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Monday, June 16, 2008

How Love Creates New Energy..from Vernon Howard


*note* great wisdom from a Master..
-added by danny-
..........
A Banquet of Concise Wisdom
from Vernon Howard
The most trivial act becomes dynamic when you attempt it with self-awareness. Whether you are washing dishes, or painting a table, or simply walking from one room to another, try to be aware of yourself doing just that. Don't just paint or walk, but be conscious of yourself painting or walking. This detaches you from the dream state in which most people live; it puts you in touch with your energetic center self. Any action performed with self-awareness becomes inspired.



The Natural Life is True

start quoteA cheery relaxation is man's natural state, just as nature itself is relaxed.end quote
-- Vernon Howard
A cheery relaxation is man's natural state, just as nature itself is relaxed. A waterfall is concerned only with being itself, not with doing something it considers waterfall-like. It does not force us to think about it; it does not demand our attention and energy; it does not lean on us for gifts; it asks nothing of us. It simply gives what it is, and lets it go at that. And that is why we enjoy its magnificence.
The usual phrase is, "Be yourself." We are not following this counsel if we are strained and unsure. These are the sour fruits of the carelessly adopted synthetic self.



How to Be One With Life

When a stream approaches a series of rocks, it has no preconceived plans for passing them. It does not see the rocks as opponents or as threats to its own existence. The very fluid nature of water tells it how to rightly meet everything in its path. Let this natural wisdom also be in you. Meet everything with a free and flexible mind which is not tied to past experiences. You will then meet all events without alarm, with quiet progress.



Be True to Yourself

start quoteNever suppress yourself in an effort to influence, hold, or win someone. When we are unreal, so are our rewards.end quote
-- Vernon Howard
Behave the way you really are, even if it ends a relationship! Never suppress yourself in an effort to influence, hold, or win someone. When we are unreal, so are our rewards. To say this in another way, never behave the way you think the other person wants you to behave, but in the manner you must. Nothing you really need to do or have ever requires a yielding to person or custom.



The Secret to True Happiness

Do not deny yourself the normally nice pleasantries of the world in the belief that they are anti-spiritual. People who do this merely repress themselves, which results in secret bitterness and neurosis. Participate freely in your business and social activities, but do not form attachments to them in an effort to find security.
Also, never try to be more spiritually advanced than you are. That is a painful trap. When you do this, change occurs. However, YOU don't change anything, it just changes.
Buddha found this secret to true happiness. In the early years of his search he practiced severe self-denial, including fasting. On one occasion he so weakened himself that his friends could hardly pull him out of a raging river. Seeing the folly of exterior exercise, he turned in the right direction - inner insight. The Power of Your Supermind



Fascinating Facts About the Richer Life

One of the most persistent of errors is the belief that the spiritual life is separate from our daily life in the home or office. The truly spiritual mind sees no difference in the two. Differences in geography seem to make them different in psychology, but the wise mind sees them as one world. A businessman is doing spiritual work when he refuses to waste his energy in feeling disappointed. At the same time that Ralph Waldo Emerson was writing his victorious philosophies, he was also raising the best commercial apples in his home town of Concord, Massachusetts.



Don't Be Afraid to Play Through Life

Don't be afraid to play through life. Retire from heavy thoughts. Take everything with lighthearted wisdom. We are heavy because we think we must make an impression, gain something, be somebody. In spite of what society tells you, you need not be anybody at all in the eyes of men. The only genuine need you have is to be a real human being. Try to see this, try to feel it with all your heart. Then you will know what it means to make the world your plaything.



How Love Creates New Energy


start quoteWe make ourselves ready by refusing to take pleasure in negative emotions...end quote
-- Vernon Howard
Remember that all energy is a single, unified force. The energy which lifts your left hand is the same energy which makes a carrot grow. The power which whirls worlds through space is the same power by which you observe the mood you are in today. This vast energy is ready to renew whoever makes himself ready for it. We make ourselves ready by refusing to take pleasure in negative emotions, by wanting to know more about life than what we see on the surface.
Love is the full, free and uninterrupted flow of life-energy through your psychic system. It is a river of energy with no dams or whirlpools or broken banks or dividing islands. Love is oneness, wholeness, mental health. This free flow starts by first becoming aware of self-division, and then by dissolving it through spiritual insight.
What it's like to live in overflowing energy.

1. Spiritual Light will begin to take you over. These
higher feelings will increase and grow in intensity. Yes, right
in the middle of your day, down at the office or at home with
the children, higher feelings will start to inspire you.

2. You know that whatever comes up around the next
corner, it is no problem, because through Reality's wisdom
and energy, you can handle anything.

3. Gradually, you will begin to cool down, spiritually
speaking, until you reach the perfect spiritual temperature
of 72 degrees. At a certain point, you will enter Reality.

4. Truth and happiness are present and nothing is needed
on your part to keep it in place. So you relax, you smile, you
laugh and you enjoy your day to the fullest. For now you
are a receiver of something coming from a Higher World.

5. Picture yourself in a spaceship, moving away from
this world to the cosmic world. You look toward the front of
the ship. There is a big window and through it you see
incredible sights, great stars, and you look in awe at what
is happening to you and where you're now going. What you
see is Reality as it lights itself up! This is the intensity of
the spiritual journey that begins to unfold after a certain
point.

6. Here is the good news! As one eagle appears, a
thousand vultures disappear. And, what a welcome the eagles
extend to you! What a feeling comes over you when you
arrive in the higher world.

7. You will feel so good that you never want to leave
your own company. You're always pleasant, always! Your
inner pleasantness reflects itself outwardly, at all times,
wherever you go, whatever you meet.

8. Your life will be one spiritual revelation after
another. Just as a scientist gets rightly excited when he is
about to make a discovery, so will you be rightly excited
as you move from one spiritual insight to the next.

9. As you work with these principles you will experience
a falling away. Wrong reactions to other people will
fall away. All your secret fears and angers will fall away.
You will understand that inwardly, loss is gain.

10. Increasingly spiritual feelings reach you– something
new, something clean, something higher. And you find that
the best two words to describe this feeling are RELEASE
and RELIEF.

11. This new feeling begins to spiritualize words for
you, so that you really begin to live their meaning. Take the
word "love" for example. In previous years the word was
all you had. But this new and increasingly powerful feeling
begins to reveal to you the state behind the word.

12. The day will come when you crack through the
ceiling and the Light from the Spiritual World floods in. As
this happens, it will feel so good that you will want to triple
your efforts to clear away the ceiling so that more Light can
break through.

The Gospel of Thomas



*note*The Gospel According to Thomas (Coptic: p.euaggelion p.kata.cwmas), also known as The Gospel of Thomas, is a New Testament-era apocryphon, nearly completely preserved in a Coptic papyrus manuscript discovered in 1945 at Nag Hammadi, Egypt.The work comprises 114 sayings attributed to Jesus. Some of these sayings resemble those found in the four canonical Gospels (Matthew, Mark, Luke, and John). Others were unknown until its discovery, and Christian scholars assert that a small number are incompatible with sayings in the four canonical gospels.[citation needed] No major Christian group accepts this gospel as canonical or authoritative.
_added by Danny-
..................................

Translated by Stephen Patterson and Marvin Meyer

(Visit the Gospel of Thomas Collection for additional information)

These are the secret sayings that the living Jesus spoke and Didymos Judas Thomas recorded.

1. And he said, "Whoever discovers the interpretation of these sayings will not taste death."

2. Jesus said, "Those who seek should not stop seeking until they find. When they find, they will be disturbed. When they are disturbed, they will marvel, and will reign over all. [And after they have reigned they will rest.]"

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."

4. Jesus said, "The person old in days won't hesitate to ask a little child seven days old about the place of life, and that person will live.

For many of the first will be last, and will become a single one."

5. Jesus said, "Know what is in front of your face, and what is hidden from you will be disclosed to you.

For there is nothing hidden that will not be revealed. [And there is nothing buried that will not be raised.]"

6. His disciples asked him and said to him, "Do you want us to fast? How should we pray? Should we give to charity? What diet should we observe?"

Jesus said, "Don't lie, and don't do what you hate, because all things are disclosed before heaven. After all, there is nothing hidden that will not be revealed, and there is nothing covered up that will remain undisclosed."

7. Jesus said, "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."

8. And he said, "The person is like a wise fisherman who cast his net into the sea and drew it up from the sea full of little fish. Among them the wise fisherman discovered a fine large fish. He threw all the little fish back into the sea, and easily chose the large fish. Anyone here with two good ears had better listen!"

9. Jesus said, "Look, the sower went out, took a handful (of seeds), and scattered (them). Some fell on the road, and the birds came and gathered them. Others fell on rock, and they didn't take root in the soil and didn't produce heads of grain. Others fell on thorns, and they choked the seeds and worms ate them. And others fell on good soil, and it produced a good crop: it yielded sixty per measure and one hundred twenty per measure."

10. Jesus said, "I have cast fire upon the world, and look, I'm guarding it until it blazes."

11. Jesus said, "This heaven will pass away, and the one above it will pass away.

The dead are not alive, and the living will not die. During the days when you ate what is dead, you made it come alive. When you are in the light, what will you do? On the day when you were one, you became two. But when you become two, what will you do?"

12. The disciples said to Jesus, "We know that you are going to leave us. Who will be our leader?"

Jesus said to them, "No matter where you are you are to go to James the Just, for whose sake heaven and earth came into being."

13. Jesus said to his disciples, "Compare me to something and tell me what I am like."

Simon Peter said to him, "You are like a just messenger."

Matthew said to him, "You are like a wise philosopher."

Thomas said to him, "Teacher, my mouth is utterly unable to say what you are like."

Jesus said, "I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended."

And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, "What did Jesus say to you?"

Thomas said to them, "If I tell you one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you."

14. Jesus said to them, "If you fast, you will bring sin upon yourselves, and if you pray, you will be condemned, and if you give to charity, you will harm your spirits.

When you go into any region and walk about in the countryside, when people take you in, eat what they serve you and heal the sick among them.

After all, what goes into your mouth will not defile you; rather, it's what comes out of your mouth that will defile you."

15. Jesus said, "When you see one who was not born of woman, fall on your faces and worship. That one is your Father."

16. Jesus said, "Perhaps people think that I have come to cast peace upon the world. They do not know that I have come to cast conflicts upon the earth: fire, sword, war.

For there will be five in a house: there'll be three against two and two against three, father against son and son against father, and they will stand alone."

17. Jesus said, "I will give you what no eye has seen, what no ear has heard, what no hand has touched, what has not arisen in the human heart."

18. The disciples said to Jesus, "Tell us, how will our end come?"

Jesus said, "Have you found the beginning, then, that you are looking for the end? You see, the end will be where the beginning is.

Congratulations to the one who stands at the beginning: that one will know the end and will not taste death."

19. Jesus said, "Congratulations to the one who came into being before coming into being.

If you become my disciples and pay attention to my sayings, these stones will serve you.

For there are five trees in Paradise for you; they do not change, summer or winter, and their leaves do not fall. Whoever knows them will not taste death."

20. The disciples said to Jesus, "Tell us what Heaven's kingdom is like."

He said to them, "It's like a mustard seed, the smallest of all seeds, but when it falls on prepared soil, it produces a large plant and becomes a shelter for birds of the sky."

21. Mary said to Jesus, "What are your disciples like?"

He said, "They are like little children living in a field that is not theirs. When the owners of the field come, they will say, 'Give us back our field.' They take off their clothes in front of them in order to give it back to them, and they return their field to them.

For this reason I say, if the owners of a house know that a thief is coming, they will be on guard before the thief arrives and will not let the thief break into their house (their domain) and steal their possessions.

As for you, then, be on guard against the world. Prepare yourselves with great strength, so the robbers can't find a way to get to you, for the trouble you expect will come.

Let there be among you a person who understands.

When the crop ripened, he came quickly carrying a sickle and harvested it. Anyone here with two good ears had better listen!"

22. Jesus saw some babies nursing. He said to his disciples, "These nursing babies are like those who enter the (Father's) kingdom."

They said to him, "Then shall we enter the (Father's) kingdom as babies?"

Jesus said to them, "When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter [the kingdom]."

23. Jesus said, "I shall choose you, one from a thousand and two from ten thousand, and they will stand as a single one."

24. His disciples said, "Show us the place where you are, for we must seek it."

He said to them, "Anyone here with two ears had better listen! There is light within a person of light, and it shines on the whole world. If it does not shine, it is dark."

25. Jesus said, "Love your friends like your own soul, protect them like the pupil of your eye."

26. Jesus said, "You see the sliver in your friend's eye, but you don't see the timber in your own eye. When you take the timber out of your own eye, then you will see well enough to remove the sliver from your friend's eye."

27. "If you do not fast from the world, you will not find the (Father's) kingdom. If you do not observe the sabbath as a sabbath you will not see the Father."

28. Jesus said, "I took my stand in the midst of the world, and in flesh I appeared to them. I found them all drunk, and I did not find any of them thirsty. My soul ached for the children of humanity, because they are blind in their hearts and do not see, for they came into the world empty, and they also seek to depart from the world empty.

But meanwhile they are drunk. When they shake off their wine, then they will change their ways."

29. Jesus said, "If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels.

Yet I marvel at how this great wealth has come to dwell in this poverty."

30. Jesus said, "Where there are three deities, they are divine. Where there are two or one, I am with that one."

31. Jesus said, "No prophet is welcome on his home turf; doctors don't cure those who know them."

32. Jesus said, "A city built on a high hill and fortified cannot fall, nor can it be hidden."

33. Jesus said, "What you will hear in your ear, in the other ear proclaim from your rooftops.

After all, no one lights a lamp and puts it under a basket, nor does one put it in a hidden place. Rather, one puts it on a lampstand so that all who come and go will see its light."

34. Jesus said, "If a blind person leads a blind person, both of them will fall into a hole."

35. Jesus said, "One can't enter a strong person's house and take it by force without tying his hands. Then one can loot his house."

36. Jesus said, "Do not fret, from morning to evening and from evening to morning, [about your food--what you're going to eat, or about your clothing--] what you are going to wear. [You're much better than the lilies, which neither card nor spin.

As for you, when you have no garment, what will you put on? Who might add to your stature? That very one will give you your garment.]"

37. His disciples said, "When will you appear to us, and when will we see you?"

Jesus said, "When you strip without being ashamed, and you take your clothes and put them under your feet like little children and trample then, then [you] will see the son of the living one and you will not be afraid."

38. Jesus said, "Often you have desired to hear these sayings that I am speaking to you, and you have no one else from whom to hear them. There will be days when you will seek me and you will not find me."

39. Jesus said, "The Pharisees and the scholars have taken the keys of knowledge and have hidden them. They have not entered nor have they allowed those who want to enter to do so.

As for you, be as sly as snakes and as simple as doves."

40. Jesus said, "A grapevine has been planted apart from the Father. Since it is not strong, it will be pulled up by its root and will perish."

41. Jesus said, "Whoever has something in hand will be given more, and whoever has nothing will be deprived of even the little they have."

42. Jesus said, "Be passersby."

43. His disciples said to him, "Who are you to say these things to us?"

"You don't understand who I am from what I say to you.

Rather, you have become like the Judeans, for they love the tree but hate its fruit, or they love the fruit but hate the tree."

44. Jesus said, "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."

45. Jesus said, "Grapes are not harvested from thorn trees, nor are figs gathered from thistles, for they yield no fruit.

Good persons produce good from what they've stored up; bad persons produce evil from the wickedness they've stored up in their hearts, and say evil things. For from the overflow of the heart they produce evil."

46. Jesus said, "From Adam to John the Baptist, among those born of women, no one is so much greater than John the Baptist that his eyes should not be averted.

But I have said that whoever among you becomes a child will recognize the (Father's) kingdom and will become greater than John."

47. Jesus said, "A person cannot mount two horses or bend two bows.

And a slave cannot serve two masters, otherwise that slave will honor the one and offend the other.

Nobody drinks aged wine and immediately wants to drink young wine. Young wine is not poured into old wineskins, or they might break, and aged wine is not poured into a new wineskin, or it might spoil.

An old patch is not sewn onto a new garment, since it would create a tear."

48. Jesus said, "If two make peace with each other in a single house, they will say to the mountain, 'Move from here!' and it will move."

49. Jesus said, "Congratulations to those who are alone and chosen, for you will find the kingdom. For you have come from it, and you will return there again."

50. Jesus said, "If they say to you, 'Where have you come from?' say to them, 'We have come from the light, from the place where the light came into being by itself, established [itself], and appeared in their image.'

If they say to you, 'Is it you?' say, 'We are its children, and we are the chosen of the living Father.'

If they ask you, 'What is the evidence of your Father in you?' say to them, 'It is motion and rest.'"

51. His disciples said to him, "When will the rest for the dead take place, and when will the new world come?"

He said to them, "What you are looking forward to has come, but you don't know it."

52. His disciples said to him, "Twenty-four prophets have spoken in Israel, and they all spoke of you."

He said to them, "You have disregarded the living one who is in your presence, and have spoken of the dead."

53. His disciples said to him, "Is circumcision useful or not?"

He said to them, "If it were useful, their father would produce children already circumcised from their mother. Rather, the true circumcision in spirit has become profitable in every respect."

54. Jesus said, "Congratulations to the poor, for to you belongs Heaven's kingdom."

55. Jesus said, "Whoever does not hate father and mother cannot be my disciple, and whoever does not hate brothers and sisters, and carry the cross as I do, will not be worthy of me."

56. Jesus said, "Whoever has come to know the world has discovered a carcass, and whoever has discovered a carcass, of that person the world is not worthy."

57 Jesus said, "The Father's kingdom is like a person who has [good] seed. His enemy came during the night and sowed weeds among the good seed. The person did not let the workers pull up the weeds, but said to them, 'No, otherwise you might go to pull up the weeds and pull up the wheat along with them.' For on the day of the harvest the weeds will be conspicuous, and will be pulled up and burned."

58. Jesus said, "Congratulations to the person who has toiled and has found life."

59. Jesus said, "Look to the living one as long as you live, otherwise you might die and then try to see the living one, and you will be unable to see."

60. He saw a Samaritan carrying a lamb and going to Judea. He said to his disciples, "that person ... around the lamb." They said to him, "So that he may kill it and eat it." He said to them, "He will not eat it while it is alive, but only after he has killed it and it has become a carcass."

They said, "Otherwise he can't do it."

He said to them, "So also with you, seek for yourselves a place for rest, or you might become a carcass and be eaten."

61. Jesus said, "Two will recline on a couch; one will die, one will live."

Salome said, "Who are you mister? You have climbed onto my couch and eaten from my table as if you are from someone."

Jesus said to her, "I am the one who comes from what is whole. I was granted from the things of my Father."

"I am your disciple."

"For this reason I say, if one is whole, one will be filled with light, but if one is divided, one will be filled with darkness."

62. Jesus said, "I disclose my mysteries to those [who are worthy] of [my] mysteries.

63 Jesus said, "There was a rich person who had a great deal of money. He said, 'I shall invest my money so that I may sow, reap, plant, and fill my storehouses with produce, that I may lack nothing.' These were the things he was thinking in his heart, but that very night he died. Anyone here with two ears had better listen!"

64. Jesus said, "A person was receiving guests. When he had prepared the dinner, he sent his slave to invite the guests.

The slave went to the first and said to that one, 'My master invites you.' That one said, 'Some merchants owe me money; they are coming to me tonight. I have to go and give them instructions. Please excuse me from dinner.'

The slave went to another and said to that one, 'My master has invited you.' That one said to the slave, 'I have bought a house, and I have been called away for a day. I shall have no time.'

The slave went to another and said to that one, 'My master invites you.' That one said to the slave, 'My friend is to be married, and I am to arrange the banquet. I shall not be able to come. Please excuse me from dinner.'

The slave went to another and said to that one, 'My master invites you.' That one said to the slave, 'I have bought an estate, and I am going to collect the rent. I shall not be able to come. Please excuse me.'

The slave returned and said to his master, 'Those whom you invited to dinner have asked to be excused.' The master said to his slave, 'Go out on the streets and bring back whomever you find to have dinner.'

Buyers and merchants [will] not enter the places of my Father."

65. He said, "A [...] person owned a vineyard and rented it to some farmers, so they could work it and he could collect its crop from them. He sent his slave so the farmers would give him the vineyard's crop. They grabbed him, beat him, and almost killed him, and the slave returned and told his master. His master said, 'Perhaps he didn't know them.' He sent another slave, and the farmers beat that one as well. Then the master sent his son and said, 'Perhaps they'll show my son some respect.' Because the farmers knew that he was the heir to the vineyard, they grabbed him and killed him. Anyone here with two ears had better listen!"

66. Jesus said, "Show me the stone that the builders rejected: that is the keystone."

67. Jesus said, "Those who know all, but are lacking in themselves, are utterly lacking."

68. Jesus said, "Congratulations to you when you are hated and persecuted; and no place will be found, wherever you have been persecuted."

69. Jesus said, "Congratulations to those who have been persecuted in their hearts: they are the ones who have truly come to know the Father.

Congratulations to those who go hungry, so the stomach of the one in want may be filled."

70. Jesus said, "If you bring forth what is within you, what you have will save you. If you do not have that within you, what you do not have within you [will] kill you."

71. Jesus said, "I will destroy [this] house, and no one will be able to build it [...]."

72. A [person said] to him, "Tell my brothers to divide my father's possessions with me."

He said to the person, "Mister, who made me a divider?"

He turned to his disciples and said to them, "I'm not a divider, am I?"

73. Jesus said, "The crop is huge but the workers are few, so beg the harvest boss to dispatch workers to the fields."

74. He said, "Lord, there are many around the drinking trough, but there is nothing in the well."

75. Jesus said, "There are many standing at the door, but those who are alone will enter the bridal suite."

76. Jesus said, "The Father's kingdom is like a merchant who had a supply of merchandise and found a pearl. That merchant was prudent; he sold the merchandise and bought the single pearl for himself.

So also with you, seek his treasure that is unfailing, that is enduring, where no moth comes to eat and no worm destroys."

77. Jesus said, "I am the light that is over all things. I am all: from me all came forth, and to me all attained.

Split a piece of wood; I am there.

Lift up the stone, and you will find me there."

78. Jesus said, "Why have you come out to the countryside? To see a reed shaken by the wind? And to see a person dressed in soft clothes, [like your] rulers and your powerful ones? They are dressed in soft clothes, and they cannot understand truth."

79. A woman in the crowd said to him, "Lucky are the womb that bore you and the breasts that fed you."

He said to [her], "Lucky are those who have heard the word of the Father and have truly kept it. For there will be days when you will say, 'Lucky are the womb that has not conceived and the breasts that have not given milk.'"

80. Jesus said, "Whoever has come to know the world has discovered the body, and whoever has discovered the body, of that one the world is not worthy."

81. Jesus said, "Let one who has become wealthy reign, and let one who has power renounce ."

82. Jesus said, "Whoever is near me is near the fire, and whoever is far from me is far from the (Father's) kingdom."

83. Jesus said, "Images are visible to people, but the light within them is hidden in the image of the Father's light. He will be disclosed, but his image is hidden by his light."

84. Jesus said, "When you see your likeness, you are happy. But when you see your images that came into being before you and that neither die nor become visible, how much you will have to bear!"

85. Jesus said, "Adam came from great power and great wealth, but he was not worthy of you. For had he been worthy, [he would] not [have tasted] death."

86. Jesus said, "[Foxes have] their dens and birds have their nests, but human beings have no place to lay down and rest."

87. Jesus said, "How miserable is the body that depends on a body, and how miserable is the soul that depends on these two."

88. Jesus said, "The messengers and the prophets will come to you and give you what belongs to you. You, in turn, give them what you have, and say to yourselves, 'When will they come and take what belongs to them?'"

89. Jesus said, "Why do you wash the outside of the cup? Don't you understand that the one who made the inside is also the one who made the outside?"

90. Jesus said, "Come to me, for my yoke is comfortable and my lordship is gentle, and you will find rest for yourselves."

91. They said to him, "Tell us who you are so that we may believe in you."

He said to them, "You examine the face of heaven and earth, but you have not come to know the one who is in your presence, and you do not know how to examine the present moment."

92. Jesus said, "Seek and you will find.

In the past, however, I did not tell you the things about which you asked me then. Now I am willing to tell them, but you are not seeking them."

93. "Don't give what is holy to dogs, for they might throw them upon the manure pile. Don't throw pearls [to] pigs, or they might ... it [...]."

94. Jesus [said], "One who seeks will find, and for [one who knocks] it will be opened."

95. [Jesus said], "If you have money, don't lend it at interest. Rather, give [it] to someone from whom you won't get it back."

96. Jesus [said], "The Father's kingdom is like [a] woman. She took a little leaven, [hid] it in dough, and made it into large loaves of bread. Anyone here with two ears had better listen!"

97. Jesus said, "The [Father's] kingdom is like a woman who was carrying a [jar] full of meal. While she was walking along [a] distant road, the handle of the jar broke and the meal spilled behind her [along] the road. She didn't know it; she hadn't noticed a problem. When she reached her house, she put the jar down and discovered that it was empty."

98. Jesus said, "The Father's kingdom is like a person who wanted to kill someone powerful. While still at home he drew his sword and thrust it into the wall to find out whether his hand would go in. Then he killed the powerful one."

99. The disciples said to him, "Your brothers and your mother are standing outside."

He said to them, "Those here who do what my Father wants are my brothers and my mother. They are the ones who will enter my Father's kingdom."

100. They showed Jesus a gold coin and said to him, "The Roman emperor's people demand taxes from us."

He said to them, "Give the emperor what belongs to the emperor, give God what belongs to God, and give me what is mine."

101. "Whoever does not hate [father] and mother as I do cannot be my [disciple], and whoever does [not] love [father and] mother as I do cannot be my [disciple]. For my mother [...], but my true [mother] gave me life."

102. Jesus said, "Damn the Pharisees! They are like a dog sleeping in the cattle manger: the dog neither eats nor [lets] the cattle eat."

103. Jesus said, "Congratulations to those who know where the rebels are going to attack. [They] can get going, collect their imperial resources, and be prepared before the rebels arrive."

104. They said to Jesus, "Come, let us pray today, and let us fast."

Jesus said, "What sin have I committed, or how have I been undone? Rather, when the groom leaves the bridal suite, then let people fast and pray."

105. Jesus said, "Whoever knows the father and the mother will be called the child of a whore."

106. Jesus said, "When you make the two into one, you will become children of Adam, and when you say, 'Mountain, move from here!' it will move."

107. Jesus said, "The (Father's) kingdom is like a shepherd who had a hundred sheep. One of them, the largest, went astray. He left the ninety-nine and looked for the one until he found it. After he had toiled, he said to the sheep, 'I love you more than the ninety-nine.'"

108. Jesus said, "Whoever drinks from my mouth will become like me; I myself shall become that person, and the hidden things will be revealed to him."

109. Jesus said, "The (Father's) kingdom is like a person who had a treasure hidden in his field but did not know it. And [when] he died he left it to his [son]. The son [did] not know about it either. He took over the field and sold it. The buyer went plowing, [discovered] the treasure, and began to lend money at interest to whomever he wished."

110. Jesus said, "Let one who has found the world, and has become wealthy, renounce the world."

111. Jesus said, "The heavens and the earth will roll up in your presence, and whoever is living from the living one will not see death."

Does not Jesus say, "Those who have found themselves, of them the world is not worthy"?

112. Jesus said, "Damn the flesh that depends on the soul. Damn the soul that depends on the flesh."

113. His disciples said to him, "When will the kingdom come?"

"It will not come by watching for it. It will not be said, 'Look, here!' or 'Look, there!' Rather, the Father's kingdom is spread out upon the earth, and people don't see it."

[Saying probably added to the original collection at a later date:]
114. Simon Peter said to them, "Make Mary leave us, for females don't deserve life."

Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven."

Selection from Robert J. Miller, ed., The Complete Gospels: Annotated Scholars Version. (Polebridge Press, 1992, 1994).


The mighty feather



*note* This is the account of a disciple who was around Muktananda...I quote him"I never got what Muktananda was all about. I saw him in satsang and Darshan maybe 50 times. His talks were superficial, he would tell jokes that were not funny, he would give Shaktipat (Initiation into Shakti, the Divine energy) by hitting devotees over the head with a peacock feather and not pay any attention to them while doing it."
This was the wisdom of Muktananda..the peacock feather to give shaktipat...while the chanting devotees were worshiping him...however,from his words here:

What is the purpose of your teaching?
The purpose of my teaching is to destroy all the negativities of the mind and to attain inner peace. Man is longing for happiness, and he does so many things for it. But still he doesn't obtain it. So I teach the way through which he can attain inner peace and happiness easily and naturally.

And this way is through meditation?
Yes, through meditation, and also through transmitting the inner energy. In the center of this body there is a divine, dormant energy. As long as this energy is dormant, one cannot become fully happy and great. For this reason I give Intensives in which I awaken the dormant Shakti.

Once that Shakti awakens, spontaneous yoga begins to take place. As that yoga continues, your health improves, and you attain inner peace and divinity. Through this yoga you can attain the power of clairvoyance, seeing faraway things, and clairaudience, hearing faraway things. Inside the heart there lies a flame that is full of peace and happiness, and once you perceive that flame, you experience those qualities.

This is my teaching. After you learn this, you become healthy and strong, and you can lead your life with great happiness and delight.

-from From the Finite to the Infinite by Muktananda

We observe no comments about the MIGHTY FEATHER..

.....................................................................................

-added by Danny-

I never got what Muktananda was all about. I saw him in satsang and Darshan maybe 50 times. His talks were superfical, he would tell jokes that were not funny, he would give Shaktipat (Initiation into Shakti, the Divine energy) by hitting devotees over the head with a peacock feather and not pay any attention to them while doing it. Yet, he was surrounded nightly by a thousand people, including a multitude of celebrities, who worshipped him.

I hung around him when he was in Los Angeles in the winter/spring of 1980-81, mainly to see what was going on and to partake of the sweetest and ecstacy of satsang. The chanting was incredibley beautiful and moving. It brought forth a most engrossing and soothing sadness. Yet, it did not seem that Muktananda was causing this because I felt it even before I met him, and also after he was long-dead. It was satsang itself, the music, the instrumentation, and dozens or hundreds of people singing sacred music together which brought forth the sweetness and bliss. The whole package had just the right mix of everything to create sweetness: free programs, good food and gentle satsangs that required nothing from attendees. Of course, as around any guru, once you got closer to the source, you got burned.

I was in the company of hundreds of spiritually oriented people and a few real seekers. I felt a little lost and lonely and I became part of something far warmer than the Zen world I had left behind. Satsang was held in a huge semi-permanent tent that could accomodate maybe 800 people, but over a thousand would show up every night. Hundreds had to wait outside or in an improvised second auditorium connected by an audio feed. There were massive amounts of food available at nominal cost.

The tent was located on the beach in Santa Monica, now home to several luxury hotels. It seems Santa Monica's yuppification during the late 80s drove out any spiritual energy whatsoever. The nights were cool and the days sunny.

In order to get closer to the whole experience, I volunteered to be on the security staff, which means I got to be everywhere and see everything and everybody, including Baba close up.

There were perhaps fifteen of Muktananda's 100 swamis there. During the programs, he was surrounded by a phalanx of orange-robbed swamis and one or two Ratweilers, who liked to bite you if you tried to pet them. He sat in a high chair overlooking the huge audience. There would be a lot of chanting prior to his talk. You could feel the worship by the hundreds there as they laughed at his Nasrudin jokes that only an insider could appreciate.

At the end of the program would be a long Darshan, where each person came up for Baba's blessing, hoping to experience Shaktipat, the awakening of the kundalini, when hit over the head with a peacock feather. I never got anything because my kundalini had wakened tweleve years before.

There were so many people that the Drashan line required devotees to approach four abreast. You can imagine how much time each got. However, when a celebrity approached, he would be tipped off by a swami, and he or she got a lot of air time.

Every couple of weeks we would hold a "Dancing Supta," where instead of the usual chanting and the long boring Muktananda talk, 800 people (That is all that would fit in the tent.) would circle around the "band" in the center, usually led by his eventual successor, Nityandanda, who now has a small ashram in Walden, New York.

Some of the circling dancers (us), would go into deep states of bliss. At this time, his attendent would "feeze" in the middle of a step and stand motionless in an impossible-to-maintain position. During these Suptas, instead of working security, since Baba was not there, I worked the sound board, which controlled the volume and mix of sounds throughout the tent, balancing instruments and voice.

To me, it was much more a rock concert than spiritual "upliftment," which was the term the swamis used. On the other hand, with all the like-minded energy, blissful states were plentiful for me and for everyone.

The purported purpose of Siddha Yoga was to awaken the Kundalini energy, which, through its subtle upliftment, caused the sweetness and bliss I felt and a gradual purification and eventual recognition that the self as everything, bliss and love. I never heard anyone talk about the disappearance of self, only about filling the self with love.

People were always talking instead about their experiences, such as seeing lights, feeling ecstatic bliss during meditation, or seeing Baba coming as a vision in a dream and imparting some special something. This is all external stuff on the level of mind. One night a week, one of his devotees would give a talk about how much Muktanada meant to him/her and what experiences the devotee had. These were the even more boring nights. The other nights with Baba and chanting were the ecstatic nights. But it was hard to put up with the guru worship since he was obviously not my guru.

I thought this all rock-concert aspect and guru worship rather funny, but enjoyed the juice of a thousand people chanting and working together. It cured my human loneliness.

The ashram he left behind was just as sweet. On some nights 250 people would come, with the same sweet chanting and Amrit (food).

In about 1982, Muktananda died. The worlds of 10,000 Siddha people all over the world were darkened. Just a a year before he died, he named his successor, whom he called "Nityananda." Everyone knew he would be his successor, because Muktananda's teacher, whom he absolutely worshipped, was so named. It was clear that Muktananda knew he was gong to die soon. There were a hundred or so very disappointed swamis who had hoped for that position themselves.

Nityananda's sister was so upset and cried and moaned until Muktananda also ordained her, giving her the name Chidvilasananda. A video was made of the ceremony when they were both ordained. It was called "The passage of Power." I still have a copy.

A few months later, after Baba died, the brother/sister team took over. They appeared lost in their new roles.

Two or three times they came as a couple to the Santa Monica ashram. I was made head of security including the bodyguards because of my previous experience at the tent on the beach. I enjoyed this even more than being one of many around Muktananda. As head of security, people actually listened to me for instructions, as opposed to the Zen centers and monasteries, where, as a junior monk, only the mountains listened to me, and then not well.

Spiritually, I was going nowhere during this time. I was feeding off the energy of the crowd, but at least it was warmer than Zen. I had come in out of the cold. I had totally lost the highly focused inner direction that had when with Kapleau when I was single mindedly doing self inquiry. Kundalini or no, I was going in the right direction then. Kundalini was the obstacle that scared me and stopped me; then I went to Sasaki. Had I stayed with him, I would have been o.k. too. But he was too tough for me and the mountain too cold.

But by the time I moved to LA in 1973, all was lost. My direction and energy were gone. I was treading water all through Seung Sahn, Maezumi, Tien-An, the Dalai Lama, and Kozan. Siddha yoga was a pleasant parking place.

Chidvilasananda and Nityananda had a falling-out in 1985. The battle became brutal. She initiated the schism by accusing him of of sexual indescretions. I didn't see why that was a problem, because it was no secret that Muktanda was doing exactly that for years. Other swamis accused her of greed and wanting it all.

Personally, I never did see the connection between sex and attainment. Robert was a householder for much of his life and it didn't slow his enlightenment. Nisargadatta was a householder and smoked. Seung Sahn's teacher's teacher was a drunk. Free John was a womanizer as was Sasaki (He may still be at 100.) These are external things, associated with the body-mind; they are of no import whatsoever.

A lot went on in the Ganeshpuri ashram in India. Nityananda and my friend, Shankaranada, were "detained" until Nityanada surrendered any claim in the Syda Yoga organization. They both escaped in the middle of the night.

Siddha yogis all over the world were devastated by the feud and forced to take sides. She had gained control of all the adminstrative and financial assets of Siddha yoga, while he was a refugee with his much smaller following. His picture disappeared from her ashrams all over the world. She was rewriting Siddha history.

After she became boss, when she came to the Santa Monica ashram, I was still made head of security. This happened three or four times. We also traveled to San Diego and other local sites.

During Darshan, she would do the same guru-thing as Muktananda did. As her chief of security and bodyguard, I sat on her left at her feet and watched every person that came up for her blessing. Actually, she paid more attention to the devotees than Baba ever had. Of course I loved this role even better, because I was the one who protected her and sat by her feet while 500 people came up. Now that was heady. I could just as easily been a bouncer at a Sting concert.

About a year later, I was fired as a volunteer head of security because one of the swamis, Durgananda, ratted on me to Chidvilasananda that I was not the greatest devotee in the world and was badmouthing her whole setup. I guess in this way I was like Robert with Yoganada; I didn't see the point of all the practices, the chaos and the patent guru worship. I didn't see what Siddha Yoga offered anyone who wanted to know themselves, ultimate truth, the Absolute. I was only interested chanting, satsang and hanging aorund the incredible sweetness of the ashram.

I must say that my chanting experiences were extraordinary, especially the perceiving of a non-moving self, while the world, my mind and my body swirled around it. The inner world of light intensified and was everywhere. It is always there, but the chanting drives the mind inward and one can see it.

Sometimes Nityananda would come to Santa Monica for his own satsang, set up in a different location by his own devotees. These were very interesting times as the whole situation came very close to violence on several occasions. Nityananda and one of the swamis were followed by some of her henchmen and threatened. I know; I was with one of the Swamis when it happened. The threats were of physical injury and disrupted satsangs, which happened.

I remember when some of his Satsangs were picketed by Chid devotees and satsang cancelled because so many of the attendees were unfamiliar faces. Each side videotaped the other. Previous Nityananda satsangs were stink-bombed. The Santa Monica police department was there to prevent violence.

Once, when I was in a car with Shankarananda, we were accosted by Chid "mercenaries" and henchmen who yelled at Shanks that he and Nityananda should leave town and get out of the guru business. There were interesting times. Shanks kept a lot of people around his apartment in Santa Monica as he expected a mid-night visit from Chid's stormtroopers.

Unbelievably, Shankarananda still respects her.

The main practices for outsiders were chanting, repeating mantras, reading the scriptures, doing volunteer work around the ashram, and trying to follow Muktananda's advice, "Love thyself." Of course, that was the rub; what self was he talking about and how do you love that which you do not know? How do you find that self when I had looked endlessly and found nothing?

Nityananda, unlike Chid, was very quiet and unassuming. He did not stand out. He did not appear to have anything special. This to me is a mark of some attainment. He is a fantastic drummer and I highly recommend his chanting tapes. They are better than anything else out there. Nothing touches them. If you want bliss, the tapes will give it to you. I have not seen him in maybe 20 years, so I have no idea how or what he is like now. Perhaps he has become as deep as Muktananda's teacher.

Siddha yoga, in my estimation, cannot take you beyond life and death. I know this may offend 10,000 Siddha Yoga people out there, and maybe Baba's way can and does lead to enlightenment for some. However, although self was talked about all the time, I did not get a clear idea where it fit into the picture, and how loving oneself, when you din't know what self was, could help.

How do you generate spontaneous love? The blissful states of chanting were entirely different from love. Therefore, there are ecstatic states, relatively easily attained, and then a command to love yourself, as if you knew what self was and how to generate love.

Muktananda's swamis also tend to be negative towards Advaita, including Shankarananda, who didn't like any of my teachers. Shanks would expand this to mean that a lot that passes for Advaita is just talking head stuff, without any practices or effort; all was just an intellectual understanding. He calls it California Advaita. I agree with that. Most of what now passes for Advaita is talking head stuff without any practice or juice.

The real stuff requires turning inward for a time, longer or shorter, in a journey towards self discovery. Without this work, the practice is lifeless.








Saturday, June 14, 2008

Internal Baptism of Bill Bodri..the cool breeze(Shri Mataji,and sahaja yoga)



*note*... Bill Bodri,pops in his own website an interesting article,saying nobody has experienced the cool breeze...

Why Aren't Any of the "New Age Gurus" Talking About "Ching-An"? (It's because they never experienced it!)

See?..THIS what I say he is misinformed ..

But why on earth Mr.Bondri would say this,that no Master has experienced the cool breeze of ching-an?...maybe because he has not experienced sahaja yoga?

Ching-an is the cool breeze,as he admits,he had it and lost it.But the problem is I never lost it,and the problem is that the cool breeze (ching-an) is felt by all the hundreds of thousands of sahaja yogis,all over the world...check this site http://www.sahajayoga.ca/
YOu see that pic with the radiant shakti from the head?..That's me.
THEY NEVER EXPERIENCED IT?

It was the advent of Shri Mataji..and people are feeling cool breeze all over the place..they can use their powers,heal..enjoy..be the best.

Before someone achieves the state of samadhi, they always experience the state which Chinese call "ching-an," which means clear and peaceful. In Tibetan Esotericism, it refers to the stage of pliancy, and in Chinese Confucianism is referred to as "Springtime." I've been through and then lost ching-an several times myself, so I can verify all the following characteristics of the state which have been described by a variety of spiritual traditions. In a moment I'll relate my own experiences.
Ching-an is so easy to recognize because the signs are unmistakable, and it's such a low stage of the cultivation path that I wonder why all the modern day gurus, Zen masters and others never mention it. (REALLY???* added by danny*)
What are the traditional descriptions of ching-an? Let's start with Nan Huai-Chin's Tao & Longevity: Mind-Body Transformation which states:
When restlessness and torpor both disappear, and the mind suddenly fixes on a single thing in the absence of sleep and restlessness, then lightness occurs. For some, this sensation begins at the top of the head, whereas for others it originates in the soles of the feet.

When lightness begins at the top of the head, the top of the head feels FRESH AND COOL as if cream were being gently poured over. The Buddhists and Taoists call this "internal baptism." This sensation circulates around the entire body, the mind is rested, the body is relaxed, and one feels so soft and flexible that it often seems as if the bones themselves have dissolved. It is then natural for the body to become straight as a pine tree. The mind is clear and there are no feelings of restlessness or torpor in response to external surroundings. One experiences a natural state of joy. This experience of lightness, however, eventually disappears.


When lightness originates in the soles of the feet, one experiences sensations of either coolness or warmth, which move upward to the top of the head. It often feels as if this lightness moves beyond physical boundaries to penetrate the sky. The lightness that originates from the soles is much easier to retain than the lightness that originates at the top of the head. It does not disappear quite so easily.

Confucianists say that a person has the sense of SPRING when he has attained a state of quietude. Spring indicates feelings of warmth, growth, freshness, and joy. These feelings accompany experiences of lightness during meditation.

Lightness gradually fades when one is forced to deal with mundane affairs and cannot sustain his efforts to progress further. Thus, if possible, it is often best for a person who has reached this state to live alone in a quiet place.

Oftentimes one who continues to cultivate will notice that this phenomenon of lightness grows weak, but this does not mean that it actually fades away. On the contrary, if one remains in this state for a long while, the sensation of lightness will not appear to be as strong as it was at the beginning. It is very much like eating new food for the first time. In the beginning the taste is intensely fresh, but the continual eating of this same food day after day dulls the flavor and it will not appear to be nearly so refreshing as it was initially.

If one continues to maintain the state of lightness without interruption, then one's SAMADHI will become firm and stable. One will feel calm and clear. The ch'i channels throughout the entire body will undergo various changes, and the body will feel warm and harmonious and as if one is experiencing a strong internal orgasm. These feelings are difficult to describe but the Chinese often say that one is "internally touched by wonderful pleasures." A person can detach himself from worldly desires only by progressing to this point.


I can also confirm that it is much easier to generate this COOLNESS stage of ching-an from the top of the head and have it proceed downwards than to proceed from the feet and go upwards. That's one of the reasons Buddha wanted people to perform the skeleton meditation starting with the toes and Christianity calls this the stage of cultivation the "washing of the feet." The head-borne ching-an is quite easy to produce if you combine certain chi-gong methods with skeleton visualization and breathing practices, but I never recommend these combinations to other people because they always get attached to them and think it's true cultivation whereas it's just expedient means.







Wednesday, June 11, 2008

I have a dream!


*note* beautiful dream-poem from Sharmila.
-added by Danny-
...............
For some years now I dream of a world without borders ,
A world without identification papers,
A world without wars,
Without jealousies,
Without envy,false desires,
A world made to belong to -no one ,
As it belongs to every one !
And above all a world without locks every where,
Subtlely,physically...mentally,
A world where our children could move about without fear,
A world where all children would be as " our children"
A world where one could realize that " OLD FOLKS "
( in this era where so much emphasis is placed on youthfulness),
ARE our " LIVING MEMORY "

A world where at last we will see that "this other"...it's "me"!

What Exactly is Spiritual Enlightenment


*note* from my friend Bodri...great explanations.I advice everyone to read his site.I disagree with him on many topics,but this doesn't mean he doesn't explain well,from the school he comes from...and we must learn anything we can about the TRUTH from different prospectives,and accept nothing unless verified by our own experiences.
-added by Danny-
..................................

Did you know that there is a whole magazine out there on what is enlightenment? Unfortunately, all the articles in the magazine miss the mark by far. Most of it is New Age puffery. When Buddha awakened to enlightenment, he awakened to the emptiness of the ego and phenomenon, the emptiness of interdependent origination, and saw through to the root source of the material and spiritual spheres. But what does that entail ... and how can you describe it?

To do so the Zen school has had to develop a particular vocabulary over the centuries so that the seeds of enlightenment can be transmitted on to the later generations. What I'm about to transmit is rather deep in terms of vocabulary and content, but it tells you exactly what it means to become enlightened. In short, seeing the Tao means transforming the sixth and seventh consciousness, but that's not complete enlightenment. That's not the whole picture, but just the start of the cultivation trail.

After that you have to transform the eighth and first five consciousnesses (of seeing, hearing, tasting, etc.) in order to reach complete Buddhahood or perfect enlightenment, which entails transforming the body and cultivating the four dhyana.

Now if this vocabulary is difficult, you can find more in our How to Measure and Deepen Your Spiritual Realization manual. It contains everything you need to know to get started and orient yourself on the cultivation trail, and if you had to buy just one thing in the spiritual field I'd recommend that ebook. Kinkos can print it off and bind it for you, but we can only deliver it in ebook form since it's so big, which means it's comprehensive. Anyway, here's a very high level excerpt from my Stages course to tell you a little bit more about what enlightenment entails. If you think you've been studying meditation and cultivation for many years but don't know this terminology or these concepts, then you've just found out what you've been missing:

- - - - - - - - - - - - - - - - -

A famous cultivation story illustrates how easy it is to mistake someone for having attained liberation or enlightenment when they're still working on the lower cultivation attainments. In fact, our account even comes from the Zen school and concerns the Chinese monk T'ien-wang Wu. At the time, many felt T'ien-wang Wu was enlightened, but he had only progressed to the stage of working on purifying his seventh consciousness:

In the Zen school there was a Zen master called T'ien-wang Wu. He was a disciple of Ma-tsu. Before he was enlightened, he cultivated practice until his meditative accomplishments and his power of samadhi were excellent. Once a provisional military governor saw how great his power to attract people was, and thought that he might incite the masses with seditious talk, so he had him thrown in a river. As it turned out, a lotus flower popped up on the surface of the water, and T'ien-wang Wu was in the lotus flower sitting in meditation. As soon as the military governor saw this, he thought he was enlightened, so he had him pulled out of the water and became his disciple. At this time T'ien-wang Wu was not yet enlightened, but still his abilities were great.

Later on, after T'ien-wang Wu was enlightened, no more lotuses came. Subsequently, when he was on the brink of death, he was in so much pain he lay there crying and moaning. One of the monks in the house asked him, "Master, could you make a little less noise? Before you were enlightened, you were thrown into a river, and you floated up on a lotus. That was such a famous event that now everyone says you are enlightened. If the news gets out that you are crying in pain so much now that you are about to die, we will be very embarrassed. Please try to be a little quieter."

When T'ien-wang Wu heard this, he knew the monk was right. He asked him, "You know that right now I am in great pain. But do you realize that in the midst of the pain there is one who is not in pain?" The disciple said he did not know this. So T'ien-wang Wu said to him, "These cries of pain are the one that is not in pain. Do you understand?" The disciple said he did not understand. He didn't understand, and that did it. T'ien-wang Wu drew his legs up so he was sitting cross-legged, and died.
If you say T'ien-wang Wu had ability, then why was he in so much pain that he was crying nonstop? If you say he had no ability, then how was it that when someone asked him not to cry, he did not cry? This is another meditation case.

Strictly speaking, Zen master T'ien-wang Wu had only transformed his sixth and seventh consciousnesses; he had not transformed the first five consciousnesses and the eighth consciousness. At most he had attained the dharmakaya, but he had not yet transformed the sambhogakaya and nirmanakaya. Therefore those who study consciousness-only must realize, as the Sixth Patriarch said, "The sixth and seventh consciousnesses are transformed at the level of cause. The first five consciousnesses and the eighth consciousnesses are transformed at the level of effect."

The sixth and seventh consciousnesses are easy to transform. Once thoughts are empty, and past, present, and future are emptied out, the sixth consciousness is transformed into a pure illuminated realm of immediate awareness. If your meditation work advances further, the seventh consciousness can also be emptied out. This is easy: it is a transformation at the level of causal basis. Many people who cultivate practice reach at most to the station of bodhisattvas at the level of the causal basis.
Transformation at the level of effect is difficult. The first five consciousnesses, the consciousnesses associated with the eyes, ears, nose, tongue, and body, encompass this physical body. The eighth consciousness, the alaya consciousness, encompasses not only the physical body, but the whole material world. The first five and the eighth consciousnesses can be transformed only when the level of effect is complete, only when you have realized the level of the fruit of enlightenment. How can this be called easy?

So if you want cultivation, cultivate the whole thing. If you only cultivate half, all you can do is come again in future births. If you have enough time, the best thing to do is complete the whole project in this lifetime.

Here's the key which is difficult to find in any cultivation books: the stage of Seeing the Tao is seeing the emptiness of the sixth consciousness and seventh consciousness, but at that stage, the first five consciousnesses (of seeing, hearing, tasting, touching, etc.) have not yet been transformed. Seeing the Tao is only a stage where you've been able to pacify the sixth consciousness and experience its function of direct knowing. This knowing aspect is close to the seventh, or root consciousness, but it's still a projective function or applicational aspect of the original mind. When you achieve the purity of the sixth consciousness, it's still not enlightenment!

To see the Tao you must also transform the seventh consciousness, too, but you cannot transform the seventh consciousness unless you have already transformed the sixth. Reaching the stage of no-ego and no-self is a seventh consciousness attainment - the transformation or purification of the seventh consciousness (however you may wish to word it). On the other hand, a feat such as transforming an angry mind to a happy mind is a transformation of the sixth consciousness, but to see the Tao you have to go well past this. You have to transform negative mental states into good ones at will, and next be able to cut off thoughts completely so that there is mental purity, and then past this you have to reach a peaceful state of clear and bright awareness like an endless open sky. That's the true transformation of the sixth consciousness. The Zen school calls this "10,000 miles of cloudless sky."

Most people cannot transform negative mental states into wholesome states, so it's a waste of time to even talk about the higher accomplishment of cutting off thought afflictions. Nevertheless, that's why most cultivation methods are build upon the basis of cessation (cutting off) and contemplation (bright awareness) principles that converge into samadhi and prajna wisdom. For those who are skillful enough to learn how to cut off thoughts and reach a realm of stillness, they still have to cultivate to achieve the highest transformation of the sixth consciousness where the mental realm becomes totally open, clear and bright. At the same time you are working on this feat you also have to be working on transforming - or purifying - the seventh consciousness to achieve "selflessness." In cultivation terminology, this transformation into purity is called "returning both to the root," or origin.

Upon this achievement, we also say that "you become the master," meaning that the sixth and seventh consciousnesses no longer control you. They no longer impel you at this stage of spiritual practice since they have been transformed to become empty, clear and bright. That's why you are free to do whatever you want at this stage without their impelling you; you simply select what you want to do. So to see the Tao, which means to totally understand or see through all eight consciousnesses and the material realm - the whole shebang -- it means that the field of consciousness becomes "open."

Without you tasting the state yourself, that's the best description I can give you. You train for that stage by cultivating dhyana through cessation and contemplation, and also by being mindful of "letting it go." Once the roots of mindfulness and "letting things go" become deep enough, you can transform them into a strong force of cultivation that can succeed in seeing the Tao. The result is actually something beyond words, but the Buddhist cultivation school has developed all this terminology to help you understand and ultimately succeed in the task. It's not as simple as cultivating "The Power of Now," which is a misleading teaching at that. Spiritual cultivation practice isn't so easy.

The famous Confucian Wang Yang Ming, who greatly influenced Japanese and Korean culture, was a very hard cultivator and did achieve a level of attainment. However, he, too, mistakenly thought that the cognitional knowing of the sixth consciousness is the original nature when he had only reached the seventh consciousness. His own problem in cultivation was that he didn't proceed far enough in his spiritual attainments to recognize the eighth consciousness, or alaya consciousness known as the Tathagata Storehouse. Awareness and understanding aren't actually the original nature, but just another characteristic ability or function of our fundamental essence. The ultimate host should not be mistaken for its guests, but when you mistake this knowing ability for the original nature, you're mistaking Great Functioning with Great Essence.

So-and this is very important--you're not really, really empty at the Stage of Seeing the Tao because the first five consciousnesses are still untransformed. Only the high stage Bodhisattvas can transform them when they attain the level called "the wisdom which can only be attained at the final stage." This is also called the "latter attained wisdom," and that's what's needed to transform the emptiness Stage of Seeing the Tao to the latter purity of complete and perfect enlightenment. That's when the five sense consciousnesses "return to their root" and all become interchangeable in an extraordinary way. The latter wisdom stage corresponds to completely cultivating the mind and material realm.

This is why there are stages of the cultivation path even after the Stage of Seeing the Tao, which various religions also call initial union with God, realizing the clear light, or recognizing your fundamental face and so on. As to what goes past the stage of initially seeing the Tao, even the Arhats cannot understand this teaching fully. The first stage Bodhisattvas only have a little inkling of this topic, too, for this entails truly mastering the emptiness of phenomena. It's a stage when you are cultivating all the consciousnesses into wisdoms, including the sense consciousnesses.

Upon this sort of accomplishment, you can become totally in line with the Tao and seamlessly exhibit it in all you do. You will have transformed both mind and matter (the body) completely, and upon complete enlightenment you will have access to the real miraculous abilities of Buddhahood that Buddha rarely described because they are unfathomable. This is when you can become really empty or pure or free, and as the Surangama Sutra explains, this accomplishment is also when the five consciousnesses can all inter-function since you've reached the ultimate level of Buddhahood.

As explained in the last chapter of the Surangama Sutra, the ear can see, the eye can hear, and so on upon real enlightenment because you penetrate through and become master of the undifferentiated root source of consciousness which gives rise to the individual sense consciousnesses. This becomes possible because as Vasubandhu explains, "The arising of the first five forms of consciousness, together or separately, within the foundational consciousness, is like the waves in the water." In other words, the differentiation of the root consciousness produces the five sense consciousnesses, so when you finally reach that root source then you access the mother capabilities of all these consciousnesses.

Using other terminology, it's only at the stage of No More Learning, or Buddhahood, that you can attain a stage of "no leakage" in regards to the five sense consciousnesses, and that's when all sorts of miraculous, indescribable abilities become possible. While Buddha often described many unbelievable things, he refused to talk too much about this stage because few can understand it and if he talked too much, people would turn away from the path because of disbelief. People in Tibetan Buddhism always talk about empowerments or initiations, but the real stage of spiritual empowerment or initiation occurs only at the very final stage of the path just before Buddhahood.

Another way to explain these teachings is to recognize that the first five consciousness are the direct cognition state of the alaya consciousness, so as rather pure direct conduits they are the last things to be transformed on the path. First see the Tao, then finish transforming the body completely along with all the relevant aspects of mind. In actual fact, the first five consciousnesses belong a bit to the volition skandha as well as to the alaya storehouse consciousness. They also have connections or interrelationships with all five skandhas as well, so you cannot say they are purely one thing. You cultivate the body so that you can see the Tao, and after seeing the Tao you still have to cultivate the four dhyana in order to finish the transformation of the body. That's what Zen Patriarch Hui-neng did during his many years of hiding.

As Zen master Hui-neng said, the sixth and seventh consciousnesses can therefore be transformed at the level of cause, which leads to seeing the Tao, but the first five consciousnesses can only be transformed when you reach the fruits of Buddhahood. This means that you can see the Tao after you've transformed, purified or emptied the sixth and seventh consciousness (however you may wish to word it), but after that feat you still have the task of working on transforming the eighth consciousness and the first five. As the Sixth Zen Patriarch Hui-neng explained:

The first five vijnanas (consciousness dependent respectively upon the five sense organs) and the Alayavijnana (Storage or Universal consciousness) are 'transmuted' to Prajna in the Buddha stage; while the klista-mano-vijnana (soiled-mind consciousness or self-consciousness) and the mano-vijnana (thinking consciousness), are transmuted in the Bodhisattva stage.

These so-called 'transmutations of vijnana' are only changes of appellation and not a change of substance.

This is why the story of T'ien-wang Wu offers the addendum, "The first five and the eighth consciousnesses can be transformed only when the level of effect is complete, only when you have realized the level of the fruit of enlightenment." Let's put it this way to explain. In order to cultivate the complete dharma, you must totally transform both your body and mind, the material and spiritual (mental) realms. Your physical body belongs to the realm of the eighth consciousness, which encompasses both matter and mind, so after your awakening to see (understand) the Tao - which means to thoroughly see through or comprehend the emptiness of all eight consciousnesses as well as interdependent origination … everything! -- you have to finish cultivating the body and the alaya and first five consciousnesses to become a Buddha. If you finish the whole thing it's complete enlightenment but only partial attainment means you're a Bodhisattva.

Since Shakyamuni's day, perhaps less than a dozen individuals have accomplished this completely. Some people even argued whether Shakyamuni Buddha finished completely, but when he stuck his legs out from his coffin after his death, we can take that as evidence of his success. It took six incarnations for the first Dalai Lama of Tibet to finally succeed in this feat. As the Sixth Dalai Lama he finally completed the whole sequence of cultivation, which is why he practiced sexual cultivation during that final incarnation (and not during the others). He did so in order to help finish transforming his body. It's an open secret in the Esoteric school, but not for public consumption, that after he completely succeeded in his life as the Sixth Dalai Lama, he never reincarnated as the Dalai Lama again. Everyone else who has worn the "Dalai Lama" mantle since that time has just been another cultivator with enough of the appropriate merit. This is the true esoteric teaching, so don't be cheated into thinking it's still the same person. When you think about it, does that really make sense?

Enlightenment is also often referred to as a "transformation of the basis" because our deluded experience of an imaginary nature is "exchanged for" or "transformed" into an authentic self-realization of our essence. Ignorance is like nighttime to the alaya consciousness whereas enlightenment is like daylight and awakening. This radical transformation of the basis, which refers to how reality is perceived, therefore corresponds to a transformation of the alaya basis of consciousness and the first five sense consciousnesses, which represent its functioning of direct cognition (perception)!

In cultivation terminology, we also say that these factors are finally transformed only after you achieve the wisdom that beholds the essential equality of all things. In other words, self and phenomena become equal in that they're empty of true existence, and when you realize that the emptiness of self and emptiness of phenomena are equivalent, and when you cultivate so as to prove this is so, then you can fully penetrate through to the origins of interdependent origination. To fully realize the emptiness of this through personal experience is to realize Buddhahood, which is when you get superpowers of the real kind. But like we said, you have to prove this by fully cultivating the transformations to perfection completely.

When you finally reach the stage where you are no longer grasping at the concept of an inherent ego or a self, we say that the seventh consciousness transforms into the "Undifferentiated Wisdom" or "Universal Equality Wisdom" whereby you can see all beings, including yourself, as equals. In other words, at this stage of spiritual attainment, because of high wisdom attainment you stop differentiating between yourself and others and realize the equality of the essential nature of all things-the emptiness of self, of dharma, and of other sentient beings. What this means is that when you're empty of grasping to a self, you can achieve the Equality Wisdom. At the highest stages of cultivation, samsara and nirvana are seen as a display of equal purity, and this is the full measure of the pristine awareness of equality where there is sameness of all things. Bearing on the universal identity of the equality between self and all beings, it manifests as the sambhogakaya body for the spiritual benefit of others.

On the other hand the sixth consciousness, when it empties, becomes the "Subtle Discerning (Observing) Wisdom" or "Profound Contemplation Wisdom." This wisdom allows you to contemplate all dharmas without obstruction, including innumerable methods of samadhi. It penetrates delusion and represents the subtle, enlightened perception that realizes the essential purity of all things as integral parts of one whole. It knows the nature of things and perceives them in their variety, so it is also called the "Discriminating Wisdom" that distinguishes subject-object and the variety of things in existence.

The first five consciousnesses, when transformed, become the "Accomplishing Action Wisdom" or "Perfect Achievement Wisdom" which represents the infinite manifestations of undivided reality. Because all that is done is achieved through the freedom and purity of all phenomena, it is also called the "All Accomplishing Wisdom" or "Wisdom to Accomplish Actions." This wisdom manifests itself in acts of body, speech and mind in innumerable and varied transformation bodies that accomplish all sort of enlightened actions. It is the wisdom behind the direction of doing all that is to be done.

Does accomplishing these wisdoms constitute the achievement of final enlightenment? No, because you still have to go further in cultivation. You still have to continue cultivating all sorts of virtues and merits, you still have to wipe out the stain of impulsive karmic habits, and you must still transform the root eighth consciousness, or alaya. When you finally transform the alaya consciousness it becomes the "Great Mirror Wisdom," and this is something truly extraordinary. The mind becomes like a polished omniscient mirror that can see everything without sticking, and awareness does not become caught up with these transient displays. Actually, the mind associated with the Great Mirror Wisdom has the Tao as its object only because it is a fundamental nondiscriminating wisdom.

On the true path of spirituality, all the various forms of consciousness must be transformed into wisdoms-the Great Mirror, Equality, Observation and Action Wisdoms-for enlightenment to become complete. For teaching purposes in the Esoteric school, these four wisdoms are typically represented in mandalas by the Buddhas of the four directions surrounding the Buddha Vairocana: Akshobya in the east, Ratnasambhava in the south, Amitabha in the west and Amoghasiddhi in the north accordingly. Most spiritual schools never tell you about these lofty matters because they don't reach very high, and yet this is a true discussion on the genuine path of spirituality.