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#2244 - August 29, 2005 - Editor: Gloria Lee
I am always
Without I.
So where is the one
Who acts or enjoys?
And what is the rising
Or the vanishing of thought?
What is the invisible world,
Or the visible?
In my heart I am one.
What is this world?
Who seeks freedom,
Or wisdom or oneness?
Who bound or free?
-Ashtavakra Gita 20:5-6
From "The Heart of Awareness: A Translation of the
Ashtavakra Gita," by Thomas Byrom, 1990
SELF REALIZATION
The state we call realization is simply being oneself, "not
knowing
anything" or "becoming anything". If one has
realized, he is that
which alone is, and which alone has always been. He cannot
describe
that state. He can only be That. Of course we loosely talk of
self-
realization for want of a better term.
That which 'Is' is peace. All that we need do is to keep quiet.
Peace
is our real nature. We spoil it. What is required is that we
cease to
spoil it.
-Ramana Maharshi
posted to MillionPaths by mourad
The genius of what the Buddha taught is that waking up
does not
depend upon his or anyone else's realization.
It does not rely upon a belief system, dogma, or doctrine.
He encouraged us to find out for ourselves about the true nature
of
reality, which is dependent upon nothing whatsoever.
Master Rinzai says, 'If your faith is insufficient, you will keep
on
wandering in confusion. No matter what the circumstances, you
will
be controlled and led around by others. You will not find
freedom..
Because you don't have enough confidence in yourselves, you
search
outwardly.'
Typically we think of self-confidence as affirming and asserting
the
ego.
Is this what Master Rinzai means? Who is the self of this self-
confidence? Certainly it's not that separate self in which we do
believe, much to our discredit-that concocted separate self that
leads us to yearn after wholeness, which results in our being led
around by others and to our searching outwardly.
The only way we can have true self-confidence is to drop
believing
in something or someone, especially the fiction of a separate
self.
We must recognize the ways in which we impede our buddhanature,
the
ways in which we put all our energy into systems that support the
fiction of an ego-entity, or a 'separated individuality,' as the
Diamond Sutra puts it.
We must simply give our entire being over to buddhanature."
~ Roko Sherry Chayat
From the magazine, "BuddhaDharma," published by
Shambhala Sun,
current issue.
posted to Daily Dharma by anipachen
photo by Gloria Lee
This itself is the whole of the journey, opening your heart to
that which is lovely. Because of their feeling for the lovely,
beings who are afraid of birth and death, aging and decaying, are
freed from their fear. This is the way you must train yourself: I
will become your friend and an intimate of the lovely. To do this
I must closely observe and embrace all states of mind that are
good.
-Samyutta Nikaya
From "Buddha Speaks," edited by Anne Bancroft, 2000
How are you going to lose this?
Achieving That
how are you going to
lose this?
On the contrary
you are getting
everything
because this is all
made of That.
You, me, the world,
whole galaxies
everything
is made of that Truth
that Light
Consciousness
God.
How then
by achieving That
are you being
impractical?
Can you logically
even disprove it?
What to say
of experiencing
It!
- Swami Amar Jyoti
` ` ` ` ` ` ` ` ` ` `
` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` ` `
"In Light of Wisdom"
Swami Amar Jyoti
Truth Consciousness, Boulder, Colorado, 1983
posted to Along the Way
From "Day by Day with Bhagavan"
Q.: In the fifth stanza of "Arunachala Panchratna,"
reference is made
to seeing "Your form in everything." What is the form
referred to?
Bhagavan said: The stanza says that one should completely
surrender
one's mind, turn it inward, and see "you" the Self
within and then
see the Self in "you" in everything. It is only after
seeing the Self
within that one will be able to see the Self in everything. One
must
first realize that there is nothing but the Self and that he is
that
Self, and then only he can see everything as the form of the
Self.
That is the meaning of saying, "See the Self in everything
and
everything in the Self" as is stated in the Gita and other
books. It
is the same truth that is taught in stanza 4 of the "Reality
in Forty
Verses." If you have the idea that you are something with
form, that
you are limited by this body, and that being within this body you
have to see through these eyes, God and the world also will
appear to
you as form.
If you realize that you are without form, that you are
unlimited, that you alone exist, that you are the eye, the
infinite
eye, what is there to be seen apart from the infinite eye? Apart
from
the eye, there is nothing to be seen. There must be a seer for an
object to be seen. And there must be space, time, etc. But if the
Self alone exists, it is both seer and seen, and above seeing or
being seen.
This is from a new list just begun by Richard
Clarke for those who wish to concentrate on the practice of
self-inquiry.
To visit your group on the web, go to:
http://groups.yahoo.com/group/PracticeofSelfInquiry/
Q: What will happen to the world?
Bhagavan: The world!
Q: In the world, much is going on. What about that?
Bhagavan: Have you found the reason for your own
miseries so that you are now going to find out the
reasons for the sufferings of others?
Q: But on such matters you always remain silent!
Bhagavan: With silence one can affect the whole world.
--Godman: Power of the Presence, I, p. 235
posted to MillionPaths by Gloria Lee
"All the precious words
you and I have exchanged
have found their way
into the heart of the universe
one day they'll pour on us
like whispering rain
helping us arise
from our roots again"
'Rumi, Dancing the Flame' Nader Khalili
posted to AlphaWorld