Friday, August 9, 2013

My Intention

My Intention

Using Words to convey, to transmit, to infuse, to infect, to signify and to clarify

My Intention:

I am here to
hurl THUNDERBOLTS
catapult METEORS
unleash TIDAL WAVES
lift up MOUNTAINS
ignite OCEANS
and tickle little babies toes ~

I am here to
bring to our attention how trivial and fearful our lives have become

inspire us to let ourselves be sucked up alive
into the vortex of INFINITY and INFINITE BENEVOLENCE
OF THE HIGHEST SELF OF ALL SELVES!

connect with reckless abandon to the LOVER
that most passionate one that lives in each of us
there where the dust and the shadows of daily drudgery have thinned

make lustful, wanton Love with the Flame of Desire Itself!
HUUUUUUUUAAAAAAAAAAAAAAAAAAA!!!!!!!!!!!!!!!!!

My Intention is for each of us to see the fiery exploding and imploding
Universe within Universe in Person
in everyone we meet
to see their Greatness despite their present form to the contrary
never facilitating helplessness and always seeing the power in each of us.
Now that I have done my best with words to state
my COSMIC DIVINE INTENTION,

what is your Intention?

Do you accept my invitation to meet me
at the highest level of intensity that you are presently capable of,
at the appointed time?


Tuesday, March 19, 2013

Niguma: Mahamudra as Spontaneous Liberation


Niguma: Mahamudra as Spontaneous Liberation

Don't do anything whatsoever with the mind --
Abide in an authentic, natural state.
One's own mind, unwavering, is reality.
The key is to meditate like this without wavering;
Experience the Great [reality] beyond extremes.
In a pellucid ocean,
Bubbles arise and dissolve again.
Just so, thoughts are no different from ultimate reality.
So don't find fault; remain at ease.
Whatever arises, whatever occurs,
Don't grasp -- release it on the spot.
Appearances, sounds, and objects are one's own mind;
There's nothing except mind.
Mind is beyond the extremes of birth and death.
The nature of mind, awareness,
Uses the objects of the five senses, but
Does not wander from reality.
In the state of cosmic equilibrium
There is nothing to abandon or practice;
No meditation or post-meditation period.

~ Miranda Shaw (tr.) "Niguma: Mahamudra as Spontaneous Liberation," in Passionate Enlightenment.

Sunday, March 17, 2013

Knowledge of Tomorrow


There is no knowledge of tomorrow.

Observation implies no accumulation of knowledge, even though knowledge is obviously necessary at a certain level: knowledge as a doctor, knowledge as a scientist, knowledge of history, of all the things that have been. After all, that is knowledge: information about the things that have been. There is no knowledge of tomorrow, only conjecture as to what might happen tomorrow, based on your knowledge of what has been. A mind that observes with knowledge is incapable of following swiftly the stream of thought. It is only by observing without the screen of knowledge that you begin to see the whole structure of your own thinking. And as you observe, which is not to condemn or accept, but simply to watch, you will find that thought comes to an end. Casually to observe an occasional thought leads nowhere, but if you observe the process of thinking and do not become an observer apart from the observed,if you see the whole movement of thought without accepting or condemning it,then that very observation puts an end immediately to thought, and therefore the mind is compassionate, it is in a state of constant mutation.

Jiddu Krisnamurti

Saturday, March 16, 2013

equipoise

I see the gushing of creation
forms upon forms without end
like an exploded oil-well
how to stem the flow
contain the damage

refrain from augmenting in any way
remain in equipoise 
watching flowing never resisting
never inciting
calming quieting
watching with fine restraint
Surrendering to the sudden explosion of effulgence
I remain in equipoise at the stillpoint

Complete absence

Lightmare: Complete absence:


"Do not think of anything, do not think of anything at all!
Do not contrive, but relax naturally and gently!
The contrived state is the precious unborn treasury.
It is path blazed by all victorious ones of the three times."
Lonchen Rabjam
All thoughts are just projections of virtual reality, instead of resting in reality as it is -spontaneously arisen, here and now, vibrating from moment to moment.
Stop it. Without violence, just, simply and softly, cut through.

Day-dreaming is every thought which stays longer than trace on water surface.
With the help of gentle bringing of attention on the breath and corresponding rhythmic movements of the body, come back to the simplicity of being.
When you hear a sound, or see objects in the vision field, when you sense warmth of the sun rays on the skin, or smell some fragrance - notice that and stop!
Where are they?
Where is it?
Happening out there and perceived here inside?
Where? Inside and outside of what?
No, there is no answer. 
There is no here; there is no there.
It is just mind. And there is no mind, never was and never will be.
Where are all those thoughts?
From moment to moment everything seemingly arises and disappears, although there never were anything at all.
Feel the free space of awareness, non-local, luminous emptiness of the mind and bliss of return from multiplicity to unicity of experience.
Released, with consciousness shifted with open light channel to the space of heart, stay in deep peace.

Great Bliss of Dharma

Lightmare: Great Bliss of Dharma:

The Upadeśa of the Great Bliss of Dharma 


"There are three essences, four commitments, three deviations and four methods of equipoise.

The three essences:
Effortlessness;
Without contrivance;
Everything that occurs is understood as one's own mind.

The four commitments:
Afflictions are not abandoned because they are one's mind.
Antidotes are not relied upon because the mind is non-dual.
The true nature is not meditated upon because mind is without grasping.
A result is not hoped for, realizing the mind itself is Buddhahood.

The three deviations:
If there is hope for Buddhahood, it is a deviation.
If there is fear towards Samsara, it is a deviation.
If there is attachment to appearances, it is a deviation.

The four methods of equipoise:
Just like the limpid quality of water when it is undisturbed, remain relaxed in uncontrived mind.
Just as a bird in the sky leaves no tracks, consciousness remains without support.
Just like the sun not concealed by clouds, remain in one’s own unobstructed state relaxing into the objects of the six sense organs.
Just like water always falling, remain undistracted at all times and in all activities.

The heart upadesha of the great master Dombhi Heruka called 'Four Syllables' is complete."

Cosmic Equilibrium

Lightmare: Cosmic Equilibrium:


Cosmic Equilibrium


“Don’t bring anything to mind,
Be it real or imagined.
Rest uncontrived in the innate state.
Your own mind, uncontrived, is the body of ultimate enlightenment.
To remain undistracted within this, is meditation’s essential point.
Realize the great, boundless, expansive state.
 

In a pellucid ocean,
Bubbles arise and dissolve again.
Just so, thoughts are no different from ultimate reality.
So don't find fault; remain at ease.
Whatever arises, whatever occurs,
Don't grasp - release it on the spot. 

--------

Appearances, sounds, and objects are one's own mind;
There's nothing except mind. 
Mind is beyond the extremes of birth and death.
The nature of mind, awareness,
Uses the objects of the five senses, but
Does not wander from reality.
In the state of cosmic equilibrium
There is nothing to abandon or practice;
No meditation or post-meditation period."
Niguma, Mahamudra as Spontaneous Liberation

Wednesday, January 23, 2013

23 Qualities of Love – A 23 Day Meditation



I have compiled here 23 recent Tweets by Omnipresent Love @evolvewithlove

I have printed them and have them at my bedside as a daily meditation, taking one a day for the next 23 days:

  1. Love is an out of the ego experience
  2. Love is innocent. Love yourself unconditionally and return to innocence
  3. The lens of perception is cleansed by love
  4. A soul in pain is homesick for Love
  5. Love is the eternal sun shining beyond the clouds of human illusion and confusion
  6. Consciousness is inseparable from energy and energy cannot be destroyed. You are eternal and your essence is Love
  7. Courage comes naturally to one who loves
  8. Have the courage to love yourself. Unburden your heart and open your mind to the realization of your true identity and unity with all life
  9. The world is changed for the better by those who dare to love
  10. I am not my body. I am not my race. I am not my beliefs. I AM the individualization of Eternal Omnipresent Love
  11. We are illumined in the light of Love. We are empowered in the flow of Love. We evolve when we create with Love
  12. To love is to be free for there is nothing blocking the flow of our true nature
  13. Each one of us is an intrinsic facet of the omnipresence of Infinite Love
  14. Love creates to evolve. Love creates from what it is. Life is the creative flow of Love
  15. I followed my ego and got lost. I followed my heart and came home
  16. Love cannot be made. Love flows naturally from the heart and the heart is forever one with Infinite Love
  17. Hatred pollutes. Love transmutes
  18. We forget our origin and destiny when we lose sight of Love
  19. Love is expansive. When you give from your heart you grow
  20. Pride forms barriers. Love dissolves boundaries
  21. Be mindful of your heart and you will open the door to wisdom
  22. Love is the fire of the heart, the light of awareness and the energy of life
  23. What seems courageous to the mind is simply natural to the heart

POLISH A BRICK – Han Shan


Steam some sand for your dinner
When you’re thirsty dig a well
Polish a brick with all you might
You still won’t make a mirror
The Buddha said we’re basically equal
We share the same true nature
Figure it out for yourself
Give up this useless struggle

Notes:
The Suwen ssuchi tiaoshen talun says: “Waiting for an illness before taking medicine is like waiting until you’re thirsty to dig a well.”
And according to Chuantenglu: 5, one day Master Huai-jang asked Ma-tsu, “Why are you practicing meditation?” And Ma-tsu answered, “I’m trying to become a Buddha.” Huai-jang picked up a brick next to Ma-tsu’s hut and started to grind it on a rock. When Ma-tsu asked what he was doing, Huai-jang replied “I am trying to make a mirror.” Ma-tsu said, “But how can you make a mirror by grinding a brick?.”Huai-jang answered, “And how can you become a Buddha by practicing meditation?”
As for chen-ju (truly real), in his Tacheng chihsinlun (Awakening of Faith in Mahayana): 3.1A, Ashvaghosha wrote, “Since all dharmas have always been indescribable, unnamable, inconceivable, and ultimately the same, changeless, irreducible, and indivisible, they are therefore called ‘truly real.’”
The last two lines of Lao-tzu’s Taoteching go: “the way of the sage / is to act without struggling.” 

Tuesday, January 8, 2013

Austerity, Desire and Loving Yourself




A visitor asked Nisargadatta: "What is austerity?"

I found his answer so simple and enlightening that I am sharing it here.

Nisargadatta: "Once you have gone through an experience, not to go through it again is austerity. To eschew the unnecessary is austerity. Not to anticipate pleasure or pain is austerity. ... Desire by itself is not wrong. It is life itself, the urge to grow in knowledge and experience. It is the choices you make that are wrong.

To imagine that some little thing - food, sex, power, fame - will make you happy is to deceive yourself. Only something as vast and deep as your real self can make you truly and lastingly happy.
...
You are not in the body, the body is in you! The mind is in you. They happen to you. They are there because you find them interesting. Your very nature has the infinite capacity to enjoy. It is full of zest and affection. It sheds its radiance on all that comes within its focus of awareness and nothing is excluded. It does not know evil nor ugliness. It hopes, it trusts, it loves. 

You people do not know how much you miss by not knowing your own true self. You are neither the body nor the mind, neither the fuel not the fire. They appear and disappear according to their own laws.

That which you are, your true self, you love it, and whatever you do you do for your own happiness. 
To find it , to know it, to cherish it is your basic urge. Since time immemorial you loved yourself, but never wisely.

Use your body and mind wisely in the service of the Self, that is all. Be true to your own self, love your self absolutely. So not pretend you love others as yourself. Unless you have realized them as one with yourself, you cannot love them. Don't pretend to be what you are not, don't refuse to be what you are.
Your love of others is the result of self-knowledge, not its cause. Without self-realization no virtue is genuine.

When you know beyond all doubting that the same life flows through all that is and you are that life, you will love all naturally and spontaneously. When you realize the depth and fullness of your love of yourself, you know that every living being in the entire universe is included in your affection. But when you look at anything as separate from you, you cannot love it for you are afraid of it. Alienation causes fear and fear deepens alienation. It is a vicious circle. Only self-realization can break it. Go for it resolutely. 

(Nisargadatta, I Am That, p. 211 ff.)


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Monday, January 7, 2013

How to Live in Peace with Yourself - Ramana - B4Peace




Ramana Maharshi, as he is known to the world, was born in 1879 as Venkataraman. He had a death experience with no apparent cause when he was 16. 
His own account of the event is as follows:
“One day I was alone in the first floor of my uncle’s house. I was in my usual state of health. But a sudden and unmistakable fear of death seized me. I felt I was going to die. Why I should have so felt cannot now be explained by anything else in the body. I did not however trouble myself to discover if the fear was well grounded. I did not care to consult doctors or elders or even friends. I felt I had to solve the problem myself then and there. … ‘Dying means, the legs become stiff; lips become taut; eyes get closed. Breath stops. So it came into experience due to intensity of the strength of feeling. To me too, the legs became stiff, lips became taut, eyes got closed and breath stopped. But with consciousness not lost, everything was breaking forth clearly. (The activity of the outer sense-organs having gone, the in-turned perception became available.)’

‘Even if this body dies, the I-consciousness will not go. The individuality-consciousness was clear. When the body is burnt and turned to ashes in the cremation ground, I will not become extinct. Because I am not the body.’

‘Now the body is inert. Insentient; I, on the other hand, am sentient. Therefore, death is to the inert body, ‘I’ am [the] indestructible conscious entity.'

‘When the body gives up its activities, and the activities of the senses are not there, the knowledge that obtains is not senses-born. That ‘flashing forth of I’ is aparoksha. [It is] self-effulgent. Not a matter of imagination.’


‘The thing that is there after death is the eternal, real entity.’

In this way, in one moment, new knowledge accrued to Venkataraman. Although these ideas were expressed sequentially, this experience was obtained by Venkataraman spontaneously as in a flash. Here is more on his death experience.

He later said that his separate identity as Venkataraman had been lost after his discovery of his true identity as the Self, thus he never called himself by any name. He received his full name Bhagavan Sri Ramana Maharshi in 1907 from Ganapati Sastri. From this time on he saw only the Self and knew that there is only in reality only the Self and all else is just appearance. The young boy left his home and made his way to the sacred mountain Arunachala, Tiruvannamalai.  He lived at the mountain for the rest of his life, from 1896 until 1950, first in temples and caves and later in Ramanasramam, the ashram which grew around him at the foothill of Arunchala  Here is a link to the complete story.

After his arrival on Arunachala he remained silent for the next 11 years and then began to answer questions put to him by his devotees, who had accompanied him in growing numbers over the years. The well-known ”Forty Verses on Reality were written at the request of one devotee, who wanted a concise synopsis of Ramana’s teaching.

I present here Verse One:

"1. From our perception of the world there follows acceptance of a unique First Principle possessing various powers. Pictures of name and form, the person who sees, the screen on which he sees, and the light by which he sees: he himself is all of these."

This Verse One puts me in the driver's seat. I no longer can look around and ask whose fault it is or what this all means.

"Pictures of Name and Form" is a term that in the Hindu philosophy encompasses everything that we can in any way perceive, think of, intuit, sense or dream of. In other words, it encompasses everything in our field of perception, internally and externally; whether sleeping, dreaming or waking. The word “Pictures” points me to the role that images, and thus imagination has as an aspect of this power. This statement says that all this coming into appearance is a power of this First Principle.

The next power of this First Principle that is mentioned is the person who sees all this. Each of us is this particular power of the unique First Principle. We are the seeing power of the First Principle.

Then this unique First Principle possesses a power called the screen on which the person, as the seeing power, sees all of this. So beyond the first two basic elements of the world, which are all that is seen and the power that sees (powers one and two), we have now the third element, or power: the screen. The screen is a power of the unique First Principle.

We grow up believing that we see something because outside of us there exists an object that we perceive. Ramana tells us that from his point of perception he doesn't see any external objects at all, rather he perceives various powers of the one First Principle working together and complementing each other, and thus conjure up the world that we see. It is as if you take baking soda and vinegar and mix them together and observe the foam that is created. You will say: "There is foam." Another will say: "Yes, there is foam, but I recognize it as the reaction caused by the mixture of the two elements." Ramana is showing us what actually is happening when we say: "There is the world." We are seeing the interplay of various powers of the First Principle. They complement and potentiate each other.

The fourth power is the light by which the seeing power sees. So the seeing power, the person who sees, cannot see alone, but only in conjunction with the fourth power, the light by which he sees.

In this Verse One, Ramana brings our attention to the world first off (“pictures of name and form”), and leads us step by step onward. Look at the world, he says. See if you can perceive a unique First Principe at work. Here are the elements of Its powers that you can perceive: one, two, three and four. He is actually inviting us to ponder if there is anything he didn't consider in his description of that which we can directly perceive when we look at the world.

Finally, he gives the unique First Principle an identity:

It is all the "names and forms" - It is everything that we conventionally think of as "the world".

It is the person who sees, which is you and me.

It is that by which we see - Ramana calls it "the screen" and he gives me the sense of a plasma-like substance that forms itself into every shape that this First Principle conjures up. Another word for "screen" here might be "vehicle" or “carrier substance”.

It is the Light that is the energy that makes anything visible, It powers the projection of images (power one), It enlivens the person who sees (power two), It lets the screen shine and shape itself into the world (power three). And It is Its own validation as Inner Effulgence (power four).

I like to start at the Inner Effulgence, that I began to get a visceral sense of when I was at Arunachala mountain in India. I spent some time on the mountain in the first little ashram that sprang up around Ramana as a young man when he was hanging out in bliss in different caves on the mountain in silence. This little ashram is Skandashram up on Arunachala looking down on the large Siva Temple in the town of Tiruvannamalai. I went up there first thing every day to do yoga and then sit and enjoy. I even had the blessing to spend a night there when one time I reached the ashram too late in the evening to return down to town in the dark and the Hindu priest custodian let me stay on the floor inside. A very fine glow started to be noticeable inside me. I was smiling 24/7 - despite whatever things were uncomfortable (which for westerners in India is pretty often).

Putting my attention on the Inner Effulgence, I notice how It spreads into the "screen" - through Its essence everything shines out, glows and we can see the world. From there it spreads to the person, me in that case, or whomever is with me, and moves us like pneumatic machinery is moved by the gas that is pumped through it - only so very subtly, enlivening our DNA, molecular structure, etc. all the way up to our brain, nervous system, arms, legs, and speech. Then, in conjunction with our nervous systems (and finer, subtle energy centers and auras) the world of images, names and forms appears. I see this as the expression of the Love to Be that is the basic motive of the Inner Effulgence - once It leaves Its own Inner Sanctuary of just Being Bliss and becomes Consciousness - (dynamic manifest consciousness, as Nisargadatta calls it).

This short passage by Nisargadatta also sheds some light on this dynamic:

"The totality of the perceived is what you call matter. The totality of all perceivers is what you call the universal mind. The identity of the two, manifesting itself as perceptibility and perceiving, harmony and intelligence, loveliness and loving, reasserts itself eternally."

“He himself is all of these” are the last words of Verse One.

When I begin to enter into this quality of seeing the world around me, all others and also myself as integral parts of One Being, Peace is near.

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