Down to the Nitty Gritty

The worst pollution to the body is bad thoughts, and the worst thought is, " I am the body." Papaji in, This.

This

Papaji said in, This," Avoid thinking, and avoid not thinking. What is between these two?"

He said,"How to stop thinking? by Being! When you think, you are an object, a person, a body, or some idea, but by Being there is nothing. Just Being.

To become something you must meditate and perform some mantra, ritual or practice. Just to Be is simple. Without Being, you can't do any practice."

"Do not accept anything, and do not reject anything. Allow the quietness, and allow the mind to go and to enjoy itself. The difference is that you are not the enjoyer."

Papaji from his book, This.

Pure Advaita - Description of the Lord

hey guys, what im about to post right now... its gnna blow u all far far away. far away into the world of pure advaita vedanta. o man... just thinking about it gives me shivers and goosebumps. alrite, this excerpt, which u guys are about to read, is from a quaintly large books called: Yoga Vasistha. its one of those really really crazy awesome books, cuz its so incredibly hardcore in its approach to Truth. u know... it starts off nice, with a relative perspective, then moves on almost immeditately to an absolute perspective. what i mean by relative is like... the concept of jiva, the ego, mind, the concept of karma. for an absolute perspective its gnna be like: there is no such thing as karma, no such thing as liberation or bondange, no such thing as jiva or ishvara, there is only one Atma. check it:


DESCRIPTION OF THE LORD

VASISTHA SAID: "... Pray enlighten me. What is the method of worshipping the Lord which destroys all sins and promotes all auspiciousness?"

SIVA SAID: "Do you know who 'god' is? God is not Visnu, Siva or Brahma (or christ or allah etc etc); not the wind, the sun or the moon; not the priest (brahmana) or the king; not I nor you; not ego or the mind. God is without form and undivided; that splendour which is not made and which has neither beginning nor end is known as god or lord Siva which is pure consciousness. That alone is to be worshipped; and that alone is all.

If one is unable to worship this Siva then he is encouraged to worship the form. The latter yields finite results but the former bestows infinite bliss. He who ignores the infinite and is devoted to the finite abandons a diamond and seeks a peanut. However, the realized sages sometimes worship a form playfully.

Now for the articles used in the worship: wisdom*[1], self-control and the perception of the self*[2] in all beings are the foremost among those articles. The self alone is lord Siva who is fit to be worshipped at all times with the flowers of wisdom."

VASISTHA SAID: "Pray tell me how this world is transmuted into pure consciousness (Brahman) and also how that pure consciousness appears as this material world and embodied soul (jiva)."

SIVA SAID: "Indeed only that cid-akasa (the infinite consciousness), which alone exists even after the cosmic dissolution, exists even now, utterly devoid of objectivity. The concepts and the notions that are illumined by the consciousness within itself shine as this creation, on account of the movement of energy within consciousness, precisely as dreams arise during sleep. Otherwise, it is totally impossible for an object of preception to exist outside of the omnipresent infinite consciousness.

All these mountains, the whole world, the firmament, the self, the jiva or the individuality (ego) and all the elements of which this world is constituted - all these are naught but pure consciousness. Before the so-called creation when only this pure consciousness existed, where were all these (heaven, etc.)? Space (akasa), supreme or infinite consciousness - are mere words and they indicate the same truth even as synonyms do. Even as the duality experienced in dream is illusory, the duality implied in this creation of the world is also illusory. Even as the objects seem to exist and function in the inner world of consciousness in a dream, objects seem to exist and function in the other world of consciousness during the wakeful state. Nothing really happens in both these states. Even as consciousness alone is the reality in the dream state, consciousness alone is the substance of the wakeful state too. That is the Lord, that is the supreme truth, that you are, that I am and that is all."

SIVA CONTINUED: "Worship of that Lord is true worship. He is undivided and indivisible, non-dual and not fashioned or created by activity (by mind); he is not attained by external efforts. His adoration is the fountain-source of joy.

The external worship of a form is prescribed only for those whose intelligence has not been awakened and who are immature like little boys. When one does not have self-control, wisdom, etc., he uses flowers in worship (placing flowers at Dieties' feet); such worship is futile, even as adoring the self in an external form is futile. However, these immature devotees derive satisfaction by worshipping an object created by themselves; they may even earn worthless rewards from such worship."

SIVA CONTINUED: "I shall now describe to you the mode of worship appropriate to enlightened people like you. The Lord fit to be worshipped is indeed the one who upholds the entire creation, who is beyond thought and description, who is beyond concepts of even the 'all' and the 'collective totality'. He alone is referred to as 'God' who is undivided and indivisible by space and time, whose light illumines all the objects, who is pure and absolute consciousness. He is that intelligence which is beyond all parts, which is hidden in all that is, which is the being in all that is and which robs all that is of their being (i.e., which veils the truth - (MAYA!!)). This Brahman is in the middle of being, it is God, and the truth that is indicated as 'OM'. It exists everywhere like the essence in a plant. That pure consciousness which is in you, in me and in all the gods and goddesses alone is God. O Holy Sage, even the other gods endowed with form are indeed nothing but that pure consciousness. The entire universe is pure consciousness. That is God, that 'all' I am, that is you; everything is attained from and through him."

SIVA CONTINUED: "That God is not distant from anyone, O Holy sage, nor is he difficult to attain: he is forever seated in the body and he is everywhere like space. He does everything, he eats, he holds everything togthers, he goes, he breathes, he knows every limb of the body. He is the light in which all these limbs function and all the diverse activities take place. He dwells in the cave of one's own heart. He transcends the mind and the five senses of cognition; therefore he cannot be comprehended nor described by them - yet for the purpose of instruction he is indicated as 'consciousness'. Hence, though it appears as though he does everything, he does nothing. That consciousness is pure and seemingly engages itself in the activites of the world to the same extent as the spring does in flowering trees."

SIVA CONTINUED: "Somewhere this consciousness functions as space, somewhere as a jiva (embodied self), somewhere as action, somewhere as substance and so forth, but without intending to do so. Even as all the 'different' oceans are but one indivisible mass of water, this consciousness, though described in different ways, is but one cosmic mass of consciousness. In the body, which is like a lotus, it is the same consciousness that imbibes the experience which is like honey gathered by the restless mind which is like the bee. In this universe all these various beings (the gods, the demons, the mountains, the oceans and so forth) flow within the infinite consciousness even as eddies and whirlpools appear in the ocean. Even the wheel of ignorance, which causes the wheel of life and death to revolve, revolves within this cosmic consciousness whose energy is in constant motion.

It was consciousness, in the form of the four-armed Visnu, that destroyed the demons, even as a thunderstorm equipped with the rainbow quenches the heat that rises from the earth. It is consciousness alone which takes the form of Siva and Parvati, of Brahma the creator and the numerous other beings. This consciousness is like a mirror which holds a reflection within itself, as it were, without undergoing any modification thereby. Without undergoing any modification in itself, this consciousness appears as all these countless beings in this universe."

SIVA CONTINUED: "The infinite consciousness is like a creeper. It is sprinkled with the latent tendencies of countless jivas. Desires are the buds. Past creations are the filaments. The sentient and the insentient beings are parts of the creeper. The one appears as many, but it has not become many.

It is by this infinite consciousness that all this is thought of, expressed and done. It is the infinite consciousness which appears as the bodies which are in fact inert and which come into contact with one another and derive various experiences. This consciousness is like the typhoon which is unseen in itself but in which sand-particles and dust rise and dance as if by themselves. This consciousness casts a shadow in itself, as it were and that is regarded as tamas (or the guna of darkness, inertia).

In this body, thoughts and notions generate action in the light of this very consciousness. Surely, but for this consciousness even an object which is immediately in front of oneself cannot be experienced. This body cannot function nor exist but for this consciousness. It grows, it falls, it eats, etc. This consciousness creates and maintains all the movable and the immovable beings in the universe. The infinite consciousness alone exists, naught else exists. Consciousness alone has arisen in consciousness."

(theres more where that came from)

Sri Aurobindo.... This resonates with me

"This understanding is not to be gained by reasoning, not by tapasya, nor by much learning, but whom This Self chooses To him it reveals it's own body".

Well, that is the same thing as what we call divine grace,- it is an action from above or from within independent of mental causes which decides it's own movement. We can call it divine grace, we can call it the Self within choosing it's own hour and way to manifest to the mental instrument on the surface : we can call it the flowering of the inner being or inner nature to self realization and self knowledge. As something in us approaches it or as it presents itself to us, so the mind sees it. But in reality it is the same Thing and the same process of the being in nature.

From Sri Aurobindo, Growing Within

THE FIVE SKANDHAS

http://www.american-buddha.com/five.skandhas.trungp.htm

by Chogyam Trungpa

To understand more precisely the process of confirming the solidity of I and other, that is, the development of ego, it is helpful to be familiar with the five skandhas, a set of Buddhist concepts which describe ego a five-step process.

The first step or skandha, the birth of ego, is called "form" or basic ignorance. We ignore the open, fluid, and intelligent quality of space. When a gap or space occurs in our experience of mind, when there is a sudden glimpse of awareness openness, absence of self, then a suspicion arise: "Suppose I find that there is no solid me? That possibility scares me. I don't want to go into that. That abstract paranoia, the discomfort that something may be wrong, is the source of karmic chain reactions. It is the fear of ultimate confusion and despair. The fear of the absence of the self, of the egoless state, is a constant threat to us. "Suppose it is true, what then? I am afraid to look." We want to maintain some solidity but the only material available with which to work is space, the absence of ego, so we try to solidify or freeze that experience of space. Ignorance in this case is not stupidity, but it is a kind of stubbornness. Suddenly we are bewildered by the discovery of selflessness and do not want to accept it; we want to hold on to something.

Then the next step is the attempt to find a way of occupying ourselves, diverting our attention from our aloneness. The karmic chain reaction begins. Karma is dependent upon the relativity of this and that--my existence and my projections--and karma is continually reborn as we continually try to busy ourselves. In other words, there is a fear of not being confirmed by our projections. One must constantly try to prove that one does exist by feeling one's projections as a solid thing. Feeling the solidity of something seemingly outside you reassures you that you are a solid entity as well. This is the second skandha, "feeling."
In the third stage, ego develops three strategies or impulses with which to relate to its projections: indifference, passion and aggression. These impulses are guided by perception. Perception, in this case, is the self-conscious feeling that you must officially report back to central headquarters what is happening in any given moment. Then you can manipulate each situation by organizing another strategy.

In the strategy of indifference, we numb any sensitive areas that we want to avoid, that we think might hurt us. We put on a suit of armor. The second strategy is passion--trying to grasp things and eat them up. It is a magnetizing process. Usually we do not grasp if we feel rich enough. But whenever there is a feeling of poverty, hunger, impotence, then we reach out, we extend our tentacles and attempt to hold onto something. Aggression, the third strategy, is also based on the experience of poverty, the feeling that you cannot survive and therefore must ward off anything that threatens your property or food. Moreover, the more aware you are of the possibilities of being threatened, the more desperate your reaction becomes. You try to run faster and faster in order to find a way of feeding or defending yourself. This speeding about is a form of aggression. Aggression, passion, indifference are part of the third skandha, "perception/impulse."

Ignorance, feeling, impulse and perception--all are instinctive processes. We operate a radar system which senses our territory. Yet we cannot establish ego properly without intellect, without the ability to conceptualize and name. Since we have so many things happening, we begin to categorize them, putting them into certain pigeon-holes, naming them. We make it official, so to speak. So "intellect" or "concept" is the next stage of ego, the fourth skandha, but even this is not quite enough. We need a very active and efficient mechanism to keep the instinctive and intellectual processes of ego coordinated. That is the last development of ego, the fifth skandha, "consciousness."

Consciousness consists of emotions and irregular thought patterns, all of which taken together form the different fantasy worlds with which we occupy ourselves. These fantasy worlds are referred to in the scriptures as the "six realms". The emotions are the highlights of ego, the generals of ego's army; subconscious thought, day-dreams and other thoughts connect one highlight to another. So thoughts form ego's army and are constantly in motion, constantly busy. Our thoughts are neurotic in the sense that they irregular, changing direction all the time and overlapping one another. We continually jump from one thought to the next, from spiritual thoughts to sexual fantasies to money matters to domestic thoughts and so on. The whole development of the five skandhas--ignorance/form, feeling, impulse/perception, concept and consciousness--is an attempt on our part to shield ourselves from the truth of our insubstantiality.

The practice of meditation is to see the transparency of this shield. But we cannot immediately start dealing with the basic ignorance itself; that would be like trying to push a wall down all at once. If we want to take this wall down, we must take it down brick by brick; we start with immediately available material, a stepping stone. So the practice of meditation starts with the emotions and thoughts, particularly with the thought process.