covered by
> belief and all its systems. And when those get weaker, you dofeel
> joy. I mean, then it's no big deal to do the dishes and clean upthe
> house and go to work and things like that.of
> Doing the dishes is a great meditation-especially if you hate it.
> Well, if your mind wanders to other things while your doing the
> dishes, just return it to the dishes. Meditation isn't something
> special. It's not a special way of being. It's simply being aware
> what is going on.in
> Does sitting meditation prepare the ground to do that?
> Sure. It gives you the strength to face the more complex things
> your life. You're not meeting anything much when your sittingexcept
> your little mind. That's relatively easy when compared to someof the
> complex situation we have to live out way through. Sitting givesyou
> the ability to work with your life.Books are
> I read your books.
> Oh you read. Well, give up reading, OK?
> Give up reading your books?
> Well, they're all tight. Read them once and that's enough.
> useful. But some people read for fifty years, you know. And theyboom,
> haven't begun their practice.
> How would you describe self-discovery?
> You're really just an ongoing set of events: boom, boom, boom,
> boom, one after the other. The awareness is keeping up withthose
> events, seeing your life unfolding as it is-not your ideas of it,not
> your pictures of it. See what I mean?way..."
> How would you define meditation?
> Awareness of what, mentally, physically.
> Can you please complete the following sentence for me. "The
> experience of meditation is..."
> "...awareness of what is."
> "Meditative awareness has changes my life in the following
> "It has changed my life in the direction of it being more
> more satisfactory, more joyful, and more useful, probably."Though I
> don't think much in those terms. I don't wake up in the morninggoing
> thinking, I'm going to be useful. I really think about what I'm
> to have for breakfast.with all
> "The one thing awareness has taught me that I want to share
> people is that..."out
> I don't want to share anything with all people.
> Who do you want to share with?
> Nobody. I just live my life. I don't go around wanting to share
> something. That's extra.
> Could you talk about that a little bit?
> Well, there's a little shade of piety that creeps into practice. You
> know, "I have this wonderful practice, I want to share it with
> everyone." There's an error in that. You could probably figure it
> I think that's something I need to learn.
> You and I know there's nothing that's going to make me run
> faster than somebody who comes around and wants to behelpful. You
> know what I mean? I don't want people to be helpful to me. Ijust
> want to live my own life.G: i agree with this in the way that *realizations* and
> Do you think you share yourself?
> Yeah, but who's that?
*experience* is used these are transitory and fleeting.... i call
them insights and phenomena....
this is quite different than *Realization* which blows out
conceptual insights and phenomena ....
shanti om ..g..