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Nondual Highlights Issue #1804 Friday, May 21, 2004 Editor: Mark
Zen teacher Jitsudo
Ancheta likes to tell the story of a Native American medicine man
who was called before a court and asked to "tell the whole
truth, and nothing but the truth."
"I can't do that," replied the medicine man.
"What do you mean you can't do it?" demanded the Judge.
"I don't know the whole truth," he answered.
- from One Bird, One Stone - 108 American Zen
Stories edited by Sean Murphy and published
by Renaissance Books.
GILL EARDLEY
Allspirit
From: "Open Mouth Already a Mistake"
by Richard Shrobe, ( Zen Master Wu Kwang )
Don't Know is Closest to It
For those of you that are new to our style of practice and Zen
practice in general, I will now introduce you to the practice of
"not knowing". Usually, people want to learn something,
to know something. Zen practice actually moves in the opposite
direction; from knowing to not knowing.
This not knowing is represented in the classical Zen literature
by a famous story about Zen Master Poep An. Poep An was one of
the main figures of Chinese Zen during the T'ang Dynasty, which
was the Golden Age of Zen in China. He lived around 900 AD. At
the time this story takes place, Peop An was not yet a master.
Making a Zen pilgrimage didn't mean the same thing as traveling
means to us today because, of course, there were no airplanes,
trains, or buses, just ox carts or foot travel, for the most
part, and most of the main centers were in the mountains. So, the
journey to call on the various Zen Masters was a rather arduous
one. in and of itself, the hardship of travelling hundreds of
miles over every kind of terrain, not knowing where you would
sleep that night, or where you would find food, was a practice in
facing oneself. This was a practice, as the old Zen Masters say,
in "putting it all down."
Poep An came to a particular monastery and greeted Master Ji
Jang, who was to become his final teacher. Ji Jang asked Peop An,
"You're travelling all around China; what's the meaning of
your pilgrimage?" Initially, Peop An felt stuck and
momentarily all thinking stopped. Then he said, "don't
know". Ji Jang responded, "Not knowing is most
intimate". Sometimes you'll see this translated as:
"Not knowing is closest to it." So, Poep An decided,
I'd better stay here and see what this guy has to offer.
After spending some time at the monastery being introduced into
this "don't know", Poep An decided he would continue on
his pilgrimage. He told the Master, "Tomorrow I'll be
leaving here to become a wandering monk again". Ji Jang
said, "Oh, do you think you're ready?". Poep An said,
"Certainly!" "Then let me ask you a
question," said Ji Jang. "You are fond of the saying
that 'that the whole world is created by the mind alone'. So, you
see those big boulders over there in the rock garden? Are they
inside your mind or outside?" Poep An said, "They're
inside my mind. How could anything be outside it?" The Zen
Master said, "Oh, well, then you'd better get a good night's
sleep because it's going to be hard travelling with all those
rocks inside your mind"! Peop An was undone and taken aback,
and stayed there with this Master and finally attained great
awakening.
This one sentence, "don't know" or "Not knowing is
most intimate", is very much at the heart of our practice.
The word intimacy is also quite interesting. Closeness. Becoming
one with something. Really being able to fathom something. And,
of course, many of our difficulties come about by holding on to
some conception of knowing, or some opinion, or some dualistic
attitude that separates us from our experience. So, as we
cultivate and enter into this attitude of not knowing, true
intimacy becomes a possiblity, true at-oneness with our own
experience and with the world that we find ourselves in.
- from NDhighlight #1254, Sunday, November 10, 2002, edited by
Gloria.
Mystery was an important theme to Father Bede, especially what he
calls the mystery of love or even the ocean of love that lies
behind the phenomenal universe and which he himself experienced
intensely, especially towards the end of his life. His
relationship to this mystery was one of surrender, which he
relates to the life and death of Christ, and to which he was
called more deeply in the last few months of his life. Mystery
draws us beyond concept and image, a process that is mediated by
the symbol, which literally means 'throw together'. Trapnell's
discussion of symbolism drawing on Father Bede's insights is one
of the most valuable aspects of his book. As he puts it:
'Religious symbols, as both expressions of divine mystery and
apprehensions of meaning, guide the mind's return to experience
the same mystery' (p. 159).
For Father Bede, openness to symbolic self-transcendence is vital
if life is not to be fragmented and cut off from its source. The
danger for Christianity is that it has translated experiences
into words and words into thoughts so that people begin to think
that these words and thoughts are themselves the object of faith
when we should let them go and move beyond them. Thus faith has
become identified with assent to a body of dogmatic claims rather
than a direct encounter with the living God. This also means that
theology itself is pursued as a function of the same rational
mind that pursues science. Bede challengingly defines science as
the lowest form of knowledge in that it represents a knowledge of
the material world through discursive reason. Philosophy is
superior in addressing the realm of thought but is still confined
to discursive reason. Theology should be open to the world of
transcendent reality if it is to be more than philosophy, while
only wisdom can transcend the rational mind and know truth
directly at a level where knowing is being. The movement is
always to a place beyond form, image and concept. Hence the use
of the metaphor of darkness beyond light for this process.
This highest state is nevertheless for Bede a communion rather
than an identity of being, or, as he later expressed it, a sense
of non-duality as reflected by Jesus in his saying that 'I and my
Father are One'. As Father Bede explained in his Winchester
lectures, this realisation was deepened by his experience of the
feminine following his first stroke. He felt himself overwhelmed
with love, and those in his presence could sense this very
clearly in his emanation. Jordan Trapnell would have been
personally enriched by this experience, which does not fully
emerge from his fine scholarly book. For Bede, Universal Wisdom
is inseparable from Universal Love. And this wisdom and love are
the Centre in which we can dwell when the ego is displaced:
'There is a window in my consciousness where I can look out on
eternity, or rather where this eternal Reality looks out on the
world of space and time through me'.
- from a review by David Lorimer of Bede
Griffiths by Judson B. Trapnell
More here: http://www.datadiwan.de/SciMedNet/library/reviewsN81+/N82Trapnell_Griffiths.htm
What do you seek, O Pilgrim on the Path?
"Liberation from pain and freedom from all suffering."
The answer to thy quest is already in thy heart.
Listen, O Pilgrim, to the whispering of thy Soul.
. . "Know thyself . . . for in thyself is found ALL there is
to be known."
- from the Records of Wisdom
More here: http://www.disciplelight.com/Learning/310_know_thyself.htm
Insights Discovered
On The Path...
I am a seeker of wisdom on a pilgrimage of self-discovery. The
whisperings of Spirit call me to make the journey inward. The
Unseen Realm provides the courage needed to face the revulsion of
my deepest and darkest aspects. The way to transmute my fears and
limitation is to Embrace them in Love. This path leads me home to
Spirit. Learning to totally Love Self without judgment brings
Spirit closer. Each step produces a new awareness, which
reaffirms my dedication to being responsible for living true to
the Heart and Spirit. I have walked this path through many
incarnations, making the same choices over and over again -- I
have kept my self separated from Spirit. Now in the present an
opportunity opens to learn my lessons, which releases the bondage
of limitation. The challenges encountered on this journey have
blessed me with many insights and each illumination has broadened
my perspective. Spiritual truth feels closer with each shift. To
actualize Spiritual truth requires releasing judgments, facing
fears, learning acceptance and allowance to live in the
perfection of Spirit. By affirming the magnificence of each
individual and compassionately loving them, instills appreciation
of each person's path and allows them the pain they have created
to teach themselves. I Am totally responsible for creating my
reality and I have the choice to learn lessons through love
instead of the Trauma/Drama experience.
- text and image from The ORB-RUNNER'S Consciousness... A Multi
Dimensional Reality Zone!!!
More here: http://www.streamsoflight.com/
"My advice to you, whoever you may be.
Oh! You who desire to explore the mysteries of nature.
If you do not discover within yourself what you seek,
neither will you find it without.
If you ignore the excellencies of your own house,
how can you aspire to find excellencies elsewhere?
Within you is hidden the treasure of treasures.
Oh! Man, know thyself and you will know the Universe and the
Gods."
- Inscription at the entrance of the Temple of Delphi in Greece
What is Spiritual Knowing?
Question: How does spiritual knowing come about?
The route of information is quite different between spirit and
mind. The ego/mind is inquisitive and aggressive in style. It
grabs onto data and seeks to incorporate and master it. It
categorises, qualifies, evaluates, sorts, files and classifies,
judges and colours with feelings and abstract meanings in an
attempt to assimilate. All new data is also rated as to its
potential usefulness or gain value. There is a never ending
hunger of the mind to get.
People force the mind to concentrate, learn, memorize, accumulate
and master huge volumes of information with as many details as
possible, including sophisticated statistical analysis and
computer manipulation. All this endless detail is deemed to be
even better if it can be depicted graphically and packaged
attractively.
On inspection it will be seen that all the above is an impressive
performance, and doubly so when one observes that all the
complicated, multifaceted processing occurs in a fractions of a
second. Not only is there the current instance of processing, but
simultaneously, the mind is comparing this split second with
every other similar split second, contrasting that through the
memory time file for comparison.
In other words this zebra is compared mentally with every other
zebra one had read about, heard about, talked about, seen on
television, and joked about, including evolutionary camouflage
theory, etc: The mind tends to do all these complicated
multifactoral operations automatically as a result of its own
nature.
By selection, one can choose available options to explore by
focus. Although the possible functions are multitudinous, they
are not unlimited. In summary, the mind views truth or
enlightenment as something to be acquired or achieved. At best,
it is a destination to be arrived at through effort. All such
endeavour is premised on the presumption that the functions of
the mind serve as a learning model and its processes are to be
merely applied from the past to this new subject in the realm of
duality where it supposedly will be equally useful. Thus it
presumes that the applicability of that which is evolved for
handling duality is useful in the search for nonduality.
Such, however is not the case; in fact, the very opposite of what
has come to be viewed as the reliable, tried-and-true method of
making progress now becomes the very obstacle to discovery.
Whereas ordinary mental functioning could be typified as a
constant effort to get, spiritual realisation is
totally effortless, passive, and spontaneous. It is received
rather then gotten. By analogy, when sound stops, the silence
reveals itself. It cannot be gotten by effort or endeavour.
With mentation there is the capacity to control, but with
revelation, there is no control at all. No control is possible
where there is nothing to control and there is no means to apply
control, even if it were possible. That which is formless cannot
be manipulated.
Enlightened awareness is best described as a state or condition,
a realm or a dimension. It is self-revealing and all prevailing.
It eclipses and displaces mentation which becomes unnecessary and
would, in fact, be an interference and an intrusion. Revelation
is subtle, powerful, soft gentle, exquisite, and all embracing.
The senses are bypassed and all perception of this or
that disappears. It is also apparent that the entire
content of revelation has been there all along and simply not
experienced or observed. The vision of what Is in its
totality is entirely Known by virtue of the Self
already being All That Is.
Identity confers absolute authority of knowledge. The observer,
that which is observed, and the process of observation are all
identical.
In awe at the revelation, the mind is silent and becomes
speechless at the wonder. Its silence is like a profound relief
and peace. What was once prized is now seen to have been a
nuisance and a troublesome distraction.
People and their thoughts and words are like voice boxes
connected to various energy fields. The mouths and minds parrot
the thought forms that prevail at any given level of
consciousness. As this occurs, the minds of individuals claim
authorship and the prefix mine is added to the
thought. The content reflects the self-concept of the person
speaking.
There is an invisible, all-encompassing energy field of love that
surrounds everyone. Therein resides the higher self or spirit
through which, the individuals in varying degrees of
consciousness, contact awareness or, unfortunately, may be cut
off from it altogether.
If quite unidentified with the Self, the individual may be afraid
or even repelled by love, which is seen as foreign, threatening,
and to be resisted. All reminders of love or references to God
have to be stricken from public awareness or acknowledgement.
This is intrinsic to the success of totalitarianism or military
dictatorships where only love for the dictator is
allowable. In our society there are forces to make any reference
to God politically incorrect.
In true spiritual endeavour no actual sacrifices are necessary or
expected. Sacrifice in ordinary terminology means loss or even
painful loss. True sacrifice really means letting go of the less
for the greater and is self-rewarding rather than depleting.
Painful, reluctant giving up is not really sacrifice
but an attempt to purchase religious favour. With God, there is
neither buy, sell, purchase, sacrifice, gain, favour, nor loss.
In the realm of the divine, there are no rights to parade or
proclaim. The world of rights and wrongs and political rights are
all inventions of the ego to be used as bargaining pieces on lifes
game board. They are all based on seeking advantage and gain. In
the Reality of nonduality, there is neither privilege nor gain
nor loss nor rank.
Just like a cork in the sea, each spirit rises or falls in the
sea of consciousness to its own level by virtue of its own
choices, and not by any external force or favour. Some are
attracted by the light and some seek the darkness, but it all
occurs of its own nature by virtue of divine freedom and
equality.
In a completely integrated universe, on all levels nothing
accidental is possible. To be truly accidental, an event
would have to transpire completely outside the universe
which, by simple observation, is an impossibility. Chaos is only
a perceptual concept. In reality, no chaos is possible. All in
all, the mind of God is the ultimate attractor pattern which
governs the totality of All That Is, down to the smallest iota.
- from THE EYE of the I
by David R Hawkins
-Image Buddha, by Loïs Mailou Jones, 1927
More here: http://www.nku.edu/~diesmanj/jones.html
I know that Great Person
of the brightness of the sun
beyond the darkness.
Only by knowing him
one goes beyond death.
There is no other way to go.
-Svetasvatara Upanishad
Les Kaye, frustrated by the emphasis of his Soto Zen teachers on
form, and their lack of emphasis on enlightenment experiences,
once complained to Katagiri Roshi: "You never speak about
enlightenment!"
"Oh?" Katagiri raised his eyebrows, "Don't you
think so?"
Years later, says Kaye, he realized that "(Katagiri and )
Suzuki Roshi did not encourage us to try and attain
enlightenment; rather (they) encouraged us to express
enlightenment"
- from One Bird, One Stone - 108 American Zen
Stories edited by Sean Murphy and published
by Renaissance Books.
here I am simply trying to get into your head
you think you were born you die what a pity
- Ikkyu , from Crow With No Mouth,
translated by Stephen Berg and published by Copper Canyon Press.