AWARENESS watching awareness

June 20, 2002

For me ALL the path are similar and

Swami Sivananda summed up the way

to God-realization (enlightenment etc):

1. constant remembrance of God,

2. cultivating virtues

3. spiritualizing your activities.

*SANT MAT:

1.Nonviolence

2.Truthfulness

3.Selfcontrol

4.Humility

5.Being Content

Nonviolence: in word; means no

back-biting, in action: not to harm oneself

with a harmful lifestyle and no killing;

thus observing the vegetarian diet.

Truthfulness: to oneself and to others

This includes no lying, no illegal gain

and honesty in business, cleanliness

in thought action and speech.

livelihood.

Avoid: Anger Lying Egotism Envy

Vanity and Lust

*BUDDHISM:

1.Right Understanding

2.Right thoughts

3.Right Speech

4 Right Action

5 Right Livelihood

6 Right Effort

7.Right Mindfulness

8.Right Concentration (Samadhi)

*DZOGCHEN:

Five Celestial Buddhas.

Each of the other four presides

over one of the cardinal

points of the compass: Akshobhya, Amoghasiddhi,, Amitabha, and

Ratnasambhava.

Vairochana serves as the central deity.

Each of these Buddhas is also

associated with one of the five afflictions

of the human personality:

1.confusion

2.pride

3.envy

3.hatred

4.and desire

*YOGA:

1.YAMA: attitudes toward our enviroment

2.NIYAMA: attitudes towards selves

3.ASANA: practice of body exercises

4.PRANAYAMA: breathing exercises

5.PRATYAHARA: restraint of senses 6.DHARANA: right understanding

7. DHYANA: attention, meditation

8.SAMADHI: complete intergration

*ADVAITA: (recommends the same as Swami)

There are two Nirvikalpas:

the internal:

the mind completely merges in the inmost Being and is aware of nothing else=

the external: the mind is

absorbed in the Self, the

sense of world still prevails

without a reaction from within.

When the external and the internal

Nirvikalpa are realised as identical,

the ultimate goal, Sahaja Nirvikalpa

Samadhi is been reached.

The mind obscures the innate

awareness (or intrinsic awareness)

The Path of Sri Ramana:

Self-inquiry that is more like

Self-attention or awareness watching awareness being awareness.

" The only true and full awareness

is awareness of awareness.

Till awareness is awareness of itself,

it knows no peace at all. "

" Is it not because you

are yourself awareness that you now

perceive this universe? If you observe awareness steadily, this awareness

itself as Guru (or in Dzogchen,

primordial nature of mind,

intrinsic intelligence) will reveal Truth. "

" If one were to distinguish between

Self-inquiry and Self-abidance, then

it might be more accurate to call

the awareness watching awareness

approach Self-abidance.

If the instructions

given by Ramana Maharshi to be

the Self or to abide as the Self

have not been clear as to how?

This instruction of awareness

watching a wareness while

ignoring thought provides easy

instructions as to how.

Just your present awareness watching

itself. There are other ways that

this can be described:

" Know the knower " " watch the watcher "

etc.

However, the clearest

instruction to follow is:

Your awareness watching your

awareness while ignoring thought.

Automatically the " your "

(and me and mine) will drop off and

it will be obvious that awareness

watching awareness is really

awareness abiding in or being

awareness.

The reason to start with the

instruction " Your present awareness

watching your present awareness "

is so that it is clear that one is not

referring to some far off awareness

called the Self

(or God, Buddha, external Guru etc.).

It is just your awareness now

looking through your eyes turned

around to watch itslf.Awareness

watching awareness, consciousness

watching consciousness.

Initially awareness recognizes itself.

And then this is the " View "

that is cultivated and maintained

-all ya gotta do is maintain the View-.

When there is a lapse in awareness

from mind contact with any object

then mind is in a " Bardo " .

This is temporary and after

awhile easily recognized.

When awareness becomes very

strong and continuous, then attachment

to objects or mind is less

....Awareness,

the actual nature of mind is just more interesting as an " object "

that which is totally open to the

" words " , anything read, seen,

touched, heard, felt etc.

" self-liberates "

in recognition of this as

expression of awareness.

Thus there is nothing dual,

separate or other than awareness.

Now from: Longchenpa:

(Dzogchen)

" Look nakedly at whatever

appears at the moment it appears.

By relaxing in that state,

awareness- in which there is

no grasping at appearances as

something arises nondualistically,

intrinsically freed. "

" Know the state of pure and total

presence (awareness) to be a vast

expanse without center or border.

It is everywhere the same, without

acceptance and rejection.

Blend the nature of mind and it's

habit patterns into nonduality.

Because entities, whether subjectively conceived or directly experienced,

Are present as ornaments as one's

own state of being,(magical display)

Do not accept or reject them.

Because they are not divided into

self and other, The apparitional,

spontaneously present objects are

a play of pure experience. "

Regarding the passions (the world,

phenomena etc.) Longchenpa says:

" So then not eliminating passions,

as do those who are content with

preaching, or being independent,

or refining away passions, as do

bodhisattvas, nor transforming them

as tantrics do; these judgmentally-

-conditioned passions are

pure and transparent in their own place.

This is called the spontaneously

perfect, universally creative,

self-generating, majestic

state of pure presence.

In here lies the distinguishing

superiority of this approach over

all others.

By means of this sheer presence,

whatever passions arise are freed

as facets of pristine awareness. "

Surya Das: Dzogchen basically deals

with the innate intelligence or

intrinsic awareness which all

beings possess.

It means seeing non-dualistically

rather than in the usual dualistic

object-subject dichotomy.

By definition, delusion is dualistic,

while non-duality

is ultimate wisdom.

It is said that in Dzogchen

" the view " is of ultimate importance.

Surya Das: .. the view comes first,

and is crucial. The view is the

outlook that everything is

primordially pure and perfect

just as it is...

--- you've recognized it yourself.

You've seen the sun break through

the clouds, for a moment at least.

The clouds might obscure the

sun again, just as the mind obscures

the innate awareness, but the

important point is that we

have recognized the ultimate nature

with certainty; we have actually

come to see how things are.

" Remember we are all Buddhas. "

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

" You are all Buddhas

There is nothing you need to achieve.

Just open your eyes. "

Siddhartha Gautama Buddha

~all love & unity Karta~

June 20, 2002

Michael,

This is exactly what I mean by BS. :-)

No offense, Kartha !

----

Anand.

The contradictions and plurality in all the teachings

below is in phenomenality, attributed by the mind

,though the direct experience of THAT is one.

--- satkartar5 <mi_nok wrote:

<HR>

<tt>

For me ALL the path are similar and

Swami Sivananda summed up the way

to God-realization (enlightenment etc):

1. constant remembrance of God,

2. cultivating virtues

3. spiritualizing your activities.

*SANT MAT:

1.Nonviolence

2.Truthfulness

3.Selfcontrol

4.Humility

5.Being Content

Nonviolence: in word; means no

back-biting, in action: not to harm oneself

with a harmful lifestyle and no killing;

thus observing the vegetarian diet.

Truthfulness: to oneself and to others

This includes no lying, no illegal gain

and honesty in business, cleanliness

in thought action and speech.

livelihood.

Avoid: Anger Lying Egotism Envy

Vanity and Lust

*BUDDHISM:

1.Right Understanding & nbsp;

2.Right thoughts & nbsp;

3.Right Speech

4 Right Action

5 Right Livelihood

6 Right Effort

7.Right Mindfulness

8.Right Concentration (Samadhi)

*DZOGCHEN:

Five Celestial Buddhas.

Each of the other four presides

over one of the cardinal

points of the compass: Akshobhya, Amoghasiddhi,,

Amitabha, and

Ratnasambhava.

Vairochana serves as the central deity.

Each of these Buddhas is also

associated with one of the five afflictions

of the human personality:

1.confusion

2.pride

3.envy

3.hatred

4.and desire

*YOGA:

1.YAMA: attitudes toward our enviroment

2.NIYAMA: attitudes towards selves

3.ASANA: practice of body exercises

4.PRANAYAMA: breathing exercises

5.PRATYAHARA: restraint of senses 6.DHARANA: right

understanding

7. DHYANA: attention, meditation

8.SAMADHI: complete intergration

*ADVAITA: (recommends the same as Swami)

There are two Nirvikalpas:

the internal:

the mind completely merges in the inmost Being and is

aware of nothing else=

the external: the mind is

absorbed in the Self, the

sense of world still prevails

without a reaction from within.

When the external and the internal

Nirvikalpa are realised as identical,

the ultimate goal, Sahaja Nirvikalpa

Samadhi is been reached.

The mind obscures the innate

awareness (or intrinsic awareness)

The Path of Sri Ramana:

Self-inquiry that is more like

Self-attention or awareness watching awareness being

awareness.

& quot;The only true and full awareness

is awareness of awareness.

Till awareness is awareness of itself,

it knows no peace at all. & quot;

& quot;Is it not because you

are yourself awareness that you now

perceive this universe? If you observe awareness

steadily, this awareness

itself as Guru (or in Dzogchen,

primordial nature of mind,

intrinsic intelligence) will reveal Truth. & quot;

& quot;If one were to distinguish between

Self-inquiry and Self-abidance, then

it might be more accurate to call

the awareness watching awareness

approach Self-abidance.

If the instructions

given by Ramana Maharshi to be

the Self or to abide as the Self

have not been clear as to how?

This instruction of awareness

watching a wareness while

ignoring thought provides easy

instructions as to how.

Just your present awareness watching

itself. There are other ways that

this can be described:

& quot;Know the knower & quot; & quot;watch the

watcher & quot;

etc.

However, the clearest

instruction to follow is:

Your awareness watching your

awareness while ignoring thought.

Automatically the & quot;your & quot;

(and me and mine) will drop off and

it will be obvious that awareness

watching awareness is really

awareness abiding in or being

awareness.

The reason to start with the

instruction & quot;Your present awareness

watching your present awareness & quot;

is so that it is clear that one is not

referring to some far off awareness

called the Self

(or God, Buddha, external Guru etc.).

It is just your awareness now

looking through your eyes turned

around to watch itslf.Awareness

watching awareness, consciousness

watching consciousness.

Initially awareness recognizes itself.

And then this is the & quot;View & quot;

that is cultivated and maintained

-all ya gotta do is maintain the View-.

When there is a lapse in awareness

from mind contact with any object

then mind is in a & quot;Bardo & quot;.

This is temporary and after

awhile easily recognized.

When awareness becomes very

strong and continuous, then attachment

to objects or mind is less

....Awareness,

the actual nature of mind is just more interesting as

an & quot;object & quot;

that which is totally open to the

& quot;words & quot;, anything read, seen,

touched, heard, felt etc.

& quot;self-liberates & quot;

in recognition of this as

expression of awareness.

Thus there is nothing dual,

separate or other than awareness.

Now from: Longchenpa:

(Dzogchen)

& quot;Look nakedly at whatever

appears at the moment it appears.

By relaxing in that state,

awareness- in which there is

no grasping at appearances as

something arises nondualistically,

intrinsically freed. & quot;

& quot;Know the state of pure and total

presence (awareness) to be a vast

expanse without center or border.

It is everywhere the same, without

acceptance and rejection.

Blend the nature of mind and it's

habit patterns into nonduality.

Because entities, whether subjectively conceived or

directly experienced,

Are present as ornaments as one's

own state of being,(magical display)

Do not accept or reject them.

Because they are not divided into

self and other, The apparitional,

spontaneously present objects are

a play of pure experience. & quot;

Regarding the passions (the world,

phenomena etc.) Longchenpa says:

& quot;So then not eliminating passions,

as do those who are content with

preaching, or being independent,

or refining away passions, as do

bodhisattvas, nor transforming them

as tantrics do; these judgmentally-

-conditioned passions are

pure and transparent in their own place.

This is called the spontaneously

perfect, universally creative,

self-generating, majestic

state of pure presence.

In here lies the distinguishing

superiority of this approach over

all others.

By means of this sheer presence,

whatever passions arise are freed

as facets of pristine awareness. & quot;

Surya Das: Dzogchen basically deals

with the innate intelligence or

intrinsic awareness which all

beings possess.

It means seeing non-dualistically

rather than in the usual dualistic

object-subject dichotomy.

By definition, delusion is dualistic,

while non-duality

is ultimate wisdom.

It is said that in Dzogchen

& quot;the view & quot; is of ultimate importance.

Surya Das: .. the view comes first,

and is crucial. The view is the

outlook that everything is

primordially pure and perfect

just as it is...

--- you've recognized it yourself.

You've seen the sun break through

the clouds, for a moment at least.

The clouds might obscure the

sun again, just as the mind obscures

the innate awareness, but the

important point is that we

have recognized the ultimate nature

with certainty; we have actually

come to see how things are.

& quot;Remember we are all Buddhas. & quot;

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

& quot;You are all Buddhas

There is nothing you need to achieve.

Just open your eyes. & quot;

Siddhartha Gautama Buddha

~all love & amp;unity Karta~

</tt>

<tt>

June 20, 2002

Anand, please set your e-mail system to no HTML, attachment " inline " ..

For me as yet the non-dual iterpretations sound like pshyco--linguistic twist on

the SAME (is the same da THAT?, --I wonder)

I see these couple lines by Sankara:

1. constant remembrance of God, = being aware of awarenesss.

2. cultivating virtues = a byproduct of beig aware.

3. spiritualizing your activities. = same as above.

~k~

Ps.: what is vipassana?

Nisargadatta, Anand Eswaran <anandesw> wrote:

> Michael,

>

> This is exactly what I mean by BS. :-)

>

> No offense, Kartha !

>

> ----

> Anand.

>

> The contradictions and plurality in all the teachings

> below is in phenomenality, attributed by the mind

> ,though the direct experience of THAT is one.

>

> --- satkartar5 <mi_nok> wrote:

> For me ALL the path are similar and

> Swami Sivananda summed up the way

> to God-realization (enlightenment etc):

> 1. constant remembrance of God,

> 2. cultivating virtues

> 3. spiritualizing your activities.

June 21, 2002

Dear Kartha,

Absoluely right. Advaita and any other

school/philosophy/sect/belief is but an (unavoidable?)

" psycho-linguistic " twist of THAT

manifested through the m-b-o of the guru in

phenomenality.

Isn't everything that Sankara ever could preach

and teach in the grid of conceptuality w.r.t a

pseudo- " individual " called you/me. Don't you have

faith in the direct experience of the masters that you

are THAT? The teachings of all the masters are based

on a make-believe " you " , who are but in phenomenality.

Hence the occurence of THAT ( which is pure

noumenon though experienced in phenomenality) is

beyond the reach of the master/you/spiritual practice

etc.

If it happens, it happens.

VIBGYORic Namastes,

----

Anand.

Anand, please set your e-mail system to no HTML,

attachment " inline " ..

For me as yet the non-dual iterpretations sound like

pshyco--linguistic twist on the SAME (is the same da

THAT?, --I wonder)

I see these couple lines by Sankara:

1. constant remembrance of God, = being aware of

awarenesss.

2. cultivating virtues = a byproduct of beig aware.

3. spiritualizing your activities. = same as above.

~k~

Ps.: what is vipassana?

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