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If we take ornaments to the goldsmith he looks only at the gold; he does not look at the ornaments in different shapes and sizes. However, if the customer goes there he looks at the outward forms: he sees a statue of Gaṇeśa or a statue of Buddha or a statue of Śiva or a statue of Lakṣmī. It could be a statue of an elephant or a statue of a monkey, or a statue of a pig. The costumer sees these different statues. He does not look only at the gold. The goldsmith pays attention only to the mass of gold. We can say the goldsmith acquired the single-taste. We should be like the goldsmith. The gold is of course the divine nectar: an advanced disciple will be capable of seeing the world as abhasa, a flash of consciousness (cit) and bliss (ananda), identical with his own self (atman) and non-differentiated (abheda). In other words, the light of consciousness shines from within the object of perception, as an intuition, a super-human direct kind of vision.
Most insightful–many thanks!
I was thinking about this last night and wanted to share:
The three practices, are of course related to the three Samadhis mentioned in the earlier posts [Void/Formlessness/Purity] thus the three mentioned here [Void/Signless/Wishless] these are all the same: They correspond with other systems of [Pathway of seeing/ Pathway of accumulation/ Pathway of no more learning]; they are regarding phenomenon, seeing that phenomenon are void as phenomenon (as arisen) are void of discrimination (thus unarisen as they appear); the second is regarding consciousness, for seeing that all phenomenon are void of discrimination we see that all phenomenon are one with consciousness, we then see that consciousness is signless (thus formless, without characteristics); after absorption into the non-conceptual insight of the voidness of discrimination (phenomenon) and the signlessness of consciousness (signlessness/formlessness) we then have the last absorption into the non-conceptual insight regarding Bodhi or thusness; this is the insight into purity or buddha-nature, this is the nature of consciousness; realization and absorption into this non-conceptual insight gives rise to penetrating the nature of consciousness as being unfathomable, unobstructed, incomprehensible, this is the Bodhi of Buddhas; The singular Dharmakayic Mind of Tathagatas and all Beings.
Realizing this we see that as the nature of consciousness is this pure transcendent self-nature; we also see that there is no identity found within experience; that which experiences is thus called (essence) for it is nowhere to be found, unarisen, truly unborn; that which is experienced is called form/appearance; the non-duality of these two (That which is immanent and yet transcendent) is their mystery of mysteries
This is the same stage of realization mentioned in the prajnaparamita where it says “One who does not see the existence of characteristics of division” (voidness of discrimination regarding phenomenon) and “One who does not see the existence of characteristics of oneness” (signlessness of consciousness) is within this Bodhi (Purity of Essence).
This is also what is mentioned in your current posts such as the “All-pervading spirit” and “Royal Gnosis” in that it is the realization that the nature of that which experiences is this buddha-nature, this is the unmanifested self-nature (literally self-nature, that which is felt as self-awareness is always there with clarity but presumed to be within experience out of ignorance of these three practices culminating in the realization of Buddha-nature and thus realization of the nature of that which is unmanifested, this “self-nature” indeed) that thus never abides within but is always in all AS ALL;
I see now that what is meant by knowing me AS I AM within MY-SELF is understanding that there is this purity of self-nature and that this self-nature is not found within experience but only believed to be so due to ignorance and realization of this results in one seeing that they have never been within experience but always been THAT which is in all AS ALL; thus this is to know ME AS I AM; to believe there is some “self” that identifies with experience is the result of ignorance, to see that “self”-nature has always been this pure and unfathomable buddha-nature is the realization of Bodhi.
Realization of this corresponds with realizing that what is being experienced is from the perspective of the spirit of Mara, in that, THAT which is in all AS ALL is not ever manifest; but unaware of the nature of that which experiences (this pure essence, self-essence, said to be “self” as a hypothetical name for that intrinsic clarity) one identifies with the objectification of the alaya (habit-field) due to desires, attachments, etc. with these manifestations. Seeing that one has never been manifested, one sees that this could have never been one’s “self”, thus these experiences are truly empty of “self”-nature (which is pure and unmanifested); knowing this we see that the karmic pain is thus Mara and the result of habit energy/memory.
Seeing this there is a return, I believe this is realization of Bodhi and the fleshing out of this realization of one’s Pure (as in it is ITSELF and not to be known by anything else) essence is the condition that results in decisive liberation; in realizing this we then experience the subtle winds/energy return to the center channel and begin to leave out of the crown; this feels like being crushed to pieces, and as we experience this feeling our entire field of vision begins to fade away into a transparent (at first) and thus clear light; which then turns into a bright translucent radiance.
Just wanted to share what came upon suddenly last night when I was with friends, the realization hit like a truck and suddenly I remembered how all the things I’ve read here suddenly coalesced into one perfect meaning.
Suddenly realizing what is meant by experience/phenomenon/appearances being empty of self-nature, understanding what is meant by “Those who know ME as I AM in MY-SELF” is referring to this very real and every day experienced sense of self-clarity mistaken for what is manifested; I see that as Crowley said, The eye that God sees me and the eye that I see God are the same eye.
After already having had a realization of the mirror of wisdom (seeing that all experience is likened unto a mirror, thus that which experiences is not within the mirror and what appears neither comes nor goes but is a reflection of this unmanifested mind/spirit) through seeing experience zoom out of the perspective of the personal and to that high view where all was seen as a vast emptiness with a bright light in the middle. I see that that was the realization of this universal mirror but at the time as there were other obstructions there was no liberation of spirit from body and mind; spirit being that which experiences (called the mysterious feminine in tao teh ching) versus mind and body (as that which is experienced, called the mysterious masculine (for it is active versus the feminine passivity of the experiencer)) and that the tao from which they spring is the unborn mind that is always an unmanifested sphere for it is the dharmakaya in nature (the eternal tao) (thus existence does not appear within existence nor non-existence within non-existence).
I also see that liberation consists in this field of clear light turning into this field of translucent golden light; and that when liberation of the subtle winds (spirit within the manifestation, thus feeling “bound” due to not recognizing its intrinsic face of void) occurs there is the embodiment of the sambhogakaya from the perspective of this universal mirror previously experienced.
Sorry about how much was written; but I don’t have anyone to share it with and as it pertains to what is written on your many blogs, I felt like I had to share it while the option was still there.
Thanks again!
How many times has Tokuun, the idle old gimlet,
Not come down from the Marvelous Peak!
He hires foolish wise men to bring snow,
And he and they together fill up the well.
And this, it seems may be thus:
The first part refers to the marvelous perspective of the absolute, that which is omniscient presence.
hiring foolish men to bring snow refers to the cultivation of purity of intention, mind and body
and together they fill up the well is referring to ascending the depths of consciousness from the “limited” perspective of the bottom of the well to the “limitless” perspective of being out of the well, thus decisive liberation is unity attained.