Thursday, October 27, 2016

Gilbert Schultz - Effortless

        The entire weightlessness of the universe moves upon empty space, as the expression of this incredible lightness of being. Lighter than a feather, the universe moves with great ease, reality itself. The harmonious symphony of the spheres and spirals like music, move on and on. The art of falling towards a moving attractor is expressed silently and faultlessly by planets and moons.

    A machine? A living dynamic display of intelligence? Who can make the judgement? A machine? Intelligence?

    Theories pop up like flowers in a meadow.

    Do not be concerned about who you are. Do not be concerned about what you are. You are and in that there is no doubt.

    Find that which you cannot doubt and rest as that.

    It is not difficult. It is effortless.

    Don’t struggle with the mind. Let the mind, or thought, be just as it is. Do not set up residency in the mind.

    All that appears in mind is transient, fleeting. That which mind appears upon is changeless.

    The changeless is always here, here before the spontaneous appearance of the body…. or mind.


Wednesday, October 26, 2016

Nanyue Mingzan - Enjoying the Way

    1. Serenely carefree, nothing to change;
    2. Carefree, what need for words?
    3. Real mind doesn’t scatter,
    4. So no need to stop worldly cares.
    5. The past is already past,
    6. The future can’t be reckoned.
    7. Sitting serenely carefree,
    8. Why would anyone pay a call?
    9. Seeking to work on things outside –
    10. It’s all foolishness!

    11. As for provisions, not one grain;
    12. If a meal is offered, just gobble it up.
    13. Worldly folk full of needless care,
    14. Always chasing, they never get it.

    15. I neither desire heavenly realms,
    16. Nor want blessings in this world.
    17. When hungry, eat;
    18. Tired, sleep.
    19. Fools laugh at me,
    20. But the wise know its wisdom.
    21. It’s not being stupid –
    22. It’s what we originally are.

    23. When you have to go, go;
    24. When you have to stay, stay.
    25. Over shoulders, a ragged robe;
    26. Below, bare feet.
    27. Talking, talking, more and more –
    28. Always leads to mistakes.
    29. If you want to save others,
    30. Better work on saving yourself!

    31. Don’t rashly seek the true Buddha;
    32. True Buddha can’t be found.
    33. Does marvelous nature and spirit
    34. Need tempering or refinement?
    35. Mind is this mind carefree;
    36. This face, the face at birth.
    37. Even if the kalpa-rock is moved,
    38. It alone remains unchanged.

    39. Carefree is just that –
    40. What need to read the words?
    41. With the root of delusive self gone,
    42. All falls into place right where it is.

    43. Rather than get worn out over this and that,
    44. In the woods, serene, just take a nap.
    45. Raise your head and the sun’s already high;
    46. Scrounge for food, then wolf it down.

    47. Intent on getting good results,
    48. You merely fall deeper into ignorance.
    49. Try to grasp, it can’t be gotten;
    50. Let go and there it is.

    51. I have one “word”;
    52. With it, all concepts and relations gone.
    53. Clever explanations cannot get at this,
    54. Only mind conveys it.

    55. Again this single “word,”
    56. Directly expressed without medium.
    57. Smaller than small,
    58. Originally without direction or place.
    59. Originally whole and complete –
    60. Not something strung together with effort.

    61. Lost in worldly cares
    62. Is far from mountain stillness.
    63. Where pines obscure sunlight,
    64. Clear green streams flow on and on.
    65. Lying down beneath wisteria vines,
    66. Head pillowed on smooth stone.
    67. With mountain clouds as curtain
    68. And night moon as a hook.
    69. Not rising for the emperor,
    70. Why envy royalty?
    71. Not even birth-death concerns me –
    72. What remains to grieve over?

    73. Moon reflected in water has no fixed form;
    74. That’s the way I always am.
    75. Each and every thing as it is,
    76. Originally unborn.
    77. Sitting serenely carefree:
    78. Spring comes, the grass grows green of itself.

 Translated by Jeff Shore

 E n j o y i n g   t h e   Wa y
I n t r o d u c t o r y   L e c t u r e
Jeff Shore



Sunday, October 23, 2016

Wu Hsin - This play called Life

Each being is a moment in time 
With a name and 
A form and 
A script 
To be performed 
In this play called 

None chose the name 
Nor the form 
Nor the script 
Yet each believes himself to be 
The master of his destiny.

Once their sight clears, 
They, too, will laugh.

Fred LaMotte - This Is An impeccably Logical Argument

“I wish I could show you when you are lonely 
or in darkness the astonishing light of your own Being.” 

        This grass blade is not a miracle, but it's Being is. The nectar of divine Existence bathes this blade of grass, and every creature that exists, in the sparkling energy of pure bliss, a substance too clear to be seen by the eyes in our head.

        But to the eye of the heart, this pure Existence appears as a golden light, a flame around the wick of thingness, whether the thing is a grass blade, or one cell of a grass blade, or the galaxy that contains the sun on whose tiny world the grass is growing.

        However fallen, broken or tiny a creature may seem, she floats in perfection, the sea of God.

        Until now, we have perceived the forms and objects of this world as foreground, and their mere Being as background. But in this age we shift to a new way of seeing, where the creature is background and Consciousness itself, the uncreated sparkle of pure Existence, is foreground.

        Earth, stars, stones and dandelions are suspended in Beauty, ever dissolving and re-appearing as the evidence of divine love. But the Beauty that contains these fleeting shapes of creation remains an eternal continuum of luminous Existence, more solid than matter, more real than the object.

        Why not dwell in perpetual astonishment, since merely to Be is a miracle? This is an impeccably logical argument.

        Why not bow down to every cricket, every mote of dust, not because it is a cricket or a mote of dust, but because it IS?

        If you don't understand this, I'm sorry. I can't explain it. Why don't you just walk barefoot in the wet grass at midnight, and listen to the stars?

Fred LaMotte:

Nisargadatta Maharaj - The painter is in the Picture

Questioner: I am a painter and I earn by painting pictures. 
Has it any value from the spiritual point
of view?

Maharaj: When you paint what do you think about?

Q: When I paint, there is only the painting and myself.

M: What are you doing there?
Q: I paint.
M: No, you don't. You see the painting going on. You are watching only, all else happens.

Q: The picture is painting itself? Or, is there some deeper 'me', or some god who is painting?

M: Consciousness itself is the greatest painter. The entire world is a Picture.
Q: Who painted the picture of the world?
M: The painter is in the Picture

I AM THAT ch 19


Saturday, October 22, 2016

Rumi - I have come to shine


(Rumi poem translated by Shahram Shiva)
I have come
to take you by your hand,
and bring you to myself.

I have come
to shine your way
as you walk this path.

I will make you guiltless,
I will make you fearless,
then I will place you in the
brightest point in the universe.

I have come like a breeze of spring
to your field of flowers,
so I can hold you by my side,
and embrace you tight.

I have come
to take you by your hand,
and bring you to myself.

I have come
to shine your way
as you walk this path.

Like the cry of lovers,
I will help you reach the
roof of heavens.

From the dust of the earth to a human being,
there are a thousand steps.
I have been with you through these steps,
I have held your hand and walked by your side.

And I will be with you
as you move beyond this human form
and soar to the highest heavens.

Lyrics from LOVE EVOLVE CD
© Copyright Shahram Shiv

Wu Hsin - Instruction on What-Is

My child,
Put an end to your dissatisfaction
With what is merely apparent,
With what seems to be.

You squander so much energy by
Trying to change what seems to be,
To mold and manipulate what seems to be into
Some better what seems to be,
Some new what seems to be,
Some improved what seems to be, into
What you believe what seems to be ought to be.

Know this:
Imagining doesn't end when dreaming ends.
The arrival of sensations doesn't end imagining.
Rather, it produces enhanced imagining,
Something more vivid, more seemingly real.
But what seems to be is not What-Is.
Being is momentary,
Always spatiotemporal,
Whereas What-Is is changeless,

Now listen to Wu Hsin.
These words, like wind-driven rain on rock, will
Wear away all your beliefs,
All your misconceived notions and ideas.

What is What-Is?
It is the Never Not So,
The Always Already The Case,
The Highest Principle,
The Absolute,
The Most Natural,
The Nearest,
The Everlasting,
The Evershining,
The Inescapable,
The True,
The Uncaused Cause,
The Unrecognizable,
The Imperishable,
The Immaterial Raw Material,
The Center Without Circumference,
The Unspeakable Transcendental Disposition,
The Native Condition,
The Leftover, that which remains when
Everything has been removed.
It is to where fire returns,
Once it's been extinguished.
It is That Fullness Overflowing with Emptiness,
To which nothing can attach,
Which neither comes nor goes,
Which sires the outer, the inner and all duality,
Which can be neither found nor lost, and
Which all descriptions fail to describe.
It can be said to be
The Silence immanent in the voice or
The All, yet nothing in particular or
The Shapeless immanent in the formed or
The Spotless immanent in the spots or
The Real immanent in the imagined or
The Limitless immanent in the limited or
The Universal immanent in the particular or
The Everywhere, without location,
Not even the Beyond or
The Unmanifest, parent to manifestation or
Oneness, no other or
The Depth out of which individuation arises or
The Pure Existence immanent in being or
The Continuous immanent in the discontinuous or
Love immanent in any separate beloved or
The Unconditioned immanent in all conditional representations or
The Unmoving, out of which all flows or
The Unobstructed immanent in the obstructed or
The Invisible immanent in the visible or
The Most Fundamental, neither secondary nor tertiary or
The Unchanging immanent in the changeful or
Luminosity immanent in all things illuminated or
The Infinite immanent in any finite expression or
The Permanent immanent in any phenomenon or
The Immeasurable immanent in the measureable or
The Most Prior, antecedent to everything, even beingness,
It being that which makes Being possible and beings possible.
The Intemporal, out of which time emerges or
The Eternal Ever Is, inexperiencable or
The Beginningless, sourcing all beginnings or
The Stateless immanent in states or
The Background, never the foreground or
The Nameless, that which Wu Hsin has herein sought to name.

Give these words your profound consideration.
Don't just file them away in memory.
Rather, swim through them,
Bathe in them,
Immerse yourself.

Eyes-wide-open sight is available in every moment.
Discrimination between What-Is and the seeming is sufficient.
Intuit this, my child, and trust.
Once the tree is set afire,
The outcome is inevitable.
The flame, if unimpeded, will consume it.

Wednesday, October 19, 2016

Rupert Spira on Devotion

Question: Is there a place for bhakti or devotion in this [Advaita] approach?

Rupert: To be truly devoted means to give our whole self to the object of our devotion at all times. Therefore, the only object worthy or even available for such devotion or love must be something that is always present, for we cannot give ourselves completely to something that is intermittent.

There are no true objects of devotion because all objects are intermittent. Only Consciousness is ever-present and therefore, only Consciousness merits true devotion. And what could give Consciousness this devotion? Obviously an intermittent object such as a body or a mind cannot render devotion to something that is present when it is not. Therefore only Consciousness is able to impart this devotion to itself.

So, it is only Consciousness that can be truly loved and it is only Consciousness that can truly love. However, Consciousness does not love and is not loved. It is love.

So, the highest form of love or devotion is simply to abide as Consciousness, knowingly.

Any other sort of devotion would be the devotion of any imagined entity towards an imagined object.

However, the imagined entity that looks for a direction in which to turn and for something to turn towards, does not realise that the ‘attention’ it is ‘using’ for this purpose is already the Consciousness that it seeks. It is like a current of water searching the ocean for water.

Every object or direction which appears as a possible recipient of the mind’s devotion is an object that it has created within itself and cannot therefore be the true object of its devotion. Any object is simply more mind.

As the mind searches for a direction in which to turn, it is, without knowing it to begin with, tracing itself back to its source.

Finally, having explored all directions, it comes to a dead end. It comes to the knowledge that there is no known direction in which it can turn nor is there an object worthy of true devotion. In short, the mind cannot know what devotion is.

With this understanding the mind falls silent, which means it dissolves and what is revealed is devotion.

Devotion is what we are, not something we do.
* * *
The investigation within the mind for the true object of devotion is sometimes known as self-enquiry or higher reasoning. It is a concession to the mind that thinks it has the capacity to direct its attention at will towards an object.

However, this is not a process of the mind going towards its source, although it may appear to be so to begin with. It is rather, the dissolution of the apparent mind in its source.

[Note: Only something that is not the source could dissolve in its source, so the idea of the dissolution of the mind in its source is part and parcel of the mind’s belief that it is something other than its source. In other words, the idea of a source from which something emerges is a dualitic idea which itself ‘dissolves’ upon understanding that there is no independent entity, mind or object.]

How could a mind go towards Consciousness? In what direction would it go?

It is rather the source itself, Consciousness, that gradually reclaims the mind.

In taking the shape of mind, Consciousness seems to become something other than itself. It seems to become separate, other and outside. At the end of every perception, Consciousness folds the mind back up within Itself and, as a result, ceases to seemingly veil itself with its own creativity.

However, even that formulation is not quite right: the mind has no other substance other than Consciousness so there is nothing there to be dissolved.

When an image that seems to veil the [TV] screen fades, leaving only the screen in view, did the image really dissolve?

The image was only made of screen. However, by seeming to become something other than itself (the landscape on the screen) the screen seemed to become hidden by taking the shape of the landscape and the subsequent fading of the image seemed to reveal the screen.

Likewise, the mind is an appearance within Consciousness, made only of Consciousness, but has the capacity to seem to veil the Consciousness out of which it is made.

In self-enquiry or higher reasoning the mind fades like the image on the screen, leaving only the background of Consciousness in plain view.

It is not the mind that undertakes this process, any more than it is the image in the landscape that is responsible for its own dissolution. The mind does nothing. The mind is not an independent entity with the capacity to do or not to do anything.

In fact, it was always only Consciousness that was in plain view, simultaneously the background and the foreground.

Jiddu Krishnamurti - The book of life