Welcome to Scribd, the world's digital library. Read, publish, and share books and documents. See more
Download
Standard view
Full view
of .
Look up keyword
Like this
1Activity
0 of .
Results for:
No results containing your search query
P. 1
What's Your Definition of Rea? What is Mind? Do We Need It?

What's Your Definition of Rea? What is Mind? Do We Need It?

Ratings: (0)|Views: 15|Likes:
Published by Theresa-Ann
2012-02-16 1st journal, Mayan day 7 Monkey

Video Journal http://www.youtube.com/watch?v=TqzaEGOMOXs

Intro:
In reading Papaji's biography today, I am struck by several things. It is so wonderful, first, that there is such a thing as these three large volumes sharing his life with us. I am transported, again and again, by what I find, here – and taken aback, too, as today.
Some words he shared of Ramana Maharshi:
“Brahman is real. The universe is unreal. Brahman is the universe.”
Go figure, right? It is that beautiful non-duality at work, and I am so glad that I have experience of this, so that I can see into it, at least partially. Fully, I don't know. Still, it is the two sides of one coin I keep talking about. That which seems opposed and dual in the world, taken within, taken from head to heart, can be seen to be but one. It is more like two aspects of the same one.
Papaji clears it up better than this in a following paragraph, though. First, he said one way to answer this is that he doesn't see any world. This is perhaps not so accessible to most, but then he says this:
“You can see the world as real, as Brahman, or, like the Buddha, you can say it is not there at all. He never saw anything. Both statements are equally true, but this is very hard to understand. The world is real because it is Brahman, not because it appears as names and forms. It is the names and forms that never existed.”
...
2012-02-16 1st journal, Mayan day 7 Monkey

Video Journal http://www.youtube.com/watch?v=TqzaEGOMOXs

Intro:
In reading Papaji's biography today, I am struck by several things. It is so wonderful, first, that there is such a thing as these three large volumes sharing his life with us. I am transported, again and again, by what I find, here – and taken aback, too, as today.
Some words he shared of Ramana Maharshi:
“Brahman is real. The universe is unreal. Brahman is the universe.”
Go figure, right? It is that beautiful non-duality at work, and I am so glad that I have experience of this, so that I can see into it, at least partially. Fully, I don't know. Still, it is the two sides of one coin I keep talking about. That which seems opposed and dual in the world, taken within, taken from head to heart, can be seen to be but one. It is more like two aspects of the same one.
Papaji clears it up better than this in a following paragraph, though. First, he said one way to answer this is that he doesn't see any world. This is perhaps not so accessible to most, but then he says this:
“You can see the world as real, as Brahman, or, like the Buddha, you can say it is not there at all. He never saw anything. Both statements are equally true, but this is very hard to understand. The world is real because it is Brahman, not because it appears as names and forms. It is the names and forms that never existed.”
...

More info:

Published by: Theresa-Ann on Feb 17, 2012
Copyright:Attribution Non-commercial

Availability:

Read on Scribd mobile: iPhone, iPad and Android.
download as ODT, PDF, TXT or read online from Scribd
See more
See less

02/17/2012

pdf

text

original

 
2:34 pm, Thursday, 2012-02-16 1
st
, Mayan day 7 Chuen/Monkey
What's Your Definition of Real?What is Mind? Do We Need It?
In reading Papaji's biography today, I am struck by several things.It is so wonderful, first, that there is such a thing as these threelarge volumes sharing his life with us. I am transported, again andagain, by what I find, here – and taken aback, too, as today.Some words he shared of Ramana Maharshi:“Brahman is real. The universe is unreal. Brahman is theuniverse.”Go figure, right? It is that beautiful non-duality at work, and I amso glad that I have experience of this, so that I can see into it, atleast partially. Fully, I don't know. Still, it is the two sides of onecoin I keep talking about. That which seems opposed and dual inthe world, taken within, taken from head to heart, can be seen tobe but one. It is more like two aspects of the same one.Papaji clears it up better than this in a following paragraph,though. First, he said one way to answer this is that he doesn'tsee any world. This is perhaps not so accessible to most, but thenhe says this:“You can see the world as real, as Brahman, or, like theBuddha, you can say it is not there at all. He never sawanything. Both statements are equally true, but this is veryhard to understand. The world is real because it is Brahman,not because it appears as names and forms. It is the namesand forms that never existed.”Does this work for you? If you stay out of the mind it may do.
 
Everywhere I have mentioned both sides of one coin this is whatthat was pointing to – the inner ability to still see things as whole. There is no intention in it to see things as whole or anything else.One just sees it like that.Mind can help and be supportive at times. Once it accepts its newplace in the back seat, firmly ousted from the driver's positionforever, it can join in. In this case mind knows that everything isbut One – all there is is the One. This supports not seeing thingswith dual vision.He speaks of staying away from thoughts, of ever keeping theawareness on Brahman, which I naturally translate as heart.“Nothing ever existed is the Ultimate Truth,” he says. Thenhe says this:“Remove the mirror. There will be no reflection.” That one is deep. The world is the mirror – in it we see the self.Many have said this in different ways, including Dimitri Halley andeven me. Anyone who understands projection has seen into this.Remembering that nothing is separate from anything else alsohelps. I love how the mind can support such things. I'll bepointing that out.He says further, in his diary:“1. Fix your mind on the Source2.Give up all desires3.Do not look at any THINGWhat is seen does not EXIST. Do not think about the world.” These are notes to himself. As far as we know, he never intendedto share these, so we can view them as his own privatemeditations. They are so beautiful to me. When you read themfrom heart are they not beautiful?Are you ready to surrender like this? Can you let the world, and allthings in it, go? Can you abandon them and just sit still, within,“eyes” upon Source? This will shift the definition of “I.” I hasbeen seen as an individual born into a world, who comes and goesin various births through time. Now this is seen as unreal. Whenthen, of “I?”
 
“A million desires have taken the form of “I”.Drop all desires.Mind can not see the Absolute.When thoughts vanish, Self is revealed.”Papaji equates desires with mind, and says:“Mind and desire are one.When the self discovers the Absolute, the desires disappear.”Wow. I have seen mind clearly as time, or more accurately astime-space, since they are one. Perhaps these (time-space) arebut the container for the desires to manifest within – and perhapsit is desire that underlies, not time-space. I don't know. With suchthings one just drops them down into heart. Just like we don't really interact with our spouse or our child, butrather with our image or impression, our belief about who theyare, so it is with the world. The intellect creates a picture of theworld. We interact with that. It is all mind stuff. Do you see? It isall what we project. He says:“So long as you are convinced that there is a world, yourefforts to aide in super-consciousness will not succeed...Evensamadhi does not lead to liberation. When a yogi comes outof it, he finds himself again deluded by the world. So long asthere is awareness of the world, there is noenlightenment....The world will continue as long as the mindis not negated.”For those who live still in mind this is hard, I know. For those livingin heart it is much easier. It reflects back to what he said, earlier,to keep your focus on Source and out of thought. It is a majorsurrender – the surrender, in the end, of the whole world – orrather the world as you see it, for it is not that. As he says,remove the mirror, the reflection goes away.So, it is our interests, our desires, the things that attract ourattention in the world that keep us bound. Can we see this? Ithink we can, though it takes the fire and determination of heart. This is nothing you stumble into. Then again, some do awakenwilly-nilly like that. Yet, if these do not find themselves a worthy

You're Reading a Free Preview

Download
scribd
/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->