BEING THE MIRROR ? was Dakshinamurthy Stotra & Buddhist view from ramananr_rramanan r_ramanan@...

[Guest guest]

do you know someone who " is the mirror " ?

 

Are there any people " being the mirror " ?

 

Where can i meet someone or a group of people who " are the mirror " ?

 

or are there any people here with the intention of " becoming the mirror "

 

 

please reply!

 

 

 

 

Buddhist saying

 

Being the Mirror

 

When we say that we have knowledge, or that we have discovered our

real nature and we are in this nature, that means that we are " being

the mirror. "

 

You see, " being the mirror " or " looking in the mirror " are two

completely different things. If we " are the mirror, " then we have no

concept of dualistic vision.

 

If a reflection manifests in the mirror, why is it manifesting? There

are two reasons. One is because the mirror has the capacity to

manifest infinite reflections. This is the mirror's quality. If there

is an object in front of the mirror, whose capacity it is to reflect,

naturally a reflection will appear in the mirror. Furthermore, the

mirror has no idea of checking or accepting the object it is

reflecting. The mirror doesn't need any program for that. This is

what is called its qualification, or infinite potentiality.

 

In the same way, when we " are the mirror " we have the quality to

reflect infinite objects. When we have infinite potentiality,

we conceive every object as a reflection of our real nature.

 

If we discover that we are like a mirror, then of course we also function

like a mirror. When you discover that you are like the mirror, then

there is a possibility that you also function like the mirror.

 

When you are the mirror, then you have no problems with reflections--

they can be big, small, nice, ugly, any kind. For you, the

reflections are a manifestation of your quality, which is the quality

of a mirror.

 

When you have problems with reflections, is when you start identifying

with them, then you turn self-liberation into attachement. You are not

changing or transforming something. You are only being in your real nature.

 

--from Dzogchen Teachings by Chogyal Namkhai Norbu, edited by Jim

Valby, Adriano Clemente and Lulu Dong, published by Snow Lion Publications

 

 

 

DAKSHINAMURTHY STOTRA

 

To Him who, by MAYA, sees in Himself the universe which is

inside Him as if it were outside, just as in a dream, like unto a

city that is seen in a mirror, to Him who apprehends on awakening,

His own Self as the One without a second, to Him of the form of the

Guru, (the ancient of all) the blessed Dakshina-Murti, is this

prostration.

 

 

Verse 1, 2 and 3 (dwell on the origin of the universe and its

philosophical implications.)

 

In this verse there are two analogies cited. One is that of the

dream, and the other that of the appearance of reflection in a

mirror. Each serves a purpose.

 

The dream analogy says that unless we wake up from the dream we

cannot see the falsity of the dream.

 

The mirror analogy says that even as we experience the reflection

of ourselves in the mirror as falsity; it is our true self; so also as we

experience the presence of this universe 'outside' of us as falsity, we

must realise this falsity to be the true nature of ourselves, because

where nothing ever was, only falsity can ever persist, falsity is the

projection

of the real Self within.

 

There is another point of distinction between the dream analogy and

the mirror-reflection analogy.

 

In the mirror-reflection analogy what is really 'within' appears as 'outside'.

In the analogy of the dream what is really dream appears dream.

 

We have to extrapolate both the analogies and understand that

mirror and dream are actually within us but appear as outside of us

by the sheer force of the projecting power of MAYA.

 

The purport of this verse is to tell us that FALSITY is the Truth,

that the visible universe is only a dream appearance to the extent

that it is real.

 

When false knowledge appears to us by reason of the MAYA power

we have this false knowledge and think that there is something other

than FALSITY outside the dream, but there is not, the falsity starts

with the ego and self, and ends with all things the real self projects.

 

But when the Realization dawns on us by the grace of the Guru we will

then realize that there is nothing other than Falsity, that we are indeed

this falsity ourselves.

 

 

 

Music Unlimited - Access over 1 million songs.Try it free.

 

 

[Guest guest]

Nisargadatta , Lulu Dong <lulu.dong wrote:

>

>

>

> do you know someone who " is the mirror " ?

>

> Are there any people " being the mirror " ?

>

> Where can i meet someone or a group of people who " are the

mirror " ?

>

> or are there any people here with the intention of " becoming the

mirror "

>

>

> please reply!

 

 

uluL me be would that

 

 

....bob (both ways in the Mirror of Self)

 

 

 

 

 

 

 

> Buddhist saying

>

> Being the Mirror

>

> When we say that we have knowledge, or that we have discovered our

> real nature and we are in this nature, that means that we are " being

> the mirror. "

>

> You see, " being the mirror " or " looking in the mirror " are two

> completely different things. If we " are the mirror, " then we have no

> concept of dualistic vision.

>

> If a reflection manifests in the mirror, why is it manifesting?

There

> are two reasons. One is because the mirror has the capacity to

> manifest infinite reflections. This is the mirror's quality. If

there

> is an object in front of the mirror, whose capacity it is to

reflect,

> naturally a reflection will appear in the mirror. Furthermore, the

> mirror has no idea of checking or accepting the object it is

> reflecting. The mirror doesn't need any program for that. This is

> what is called its qualification, or infinite potentiality.

>

> In the same way, when we " are the mirror " we have the quality to

> reflect infinite objects. When we have infinite potentiality,

> we conceive every object as a reflection of our real nature.

>

> If we discover that we are like a mirror, then of course we also

function

> like a mirror. When you discover that you are like the mirror, then

> there is a possibility that you also function like the mirror.

>

> When you are the mirror, then you have no problems with reflections-

-

> they can be big, small, nice, ugly, any kind. For you, the

> reflections are a manifestation of your quality, which is the

quality

> of a mirror.

>

> When you have problems with reflections, is when you start

identifying

> with them, then you turn self-liberation into attachement. You

are not

> changing or transforming something. You are only being in your

real nature.

>

> --from Dzogchen Teachings by Chogyal Namkhai Norbu, edited by Jim

> Valby, Adriano Clemente and Lulu Dong, published by Snow Lion

Publications

>

>

>

> DAKSHINAMURTHY STOTRA

>

> To Him who, by MAYA, sees in Himself the universe which is

> inside Him as if it were outside, just as in a dream, like unto a

> city that is seen in a mirror, to Him who apprehends on awakening,

> His own Self as the One without a second, to Him of the form of the

> Guru, (the ancient of all) the blessed Dakshina-Murti, is this

> prostration.

>

>

> Verse 1, 2 and 3 (dwell on the origin of the universe and its

> philosophical implications.)

>

> In this verse there are two analogies cited. One is that of the

> dream, and the other that of the appearance of reflection in a

> mirror. Each serves a purpose.

>

> The dream analogy says that unless we wake up from the dream we

> cannot see the falsity of the dream.

>

> The mirror analogy says that even as we experience the reflection

> of ourselves in the mirror as falsity; it is our true self; so also

as we

> experience the presence of this universe 'outside' of us as

falsity, we

> must realise this falsity to be the true nature of ourselves,

because

> where nothing ever was, only falsity can ever persist, falsity is

the projection

> of the real Self within.

>

> There is another point of distinction between the dream analogy and

> the mirror-reflection analogy.

>

> In the mirror-reflection analogy what is really 'within' appears

as 'outside'.

> In the analogy of the dream what is really dream appears dream.

>

> We have to extrapolate both the analogies and understand that

> mirror and dream are actually within us but appear as outside of

us

> by the sheer force of the projecting power of MAYA.

>

> The purport of this verse is to tell us that FALSITY is the Truth,

> that the visible universe is only a dream appearance to the extent

> that it is real.

>

> When false knowledge appears to us by reason of the MAYA power

> we have this false knowledge and think that there is something

other

> than FALSITY outside the dream, but there is not, the falsity

starts

> with the ego and self, and ends with all things the real self

projects.

>

> But when the Realization dawns on us by the grace of the Guru we

will

> then realize that there is nothing other than Falsity, that we are

indeed

> this falsity ourselves.

>

>

>

> Music Unlimited - Access over 1 million songs.Try it free.

>

>

[Guest guest]

Nisargadatta , " roberibus111 "

<Roberibus111 wrote:

>

> Nisargadatta , Lulu Dong <lulu.dong@> wrote:

> >

> >

> >

> > do you know someone who " is the mirror " ?

> >

> > Are there any people " being the mirror " ?

> >

> > Where can i meet someone or a group of people who " are the

> mirror " ?

> >

> > or are there any people here with the intention of " becoming

the

> mirror "

> >

> >

> > please reply!

>

>

> uluL me be would that

>

>

> ....bob (both ways in the Mirror of Self)

 

 

so would anna or ana eh? no bassackwards for us even though objects

in the mirror appear closer than they are ;-)

 

onomatopoeia????

 

 

 

>

> Buddhist saying

> >

> > Being the Mirror

> >

> > When we say that we have knowledge, or that we have discovered

our

> > real nature and we are in this nature, that means that we

are " being

> > the mirror. "

> >

> > You see, " being the mirror " or " looking in the mirror " are two

> > completely different things. If we " are the mirror, " then we

have no

> > concept of dualistic vision.

> >

> > If a reflection manifests in the mirror, why is it manifesting?

> There

> > are two reasons. One is because the mirror has the capacity to

> > manifest infinite reflections. This is the mirror's quality. If

> there

> > is an object in front of the mirror, whose capacity it is to

> reflect,

> > naturally a reflection will appear in the mirror. Furthermore,

the

> > mirror has no idea of checking or accepting the object it is

> > reflecting. The mirror doesn't need any program for that. This is

> > what is called its qualification, or infinite potentiality.

> >

> > In the same way, when we " are the mirror " we have the quality

to

> > reflect infinite objects. When we have infinite potentiality,

> > we conceive every object as a reflection of our real nature.

> >

> > If we discover that we are like a mirror, then of course we

also

> function

> > like a mirror. When you discover that you are like the mirror,

then

> > there is a possibility that you also function like the mirror.

> >

> > When you are the mirror, then you have no problems with

reflections-

> -

> > they can be big, small, nice, ugly, any kind. For you, the

> > reflections are a manifestation of your quality, which is the

> quality

> > of a mirror.

> >

> > When you have problems with reflections, is when you start

> identifying

> > with them, then you turn self-liberation into attachement. You

> are not

> > changing or transforming something. You are only being in your

> real nature.

> >

> > --from Dzogchen Teachings by Chogyal Namkhai Norbu, edited by Jim

> > Valby, Adriano Clemente and Lulu Dong, published by Snow Lion

> Publications

> >

> >

> >

> > DAKSHINAMURTHY STOTRA

> >

> > To Him who, by MAYA, sees in Himself the universe which is

> > inside Him as if it were outside, just as in a dream, like unto a

> > city that is seen in a mirror, to Him who apprehends on

awakening,

> > His own Self as the One without a second, to Him of the form of

the

> > Guru, (the ancient of all) the blessed Dakshina-Murti, is this

> > prostration.

> >

> >

> > Verse 1, 2 and 3 (dwell on the origin of the universe and its

> > philosophical implications.)

> >

> > In this verse there are two analogies cited. One is that of the

> > dream, and the other that of the appearance of reflection in a

> > mirror. Each serves a purpose.

> >

> > The dream analogy says that unless we wake up from the dream we

> > cannot see the falsity of the dream.

> >

> > The mirror analogy says that even as we experience the reflection

> > of ourselves in the mirror as falsity; it is our true self; so

also

> as we

> > experience the presence of this universe 'outside' of us as

> falsity, we

> > must realise this falsity to be the true nature of ourselves,

> because

> > where nothing ever was, only falsity can ever persist, falsity

is

> the projection

> > of the real Self within.

> >

> > There is another point of distinction between the dream analogy

and

> > the mirror-reflection analogy.

> >

> > In the mirror-reflection analogy what is really 'within' appears

> as 'outside'.

> > In the analogy of the dream what is really dream appears dream.

> >

> > We have to extrapolate both the analogies and understand that

> > mirror and dream are actually within us but appear as outside

of

> us

> > by the sheer force of the projecting power of MAYA.

> >

> > The purport of this verse is to tell us that FALSITY is the

Truth,

> > that the visible universe is only a dream appearance to the

extent

> > that it is real.

> >

> > When false knowledge appears to us by reason of the MAYA power

> > we have this false knowledge and think that there is something

> other

> > than FALSITY outside the dream, but there is not, the falsity

> starts

> > with the ego and self, and ends with all things the real self

> projects.

> >

> > But when the Realization dawns on us by the grace of the Guru we

> will

> > then realize that there is nothing other than Falsity, that we

are

> indeed

> > this falsity ourselves.

> >

> >

> >

> > Music Unlimited - Access over 1 million songs.Try it

free.

> >

> >

[Guest guest]

Nisargadatta , Lulu Dong <lulu.dong wrote:

>

>

>

> do you know someone who " is the mirror " ?

>

> Are there any people " being the mirror " ?

>

> Where can i meet someone or a group of people who " are the

mirror " ?

>

> or are there any people here with the intention of " becoming the

mirror "

>

>

> please reply!

 

 

becoming the mirror for " who " ....?

 

for appearent dream-bubbles?....

 

no thanks

 

 

Marc

>

>

>

>

> Buddhist saying

>

> Being the Mirror

>

> When we say that we have knowledge, or that we have discovered our

> real nature and we are in this nature, that means that we are " being

> the mirror. "

>

> You see, " being the mirror " or " looking in the mirror " are two

> completely different things. If we " are the mirror, " then we have no

> concept of dualistic vision.

>

> If a reflection manifests in the mirror, why is it manifesting?

There

> are two reasons. One is because the mirror has the capacity to

> manifest infinite reflections. This is the mirror's quality. If

there

> is an object in front of the mirror, whose capacity it is to

reflect,

> naturally a reflection will appear in the mirror. Furthermore, the

> mirror has no idea of checking or accepting the object it is

> reflecting. The mirror doesn't need any program for that. This is

> what is called its qualification, or infinite potentiality.

>

> In the same way, when we " are the mirror " we have the quality to

> reflect infinite objects. When we have infinite potentiality,

> we conceive every object as a reflection of our real nature.

>

> If we discover that we are like a mirror, then of course we also

function

> like a mirror. When you discover that you are like the mirror, then

> there is a possibility that you also function like the mirror.

>

> When you are the mirror, then you have no problems with reflections-

-

> they can be big, small, nice, ugly, any kind. For you, the

> reflections are a manifestation of your quality, which is the

quality

> of a mirror.

>

> When you have problems with reflections, is when you start

identifying

> with them, then you turn self-liberation into attachement. You

are not

> changing or transforming something. You are only being in your

real nature.

>

> --from Dzogchen Teachings by Chogyal Namkhai Norbu, edited by Jim

> Valby, Adriano Clemente and Lulu Dong, published by Snow Lion

Publications

>

>

>

> DAKSHINAMURTHY STOTRA

>

> To Him who, by MAYA, sees in Himself the universe which is

> inside Him as if it were outside, just as in a dream, like unto a

> city that is seen in a mirror, to Him who apprehends on awakening,

> His own Self as the One without a second, to Him of the form of the

> Guru, (the ancient of all) the blessed Dakshina-Murti, is this

> prostration.

>

>

> Verse 1, 2 and 3 (dwell on the origin of the universe and its

> philosophical implications.)

>

> In this verse there are two analogies cited. One is that of the

> dream, and the other that of the appearance of reflection in a

> mirror. Each serves a purpose.

>

> The dream analogy says that unless we wake up from the dream we

> cannot see the falsity of the dream.

>

> The mirror analogy says that even as we experience the reflection

> of ourselves in the mirror as falsity; it is our true self; so also

as we

> experience the presence of this universe 'outside' of us as

falsity, we

> must realise this falsity to be the true nature of ourselves,

because

> where nothing ever was, only falsity can ever persist, falsity is

the projection

> of the real Self within.

>

> There is another point of distinction between the dream analogy and

> the mirror-reflection analogy.

>

> In the mirror-reflection analogy what is really 'within' appears

as 'outside'.

> In the analogy of the dream what is really dream appears dream.

>

> We have to extrapolate both the analogies and understand that

> mirror and dream are actually within us but appear as outside of

us

> by the sheer force of the projecting power of MAYA.

>

> The purport of this verse is to tell us that FALSITY is the Truth,

> that the visible universe is only a dream appearance to the extent

> that it is real.

>

> When false knowledge appears to us by reason of the MAYA power

> we have this false knowledge and think that there is something

other

> than FALSITY outside the dream, but there is not, the falsity

starts

> with the ego and self, and ends with all things the real self

projects.

>

> But when the Realization dawns on us by the grace of the Guru we

will

> then realize that there is nothing other than Falsity, that we are

indeed

> this falsity ourselves.

>

>

>

> Music Unlimited - Access over 1 million songs.Try it free.

>

>