Dharma Message for 3Q08

Nisargadatta Maharaj Maharaj: All knowledge is like the son of a barren woman.
Presently there are only beingness and functioning.
The individuality and personality are thrown overboard.
There is no personality, so there is no question of birth, life, or death.
What remains is only the consciousness without name or form.
The form needs a name, but when both are not there,
then the consciousness remains only for so long as the body is there,
but without any individuality.
The body is of as much use now as it was prior to birth and after death.
How do you know me?
You know me only the acquisition of body form, name and form.
Do you really see me as I am? I doubt it.
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Dharma Message for 2Q08

Vimalakirti debating Manjusri, Tang Dynasty Thereupon, Manjusri, the crown prince, addressed the Licchavi Vimalakirti: “Good sir, how should a bodhisattva regard all living beings?”

Vimalakirti replied, “Manjusri, a bodhisattva should regard all livings beings as a wise man regards the reflection of the moon in water or as magicians regard men created by magic. He should regard them as being like a face in a mirror; like the water of a mirage; like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathagata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathagata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation.

“Precisely thus, Manjusri, does a bodhisattva who realizes the ultimate selflessness consider all beings.”

Manjusri then asked further, “Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?”
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Dharma Message for 1Q08

Ramaprasad Sen My blissful Mother exists fully through every creature!
Meditate, O mind, on the mystery of Kali.
Use any method of worship you please,
or be free from methods,
breathing day and night her living name
as the seed of power
planted by the teacher in your heart
Consider the simple act of lying down to sleep
as devoted offering of body and mind to her.
Allow your dreams to become
radiant meditations on the Cosmic Mother.
As you wander through countryside or city,
feel that you are moving through Kali, Kali, Kali.
All sounds you hear are her natural mantras
arising spontaneously
as the whole universe worships her,
prostrates to her, awakens to her.
The Goddess, who is unitive wisdom,
constitutes the letters of every alphabet.
Every word secretly bears the power of her name.
The singer of this mystic hymn is overwhelmed:
“Wonderful! Wonderful! My blissful Mother
exists fully through every creature!
O wandering poet,
whatever food or drink you receive,
offer as oblation in the sacrificial fire of your body
and dissolve your mind
into her all-encompassing reality.

Source: Ramprasad Sen, Rendered by Lex Hixon, Mother of the Universe, 1994, Wheaton, Ill. Theosophical Publishing House., p. 40.

Dharma Message for October-November 2007

Excerpt from the Astavakra Gita (Chapter VII):

1. In me, the boundless ocean, the ark of the universe, moves hither and thither impelled by the wind of its own inherent nature. I am not impatient.
2. In me, the limitless ocean, let the wave of the world rise and vanish of itself. I neither increase nor decrease thereby.
3. In me, the boundless ocean, is the imagination of the universe. I am quite tranquil and formless. In this alone do I abide.
4. The Self is not in the object, nor is the object in the Self which is infinite and stainless. Thus It is free from attachment and desire, and tranquil. In this alone do I abide.
5. Oh, I am really Consciousness itself. The world is like a juggler’s show. So how and where can there be any thought of rejection or acceptance in me?

Dharma Message for August 2007

Excerpt from the Ribhu Gita (Verse 3 thru Verse 6):

“3. When one scrutinizes this variety of manifestation one realizes that it does not really exist and that everything is the undifferentiated Absolute Supreme Being which is not different from the Self and oneself. Let this knowledge become firm with you by constant practice. Then, discarding everything, become one wih the Supreme Absolute Reality and, remaining as that be happy.

4. Abde as That which does not, when scrutinized, show any duality in the form of these various objects or the least trace of cause and effect, That in which, when the mind is absorbed in It, there is no fear of duality at all — and be always, happy, unshakable and free from the fear arising from duality.

5. Abide as That in which there are neither thoughts nor fancies, neither peace nor self-control, neither the mind nor the intellect, neither confusion nor certainty, neither being nor non-being, and no perception of duality — and be always happy, unshakable and absolutely free from the fear arising from duality.

6. Abide as That in which there is neither any defect nor good quality, neither pleasure nor pain, neither thought nor silence, neither misery nor austerities practiced for getting rid of misery, no “I-am-the-body” idea, no objects of perception whatsoever — and be always happy, free from all traces of thoughts.”

Dharma Message for June, July and August 2007

Excerpt from Light on the Path, by Mabel Collins

Mabel Collins “Look for the flower to bloom in the silence that follows the storm; not till then. It shall grow, it will shoot up, it will make branches and leaves and form buds, while the storm continues, while the battle lasts. But not till the whole personality of the man is dissolved and melted — not until it is held by the divine fragment which has created it, as a mere subject for grave experiment and experience — not until the whole nature has yielded, and become subject unto its higher self, can the bloom open. Then will come a calm such as comes in a tropical country after a heavy rain, when Nature works so swiftly that one may see her action. Such a calm will come to the harassed spirit. And, in the deep silence, the mysterious event will occur which will prove that the way has been found. Call it by what name you will, it is a voice that speaks where there is none to speak, it is a messenger that comes — a messenger without form or substance — or it is the flower of the soul that has opened. It cannot be described by any metaphor. But it can be felt after, looked for, and desired, even amid the raging storm. The silence may last a moment of time, or it may last a thousand years. But it will end. Yet you will carry its strength with you. Again and again the battle must be fought and won. It is only for an interval that Nature can be still.”

Light on the Path
Light on the Path; Mabel Collins
 

Dharma Message for March, April and May 2007

Tenzin Gyatso From H.H. Tenzin Gyatso, 14th Dalai Lama

“In the present circumstances, no one can afford to assume that someone else will solve their problems. Every individual has a responsibility to help guide our global family in the right direction. Good wishes are not sufficient; we must become actively engaged.”

The Path to Tranquility: Daily Wisdom, Snow Lion Publications

“I find that because of modern technological evolution and our global economy, and as a result of the great increase in population, our world has greatly changed: it has become much smaller. However, our perceptions have not evolved at the same pace; we continue to cling to old national demarcations and the old feelings of ‘us’ and ‘them’. “War seems to be part of the history of humanity. As we look at the situation of our planet in the past, countries, regions and even villages were economically independent of one another. Under those circumstances, the destruction of our enemy might have been a victory for us. There was a a relevance to violence and war. However, today we are so interdependent that the concept of war has become out dated. When we face problems or disagreements today, we have to arrive at solutions through dialogue. Dialogue is the only appropriate method. One-sided victory is no longer relevant. We must work to resolve conflicts in a spirit of reconciliation and always keep in mind the interests of others. We cannot destroy our neighbors! We cannot ignore their interests! Doing so would ultimately cause us to suffer. I therefore think that the concept of violence is now unsuitable. Nonviolence is the appropriate method.”

An Open Heart: Practicing Compassion in Everyday Life, Snow Lion Publications

Dharma Message for January, Feburary 2007

Dilgo Khyentse Rinpoche Dilgo Khyentse Rinpoche’s Dzogchen Practice in Everyday Life

The everyday practice of dzogchen is simply to develop a complete carefree acceptance, an openness to all situations without limit. We should realize openness as the playground of our emotions and relate to people without artificiality, manipulation or strategy. We should experience everything totally, never withdrawing into ourselves as a marmot hides in its hole. This practice releases tremendous energy which is usually constricted by the process of maintaining fixed reference points. Referentiality is the process by which we retreat from the direct experience of everyday life.

Being present in the moment may initially trigger fear. But by welcoming the sensation of fear with complete openness, we cut through the barriers created by habitual emotional patterns.

When we engage in the practice of discovering space, we should develop the feeling of opening ourselves out completely to the entire universe. We should open ourselves with absolute simplicity and nakedness of mind. This is the powerful and ordinary practice of dropping the mask of self-protection.
We shouldn’t make a division in our meditation between perception and field of perception. We shouldn’t become like a cat watching a mouse. We should realize that the purpose of meditation is not to go “deeply into ourselves” or withdraw from the world. Practice should be free and non-conceptual, unconstrained by introspection and concentration.
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Dharma Message November, December 2006

Jiddu Krishnamurti The Core of the Teachings According to Krishnamurti

[The following statement was written by Krishnamurti himself on October 21, 1980. It may be copied and used provided this is done in its entirety. No editing or change of any kind is permitted. No extracts may be used.]

The core of Krishnamurti’s teaching is contained in the statement he made in 1929 when he said: ‘Truth is a pathless land’. Man cannot come to it through any organization, through any creed, through any dogma, priest or ritual, not through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection. Man has built in himself images as a fence of security-religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man’s thinking, his relationships and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind.
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Dharma Message for September-October 2006

Annie Besant Excerpts from Writings of Annie Besant

“Theosophy postulates the existence of an eternal Principle, known only through its effects. No words can describe It, for words imply discriminations, and This is ALL. We murmur, Absolute, Infinite, Unconditioned, – but the words mean naught. SAT, the Wise speak of: BE-NESS, not even Being nor Existence. Only as the Manifested becomes can language be used with meaning; but the appearance of the Manifested implies the Un-manifested, for the Manifested is transitory and mutable, and there must be something that eternally endures. This Eternal must be postulated, else whence the existences around us? It must contain within Itself That which is the essence of the germ of all possibilities, all potencies: space is the only conception that can even faintly mirror It without preposterous distortion, but silence least offends in these high regions where the wings of thought beat faintly and lips can only falter, not pronounce.”

“Never forget that life can only be nobly inspired and rightly lived if you take it bravely and gallantly, as a splendid adventure in which you are setting out into an unknown country, to meet many a joy, to find many a comrade, to win and lose many a battle.”

“An attempt to grasp, however feebly, the nature of the sacrifice of the LOGOS may prevent us from falling into the very general mistake that sacrifice is an essentially painful thing; whereas the very essence of sacrifice is a voluntary and glad pouring forth of life that others may share in it; and pain only arises when there is discord in the nature of the sacrificer, between the higher whose joy is in giving and the lower whose satisfaction lies in grasping and holding. It is that discord alone that introduces the element of pain, and in the supreme Perfection, in the LOGOS, no discord could arise; the One is the perfect chord of Being, of infinite melodious concords, all tuned to a single note, in which Life and Wisdom and Bliss are blended into one keynote of Existence….Hence the sign of the spirit is giving, for spirit is the active divine life in every form.”

Excerpts from Writings of Annie Besant