Behind the visible movement there is another movement, one which cannot be seen, which is very strong, on which the outer movement depends. If this inner movement were not so strong, the outer one would not have any action.
~ • ~
You must constantly divide your attention between something which is higher than yourself and your movement. You always lose yourself in one or the other. As soon as you stop making this effort, you become identified with the movement.
You must consider these Movements as a condition, an exceptional one given to you to work on your attention.
In so dividing your attention, you are filling the place that you can fill. One day you may be capable of more, but today, this is your place.
You do not realize enough that your attention is your only chance. Without it you can do nothing.
Usually you think about your movement, but you do not do it. You maintain your thought on the movement, and then when it is the time to do it you give up, and the movement is done, no matter how, without you.
~ • ~
The thought must have its own center of gravity; it cannot just be either here or there. We must find this center of gravity. It is the same for the body; if it is not centered, no movement will be possible. It is the same for the feeling.
These Movements are designed to enable us to pass from one center of gravity to another; it is the shift that creates the state. The gesture, the movement, is what is important, not the attitudes.
Monday, October 05, 2009
Bangalore work weekend
The work period in Bangalore was surpirsingly event ful. Except that I tried a combination of the arms stretching exercise with creation of sexual energy and using the ashwini mudra drew up the energy up the spine. Its crazy. I dont know if im doing the right thing. But holding the hands on the side and its pain and the counter act by the pleasure of the excitement seemed a good idea.
Its increasingly as a practice key to keep the I AM sensation as much as possible. By breathing in as I and breathing out in the whole body or solar plexus as AM.
The BIGGEST interesting new mystery for me is finding the impulse of movement. So when I walk, I just have a thought and my legs response. Can I find that impulse inside that makes the transfer from thought to action? Where does it happen? I need to find it. In the body. I need to at any cost.
""In the Movements the important thing is not the positions, but the impulse, the energy from one position to another. And nobody can teach you that. You have to watch yourself"
- Jeanne de Salzmann
Its increasingly as a practice key to keep the I AM sensation as much as possible. By breathing in as I and breathing out in the whole body or solar plexus as AM.
The BIGGEST interesting new mystery for me is finding the impulse of movement. So when I walk, I just have a thought and my legs response. Can I find that impulse inside that makes the transfer from thought to action? Where does it happen? I need to find it. In the body. I need to at any cost.
""In the Movements the important thing is not the positions, but the impulse, the energy from one position to another. And nobody can teach you that. You have to watch yourself"
- Jeanne de Salzmann
Saturday, August 22, 2009
From Gospel of Thomas
He said to his disciples, "(Why does) that man (carry) the lamb
around?"
They said to him, "So that he may kill it and eat it."
He said to them, "While it is alive, he will not eat it, but
only when he has killed it and it has become a corpse."
They said to him, "He cannot do so otherwise."
He said to them, "You too, look for a place for yourself
within the Repose, lest you become a corpse and be eaten."
Now the above passage seem linked to this one from Gospel of Philips
God is a man-eater. For this reason, men are sacrificed to him. Before men were sacrificed, animals were being sacrificed, since those to whom they were sacrificed were not gods.
Sunday, August 16, 2009
Let Manifest
How does one get freedom from likes and dislikes?
Right now as my brain is wired, i like all happy events and I like avoiding unpleasant events.
Answer from Eternal Now.(http://awakeningtoreality.blogspot.com/)
You may also want to try the natural way of ‘letting whatever arises to manifest openly and unreservedly ’. For one that has experienced the non-duality of observer and observed and taste the sensate reality free from the sense of self, the way of ‘let manifest’ is a natural progression.
In order to do that, deeply understand that there are more problems when attempting to suppress your preferences, likes and dislikes. Therefore the first step is to experience and realize that ‘suppression’ is not the way. If we think that ‘suppression’ is way or when the arising upsets us, then unknowingly we will attempt to prevent their arising.
Second, understand clearly that letting “likes and dislikes” manifest is the first step towards liberation. We cannot prevent what that is hardwired from arising. As long as the seed is there, there will be manifestation. We may not be aware of these tendencies when they are latent but “let manifest” is the first step towards freedom.
Third, non-dual with whatever sensations that arise. When the sense of observer is gone and uninterrupted, that is the sense of freedom. It will also dissolve those tendencies eventually as all share the same taste.
Right now as my brain is wired, i like all happy events and I like avoiding unpleasant events.
Answer from Eternal Now.(http://awakeningtoreality.blogspot.com/)
You may also want to try the natural way of ‘letting whatever arises to manifest openly and unreservedly ’. For one that has experienced the non-duality of observer and observed and taste the sensate reality free from the sense of self, the way of ‘let manifest’ is a natural progression.
In order to do that, deeply understand that there are more problems when attempting to suppress your preferences, likes and dislikes. Therefore the first step is to experience and realize that ‘suppression’ is not the way. If we think that ‘suppression’ is way or when the arising upsets us, then unknowingly we will attempt to prevent their arising.
Second, understand clearly that letting “likes and dislikes” manifest is the first step towards liberation. We cannot prevent what that is hardwired from arising. As long as the seed is there, there will be manifestation. We may not be aware of these tendencies when they are latent but “let manifest” is the first step towards freedom.
Third, non-dual with whatever sensations that arise. When the sense of observer is gone and uninterrupted, that is the sense of freedom. It will also dissolve those tendencies eventually as all share the same taste.
Friday, July 31, 2009
Buddha on sensations
That which feels the object is vedana, its characteristic is to experience, its function is to realize the object...
It follows that in order to realize anything at the experiential level; one has to work with vedana.
Without mind, matter alone cannot feel anything. It is the mind that feels, but what it feels has an inextricable physical element-the sukha-vedana (pleasant sensations), dukkha-vedana (unpleasant sensations) and adukkhamasukhavedana (neutral sensations).
For the actual practice taught by the Buddha, it is this physical aspect of vedana which is of particular importance, since it is the most direct and tangible way to experience the anicca (impermanence) of ourselves, and so to develop wisdom. Anicca is a fact to be realized not by merely relating it intellectually to the outside world. Rather, it must be experienced internally. We must experience ourselvesexperience ourselves as we really are-each a transitory phenomenon, changing every moment. This experience of aniccaexperience of anicca at the level of sensations results in the gradual dissolution of attachment and egotism. Describing the importance of the physical aspect of vedana for the realisation of nibbana (liberation), the Buddha said-
Just as in the sky different windsas different winds in the sky blow from east and west, from north and south, dust-laden or dustless, cold or hot, fierce gales or gentle breezes- many winds blow. So also within the body arise sensations, pleasant, unpleasant or neutral. When a meditator, striving ardently, does not lose his constant thorough understanding of impermanence even for a moment, such a wise person fully comprehends all sensations. Having thus comprehended sensations, within this life he becomes freed of all defilements (and becomes an arahant or vedagu). Such a person, who is vedagu (one who completely understands the sphere of sensations), being established in Dhamma, after death attains the indescribable state beyond the conditioned world because he knows sensations thoroughly (their arising and passing away and also the state beyond sensation).
Again emphasizing the fact that the sensation manifests in the body, he said-
Suppose, meditators, there is a public guest housepublic guest house. People come there from the east, west, north and south. People who are Ksatriyas, Brahmins, Vaishyas and Shudras. Similarly, meditators, various sensations arise in this body-pleasant sensations, unpleasant sensations and neutral sensations arise; pleasant sensations with attachment, unpleasant... neutral... arise; pleasant... unpleasant... neutral sensations without attachment arise.
The above passage clearly describes the process of Vipassana, whereby through observation of sensations in the body (kayasmim), a person can be fully liberated from suffering. First, it describes different types of sensations (pleasant, unpleasant, and neutral) which a meditator easily understands and experiences by practising Vipassana. By constantly observing the sensations in the body, one experiences the characteristic of arising and passing away. This objective unremitting observation is sampajanna (constant thorough understanding of impermanence). According to the Buddha, one who practises sampajanna is a wise personwise person, knowing experientially how sensations arise and pass away within the body as a result of the repeated contact of sense objects. This person knows that when one begins to relish the pleasant sensations and abhorr the unpleasant sensations, misery is generated and multiplies. Without sampajanna, one remains unaware of the deeper unconscious level of the mind. It is in the darkness of ignorancedarkness of ignorance that an unconscious reaction begins towards the sensations. This momentary liking or disliking soon develops into craving or aversion, the reaction repeating and intensifying innumerable times before it bursts forth into the conscious mind. If importance is given only to what happens in the conscious mind, then because of one's ignorance of the underlying reality, one becomes aware of it only after the reaction has occurred repeatedly. One allows the spark of sensationspark of sensation to ignite into a raging fire before trying to extinguish it, resulting in unskilful physical and vocal actions. By practising sampajanna, one learns to observe the sensations within the body objectively, permitting each spark to burn itself out without starting a conflagration. By observing the physical aspect of vedana, one becomes aware of the reality that the vedana that has arisen is impermanent. With this understanding, one remains equanimous and prevents any reaction from occurring. Constant observation of vedana in this manner by anicca-bodha gives rise to detachment. With this attitude, one can prevent not only fresh reactions of craving and aversion, but also eliminate the very habit of reactinghabit of reacting, and thereby gradually come out of suffering by transcending all the sensations and becoming what the Buddha calls a vedagu-
One who is completely detached from vedana, and has gone beyond the entire (field of) vedana (to reach vedana-nirodha) is called vedagu.
Emphasising the arising of sensation in the body which results in the attainment of nibbana, the Buddha said in the Patthana-
Pleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbana) in relation to the strong dependent condition. Unpleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbana) in relation to the strong dependent condition.
This shows that the Buddha gave foremost importance to sensation for the realisation of the ultimate truth.
By moving with full awareness, remaining detached from the sensations within and without and observing them objectively, one reaches the cessation of consciousness.
Feeling the same pleasant or unpleasant sensations in the body, an ignorant personignorant person reacts to them and multiplies his or her sankhara. In contrast, a Vipassana meditator with the wisdom of sampajanna emerges from the old habit pattern and becomes fully liberated. Thus our bodies bear witness to the truthwitness to the truth. By observing sensations, we can advance from merely hearing about that truth to experiencing it directly for ourselves. When we meet it face to facemeet it face to face, we become transformed by the truth and faith arises in us, based not on blind belief but on experience.
It follows that in order to realize anything at the experiential level; one has to work with vedana.
Without mind, matter alone cannot feel anything. It is the mind that feels, but what it feels has an inextricable physical element-the sukha-vedana (pleasant sensations), dukkha-vedana (unpleasant sensations) and adukkhamasukhavedana (neutral sensations).
For the actual practice taught by the Buddha, it is this physical aspect of vedana which is of particular importance, since it is the most direct and tangible way to experience the anicca (impermanence) of ourselves, and so to develop wisdom. Anicca is a fact to be realized not by merely relating it intellectually to the outside world. Rather, it must be experienced internally. We must experience ourselvesexperience ourselves as we really are-each a transitory phenomenon, changing every moment. This experience of aniccaexperience of anicca at the level of sensations results in the gradual dissolution of attachment and egotism. Describing the importance of the physical aspect of vedana for the realisation of nibbana (liberation), the Buddha said-
Just as in the sky different windsas different winds in the sky blow from east and west, from north and south, dust-laden or dustless, cold or hot, fierce gales or gentle breezes- many winds blow. So also within the body arise sensations, pleasant, unpleasant or neutral. When a meditator, striving ardently, does not lose his constant thorough understanding of impermanence even for a moment, such a wise person fully comprehends all sensations. Having thus comprehended sensations, within this life he becomes freed of all defilements (and becomes an arahant or vedagu). Such a person, who is vedagu (one who completely understands the sphere of sensations), being established in Dhamma, after death attains the indescribable state beyond the conditioned world because he knows sensations thoroughly (their arising and passing away and also the state beyond sensation).
Again emphasizing the fact that the sensation manifests in the body, he said-
Suppose, meditators, there is a public guest housepublic guest house. People come there from the east, west, north and south. People who are Ksatriyas, Brahmins, Vaishyas and Shudras. Similarly, meditators, various sensations arise in this body-pleasant sensations, unpleasant sensations and neutral sensations arise; pleasant sensations with attachment, unpleasant... neutral... arise; pleasant... unpleasant... neutral sensations without attachment arise.
The above passage clearly describes the process of Vipassana, whereby through observation of sensations in the body (kayasmim), a person can be fully liberated from suffering. First, it describes different types of sensations (pleasant, unpleasant, and neutral) which a meditator easily understands and experiences by practising Vipassana. By constantly observing the sensations in the body, one experiences the characteristic of arising and passing away. This objective unremitting observation is sampajanna (constant thorough understanding of impermanence). According to the Buddha, one who practises sampajanna is a wise personwise person, knowing experientially how sensations arise and pass away within the body as a result of the repeated contact of sense objects. This person knows that when one begins to relish the pleasant sensations and abhorr the unpleasant sensations, misery is generated and multiplies. Without sampajanna, one remains unaware of the deeper unconscious level of the mind. It is in the darkness of ignorancedarkness of ignorance that an unconscious reaction begins towards the sensations. This momentary liking or disliking soon develops into craving or aversion, the reaction repeating and intensifying innumerable times before it bursts forth into the conscious mind. If importance is given only to what happens in the conscious mind, then because of one's ignorance of the underlying reality, one becomes aware of it only after the reaction has occurred repeatedly. One allows the spark of sensationspark of sensation to ignite into a raging fire before trying to extinguish it, resulting in unskilful physical and vocal actions. By practising sampajanna, one learns to observe the sensations within the body objectively, permitting each spark to burn itself out without starting a conflagration. By observing the physical aspect of vedana, one becomes aware of the reality that the vedana that has arisen is impermanent. With this understanding, one remains equanimous and prevents any reaction from occurring. Constant observation of vedana in this manner by anicca-bodha gives rise to detachment. With this attitude, one can prevent not only fresh reactions of craving and aversion, but also eliminate the very habit of reactinghabit of reacting, and thereby gradually come out of suffering by transcending all the sensations and becoming what the Buddha calls a vedagu-
One who is completely detached from vedana, and has gone beyond the entire (field of) vedana (to reach vedana-nirodha) is called vedagu.
Emphasising the arising of sensation in the body which results in the attainment of nibbana, the Buddha said in the Patthana-
Pleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbana) in relation to the strong dependent condition. Unpleasant bodily sensation is the cause for the arising of pleasant sensation of the body, unpleasant sensation of the body, and attainment of fruition (nibbana) in relation to the strong dependent condition.
This shows that the Buddha gave foremost importance to sensation for the realisation of the ultimate truth.
By moving with full awareness, remaining detached from the sensations within and without and observing them objectively, one reaches the cessation of consciousness.
Feeling the same pleasant or unpleasant sensations in the body, an ignorant personignorant person reacts to them and multiplies his or her sankhara. In contrast, a Vipassana meditator with the wisdom of sampajanna emerges from the old habit pattern and becomes fully liberated. Thus our bodies bear witness to the truthwitness to the truth. By observing sensations, we can advance from merely hearing about that truth to experiencing it directly for ourselves. When we meet it face to facemeet it face to face, we become transformed by the truth and faith arises in us, based not on blind belief but on experience.
Monday, July 06, 2009
Dependant Origination
(from Buddha Dharma Education Assocation http://www.buddhanet.net/funbud12.htm)
Today, in this tenth session, we are going to take up a very important topic in Buddhist studies and this is the teaching of dependent origination. I am aware of the fact that many people believe that dependent origination is a very difficult subject and I would not say that there is no truth in that belief. In fact, on one occasion Ananda remarked that despite its apparent difficulty, the teaching of dependent origination was actually quite simple; and the Buddha rebuked Ananda saying that in fact the teaching of dependent origination was very deep. Certainly in the teaching of dependent origination we have one of the most important and profound teachings in Buddhism....
....Let us take a few examples that establish the nature of dependent origination. Let us take first an example used by the Buddha Himself. The Buddha has said the flame in an oil lamp burns dependent upon the oil and the wick. When the oil and the wick are present, the flame in an oil lamp burns. If either of these is absent, the flame will cease to burn. This example illustrates the principle of dependent origination with respect to a flame in an oil lamp. Let us take the example of the sprout. Dependent upon the seed, earth, water, air and sunlight the sprout arises. There are in fact innumerable examples of dependent origination because there is no existing phenomenon that is not the effect of dependent origination. All these phenomena arise dependent upon a number of causal factors. Very simply, this is the principle of dependent origination.
Quote by Buddha
"In this way, Ananda, conditioned by feeling is craving, conditioned by craving is seeking, conditioned by seeking is gain, conditioned by gain is valuation, conditioned by valuation is fondness, conditioned by fondness is possessiveness, conditioned by possessiveness is ownership, conditioned by ownership is avarice, conditioned by avarice is guarding,[*] conditioned by guarding and resulting from guarding are the taking up of the stick, the knife, contention, dispute, arguments, abuse, slander, and lying. Evil and unskillful actions of many kinds thus appear in profusion."[
On watching the tendency of solidification of experience
Must watch the tendency to understand the 'habit' of solidifying of experiences. And to understand that the psychological pain is 'one of the many faces of the self as is the 'watching of phenomena as a detached observer and non identification.
Must also try to understand what Buddhism talks about dependant origination.
Must also try to understand what Buddhism talks about dependant origination.
Sunday, July 05, 2009
Valuable note from Ravi
All this goes on as H describes it so well. As if we are puppets of some play.... How to bring the kind of attention that is independent of all this, which can see all this. The one which needs to fix this, that and every other thing is a pretender to the crown and expects obeisance. It even begins to use the language and the forms of the work for its purposes.
"What is needed? To remember that being human is an immense privilege and a wonder? Or?
"What does it mean to be free?
"I look forward to this week of work together. Perhaps we can find the place at the edge between what we know and what we do not know...and become available to the unknown."
"What is needed? To remember that being human is an immense privilege and a wonder? Or?
"What does it mean to be free?
"I look forward to this week of work together. Perhaps we can find the place at the edge between what we know and what we do not know...and become available to the unknown."
Sunday, June 21, 2009
Excerpts from the Gnostic Gospels
Gospel of Thomas
1.After all its not what goes into your mouth that will defile you. Its what comes out of your mouth that will defile you.
2.Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the holy spirit will not be forgiven, either on earth or in heaven.
3.Lucky is the lion that the human will eat, so that the lion becomes human. And foul is the human that the lion will eat, and the lion still will become human.
Gospel of Philip.
1.The slave seeks only to be free, but he does not hope to acquire the estate of his master. But the son is not only a son but lays claim to the inheritance of the father. Those who are heirs to the dead are themselves dead, and they inherit the dead. Those who are heirs to what is living are alive, and they are heirs to both what is living and the dead. The dead are heirs to nothing. For how can he who is dead inherit? If he who is dead inherits what is living he will not die, but he who is dead will live even more
2.Names given to the worldly are very deceptive, for they divert our thoughts from what is correct to what is incorrect. Thus one who hears the word "God" does not perceive what is correct, but perceives what is incorrect. So also with "the Father" and "the Son" and "the Holy Spirit" and "life" and "light" and "resurrection" and "the Church (Ekklesia)" and all the rest - people do not perceive what is correct but they perceive what is incorrect, unless they have come to know what is correct. The names which are heard are in the world [...] deceive. If they were in the Aeon (eternal realm), they would at no time be used as names in the world. Nor were they set among worldly things. They have an end in the Aeon.
3.These are powers which [...] man, not wishing him to be saved, in order that they may [...]. For if man is saved, there will not be any sacrifices [...] and animals will not be offered to the powers. Indeed, the animals were the ones to whom they sacrificed. They were indeed offering them up alive, but when they offered them up, they died. As for man, they offered him up to God dead, and he lived.
4.Before Christ came, there was no bread in the world, just as Paradise, the place were Adam was, had many trees to nourish the animals but no wheat to sustain man. Man used to feed like the animals, but when Christ came, the perfect man, he brought bread from heaven in order that man might be nourished with the food of man. The rulers thought that it was by their own power and will that they were doing what they did, but the Holy Spirit in secret was accomplishing everything through them as it wished. Truth, which existed since the beginning, is sown everywhere. And many see it being sown, but few are they who see it being reaped.
5. No one will hide a large valuable object in something large, but many a time one has tossed countless thousands into a thing worth a penny. Compare the soul. It is a precious thing and it came to be in a contemptible body.
6.It is through water and fire that the whole place is purified - the visible by the visible, the hidden by the hidden. There are some things hidden through those visible. There is water in water, there is fire in chrism.
7.What the father possesses belongs to the son, and the son himself, so long as he is small, is not entrusted with what is his. But when he becomes a man, his father gives him all that he possesses.
8.God is a dyer. As the good dyes, which are called "true", dissolve with the things dyed in them, so it is with those whom God has dyed. Since his dyes are immortal, they become immortal by means of his colors. Now God dips what he dips in water.
9.It is not possible for anyone to see anything of the things that actually exist unless he becomes like them. This is not the way with man in the world: he sees the sun without being a sun; and he sees the heaven and the earth and all other things, but he is not these things. This is quite in keeping with the truth. But you saw something of that place, and you became those things. You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself - and what you see you shall become.
10.Faith receives, love gives. No one will be able to receive without faith. No one will be able to give without love.
11.God is a man-eater. For this reason, men are sacrificed to him. Before men were sacrificed, animals were being sacrificed, since those to whom they were sacrificed were not gods.
12.As for the Wisdom who is called "the barren," she is the mother of the angels. And the companion of the [...] Mary Magdalene. [...] loved her more than all the disciples, and used to kiss her often on her mouth. The rest of the disciples [...]. They said to him "Why do you love her more than all of us?" The Savior answered and said to them,"Why do I not love you like her? When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness."
1.After all its not what goes into your mouth that will defile you. Its what comes out of your mouth that will defile you.
2.Whoever blasphemes against the Father will be forgiven, and whoever blasphemes against the son will be forgiven, but whoever blasphemes against the holy spirit will not be forgiven, either on earth or in heaven.
3.Lucky is the lion that the human will eat, so that the lion becomes human. And foul is the human that the lion will eat, and the lion still will become human.
Gospel of Philip.
1.The slave seeks only to be free, but he does not hope to acquire the estate of his master. But the son is not only a son but lays claim to the inheritance of the father. Those who are heirs to the dead are themselves dead, and they inherit the dead. Those who are heirs to what is living are alive, and they are heirs to both what is living and the dead. The dead are heirs to nothing. For how can he who is dead inherit? If he who is dead inherits what is living he will not die, but he who is dead will live even more
2.Names given to the worldly are very deceptive, for they divert our thoughts from what is correct to what is incorrect. Thus one who hears the word "God" does not perceive what is correct, but perceives what is incorrect. So also with "the Father" and "the Son" and "the Holy Spirit" and "life" and "light" and "resurrection" and "the Church (Ekklesia)" and all the rest - people do not perceive what is correct but they perceive what is incorrect, unless they have come to know what is correct. The names which are heard are in the world [...] deceive. If they were in the Aeon (eternal realm), they would at no time be used as names in the world. Nor were they set among worldly things. They have an end in the Aeon.
3.These are powers which [...] man, not wishing him to be saved, in order that they may [...]. For if man is saved, there will not be any sacrifices [...] and animals will not be offered to the powers. Indeed, the animals were the ones to whom they sacrificed. They were indeed offering them up alive, but when they offered them up, they died. As for man, they offered him up to God dead, and he lived.
4.Before Christ came, there was no bread in the world, just as Paradise, the place were Adam was, had many trees to nourish the animals but no wheat to sustain man. Man used to feed like the animals, but when Christ came, the perfect man, he brought bread from heaven in order that man might be nourished with the food of man. The rulers thought that it was by their own power and will that they were doing what they did, but the Holy Spirit in secret was accomplishing everything through them as it wished. Truth, which existed since the beginning, is sown everywhere. And many see it being sown, but few are they who see it being reaped.
5. No one will hide a large valuable object in something large, but many a time one has tossed countless thousands into a thing worth a penny. Compare the soul. It is a precious thing and it came to be in a contemptible body.
6.It is through water and fire that the whole place is purified - the visible by the visible, the hidden by the hidden. There are some things hidden through those visible. There is water in water, there is fire in chrism.
7.What the father possesses belongs to the son, and the son himself, so long as he is small, is not entrusted with what is his. But when he becomes a man, his father gives him all that he possesses.
8.God is a dyer. As the good dyes, which are called "true", dissolve with the things dyed in them, so it is with those whom God has dyed. Since his dyes are immortal, they become immortal by means of his colors. Now God dips what he dips in water.
9.It is not possible for anyone to see anything of the things that actually exist unless he becomes like them. This is not the way with man in the world: he sees the sun without being a sun; and he sees the heaven and the earth and all other things, but he is not these things. This is quite in keeping with the truth. But you saw something of that place, and you became those things. You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself - and what you see you shall become.
10.Faith receives, love gives. No one will be able to receive without faith. No one will be able to give without love.
11.God is a man-eater. For this reason, men are sacrificed to him. Before men were sacrificed, animals were being sacrificed, since those to whom they were sacrificed were not gods.
12.As for the Wisdom who is called "the barren," she is the mother of the angels. And the companion of the [...] Mary Magdalene. [...] loved her more than all the disciples, and used to kiss her often on her mouth. The rest of the disciples [...]. They said to him "Why do you love her more than all of us?" The Savior answered and said to them,"Why do I not love you like her? When a blind man and one who sees are both together in darkness, they are no different from one another. When the light comes, then he who sees will see the light, and he who is blind will remain in darkness."
Saturday, June 20, 2009
Habit
Breaking of habits as a basis of sadhana appears to be quite interesting. Our false personality finally manifests into habits -physical, emotional and intellectual. We seem trapped and imprisoned by these habits and are powerless to do any thing 'out of character'.
Breaking of habits allows us to break the walls around us and then merge with the habitless and hopefully, the right action would follow guided by what is needed to be done and not based on the likes and dislikes of the habits.
True freedom, it seems, is freedom from habits.
Thursday, May 07, 2009
Sadhana for the rest of the life
"Dispense with words. Turn the attention towards the organism."
"Discover what it means to have a real connection with the body."
" Discover what it means when the call to Work comes from somewhere other than the intelligence of the intellect."
"Discover what it means to have a real connection with the body."
" Discover what it means when the call to Work comes from somewhere other than the intelligence of the intellect."
Saturday, March 28, 2009
Oasis
Its been 6 days. There is a lightness. The breath flows in and out of both nostrils freely. As though at the top of the head is a hole that allows air to flow in and out freely.
There is a lightness. I am not carrying on my shoulder the constant ache of sexual desire. And when that weight is removed suddenly I am light.
Nothing else has changed. But this is grace. This lightness. There is no effort. Everything can be done in me as need be done.
Faint fears of knowing one day this could go away. But right now none.
This is a taste.
If this is a record that is ever going to be read by any searcher...remember, all the effort and hard work and sacrifice is worth this moment.
There is a lightness. I am not carrying on my shoulder the constant ache of sexual desire. And when that weight is removed suddenly I am light.
Nothing else has changed. But this is grace. This lightness. There is no effort. Everything can be done in me as need be done.
Faint fears of knowing one day this could go away. But right now none.
This is a taste.
If this is a record that is ever going to be read by any searcher...remember, all the effort and hard work and sacrifice is worth this moment.
Saturday, March 07, 2009
Do your work
Harish..
You have got much. Now dont be lazy.
You have got on to something big after years of struggle and sacrifice.
Dont let go. Work harder. Listen. Just listen.
You have got much. Now dont be lazy.
You have got on to something big after years of struggle and sacrifice.
Dont let go. Work harder. Listen. Just listen.
Thursday, March 05, 2009
Feeling the I in different parts of the b.ody
Interesting exercise. To feel the "I" in the hands..or the feet or the face..
Saturday, February 28, 2009
Insights on the Work
The Body is always in the Present Moment.
How to work well? Especially exercises that one cannot do even repeatedly? Its about egotism. We should not do this Work for personal benefit. We need to do it for our parents, and the people around us and for the people in the world. Its about duty now and not about personal search or about whether its fun or not. I have this physical body at my disposal to purify and make transparent so that the energy can flow down and help.." may Thine be on earth as it is in Heaven".
How to work well? Especially exercises that one cannot do even repeatedly? Its about egotism. We should not do this Work for personal benefit. We need to do it for our parents, and the people around us and for the people in the world. Its about duty now and not about personal search or about whether its fun or not. I have this physical body at my disposal to purify and make transparent so that the energy can flow down and help.." may Thine be on earth as it is in Heaven".
Sunday, February 22, 2009
work period 2009
Work period 2009
The Gurdjieff Work is something else. It is not about “my” search. It is about creating a live pool of consciousness from which will incubate newer searchers and a cumulative pool of consciousness created out of the combined Work of everyone in the pool. This pool is the food for all and with this food, more efforts.
This work period one understood the beginnings of the word 'responsibility'. To be a Senior in the Work. To be responsible means “to respond” not react. To everything. To everyone. And the first step towards that is to listen. To everything. To everyone.
So what is my responsibility? In the Work, to keep it alive. To have searchers at all levels so that the current flows without any break, at any level. And to Work myself. Ceaselessly. Because the domino effect of one person working is unbelievable. One person gives energy to the pool that energizes everyone else's effort and when everyone Works, the surge in the pool is a huge multiple of that single drop that a single person contributed.
How do I Work Intelligently?
I need to develop the sensitivity to what is needed right now. To what needs to be served right now. So that the energy that wishes to evolve will not return disappointed.
I need to Listen. Learn that language of the voice of the energy behind the words. Of the wish of the energy behind the sensations. Of the fervour of the energy behind the racing thoughts. I need to keep Working, till I find a true taste of the connection that Mme De Salzmann speaks about.
The Gurdjieff Work is something else. It is not about “my” search. It is about creating a live pool of consciousness from which will incubate newer searchers and a cumulative pool of consciousness created out of the combined Work of everyone in the pool. This pool is the food for all and with this food, more efforts.
This work period one understood the beginnings of the word 'responsibility'. To be a Senior in the Work. To be responsible means “to respond” not react. To everything. To everyone. And the first step towards that is to listen. To everything. To everyone.
So what is my responsibility? In the Work, to keep it alive. To have searchers at all levels so that the current flows without any break, at any level. And to Work myself. Ceaselessly. Because the domino effect of one person working is unbelievable. One person gives energy to the pool that energizes everyone else's effort and when everyone Works, the surge in the pool is a huge multiple of that single drop that a single person contributed.
How do I Work Intelligently?
I need to develop the sensitivity to what is needed right now. To what needs to be served right now. So that the energy that wishes to evolve will not return disappointed.
I need to Listen. Learn that language of the voice of the energy behind the words. Of the wish of the energy behind the sensations. Of the fervour of the energy behind the racing thoughts. I need to keep Working, till I find a true taste of the connection that Mme De Salzmann speaks about.
Tuesday, February 10, 2009
Paying gratitude to the breakthrough
There is such a freedom when the search now excludes search for the "I". Now there is the joy of just being aware. However this is a gift from nature. From universe.
I now need to convert these fleeting glimpses of just experiencing without the experiencer or the "i" into a constant practice of experiencing pure. Sensation of the body, sensation of the breathing, sensation of hurt, of hunger, of anger.
God give me ur support.
I now need to convert these fleeting glimpses of just experiencing without the experiencer or the "i" into a constant practice of experiencing pure. Sensation of the body, sensation of the breathing, sensation of hurt, of hunger, of anger.
God give me ur support.
Monday, February 09, 2009
Pulsations
When there is money in the bank or in the wallet, there is a constant steam of pulsation from that source. That provides ways for it to be spent. When there is a relationship - be it the boss, or girlfriend or wife or child or dog, there is a constant pulsing. There is the body that is constantly sending pulsations of its own needs. Everything stored sends pulsations so that action takes place and creates movement. As though nature is constantly pulsing and moving and creating. THe Awareness watches all this. How does the right action take place here? Is it the relative intensity of the pulsation? or something that guides? How can this guiding voice be found over the din of the mechanicality of habitual decision making?
Friday, January 30, 2009
The movement
It seems like a breakthrough. One needs to watch what is real. The sensation of the body is real. The sensation of the breathing is real. There is no I. Everything is an occurence. A phenomena that is experienced. Thoughts. Emotions. And when the I is removed then there is a shift that comes with the change in the vantage point. So 'I' dont breathe. 'I' dont eat. There is a sensation of taste and smell. There is a feeling of satisfaction. Body and mind follows its laws from the power of nature.
Friday, January 09, 2009
On birthday
How do i be more alive today? like i was the day i was born..! how do i know im alive..and know im alive..tomorrow..day after..day day after? i need to know i exist..i need to be present otherwise what is the point in having a movie ticket and not going for the show ?
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