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Nonduality Highlights: Issue #3011, Sunday, December 9, 2007, Editor: Mark
Once you see reality, once you know it, you know the whole of it... But, at the same time, reality is like a bud that keeps opening. The petals keep revealing themselves. It's not as if that bud becomes something that it wasn't before. It just keeps showing its potential.
- Adyashanti, posted to NondualitySalon
Satsang For Adya
the secret life of every flower
speaks of its
because he has
as if you
you know no ground
that is not holy.
- Anna Ruiz, posted to NondualitySalon
Are You Ready to Lose Your World?
There is a very famous poem written by the third patriarch of Zen, Seng-ts'an, called the Hsin-Hsin Ming, which translates as Verses in Faith Mind. In this poem Seng-ts'an writes these lines: "Do not seek the truth; only cease to cherish opinions." This is a reversal of the way most people go about trying to realize absolute truth. Most people seek truth, but Seng-ts'an is saying not to seek truth. This sounds very strange indeed. How will you find truth if you don't seek it? How will you find happiness if you do not seek it? How will you find God if you do not seek God? Everyone seems to be seeking something. In spirituality seeking is highly honored and respected, and here comes Seng-ts'an saying not to seek.
The reason Seng-ts'an is saying not to seek is because truth, or reality, is not something objective. Truth is not something "out there." It is not something you will find as an object of perception or as a temporal experience. Reality is neither inside of you nor outside of you. Both "outside" and "inside" are not getting to the point. They both miss the mark because outside and inside are conceptual constructs with no inherent reality. They are simply abstract points of reference. Even words like "you," or "me," or "I," are nothing more than conceptual points of reference existing only in the mind. Such concepts may have a practical value in daily life, but when assumed to be true they distort perception and create a virtual reality, or what in the East is called the world of samsara.
Seng-ts'an was a wily old Zen master. He viewed things through the eye of enlightenment and was intimately aware of how the conditioned mind fools itself into false pursuits and blind alleys. He knew that seeking truth, or reality, is as silly as a dog thinking that it must chase its tail in order to attain its tail. The dog already has full possession of its tail from the very beginning. Besides, once the dog grasps his tail, he will have to let go of it in order to function. So even if you were to find the truth through grasping, you will have to let it go at some point in order to function. But even so, any truth that is attained through grasping is not the real truth because such a truth would be an object and therefore not real to begin with.
In order to seek, you must first have an idea, ideal, or an image, what it is you are seeking. That idea may not even be very conscious or clear but it must be there in order for you to seek. Being an idea it cannot be real. That's why Seng-ts'an says "only cease to cherish opinions." By opinions he means ideas, ideals, beliefs, and images, as well as personal opinions. This sounds easy but it is rarely as easy as it seems. Seng-ts'an is not saying you should never have a thought in your head, he is saying not to cherish the thoughts in your head. To cherish implies an emotional attachment and holding on to. When you cherish something, you place value on it because you think that it is real or because it defines who you think you are. This cherishing of thoughts and opinions is what the false self thrives on. It is what the false self is made of. When you realize that none of your ideas about truth are real, it is quite a shock to your system. It is an unexpected blow to the seeker and the seeking.
The task of any useful spiritual practice is therefore to dismantle cherishing the thoughts, opinions, and ideas that make up the false self, the self that is seeking. This is the true task of both meditation and inquiry. Through meditation we can come to see that the only thing that makes us suffer is our own mind. Sitting quietly reveals the mind to be nothing but conditioned thinking spontaneously arising within awareness. Through cherishing this thinking, through taking it to be real and relevant, we create internal images of self and others and the world. Then we live in these images as if they were real. To be caught within these images is to live in an illusory virtual reality.
Through observing the illusory nature of thought without resisting it, we can begin to question and inquire into the underlying belief structures that support it. These belief structures are what form our emotional attachments to the false self and the world our minds create.
This is why I sometimes ask people, "Are you ready to lose your world?" Because true awakening will not fit into the world as you imagine it or the self you imagine yourself to be. Reality is not something that you integrate into your personal view of things. Reality is life without your distorting stories, ideas, and beliefs. It is perfect unity free of all reference points, with nowhere to stand and nothing to grab hold of. It has never been spoken, never been written, never been imagined. It is not hidden, but in plain view. Cease to cherish opinions and it stands before your very eyes.
© Adyashanti 2007
The momentum for this cosmic Game is created whenever you pretend that what isn't, somehow, is far superior to what is. Although this belief keeps you focused on a never-ending journey towards happiness, enlightenment, etc., it also guarantees that you will never reach a point of permanent satisfaction and peace. Why? Because this whole notion of being on a `journey-to-fulfillment' is actually the secret method that the desperate ego uses in order to survive in the face of personal annihilation by Consciousness. In other words, as long as the ego stays more focused on making the `journey,' it can continue to avoid disappearing entirely in the blinding realization of the true identity of the mystic `traveler.' This frenzied activity around pursuing enlightenment helps the ego to maintain a sense of personal dooership. When what is not present is perceived as better than what is present, the precious reality contained in this very moment is inwardly resisted. However, Consciousness has no opposite, it's the only thing that's present, and it can never really change into `what isn't.'
It just is what it is.
However, by pretending that `something else is better,' the ego hopes to survive by enthusiastically pursuing the disowned `other.' Of course, the cosmic joke, is that the ego is caught on a self- generated treadmill because it already `is' what it is looking for. The valiant struggle to be enlightened secretly protects the ego from being exposed as the phantom it truly is. As long as the search continues unabated, the searcher is validated as being separate from the very thing that he is searching for. But, in Truth, we can never really run away from ourselves because we already are who we are running from, and we already are where we are running to.
Chuck Hillig, posted to The_Now2
truth/reality is not a concept, and can't be known. it is what is, inexplicable, ever present and timeless. "tat tvam asi" ("that thou art" as the upanishad put it). this is what 'we', and all-and-everything is, ever. this realization is inexpressible by words, ideas or imaginations.
but poetry, art and music reflect it.
only way this wordless realization is expressed is by living it fully every moment - like ramana, buddha, jesus, mohammed and other (known or not) countless and nameless realized 'beings'. their life is their message.
and so is the life of each and every one, friends. our life is our message. rest is just stories.
- Yosy Flug, posted to SufiMystic
Mama: What is the meaning of life, Sophia?
Sophia: the meaning is love.
- Sophia Zandi (age 3) and Jeannie Zandi, from Song of the Wildchild: Poems and Drawings by Sophia
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