Thoughts Along the Way

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Contents

  1. Jean Low | Thoughts Along the Way
  2. Twitter Updates
  3. Posts navigation
  4. Meandering Thoughts Along the Way

Shop for Books on Google Play Browse the world's largest eBookstore and start reading today on the web, tablet, phone, or ereader. Thoughts Along the Way. Silina Garrett. Selected pages Title Page. Table of Contents. The excerpt below caught my attention and I wanted to share it as a way to learn and understand it better. O, God, we pray for unity, give guidance from above. In our differences unite us in the circle of your love. O, […]. The areas could be […]. This will be the first blog post using Dragon dictation software version 11 from Nuance.

The accuracy right out of the box is clearly a significant improvement over previous versions. I noticed during the installation that there was an advertisement for Dragon software for BlackBerry allowing me to talk to the phone and have it […]. NOW research is connecting screen time with mental health problems too. From the category archives: Along the way. Expect to be healthy and happy!

Tapping the Power of Life by mikea on September 9, In the hour a day book, published by Hazelton, part of the medication for the day included the idea: Do you want to make the best of life? May 21, I know what I will do…. Many Gifts, One Spirit. And there is no reason whatever for you to continue to carry that burden. You can put it down. Koan practice is not a Zen practice but a life practice that brings into question the very basis on which we live our life.

And as a consequence it is necessarily going to cause suffering. Working on a koan, one must think without thinking. A non desire is not an absence of desire, what is it then? This is allowing. Allowing is actionless action. It is thinking without thinking. It is intense action, but without any kind of form, any kind of content, any kind of result. It is not striving for an answer, it is questioning. The mind is active but not with a grasping result oriented attitude.

Awakening is coming to. It is like when you wake up in the morning, first you are asleep and then you come to. And the first monk, who was travelling with his belongings in a bundle over his shoulder, put his baggage down on the floor. We are constantly looking for something special, something dramatic. But when you yourself pick up your bundle and go on walking, you will find it is so ordinary, so wonderfully ordinary.

Only you can do it, but this is good news. While you are dependent on someone else, you are tied like a donkey to a pole. Because it is your work alone that can free you, you are already free. At one time on top of the mountain, weeds thick all around; at another in the bustle of the market place enjoying perfect peace of mind.

What is this clear-eyed one? How can one have total clarity and yet be surrounded by weeds? You would think that it would be in the market place that you would be surrounded by weeds and at the top of the mountain that you would have perfect peace of mind. A koan is always talking about you. But Buddha has many faces and if one is willing to reveal them all, one can be one with everyone. Everyone is your true nature. What are you looking for? If I tell you that you lack nothing, this is deception. The moment you hear talk about Zen, you immediately want to know about it, and will ask what is Buddha, what is a patriarch?

Anything that is said we go chasing after, wondering about it, theorizing about it. How can we cut through all the verbiage? You seek high and low for understanding, but in so doing you get further away from Zen. Searching just leads you away from the source of your being, but not searching is not the answer either.

Yet the truth is simplicity itself.


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There is no one who can do it but yourself. Your teacher can only hear your testimony, he can only say no when it is not the case; when it is the case then his yes is superfluous. This precious treasure is constantly being trampled underfoot.

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Jean Low | Thoughts Along the Way

We ignore that which is essential and take that which is accidental, peripheral, as being our treasure. Arouse the mind. The belief that all mental activity should be at an end, that we should live a vacuous phantom like life, the belief in an ideal perfection — all Zen teachers are cutting this down and saying come home to what is now. Live it for whatever it is, happiness or sadness, agony or peace, triumph or failure, because if you live it thoroughly, completely, then you transcend it. To work on a koan one must see into the twist, the conflict.

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When working with Mu it is just the same. If it is true that we are whole and complete, why do we suffer? This will not work. We think there is sickness: the confusion of life; and that then there is the medicine, which is practice, which will bring us to awakening. But if one looks more deeply one sees that the sickness is that of separation, twoness, me and you, life and death. As long as we approach our practice with the point of view that there is the sickness of life and the medicine of practice, we are simply perpetuating the original confusion. Medicine and sickness cure each other.

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The whole world is medicine. As long as you are separate from your question, the medicine and the sickness do not cure each other. It is only when we are able to see that every day mind is the way that our practice becomes true medicine. It is only when the sickness has cured us of our medicine that we are free.

As long as we feel that the medicine is good and the sickness is bad then we shall be forever going in circles. When you practice to become awakened, awakening is the medicine, your life is the sickness. How can you practice in such a way that there is no good, no bad, no right, no wrong? Judging your practice can only be done within the very dualism that the practice is seeking to cure. It is useless to try to find yourself or to look for Mu.

As soon as you start seeking I am or seeking Mu, you are already an infinite distance from it. You must break through the prison of ideas. When you know I am, you are firmly within that prison. When you think Mu is this or that, you are firmly in prison. To know I am is the beginning, it is like a finger that points. But to stay with knowing I am is staying in prison. What is this state of pure being that Nisargadatta speaks of?

It sleeps. It sleeps in sound, it sleeps in sight, it sleeps in feelings, it dreams. What is it that dreams? The very question is itself a trap. It introduces a separation between being and knowing. But every attempt to define yourself means you have to step outside yourself.

What is real has no form, no quality, no shape, it has no existence. We always insist that there is something that is the doer. He says, go back to that state of pure being where the I am is still in its purity, before it became contaminated with I am this or I am that.

Your burden is identification, I am this or I am that.

Meandering Thoughts Along the Way

This is what you must investigate. The practice is not to see that you are not something, this is simply dealing with thoughts and images, beliefs. Investigate your identifications. As long as you see yourself as the body, as being a self, separate and distinct, you see yourself as a thing amongst things.


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You are. Beyond all explanation, beyond all cause and effect. All beings are Buddha.