THE MASTERY
OF YOUR ATTENTION WILL COME
WHEN YOU WILL START SEEING the truth..
*note*Tung-shan pointed to this supreme Enlightenment in a verse:
So I wrote this poem for the grasshoppers:)The man of wood sings,
The stone maiden rises and dances;
This cannot be done by passion or learning,
It cannot be done by discursive reasoning.
The man of wood sings about the sunshine and water
The stone maiden rises and dances in unison
For billions years she was stuck...
Now she can dance with the woodman
This can not be done using manifestation as object
Nore by arguing in some internet forums
Only by knowing your true self
Which happens to smile
When you blame him,the kripto inside you
For your pains
But you are him
And everything you hate outside
You hate inside(but you don't know it)
As above,so below
For the true self is ONE as in the others
Kissing you on the forehead
Then spanking your ass for fun
One kiss ,and one spanking is his method
Of knowing the creation..for his only love is himself
The beloveds and the beloved and the love and loved become one
As a resonating,bubbling factor
Marvelous factor of,,You are here to experience your own nature,,
As I was told
When I was the forest,the light,and the world was inside me
Not outside..
For my joy..the kripto mahayogi ..
Thus..the wood maiden raises
And the stone man kisses her..yin and yang
One beauty..one love
One mystery unfolding
The birds are singing ..halleluyah!
Why aren't you ready,grasshoppers?..says the Mahayogi?
Kiss:)
I love you all..
When you are ready for my wisdom muscles...
Call me..for my phone always rings
And I just look around,and wonder what's the matter
With the phone...because the world is ok...and so are you,if you know your true nature.
Kiss:)
large archive of various texts,mostly from Theosophy..that's why they say THEOSOPHY Library(quote"Theosophy is a doctrine of religious philosophy and mysticism. Theosophy holds that all religions are attempts by the "Spiritual Hierarchy" to help humanity in evolving to greater perfection, and that each religion therefore has a portion of the truth. The founding members, Helena Petrovna Blavatsky (1831–1891), Henry Steel Olcott (1832–1907), and William Quan Judge (1851–1896), established the Theosophical Society in New York City in 1875." MEMORIAL LIBRARY .. is a library of texts..that's all...worthy of reading,if you have time.I don't have much love for any Theosophist,really..I don't consider any one of them realized..however,I do consider some of what they speak of as true,since this is an interdependent universe...this means you are a resonant matrix of the whole...nothing is apart of you,see?..grasshoppers?
THE UNIVERSE redefines itself in a self-conscious mood continuously ...end of seeking?..TALK TO GOD ABOUT THAT,and ASK HIM why he created this pattern...and IF YOU TELL me you know it all ,or YOU are god...and at the ,,end of seeking,,..I say take an aspirin ...the whole purpose is to NOT know..otherwise,there'd be no advances in consciousness,no knowing,no mystery and no universe itself..really..no individuality ,no galaxies,no flowers and no butterflies..and no kriptos like me,indeed...and let those whom have ears hear my wisdom..and let those whom think they KNOW God do whatever they want...the cemeteries are full of men and women like them...because you are god,but you don't know it,or refuse to accept it...even though everything is GOD,yet you refuse to accept that you could be god also...it's too much pain to accept that all those pains you've suffered came from yourself,isn't it?..better to blame others...(including gods..none are spared of blaming,humans or gods..insanity indeed)Much love to the grasshoppers;)
-added by danny-
............http://www.theosophytrust.org/tlodocs/articlesOther.php?d=TBOTH_Chps_1-9_V2.0.htm&p=40
Theosophy describes the Universe as a plenum and teaches that the hierarchies of beings are processioning therein, and through involution and evolution, are advancing from stage to stage. Says The Secret Doctrine (i 274–275):
The Universe is worked and guided from within outwards. As above so it is below, as in heaven so on earth; and man – the microcosm and miniature copy of the macrocosm – is the living witness to this Universal Law and to the mode of its action. We see that every external motion, act, gesture, whether voluntary or mechanical, organic or mental, is produced and preceded by internal feeling or emotion, will or volition, and thought or mind. As no outward motion or change, when normal, in man’s external body can take place unless provoked by an inward impulse, given through one of the three functions named, so with the external or manifested Universe. The whole Kosmos is guided, controlled, and animated by almost endless series of Hierarchies of sentient Beings, each having a mission to perform, and who – whether we give to them one name or another, and call them Dhyan Chohans or Angels – are "messengers" in the sense only that they are the agents of Karmic and Cosmic Laws. They vary infinitely in their respective degrees of consciousness and intelligence; and to call them all pure Spirits without any of the earthly alloy "which time is wont to prey upon" is only to indulge in poetical fancy. For each of these Beings either was, or prepares to become, a man, if not in the present, then in a past or a coming cycle (Manvantara). They are perfected, when not incipient, men.
The human kingdom is but one hierarchy. Humanity on earth is surrounded by minerals, vegetables and animals, and like man himself, these have their respective invisible counterparts; but these form only one part of the vast invisible. There are other constituents. Nature is septenary:
"the spiritual or divine; the psychic or semi-divine the intellectual; the passional; the instinctual, or cognitional; the semi-corporeal and the purely material and physical natures." Just as our own mind is nearer to our own body than is the body of another, so also some of these invisible intelligences are nearer neighbours than our friends living in our street. We have cosmic neighbours, and we owe to these proper recognition and duties, just as we have and should assume civic and national responsibility.
ps..I am was actually trying to post about Tung-Shan ( http://theosophytrust.org/tlodocs/articlesTeacher.php?d=Tung-shan.htm&p=134)
quote"Liang-chieh of Tung-shan (807–869), often referred to simply as Tung-Shan or Dongshan Liangjie (Ch. 洞山良价), was a Ch'an (Zen) master of 9th century China. Along with his pupil Ts'ao-shan Pen-chi, he is best known for founding the Ts'ao-tung, or later Sōtō, school of Ch'an. However, his contributions also include extensive expansion and analysis of Buddhist doctrine, such as the poetic Verses of the Five Ranks, as well as stimulation of Buddhist popularity during an era of vulnerability for the religion
The Five Ranks, by Chinese Soto (Caodong) master Tung-shan, are fundamental to Sōtō and Rinzai Zen teaching, expressing the fundamental non-dualism of Buddhist teaching, which rejects the duality of dualism and non-dualism. The ranks are based on a translation of five stanzas from a poem attributed to Tung-shan, who may have received it from his master before him:
Because of his conviction that language traps the user more often than it frees him, Tung-shan did not believe that discourses or even philosophical conversation in itself could be very helpful in efforts to draw closer to enlightenment. When the monk who had been asked about his real self raised a question on how one could see one's subjectivity without making it objective, Tung-shan answered, "To talk about it in this way is easy, but to continue our talking makes it impossible to reach the truth." As his enigmatic answers and poetic responses suggest, Tung-shan freely used the language of the Taoist philosophers, often quoting from Chuang-tzu to make a point. He never uttered a plain absurdity, however, nor was he known to have ever used the shout or the stick. He preferred to unsettle and dislodge consciousness from its inertia rather than to shock or shatter it. Because he thought of enlightenment in terms of gradual stages of dawning insight, he was more concerned with what was transmitted from mind to mind than with the totalistic process of transmission itself. If Lin-chi could be thought of as focussing on the instantaneous nature of a complete transmission, Tung-shan carefully considered its content. Like Chuang-tzu, he believed that language is the net whereby one catches the fish, but once caught, the fisherman of meditation has to haul in the catch. quote"Liang-chieh of Tung-shan (807–869), often referred to simply as Tung-Shan or Dongshan Liangjie (Ch. 洞山良价), was a Ch'an (Zen) master of 9th century China. Along with his pupil Ts'ao-shan Pen-chi, he is best known for founding the Ts'ao-tung, or later Sōtō, school of Ch'an. However, his contributions also include extensive expansion and analysis of Buddhist doctrine, such as the poetic Verses of the Five Ranks, as well as stimulation of Buddhist popularity during an era of vulnerability for the religion
The Five Ranks, by Chinese Soto (Caodong) master Tung-shan, are fundamental to Sōtō and Rinzai Zen teaching, expressing the fundamental non-dualism of Buddhist teaching, which rejects the duality of dualism and non-dualism. The ranks are based on a translation of five stanzas from a poem attributed to Tung-shan, who may have received it from his master before him:
- The Apparent within the Real/The Actual within the Ideal
- The Real within the Apparent/The Ideal within the Actual
- The Coming from within the Real
- The Arrival at Mutual Integration
- Unity Attained
Mind, for Tung-shan, is a unity in itself and in relation to the world. Although it is frequently convenient to speak of states or levels of consciousness, mind is one, and though distinctions between internal and external can be useful, especially for nurturing a sense of moral agency, there is only Mind-Reality. Meditation aims to discover experientially the metaphysical truth that unity and multiplicity themselves are resolved in a coincidentia oppositorum, a transcendental Oneness which can be called Enlightenment or shunyata, the Void. When one thinks, "The sky is blue", one has produced neither an objective description of Nature nor a subjective impression of some psychological state. Rather, it is an instantaneous expression of Reality in the context of multiplicity. As such, "The sky is blue" is not a proposition which means something: it just is itself, not different from Reality, yet not Reality as a whole.
Meditation is not an attempt to escape from one consciousness into another, for consciousness is one. More accurately, it is movement along a continuum from the end which exhibits a high degree of multiplicity towards the end which exhibits greater unity. Soto Zen came to prefer the analogy of the ocean: tempest-tossed on its surface, where wind and temperature produce ceaseless movement and agitation; calmer in its depths, where persistent currents steadily circulate; and still in its deepest parts, where change has no locus. Although meditation is a way the mind can be used all the time, sitting in meditation, zazen, is useful in cultivating the ability to move the focus of consciousness into the depths. When that focalization is deep enough, there is no object of focus, and mind comes to behold itself as it really is, the Unity which is Reality. In spirit, Tung-shan's teachings on meditation are closer to Patanjali's Yoga Sutras than to the melodrama of popular Zen.
Since the Unity manifests in multiplicity, the Absolute appears in the relative, or the Real is one with the phenomenal. Tung-shan grounded his teachings on the doctrine that there are five distinguishable relations between universal and particular, which represent five progressive stages of enlightenment. As outlined by his disciple Ts'ao-shan, Tung-shan called the first state "the universal within the particular", where Unity or the Absolute is obscured by the ignorant preoccupation of human beings with appearances. Yet because the universal is within the particular, it is possible to become aware that the world of appearances has no intrinsic reality as a multiplicity, but is only as real as the senses make it. Discovering this, an individual can pass on to the second stage, called "the particular within the universal". Here the meditator comes to see that objective reality is necessarily perceived through his subjective apparatus, and that the Absolute is approached through the relative, for particulars exemplify the universal. This stage permits the realization – invariably misunderstood at the first stage – that good and evil are part of the same unity. In one sense, this can be called enlightenment.
The third stage is reached when the individual can approach the Absolute through universality, focussing consciousness with out any props at all – neither image nor language nor specific thought. The fourth stage is achieved when one can experience total unity in the experience of particulars, so that any particular reveals the Absolute. In this stage one can meaningfully say, "After Zen, mountains are mountains and rivers are rivers." The fifth stage is the supreme discovery of shunyata, wherein no approach is possible since it is beyond speech and silence. Neither object nor concept is helpful, for the Void contains all concepts and objects whilst transcending them. This stage of "wordless insight" is the experience of consciousness abiding in its own nature as the Mind-Reality. Here, where naught else exists – much less avails – one can say that action and inaction are the same. In his typically enigmatic way, Tung-shan pointed to this supreme Enlightenment in a verse:
.............The man of wood sings,
The stone maiden rises and dances;
This cannot be done by passion or learning,
It cannot be done by discursive reasoning.
I need to write a poem too to explain ..(added by danny)
The man of wood sings about the sunshine and water
The stone maiden rises and dances in unison
For billions years she was stuck...
Now she can dance with the woodman
This can not be done using manifestation as object
Nore by arguing in some internet forums
Only by knowing your true self
Which happens to smile
When you blame him,the kripto inside you
For your pains
But you are him
And everything you hate outside
You hate inside(but you don't know it)
As above,so below
For the true self is ONE as in the others
Kissing you on the forehead
Then spanking your ass for fun
One kiss ,and one spanking is his method
Of knowing the creation..for his only love is himself
The beloveds and the beloved and the love and loved become one
As a resonating,bubbling factor
Marvelous factor of,,You are here to experience your own nature,,
As I was told
When I was the forest,the light,and the world was inside me
Not outside..
For my joy..the kripto mahayogi ..
Thus..the wood maiden raises
And the stone man kisses her..yin and yang
One beauty..one love
One mystery unfolding
The birds are singing ..halleluyah!
Why aren't you ready,grasshoppers?..says the Mahayogi?
Kiss:)
I love you all..
When you are ready for my wisdom muscles...
Call me..for my phone always rings
And I just look around,and wonder what's the matter
With the phone...because the world is ok...and so are you,if you know your true nature.
Kiss:)
.............
To nourish the vital energy, keep watch in silence;
In order to subdue the mind, act with non-action.
Of movement and stillness, be aware of their origin;
There is no work to do, much less someone to seek.
The true and constant must respond to phenomena;
Responding to phenomena, you must be unconfused.
When unconfused, the nature will stabilize by itself;
When the nature stabilizes, energy returns by itself.
When energy returns, the elixir crystallizes by itself;
Within the pot, the trigrams of kǎn and lí are joined.
Yīn and yáng arise, alternating over and over again;
Every transformation comes like a clap of thunder.
White clouds form and come to assemble at the peak;
The sweet nectar sprinkles down Mount Sumeru.
Swallow for yourself this wine of immortality;
You wander so freely—who is able to know you?
Sit and listen to the tune played without strings;
Clearly understand the mechanism of creation.
It comes entirely from these twenty lines;
A true ladder going straight to Heaven.-Daoist text -
To us all towns are one, all men our kin. Life's good comes not from others' gift, nor ill. Man's pains and pains' relief are from within. Thus have we seen in visions of the wise !." - Tamil Poem-
