What is Nonduality
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Monday, December 5, 2005 - Editor: Gloria Lee
"Surely all art is the result of one's having been in danger, of having gone through an experience all the way to the end, where no one can go any further."
(from Letters) Rainer Maria Rilke
Rainer Maria Rilke in a portrait by Paula Modersohn-Becker
a short biography: http://en.wikipedia.org/wiki/Rainer_Maria_Rilke
Rainer Maria Rilke (4 December 1875 29 December 1926) is generally considered the German language's greatest 20th century poet. One of his most famous books of poetry, and the one thought to have been his favorite, is Duino Elegies, published in 1923.
Picture/Poem Poster: Guardian Spruce
a poem by
Rainer Maria Rilke
We know nothing of this going away, that
shares nothing with us. We have no reason,
whether astonishment and love or hate,
to display Death, whom a fantastic mask
of tragic lament astonishingly disfigures.
Now the world is still full of roles which we play
as long as we make sure, that, like it or not,
Death plays, too, although he does not please us.
But when you left, a strip of reality broke
upon the stage through the very opening
through which you vanished: Green, true green,
true sunshine, true forest.
We continue our play. Picking up gestures
now and then, and anxiously reciting
that which was difficult to learn; but your far away,
removed out of our performance existence,
sometimes overcomes us, as an awareness
descending upon us of this very reality,
so that for a while we play Life
rapturously, not thinking of any applause.
Rainer Maria Rilke
(tr. Cliff Crego)
A collection of 60 of Rilke's most striking
poems. Print as 8 1/2" x 11" (A4), or
download as PDFs
hear readings and more poems
Buddha In Glory
Center of all centers, core of cores,
almond self-enclosed, and growing sweet--
all this universe, to the furthest stars
all beyond them, is your flesh, your fruit.
Now you feel how nothing clings to you;
your vast shell reaches into endless space,
and there the rich, thick fluids rise and flow.
Illuminated in your infinite peace,
a billion stars go spinning through the night,
blazing high above your head.
But in you is the presence that
will be, when all the stars are dead.
Rainer Maria Rilke
This is John
Reynolds site, for those who are interested.
His latest book, The oral tradition from the Zhan-Zhung is going to become a cornerstone for the people that have an interest for this specific lineage, and in Dzogchen in general.
Beyond the books officially released, I highly suggest you to check Johns private publications here
The texts of the Bonpo Translation Project are simply priceless, in my opinion. Their limited circulation is intentional, as you will read in the web page.
Besides, having listened to some of his lectures on the Tibetan tradition, and after meeting him, I consider John Reynolds much more than a simple translator. Just check his rich commentaries and essays after the translations, to have an idea. This is my personal opinion at least.
THE GOLDEN LETTERS:
In the nineteenth century in Eastern Tibet, the famous master Patrul Rinpoche wrote a brilliant commentary on these three statements, together with the contemplation practices relating to them, entiled "The Special Teachings of the Wise and Glorious King," (mKas-pa shri rgyal-po' khyad chos). In this volume these important Dzogchen texts of Garab Dorje and Patrul Rinpoche are translated from the Tibetan into contemporary English. Notes, commentaries, and glossary of Dzogchen terms are also included.
TRANSLATION OF THE LAST TESTAMENT OF GARAB DORJE:
The Last Testament of Garab Dorje: "The Three Statements that Strike the Essential Points<' from "The Posthumous Teachings of the Vidyadharas."
Homage to that confidence deriving from understanding one's own state of immediate intrinsic Awareness!
This state of immediate intrisic Awareness (called Rigpa) is uncreated and self-existing. Its mode of being represents the essence that is the primordial Base. Everywhere the manner in which it arises in response to external appearences, which are themselves diverse, is uninterrupted and unobstructed. Moreover, all the phenomena that appear and that exist, arise (spontaneously self-perfected) within the field of the Dharmakaya. Whatever appearences may manifest therein are directly liberated after their arising due to the presence of one's own state of immediate Awareness (rig-pa).
As for the real meaning of this: All of the enlightened states, which consist of non-dual knowledge that is primordial awareness (ye-shes), present within the hears of all the Sugatas are, in fact,encompassed within this single unique state of immediate intrinsic Awareness found within every individual sentient being.
Chapter II - The
9. The Conduct of the Sadhaka
Part 5: (end of section 9)
209. The truth of Non-Duality is only to meditated upon by the mind;
do not do any action from belief in Non-Duality; the idea of Non-
Duality is fit to be cherished in respect of all things whatsoever,
but not with respect to the Guru. (32)
(32) The teaching that the transcendental State, where the ego is
not, there is only one pure Consciousness, is given as an antidote
to the superstition that duality is real, to those whom that
superstition had enslaved; these are to get freed from it by
meditation on it and the Quest; the teaching is not intended to be
applied to actions, because actions proceed from the contrary idea
that the doer is an individual; he is sue to misapply it and thus
worsen the bondage he is in; the only one who cannot misapply it is
the one that does not need the teaching- the sage. It is regrettable
that this salutary injunction is not widely known. The Sadhaka must
act always according to the best standard applicable to other men;
that is, in conduct he must respect the distinction between moral
and immoral conduct, as duality were real. There is a vast gulf of
difference between a sage and a mere Sadhaka however eminent, and
this must not be forgotten. This rule of conduct is taken from
Tatvopadesa, a minor composition attributed to Bhagavatpada Acharaya
210. The "I" which is a reflection of the Self, in the mirror of the
mind, is moved by the movements of the mind; to stop the movement
(and make the reflection still) one should fix the mind on the Move-
211. Many seek the Self in the Sutra Bhashya but do not find Him;
forget not that the True Self is to be sought in the Heart, (not in
books nor elsewhere outside).
212. (All) research into the non-Self, which one makes, neglecting
the Real Self, is vain, like the scrutiny of (waste) hair by a
213. The trembling of the body through fear, which comes to the
meditator because of his sense "I am the body", will cease when he
attains completeness of being as absolute consciousness.
214. As the pearl diver brings up the pearl by diving down weighted
by a stone, so one should win the Self, diving into the Heart,
weighted by non-attachment.
Note: Taken from Guru-Ramana-Vachana-Mala by "Who", pages 43 and 44
Commentary on the
Self Inquiry Technique
Asking yourself the question
'Who am I?'
is not just to see through
the illusion of your ego,
(The idea that you are your thoughts)
though this is very good in itself.
But it is to begin to observe
that beyond this illusory "I" ego
that you automatically accept as you,
there is an undeniable experience of existing.
By asking "who am I"
you can see that you are not your thoughts.
But you cannot deny that you exist.
You cannot deny that you are.
Because then who is aware
of not existing?
There is always this awareness left,
this experience of simply being.
Notice this experience,
rest in this experience.
Not looking for a certain feeling,
not looking for enlightenment,
for if there is expectation
then you are identified again
with your ego/mind, this illusory "I."
Let everything go and notice this feeling
of simply being
Notice the noticing itself.
Ask yourself the question "Who am I?"
to take you to this experience
if you like.
Usually it helps
until your mind is automatically silent
and this experience of existing
is more dominant
than your thoughts.
Then there is no need
to find yourself
but to explore
you already find yourself to be.
A short essay on
Near the end of "Absorption in the Treasury of the Light," Ejo wrote:
This is the light in which the ordinary and the sage, the deluded and the enlightened, are one suchness. Even in the midst of activity, it is not hindered by activity. The forest and the flowers, the grasses and the leaves, people and animals, great and small, long and short, square and round, all appear at once, without depending on the discrimination of your thoughts and attention.. This is manifest proof that the light is not obstructed by activity. It is empty luminosity spontaneously shining without exerting mental energy.
This light has never had any place of abode. Even when buddhas appear in the world, it does not appear in the world. Even though they enter nirvana, it does not enter nirvana. When you are born, the light is not born. When you die, the light is not extinguished. It is not more in Buddhas and not less in ordinary beings. It is not lost in confusion, not awakened by enlightenment. It has no location, no appearance, no name. It is the totality of everything. It cannot be grasped, cannot be rejected, cannot be attained. While unattainable, it is in effect throughout the entire being. From the highest heaven above to the lowest hell below, it is thus completely clear, a wondrously inconceivable spiritual light.
If you believe and accept this mystic message, you do not need to ask anyone else whether it is true or false; it will be like meeting your father in the middle of town. Do not petition other teachers for a seal of approval, and do not be eager to be given a prediction and realize fruition.
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