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  1. Very beautiful, Thank you running.
  2. Tom

    Sometimes one feels down

    CHAPTER 26 When one is full of Dao, there is stillness and peace. When one is empty of Dao, there is disorder and unrest. The Sage resides forever in stillness and peace, therefore he is full of Dao. Though there are beautiful things all around him, he remains at one and unattached. When there is disorder and unrest, the Dao is lost; stillness and peace give way to loss of control.
  3. CHAPTER 29 Do you think you can take over the Universe and then improve it? It can never be done. The Universe is sacred, it can never be improved. If you try to change it, you will ruin it. If you try to possess it, you will only lose it. In the Ten Thousand Things, as well as man, one never feels quite the same everyday. So, sometimes things are ahead and sometimes behind. Sometimes breathing becomes difficult, sometimes it is easy. Sometimes there is strength and sometimes there is weakness. Sometimes one feels up and cheerful, but sometimes one feels down. This is natural; for we are all subject to the Heavenly bodies that influence our lives. The Sage experiences these as well as ordinary men, for he is one of the Ten Thousand Things.
  4. Significantly, the last Stanza of the second section ends with the declaration that 'this is the initiation that bestows Siva's true nature'. In other words, this realisation, attained through the expanding consciousness of contemplation with the eyes open, initiates the yogi into the liberated state, which is identification with Siva whose body is the universe. In order to attain this expanded state of liberated consciousness, the yogi must find a spiritual guide because the Master (guru) is the means to realisation.23 The Master is for his disciple Siva Himself for it is he who through his initiation, teaching and grace, reveals the secret power of spiritual discipline. Instructing in the purport of scripture he does more than simply explain its meaning: he transmits the realisation it can bestow. The Master is at one with Siva's divine power through which he enlightens his disciple. It is this power that matters and makes the Master a true spiritual guide, just as it was this same power that led the disciple to him in his quest for the path that leads to the tranquility that can only be found 'in the abode beyond mind'. The Master is the ferry that transports the disciple over the ocean of thoughts-if, that is, the disciple is ready. The disciple must be 'awake' (prabuddha), attending carefully to the pulse of consciousness. This alert state of wakefulness is at once the keen sensitivity of insight as well as the receptivity of one who has no other goal to pursue except enlightenment. ..... When such a disciple sits before his Master, all he has to do is to gaze at him and be aware of his elevated state to feel the fragrance (vdsand) of the Master's transcendental consciousness extending spontaneously within him. Abhinava explains: So gracious is he that, by transferring his own nature to those whose consciousness is pure, they became one with him at his [mere] sight. If the disciple does not possess the strength of awareness to allow the Master to infuse this consciousness into him directly in this way while his eyes are open, he is instructed to close them. The Master then bestows upon him a vision of former perfected yogis (siddha) while the disciple is in a state of contemplation with his eyes closed (nimilanasamddhi). Through the vision of these perfected yogis (siddhadarSana)94 he recognises their level of consciousness and so experiences it within himself. The disciple's consciousness thus suddenly expands within him like the violent and rapid spread of poison through the body (bhujarigagaralavat). He thus becomes one with his Master in the unifying bliss of universal consciousness and so, whether his eyes are open or closed, continues to enjoy the same state constantly.
  5. The relation is to show there is no duality, there isn't black and white, male and female, it is all one thing. As you know there isn't prana, kundalini, universal consciousness. It is all the same thing, just depends on ones depth as to how each is perceived. From my understanding and I could be wrong. You have the One, that is where many stop but the One is a limitation as well. A Buddha is one that realizes the emptiness of Universal Reality. Each Buddha is unique based on there own unique matrix of obstructions. There is always a bubble of consciousness that realizes. Going light is a realization of the Dao, emptiness of self is a realization of the Dao. Again it is all stages and the depth of such realizations.
  6. Where did you get the "So, does that mean Dao or Emptiness has no meaning or significance of itself? " from? To me the above quote is saying they are the same thing. Much like this. 3. Jesus said, "If your leaders say to you, 'Look, the (Father's) kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the (Father's) kingdom is within you and it is outside you.
  7. One way to think of it is as a realization. Light or emptiness of self is a realization of being, going beyond the concept of a local self to a realized being is a deeper realization. Realizing the emptiness of the One is an even deeper realization of being.
  8. I find this very interesting. By emptiness of self-nature is meant that all things in their self-nature are un-born; therefore, it is said that things are empty as to self-nature. By emptiness of ‘no work’ is meant that the aggregate of elements that makes up personality and its external world is Nirvana itself and from the beginning there is no activity in them; therefore, one speaks of the emptiness of ‘no work’. By emptiness of work is meant that the aggregates being devoid of an ego and its belongings, go on functioning automatically as there is mutual conjunction of causes and conditions; thus one speaks of the emptiness of work. By emptiness of all things in the same sense that they are unpredictable is meant that, as the very nature of false-imagination is inexpressible, so all things are unpredictable, and, therefore, are empty in that sense. By emptiness in its highest sense of the emptiness of Ultimate Reality is meant that the in the attainment of inner self-realization of Noble Wisdom there is no trace of habit-energy generated by erroneous conceptions; thus one speaks of the highest emptiness of Ultimate Reality.
  9. Continuing on. Any thoughts on Chapter 3 starting with the following.
  10. To me it is saying it is not in some place or some where. It is much the same thing as what Jesus say's here. 3. Jesus said, "If your leaders say to you, 'Look, the (Father's) kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the (Father's) kingdom is within you and it is outside you. When you know yourselves, then you will be known, and you will understand that you are children of the living Father. But if you do not know yourselves, then you live in poverty, and you are the poverty." This to me is one of the most important lines in the sutra. "False-imagination teaches that such things as light and shade, long and short, black and white are different and are to be discriminated; but they are not independent of each other; they are only different aspects of the same thing, they are terms of relation and not of reality. " You can apply that to different types of energy, Shakti and Shiva or Nirvana and samara.
  11. The following is an excerpt from Mantra, Rituals and Consciousness In chapter fourteen of Tantrasāra, Abhinavagupta describes the procedure of the purification of the six paths, which takes place after the completion of the paśuhoma. After this, a teacher brings the disciple in front of him and places all of six paths into his body by performance of adhvanyāsa. By doing this, he purifies auspicious and inauspicious deeds of a disciple who desires mokṣa and only inauspicious ones of a disciple who desires bhoga. This is because, ‘the distinction in attainment lies in the nature of one’s latent impressions [vāsanā], for mantras grant different result according to one’s latent desires.’ Thus asserting the nature of the latent desires of the disciple, the teacher reflects on the principal mantra internally and then meditates on his identity with śiva. This purifies all the six paths of the disciple’s body. Furthermore, the teacher should identify his consciousness with the disciple. Abhinavagupta writes: ‘In this way, the body, from the small toe to the end of dvādaśānta, as well as his consciousness should be made one with the body and the consciousness of the disciple. Having accomplished this, he should rest in the immense like of bliss, the essence of which is autonomy and Lordship, perfectly full with the will, knowledge and activity, in the Lord of the host of deities, full of all paths, the entirety of the sphere of the entities terminating in consciousness. By means of this kind of initiation with the self of the disciple, the disciple becomes identical with the supreme Lord.’ We can see, from the above examples, how rituals are interpreted by Abhinavagupta. In the first example, impurity is described as ignorance, while purity is said to be the knowledge in the form of identification with śiva. The external bathing is the purification attained by gaining the identity with mantravīrya. This is a gradual procedure that begins with the pārthiva type of bathing and culminates in the bathing in one’s own Self. In the second and third examples, we can see that the teacher’s intent to impart the knowledge and in particular his realization of the potency of mantra is that which enables a disciple to have a glimpse of the innermost reality which is his own Self.
  12. Anyone have any thoughts on this?
  13. Mahamati said: Blessed One; to what kind of discrimination and to what kind of thoughts should the term, false-imagination, be applied? Any thoughts or comments?
  14. I think we will get there. We are only on Chapter 2 after all
  15. Any comments on the 4 forms of assertions?
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