Speech and words hinder the truth.
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Zenmaster said understanding cannot help you.You may understand all the Buddha speech,but that i am not interested,i want your true speech.WHO ARE YOU?
If you want to understand all Buddha speech,first you must understand yourself.WHO ARE YOU?
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i make no head or tail what u asking ?
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Originally posted by bohiruci:
i make no head or tail what u asking ?
I think what he said is quite clear...
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Isn't that a very easy to answer question?
Q: Who are you?
A: I am what I want to be.
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Originally posted by Wings088:
Zenmaster said understanding cannot help you.You may understand all the Buddha speech,but that i am not interested,i want your true speech.WHO ARE YOU?
If you want to understand all Buddha speech,first you must understand yourself.WHO ARE YOU?
Who am I? I don't know 'I'.. to say there is 'I', is a concept.. to say 'I' don't exist, also a concept.. is there a 'I' to be found? 'I' can't find 'I' in my body, in my head, or outside my body, or in between. Not a thing to be found... only assumed.
What people usually call 'me'... is actually just thoughts arising... what 'we' are, are just moment to moment arising of thoughts... arising and gone. But not only that, there is the sound of keyboard typing, the words appearing on the screen. No separation at all... all separations are assumed.
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Originally posted by SoulDivine:
Isn't that a very easy to answer question?
Q: Who are you?
A: I am what I want to be.
So... you want to be something, lets say, you want to be a king.
But reality is you aren't a king yet...
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I am not refering to what I am in this world.
I refering to what I am feeling/thinking.
Example:
I want to be happy. -> I am happy.
I want to be sad. -> I am sad.
I want to be angry. -> I am angry.
I want to be good. -> I am good.
Seriously, its a simple question. No need to write too much, I am sure even children can understand.
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Originally posted by Wings088:
Zenmaster said understanding cannot help you.You may understand all the Buddha speech,but that i am not interested,i want your true speech.WHO ARE YOU?
If you want to understand all Buddha speech,first you must understand yourself.WHO ARE YOU?
Yes, very true.
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Originally posted by SoulDivine:
I am not refering to what I am in this world.
I refering to what I am feeling/thinking.
Example:
I want to be happy. -> I am happy.
I want to be sad. -> I am sad.
I want to be angry. -> I am angry.
I want to be good. -> I am good.
Seriously, its a simple question. No need to write too much, I am sure even children can understand.
No, the thread starter meant something more profound than that.
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Originally posted by bohiruci:
i make no head or tail what u asking ?
It made no head no tail because you have too much concepts.
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Originally posted by longchen:
It made no head no tail because you have too much concepts.
thats becos u like doctored teachingsSHOW ME YOUR TRUE NATURE AND I SHOW U A LUMINOUS BUDDHA NATURE
the first thing , basically u never saw that i have a sick mother ,and you come down harsh on my post, this show your level of Buddha Wisdom
I was wondering what is YOUR initial motivation for enlightenment ?for Power or for the Atruistic Goal to save all Sentient Beings ??
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Originally posted by bohiruci:
thats becos u like doctored teachingsSHOW ME YOUR TRUE NATURE AND I SHOW U A LUMINOUS BUDDHA NATURE
the first thing , basically u never saw that i have a sick mother ,and you come down harsh on my post, this show your level of Buddha Wisdom
I was wondering what is YOUR initial motivation for enlightenment ?for Power or for the Atruistic Goal to save all Sentient Beings ??
Hi,
I think you have misunderstood my intention.
I wrote fully aware that you may not be receptive. I took the chances:)
If I have offended you, ...apologises from me.
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Misunderstandings
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i am emptiness!!
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Originally posted by mudkipz:
i am emptiness!!
When I am = Emptiness, there is no longer an 'I am' anymore... what is left is the naked existence of what is.
excerpts: http://www.ahalmaas.com/Extracts/sunyata.htm - Shunyata - The Void - Vipassana - Emptiness
I am sitting, meditating. Awareness of thoughts and feelings is sharp. A thought or a feeling is seen the moment it arises. It subsides quickly. Awareness intensifies. Not a thought, regardless of how subtle, escapes it. Yet there is no effort, there is no going after objects of awareness. There is a feeling of tremendous energy in my body that shoots up to the crown of the head. Here I open my eyes. Awareness is intense, clear. No ego is left. Sunyata prevails. There is only what is. Everything in the room looks as if I am seeing it for the first time. It shines with its own essence. Everything is just what it is, and it is totally complete in its nakedness. The lamp is totally packed with lampness. The music is just music, absolutely, and it is beautiful. Everything is as significant as everything else. A drop of water, with its own intrinsic nature, expresses the truth of reality.
A hanging drop
On the verge of extinction
Ready for the infinite
Without expecting
Small and itself
Totally existing
Reality
And reality’s expression.Virgin freshness
Vibrant purity
Here now being
At the door of eternity.
Clear as a crystal
In stillness
Cleansing
The light.
An insignificant drop
Of ordinary water
A mudra
Of realityIt is itself
Yet it is the truth
It is finite
Yet the eye of infinity.Totally empty
Totally full
A fair piece
Of the ineffable.Everything shines with its own suchness. Just naked existence of what is.
Every now and then “I” pops out, creates itself as if out of nowhere and claims the experience. Ego materializes as an identity, as a center. This interrupts the direct perception, and sunyata is no longer pure. It becomes more like interrupted intervals of sunyata, the interruption made by ego popping its head out and saying, “Here I am.” So I start writing.
Everything I think or do is to create an “I” that does not exist. Not that it is better if it did not exist, but that is the reality: “I” does not exist. Reality just is, nothing. If anything, then it is me which prajna alone can cut away. What is left is a thought, or a thought looking at a thought. A feeling. A car driving by.
My friend Ron. I feel I want to tell Ron. It is important for me. So back to me. From sunyata to me.
So, no matter what I say, I will just come back to me, and since me, as “me,” is only a creation of “me,” .... who said that?
So.
This is funny. I want to say that I know what sunyata is, but where? It’s all gone, the moment I have this thought.
Sunyata has an infinite power to free, not to free somebody, but to free freedom from somebody who wants or thinks of freedom.
Ego = self = identity, is the opposite of sunyata.
Sunyata has no limits. Its depth is unimaginable. I won’t say I can’t imagine it, because there is nobody to imagine anything anymore.
It is amusing, this “I” that comes in and out every now and then which seems to claim some sort of right to be here. The thing, friend, is not that it is here or there; it is that there is no you in the first place. So where does this statement come from?!
There is a tendency to glorify, but there is nobody to glorify. There is only glory. Glory is golden with green haloes around it.
There are times when
I am = zero
That has the effect of an atom bomb. Who says so? Ego, of course.
Sunyata is there at the edge of ego, right at the zero edge of identity.
“The ‘I’ seems to have some sort of strength.”
A thought! Another trick of ego.
Sunyata is gone when ego tries to play a trick on itself that it exists.
The interesting thing is that I am not writing this for me; for, frankly speaking, this me does not seem to be.
Trying to capture sunyata, by writing about it, is always at the edge of sunyata and self. It is very tricky. It is very tricky—the moment there is an identity to an action then there is no sunyata.
We must not forget that ego, too, is sunyata, for sunyata is.
Sunyata is important, but not to me personally, for “I” is more of an appearance than anything else. Right now, for instance:
“I” = “Belief that I know sunyata.”
This “I” is mixed up with another bunch of “I”s, all assuming that they exist. And so they create problems. But, in fact, they are problems for nobody. And, in fact, they are not problems. And, in fact, they are not. And, in fact.
In the Heart Sutra, Avaloketisvara tells Shariputra, “Form is emptiness, emptiness is form.” In sunyata, form is empty. It is totally empty of any conceptual significance. No association follows the perception. It is just what it is, nothing. For making it a thing is the function of concepts. On the other hand, each form assumes its full substantiality, becomes full to the brim with itself. So this emptiness is not really empty, it is quite full, but full with its own reality and not what I lay on it. So the bed is full, is packed with bedness. The dark is one hundred percent full with darkness. Each form, because it is empty of concepts, takes the full measure of its nature. The quality of beingness in sunyata is of being awake: bodhi. It is not that I am awake. It is more like reality is awake. Everything awakens to its own nature. It is a sense of openness, brightness, naturalness. My eyes are wide open, shiny. My face shines with an inner light, so does everything else. A feeling of total presence, of concreteness. Everything shines and is luminous, yet stays just itself. There are no additions to reality. It is just manifesting its intrinsic nature, now that it is free from the tyranny of my beliefs and concepts about it. Everything lightens up when ego relaxes its grip. Everything wakes up when ego is gone, gate, gate. So the Heart Sutra says: Gate gate, paragate, parasamgate, bodhi, swaha. So be it. -
To: MUDKIPZ You replied saying,"I am emptiness!!! First who is this "i" Secondly,if real emptiness,you cannot open your mouth. Your statement is contradict.
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Originally posted by SoulDivine:
I am not refering to what I am in this world.
I refering to what I am feeling/thinking.
Example:
I want to be happy. -> I am happy.
I want to be sad. -> I am sad.
I want to be angry. -> I am angry.
I want to be good. -> I am good.
Seriously, its a simple question. No need to write too much, I am sure even children can understand.
Hi SoulDivine, are you sure you are just feelings of happy, sad, angry, good? How about this: before birth, who are you?
http://awakeningtoreality.blogspot.com/2007/05/some-writings-on-non-duality-by-ken.html
There are many things that I can doubt, but I cannot doubt my own consciousness in this moment. My consciousness and even if I tried to doubt it, it would be my consciousness doubting. I can imagine that my senses are being presented with a fake reality – say, a completely virtual reality or digital reality, which looks real but is merely a series of extremely realist images. But even then, I cannot doubt the consciousness that is doing the watching…
The very undeniability of my present awareness, the undeniability of my consciousness, immediately delivers to me a certainty of existence in this moment, a certainty of Being in the now-ness of this moment. I cannot doubt consciousness and Being in this moment, for it is the ground of all knowing, all seeing, all existing…
Who am I? Ask that question over and over again, deeply. Who am I? What is it in me that is conscious of everything?
If you think that you know Spirit, or if you think you don’t, Spirit is actually that which is thinking both of those thoughts. So you can doubt the objects of consciousness, but you can never believably doubt the doubter, never really doubt the Witness of the entire display. Therefore, rest in the Witness, whether it is thinking that it knows God or not, and that witnessing, that undeniable immediacy of now-consciousness, is itself God, Spirit, Buddha-mind. The certainty lies in the pure self-felt Consciousness to which objects appear, not in the objects themselves. You will never, never, never see God, because God is the Seer, not any finite, mortal, bounded object that can be seen…
This pure I AM state is not hard to achieve but impossible to escape, because it is ever present and can never really be doubted. You can never run from Spirit, because Spirit is the Runner. To put it very bluntly, Spirit is not hard to find but impossible to avoid: it is that which is looking at this page right now. Can’t you feel That One? Why on earth do you keep looking for God when God is actually the Looker?
Simply ask, Who am I? Who am I? Who am I?
I am aware of my feelings, so I am not my feelings – Who am I? I am aware of my thoughts, so I am not my thoughts – Who am I? Clouds float by in the sky, thoughts float by in the mind, feelings float by in the body – and I am none of those because I can Witness them all.
Moreover, I can doubt that clouds exist, I can doubt that feelings exist, I can doubt that objects of thought exist – but I cannot doubt that the Witness exists in this moment, because the Witness would still be there to witness the doubt.
I am not objects in nature, not feelings in the body, not thoughts in the mind, for I can Witness them all. I am that Witness – a vast, spacious, empty, clear, pure, transparent Openness that impartially notices all that arises, as a mirror spontaneously reflects all its objects…
You can already feel some of this Great Liberation in that, as you rest in the ease of witnessing this moment, you already feel that you are free from the suffocating constriction of mere objects, mere feelings, mere thoughts – they all come and go, but you are that vast, free, empty, open Witness of them all, untouched by their torments and tortures.
This is actually the profound discovery of… the pure divine Self, the formless Witness, causal nothingness, the vast Emptiness in which the entire world arises, stays a bit, and passes. And you are That. You are not the body, not the ego, not nature, not thoughts, not this, not that – you are a vast Emptiness, Freedom, Release, and Liberation.
With this discovery… you are halfway home. You have disidentified from any and all finite objects; you rest as infinite Consciousness. You are free, open, empty, clear, radiant, released, liberated, exalted, drenched in a blissful emptiness that exists prior to space, prior to time, prior to tears and terror, prior to pain and mortality and suffering and death. You have found the great Unborn, the vast Abyss, the unqualifiable Ground of all that is, and all that was, and all that ever shall be.
But why is that only halfway home? Because as you rest in the infinite ease of consciousness, spontaneously aware of all that is arising, there will soon enough come the great catastrophe of Freedom and Fullness: the Witness itself will disappear entirely, and instead of witnessing the sky, you are the sky; instead of touching the earth, you are the earth; instead of hearing the thunder, you are the thunder. You and the entire Kosmos because One Taste – you can drink the Pacific Ocean in a single gulp, hold Mt. Everest in the palm of your hand; supernovas swirl in your heart and the solar system replaces your head…
You are One Taste, the empty mirror that is one with any and all objects that arise in its embrace, a mindlessly vast translucent expanse: infinite, eternal, radiant beyond release. And you… are… That…
So the primary Cartesian dualism – which is simply the dualism between… in here and out there, subject and object, the empty Witness and all things witnessed – is finally undone and overcome in nondual One Taste. Once you actually and fully contact the Witness, then – and only then – can it be transcended into radical Nonduality, and halfway home becomes fully home, here in the ever-present wonder of what is…
And so how do you know that you have finally and really overcome the Cartesian dualism? Very simple: if you really overcome the Cartesian dualism, then you no longer feel that you are on this side of your face looking at the world out there. There is only the world, and you are all of that; you actually feel that you are one with everything that is arising moment to moment. You are not merely on this side of your face looking out there. “In here” and “out there” have become One Taste with a shuddering obviousness and certainty so profound it feels like a five-ton rock just dropped on your head. It is, shall we say, a feeling hard to miss.
At that point, which is actually your ever-present condition, there is no exclusive identity with this particular organism, no constriction of consciousness to the head, a constriction that makes it seem that “you” are in the head looking at the rest of the world out there; there is no binding of attention to the personal bodymind: instead, consciousness is one with all that is arising – a vast, open, transparent, radiant, infinitely Free and infinitely Full expanse that embraces the entire Kosmos, so that every single subject and every single object are erotically united in the Great Embrace of One Taste. You disappear from merely being behind your eyes, and you become the All, you directly and actually feel that your basic identity is everything that is arising moment to moment (just as previously you felt that your identity was with this finite, partial, separate, mortal coil of flesh you call a body). Inside and outside have become One Taste. I tell you, it can happen just like that!
(Source: Boomeritis, Sidebar E: “The Genius Descartes Gets a Postmodern Drubbing: Integral Historiography in a Postmodern Age”. More to be found in The Simple Feeling of Being, a collection of Ken Wilber’s inspirational, mystical and instructional passages drawn from his publications, based on his experiences.) -
Posted by: SoulDivine Isn't that a very easy to answer question? Q: Who are you? A: I am what I want to be. ........................................... This is a very dangerous answer.This kind of mind is, I, mine, me.Our society and the world is cause by this kind of mind.
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fiction post
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Originally posted by Wings088:
Zenmaster said understanding cannot help you.You may understand all the Buddha speech,but that i am not interested,i want your true speech.WHO ARE YOU?
If you want to understand all Buddha speech,first you must understand yourself.WHO ARE YOU?
Interesting.Out of the blue and yet straight to the point.