Non classé

Le sens de l’enseignement spirituel



Télécharger la version PDF


Le Tantra, comme nombre de traditions spirituelles non-dualistes, nous invite à reconnaître et à faire l’expérience de l’Absolu au sein même du monde conditionné : à chercher le germe d’éternité dans le fruit éphémère, la joie au temps de l’affliction, l’amour lorsque règne la peur, la paix dans les affres de la guerre… reconnaître la non-dualité au cœur même de l’expérience duelle.


spiritual-teacher


Si la visée des savoirs de types scientifiques, psychologiques, artistiques, culturels, médicaux… porte sur des objets, des formes contingentes – que celles-ci soient des techniques, des concepts ou des modes relationnels – et ambitionnent de communiquer aux intéressés des outils permettant le développement et l’épanouissement de la personne, l’enseignement spirituel, pour sa part, se propose de dépasser ces identifications pour reconnaître pas à pas ce qui est réel et ce qui est illusion, pour progresser de plus en plus vers la perception vivante de cette réalité ultime qui constitue l’arrière-plan de toute expérience consciente. Si la transmission de savoirs objectifs visent, et c’est respectable, à trouver des réponses à nos questionnements et difficultés physiques, affectives, mentales, l’enseignement spirituel, même s’il peut dans un premier temps paraître semblable à celui-ci dans ses formes, amène progressivement et invariablement ses récipiendaires à mettre en cause l’existence même de la question ou du problème.


L’enseignement spirituel ne vise pas à donner une description de ce que serait cet Absolu ou ses caractéristiques, de manière magistrale et péremptoire. La description de cet espace est inaccessible à toute réduction formelle. L’enseignement vise à mettre en évidence, depuis le cœur même de cette expérience de contingence et d’obscurité, les nuées qui font ombrage, ici et maintenant, à l’avènement de la lumière du Royaume. Quelle que soit sa forme, la parole spirituelle est donc avant tout un discours performatif, un verbe agissant au fur et à mesure où il est énoncé, une parole qui porte en elle une puissance immanente de transformation et de révélation, dans son essence même, indépendamment de son contenu.


S’il y a une part d’enseignement qui se fonde sur des matériaux conceptuels, ceux-ci ont vocation non pas à nourrir l’attachement à une conception abstraite et intellectuelle du monde, mais à dénouer très concrètement des obstacles mentaux existants, des croyances inadéquates, des interprétations erronées. L’enseignement a vocation non pas à dénigrer le monde temporel, mais à utiliser sa densité même pour pointer vers la reconnaissance de l’ultime, qu’il s’incarne en mots, en techniques, en images, en sons…


L’enseignement sera d’autant plus efficient qu’il sera direct et simple, si cela est recevable par l’environnement, car la réalité ultime est également celle dont l’essence est la plus simple, la plus évidente, la plus naturelle – les formes complexes étant l’apanage des développements complexes de la matière dense. C’est la raison pour laquelle, lorsque l’aspirant est prêt à l’écouter et ne demande plus à être nourri des distractions addictives de la vie profane, des quêtes incessantes d’intensité et d’excitation qui ajournent sans cesse la rencontre avec le Soi, l’enseignement spirituel se résout en pur silence.


L’enseignement ne se transmet pas par le biais d’une personne ou d’un groupe, c’est la réalité ultime même qui pointe vers elle-même. Si quelqu’un à un moment donné s’identifie à ce qui n’est qu’une fonction temporelle, il manque cet absolu, qui est par essence le lieu du vide de forme. C’est le paradoxe de l’éveil : à l’instant ultime, la présence devient absence, et l’absence devient présence. Le Bouddha le traduisait en ces termes : « La forme est vide, et le vide est forme. »


Il arrive un moment dans ce cheminement où il est reconnu qu’il n’existe aucun enseignant particulier, il y a simplement depuis la perspective relative, à l’avant-plan du monde des formes, un théâtre d’ombres et de lumières sur la scène duquel une multitude de pantins en interdépendance jouent le jeu imposé par leur rôle dans la grande pièce de la vie. Mais depuis la perspective éternelle, chaque partie, même la plus infime joue sa partition parfaitement agencée à la totalité, enseigne dans la plus parfaite harmonie au cosmos tout entier, dans un jeu de relations atemporels, à la fois totalement libre et historiquement conditionné, exactement ce que chaque atome de matière, chaque structure et organisme a besoin de recevoir du Tout. Chacun, en tant que contraction singulière et holographique de la conscience indivisée est l’enseignant de son propre monde, de son univers subjectif. Tout comme chacun d’entre nous la nuit venue, devient le héros de ses pérégrinations oniriques, nous sommes tous en cet instant le messie descendu sur la Terre accomplissant parfaitement et depuis le premier jour de notre naissance l’œuvre d’amour et de rédemption du cosmos. Mais nous jouons à ignorer cette vérité tant que cette ignorance est nécessaire à l’accomplissement même de cette mission.


Quelle est alors la raison d’être de l’enseignement si tout est parfait partout et à chaque instant ?


Le sens de l’enseignement est souvent mal compris lorsqu’il est considéré dans une acception utilitariste comme une opportunité de développer un pouvoir de changer quelque chose à ce qui est, qu’il s’agisse du personnage de l’avant-plan (l’ego auquel la conscience locale est prioritairement identifiée) ou du monde dit extérieur (ce à quoi la conscience locale n’est prioritairement pas identifiée). Le sens de la transmission spirituelle réside au contraire dans sa totale absence de prétention à vouloir changer quoi que ce soit à la réalité. Au contraire, la parole spirituelle authentique agit comme un diluant qui viendrait progressivement effacer les ombres qui brident notre capacité à reconnaître la perfection de l’existence, la « mienne » et celle du « monde conjoint », ici et maintenant. Ne rien changer à l’objet que je contemple, mais élargir le regard du sujet jusqu’à ce que celui-ci en vienne à déborder le monde. L’instant où je ne suis plus « Ni ceci, ni cela » (« Neti neti » en sanskrit dans la tradition vedantique) est celui de la reconnaissance de la pure contemplation de tout ce qui est. Les jugements et pensées dualisantes ne viennent plus teinter l’expérience en plaisir/souffrance, en bien/mal mais réintègrent leur statut d’objet, dans un océan immaculé de lumière et d’amour – l’océan de lait originel de la tradition tantrique.


Nous n’évoquons pas ici une perfection abstraite ou intellectuelle, nous faisons référence à l’expérience sensiblement ressentie de cette perfection dans toutes les parties et à tous les niveaux du corps, une jouissance tranquille et continue qui chante éternellement au cœur de chaque cellule, à chaque seconde, à chaque cycle d’inspire et d’expire. Il serait vain de prétendre à la perfection du monde d’un point de vue simplement mental et théorique, si cela n’est pas reconnu, vécu comme une expérience complète à tous les niveaux de l’existence : au niveau de la compréhension mentale, au niveau du vécu affectif, au niveau de l’expérience sensorielle. Il ne s’agit pas de proclamer la perfection des choses, mais de dessiller le regard, de diriger l’attention sur le voile qui s’interpose entre celui-ci et la réalité de l’expérience, préalablement à tout commentaire, jugement et évaluation.


Puisque nous sommes tout un chacun pour le cosmos subjectif que nous éprouvons l’enseignant du monde, comment alors, depuis ce point dans le flux du temps historique, pouvons-nous témoigner de la réalité divine sous-jacente ? Chaque tradition propose ses métaphores, histoires, techniques, images spécifiques… Celle dans laquelle nous nous inscrivons à travers le Nava-Tantra tend à mettre l’accent sur la dimension intégrative de l’expérience, c’est à dire à accueillir en son sein toutes les perspectives conceptuelles, affectives et somatiques pour en célébrer la divine saveur. Tout comme les abeilles ne butinent pas les fleurs pour elle-même, nous vivons du nectar de l’expérience, et notre nature réside exactement en ce nectar qui échappe à toute saisie ou réduction formelle. De l’endroit où je suis dans ma vie, comment puis je en tant que personne, en tant que perspective singulière de l’Absolu sur Lui-même témoigner, pointer vers la réalité ultime de Dieu ?


Et c’est là que réside le paradoxe : nous concevons par exemple les saints comme des êtres qui devraient être parfaits, réalisés, insensibles à toutes les tentations et souffrances du monde… Mais c’est exactement l’inverse. Le saint est parfait non pas au sens où il aurait changé quoi que soit de ses prétendues imperfections ; il est parfait dans la mesure où il ne voit plus ses conditionnements et limites comme imperfections : ses conditionnements et limitations sont reconnues comme étant la richesse et la teneur même de sa mission d’enseignement.


La vérité même de ma mission de vie est dans ce que je tiens en cet instant comme mon imperfection, ma contingence, ma médiocrité. Car c’est exactement le lieu où je suis confronté à des nuées que je n’ai pas encore reconnues comme telles et dont je ne décèle la présence que par l’ombre portée qu’elle projette sur le monde subjectif que je perçois. Ma mission est précisément et simplement de mettre en conscience les voiles qui obscurcissent ici et maintenant ma reconnaissance du Royaume. Et ce faisant, je deviens le Sauveur de ce monde.


Voici alors la question que tout à chacun peut se poser : « Quelles sont mes difficultés propres ici et maintenant, les voiles d’ignorance qui me font considérer qu’il y aurait quelque chose à changer dans ce qui se présente dans mon expérience présente ? » Nous pourrions citer quelques-unes de ces ombres parmi les plus communément partagées : « j’ai besoin d’être aimé, reconnu », « je n’ai pas le droit d’avoir des besoins », « je dois être fort, je n’ai pas le droit d’être faible », « je n’ai pas de valeur, je ne suis pas digne, je n’ai pas le droit d’exister », « je ne mérite pas », etc. Toutes ces figures qui conditionnement la joie d’être en vie à la satisfaction d’un besoin spécifique, à la confirmation d’une histoire, d’une mémoire ancienne, tissent des voiles d’ignorance qui relèvent d’une identification inadéquate à la forme, c’est-à-dire à une partie de l’expérience de l’ici et maintenant – partie qui va pourtant à un moment ou un autre, que cela prenne quelques secondes ou mille ans, se dissiper comme elle est apparue, tel un mirage.


Nous sommes en quelque sorte chacun un visage de dieu, un ange particulier venu prendre soin d’une partie du Royaume. L’âme est la partie de Dieu en charge de prendre soin de ce corps particulier, de le protéger, de le servir au mieux, c’est-à-dire parfaitement, puisque nos moyens sont exactement à la mesure de notre mission. Nous ne sommes pas ce corps, nous sommes la partie de l’Esprit Un qui a la mission de l’aimer et d’en prendre soin. Mais lorsque cette partie de Dieu oublie ce qu’elle est et commence à s’identifier au corps organique, elle commence à se sentir enfermée, limitée , elle ressent le manque, la peur de mourir ou de tomber malade, le dégout des chairs et des organes, etc. Et au lieu de l’aimer et d’en prendre soin, nous commençons à juger, à violenter voire à martyriser ce dont nous étions venus prendre soin. Ce que j’appelle mon corps n’est pas dissocié de mon environnement, c’est une sous-partie de la totalité en interdépendance énergétique avec les autres sous-parties à tous les niveaux. Nous sommes éminemment dépendant de notre environnement, et celui-ci est également un reflet de ce que nous sommes intérieurement. Si je vis dans un monde de conflits et d’émotions intenses et que j’en souffre, cela parle de mes propres conflits et inflammations intérieures. A contrario si je fais l’expérience subjective d’un monde de paix – et cela n’a rien à voir avec la paix objective : Etty Hillesum, Jacques Lusseyran, ou Viktor Frankl, pour ne citer qu’eux, on fait l’expérience de la paix intérieure au cœur même des camps de concentration.


L’enseignement peut se traduire à différents niveaux de densité et d’identification, cela ne l’empêche pas de provenir toujours de la Source unique. Un enseignement non-dualiste du bouddhisme Chan pourra par exemple paraître plus concret, plus pragmatique et terrien, que celui dispensé par un jnani de la tradition vedantique, qui lui sera de nature plus abstraite et conceptuelle, mais également plus efficace pour ceux auxquels il conviendra. Chaque aspirant possède ses besoins et talents propres, c’est la raison pour laquelle certains peuvent passer leur vie avec un seul maître tandis que d’autres auront besoin de combiner différents enseignements. D’autres encore se laisseront simplement enseigner par la vie, sans que celle-ci n’ait besoin de prendre la forme d’un maître humain. L’enseignement est toujours accessible du moment que je me cultive la pleine conscience de l’expérience, que je demeure dans le silence, et que je ne cède pas à la tentation de me laisser aspirer par les vortex du monde des phénomènes.


Les groupes de travail, les temps de stages, de séminaires et de retraite constituent des espaces privilégiés pour cultiver cette présence continue au silence qui résonne à l’arrière-plan de la symphonie dualiste. La dimension collective de ces temps de partage et d’exploration renforce la protection contre les influences extérieures perturbatrices d’une société dont les pathologies apparentes ne sont que les reflets inversés de nos propres zones d’obscurité. Le tantra nous invite à faire l’expérience de la reconnaissance, dans le libre jeu de la vie telle qu’elle se présente, sans dogme ou règle a priori. Ces groupes sont donc aussi l’occasion d’éprouver et de mettre en pratique ces enseignements dans un contexte de liberté psychologique et corporelle qui est en général fortement méjugé dans la société contemporaine. C’est une voie qui ne convient pas à tout le monde, qui demande certaines capacités, comme chacune des autres voies possibles, qu’elles prennent pour lieu d’exploration le monde dans sa sauvage diversité, la sécurité de la retraite monastique, ou la sobre aridité d’une anachorèse.


YMLH


we_don__t_need_words_by_ildiko_neer-d4pm9so

Be in this world without being of the world: the celebration of desire in the Tantric vision



metaphysical-spiritual-light-codes-of-individualized-oneness

Access to the pdf version of article



Advaita Vedanta is the most elitist of the Indian schools of non-duality. This tradition invite to remain permanently focus on the self which is the experience of the moment. This is a very radical teaching that deals only with the plan of the unconditioned. No evocation in the Upanishads on emotions and the problems of everyday life… The advaitin master is the one who shines in its own absence. Nothing else to achieve that this contemplation of the Source from which all forms emerge before are disappearing again. It is also the prospect that offers the most refined expression of the nondual tantra of Kashmir, the way of Shiva:


"Here, no need for spiritual progress, contemplation or skill speech, no surveys, no need to concentrate to meditate, or to practice the marmonnees prayers. What is, tell me, absolutely certain ultimate reality? Listen to this: don't take neither leaves nothing and, as you are, fortunately enjoy everything. »


Abhinavagupta, eight stanzas on the Incomparable


Rituals, meditations, prayers, and techniques are useless for those who naturally knows surrendering to what is, without leaving its Center, i.e. without identifying with objects which appear and disappear in the field of consciousness.


If I have the ability to stay focused on the self, I have need of nothing else than this invitation to contemplation of what I am.


But when ego difficulties meeting, confronts the fear and suffering, most of us tend to leave this space of contemplation and loses itself in the object. For those whose experience is so reactive and stretched towards the identification, encounter difficulty to abandon themselves, to drop taken, ritualized structures and meditations can represent a significant help. These proposals of structures are all aimed at opening the field of experience, to create a de-identification with phenomenal forms, they are sensitive, emotional or mental in nature. This is where the vision of Tantra which then invites us to simplicity, to recognize that we are perpetually in the reaction, contention, packaging… no need to realize anything, no path to enlightenment… The world is celebrating even the absolute through packaged and ephemeral of the Maya.


Tantra is a more inclusive than Advaita, insofar as it incorporates the desire and all levels of being in the future, instead of exclusively targeting the recognition of what we are ultimately. It invites to celebrate the shape of desire whatever it is, that it points towards the absolute or conditioned world. Each shape that emerges in the stream of consciousness is manifestation of the divine momentum in its most pure perfection. All desire to do nothing excluded, live on the bottom of non-duality duality: such is the Tantric invitation.


Life is the expression of the truth from moment to moment. Nothing to add, nothing to remove. Nothing to do, nothing to help make. Just contemplate and celebrate participation of the part to the whole. The movement even of desire to a projected object, that it either concrete or abstract (happiness, love, freedom, recognition, knowledge, wealth…) is the celebration of the object.


If each momentum in the world of forms is a question that arises the absolute itself, the answer, forever unknowable, as the term an asymptote, is paradoxically always the source of the issue.


Life is perpetuated phenomena in phenomena.


Any seizure of a response is freezing, deferment of experience, denial of the incessant movement of creation and dissipation of images that cross me.


Every existence is the celebration of the blind spot around which it orbit: this focal point is the seed of desire for this particular existence in which consciousness has come to focus to live the intensity, both in pleasure and in pain.


I'm never looking anything that this unit space where I recognize myself as the Source, but infinitely singular thread followed by each expression of the spirit is the history of the recognition of a unique quality of consciousness.


At first glance what is sought is impersonal, abstract, an image like freedom, happiness, love, etc. But as where this expression recognizes in its completed form, it becomes event and celebration of his absence.


I turn my gaze to the self by welcoming the entire horizon of experience in my perceptual field, and I back in the heart of the form by focusing my conscience in the stream of personal desire, extension in the original desire to be densified light. In absolute terms, there is nothing, there has never been of creation or dissolution, and even the concept of love or unit is wrong.


I am already what I want most in the world, in its most singular expression. If I'm looking for the beauty, truth, freedom… which I believe to be lacking, my entire life is celebration of beauty, truth, freedom of mind. If I search the recognition, my entire life is celebration of the infinite value and unparalleled of each unit in the world that I am. If I'm looking for justice: my life is celebration of justice, another dimension of truth. If I'm looking for violence, war and destruction, my life is celebration of violence, war and destruction of forms, another face of the absolute (Shiva Nataraja).


The focal point of consciousness from which seems to originate from the world is at the moment the exact expression of the desire that springs from God.


There is no manifestation of the life that is closer than any other of the one truth, and immutable: everything is perfectly in its place and has the same value as any other form: as in a dream which I not reconnaitrais not the nature of unreality, I paradoxically more value to certain illusions than lend to others. It is the biased perspective – identified with a particular actor in the scene that takes place here and now – which secondarily generates a hierarchy of forms and values: so many looks and different judgements and views of people.


When this is finally acknowledged, we realize that we have never been the researcher, we are what was searched for. My search for an object is celebration of this object, regardless of whether the person gets satisfaction.


There is no individual lessons, nothing to look for, nothing to develop, nothing to improve. Spirituality is invention, or nothing at all. The name carries the absence.


What we call truth, love, joy, God, absolute is that we are looking for basically as long as we are identified with a part of the shape that emerges. Words mean nothing, we claim to understand us, but yet is a story, a set of shapes without any meaning in the middle of other forms games. The truth, the absolute, the ultimate reality, God, this is what precisely cannot be reduced to any name, which exceeds any definition, the unseen, the unspeakable. Organize a system is still a form of celebration of fear


I do know that objects.
I am the ultimate subject.
Ever, the 'I' remains unknowable.


The question posed by the tantrika might be resuler thus: "that have I want to intimately celebrate?"


Affirm the equal value of any thing, any experience, of any form, from the perspective of the absolute, could be seen as a form of extreme relativism. But it's neither an ultimate avatar nihilism, or a renunciation but much of an understanding of the most absolute freedom that is the dissipation of any temptation of judgment and voluntarism. Freedom according to Tantra is not to do what I want, but it's loving what is. Love and freedom are one and the same experience.


Each story relating to the life, or what would be the purpose of life is contention and new limitation which I just experience. There is only the experience that I'm experimenting here and now, and the rest is history. Release is in total and unconditional what appears, experience either joy or sadness, fear or courage, love or fear.


There is no place for humility, just recognize my claims.
The release of the person is to recognize with more in addition to acuity limitations.


Limits appear, if I see them, if I included them in the ORB of consciousness, it is because that I'm already larger than they. My ultimate freedom is to recognize that my nature exceed all limitations of the conditioned. Therefore I'm more affected by no limit.


The world that appears is a projection outside the way I imagine and experimenting with my body. We never see the world, we see our emotions. At the as, the attention will gradually switch from the illusion of time to the intensity in which every moment seems to appear.


The beauty and intensity of life's question without hope for a response. If I wait for a response, I project myself, I am more present.


I find freedom in the intensity of what is there, in the awareness that no experience has a value greater than another when viewed from the non-dual absolute bottom.


The universe is only a manifestation of love, there is no harm, there are no limits on the expansion of each germ, radiance of love, in the only measure of our local identifications. But the existence of these limits is the condition even the shape, so the existence of the world. Without limitation to the love, it is no longer more conditioning world, adventure of the spirit in the duality, more exploration of God by itself.


In the vision of Tantra, in contrast to Advaita which invariably seeks non-being, it is love as much the being than non-being, becoming as the absolute.


And it is not love if this love does not occur in each situation, facing every being.


Before each mirror, is what I take time for awareness of judgments, positive or negative, which intervene between my perspective and the image of the other? Become aware of a judgment, is to objectify it, so it's désidentifier me. Conversely, when I do not recognize judgments through which I perceive reality, I'm in denial and projects this image on external objects, separating them qualities and values that I fantasize as them immanent. It is the movement of the recognition, which releases: vision is sufficient, there is nothing to change, to judge or not to judge, just look what pops up and recognize these forms as objects, that is to-say detach them subject indicator, which is refined to extent that consciousness develops a perception increasingly subtle clouds that obstruct the sky.


When I experience the total identification to the absolute, I contemplate all souls as secondary sources of divine love which radiate and give each birth to a singular cosmos. Love is the unique movement that animates the manifest universe and which radiates each form from the Source via the innumerable infinity of secondary souls which operate as Diffractive vacuities. Each secondary – or Atman – source is only an empty space through which flows the torrent of love which develops up to the limits to which he or she identifies. Each manifested form natural conditioning is to identify with a given physical body, and to take care. Each sub-centre emanation, each centre of consciousness, intended to take care of this form with which it identifies. What appears on plan packaged as conflicts, oppositions of separate forms, is on a nearest plan of the Source as the materialization of these margins of identification, but basically the only intent of the universe and of its sources of hazardous is the desire to love and to take care. The existence of these identity limits is the necessary condition for the emergence of a world of differentiated forms. Without these borders, there would simply as nil – a undifferentiated whole.


The absolute is not affected by the experiences and dynamics affecting the forms of the dream. And after Prakriti, the nature, the world of the event, even the pure consciousness, Purusha, appears as an ephemeral phenomenon dedicated to absorb within the absolute.


What remains is the total absence of identification.


And even the 'I am' eventually dissolve in the ocean of non-being.



YMLH

"To leave oneself", by Meister Eckhart



The world said: "I would so live piety and fervor that others seem to live, be at peace with God as others are, being truly poor. "Or:"whatever I do, and wherever I am, I am never satisfied. I would both be far from home, without business, in a monastery or a remote location. »


In truth, all of this is none other than you, your own will that you am constantly without knowing even you account. That you admettes it or not, never a dissatisfaction arises in you who is your creation.


Let us understand: flee this, go to this, avoid these people, find a way or occupation is that your agitation. The cause of your problems is not in things, it is yourself in things. That is why look at yourself first and leaves you. In truth, while radicals you not your want, you beautiful flee, you find everywhere barriers and concerns.


Search anything in external things, peace, a place of retreat, the society of men, so acting, the noble works, exile, poverty or abandonment of all, regardless of the size this is nothing, don't count for anything, give nothing – especially not the peace. This quest leads nowhere: more is sought thus, less there. Having taken a wrong path, is that away more each day.


So what does do? First, surrendering oneself and thus abandon any thing. In truth, one who renounces a Kingdom, in the same world, keeping to oneself, does give up nothing. But the man who is giving up himself, what he keeps, wealth, honor, or whatever it is, has waived any. (…)


Viewing and where you are, give you up. This is the highest.


Know that nobody is enough left there to leave more. So start there, die to the task: this is where you will find true peace, and nowhere else.




A few words that the Vicar of Thuringia, prior of Erfurt, brother Eckhart, of the order of preachers, addressed to his spiritual sons that raised it all kinds of questions when they gathered for the evening snack.

Written on the heart of confidence (Sin Sin Ming)

Fundamental text of non-duality (V century AC)
By master Sosan (Buddhism Ch' year)



The great way is not difficult,
just avoid to choose.
If you are free of hate and love,
It appears clearly.


Away on the thickness of a hair
a wide gulf between then the heaven and the Earth.
If you want to find it,
Do not attempt to follow or to resist.


The struggle between the pros and cons,.
This is the heart disease!
Not realizing the profound meaning of things,.
you run out you in vain to pacify your mind.


Perfection of the vast space,
It lacks anything in the way, there is nothing superfluous.
By searching or pushing things,
We are not in resonance with the track.


Do not chase the world subjected to causality,
do you not lose in a vacuum of phenomena!
If the spirit remains in the peace of the Unique,
This duality disappears by itself.


Ceasing to act to find peace,
It will only further agitation.
Looking for motion or rest,
How can we know the Unique?


When we don't understand the duality of the track,
the movement and the rest are wrong.
If you push the phenomenon, it engulfs you;
If you continue the vacuum, turning him back.


By dint of lyrics and speculation,.
We move away from the track.
Cutting short speeches and reflections,
It is place where we cannot penetrate.


Back to the root, it is sense;
Chase appearances, it is away from the Source.
In an instant, turning our gaze,
we exceed the vacuum of the things of the world.


If the world seems to change,
It is because of our false views.
No need to search for the truth,
give up only false views.


Do not cling to views dual,
be sure to not to follow.
At the slightest trace of good or bad,
mind confused in the complexities.


The duality exists only in relation to the unit;
do not cling to the unit.
For a spirit that does not, manufacture
the ten thousand things are harmless.


If one thing does not trouble us, it is as non-existent.
If nothing happens, there's no mind.
The topic disappears as a result of the object;
the object vanishes with the subject.


The object is object to the subject;
the topic is relative to the object.
If you want to know what are these two entities,
be aware that they are empty of substance.


In this unique vacuum, both mingle
and each contains the ten thousand things.
Do not attempt to distinguish the subtle from the gross;
How to take advantage for this against that?


The essence of the main road is wide;
There is nothing easy, nothing difficult.
Restricted views are hesitant and suspicious;
more thought go quickly, most are going slowly.


If we focus on the main road, we lose the accuracy;
in the intention, we will on a road without end.
Let it go and everything will follow their own nature;
gasoline not moves or not remains in place.


Listen to the nature of things and you will be in agreement with the way,
free and issued any torment.
When our thoughts are fixed, we turn our backs to the truth;
We tangle and wallow in discomfort.


This malaise fatigue soul:
What good flee this and find it?
If you want to follow the path of the single vehicle,
Have no bias against objects of the six senses.


When you do more, ban
then you will reach enlightenment.
The sage has no task;
the sot gets hung himself.


Things are devoid of distinctions;
It is our commitment that gives them.
You want to understand and use the spirit,
is this not where the largest of all aberrations?


The illusion sometimes creates calm, sometimes the disorder;
Enlightenment destroyed any attachment and any aversion.
All objections
come from the thought.


Dreams, illusions, flowers from the air,
Why are exhaust to grasp them?
Profit, loss, true and false
disappear in an instant.


If the eye is not, sleeping
dreams disappear of themselves.
If the spirit does not take differences,
the ten thousand things are only a single reality.


Giving us the mystery of things in their unique reality,
We forget the world of causality.
When all things are considered with equanimity,
they return to their original nature.


Do not seek the why of things:
This avoids falling into the world of comparisons.
When peace moves, there is more movement;
When the movement stops, there's more tranquillity.


The borders of the ultimate
are not guarded by laws.
If the mind is illuminated by the identity,
all activity stops him.


Once brushed doubts
true confidence shines, strong and straight.
Nothing to remember,
nothing to remember.


Everything is empty, radiant and luminous by itself:
do not exhaust the powers of your mind.
The Incomparable is not measurable by the thought,
Knowledge is unfathomable.


In the reality as it is,.
There is no others or oneself.
If you want to tune,
a single word possible: non-deux!


In non-duality, all things are identical,
There is nothing that is in it.
Visionaries in all places
have access as well.


The principle is without haste or delay;
a moment is similar to thousands of years.
Neither present nor absent
and however all before your eyes.


The infinitely small is like the infinitely large,
into total oblivion of objects.
The infinitely large is similar to the infinitely small,
When the eye sees more limits.


The existence was nonexistence,
non-existence is the existence.
As long as you have not understood it,
You shall remain restless.


One thing at a time is all things,
all things are only one thing.
If you can only enter this,
It is useless to torment about perfect knowledge.


The spirit of trust is not duel;
What is duel is not the spirit of trust.
Here the ways of the language stops,
because it is past, present, or future.




————
This French translation by Jean Bouchart of Orval Sin Sin Ming is inspired by the beautiful version of L. Wang and J. Masui (reviewed by Professor P. Demieville of the Collège de France) as shown on pages 205-209 of the Tch work ' year – Zen: roots and flowerings, number 4 of the new series of the Hermès collection, éditions Les Deux Oceans, Paris 1985. Some passages were borrowed to the translation of Daniel Giraud from Seng Ts' year: Hsin Hsin Ming, treated spirituality Ch' year of the life century, editions Arfuyen, Paris, 1992, ISBN 2-908825-19-8.

Holiness, by Louis Lavelle



I. THE SAINTS AMONG US


The saints are in our midst. But we do not always manage to recognize them. We do not believe that they can live in this land. We believe that they have all left. We invoke them as if they were all in heaven and that we can expect them to invisible and supernatural graces. It would be too ambitious to imitate them: just our name suggests it sometimes the idea of protection they could give us. because they have become Ministers of God and his gifts providers. But it is their death that made them saints, who realized this spiritual transfiguration without which they would only men like us. And they are now so purified that there are more of them than the idea of a virtue that they embodied and which acts in us, through their image, without that we can never hope to match it. For us, it would be a mockery to think a man that we could see and touch, which we observe weaknesses, the ridiculous or the faults, who has been involved in our lives and whose front had point aureole, to have climbed before us the way of Holiness unless we have nothing known. But Holiness is invisible on Earth as in heaven and much harder to discern when it takes the appearance of the body when we carry it in our thinking as an image or as an idea.


Yet the Holy is not a pure spirit. It cannot be confused with the Angel. Even death cannot make him an Angel. Because Holiness belongs first to the Earth. She testifies that the life we lead here, all mixed with the body, with its weaknesses, with its trivialities, is capable of receiving the reflection of a supernatural light, it can acquire a meaning that goes beyond, which tells us not not only to support, but the want and to love him. It always seems that the saint is an exception being separated from the common life, who no longer participates in his misery and who lives in communion with God and no longer with us. But this is not true: it is because he lives in communion with God that he is the only man who live in fellowship with us, while others remain up to a certain point separated.


No outward signs only distinguishes it from passing on which our gaze does not stop. And apparently his life resembles the life of all men. Seen concerned the task given to him and it appears he never turns away. He refuses nothing of what is proposed: and all that is offered is opportunity for him. It is present in each and all, and in a manner so spontaneous and so natural that it enlarges only society that we are with ourselves. It is not, as we think that it renounces the nature that should be, or that the character flaws are found him defeated and abolished. It can be violent and angry. It remains subject to passions. He did not, occur like so many men, to conceal. And to see him often engage is a kind of scandal that us away as saint and we often tend to put us above.


We can say without doubt that these passions, it mortifies them, but they are a condition, an element of his Holiness. Because Holiness itself is a passion, or if the word offends us, it is a converted passion. There is passion a force whose Holiness needs lice tearing to the prejudice and habit. And passion always takes root in the body, it is she who raises and wearing above himself. There is nothing more beautiful than seeing the light that feeds the most unclean materials and whose flame at the top produces so much light.




II. THE SAINT ALWAYS GOES UP TO THE ABSOLUTE ITSELF


In each of the men who surround us, there's a potential saint. It will become the still. There are also power a criminal or a demon. And anguish where we are and most modern think that it is consciousness itself, expressed this uncertainty of whether it is one or if it is another who will triumph someday. This anxiety, the Jansenists were known to it. But more often, thought to be able to settle for a mediocre life where you will only meet mundane chores to accomplish, temporal interests meet. The own of the saint, it is that it's always going up to the absolute itself. There is a man whose life is as close to the spontaneous movements of nature: it is virtually delivered; It is in them that he draws all his momentum. This nature, it may suggest that the fight: but should say rather that it pushes all impulses to the last point, to the point where they provide a perfect satisfaction and which fills. They force him to exceed the limits of nature so precisely that the nature reaches him the goal to which it tends. Thus we see the mathematician, in the idea of limit, push to infinity a series of terms and yet the cross. And similarly the saint never puts into play and only we never suggests that the more familiar feelings: and no man is more accessible. But it's these very feelings that he will make the ordinary more extra usage: because it will be able to give them any power that forcing them, to achieve, to exceed employment whereby we had previously devoted them; at the time where they are eaten, it seems that they renounce, or they change into their opposite. Thus it is recognized in the saint all the impulses of the nature and it does not yet recognize. It is a mistake to think he made that fight, because nature also comes from God. He surnaturalise it. He finds in it its origin, its destination and its meaning. And we understand no sentence that person who is taken inside the nature cease belittling and vilifying all forces which she gave him the provision. Because the divine and the demonic are composed of the same elements. A simple change of freedom enough to change one into the other. It is in life according to the spirit of nature life receives its true fulfillment. It is disfiguring nature do not see that it is a figure. It is to deny any value to immanence than you want to remain there and not see it's the transcendence it comes, it is towards transcendence that it will, and that it is in transcendence itself it gives access, stealth and precarious, but that only death can complete.




III. THE SAINT INDIFFERENT TO HIS HUMAN CONDITION


The essence of Holiness, we discover the relationship between the two worlds, that is, between the material and the spiritual, or even to show us that there is a world, but who has a dark side and a light side, and which is such that we can allow ourselves to be seduced by its appearance, with which we cease to pass and perish , or penetrate to its essence, which comes under this appearance itself and we discovered the truth and beauty. The saint is on the border of two worlds. It is in the middle of the visible, the invisible witness, but we are all at the bottom of us – even while the cache visible or shows, depending on the direction of our gaze. Therefore, the saint to live in our midst, that it is subject to all the misery of existence, it appears same overwhelmed by them so that all sizes of the Earth seem indifferent and it shows in a more vivid way that real property are elsewhere. Also we often think that it is in the constraint that life imposes, in the suffering that it receives or that it imposes itself, torture, or the martyrdom, that Holiness manifest best its essence. And it is in the martyrdom that it best captures the purity of the witness. But there are other forms of testimony that have more secrecy. All saints were not called for martyrdom. But the imagination needs these great examples to measure the distance between holiness and success. Holiness is a great achievement spiritual, indifferent to each other, and who despise.


But no one chooses the condition that will be offered, nor the requirements it may impose. Holiness can be on the throne where almost unanimously recognizes that the difficulties encountered are the largest. She hides under the dress of the beggar, where we are often more inclined to find it. But no one knows if it takes more effort to escape from the demon of pride or the demon of envy. In fact, we indulge to find a violent contrast between holiness and the condition that it is imposed: and it appears to us in a most striking manner either at the top of human grandeur, when it is forgotten or despised, or to the last State of poverty, when it is accepted or loved. But the own of Holiness is to be naturally invisible, like the spiritual world in which it proposes to enter. The holiness of the beggar or King is not easy to discern in the guise of the beggar and the King. Because it is inseparable from a just inner attitude that we pay him and that resonates within us mysterious: so the beggar and King resemble the saint unknown we see every day without that no brand makes us recognize.


The saint may be a scientist, a theologian, a founder of orders: but it is not there it is holy, although Holiness finds expression in all the works that he created, as it was in the way to govern or to reach out. Because the saint can be this common man who seems absorbed by the simplest chores, both solo and open to all, outdoor living seems to be reduced to a few habits and how we surprise sometimes or a simple gesture, the most familiar and the most unexpected, and which yet resolve, as if everything was of course , a situation that is looked at so far as inextricable, either a deep and bright smile which, without changing anything to the State of things, however changed the atmosphere where we see them. The saint made for us to life a perpetual miracle, but which, without in any way upset the natural order, to view us, through this order, by a kind of transparency.




IV. A SAINT AS POSSIBLE IN EACH OF US


We must learn to recognize the saints who are next to us and the saint, even who is in us, who ask to be born and we refuse to let get out of limbo. The humblest movement of love shown close to appear in the light, we as in others. But this movement, we are unable to give him no continuity, it strengthen in us, to reject in the shadows which contradicts and where we put our most essential interest and our unique point of honor. There's no saint who knows of such fall. And no one can know whether he will be able to recover, nor therefore to be saved or lost. But this point is our business. It is enough to us to do everything will depend on us to prevent us saint die. There is on earth possible saints: they receive the existence and themselves through a lot of chess, tribulations and failures. It is courage that made the saints; and courage itself is nothing more than confidence in a grace that comes from above and who is always present, well that we do not always know open ourselves to it.


It seems, more often, the saint, also one who has the most control, ceasing to fight and defeat. But it also looks that he it is who has the least amount of desire: because the will is always inseparable from self-love, it seeks always the conquest and triumph. Gold in Holiness, the will, so to speak, will disappear: it leaves room in it to an action which surpasses it infinitely, but which raises it, it only for her to be obedient; She leaves the room for love. It is enough that by its own movements she refuses to obstruct. Also can we say that approaches of Holiness are still those that have greater ease and natural: which shows that grace, in the two senses given to this word, is the perfection of nature.


Seen well when we look around us, in the middle which is the nearest to us only where human beings become us present in their intimacy, and not only in their appearance, we always interpret according to the laws that govern the world of things. What times do we not hear say, or do we say no we – even, in the presence of certain beings in which selfishness seems absent, whose body is like a light body and driving as a still active spirituality: it is a saint, a Saint! Not that we can never enter the secret of life, or anticipate what it may one day become. There are contacts but who bring us a kind of revelation. They show us the work a living Holiness which we see how it is formed and how it is expressed, and instead of us force to leave the world we live in, she gives him the light that sheds light it and this inner resonance without which it would be a ghost floating in the void.




V. THE POINT OF ENCOUNTER BETWEEN THE SENSITIVE AND THE SPIRITUAL


And yet it seems to us that the saint lives in a different world than the world where we are. It is as if he saw what we do not see, as if it were according to grounds other than those that determine us. It sometimes seems that it is next to us without being with us. And we have the feeling that it is because we see the real as its surface, rather that it penetrates in depth and meaning. He spontaneously settled on a plane of existence where we can achieve that with a lot of attention and effort. Yet can we not do there stay: we have on him that escapements. It is a spiritual plan which would appear to be beyond nature: and we just call it supernatural. But it is for the saint his true nature: it surprises us to move there with a perfect natural. And by a kind of Paradox, things we have under the eyes, instead of dissipating as vain appearances, gain weight, density, which lacked them: they become expressions and testimonials. They are one with this hidden value which the saint brings us revelation, which located in the face that the world shows us, a kind of realized presence.


There is that the saint that can surpass the duality of the sensitive and the spiritual, get them a perfect coincidence. And what strikes us the most, is that there no need to unite to pass through reason. No man reasoneth as little. It ignores the abstraction. It is with the real, with all aspects of reality. Thought, it is to seek between these connections that she invents laboriously: but the saint is set up in the unit. There is not to many forms of existence that it would then be granted, but an activity centre which produces almost unintentionally and unknowingly, and they express and flourish. Everything he does seems to come from a source which is beyond consciousness and at the same time seems the most subtle invention of the most lucid consciousness and most learned. Each of its actions is for us so close and so familiar that it seems within the reach of a child: it seems that things respond even before that he seeks. There are more of them than this sensitive character who discovers them and stands away from the feeling that they are born in our consciousness. Thus the interval between the inside and the outside, between the self and the things, is abolished. The saint is not before the world like in front of a show that is foreign, to him or to a mystery which he must force the secret. His home is the intimacy of this world on which it ceases to participate and others see only the manifestations, fail to understand.


That is the reason for which is the most sensitive of men and himself more spiritual: the most sensitive, that nothing in this world leaves invariant, i.e. the most vulnerable, the easiest to touch or shake, which always has with humans and the things the most immediate contact and the true- and the more spiritual also Since there is nothing making him an all domestic initiative, which carries with it its own reasons, there no need to formulate, so for him the freedom and the need to merge: freedom, since it has no external cause which determines, and the need, as in any case he could not design he could do otherwise.




VI. A LOOK THAT DOES NOT SHAKE


What baffles and causes us so much amazement full of worried at some suspicion and dazzled admiration in others, this is where we live among the problems, the saint lives among the solutions: or rather, all the problems the existence we ask, his conduct brings the solution. There is nothing in anything that can we be given or proposed that appears us as precarious or matter. But the fugitive and the more trivial things are, as soon as the saint should take, a miraculous relief: they are at once what they are and others that they are. Rather than thinking of the eternal and absolute do them seem miserable, it is the eternal and absolute that they are reflected in our eyes. In place of distract us from the world where we are to lead us towards a chimeric and inaccessible world, the saint made us in this world even accessing a presence that we carry with us the requirement, but which it satisfied, instead of the disappointing. The ambition, which is at the heart of metaphysical thought, beyond the visible reality to achieve an invisible reality, which is both support and explanation, has only a speculative interest: it cannot be remedied only where it is made and implemented. And it may be that in the conduct of the Holy making the most humble action, the embodiment of the living spirit.


While it is true that the saint always goes to the end of itself, it is what we never do. But that is what the end of oneself, if not this exact sincerity, in everything we do, expressing exactly what we think and what we feel; that is the part the most intimate and the most profound of our soul? However, in which we are concerned, we live almost always compromise, yield us almost always to the opinion. The world where we operate is a world of false pretences. No one can say that there is a faithful correspondence between what it shows and what it is. We believe that it cannot be otherwise, that appearances are made for us conceal rather than to betray, and it is for us a brand not only polite, but charity, to soften our feelings, to retain our natural movements and take the reality of a coat of fireworks, which protects everyone and which wrong person. It seems to us that the naked reality would have a brightness and sharpness so that person cannot stand the sight. But the own of the saint, it is precisely to lay eyes on it for a look that does not shake and we always get to see. It is this which seems to us always exceed the human forces. For the saint, the world has not from below: it is this below it intends in full light. The appearance differs more than the truth: this is the truth which is itself appearance. Nothing can surprise us more. This thin film, which separated the world when we think of the world we live in, faded; These are the secret thoughts of the saint who took body and living before us. Same faults are not hidden. They are in him the testimony of the human nature. It is the most common man that he belongs to cover; because the evil and the good have it no force; He has the courage of one or the other; by concealing one, it prevents other splashing. Instead, at the saint, it is evil always present which translates to good, that arouses it and constantly revives its momentum. We are surprised to find them so close without seeing that one lives on the other and transforms it.


We cease to be shared between the outside and the inside, between the truth and opinion, between what we want and what we can. The own of the saint, is completing the unit itself. We imagine always that he lives in a perpetual sacrifice: because it's the outside that came to our attention, which we imagine that inside must separate us; It is the opinion that we fear, which we believe it ridicules the truth; This is our weakness that we invoke, which we deem that it makes it inaccessible to our most essential wishes. The saint knows neither fear nor this embarrassment. It is because it still undertakes all integer does never calculate its loss or gain. Also did he never have the impression of sacrificing. How could he make the sacrifice from the outside, which is for him than the inside in a presence that does? How could he make the sacrifice of opinion, which is for him the truth yet incomplete and foggy? How would the sacrifice of his imperfection, while he felt in him a power that keeps the repair? It seems like willingly by refusing to enter in the ways of the holiness that we sacrifice real property without which the apparent goods have neither consistency nor flavor.




VII. CEASING TO BE PRESENT AT THE EGO, IT BECOMES PRESENT IN ALL THAT IS


But perhaps does say that in Holiness, the question is what is the case that we are of the ego, which is the main object of all our concerns and that, as soon as it finds them all, gives birth to selfishness where evil is a kind of incarnation. There is an agreement among all men in the condemnation of selfishness. It is the monster which was never completed to cut all heads. But many men think that Holiness, focusing only on the inner life and personal salvation, is the form of selfishness the more radical at the same time that the more refined; to escape, you must instead our eyes are turning to the world, to the things on which we can act, to beings who continuously seek our contest.


But it is a great injustice to think that the saint agrees to ignore them. Only he succeeded by his mere presence to make things or beings he encounters on his way the interiority that lacked them. He does not live in his own conscience: in fact not an instrument at the service of its own destiny. It requires them to find their own spiritual homeland. View them the source on which it ceases to draw and to which everyone can draw without ever the dry up. It is does not itself as an example, because everyone finds at the bottom of itself the same model with which it must comply; the saint tells us only to discover.


There is no man that is more distant than him all the concerns of the ego: it is we who never stop thinking about it, either to serve or to fight it, which is still a way to think about it. The saint, it is to abolish even the thought. That is why he is the only man in the world that can be constantly present in everything that happens in the world, at all events that fill it. It is present to itself by its presence to other beings and God. That is why it transforms our own presence to us – even. It is the fate of the ego, as soon as it is aware of itself, conflict with another ego which he is inclined to deny the existence, because it claims to an interiority that is not hers. But the saint makes enter an interiority who he discovers an indivisible presence itself and everything.


It's a wonderful thing to see that it is at the moment where I surrender myself, where I became like nothing, at the time where I am as emptied everything I have and everything I am, the whole world comes to fill the free spot. Also, by a kind of miracle, one that returns itself feels everywhere external to itself, one that succeeds out of itself feels across internal to itself. The saint has no particular desire: he wants nothing more than its own demise; view us the world as wished by God; It is Holy because it is a permanent witness to this commitment which requires things to reveal to us their significance and humans to become aware of their vocation. The saint is like a light that God has put in the world and that light it up even more than we see less focus.




VIII. OUR NAME AND THE COUNTLESS SAINTS GENESIS


That is why it is so difficult to recognize the difference between the saints. There is in them a common character that tears off the experience we have of humanity: it is a sacred character that makes them the bodies of God, by which they learn how to discern in every thing the same brands of continuous creation of the world by God. They are all also outside the world, and yet it is the same world that they show us the real face, as if we saw it for the first time.


Yet they are saints who give us our name, which will not only individually, but still brings closer them to us, gives them with us some privacy and made that each of us is housed under the patronage of one of them, as if it was him that he should take for model. This is something worthy of meditation, in the reflections we can do on the names echo produced in us by the name by which we call human beings who have the most familiarity and friendship, which distinguishes us from the generic common name to all members of our kinship, which evokes in us only for us to be able to tell me , but which belongs, it is true, many other beings than me, there yet where everyone is able to tell me in this incomparable and unreachable secret which is hers.


We find in the lives of the Saints of humans which originality is so highly charged that each is radically opposed to all the others and seems to be to him only one species, as said different angels. It is therefore understandable that the same saint can become a sort of intercessor and model for both men. Each saint expresses an ideal type of humanity, a privileged mode whereby the essence of man is able to participate in the divine essence. Now there in humanity an infinite possibility: all powers that it is able to play he must bear witness to their relationship with God and receive a job that sanctify them. So to generate the saints, which everyone seems to embody one of the potentialities which we find in us the presence: it teaches us to act; for its fiscal year, it is a mediator between us and God. Because if any man is in every man, it is yet around one of its fundamental provisions that materializes the unity of every man: this is a quality unit that connects and subordinated to a centre or home of privileged interest all functions of consciousness. They all play at once with even more strength and effectiveness that they become the means at the service of a particular vocation more demanding and more exclusive. It is therefore a serious error to think that unity which consciousness aspire can be achieved only by identity. It is all the more perfect it is more differentiated. Be one, is to be unique and incomparable. It is recognize its specific individuality and agree to assume it.


There always at the saint both a call that seems to come from nature and one act by which it ceases to respond. There is nothing in what it is that appears to be imposed by it, so that it seems to have everything received, and nothing yet that he appears to have chosen by a deliberate option, so that it seems to create what it is. This is the point where in he freedom and necessity, rather than oppose, coincide. It is also the point that each of us aspire to achieve. Look who it is, it is search that one must be. Saints show us the way. Each of them is therefore for us a sort of guide, but who should teach us to follow our own path, rather than his own. It is the only way to be faithful to what they teach us. No existence can be restarted. No existence is an existence of imitation. The role of the saints, is to show us that each of us can make itself; and those we are honouring with predilection are like those friends with whom we feel a kind of affinity, which touch our hearts, that reveal us to ourselves, but we do not always look.


It is because in the essence of the man, there is an infinite number that no man will ever run that saints differ from each other so deeply. That is why in every man, there was a saint possible, that maybe will come never on the day. That is why finally it will always be born new saints, none will reproduce the figure of those we know well that there can be no progress in the order of Holiness, and that every saint is still, according to the gifts he received and the circumstances where it was placed, a kind of absolute unique and inimitable. It is its absolute relationship with God that gives every individual, regardless of limitations or weaknesses, the brand of the absolute, that is making him a saint.




IX. THE SPIRITUALIZATION OF EXISTENCE IN REMEMBRANCE


It cannot ignore however that no man seems to deserve the name of saint for us until his life is gone. This is probably because until his death he is capable of succumbing to temptation; but it is mainly because, if the saint is a spiritual being, the only past is capable of producing this mysterious transformation of the flesh in mind which is for us the meaning of our existence in time. Thus explained that our life undertakes a whole in the future, but could not watch it as accomplished when she fell in the past. We almost always think, it is right, that the own of the past, this is only to destroy what has been, so that moving forward in time, we don't cease to address in a form of always new existence, we would never do that take in an instant fugitive and vanishing, an aspect of life which will abolish as soon. It seems that we are ever established in the being and not to arise sometime before us that nothing getting its act together and engulfed it forever. The passage of what is going to be to what is more is like a birth and a simultaneous and uninterrupted death. What we call death ends this strange transformation and completes one shot this continuous destruction of us – even that is the law of any temporal existence. It is as if being was always trying to escape to nothingness, but was always defeated.


This is however only an appearance. Because of this past we know it happened because the memory us keep. Even that we cannot ever recall it, it remains a possible memory. But what is the meaning of remembrance? He cannot be identified with a pure nothingness. Shall we say that he is here only to certify an existence that we have lost? But it is itself another form of existence. This lost existence, it was a sensitive and material existence, but that it overrides an invisible and spiritual existence which is not hard to show that it has any of the characters, which can make us believe that we have lost everything, but who has new abolished existence did not and show relation to it an incomparable privilege. Because this spiritual existence is now an existence which is in us, and even that is us. There is no doubt that in remembrance there is often a light and depth that did not belong to the object at the point where we perceived, nor to the action at the time where we were doing. This memory tore the event at the time, it gave him a kind of eternity, not because it is always present in our conscience, but in law, it can become again if we want to. So it is always there as an available Act and that we can always resurrect. This is to say that it is a form of existence new, very intimate to us – same, stabilized and purified, and that only can be regarded as inferior or as degraded those who believe that we have apprehension the real only with his eyes and his hands. So it was necessary that an existence tinsmith body shape to be able to change into a spiritual existence, which is the goal to which it tends, and to lead. And, as observed, for example should be from this world die like body to be reborn as a spirit.




X. UNION OF THE LIVING AND THE DEAD WORLDWIDE SHARING OF REMEMBRANCE


But will we accept that Holiness resides only in this subjective immortality which is remembrance? There is a crucial distinction that should be. It is in remembrance that he saved himself that every being is spiritualizes and conquers its eternal existence. Otherwise what might remain of him to death? His own Immortality would no longer be that of beings who lived, but of another being unrelated to the first. And could return as much as it wants the problem of immortality: it cannot be dissociated from the memory of our past; It cannot justify its possibility by how even designing the report of memory with the body, that it assumes, but to be loosen. It can discover us its essence by the idea of a transformation that remembrance subjected to the event, when his reality is abolished.


But of that spiritual life of another, we never know anything, even before it died; Gold in death, this other is nothing more for us than a souvenir. And it may be possible to think that between this memory of him that we and the memory of itself to which he himself is reduced, there is a mysterious affinity. Thus, despite the protests of the senses or emotions, we are perhaps more closely United to the dead that we are living. No doubt we can forget them, and our carnal attention can turn away to other concerns. But unbeknownst to us, they remain there, always ready to be mentioned again, and act on us infinitely more selfless and more pure than they had on us when they were still alive.


This is what allows to understand our union with the saints. It is a very spiritual union, which makes them present in our lives, mixes them in our deliberations and our designs, which heard us their voices as if it came from the depths of ourselves, which awakens in us suggestions that it depends on us to listen, opportunities that it depends on us to realize.


We live with them in an invisible world that is the real world, which all minds are members, making continuous and their mutual relations, and that the visible world is not only the evidence, but also the instrument. It is therefore natural that it disappears as soon as he served.


You see how it is possible to tell at once that the saints are among us, although we do not know to recognize them, and yet they become for us the saints when their life is gone and that they are changed for us in spirits. It seems that should therefore transform deeply the idea that it is the role of memory generally: it is believed that it is a kind of substitute of reality when it comes to missed, that it never brings us a kind of inconsistent what shadow was, and that it is never call only as an auxiliary relief intended to fill the gaps of the current existence. But the memory has a much nicer function: it is that unites us temporal to the eternal, who drags on, so to speak, the temporal, it is she who purify and which is illuminated, it is in it, as soon as we close our eyes, that we perceive the meaning of any event to which under attended and any action that we won accomplished It is she who incorporates the past to our soul to our present spiritual. It is in it finally our self is collects and discovers his own interiority in itself; It is she that, unless we need to, the saints discover us their Holiness and are honored as they deserve.




XI. OF REMEMBRANCE TO THE IDEA ALIVE, WHICH IS THE SOUL


This will point yet without difficulties. Because the saints are beings individual: Gold they have transgressed, it seems, the conditions of individual existence. We want to know their life and they are beyond life. They do become Holy in the memory of their temporal history, while the time is no longer anything for them. Also should recognize that it occurs in memory that we have a kind of transfiguration of all accidents that they have crossed: these accidents now emit their real meaning, they have become figures and symbols. Themselves are reduced to their true essence. This point was losing nothing of what they were: it is not to become an abstraction devoid of life. This is in contrast to bare this life principle which was in them and that both slag came cover to obscure the light and cripple the momentum. We are at the point where the memory itself is transformed into a living idea: everything what there was in him of perishable and that perished is there than to help retain the power active and significant. In us this power can become present when we act: happens whether it inspires us and which sustain us. It is mediator between us and God. And this living idea, it is the soul itself which survives death, which is stripped of all elements of the fate to which she was mixed and who have served only to experience and be done. How could anything survive in it all the misery that time has melted and as dispelled? This idea that we keep us active and presents, is a soul with which we constantly receive communion. Here only we have the experience of what may be the relationship between between them the souls when they no longer have to use as instrument this body, which is between them as a screen. It must be singularly attached to the Earth to think that even in the spiritual life, we must find all memories of the Earth, instead of success to draw this pure essence which, already in the happiest moments of our earthly existence, seems to transport us to another world where we have more business to sublime and eternal realities.


It is in this other world that the saints allow us to penetrate. They lead us to him as by hand. The memory that we have of their lives shows us still mixed with Earth, full of weaknesses and subjected to thousand tribulations. Their example is for us a sort of security: we consider our life with less of concern or contempt, they support it not only, as it is believed, by their example, but by this same force they give us in trials, forcing us to spiritualize everything that happens to us.


Therefore is easy to see why we call not the same saint according to the different circumstances of the existence and also why there are saints to which we turn more willingly our looks, as if there was between us and them more than kinship, as if they were better able to understand us and help us, as if we felt any immediately in more closely with them familiarity. It is that, if all men carry within them the same powers, they do exercise not all also. And as it happens there is friends with each of them provides and completes what is lacking to another, so that their Union was born a man who is more perfect than each of them, thus we can say that every saint calls himself a posterity which develops and implements all the options that it contained in the germ it. But it is a seed that grows indefinitely.


Saints show the man everything he is able to do and to be: they are back up to God the origin of all the possibilities available to it. They allow us to recognize what are those whose employment is given to us: they teach us how to implement them. What comes of them flows to us. Thanks to them, each of us view the vocation which its own and becomes able to fill. Not that we can do nothing more to imitate, which often discourage our companies, but they show us what is the field in which we apply our efforts and where our work continue their own, often without him looking like. It is through them that the material world is the join with the spiritual world and time with eternity. It is by the memory that we kept in that we can make them a part of our soul: but this memory even made them human beings spiritual with which we are United in this universe of the mind where each individual fulfils a vocation that does not belong to that alone and all other individuals are inseparable and solidarity.




XII. THE SAINT, THE HERO AND THE SAGE


It often opposed the Holy hero and the sage. The saint may be one and the other, although this does not always happen: or at least what a hero who often hides beneath the surface of the submission, a sage who often hides under the appearances of madness. It seems that the hero and sage have case to the nature and the will or the reason have the power to defeat her or resolve. Heroism and wisdom enough purely human resources and one as the other it must be said that they are well away from Holiness. They do not come from the same source; they do not tend towards the same end. The hero does not yield to the nature: he puts his will above; whenever a conflict occurs, there must be willingness which prevails, even tho himself succumb. Instead, the sage seeks an agreement with nature, it makes it docile to his purpose: he directed between nature and want a sort of balance that ensures its inner tranquility and allows him to keep in mind its free game. The hero resists the order of events, even if it is broken. Sage accepts this order to be accommodating, but he gives it a spiritual significance. One and the other have to look only for the value: but the first is always ready to force the course of events, to make popcorn, and the second to join, in order to compel him to testify. One sees only conflicts and sometimes raises: the other soothes them and seeking a harmony which sometimes reaches that avoiding. Should the heroes from opposing combat when wisdom even ceases to be sufficient and that it was it again that him advised it. Should that sage refused never heroism when his wisdom can only be maintained only at that price. But the hero and the sage are men whose we know they count only on themselves to act: also likely still fall. This is something that makes us puzzled to see that we can be the hero of a bad cause and that the wise sometimes sacrificed the best party to the idea of a risk that it should run. Heroism is still bright and this is why there is a false heroism; and yet there may be unseen and unnoticed by one who assumes it. Wisdom is often only apparent peace which we can say that it is a false wisdom if it is not the mark of the peace of heart.


Finally, it seems that heroism is an Act and wisdom a State. Also the heroism we always seems to occur in an instant, as if it was worn by the event. Almost always he knows then a voltage drop. Few heroes are able to remain at the level of the Act they have done one day. Not asked not. A continuous heroism, in a life that requires us constantly to be reborn and to support it, is beyond heroism. We will say to the contrary of the wisdom that she belongs to the duration and not at the moment. The important thing is that it does not let shake. You can do certain things with wisdom: but wisdom comes little by little in our nature. It is acquired, and it is in the last years of life she bears all its fruits.


About Holiness, they say that it is indiscernablement an Act and a State; It is a State that not only is expressed by acts, but is itself an ever-present Act which is able to Flex, but which continues to resurrect. Also does say that while heroism belongs to the moment and the wisdom at the time, Holiness belongs to eternity; but it is let down eternity in time. And that is why it occurs always in the moment, where it is always available, ready to give and to act, although it fills its undivided unity of all existence and that it cannot be reduced to the moment or the sum of all moments. In an instant, she opened a gap on the eternity, but is an eternity that fail ever, found through the duration and which makes continuity.


Also should we not be surprised that the saint often perform actions that are considered heroic. But they can not be attributed to the heroism if heroism involves only a fight and a victory. Indeed, it seems that instead of being in conflict with nature, whether by a necessity of nature the saint to produce actions that we feel are the finest and the most difficult. It is that there is in him a new nature which, instead of opposing each other, merges with it because she spiritualizes. And his conduct, although it seems folly, yet defies the wisdom of the wisest. Not that it is the effect of prudence calculations rather it is because it is beyond prudence and takes its inspiration from a higher source, that it includes all the tips and always exceeds.




XIII. THE SAINT MADE THE WORLD A PERPETUAL MIRACLE


Characteristic of Holiness, it is to make us live in the atmosphere of a perpetual miracle. And we say that we are dealing with the miracle when we feel that the action of God is present in everything we see and in everything we do.


In this respect we can say that there is a kind of contradiction between the action of the scholar and the saint. Any effort of the scientist is to strip the world and the lives of their miraculous character and it is well known that it does not, because the world, in the face that gives us the most profound science, remains as mysterious, and perhaps more, than in the face it presents to our senses. But science yet withdrawn its character of a miracle because it assumes it is sufficient to itself, it lies in a set of objects or phenomena in space or in time and linked between them by more or less complex laws that we discover little by little. Thus the spirit of the scientist remains immanent in the world.


But it is already a great miracle that there is a mind that can think about the world and learn to know him. It is for this that the spirit is himself transcendent in the world. It is not in the world he can find the end of his destiny. The world is for him both a language and a test. It is necessary to become for the spirit not a mere object of spectacle, but the means by which the spirit itself is carried out. This is because it is an obstacle that he is also an instrument. This is because it is rebel in mind he can become for him a witness. The saint constantly requires the world to testify in favour of the spirit. It is said that he always shows us the world the living presence of God. The lesser of his words, the least of his gestures is intended to make it explode. And in this world where there is nothing that is miracle, the stunted grass until the round of stars, the movement whereby I WAGs finger until the extensive shaking of the nations, there is nothing yet that becomes bright and simple for those who view a sign that it agrees to recognize in every thing a call to which he agreed to answer.


This world becomes for us a blind mass and monstrous if we think that it is nothing more than what it shows us, where we ourselves as in a vise, which always ends up crushing us. It is while we can say of the existence that it is absurd. But it is the spirit who judge and which therefore escapes him. It is therefore, if existence is in him and not out of it, to the world, instead of close his eyes or contradict its requirements, to become the field of their exercise. The world then acquires a kind of transparency. It has meaning for us than to allow us to measure every moment in the show he gives us, the successes or failures of our spiritual activity. It is not surprising it is full of light for some and darkness for other. What is less the effect of penetration of intelligence as the purity and innocence of the will.


It is this miracle in Act that the saint never ceases to reveal a miracle where all things remain as they are, but we suddenly discover their essence and their meaning that without him, would have missed us. The spirit then visited his true homeland. It is therefore not true to say that the saint has escaped the world should say instead that it is the only one to have access in the depth of the world, rather than remain on its surface. Far from dissipated, the world shows him the very foundation on which it is established. He became the face of God, while for those who consider it with the eyes of the body, it is the face of nothing. But he receives such transfiguration as one who, instead of think it sufficient to confront him with the only forces available to it, realizes an interior conversion whereby he becomes attentive to the presence of God in him whose carries the look of love it throws itself over all things.




Louis LAVELLE, four saints, Albin Michel, 1951.

Eight stanzas on the incomparable by Abhinavagupta



1. Here, no need for spiritual progress, contemplation or skill speech, no surveys, no need to concentrate to meditate, or to practice the marmonnees prayers. What is, tell me, absolutely certain ultimate reality? Listen to this: don't take or leaves, and as you are, fortunately enjoy everything.


2. From the point of view of the absolute reality, it has no transmigration. How then is it question of interference for humans living? Since the free being never had obstacles, undertake to release him is futile. It was there that the illusion of the imaginary shade of a demon, rope to a snake that produces confusion baseless. Don't let nothing take nothing, well established in yourself, as you are, spend time pleasantly.


3. In the inexpressible (1), what speech can there be and which way conforms loved worshipping and adoration? In truth, for which and how a spiritual progress happen, or even who reciprocate by steps in the self? Oh wonder! This illusion, though differentiated, is none other than consciousness-without-second. Ah! everything is very pure gasoline tested by yourself. So, don't get unnecessary worries.


4. This Bliss is not like the intoxication of wine or those of wealth, or even similar to the union with the beloved. The appearance of conscious light is not like a beam of light that spreads a flashlight, the Sun or the moon. When it breaks free from accumulated differentiations, the State of happiness is an elation comparable to putting ashore a burden, the appearance of the light is the acquisition of a forgotten treasure: the field of the universal Nonduality.


5. Attraction and repulsion, pleasure and pain, Sunrise and sunset, infatuation and abatement, etc., all those States participating in the forms of the universe manifested as diverse, but by their nature they are not distinct. Whenever you take the particularity of one of these States, attention immediately to the nature of consciousness as identical to him, why, full of this contemplation, do you forward you not?


6. The effectiveness of what exists currently did not exist before; suddenly, indeed, always popping up the things in this world. In what reality can claim, so disturbed by distorting the intermediate state (2) confusion? What reality is there in the unreal, unstable, the falsified, in a pile of skins in the error of a dream? Remains beyond the imperfection to the anxieties of the doubt and awake.


7. The innate cannot be subject to the flow of objective existence; These manifest themselves as experienced by you. Although private by nature of reality, in one instant, by the fault of an error of perception, they take part in the real. Thus comes from your imagination the vastness of this universe since there is no other cause at his appearing. Therefore, by your own glory, you shine in all the worlds, and although unique, you are the essence of the multiple.


8. When arises as immediate contact with self consciousness then the real and the unreal, the little and the abundant, the Lord and the transitional, which is polluted by the illusion and what is the purity of the self appear radiant in the mirror of consciousness. Having recognized this in the light of the essence, you whose size is based on your intimate experience, enjoy your universal power.




Notes


(1) the Kashmiri tradition uses the word Anuttara: the leading, the Sans-egal. This Word can also mean the Incomparable, literally: "which is not the highest of two" (because there is no other than him). This is the real nature of any apparent diversity. It has only the conscious light. Even say that the conscious light is the 'any' is a restriction: there not 'All', not more that it has parts. The conscious light is unthinkable.


(2) this "intermediate state" refers to the second moment of any perception or activity. In the first moment, there is no thought, just a pure light momentum in which the object perceived shines in its true nature, the certainty of I true. In a second moment, in the original fullness appears a separation by which it delimits the object relative to what it is not. The third time, the object is perceived as a fully differential object, with all its features: it is the ordinary perception of sleep.


This text is taken from the hymns of Abhinavagupta, translated and commented by Lilian Silburn, Collège de France, Institut de Civilisation Indian, Editions de Boccard, Paris, 1968 (reprint 1986).

Come back always…



tree silhouettes


I remember this momentum towards the sky
It was a climb, a return
At each step, a knowledge made grace
At each breath legions gathered


At the dawn of the last moment
There were a multitude of sparkling Suns
Each breakthrough let light from the Source
To a multitude of worlds bathed with love.


And the last question fusa "but that contemplates this? ''
Then I felt as an ultimate inspiration
And it is y had over what ' a.




Divine body


When our bodies celebrate love
It's like a dance of God with himself
Under the merger of caresses, my skin, your skin?
A single universe that vibrates to meet and marvel


The impulses of desire, a single breath
As a gentle heat bath
Grace expiring like a wave
While another shudders already


In your eyes, I look at my reflection
A mirror of water tinged with a tiny, fragile veil
A shade of color like no other
And in Ecstasy, the revelation of a new agreement.




Transparency


It was a long night of amnesia
Eons during which I perceived the dream
As heavy, solid, substantial
Matter as dark and devoid of soul


The ultimate experience may withdraw
The scent remains
This reality is only a veil
Its members even the creator celebrates the creation


This body is pure transparency
Without substance or own existence
A vacuum impermanent, singular and unparalleled
Through which flue light one


Nothing exists that love
Who plays to separate, to be forgotten
Generates all life forms
To celebrate the joy of the union without end.




Flowering


Love is the single lamp which stirs the outbreak of life
Where the look of consciousness arises, it breaks
My measure rather than the spirit one
I bow and makes me his grace


And if he wishes, then, as by miracle
Border flow, a vacuum opens
A larger space is aglow and joined in the fire
Under the protection of the single soul of this world


The seed of love made flower seed
Within the already perfect form already completed
It develops into a new perfection, a new completion
From grace to grace, one without second is celebrated and unfolds.




Yves-Marie Hour – 13 July 2015

"Blessed are the poor in spirit!" by Meister Eckhart

Beati pauperes spiritu




By the mouth of wisdom Bliss stated: "blessed are the poor in spirit because the Kingdom of heaven belongs to them.". "The angels, the saints, who was never born must be silent when talking about the eternal wisdom of the father because the wisdom of the angels and of all creatures is that pure nothingness before the unfathomable wisdom of God.


This wisdom said: "blessed are the poor. »


Now there's two kinds of poverty. Outdoor poverty, good and very commendable when human lives voluntarily out of love for our Lord Jesus Christ, as itself has assumed it on Earth. But the word of our Lord, it is another poverty, domestic poverty; as it says: "blessed are the poor in spirit. "Be, I beg you, such poor understanding this speech because, I tell you in the name of eternal truth, if you become not similar to this truth, you will not be able to understand me. And some people have interviewed me about the real poverty and what is meant by a poor man. Now, I will answer them.


Bishop Albert said: "is a man poor who cannot settle for all the things that God has ever created", and this is well said. But we go further and place poverty at a much higher level. Is a poor one who wants nothing, knows nothing and does nothing. I'll tell you about these three points and please, for the love of God, trying to understand this truth, if this is possible. But if you do not understand not to be not troubled because I talk about an aspect of the truth that very few people, even deep, are able to understand.


First, we will say that a poor man is one who wants nothing. Many people do not actually include this sense. They are those who engage in the penances and external, performance practices that they nevertheless considerable, for while they do that autoglorifier. May God have mercy of so little know divine truth! They are required for saints, according to their appearances outside, but inside it are donkeys who do not understand the true meaning of divine truth. These people say that poor is one who wants nothing, but according to the interpretation they give to these words, the man should live endeavouring to no longer have own will and strive to fulfill the will of God. These are well-intentioned people and we are ready to rent them. God, in his mercy, will probably grant them the Kingdom of heaven, but, I say, by divine truth, that these people are not, even from afar, real poor. They spend for prominent in the eyes of those who don't know any better, however they are donkeys who do intend nothing of divine truth. Their good intentions undoubtedly earned them the Kingdom of heaven, but of poverty which we now speak, they know nothing.


If I was asked what he meant by a poor man who wants nothing, I would answer: as long as a man still wants something, even if it is to accomplish the whole expensive will of God, it does not have poverty which we speak.


This man still has a commitment: fulfill the will of God, which is not the real poverty.


Indeed, the real poverty is free of any personal desire and to live, man must take as it was when it was not. I say to you, by the eternal truth: as long as you still have the thirst to do the will of God, and the desire of the eternity of God, you are not truly poor, because alone is truly poor who wants nothing and wants nothing.


When I was in my own case, I had no God and I cause myself, so I wanted to nothing, I wanted nothing because I was a free being and me knew myself according to the truth which I enjoyed. There, I wanted me to myself and didn't want anything else, because what I wanted I was and what I wanted. I was free and God of all things.


But when by my free will I was my nature created, then God appeared, because before that were the creatures, God was not God, it was what it was. But where were the creatures, God was no longer God itself, but God in creatures. Now we say that God, as God, is not the supreme achievement of the creature because insofar as it is in God, the lesser creature has the same wealth that he.


If it was that a fly has the intelligence and could understand the Lord whence it emanates, we would say that God, with all that it is, as God, could satisfy this fly. This is why we pray to be free from God and to be seized of this truth and enjoy forever there where the highest angels, the fly and the soul are one; there where I was, where I wanted what I was, and was what I wanted.


So, we say that man must be as poor will only when it was not. Therefore, being free of all to, this man is really poor.


Poor second is one who knows nothing. We have often said that the man should live as if he lived neither for himself nor for truth, or God. We now still further in saying that man must live in such a way that he knows any way he saw for himself, or truth, or God. Moreover, it must be so free to know everything he knows or feels that God lives in him. Better yet, it must be totally cleared of any knowledge that might yet arise in him. When the man stood still in God's eternal being, nothing else lived in him than himself.


So we say that man must be as free of its own know-how, as it was when it was not, and let God operate according to its predilections to remain free.


Everything flows from God has to end a pure activity. But the human-specific activity is to love and to know. However the question arises what essentially is bliss.


Some teachers say that it resides in the knowledge, others in love. Others that it resides in the knowledge and love. They already speak better. As for us, we say that it resides in the knowledge or love. There is in the soul something knowledge and love. This netherworld don't know or don't like as the other powers of the soul. Anyone who knows this is bliss. It has neither before nor after, without waiting, and is inaccessible to the gain and loss. This essence is free of everything that God is in it, but enjoys itself by itself as does God.


We say therefore that man be held leaves and free from God, without any knowledge, or experience that God is in him and thus is only that the real poverty can hatch in the human.


Some masters say: God is a being, reasonable being who knows every thing. Now we say: God is neither be nor be reasonable, and he knows neither this nor that. God is free of all things and that is why it is the essence of all things.


The truly poor in spirit must be poor of his own knowledge, so that it knows absolutely nothing no thing, nor God nor the creature, nor him same.


Free from any desire to know the works of God; only in this way, humans can be poor of his own knowledge.


Thirdly, poor is the man who does nothing. There are many who said that perfection was the fact of nothing have material, and this is true in a sense, but I hear everything else.


We have previously said that a poor man is even not seeking to do the will of God, but that he lives free of his own will and God's, as it was when it was not. This poverty we declare that it is the highest.


Second, we have said that poor man knows nothing of the activity of God in him. Free knowledge and knowledge, as much as God is free of any thing, this is the purest poverty.


But the third poverty that we are talking about now is the most intimate and deepest: that of the man who has nothing. Be any listening! We have often said, and great masters have said too, that man must be clear both exterior that inside, so that it is the place where God is anything, any work and can operate. But now, we are going to the beyond. If the man is free of all things himself, and even God, but he still has a place where God can act, also a long time that this is so, the man is not yet poor most essential poverty. God does not tend to a place in man where it can operate.


The real poverty in spirit is that the man must be so released of God and of all his works, God willing to act in the soul, should be itself instead of its operation. And it does so willingly, because when God finds a man as poor, God is doing his own work and man lives so God in him, God being the own its operations. In this poverty, the man finds the eternal being that it has been, it is now and it will be for all eternity.


Saint Paul says: "everything I am, I am by the grace of God. '' "However, our discourse seems to transcend the grace, the being, the knowledge, the will, and all desire. How so understand the word of saint Paul? It will answer that the word of saint Paul is true. Should it be inhabited by grace; It is she who Opera so what was potential became current. When grace came to an end, Paul remained what it was.


So, we say that the man must be so poor that it is nor does him no place where God can operate. As long as it retains a location whatever it is, it keeps a distinction. This is why I pray to God to be free from God because my essential being is beyond God as God's creatures.


In this deity where being is beyond God, and beyond the differentiation, there, I myself, I wanted me to myself, I knew I myself, to create the man I am. So I'm involved myself according to my essence, which is eternal, and not my fate that is temporal. That is why I am unborn and hence I am beyond death. According to my unborn being, I was forever, I am now and will dwell forever. What I am according to my birth will die and destroy due to its temporal aspect. But in my birth eternal, all things are born and I cause myself and everything. If I had wanted to, neither myself nor any thing would be, and if I wasn't, God would not be more. That God is God, I am the cause; If I wasn't, God would not. But it is not necessary to understand this.


A great master has said that his breakthrough is more noble than his emanation, and this is true. When I émanais of God, all things said: God is. But this can fill me because there I recognize me creature. On the contrary, in the breakthrough, I am released my own will to that of God, and all its expressions of God himself. I am beyond all creatures and am not creature or God. I am much more. I am what I was, what I will dwell now and forever. There I caught a flight that leads me beyond all the angels. In this flight, I get such wealth that God cannot suffice me according to what it is as God and all his divine works. Indeed, the evidence that I receive in this breakthrough is that God and I are one. There I am what I was. I don't think or don't décrois, unchanging cause making to move anything. So God find more room in the man. L ' man in poverty found that it was forever and it will remain forever.


Here God and spirit are one and that is poverty essential to contemplate. That does not include this speech remains free in his heart, as long as man is not similar to this truth, we cannot understand it because it is immediate, without veil, flowing directly from the heart of God. That God us help to live eternally.


Amen.


Knowledge non-dual and pacification of the desire to know



By Nisargadatta Maharah


At the moment the human being becomes aware it looks to be more happy. It is the origin of all forms of activity in the universe. Therefore, the universe itself reached the existence, through the atomic form of[atmique] consciousness.


But what is this Atomic consciousness? There was nothing – not even nothing, no pretend – before appears self-knowledge. In this State without a State stood the awareness, awareness of his own being.


In fact, there was neither time, nor space, nor cause. Consciousness was unjust, so it is futile to look for one. He had no time, so we cannot date. There was no space, can not locate. This is why the Vedas, Shrutis and great yogis, as ADI Shankara, declare, relying on intuitive experience, there is no cause, nor time, nor space. There was no sun, because there was no space to exist, yet the Atomic conscience was, she was perceived as such and there was nothing else.


Why? Because there was nothing, neither above nor below, able to become aware. Only awareness of being was there. How long lasted the State? There is no possibility of response. The great miracle is that this state of existence was present and with it a cosmic desire and its immediate implementation. That is how the miracle is materialized, miracle later designated by the word God.


Therefore man was convinced that everywhere where there was God, there were miracle and that everywhere where there is miracle, there was God. This conviction led him to wish that God be conducive. But he was unable to understand the essential nature of God. Each different people has its particular form of devotion and this form continues. That God and his miracles are one thing is correct, but the interpretation of this truth is multiple. Here for example, it is different from what it is elsewhere; for them God is unique, for us it is the opposite.


One who desires only to the vision of God, nothing else, can only discover, understand this. And the wonder of wonders is that he also attained bliss. Only flickering awareness of the beginning participates in this beatitude, because it only has the nostalgia of perfect harmony.


Consciousness has gone through multiple incarnations. These incarnations are changes in form, quality and location corresponding to the interests and desires of this consciousness. What is the origin of all this? It is the persistence of these desires, his "wants". One of the qualities of consciousness is the spontaneous ability to take any desired shape. Primordial Atomic consciousness is in agreement with these "wants" and their realization is instant. That is how consciousness became multiple and ubiquitous.


This set – each in its nature and own – although apparently multiple form is unique in its essence, it only extended his being and included all its possible variations. The energy of a single atom has diversified into a number of centres, each with its own peculiarities and its own will. This situation has created many conflicts. Every moment the will of these countless centres is exercised differently. Each incoming "wanting" in fight with others, he could not only result in great confusion.


Generally, the atom will ignore the 'why' and the 'how' of his desire, but its realization must be there. The concrete result of the desires of this Atomic 'wanting' can be observed at the time of cosmic destruction, when the whole universe is reduced to ashes.


But the "wants" imbued with love are not, them, all cleared. The great moments of joy of this world are due to these "wants". The quality of individual energy feeding the will is still operative, it belongs to its essence and falls within the Force first.


No one can become aware of yourself outside this quality. Anyone who has the experience of the self the right to this quality. Themselves as anything else is a sin, degeneration; is to create duality. The primordial energy that has glittered originally experienced a desire, whereupon she became multiple centres of "want". In reality it is a and homogeneous, but because of ignorance, it seems to be heterogeneous. The creature sees itself as something different but, in reality, there is no transformation of the original fiber. The only thing different is this stupid idea of difference. It can be cleared through the practice of upasana. Ultimate unity will be achieved by this practice.


It was stated above that it is y time, nor space, nor issue, at the time of the first thrill of the atmic energy. What good, you say, talk about these characteristics and these different concepts?


The reason is as follows. The thrill of this atomic energy is appointed by the Vedanta: the Grand principle. The essential quality of this principle is consciousness. This consciousness, "conscious of being conscious", instantly unfolds into ether[akasha]. How could we be aware of the time if this awareness did not exist? This wide deployment of the ether is the space. This suggests that the three are only a single, Unique Grand principle.


It is a single quality that has transformed this principle in space, time and cause. Then came the three gunas and the five elements. The speed of this operation is literally inconceivable. Consciousness turns into ether, which in turn becomes space. Original flicker is deployed in space and he became air. The air brought his momentum and fire was born in existence. The vibration of the fire intensified, he became cold and there was water. The water cools further and it turned into land.


These features of previous forms are crystallized in the Earth and the vibrations of these forms are in it. Under these different qualities have emerged countless beings living and countless plants; but within all the thrill of the first Force is present.


Original flicker which preceded the ether is present in each electron in each proton and it continuously increases its power. As long the palpitation of the atom is effective, each of its elements is in motion. The original principle soak all of the event and all of its components. Whether they are inert or beings alive, the first Force is in them continually active.


The ignorant creature thinks she can "do" something, that it may be well or poorly. It feels like happy or unhappy. but the original consciousness sees nothing other than itself.


She had no bodies, however it acts through countless bodies. It is never polluted and can never be. Consciousness, trapped in this ridiculous physical structure, suffers from its own limitations. Multiple centres of consciousness surrounded by limiting additions, believe to be different from the original source. But it has only a being, that a spirit, that quality; without form, without parties, beyond time, beyond the space, boundless immensity: pure consciousness which is one.


There is there no possibility of difference, distinction. Everything happens at the right time in accordance with the law that dominates us all. But the creature, abused by the sake of paltry desires, "me" and "mine", suffers unnecessarily; It is limited only to his person. But everything materializes at the appropriate time. When Ravanah becomes intolerable, Rama appears to relieve you. When Kama becomes tyrant, Krishna is there to combat.


This is how continues alternating highs and lows. The force that controls all of these events is always the same. It never changes. It is not possible that there is a God at a time and one different God to another, yet what think ignorant creature. An item unique gives birth to the magnificence of this universe manifested. In the absence of this single element, there is only absolute silence.


When this unitive quality is recognized and fully accepted, the heart melts into the heart, confidence in the confidant. There is a supreme sense of the original unity of all things, a sense of the inalienable and mutual unity of all things. In addition, a clear conscience of belonging to one of all the different characters found in the event. Then the supreme reality is reached; It is called the supreme self. Any time, all space and all causes have become one for eternity. Only one is eternally active and omnipresent. He knows neither gain nor loss, or death. It is unborn, sui-generis, eternal and yet he was born in every moment and manifests at each time. Any intellectual and spiritual knowledge stops here.


Text written by Nisargadatta Maharaj in the 1950s.
-ERR:REF-NOT-FOUND–ERR:REF-NOT-FOUND-

"A tornado of freedom", a dialogue with Francis Lucille


<span style="“color:" #993300;”
="">What can we expect of our meetings?</span>


Learn how to do not wait. Do not wait is a great art. When you live more waiting, you live in a new dimension. You are free. Your mind is free. Your body is free. Understanding intellectuellemnt that we are not a tense psycho-physical entity to become is a necessary first step, but this understanding is not sufficient. The fact that we are not the body must become a real experience that penetrates and releases our muscles, our bodies internal and even our cells. Intellectual understanding that corresponds to a sudden and fleeting our true nature knowledge re already brings us a Flash of pure joy, but when we have full knowledge that we are not the body, we are this joy.

<span style="“color:" #9933
00;”="">How can I collect palates that I am not the body?</span>


We are all of the moments of happiness that are accompanied by a perception of expansion and relaxation. Before this perception body we found ourselves in a timeless experience, a joy without cause and without mixture, including the physical sensation is that the subsequent backlash. This joy perceives itself. At this time, we weren't a body limited in space, we were not a person. We knew ourselves in the immediacy of the moment. We all know this happiness without cause. When we explore in depth what we call our body, we discover that its essence is this joy. Then we no longer have the need, taste, nor even the possibility to seek happiness in external objects.


<span style="“color:" #993300;”=
"">How to accomplish this exploration in depth?</span>


Not deny the bodily sensations and emotions that come to you. Let them blossom completely in your vigilance aimlessly, without any interference of the will. Gradually, the potential energy trapped in muscle tension is released, the dynamism of psycho-somatic structure runs, and back to the fundamental stability occurs. This purification of the body feeling is a great art. It requires patience, determination and courage. It translates to the level of sensation by a gradual expansion of the body in the surrounding space and penetration culturability of the somatic structure by this space. This space is not experienced as a mere absence of object. When attention is free of perceptions that the fascinated, she discovers herself as this luminescent space which is the real bodily substance. At this time the duality between body and this space is abolished. The body expanded to the extent of the universe and contains in its bosom all the tangible and intangible things. Nothing is outside. We all have this body of joy, this awakening body, this body of universal home. We are all full, without any missing parts. Explore only your Kingdom and take possession knowingly. Most live in this miserable hut is a limited body.


<span style="“color:" #993300
;”="">I have brief glimpses of this Kingdom in times of peace, and then I go to work and find myself in an environment that is neither royal nor peaceful, and my serenity leaves me immediately.</span> How can I keep my equanimity at all times?


Everything that appears in the consciousness is nothing other than conscience, your colleagues, clients, superiors, absolutely everything, including the premises, furniture and equipment. Understand it intellectually first, and then verify that it is indeed the case. There comes a point where that sense of intimacy, this space of benevolence around you more leaves you. you are everywhere at home, even in the crowded lobby of a station. You don't quit when you go in the past or in the future. Do not stay in the hut, this immensity awaits you here, in this very moment. Informed of his presence and having tasted once the underlying harmony of things, let the perceptions of the outside world and your bodily sensations deploy freely your benevolent attention until where the background of fullness reveals itself spontaneously.


This reversal of perspective is similar to that suddenly recognizes an angelic figure in the tree one of these engravings that were the joy of the children from the beginning of the twentieth century. First, we see that the tree, and then, informed by a message at the bottom of the image that an Angel hidden, we proceed to a thorough review of the foliage, until the moment when we finally see the angel who was always before our eyes. The important thing is to know that there is an Angel, where he is hiding, and to have experimented once the process during which the shaft gradually désobjectivise until where the engraving lines constituting the substance appear as such and recompose to give us the secret of the image. The track having been pioneered, the subsequent reversals of perspective are increasingly affluent until the moment where we see virtually simultaneously the tree and the Angel. Similarly, once our deep nature re-known, residual distinctions between ignorance and enlightenment fade gradually to give way to the ainsité fundamental to be.

<span style="“color:" #993300;
”="">I'm starting to realize that I am sucked into my body, my feelings and my impression of being a separate individual.</span>


How is this earthly manifests?


<span style="“color:" #99330
0;”="">I feel, like, hypnotized, both by my thoughts of pride, my emotions, anger, especially, and the shaking of my body.</span>


Ok. As soon as you realize that you're hypnotized, hypnosis ceases.


<span style="“color:" #993300;”
="">Why this? This point is not clear to me.</span>


Ask yourself who is hypnotized. Ask yourself deeply. Who is this? Where is it? You will see that such an entity is not found. If you explore your one psyche and your body, you will find a few concepts that you identify yourself as "I'm a woman", "I'm a human being", "I'm a lawyer," etc.; You can also find some sensations in your body, some more opaque, more solid areas to which you identify yourself also, but when you look more closely, it becomes evident that you are not this feeling in your chest, or the thought of being a woman, because sensations and thoughts come and go and that you are actually is permanent. At this moment the hypnosis ceases. The problem is less the occurrence of these thoughts and sensations that your identification with them. As soon as you become aware of them, you distanciez, you are free. In this freedom, you don't stand anywhere. It is important to remain in this non, because we tend to hasten us to enter a new ID as soon as we released taken from the previous such a monkey that does not loose a branch before entering another.


You will see how wonderful it is to live in the air this way, without entering, no strings attached. Initially this seems a little strange, although your new attitude prevents nothing. You can always perform your duties of mother and lawyer, feel your body, etc… In fact, as nothing in the air, anywhere, is very convenient. Life that much easier. Don't just understand, put into practice your understanding. Try not to be person. Release branches.


<span style="“color:" #99330
0;”="">Is it not difficult to back in his body to live everyday life?</span>


You have never been in your body, so the question of returning does not arise. Your body is you, you are not in him. The body will display as a series of sensory perceptions and concepts. It is as you know that you have a body, when you feel, or when you think. These perceptions and these thoughts appear in you, pure conscious attention. You don't appear in them, contrary to what your parents, your educators, and almost all of the society in which you live have taught you, in flagrant contradiction with your real-world experience. They taught you that you are in your body as consciousness, that this consciousness is a function of the brain, an organ of your body. I suggest that you give not a boundless confidence to this knowledge of second hand and you querying the raw data from your experience. Remember you recipes of happiness that you have been given by those same people when you were a child, make good education, have a good profession, marry a man of quality, etc. ? These recipes do not walk, otherwise you wouldn't be here asking these questions. They do not work because they are based on a misrepresentation of reality, perspective perspective that I suggest you question.


See for yourself if you appear in your body or in your mind, or if on the contrary they appear in you. It is a reversal of perspective similar to the discovery of the Angel in the tree. Although this change may seem small at first, it is a revolution in the unsuspected and endless consequences. If you honestly accept the possibility that the tree is actually an Angel, the angel will reveal to you and your life will become magical.


<span style="“color:" #993300;
”="">Could you tell us about the practice which is to live intuitively from the heart?</span>


Don't be person, please don't be. Having understood that you are nobody, you live the truth since the intelligence. When the concept or the feeling of being a person do you disturb more, whether or not you think, hear or not, act or not, you live the truth from the fullness of the heart.


<span style="“color:" #993300;”="
">At this point, I am in a relationship just with myself and with the world?</span>


Oh Yes. You are in the right relationship which is inclusion. The world as well as your body and your mind are included in your real self. Love is inclusion. Understanding is an intermediate step, but the final destination, the real centre, is the heart.


<span style="“color:" #993300
;”="">Is the heart the place between this branch and the next, the analogy of the monkey?</span>


If you agree to let go of the branch to which you clamp without entering another, you fall into the heart. You must accept to die, to let go of everything you know, all that taught you, everything you own, including your life, or at least what you believe at this stage be your life. This calls for boldness. It is a kind of suicide.


<span style="“color:" #99330
0;”="">Is this really so? For example, is that you remember the moments that preceded your re-knowledge?</span>


Yes.


<span style="“color:" #993300;”="">W
as this so?</span>


Yes.


<span style="“color:" #993300;”="">Thank yo
u.</span> Did you previously have an idea of what was going to happen?


Yes and no. Yes, because I felt the invitation. No, because until then I had known nothing but relative happiness, relative truths, knowledge about and I could not imagine the absolute, the ineffable. The self is beyond any concept of any projection. This is why we cannot move towards him on our own and expect seeks us. But when he invited us, we have to say yes joyfully, without hesitation. The decision is ours, the only one in which we exercise a real choice.


<span style="“color:" #9933
00;”="">One of the reasons for which I commend to later and I'm not at the invitation is my fear that my life be radically changed.</span>


Oh yes, it will be.


<span style="“color:" #993300;”="">As
well as my family?</span>


Your family also. Everything will be changed.


<span style="“color:" #993300
;”="">I am afraid that some people do leave me and are replaced by others.</span>


I can assure you that you won't regret anything.


<span style="“color:" #993300;”="">
Is it possible to have received the invitation and the have refused?</span>


Yes, you are free.


<span style="“color:" #993300;”="">
Will I be invited again?</span>


Yes. Get ready. Be available. You're available when you understand that there is nothing you can do for yourself to go to the King. When you make your total impotence, you become an empty room. As soon as you become an empty room, you are a sanctuary. Then the King enters, takes his place on the throne and you provides its immortal presence.


<span style="“color:" #99330
0;”="">You have said that there is nothing I can do to get rid of this ego that sticks me to the skin and which I am so dedicated.</span>


There is nothing that person, this fragmentary entity you believe to be, can make.


<span style="“color:" #993300;”=
"">This implies that any spiritual practice is unnecessary as long as I believe this?</span>


Exactly. A practice from the notion of being a person physical or psychic cannot qualify as spiritual. It is a private housing process that puts the real. What are you actually cannot be acquired because you are already. The ego is impermanent. It is a repetitive thought associated with emotions, bodily sensations and reactions. When you are moved by the beauty of a piece of music, by the beauty of a sunset or the delicacy of a gesture of love, the ego left you. In this moment you are opened and filled. On the other hand, even if you improve your ego by the practice of such or such discipline as a collector who constantly increases the value of its collection through new acquisitions sublime and, in so doing, is more committed to it, you remain ultimately in isolation and dissatisfaction.


<span style="“color:" #993300;”=
"">This disappearance of the ego is gradual or sudden?</span>


You already know who you are. Even the one with the interest for the profound reality of things is not yet awake knows from moments of happiness. During these moments the ego is not present. They emanate from our real being is the same joy. Everyone recognizes the joy directly. What the self knows the self is the self itself. Only the being has access to the being, the joy to joy, l´eternite to eternity. The false concept that this being, this joy and this eternity are not present exile us from the garden of Eden and precipitates in a frantic search. Resorption of the ego in being, resorption appears from the temporal point of view as a surrender followed by a sudden illumination puts end to this research and this frenzy.


<span style="“color:" #993300;”
="">What is causing this resorption?</span>


There is no answer to this question on the map where it is asked, because the effect is already in the cause, and the cause is still in effect. Some apparently fortuitous encounters, such as that between the magician of the tale and the beggar whereby he learns that he is son of King, can inform us on our true identity. The announcement of this good news of the Gospel in the proper sense of the word, a deep instinct shakes to the depths of our being and puts us on the track that leads to the ultimate. This shaking is already a re-knowledge of our real being-veiled and the promise of serene joy that accompanies it channels the desire in an unknown direction. This re-knowledge, not be referring not to an objective and temporal reality, lies not in the level of memory and time. This grace cannot be forgotten; seeks us more and more often, and each new knowledge re increases our desire of the divine. As Walker lost in the winter night that decelant to the rougeoiment appeared at the window of an Inn the presence of fire, pushes the door and warms a few moments from the hearth, we enter the sanctuary and rest awhile in the heat of the Holy before exiting light in the night. Finally, as soon as our desire for the absolute intensity exceeds our fear of death, we offer the sacrificial fire of the infinite consciousness pretexting of personal existence. Is nothing more now to awakening that deploys its glory on all planes of phenomenal existence gradually as and revealing their underlying timeless reality, as the eyes of Shams of Tabriz that "don't ever landed on an ephemeral thing without making it eternal".


<span style="“color:" #99330
0;”="">How can I overcome my fear of the truth, which, I feel, is an obstacle that prevents me from knowing my true nature?</span>


First of all, be happy to report this visceral fear, because most humans the stem and Shun him. As soon as it shows the tip of the ear in a moment of solitude or inactivity, they turn on the television, go to see a friend or embark on a compensatory activity. Discover your fear was therefore a crucial step.


<span style="“color:" #993300;”=
"">I do not know if I had discovered her, my perception is not clear.</span> Maybe I just feel his presence.


Live with it, take a look at it, the not stop. Adopt in its regard a "Let – come, let – go" benevolent. Take it for what it is: a mix of thoughts and bodily sensations. Ask yourself: "Who's afraid?" and you will see fear-thinking leave you, still leaving the somatic level of residue from localized anxiety, the fear-feeling. All this is at the bottom as a show that you the Viewer. Contemplate it, and also contemplate your own reactions, your leaks, your refusal, which are also included. Awareness of your refusal is the beginning of acceptance of letting – come. In this way you take the position of the viewer that is your natural position.


Then everything unfolds spontaneously. Fear is your ego, the monster than you spoof in your thoughts and your bodily sensations, the usurper who keeps you away from the blessed realm, which is yours. Let the show in full. Don't be afraid of her, even if her terrifying sound features. Tap into your thirst for truth and liberty the courage to look at. When you start to feel, think: "come, fear, show yourself! Well take your ease, because I'm out of your reach!" The effectiveness of this method is that fear is a thing seen, so limited. The longest snake in the world ends well somewhere. Once it is fully out of tall grass, he is seen in full, you are out of danger, because he can no longer attack you by surprise. Similarly, when you see in front of you all of your fear, when there remains nothing to it that you be hidden, it is nothing of you who can identify with it. It is a subject "off" from you. The umbilical cord of ignorance by which you fed the ego no longer works. This me ghost, being over powered, can no longer be maintained; He then dies in the explosion of your eternal freedom.



Once we have re-known our deep reality, a souvenir of this awakening accompanies us constantly, so that we begin to make us has moments where the ego is interposed and we can train of more and more away, allowing us to be more open to what we are.

<span style="“color:" #993300;”=""
>Can you comment on this point?</span>


There is no need to draw up the ego or eliminate it. When you try to train or eliminate it, which is the author of this attempt?


<span style="“color:" #993300;”="">The eg
o can be eliminated himself.</span>


How is it possible? This attempt instead perpetuates. The ego is an obstacle when we pay him attention. Instead of addressing this research by the negative side, the ego and its elimination, start with the positive side. Re-knowledge you were talking about leaves you a souvenir of fullness. This memory refers to a non-mentale experience. It is not memory that can record only objective factors. If you let yourself be guided by him, replying through a membership with all your being to his call, the sacred emotion that it inspires in you will take you without detours to the threshold of your timeless presence. Experience with this memory. Forget the objective circumstances which have preceded or followed this re-knowledge and keep in remembrance; love it as your most precious asset, and remember that the source where it is the emanation is always present, here and now. This is the only place where to find, here and now; not in thought; before the thought; before thinking about; think even not…


<span style="“color:" #993300;
”="">Just let it be what is…</span>


Talk not to make it not; does evaluate it the intervention of thought away from you. Don't try… You are still too much effort. They are useless. Give up and be what you already, absolute tranquility.


<span style="“color:" #9933
00;”="">I wanted to be here today, and I chose to be here, but what can I learn in the presence of a master that I can learn by myself?</span>


Everything you learn, you learn it for yourself. I can learn nothing in your place. Every circumstance, every event of your life teaches you. What you can learn by asking this question is that it has no master in the personal sense where you hear it. On this plan, I am not your master, I am happy to just be your friend. The real master is not a person, it is our self, the self of all beings. Abandoned him, liking him, only being interested in him, I feel his presence vibrate at those who come to me with the pure intention to know and they re – know this presence in me. One could say that this presence is re-knows in one apparent by a kind of sympathetic resonance. The divine in me re – experiencing the divine in you in the same moment and in the same movement by which the divine in you re – experiencing the divine in me. In these circumstances, who can tell who is the master and the disciple, which is you and me?


<span style="“color:" #99330
0;”="">I'm not sure that this is an issue: I was sitting here, methodically trying to be quiet.</span> As soon as you enter, everything suddenly became very quiet. I was such a dying man desperately trying to take his last breath. My first thought was an expression of awestruck wonder, then I had the impression that every subsequent thought was an effort to escape this silence that invades me spontaneously…


When you are invited, you must completely abdicate. Do not know where you are, to control the situation. You cannot. The first thought which takes note of this experience is already too many, it prevents a total letting go. Receive the Royal invitation is not enough. Must still go to the Palace and enjoy the feast which is for you. The seeker of truth in you is constantly trying to control your thoughts, feelings and actions. At one point, same him will disappear because it is only a concept, a thought. It is not you. You are this freedom, this vastness in which it appears and disappears. You are what you are looking for or, more precisely, this immensity is searching for you. Abandon yourself to it unreservedly.


<span style="“color:" #993300
;”="">To what extent are we free to determine our life?</span>


As an individual or as what we deeply?


<span style="“color:" #993300;”="">
As an individual.</span>


In this case, we are fully conditioned, so there is no free will. Ostensibly, we exercise our freedom of choice, but in fact we do that respond as automata to our environment and our memory stimuli, travelling relentlessly the same patterns of our bio-sociological inheritance, leading invariably to the same reactions, such a machine dispensing drinks in a train station. As an individual, our freedom is illusory, with the exception of the freedom that is left to us at every moment we take for a separate entity and thereby put an end to our ignorance and our misery.


On the other hand, in terms of our being deep, everything emanates from our freedom. Every thought, every perception arises because we want it. We cannot understand this level of thought, but we can make the experience. When we are totally open to the unknown, the entity is absent and we realize that the sensible and intelligible universe emerges from this opening in an eternal present. We want, create and every moment all things in unity of consciousness.


<span style="“color:" #993300;
”="">You speak of be fully open to our thoughts and perceptions.</span> How can accommodate us all that presents itself to us despite the frantic pace of modern life? Is this possible?


In fact you have no choice, because whatever you think, hear or do, you welcome it from moment to moment. For example, when a thought appears, this appearance is spontaneous, is not it?


<span style="“color:" #993300;”="
">I do not see where you're getting.</span>


You have no action on yourself in order to show this thought. Even if you practice such an action, that action itself would be another spontaneous thought. In fact all things appear themselves in the consciousness that is always in a total opening. Consciousness never says 'I want this' or "I don't want this". She says nothing because it hosts at all times everything that comes in his field. When you say "I want this" or "I do not want it", is not consciousness that speaks, is simply a thought arising in its midst. Then you say "I was not open", and it is the arrival of a new thought. The background of all this mental turmoil is always open, always welcoming consciousness. As long as you are alive, you are open. The opening is your nature. That is why it is so enjoyable to be there; It feels at home, comfortable, natural. You don't have to do anything to find you in the opening, if understand it is your true nature, that you are already. As soon as you make your home in the witness consciousness, the worldly bustle has more grip on you. You understand the whole process and thereby you drop. You do a jump into another dimension. Familiarize yourself with it. See the impact on your psyche and your body. Perhaps my words you seem for the moment of simple concepts, but the day will come when they will dissolve in you, becoming a living understanding. Then the question of how to meditate, how to be open, or how to be happy will arise more because you're already meditation, opening and happiness.


<span style="“color:" #993300;”=""
>But we ignore it!</span>


Investigate, find by yourself. See if it is true that you are aware at all times. See if it is true that you know you be basically is consciousness. Do not take my assertions for established facts. Put them in question, as well as your own beliefs. Also query the notion of a limited and personal consciousness. Live with these questions, and mostly live in the silent opening following the questioning, in the 'don't know' creator. In this opening come answers that modify and purify little by little the original question, making it more subtle to make sure it is informulable by the thought. Let this residual dynamism run itself in your caring attention until where the ultimate answer flows in you in all its glory.


<span style="“color:" #993300;”=
"">Yesterday evening you used the "colourless" adjective to qualify consciousness.</span> I wonder where compassion and love appear in this table.


The words we use to describe the indescribable must be consumed on the premises. If we use mishaps, they lose their flavor and we end up in apparent contradictions. A story comes back to me in memory in this regard: A master Chan' contradicts himself (apparently) a good dozen times within an hour. Exceeded, this disciple dissects the successive contradictions under the eyes amused and caring of the master who, in response, said simply, without seeking to be justified in any way: "in fact, as it's weird and wonderful! I can't understand why the truth contradicts itself constantly!"


<span style="“color:" #993300;”
="">I agree.</span> Consciousness is unspeakable. Compassion is also beyond words?


My point was the first part of your question… We must first find in us the colourless centre which is perfect freedom and absolute autonomy. And when from this Center, since this intelligence, we cast our eyes on human beings that surround us, not only we see their body and we perceive their psychees, but we fly directly across the psycho-somatic borders, up to this colorless place and without limitations which is our common essence. There is none else. This colourless Centre action may or may not arise, depending on the circumstances. The action resulting from the understanding that we are profoundly a single being is full of compassion, but also beauty and intelligence. It can show other qualities, but it can also, when circumstances so require, take the color of compassion. Always in harmony with the present situation, it leaves no traces, and frees those for whose benefit it is exercised. True compassion escape the preconceived notions we have of it. It may seem strange, inappropriate, or even brutal; but it is free, and this is its beauty. She is a whirlwind of freedom which blows where it wills, erasing on passing the ephemeral attachments and misconceptions, so only remains the indestructible, the true, the Lord.


<span style="“color:" #993300;”=""
>What can you tell us about the intelligence?</span>


Ordinary intelligence is a brain function. It manifests as Faculty of adaptation and organization. It allows to address complex problems involving a large amount of data. Linked to hereditary and acquired brain, packaging it works in seriality, in time. It is this kind of intelligence that allows to carry out an algebraic calculation, formatting a logical reasoning or play tennis. Functioning like a super computer, she excels in the performance of repetitive tasks, and may perhaps one day be surpassed by machines. It has its source in the memory, in the known.


Intuitive intelligence manifests itself as understanding and clarity. It allows to see the simplicity in the apparent complexity. She fulgure in the moment. Always creative, free from the known, it is at the origin of scientific discoveries and the great works of art. It has its source in the supreme intelligence of timeless awareness.


When the intuitive intelligence is back on itself, trying to grab this source, it is lost in the instant apperception of supreme intelligence. Re-knowledge of this high intelligence is an implosion that destroys the illusion that we are a personal entity.


<span style="“color:" #993300;
”="">This re-knowledge occur regardless of the level of common understanding of the subject?</span>


Yes. The presence of a strong desire of awakening is the sure sign that this recognition took place.


<span style="“color:" #993300
;”="">Is the destruction of the ego enlightenment gradual or sudden?</span>


The first moment of re-knowledge contains already in germ fulfilment as well as the seed contains already the flower, the tree and the fruit. For some time yet the ego, struck down by the still partial vision of this intelligence, retains a semblance of life. At this stage, the habit still maintains the old identifications, but an irremediable breach has crept into the belief in our separate existence. One could say that the heart is, in every sense of the term. Intermittent re-knowledge then widen this gap until where the ego, which is a perceived object, to objectivise completely before dissolving before our eyes, yielding place to the irruption of the ineffable.


As a result of this awakening, we find ourselves free of fear and desire, free of fear because, having reinstated our immortal self, the spectre of death leaving us forever, and free of desire because, knowing the absolute fullness of being outdated attraction exercised on us objects ceases spontaneously. Old psychic and bodily habits which were derived from the earlier belief in a personal existence can still occur for some time, but any identification with a thought or perceived object is now impossible. Contemplated in the stunning neutrality of consciousness, these habits are dying one by one unless their temporary reoccurrences trigger a return of the egoic delusion.


<span style="“color:" #993300;”="">
At what signs do we recognize the high intelligence?</span>


Thoughts, feelings and actions arising from the high intelligence refer to their source, the self. Once done, they leave us on the shore of the absolute, such scum the wave deposited on the sand. Thought that thinks the truth comes from the truth and takes us back to the truth. This thought has many different faces, she apparently multiple questions, such as "what is happiness?", "what is God?", "Who am I?" These questions come from their common source, eternal joy, the divine, our self. When this thought impregnated with the scent of truth invites you, make it the place, give time, indulge in it, let yourself be transported. This thought is like the footprint of no God in your soul. Let it walk where he wants. Those in whom this high thought awake is very fortunate. No obstacle should not prevent access to the truth. Once the desire the ultimate entered you, the entire universe is cooperating in the fulfilment of that desire.


<span style="“color:" #993300;”="
">Are you in that State of accomplishment at this time?</span>


There is nobody in that State. This non-State is the absence of the person.


<span style="“color:" #9933
00;”="">You enter and leave?</span>


This is not a State.


<span style="“color:" #993300;”="
">Are you awake in this State?</span>


This non-State is awake to itself. It is consciousness, I am consciousness, you are aware.


<span style="“color:" #993300;”=
"">In this case you are aware that any thing is in its place?</span>


From the point of view of consciousness, everything is consciousness, so everything is in its place. There is nothing tragic. Everything is light, everything is presence.


<span style="“color:" #993
300;”="">Given the fact that we are light and the things that surround us are also this light, you see things differemmnt us?</span>


Not, I see every thing exactly like you, but it's the things you believe to see and I do not see. I don't see any personal entity in this table. Even if an old habit from the memory of the old person arose, it would be totally objective, it would simply be part of the table, would not what I am. I do not take me for something perceived or thought. Thats all. You can do the same. You are free. Simply that you try. Do it, try it! On the field!


<span style="“color:" #993300;”="">H
ow to proceed?</span>

Whenever you take for an object, for example, for a man with such profession, or for your body, see.

<span style="“color:" #993300;
”="">There is a self to a higher level who observes the situation is – this perspective?</span>


It is the intellectual understanding of the perspective, not its reality. The reality of the perspective is your benevolent attention, not the concept of benevolent attention or the concept of yourself as a benevolent attention, but simply your luminous presence without tension and without resistance, welcoming from moment to moment the thought or feeling which refreshes, leaving it to deploy freely, then resolve it without leaving traces. This original light is not a lack but a fullness. Abandon yourself to it, let yourself be overwhelmed by it.


Copyright 1996, Francis Lucille



Science and Non-duality conference extract

Agenda

novembre 2020
lundi mardi mercredi jeudi vendredi samedi dimanche
26 octobre 2020 27 octobre 2020 28 octobre 2020 29 octobre 2020 30 octobre 2020 31 octobre 2020 1 novembre 2020
2 novembre 2020 3 novembre 2020

Catégorie: GeneralSoirée Nava-Tantra Paris (cycle ouvert)

Soirée Nava-Tantra Paris (cycle ouvert)
4 novembre 2020 5 novembre 2020 6 novembre 2020 7 novembre 2020 8 novembre 2020
9 novembre 2020 10 novembre 2020 11 novembre 2020 12 novembre 2020 13 novembre 2020 14 novembre 2020

Catégorie: GeneralStage week-end à Bruxelles

Stage week-end à Bruxelles
15 novembre 2020

Catégorie: GeneralStage week-end à Bruxelles

Stage week-end à Bruxelles
16 novembre 2020 17 novembre 2020 18 novembre 2020 19 novembre 2020 20 novembre 2020 21 novembre 2020 22 novembre 2020
23 novembre 2020 24 novembre 2020 25 novembre 2020 26 novembre 2020 27 novembre 2020 28 novembre 2020 29 novembre 2020
30 novembre 2020 1 décembre 2020

Catégorie: GeneralSoirée Nava-Tantra Paris (cycle ouvert)

Soirée Nava-Tantra Paris (cycle ouvert)
2 décembre 2020 3 décembre 2020 4 décembre 2020 5 décembre 2020 6 décembre 2020

Recevoir la newsletter

Prochainement