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The meaning of spiritual education



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Tantra, such as number of dualist spiritual traditions, invites us to recognize and experience the absolute within the conditioned world: to look for the seeds of eternity in the short-lived fruit, joy in the time of affliction, love when there is fear, peace in the throes of the war… recognize the duality at the heart of the dual experience.


spiritual-teacher


If the intent of the knowledge of scientific, psychological, artistic, cultural, medical types… focuses on objects, of contingent forms – that these are techniques, concepts, or relational modes – and aim to communicate to stakeholders the tools enabling the development and growth of the person, spiritual education, for its part, proposes to exceed these identifications to recognize step by step what is real and what is illusion For more towards the lively perception of this ultimate reality which is the background of any conscious experience. If the transmission of objective knowledge aim, and it is respectable, to find answers to our questions and difficulties physical, emotional, mental, spiritual education, even if it can in a first time look similar to the following in its forms, leads gradually and invariably its recipients to call into question the very existence of the issue or problem.


The spiritual teaching is not intended to give a description of what would be this absolute or characteristics, masterful and peremptory manner. The description of this space is inaccessible to any formal reduction. Education aims to highlight, from the heart of this experience of contingency and darkness, the clouds that are shading, here and now, with the advent of the light of the Kingdom. Whatever its form, the spiritual Word is before all a performative discourse, a verb acting as and where it is stated, a word that carries with it a power immanent transformation and revelation, in its very essence, regardless of its content.


If there is a part of teaching which is based on conceptual materials, these have vocation not to feed attachment to an abstract and intellectual of the world design, but to concretely resolve existing mental barriers, inappropriate beliefs, erroneous interpretations. Education aims not to denigrate the temporal world, but to use its density even to point towards the ultimate recognition, embodied in words, techniques, in images, sounds…


Education will be all the more efficient it will be direct and simple, if this is admissible by the environment, because the ultimate reality is also one whose essence is the simplest, most obvious, most natural – complex forms being the prerogative of the complex of the dense material developments. This is the reason why, when the aspirant is ready to listen to him and not demand more to be fed entertainment addictive of secular life, quests relentless intensity and excitement that table ever encounters with the self, spiritual teaching resolves to pure silence.


Education is not transmitted through a person or a group, it is the ultimate reality that points to itself. If someone at one point identifies to what is simply a time function, missing this absolute, which is in essence rather than the void of form. This is the paradox of Awakening: just ultimate presence becomes absence, and the absence becomes presence. Buddha reflected it in these terms: "the form is empty, and the emptiness is form. »


There comes a point in the process where it is recognized that there is no particular teacher, since there is simply the relative perspective, at the forefront of the world of the forms, a theatre of shadows and lights on the stage which a multitude of puppets in interdependence play the game imposed by their role in the large living room. But since the eternal perspective, each part, even the most miniscule plays its perfectly arranged partition at all, taught in perfect harmony to the entire cosmos in a timeless relations, both totally free and historically conditioned set, exactly that every atom of matter, each structure and organization needs to receive at all. Everyone, as a singular and holographic undivided consciousness contraction is the teacher of his own world, his subjective world. Like us all night, became the hero of his dreamlike travels, we are all in this instant Messiah descended on Earth performing perfectly and since the first day of our birth the work of love and redemption of the cosmos. But we play to ignore this truth until this ignorance is necessary for the fulfilment even of this mission.


What then is the reason for education if everything is perfect everywhere and every moment?


The meaning of education is often misunderstood when it is considered in a sense utilitarian as an opportunity to develop a power to change something to what is, whether it is the character of the foreground (the ego which local consciousness is primarily identified) or world say outdoor (what local consciousness is primarily not identified). The meaning of spiritual transmission lies instead in its total absence of pretension to change anything whatsoever to reality. Instead, the authentic spiritual floor acts as a diluent which would gradually erase the shadows that constrain our ability to recognize perfection of existence, 'mine' and the ' joint World ", here and now. To the object that I contemplate, change nothing but widen the look of the subject until it comes to the world. The moment where I'm no longer "neither this, nor that" ('Neti neti' in sanskrit in the tradition of vedantic) is the recognition of the pure contemplation of what is. Judgments and thoughts dualisantes come over tinting pleasure/suffering, in good/bad experience but returning their status as an object, in an immaculate ocean of light and love – the ocean of original milk of the Tantric tradition.


We mention here an abstract perfection or intellectual, we refer to the experience significantly felt this perfection in all parts and at all levels of the body, quiet and continuous enjoyment who sings forever in the heart of every cell, every second, every cycle of inspiration and expires. It would be pointless to claim to the perfection of the world from a point of view simply mental and theoretical, if this is not recognized, lived as a complete experience at all levels of existence: the level of mental understanding, at the level of the emotional experience, at the level of sensory experience. It is not to proclaim the perfection of things, but of indiscreet look, directing attention to the veil which is interposed between it and the reality of the experience, first to comment, judgment and evaluation.


Since we are all one each for the subjective cosmos that we feel the teacher of the world, how so, from this point in the flow of historical time, can we testify to the underlying divine reality? Each tradition offers its metaphors, stories, technical, specific images… In which we subscribe through Nava-Tantra tends to focus on the integrative dimension of experience, i.e. to welcome in its midst all the conceptual, emotional and somatic perspective celebrating divine flavor. Just as bees do not visit the flowers for herself, we live on the nectar of experience, and our nature lies exactly in this nectar that escapes any seizure or formal reduction. The place where I am in my life, how can I as a person, as a unique perspective of the absolute itself testify, pointing the ultimate reality of God?


And there lies the paradox: we design e.g. saints as human beings who should be perfect, made, insensitive to all temptations and suffering of the world… But that is exactly the opposite. The saint is perfect not to the meaning where it would have changed what is its alleged imperfections; It is perfect to the extent that he no longer sees its packaging and limits as imperfections: its conditionnings and limitations are recognized as being the richness and the content of its mission of teaching.


The truth even my life mission is in what I want at this moment as my imperfection, my contingency, my mediocrity. Because that is exactly the place where I am confronted with clouds that I have not yet recognized as such and I detect the presence by the shadow that she plans on the subjective world that I perceive. My mission is precisely and simply to consciousness the veils that darken my appreciation of the Kingdom here and now. And in doing so, I become the saviour of this world.


So here's the question that everything everyone can ask: ' what are my own difficulties here and now, the veils of ignorance that make me consider that there is something to change in what presents itself in my experience shows? '' We could mention some of these shadows among the more commonly shared: "I need to be loved, recognized", "I have not the right to have needs", "I have to be strong, I do not have the right to be low», «I have no value, I am not worthy, I do not have the right to exist»,"I do not deserve", etc. All those figures that conditioning the joy of being alive to meet a specific need, to the confirmation of a story, an old memory, weave veils of ignorance which arise from inadequate identification to the form, i.e. part of the experience of the here and now – part who will yet at one time or another, that take a few seconds or thousand years dissipate as she appeared, like a mirage.


We are somehow each a face of God, a particular Angel come take care of a part of the Kingdom. The soul is the part of God in charge of taking care of the individual body, to protect, to serve him best, i.e. perfectly, since our resources are exactly the measure of our mission. We are not this body, we are the part of the spirit one which has the mission of loving and caring. But when this part of God forgets what she is and begins to identify with the organic body, she begins to feel trapped, limited, she feels the lack, fear of dying or getting sick, the disgust of the flesh and organs, etc. And instead of loving and caring, we begin to judge, assaulting or even, to battering which we came to take care. What I call my body is not disassociated from my environment, it is a subset of the whole in energy interdependence with the other sections at all levels. We are highly dependent on our environment, and it is also a reflection of what we internally. If I live in a world of conflict and intense emotions, and I suffer from, this speaks of my own conflicts and internal inflammation. Conversely if I do the subjective experience of a world of peace – and this has nothing to do with the peace objective: Etty Hillesum, Jacques Lusseyran, or Viktor Frankl, to cite them, made the experience of inner at the heart peace in the concentration camps.


Education can translate to different levels of density and identification, this does not always come from the sole Source. A nondual teaching Chan Buddhism for example may seem more concrete, pragmatic and landowner, as taught by a jnani of vedantic tradition, which is more abstract and conceptual, nature but also more efficient for those to which it should be. Each contender has his own talents and needs, this is the reason why some may spend their life with one master while others will need to combine different teachings. Others still simply will be taught by life, without that it does need to take the form of a master human. Education is always accessible when I grow me the full awareness of the experience, I remain in silence, and that I will not yield to the temptation to let me suck the vortex of the world of phenomena.


Working groups, training courses, seminars and retirement are privileged spaces to cultivate this continued presence on silence that resonates in the background of dualistic Symphony. The collective dimension of these sharing and exploration time strengthens protection against disruptive influences of a society whose related pathologies are only reflections reversed in our own areas of darkness. Tantra we invite you to experience the recognition, in the free play of life as it stands, without dogma or rule a priori. These groups also are an opportunity to experience and put into practice these teachings in a context of freedom psychological and body which is generally strongly méjugé in contemporary society. It is a path that is not suitable for everybody, which requires some capabilities, like each of the other possible routes, that they take to instead of exploring the world in its diversity, the monastic retirement security wild, or the sober aridity of an anachorese.


YMLH


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Spandakarika: the song of the shiver



Spanda

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The Kashmiri shaivite school the Spanda or vibration is to Vasugupta founder who lived in the first half of the ninth century. The Spandakarika, or singing of trembling, is one of the essential of the revealed directly, Tantric Kashmir Shaivism texts in a dream to Vasugupta by Shiva. This song exposes the essence of Tantra in 52 stanzas. Ksemaraja, a master of the tradition says that this song of the thrill is the presentation of Mahamudra, often translated by "the great seal" and the Kashmiri people as "the great cosmic movement". Abhinavagupta, philosopher and Tantric master of the eleventh century, pays him homage in the Tantraloka.


This yoga seems to have been the form that preceded hatha yoga. Its simplicity even actually its difficulty. Masters the oldest tradition came to the conclusion that everything was movement in the universe. They saw everything, including material, as consciousness and invented a yoga to the measurement of this achievement.


"The Sivasutra belong to the school of the Spanda, founded by Vasugupta; they are the cornerstone. The originality of this school comes to the spanda; Vasugupta was indeed the first to appoint spanda free power that enlightens, gives life and movement to everything that exists. Spandatattva, ultimate reality as vibration is the universal consciousness: consciousness both Act and rest, a rest that ever she left, an act that never falters and which, Furthermore, flourishes. […]"(In Liliane Silburn in: Sivasutra and Vimarsini of Ksemaraja)"




1. We offer our praise to the Lord, source of the glorious deployment of the wheel of energy, to him who by opening and closing the eyes disappear and appear the universe.


2. What remains about it created, in this whence he emerges, this obstacle not nowhere, since, due to its essence, nothing can obscure it.


3. Although this (spanda) spread in separate sleep, sleep and other States, which are in fact non-distinct from him, it is deserted never its own nature of subject that perceives.


4. It is obvious that forms of consciousness "I'm happy, I'm unhappy, I'm attached" have their whirling existence on the other hand, there where is hatched frame which connects the States of happiness and other.


5. There where there is neither pain nor pleasure, noticeable thing, collecting agent or insensitivity, the lies that exists in the supreme sense.


6-7. The reality from which it has deployment, maintenance, and resorption of bodies all associated to the internalized wheel of energy – together who, unconscious, behaves as if he were conscious self – such a reality should be carefully scrutinized with zeal and respect, she whose autonomy is innate and universally prevalent.


8. This is certainly not to the incitement of the sting of his own desire that human acts, it is only through his contact with the power of the self that he identified with him.


9. As soon as calms restlessness that which rendered powerless by the impurity that is clean, aspire to tasks, then the supreme State turns.


10. Reveals himself to him, indeed, its nature without artifice that characterize the omniscience and omnipotence; there and he knows and he made everything he desires.


11. From where comes the miserable stream for which remains as hit wonder when he contemplates his own nature of Sustainer asset?


12. Non-being is not the object of mystical experience, but in this State there is no immunity because it is subsequently referred with the certainty that "this has existed.


13. It known as shadow is still comparable to the State of deep sleep. But it is not the same reality which cannot be object of memory.


14. Agent and action expressions, means here two States of the spanda. The action is perishable, but the agent is imperishable.


15. Only the effort that goes to the Act to be done is here destroyed. This effort being wiped out, the unawakened imagines that it, too, wiped out.


16. With respect to the modality internalized, interior of the qualities of omniscience, etc. it can never be annihilated on the pretext that there is no perception of "other".


17. The perfectly awake a perception uninterrupted this vibrant reality always in the three States, while the other is only at the beginning and at the end of these States.


18. The Omnipenetrant, indissolubly United to its supreme energy shines in both States (dream and sleep) aspects of knowledge and knowable. On the other hand, it is the consciousness even.


19. The emanations of the vibration special, starting with the qualities, which cover their essence thanks to the generic vibration that they are taking to support cease forever to divert the path who knows.


20. But these specific emanations, still scrambling to conceal their own seat, rushing those whose intelligence is not awake in the terrifying whirlwind of transmigration to which it is so hard to escape.


21. Accordingly, one who is always keen to discern the vibrant reality access without delay to the innate nature, even if it is in standby state.


22. At the peak of the furor, elated or scared and more knowing what to do, or still running breathlessly to save his life, a yogin reached the area where the spanda is well established.


23. Having firmly taken the spanda for support, it is settled, resolved to necessarily do what it will dictate.


24. Taking rest, the inspired and expired breath leaving the area of the egg of Brahma (the world) are absorbed in the middle way depending on an ascending path.


25. While this great ether where Sun and moon dissolve, the yogin to the confused mind falls into a sort of dreamless sleep while the awakened has more no sail.


26. When they took power, the mantra, with the power of the Knower, perform their functions as do sensory organs of humans gifted body.


27. And even there, immaculate, quiescients, they gobble up, United at the thought of the worshiper. they are the nature of Shiva.


28-29. Since the individual is identical at all because it is the source of all things and in a consciousness that he recognizes this (28) identity, there so as Word, meaning, thought, point state that is Shiva; It is the subject who enjoys and which always and everywhere is held under the aspect of what he enjoys.


30. Or as one who holds this knowledge (that everything is Shiva) and which, constantly vigilant, perceives the entire universe as a game, is one issued living, no doubt this.


31. This even is the appearance of what is contemplated in the heart which contemplates; for the faithful to the yearning in unison is identification with what is contemplated.


32. This even is the acquisition of Ambrosia, even is the seizure of the supreme self, even is the introduction to the nirvana that gives the real nature of Shiva.


33. As well as during the sleep state, making emerge Sun and moon, Shiva which supports the universe, eagerly sought, grants the satisfaction of desires rooted in their hearts to human beings equipped with a body.


34. Similarly during the dream, standing at the junction, the le Seigneur Lord reveals without a doubt, still more clearly the things that aspire one whose never keeps the attitude of love.


35. Otherwise, the free emanation, by its nature, will continue to the course of the two States of sleep and dream is perpetually playing the yogin as of the ordinary man.


36. In truth as an object that is not distinctly seen despite the attention that thought him ready, becomes more and more distinct when examined with the pressure exerted by his own power,


37. Similarly from the supreme point of view, regardless of the form, place or the State, the thing comes without delay to the yogin who seizes the power of the spanda.


38. Once it seized power, it performs same duties exhausted and, although that very hungry, it also soothes his hunger.


39. If, in the body which takes to support this vibrant reality, omniscience and other powers, similarly, taking to support his own self, it is everywhere that one will become such (omniscient).


40. The indolence, the abductor, rampant in the body; its spread is due to ignorance. If it is "delighted" under the influence of the Enlightenment, how this indolence would remain then, when its cause is no longer?


41. At the one who devotes himself to a single thought, which is 'other', here is what must be recognized as cosmic awakening. But we experience it by yourself.


42. From there proceed immediately and light, sound and form, and supernatural taste, causing agitation in the be bound to the body.


43. One who remains motionless, spreading awareness in all things as at the moment where there is a desire to see, then… but what good say more, he experienced it by itself.


44. It remains still wide-awake collecting the sensory domain by using knowledge, that he erected all things in one place, and nothing will torment.


45. Despite its true nature, its glory to being thrilled by his activity limited, and himself being reduced to the State of object which enjoys all the energies derived from the multitude of sounds, it is called be enslaved.


46. The irruption of the reactions, it is for him the loss of flavor of the supreme Ambrosia; Accordingly, it is reduced to the State of dependency and this irruption is to field the subtle elements.


47. And for him these energies are always eager to obscure its essence because the reactions would not arise if they were not closely related to the words.


48. This Shiva energy generating the activity to form servitude when she lies in being enslaved, but recognized as the road giving access to the self, it is she who gives the liberating perfection.


49. Hampered by the eightfold from fortress of subtle and thought with elements, agent of individuation, discriminatory intelligence, dependent being is subject to experiments due to reactions which proceed from this fortress.


50. As a result he wanders. Examine therefore the cause able to eliminate this passage of existence in existence for him.


51. But when it is rooted in one place (spanda), then controlling appearance and dissolution of this subtle body, it accesses the subject State experimenting and it becomes the ruler of the wheel of energy.


52. I pay tribute to this wonderful 'word' from the master to the extraordinary sense, boat making cross the unfathomable ocean of doubt.




From: Spandakarika (Trad. Lilian Silburn)


Bibliography:
-Sivasutra (of Vasugupta) and Vimarsini of Ksemaraja. Translations and notes by Lilian Silburn. Ed. De Boccard, Institute of civilization Indian (Fasc. 47), 1980-2000
-Spandakarika, stanzas on the vibration of Vasagupta and their glosses (Bhatta Kallata, Ksemaraja, Utpalacaria, Somanada). Translations and notes by Lilian Silburn. Ed. De Boccard, Institute of civilization Indian (Fasc. 58), 1990-2004.

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



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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

Why Nava-Tantra?



A Non-duality Tantra for the 21st century


Download the PDF version of this article.


Originally the sanskrit Word tantra is composed of the verbal root 'tan' and the suffix – tra, and folk etymology interprets it in two Sanskrit words: tanoti 'expansion' and trayati: 'liberation'.


Tantra is etymologically understood as "the art and the science of expansion of consciousness and the release of energy", and Nava-Tantra, refers to the extension of this revelation (from Sanskrit नव, 'new' nava, तन्त्र tantra ').


the final journey


Simply browse the proposals rich and varied from multiple websites, blogs and videos online in recent years, around the current Tantric imagination, quickly put us in front of a great confusion of speech levels. Confusion which often emerges a strong incongruence between the displayed spiritual aspirations and implementing concrete of these aspirations in guidance, support group and teaching contexts.


It is common to see Tantra and its related practices, linked to the general field of personal development. The speech (spirituality integrative and non-dogmatic, celebrating the body and male/female archetypes, unconditional love, sacred sexuality, overflow of ego, awakening quest, etc.) serves all frequently pretext to proposals and aspirations frantically fed by the sole desire of contentment and egocentric of the small person capacity, when it is not that simple passions libertines or even prostitution.


Categorize the Tantra in the field of personal development is an aberration. Because Tantric vision is primarily and originally a mystical vision as such, if it is initiated, if it is original in the person as she experiences here and now aims at the reduction of ego, and not to its development or its growth. This is not to strengthen or enhance the personality of new tools, new weapons, but rather instead weaken, impoverish it.


By poverty, as well as already underlined in Meister Eckhart, it is not physically hear poor – and personality is invariably very clever to reclaim any vow of chastity, or hardware unselfishness as a new place for identification and pride: it is stronger than the spiritual ego ego, that of all the fanatic of all time and religion. It is more essentially to hear spiritually poor: "happy are the poor in spirit, because the Kingdom of heaven is theirs!", it means 'Be poor in knowledge, belief, belief, certainty, attachments and releases!').


"Now there are two kinds of poverty. Poverty outside, good and very commendable when human lives voluntarily by love[…]. 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. »


Meister Eckhart (Beati pauperes spiritu)


This place of not knowing, something that is no longer the ego opens to the innocence of the moment, an experience that offers itself, second by second, in its irreducible singularity. The moment is eternity, if it is lived without memory.


No need to know the religious doctrines of the various philosophical and spiritual traditions from around the world and all the antediluvian or historical eras to meet this space. The true knowledge, the ultimate synthesis is exactly and precisely the experience of one. Neither more, nor less. Everything else is decoration and frivolity.


Some initiatory traditions can have a time function to deconstruct mirrored my certainties, by highlighting the counterintuitive or paradoxical proposals (the famous koans of Chan Buddhism...). I thought I was living in this reality, in this sphere of certainty, and suddenly a vision baffles me, makes me a cognitive, affective, sensory experience that exceeds this sphere, which can no longer be be absorbed without damage. It is the experience of the overflow of the offsetting of awakening. In a second conscience, my reality opens to something that cannot be incorporated into the old framework, and I discovered that the opposite of what I thought is also true and that what I was thinking is also wrong. Neither true nor false. And true and false, all at once.


The teachings of non-duality have thus value to deconstruct a previous knowledge, if I keep and fétichise them, they in turn become of limitations. Spiritual, esoteric or mystical scholarship does not lead to the achievement of the experience. It may be a point of support or compensation until this experience of supreme intimacy is known. This is the famous finger that shows the Moon: once I saw the Moon, I have more need of the finger. But some remain attached to the techniques and knowledge as the Viewer to the finger. Is that the Moon continues to shine when no one is watching?


Who am I if I loose the belief in the truth of my model of the world?


Who am I if I open the possibility that the truth on which I built, developed my whole existence, my script of life, could prove to be false?


Even the vision of non-duality, in the end must be aborted, to touch the Source, one without second. As wrote beautifully "old child":


"Great music has little sounds.
The great image has no form. »



Laozi (Tao – Tö King)


Supreme technique, the latest knowledge, it is precisely to renounce any technique, to know everything. When I am withdrawing a thorn from the foot with another Thorn, I don't plant me second in the flesh instead of the first. I throw finally two spines. Otherwise, I still cluttered a new problem that came to take the place of the first.


Nava-Tantra is a mystical vision before being a theory or practice of development of the person or pursuit of pleasure. The passions, they are so-called 'positive' is to say by the person, or 'negative', rejected by the person not are not excluded, but they are more seen as an end in itself.


We read often the objective of Tantra would develop harmony the feminine and masculine, Yin and Yang, to reach magnificence in sexual ecstasy, or in sacred rituals. And this type of experiences or proposals can indeed happen, or not, during an internship or a Tantric retreat. But what are there that phenomena that occur at a given time, appear and then disappear, as they came. If I keep the memory, if I do not let die the resonance of this type of experiences in my body, if my conscience attaches to it, it has exacerbated and deprives new experiences, just as unusual, intense and subtle. And even worse, one such breakthrough, such contact with the background of reality, can help to strengthen the ego spiritual, always quick to appropriating what crosses.


Nava-Tantra therefore is before all a mystic, in the line of traditional wisdom schools thousands of years ago, but a mystical secular, free of frills folk of the East (Namaste, Shiva, Shakti, Lingam and Yoni…) and above all updated and enriched by all from contemporary contributions of our culture and of our time. Because if the truth can be one and unvarying period in time, culture in culture, the way to get there is function of specific obstacles that I have to cross. If the truth is one, the door that separates us is at each time new, and requires new keys, new more suitable formulations. Hence the relevance of a new approach Tantric, Tantra new (Nava means new in sanskrit), new not in its essence, which is eternal, but fresh and innocent in its formal implementation, its words and its rituals.


The Tantric vision cannot be anything that takes of the order of the contingency. The Tantric perspective, is the eternity in time, is the absolute in the matter, it is the Kingdom of heaven here on Earth. In other words: be in this world without being of the world.


Tantra aims – in the sense of vision – to this unconditional order, what is this from moment to moment, and I can never be separated. It can therefore never aim an object relating to the field of experience – even when this object is an experience of ecstasy, of Unio Mystica! Tantra aims – without ever directly – aim for in the ultimate subject which, beyond the reign of all phenomena, of all the images, desires, creates, and dissolved the dream of this reality in an ocean of eternal love: the spirit that plays with the world through each has forms it animates his breath.


This is the reason why he cannot by nature be a person awake. The condition for the supreme non-identifying experience is the absence of any identification to an aggregate of material, affects and thoughts.


"When you know you, your illusory ego is removed and you are not other than Allah!…". In other words: "Know yourself" or "Know your being" means "Know that you're not you" while you did not know. »


Ibn Arabi


Tantra offers a non dual metaphysical formulation similar to Advaita Vedanta. Is differentiates however stating that pure intellectual knowledge is not sufficient to achieve Bliss, it means to experience the intimate identity between the self personal and cosmic consciousness, represented by Shiva. In these practices, the body becomes an instrument and rather intimate spiritual realization.


The word tantra is derived from sanskrit "Tantra" which the root l ' idea of extension, but also one of frame or fabric. The tantras are texts "woven" by masters during the last twenty centuries, often written in sanskrit, but also in other languages of the India.


Find the intensity and transcendence in the most ordinary, such experience could be the motto of the philosophy of the recognition, inspired by Vijnana Bhairava Tantra. The issue isn't leakage out of the world, but freedom active in a world every moment recreated by consciousness. As expressed Pierre Feuga, "since Tantrism clutters even less moral than of theology.» "But here ' transgress means transcending, consume means consumer. '' The Insider consumes the world of appearances and realizes the most intense awakening within the material. What is poison for ordinary becomes cure for the tantrika. Is Tantric any man or any woman who assumes the life in all its aspects, clean and unclean, no leak of any kind, any man or any woman who perceives the universe as a field of experience sensitive and energy without prejudice of any kind as to what is desirable or not, any man or any woman who experiences a premonition that bodily enjoyment and spiritual awakening to magnify each other.


It is easy then to see how contemporary Tantra which ambitionnerait to enroll in the perspective exclusive personal research of pleasure, hedonism ego, development and growth of the person, of the relationship, feminine archetypes and male – still images, so generic as they – and even the awakening for the little self away from the vast mystical perspective proposed by the tradition!


The field of personal development is hopeless if it is confined to its own definition and refuse to sublimate beyond the single object of fascination: the development of the separate person.


To reconnect with this tradition of non-duality, we have no need for new big inclusive theories, new models for description of reality, of new theses of psychologies, etc… The Tantra of non-duality begins precisely when are abandoned all desires input and reduction of reality to concepts, dogmas, types, models, technical…


This is why in the transmission of the Nava-Tantra we don't teach techniques to achieve this or that State. So to speak, don't give practical instructions, we invariably invite attention through my field of consciousness: sensations, emotions, thoughts… to what I say yes, what I say no… whatever that is the situation, I'll be alone to meditate in front of a white wall, dancing or energy experience, physical or with a partner.


Observe… feel…


And offer… go to Source what made that cross me, and has never belonged to me…


It does not look the Sun in front, under penalty of burning eyes. The experience of the truth, or God, is of the same order. I do not aim to "Mindfulness", to the absolute surrender to the non-judgmental. All this is out of reach of the person. What is however my responsibility, is to become aware of what separates me from the light, the relaxation, the non-judgmental. I me extract the cloud – I see what I refused to see, what I said not – and I included this cloud in the broader sky by my presence. I included my 'no' in recognizing and welcoming environment, and in doing so, I integrate my experience rather than reject it. Then, the supreme luminary unfolds or not to my prayer, it does not depend on my person. In the same way that genuine humility is not the research of this humility, but the only contemplation of my small claims on a daily basis.


The ultimate key lies in the words reported by the Evangelist:


"Lord, if you want it, away from me this cup of pain. '' However, that this is not my will that happen, but yours. »


Luke 22.42


The person who wishes to something in particular, taken in his game grip and release, shadows and lights, is not the source itself. It is only a reflection, the short-lived offshoot of this source, the space of emptiness through which divine love manifests itself in the world forms.


The attentional proposals that we make during retreats and courses aims to bring to light the shadows, the obstacles, the clouds that intervene between me and the light. Highlight mechanisms, packaging by which I cut myself love, humility, the abandonment of the intensity of the experience which presents itself here and now. Watch what my experience is determined by a memory, a resonance of an earlier experience that I've not left to die…


Who observes what's playing? A who or what am I identified now? I do not what I identified, since it is the point from which I perceive my subjective reality. If you are on a high and gaze at the surrounding nature, you see all the landscape surroundings, mountains, valleys, rivers, forests, Plains… you are attentive to the sky, clouds, animals… the only point that you may not include in your eyes, it is the point from which you look!


The invitation of the Nava-Tantra is thus to fully experience what presents itself to intensely desire recognizing perfection, completeness and the need of life expressed in this form singular and unique, here and now. This is the reason why we offer any internship or program cycle such as 'Nava-Tantra n training modules on x years ". If there were a ready generic program that suits everyone reaching to joy, this would be from the centuries that the Mystics of all times and all cultures are experimenting and transmit. Each workshop is absolutely unique and emerges naturally from the energies, aspirations and desires of all participants who meet the name of love and consciousness.


"Because where there are two or three people assembled in my name, I am there in the midst of them. »


Matthew 18: 18-20


What presents itself within the group every moment is exactly what is best for each of the participants at this time, and facilitator's role is to listen to the form that appears, to conscientiously tensions, emotions and potential judgments and to accompany the experience, from lessons learned and proposals for structures until this form dissolves in the vast and quiet space presence.


I tell myself successful or not to be present, as a person, has no importance whatsoever, no particular value. What is the essence of the Nava-Tantra, it is joy to experience my conditioning, my passions and my limitations, instant in instant, and to recognize those conditionnings, passions and limitations as a richness of expression of the divine through the contingent corps.


From moment to moment.


Here and now.


Why something in particular, desire when I can all desire?


Recognize and experience the joy of unconditional being alive, through the various passionate experiences of existence, I am crossed by love or fear, joy or sadness, serenity or by anger, pleasure or pain…


By Nava-Tantra, it is this intimate joy to live, create and love that we aspire to celebrate, share and transmit.




Yves-Marie the Hour



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"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.


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