Surrendering Everything

In relative terms, the human being is made up of spirit, mind and body. Absolutely, there is just spirit; Love. In what we refer to as "spirituality ", there is the seeking and investigating into realm of spirit. In the West, when the intellect and psychology (mind) become dissatisfied with organized religion, there is often begun a "search " for a "more meaningful spirituality ".

In this search for meaning, many turn to Eastern philosophies, many of which also contain an element of religion. Some "seekers " will swap a religion that has lost it's meaning for a new religion that seems to answer questions that were left "hanging " in the old belief system. But many in the West want to jettison all "belief " systems for a logic based, "scientific " view; a spirituality without spirit.

At the other extreme, we find those who put great value in "spiritual experiences ". We hear of "blue light experiences ", mysterious figures, or rising up to heaven in a kind of self styled "transfiguration ". Some of these also like to use the name "God " as if such a "sky captain " were a reality. Where is a simple seeker after Truth to go in this spiritual marketplace?

Those who advocate the logical, scientific view teach a kind of "biological/psychological" spirituality, or as I said above, a spirituality without spirit. These are the ones who see "love " as a biological process inherent in the brain. They also are the ones who engage in psychological "games " and "tricks " like "watching the mind" , "shadow work " or simply asking us to stop our minds in order to experience "awareness" without thought. (as if that were possible to do with the mind!) These are all wonderful psychological practices and are helpful in quieting the mind and finding psychological "blockages ". But they are not spiritual, they are in the mind.

And again, the "spiritual experience junkie ", with his vision's of "God ", "explosive awakenings" , or "blue light experiences " is also living in the mind, as this is where these "experiences " happen. These are the teachers who tell you to look for a particular experience; particularly one like they have had, that can be defined in a particular way. They see no problem with being able to say you must have this kind of experience, or it's not authentic. Again, this is obviously in the mind. If your "experience " is definable or describable, it is in the mind. Again, where is the simple seeker after Truth to go in this spiritual circus?

We have been given examples of spiritual masters, gurus and teachers for centuries. There have been examples in every major belief system from Buddhist, Advaita, Christian, Islam to those of no fixed or specific system. They are all different, have different approaches and have formulated, or not, methods and practices. Although they very widely in their behaviors, they have some things in common. The first being that they lived out their teaching in lives that were unique and set apart. Lives of humility, unconcerned for the conventions of the world. Buddha, Christ, Ramana Mahrashi, Nisargadatta Maharaj, all lived lives that were not only different from ours, but different from the time and people they lived among. (Of those, Nisargadatta lived the most "ordinary" life, but his earnestness, love and generosity were anything but "ordinary".)

To say that there is nothing "special " about these teachers, or spiritual masters is foolish on it's face. How many Christians live as Christ? How many Buddhists, outside the monastery, live as Buddha? How many live as Ramana Maharshi or Nisargadatta Maharaj? This is really the key. The spiritual life is a life apart; a life unique. It is a "being in the world, but not of it". It is a life worked out by oneself, following the call life gives you.

To think that you can engage the world in an "ordinary " manner, ordinary meaning in this context, living for ordinary, worldly values and aspirations, is foolish, but this is what many of the teachers of "spirituality without spirit " will tell you. On the other hand the teachers of "spiritual experience ", with their rarified awakenings, visions of "God " and all the rest of it, are separating those with "The Experience " from those who have not had "The Experience ". They will tell you of course, that you too can have this wonderful experience as well, but are sure to tell you that you have not had it yet, unless you are like them, and see it in their vision . The intellectual, "spirituality without spirit " teachers are living in, and teaching from, the mind, and the "spiritual experience " teachers are living in, and teaching from, the world of ego (also mind).

To be "in this world, but not of it " is clear in a Buddha, a Christ or a Ramana Maharshi. Why fool yourself by being a Sunday Christian or a Satsang participant who forgets all the inconvenient truths while living your daily life. When Christ told the rich young fellow to sell his possessions and follow him, the fellow went away sad. What makes you think you can follow and hang on to anything? You need to leave all behind, be it mind games of psychological "discovery " or dream visions of "The Experience", and follow the call that calls you to be yourself.

Nisargadatta's famous quote; "When I see that I am nothing, that is wisdom. When I see that I am everything, that is Love, between the two, my life continually flows." is the beginning. To live that out, without psychological self indulgence, or "experiential " spiritual pride is the beginning. To do this is to "step off the cliff " into the unknown, the unsure, and the potentially unsafe. But to the True "seeker "; the one who is called by something other than a desire for peace of mind or to relieve personal "suffering ", there is no choice. Love is calling, calling from within. You will either follow or remain in the "safe" world of the mind.

Peace

"...and the only law is right" - A Non-Dual Perspective on "morality"

When I was a boy, cowboy stars like Gene Autry were the ones the set the morality for us as we grew up. Gene's theme song was "Back in the Saddle again ". One of the lines in this song was "We sleep out every night, and the only law is right. " In those days, we had no trouble knowing what was meant by the "the only law is right ".

Gene was the good Guy; the guy with the white hat. The bad guys wore black hats, and did wrong. Judgments of right and wrong were easy to make. Our parents told us what was right and wrong. We learned the difference in Sunday School, in the classroom, and from our heroes on television. No problem!

As I grew up, and slowly came to the realization that I was different; Gay, I had to look at this right and wrong thing more closely. Things stopped being black and white, and informed choices had to be made. The church had taught me one thing, but I was discovering another. I was not willing to simply "chuck " the church, but was desperately interested in seeing how I would fit in.

Today, in the understanding of non-duality, many are saying that there is no "good " or "bad ", no "right " or "wrong ", these being opposite poles in the mind, and judgments or preferences. In the "absolute " sense, this is true; life unfolds in a perfect way, all of one piece. But we live in the relative world, and no matter how "spiritual " we may be, only the truly "awakened " can trust their intuition to guide them in this area of right and wrong.

Most folks today believe, at least loosely, in the Ten Commandments as good guidelines. Thou shalt not kill, Thou shalt not steal, etc. are pretty universal laws, and help keep society functional. When it comes to the more political, and "socially correct " mandates, the judgments become more cloudy. Where can the non-dualist look for guidance, without simply throwing the baby out with the bathwater? Sure we can say there is no right and wrong, judgments are dualistic, and one thing is as good as the other.

These indeed, are often the excuses used by some non-dual teachers for any manner of indiscretions.Adultery, child abuse, even attempted murder are excused away by saying, there is no right or wrong, the observer is "projecting ", seeing "the shadow " or any number of rationalizations. Yet, inherently, intuitively we know that "cheating ", or taking advantage of someone weaker, are not right. How do we know this? By understanding that these things run counter to Oneness.

At the Last Supper of Christ, in addition to the Churches' belief that the Eucharist was established there, Christ makes some very profound and non-dual statements: "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me ". This was the Christ's prayer to the Father; "that they all may be One". Oneness is what we want for all, as it is the natural state. Christ, at that supper, also instituted the11th commandment, one that shows how we are all one; "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." Oneness is the prayer, Love is the method of "realizing " the prayer.

As I was seeking to find my kind of love in Christ's words; an acceptance of my special brand of love, these were the words I used to judge; Oneness and Love. Is there Oneness and Love in it? Being Gay lost all it's problems, all it's "sting ". I have always used this criterion for "right " and "wrong " ever since. Clearly there is no love in adultery or child abuse. No matter the rationalizations non-dualists or non-dualist gurus use for their misconduct, Oneness and Love are what we seek, are, and have as our guide. Oneness and Love are not two, but one. Unconditional Love is The One. Unconditional Love is "the right ", the perfect we talk of in "life is perfect ".

All that separates, divides, or distorts Universal Love is not One, but "self "-ishness, whether an expression of fear, desire or envy. The One is the Universal "law "; the Truth itself. While ultimately, "absolutely " there is no division, this "law " of truth; this "law " of One Love, allows us to sing along with Gene Autry, "the only law is right ".

Peace

Non-Duality and the "Other"

I recently put up the video for Libera's "You were There ". http://www.youtube.com/watch?v=uwDRZMoJtkk&feature=related This is the second time I have added this video to my profile as I really love this tune, but the theme "You were there " intrigued me enough to write a blog regarding it.

"You were There "; who was there ? Is it sung for a friend, a life companion, or God? Or could it be for Love itself?

Our words, our minds see love as something that "happens " between two persons, things or objects. The mind interprets love as a connection, a desire, a longing, a need, but the mind insists on an "other " for completion. We love a friend. We love our spouse or life partner. We love God. We love the forest. We love the thought of love. It is always us and the "other ". This is how the mind conceives love. But this is not what Love is, or how it works.

Love, in it's essence, is all there is. In John's first letter in the New Testament John writes; "God is love, and he who abides in love, abides in God, and God abides in him." A bit later, a few verses down, John writes; "We love, because he first loved us ." I have always loved this "God is love ". He doesn't say, God is like love, or God is similar to love, but God is love. This is very plain; God is love and love is God. It is a way of expressing that love is all, that the mind can comprehend.

When "awakening " "happens " there is the wordless conviction that there is only Love. The "I " thought vanishes, as does the "other ", leaving only the essence; the Love. The creative energy that is Love is so dynamic that it's unfolding creates "expression ". We and God are not expressions ofsomething, we are "expression" itself. The mind does not understand "expression " without an object to express or be expressed. This is also true of Love. The mind does not understand love without alover and a loved, so it conceives (thoughts) the expression between the two. The "mind ", rather than being an object in reality, is simply made of these thoughts. These thoughts are simply "expression " suspended in time, labeled as we see fit, and "projected outward ".

"God is a concept by which we measure our pain", wrote John Lennon many years ago. This has become a popular idea in modern spiritual circles, particularly neo-advaita, or popular non-dualism. We create God in our own image; this is true, but "God " is "expression " of Love, is Love. "...he who abides in love, abides in God, and God abides in him." To abide in love means to be the expression of love, or so the "mind " would put it. But "you" are not the "expression " of anything, you are "expression " itself. To be expression, or to be Love is not something the mind can wrap itself around, so it conceives objects to be "expressions ".

This why it is necessary to silence the mind; this "bag of thoughts " we take as us. It not only wants silencing, but annihilation! When this occurs, we no longer need to conceive ourselves as "expressions of love " but "expression " itself. We no longer need to love God, but simply to be. This is not something that can be "expressed " in words or thought, but only by "being ". We are being, we areisness, we are Love. Once this is "realized " (wordlessly understood), we can use our "bag of thoughts " as our servant rather than our master. We can answer hunger, safety, our "work", and any number of "human" functions without disturbing the peace of being.

We can love a God, or a Guru, realizing that these are "expressions " in the mind of "expression " itself. We can love ourselves as "expression "; the unfolding of Love. As Ramana Maharshi loved his holy mountain as wordless expression, as a Christian loves Christ as expression, as Christ himself loved and trusted "God " as expression, we can answer the question of "who" is the "you" in "You were there". It is Love expressing itself, in itself. It is One!

Ash Wednesday - A Non-Dual Perspective

Ash Wednesday may seem a strange day to those in non-dual circles, as the "church" concentrates so much on sin. Sin seems a strange idea in a world where "everything is perfect", but the organized church sees sin as the "reason" or need for religion. In organized religion, the spiritual side of the "faith" is often made subservient to the moral side of the "faith". The church in the Lenten season becomes all about repentance and sacrifice, with the idea that "Christ died for our sins", and his death and resurrection is "responsible for our redemption."

Sacrifice is indeed an important part of understanding "our" place in all of this, but the repentance has to come from a real place of understanding, not simply an idea of our "sin". Sin is simply ignorance, not some laundry list of morality that varies from culture to culture, or person to person. We need to remember that The Christ, while on the cross, said; "Father forgive them, for they know not what they do." Forgive them their lack of understanding; their ignorance. As I have often said ofNisargadatta Maharaj, how he lived his life is as much, or more of the teaching than his words, which were, after al,l just words. This is also true of The Christ. His message, interpreted over centuries in words of different languages, becomes distorted. Rather than the message of removing ignorance and pointing to the always present moment of God's Love in action that The Christ, and all of us, are "incarnated" as, the message has become one of "fallen nature", and a need for a "redeemer". The Christ referred to God as "Our Father", not simply his alone. We are all sons of God, born for "holiness". The Christ's death on the cross is a demonstration of the kind of sacrifice necessary to claim "victory" over ignorance. Our life, as spirit (being), lives on, with or without the body. The sacrifice of The Christ tells us that we must be willing to let go of the body/mind and all it's attachments. We must sacrifice all we imagine ourselves to be, for all we are. But this is not done as an act of will. As stated above, this must come from a place of real understanding, realization, if you will.

This brings us back to Ash Wednesday. On Ash Wednesday, the celebrant at the Mass places the ashes, often made from the burned palm crosses of last Palm Sunday, in the sign of the cross, on the foreheads of the communicants. This is done with the words; "...for dust thou art, and unto dust thou shalt return". This is really the key to Ash Wednesday. This statement; that we are but dust, and destined to return to dust, is very humbling if we see the truth in it. We are not sinners in some "moral" sense. We are in ignorance. Ignorance of our true nature. "Our" true nature, as individuals, isdust. We may intellectually understand that our True nature is the flow of Love, appearing as this, but until this is realized (made a wordless conviction), we must see the dust.

Ramana Maharshi's "awakening" came after a vision of his own death, and the conviction that he was not the body, and would not die with it. This is the message of Ash Wednesday. "...for dust thou art, and unto dust thou shalt return". This rite reminds us that our "human nature"; our individuality, is nothing more permanent than dust. We meditate on this throughout the Lenten season. This is the "preparation" we make for Easter; this realization of our nature as mortal, while living in a "swirl of immortality". We prepare and meditate on the sacrifice of The Christ, the cross, and the resurrection. We see the Christ Consciousness rise above the death of Jesus the man, to remain the ever present Absolute. It is by seeing ourselves as dying on the cross with Jesus, that allows us to understand that life does not die, only dust gets blown by the wind. It is our minds that must die. Bede Griffiths, a Benedictine Monk who lived in India, experienced a stroke, which he described as "a death of the mind". This opened a deepening sense of overwhelming Love that never left him.

Above I stated that repentance has to come from a real place of understanding, not simply some sense of "sin" and guilt. This understanding comes from an awareness of our "personal" nature, ourself, as impermanent. We are ashes. We are dust. We are mortal. Once we realize we are impermanent, the importance we hold ourselves in vanishes. In it's place is the conviction that, while we, as the small "s" self, are impermanent. what remains is the capital "S" Self, which is permanency itself. The imposition of the Ashes, and the subsequent meditation on it's significance reveals that we;impermanent phantom's, are a reflection, an appearance of the permanent, the universal. Sacrifice pride and become ashes, dust. Prepare to crucify the mind, so to be resurrected in the heart.

Non-Duality, Poverty and the Cross

I wrote a blog recently regarding the charging of money for spiritual teaching. In that blog, I pointed out that the Spiritual teacher may need to learn to embrace poverty. Without bringing up all that again, a question was asked regarding poverty as a "virtue". While I may not categorize poverty, itself as a virtue, the total acceptance of it, should it come, is a most welcome attitude on the spiritual search.

A point that can't be made too often, is that to "be" awareness, a life must be led that embraces the freedom and the acceptance of whatever that "brings". No matter your religion, or philosophical system, or total lack of either, what these things work in your life is what is felt. You can not say you are free if you still have concerns over worldly security. Lest you think that this is simply a Western, Christian concept, coming from a former Monk, let me quote from the senior lecturer in Religious Studies at Victoria University of Wellington, New Zealand, Kapil N. Tiwari. In his book; Dimensions of Renunciation in Advaita Vedanta, Mr. Tiwari writes:

Renunciation as linked with uncovering Jnana results in turning the concern of man away from external things to the essential inner nature by accomplishing (that by which) which everything else is accomplished. Jnana and renunciation take place simultaneously as one of the Upanisads (The Brhadaranyaka) says:

"Verily, after they have found this soul, the Brahmanas cease from desiring children, from desiring possessions, from desiring the world, and wander about as beggers"

Sankara bases his whole philosophy on this foundation. He quotes the following texts to support the above contention:

"The knower of Brahman attains freedom from all fear." "when all desires occupying his heart, fall off entirely, then indeed, does the mortal become immortal."

Reason itself declares that, the less there is to distract, the more the heart, soul, and mind can dwell in the present awareness. But we fool ourselves. We think we can entertain distractions. Just as I was saying that teachers need to free themselves of the need to ask for donations, the seeker must not fool themselves in terms of thoughts of security. The non-dual teaching requires living it out, not just philosophical discourse, meditation, or study. The life you have, the life you see before you, is the awareness if you are really willing to see it. This takes conviction. Not just a positive attitude, but a willingness to lay down everything and follow. So many stop at the intellectual understanding. They get to that place of nebulous clarity, that place where the only next step is the step off the cliff into the unknown. They know what is required, but the mind comes in and tells them that there is nothing there, that they must keep searching, find a new Guru, read a different text or any number of other reasons not to take that step, that act of total love that will bring them home.

In the Gospel of Matthew, we find this idea played out between Jesus and the wealthy young ruler:

Matthew 19:

¹⁶And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

¹⁷And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments.

¹⁸He saith unto him, Which? Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness,

¹⁹Honour thy father and thy mother: and, Thou shalt love thy neighbour as thyself.

²⁰The young man saith unto him, All these things have I kept from my youth up: what lack I yet?

²¹Jesus said unto him, If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me.

²²But when the young man heard that saying, he went away sorrowful: for he had great possessions.

²³Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.

²⁴And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

²⁵When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?

²⁶But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

"But when the young man heard that saying, he went away sorrowful: for he had great possessions." This is really at the heart of the problem. We have things we don't want to let go of. Not just possessions, or even security (although how many have even done that?), but the need for the mind to have control. We have to face the fact that all we believe ourselves to be must be offered up. We are momentary waves in a universal ocean. We must be willing to give up our "wave-ness" in order to "be" ocean. All this takes is earnestness; that serious, single minded, whole hearted, unwavering willingness; that is surrender.

That brings me to the final part of the title of this note; the Cross. Many people have asked me, in view of Advaita, non-duality, or awareness, how does the Cross fit in. Many are aware that Christ taught a form of non-dual awareness, but do not see the meaning or purpose for the crucifixion in any advaita sense. Whether one is a believer or not, the Cross is significant in that it points to surrender. Whether for a Christian or an Advaitin, surrender is the key that opens the door to understanding. When the mind had reached it's limit of understanding, and surrenders to the heart, a whole new, unspoken understanding floods the open mind and heart. The Cross speaks of complete surrender, acceptance of fear, acceptance of death. The "letting go" needed in advaita is no less. Surrender to this "death" of the mind, and "resurrect" to the freedom you have always had.

Renunciation, the Cross we must bear. To be open to all, we must be free of concern for tomorrow. In response to my note on Spiritual Teachers, I was told that this was why they needed to charge for teaching. My response was that this view shows no trust in the unfolding. To trust in the unfolding is to be part of it. Renunciation frees us, not what we have laid aside. Our peace must not depend on well laid plans, but a willingness to surrender unto death. Non-Duality requires more than talk, but a willingness give up all we hold for all we are.

The Lord's Prayer, as Advaita Meditation

Of the two places in the Bible that the Lord's Prayer appears, I have chosen Matthew 6: 5-7, as it is used in the context of the Sermon on the Mount. This sermon, outlining much of Jesus' Teaching, describes the kind of attitude necessary for salvation/Awakening.

The prayer, far from being a prayer of petition, although some of that is included, is a meditation on the Absolute; the unlimited potential.

As you look at the Prayer, go deeply into the meaning. You will find a meditation of our "relationship" with God/Absolute, and a method, a framework for "realizing" that.

Our Father, who art in heaven,

Hallowed be thy name.

One of the most important points here is the use of the term "Father" for God. And perhaps, as important, is that it is "Our" Father. Not Christ's alone, but Our Father. All of us are Brothers and Sisters to Christ, and Sons and Daughters of the Absolute. The use of the term Father, shows a familial closeness. God/Absolute as creator, protector. But sometimes Jesus used the word Abba. Abba means Father, but goes further in that it translates as "Daddy", or other affectionate, child- like name. This shows the connection to God/Absolute is Love.

When God/Absolute is seen "in heaven", this is a way of expressing the internal nature of God/Absolute. In Luke 17, Jesus tells us that the Kingdom of Heaven is "within you". He then states that even the name of God/Absolute is Holy.

Thy Kingdom come,

thy will be done,

on earth as it is in heaven.

We already know the Kingdom is within, and this is our opening to it: "thy" will be done. Not me. No "I", just acceptance. Then, of course the "exterior"(earth), will be like unto the interior(heaven).

Give us this day our daily bread.

and forgive us our trespasses,

as we forgive those who trespass against us.

Asking for "daily bread" is a prayer of petition. But a "little" one. And it is necessary to be aware that asking for our "daily bread", our necessary sustenance, may be asking for pain and suffering. Pain and suffering, as well as actual "daily bread", bring healing and strength for this "journey" to "Daddy".

Forgiveness is not something people in Advaita think about much, unless it is in the context of "karma". And this is what is addressed here. "And forgive us our trespasses, AS we forgive those who trespass against us. As we practice forgiveness, so our "bad" karma is lessened.

Most of us will admit selfishness from time to time. This "selfishness" is inherent in the "I". This, at least, is a "trespass".

"Sin", as used by Christ, is really ignorance. "Father forgive them, for they know not what they do." We are called to Love God/Absolute with all our heart, all our soul, and all our mind. This is the prayer; the meditation; that our "trespasses"(ignorance) be forgiven as we use our hearts, souls, and minds to Love.

Use of the heart or soul to love is not hard to imagine, for this is where we place "love". But to love with all our mind.

This is a meditation in itself!

And lead us not into temptation,

but deliver us from evil.

For thine is the kingdom, the power and the glory, for ever and ever, Amen

Lead us not into temptation. The mind. Temptation itself! But is it evil?

If evil is described as that which leads away from the truth, then the mind is the thing! It is hard to place blame on an object which is only a bag of ideas, pictures and phantoms. But, without intent, it stands in the way. Just as a bleeding man was able to say from a cross, "Father forgive them for they know not what they do.", we must "forgive" our minds, and perhaps "mind" as an idea as well. We need to learn to watch thoughts pass. They are harmless unless you grab hold of them. Eventually, when seen for what they are they will disappear altogether. When the bag is empty, and fearless earnestness is present, Love will fill the mind, heart and soul.

For ever and ever. Kingdom, power, glory belong to the Absolute. This is unlimited potential. Amen.

This well known prayer is not only a wonderful bhakti prayer/meditation, but a feast and challenge for the mind to find itself, "forgive" itself, and rest quietly in itself until it is filled with Love.

Peace, Namaste,

Ahimsananda

Emotion in the search beyond "I AM".

Ramana Maharshi recommended exploring "Who am I?" Nisargadatta advised the earnest examination of the "I AM".

But this only leads to the "I". This is a comfortable place. It is a place, where anyone, with proper diligence (earnestness!), can find rest. It gives "one" an intellectual sense of who "one" is, but it is only the first step to Oneness.

The mind can only go as far as the "I AM". All else is speculation based on memory or imagination. How then to go beyond?

The mind, in Advaita circles, has often become the "devil". It lies in wait to catch hold of spiritual experiences, insights, and to confuse and falsely "entertain" itself. This, almost bestowing intent on the mind, paints an erroneous picture. The mind is often portrayed as "protecting" itself from extinction. This to, is giving "motive' to the mind which simply does not exist. The body, the mind, the emotions, are all part of the functioning of the whole. All have their purpose, and require acceptance. But the mind is the tool of choice for the Advaitin, even though it is held in suspicion and comtempt.

Most Advaitins, as well as most people, see the emotions as part of the mind. Some see them as body sensations caused by particular thoughts in the mind. Others think the thoughts arise out of certain body sensations. Clearly the mind and body are intimately linked, but ultimately, it's all linked, so this is no answer.

The emotions are only reflections, like everything in "my" world. But they are not in the mind.

The emotions all stem from Love. Now, here I am not speaking of love; the emotion, but the impersonal Love. Here again, we have the semantics problem. We all have our "attachments" to the word love. Here I am talking about agape, in it's fullness. David Jenkins, former Bishop of Durham, prior to his election as Bishop, gave a lecture in which he gave a wonderful description of agape. He described God as having so much compassion; so identifying with man, that he "became" one (Jesus) in order to manifest Love (Christ). In the Christian sense, this is the humbling of God to bring compassion to the Cosmos. But it also demonstrates the creative power of Love as "essence" (The Absolute)

The emotions are often looked at as distractions to spirituality, both in the East and in the West. But they are there, and trying to eradicate them, only makes them stronger. Ignoring or suppressing them also is useless and dangerous.

So here, we have more to look at. Emotions. Let them move through. See how the mind reacts. See what the mind creates. Watch the emotions but don't "own" them. They can teach you something, so don't ignore them, but they are not "you". They are just the "emotion track" of the "movie" you "live" in. Love, as creative power, does not exist in the mind, but the mind in it. However, the reflections, the lesser emotions do.

The "lesser" emotions: hate, fear, lust, anger, desire and so on, as well as some of the "better" emotions like joy, peace, contentment, surprise, pleasant expectation, are all just refractions, reflections, and distortions of the impersonal Love.

Love, not the noun we set in our mind and try to define and dissect, but Love as verb. Love in action. Love as connection. This Love is the essence; the Absolute if you will.

These "emotions" are part of the whole when it comes to realizing the Truth. Studying these emotions, with dispassion, will get you closer to the source. We all know, even the most cynical among us, the Truth is outside the reaches of the mind. So we must seek elsewhere.

When you "feel" something, rather than dismissing it, ignoring it, or using the mind to "block" it, open your "heart" to it. Remove the "subject" and "object" and remain in the "verb". As you examine the "functioning" of the emotion, it's relationship to love, or it's lack thereof, will become apparent. When you do this with Love, as creative power, you find that you are nothing less than that indescribable movement.

Serpent Mind

Like A Serpent in beautiful surroundings, the mind waits upon Truth, in order to claim it for it's own. The mind will "help" you "organize" Truth into concepts, (like Truth!) for that is what the mind does. But the mind cannot realize Truth, for the mind exists in consciousness, not consciousness in the mind.

Peace,

Ahimsananda

Verb or Noun?

Always remember, Your "Life" is a Verb, not a Noun.

You are an event, a movement, an experience.

Your very Substance is Love. You are neither Lover nor the Loved, but the Love itself.

Be That. Nothing else is necessary.

Peace,

Ahimsananda

Look out of the Window!

If you Want to discover your true Identity; don't look in a Mirror, look out of the Window! You are all that you perceive, and so much more. Why confine your "self" to the one limited body? You are Love. Love is The One. You are That.

Peace,
Ahimsananda

Namaste

I am a former Anglican Monk who discovered Advaita while still in the Monastery. I came to realize that Jesus of Nazareth taught Advaita, and that his spiritual system is based on Advaita.

I have read most of Sri Nisargadatta Maharaj's works, and have also encountered the life of Sri Ramana.

I hope to bring thoughts about living everyday life and the experience of Oneness, both from the perspective of Advaita, and in an enlightened Christian context.

Please join me!


Peace,
Ahimsananda