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search suffering and fear witness teacher
Misty rain on Mount Lu,
And waves surging on the river Che;
When you have not yet been there,
Many a regret surely you have;
But once there and homeward you wend,
How matter of fact things look!
Misty rain on Mount Lu,
And waves surging on the river Che.
Hui Neng
(Zen meditators) use as a 'theme' for meditation a riddle,(koan) f.i. 'What is the sound of one hand clapping?'
..These riddles-'like life itself"-cannot be solved by any form of intellection at all, and thus the koan
meditation consists not in analyzing the koan but in completely merging with it-whereupon it solves itself. The
koan ... thus has one major aim-to merge the subject and object..., and awaken us to Mind.
Ken Wilber
No map can ever depict the limitless land which they (mystics) have exlored (the) unnameable. ...this pristine
world ... cannot be reached by following any map at all, and those very few who moved unhindered beyond the confining
borders of the map will remain for us, totally ungraspable. They remain traceless. And if we too would explore
rather than merely tour, then we must also become traceless.
Yet becoming traceless is not a consequence of willing ourselves to an imagined emptiness which IS but a novel
extension of the existing map. Rather we must first look to (what) ... we have previously ignored, to all that
we have taken for granted.
G.Bluestone
... Benoit's active attention of 'Speek l am listening,' ... 'a look cast on the full center of my inner world
meeting nothing;' Krishnamurti's 'complete and total attention'; the 'complete mental authorization' of the Taoist's
wu wei; the 'Self Inquiry' of Ramana and the 'Great Inquiry' of the Zen Buddhists; as well as Wei Wu Wei's 'look
within to see nothing' - all point to a state of complete attention and openness, as if one were listening and
watching for an answer from the center of one's being,..the very Source of one's consciousness.
We 'miss' realizing this (Source) because we imagine that we should in some way try to get in touch with the Now
moment, as if it were something different from what we are already doing at THIS moment.
Ken Wilber
..it is conceptually impossible to know what we are. We are left with no alternative but to abandon the search,
which together with the abandonment of the seeker, itself constitutes 'finding'. The finding is that the seeker
is the sought, the sought is the seeker; and that each, being the conceptual half of THAT which cannot be conceived,
is 'neither is nor is not. '
Balsekar
The answer to your problem is to see who has it.
Ramana Maharshi
...so long as there is any seeking - and thus the seeker - the absence of what is present as an entity (positive
or negative ) cannot happen. A self anchored phenomenal object cannot possibly find the noumenon that it truly
is, just as it is impossible for a shadow to find its substance.The apparent seeker in space time is a concept.
What is sought is another concept. So is the seeking and the finding (or non-finding).The absolute absence of all
such concepts means the abandoning of the quest and such abandoning results in the annihilation of the seeker into
BEINGNESS.
Balsekar
Q.:If freedom from bondage is our true nature, why is it that so few people realise it?
P.:Because very few people care about it enough or want it enough.
Papaji
We are inflicting a grievous wound upon (the world) and it's bleeding to death from that wound. We have split it
into two unequal fragments called OURSELF and THE REST, or ME and NOT ME. The result is that we have on our hands
not a Universe but a Duoverse, a Duality and no Unity . And it's hardly surprising that the severed parts should
be deficient, tragically and incurably sick, so long as the dreadful wound isn't closed and healed.
D.E. Harding
Fear comes when there is a second.
Brihadaranyaka Upanishad
When you're faced with the sufferings of illness, if you simply don't get involved with them or attach to them,
there's nothing you won't be able to endure. So just go with the illness, and, if you're in pain, go ahead and
groan! But whether you're sick or you're not, always abide in the Unbom Buddha Mind.
However, you ought to realize that when, in response to the sufferings of illness, you become involved with thoughts,
in addition to your illness, you suffer from changing the Buddha Mind for thoughts. That which is originally without
thought is the Unbom Buddha Mind.
Failing to realize the unborn (nature) of the Buddha Mind, you suffer and exchange it for thoughts. Then, no matter
how much you claim you're not feeling pain, it's just talking about your idea of being without pain, it's merely
a notion based on thought. So you aren't free from suffering after all. The fact that such thoughts even arise
shows that, having failed to realize conclusively the Buddha Mind that transcends birth and death, you're suffering
from birth and death.
Bankei
Q.:Many people believe that there is such a thing as a 'healthy ego'. A person with a healthy ego may be self confident,
aware of his own abilities and limitations, likes and dislikes, have high self-worth, and so on... Is there such
a thing as a 'healthy ego'? Can it ever lead to freedom?
P.:A person who has self-confidence and high self-esteem (what western psychologists would call a healthy ego)
is no nearer to freedom than anyone else. Such a person may feel that he is happy and that he needs no fundamental
changes in his life. A person who has understood that his ego is continually causing him mental trouble is more
likely to look for a solution. There is no such thing as a healthy ego any more than there is a thing called a
healthy disease. The ego cannot lead to freedom it can only obstruct it. Ego and freedom cannot co-exist. When
ego vanishes, freedom replaces it
Papaji
...The Jnani lives in the present moment, but whether in that moment there is joy or anger, it is forgotten the
next moment; and this is not realized by the common man who has built his image of the Jnani on 'perfection'. The
fact of the matter however is that the Jnani is not perfect but 'total'.
Whenever there occurs enlightenment, no individual as such is concerned.
...there strictly cannot be 'a' Jnani; there can only be ...a mere witnessing of what we call 'life'.
Ramesh Balsekar
Q.:What is the difference between you and me? If you say that there is no difference between us, why are you sitting
up there, and why am I sitting down here? If I sat in your chair nobody would listen me, or believe me.
P.:No differences. All differences are imaginary. If you imagine there are differences, you belong on the floor.
If you have no doubts or thoughts about imaginary differences, you belong on the chair.
Papaji
