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In my understanding, to be awakened is to have "woken up" from the dream of duality. Enlightenment is the same thing. It seems to me that enlightenment, however, is something achieved after many many years while awakening is instantaneous. Awakening is the moment of waking up, while enlightenment encompasses the whole shibang. You could say "he is very enlightened" but not "he is very awake".

Exactly... "Hunting his own bliss"... aren't we all... Dream update: NADA. But to be fair, I have been doing some serious cleansing with sage and such ( for my internal work, see my other posts), so if anything was there, it was probably washed off. *** If you feel happy around him, it means your vibrations match or he is "higher". I would suggest to let it sit and then watch again in a week/month/year and compare notes... If you feel not happy around him... go with your intuition...

I watched the video in full last night, I forgot to do WLP first, I felt nothing. These could be placebo having expected something but I thought I felt some nausea when I went to sleep and I did have very vivid dream.

mmm... meow.....mmmmm.... He is definitely moving energy. But it's something...more of an air/cool/metal type vs. fiery kundalini. Definitely a lot of loading in the third eye/head, but again, just like a random hit of energy, did not seem to have "intelligence"? No response of lower chakras for me at all. Nada. A little bit of coolness at the heart, but with a note of ( ok, let's let it in, but be careful, this is something not exactly enemy, but not a friend either). Probably different vibration between me and him. If you did watch the video today, mind coming back tomorrow and compare dream notes? It should be an indicator if dreams would be way off/weird. p.s. There is a sadistic sparkle in his eyes at the beginning. Am I the only one seeing that energy? "Hunter" sadistic. p.p.s. My "fire alarm" is not ringing that this is dangerous. More of "I don't attack if you don't attack". If you do not have your protection in place though, I would be careful as advised. ( but if you do get enlightened and you are a Buddha in one sec, ping me, we have a job to do)

I have not done it intentionally. But thinking back now about few of my weird dreams, I was given a Fu, but I thought it was for somebody else ( there were two of us in that "dream"), so I gave it to him. But in real life he turned out to be a jerk. So I am not sure if I still have that particular Fu. It's something Primordial Chaos related I think. I will try tomorrow. I need lots of knowledge ASAP to fix things.

Boom! It's just automatic. The wind of karma will take the sentient being where it belongs to: 1. A murderer, a criminal, a career-minded individual who spent a whole life cheating others and becoming very wealthy in the process, a pornographic film producer, etc. to one of the hell planes for an effective purge of their spirit-consciousness. It's the heaviness of their lack of morals what sinks them down so deep in the astral planes grading system. 2. A good person who spent most of their lives doing good deeds to one of the heaven realms to enjoy an existence of unmatched and sublime bliss. It's the goodness of their actions what raises their spirit to the higher realms of existence. 3. Everyone else, back to human if you are more evolved and your degree of karma is evenly distributed, to animal form if your desires are based on a survival mode (eat, drink, sleep, fornicate and work), to ghost if you have lots of unresolved emotional issues, died in an accident or commited suicide. 4. Ascetics, monks, hermits, serious spiritual seekers and the like, to one of the four enlightened categories according to the level of spiritual attainment. We all hope to fall into this last group. The interesting fact is that it's all like a dream, the process is so quick that all memories of the lifetime that is left behind are wiped clean except for your karmic deeds and what is lingering deep in your consciousness: switch on, switch off...like turning the lights on and off. Very quick. We all move on to the next level. So what is the purpose of clinging to anything, including your own life or the futile pursuit of enlightenment? CLING TO NOTHING. It isn't as easy as it seems as beautifully depicted by the Zen artist Ogata Gekko (Monkey Reaching for the Moon): https://goo.gl/images/ruhY1F The monkey is reaching For the moon in the water. Until death overtakes him He’ll never give up. If he’d let go the branch and Disappear in the deep pool, The whole world would shine With dazzling pureness. (Hakuin Ekaku) Happy practice to all.

Hi Dioni:) When I was a kid, I was traveling left and right and everywhere. I kind of forgot about this until I got my life changed with all this esoteric stuff and digging deeper I understood I was always like that. Natural talents:) I remember in one recurring dream as a kid I was always trying to get past the electricity wires which were covering the planet. There were a lot of humans, all cramped, all sick, like a concentration camp on global scale, but I would try to get to the wires as close as I can ( they were high up) and try to find a hole. It would burn like hell ( try touching electric wires yourself), but after I would pass through it, it would be me and blue sky and I could fly and do whatever I want. The feeling of the place was so different energetically. Being an adult and having read about "the matrix", I think my "kid being" was doing just that - going to hang out "outside". Once you get past pain and fear, it's actually very pleasant. ... but I did do a lot of strange things as a kid. I lately took an inventory of all the "events" and it made me think about 1. What were my parents doing ( i.e. did anybody ever watched me) and 2. I died ( almost? technically I am alive) 5 times before age of 7 and then it all stopped. Did I already pass all 5 gates or is it still work in progress? Was it Saturn turning? Who knows... Anyways, OBE is fun if you keep your mind from snapping from fear. If instead of running from fear and pain you actually go ahead ( because it's all in your head anyway. There is really NOTHING and that's all is. I.e. Dao creates whatever you create for yourself ( yourself including all the ancestral programming with boogey monsters and fluffy unicorns))

Eckhart did turn around and question his own existence, yet thousands of others have done this and not awakened. What is the difference between them? Some could call it randomness or grace. One of my own teachers says that for a deep permanent awakening to occur one has to be at the end of their karmic journey and be close to working through their last karmic knots, only then will awakening occur as basically there is nowhere else to go. So with Eckhart Tolle he was already close to it when he entered this life and basically had nowhere left to go to try to get away from his suffering, he knew on a soul level that avoidance and suicide don't work , only place left to see through the dream and wake up out of it.

From a text by Shankara, translated by Ramana Maharshi. It's a complicated topic. Buddhi, as the sum total of the inner organs, in contact with the reflected Consciousness has two aspects. One is called egoity, and the other mind. This contact of the buddhi with the reflected consciousness is like the identity of a red-hot iron ball with fire. Hence the gross body passes for a conscious entity. The contact establishing identity between the ego and the reflected Consciousness, is of three kinds. 1. The identification of the ego with the reflected Consciousness is natural or innate. 2. The identification of the ego with the body is due to past karma. 3. The identification of the ego with the witness is due to ignorance. The natural or innate contact continues as long as the buddhi, but on realization of the Self it proves to be false. The third mentioned contact is broken when it is discovered by experience that there is no sort of contact of anything at all with the Self, which is Being. The second mentioned contact, that born of past karma, ceases to exist on the destruction of innate tendencies (vasanas). In the deep sleep state, when the body is inert, the ego is fully merged (in the causal ignorance). The ego is half manifest in the dream state, and its being fully manifest is the waking state. It is the mode or modification of thought (with its latent tendencies) that creates the inner world of dreams in the dream state and the outer world in the waking state. The subtle body, which is the material cause of mind and ego, experiences the three states and also birth and death.

The sensed needfulness of removing ignorance, is itself illusion. This sensed loosening of the shackles, is itself illusion. What effort can be put forth in letting go of chains which never bound me? Can it even truly be said there is a letting go? Even the emergence of my perceived underlying naturalness is mere perception in contrast with perceived unnaturalness. In truth, I, without attributes, simply imagine a "doer". As such, at all levels there is neither effort nor effortlessness. Just ideas, appearances... a snake in a rope. A mirage of water in the desert of the mind. Upon dissolving such distinctions effort is seen as a call from my Self, by my Self. I was my Self when effort arose, I am my Self when effort subsides. What appears as the lofty goal rendering all else insignificant, is already Me. What more is there to realize? Where has effort gone? It's as if it never was. Nothing has changed. Just an appearance of change. An appearance impossible without my being the Stillness... just being as I am. Where is effortlessness? An idea in the dream. Nothing has changed. Spontaneous, without effort or its absence...just being as I am.

"Back to the Future" - one of my favorite movies! ... On a "spiritual" related note, I constantly have dejavu's. Sometimes it is annoying, like knowing what will be said and such... Most of my dejavus I think are from seeing it in a dream first and then being in exact situation later. Sometimes I think it is a glimpse from the meditation. Given that there are those( selves) who travel in the past, those who travel to the future, those who run in parallel dimensions( my teacher always talks about it, so there must be something behind it - spirits going on their own business left and right. He says he sees them all the time in a concept of medical chigong treatment, but usually just observes them, unless they give him a message for the patient)... I think it is possible that "time travel" is nothing more than a dimensional change concept. For example, for those of you who have seen spirits/deities in your meditations/rituals. Where do they come from? Even if they are generated by collective subconsciousness ( which I doubt, I think they are unique individual entities/beings), why do they look appropriate to their "epoch"? I.e. would you recognize Buddha or Jesus in jeans and a t-shirt if they show up to you? I think they are time traveling... ...

Here is classical Daoist perspective on it from philosopher John Gray that follows the pattern of Mountain, No Mountain, Mountain. Chuang-Tzu (Zhuangzi) is obviously at the third stage.….. Chuang-Tzu is as much a sceptic as a mystic. The sharp dichotomy between appearance and reality that is central in Buddhism is absent, and so is the attempt to transcend the illusions of everyday existence. Chuang-Tzu sees human life as a dream, but he does not seek to awaken from it. In a famous passage he writes of dreaming he was a butterfly, and not knowing on awakening whether he is a human being who has dreamt of being a butterfly, or a butterfly dreaming he is a human being. Unlike the Buddha, Chuang-Tzu did not seek to awaken from the dream. He dreamt of dreaming more lucidly: 'Buddhists awaken out of dreaming; ChuangTzu wakes up to dreaming.' Awakening to the truth that life is a dream need not mean turning away from it. It may mean embracing it: If 'Life is a dream' implies that no achievement is lasting, it also implies that life can be charged with the wonder of dreams, that we drift spontaneously through events that follow a logic different from that of everyday intelligence, that fears and regrets are as unreal as hopes and desires. Chuang-Tzu admits no idea of salvation. There is no self and no awakening from the dream of self. We cannot be rid of illusions. Illusion is our natural condition. Why not accept it?

"We are Shiva, but we are also Shakti. We are perfect, but we are also imperfect. We are the eternal Reality, but we are also the ephemeral image It projects on Its own screen. We are indeed the Dreamer, but we are also the dream. We are entitled to say, "I am Shiva," but so long as the Shakti-mind exists, it must sing the song of love and devotion to its Lord." -The Supreme Self, Swami Abhayananda

The sound of the Gion Shōja bells echoes the impermanence of all things. The colour of the sāla flowers reveals the truth that the prosperous must decline. The proud do not endure, they are like a dream on a spring night; The mighty fall at last, they are as dust before the wind. ~ from 'The Tale of the Heike'

I am going to copy this pretty much from the first post I made earlier and add a little to the end. I hope that's ok! Hello. I think I've only got one more post today so I'm going to type out some stuff here just in case this turns out to be my only post! I have been into philosophy/esoteric/mysticism/mythology for a few years and recently found out about qigong! I went through Jung, Western alchemy, dream analysis and Heidegger's pre-Socratic oral/acoustic truths, which are immanent as opposed to the static one-to-one correspondence theory of Western metaphysics -- veritas est adaequatio rei et intellectus -- left-brain matching, rather than making i.e. propositions! Anyway, to cut a long story short, my waking experiences can be pretty vivid, always more than pleasantly so to say the least. So, I wasn't planning on getting started with qigong until I had some baseline knowledge under my belt. But 5 days ago I went celibate and started doing shaking knees horse stance and wim hof quick fire breathing if ever sexual ideas drifted into waking consciousness, then some anal breathing. Well, today I was reading a book while doing reverse breathing and moving the heat around the lower mind. Then pumped it up to the top of my ass, and I actually had my eyes shut at the time, then I thought maybe I ought to try the orbit. So I moved it up the spine and into my head.. and the crown of my head, above my eye-brows right around my head, felt like warm liquid! Right then I was wondering what I should do next and I realised I had no idea, So I opened my eyes and the room was vivid with bright colours and I wasn't really sure if I was awake or asleep! I thought about moving the energy down the front. But I don't think it happened tbh. As I said I wasn't planning on getting started so I don't really know what I'm doing. But, now after two reverse breathes everything in the lower mind gets REALLY HOT. So I pump it up to the top of my ass and that's it, I stop there. I am wondering what I should be doing. Maybe some standing stuff? Has anyone got some pointers or ideas? ADDED BELOW: So it feels like there's A LOT of energy in the lower mind, no pain or anything. I can pump it up to the lower back and it gets hot at that spot, but then it goes back down again. Should I move it someplace to store somewhere or move it back into the head, for get about it, carry on reverse breathing?!?? Thanks for the help!

Hello. I think I've only got one more post today so I'm going to type out some stuff here just in case this turns out to be my only post! I have been into philosophy/esoteric/mysticism/mythology for a few years and recently found out about qigong! I went through Jung, Western alchemy, dream analysis and Heidegger's pre-Socratic oral/acoustic truths, which are immanent as opposed to the static one-to-one correspondence theory of Western metaphysics -- veritas est adaequatio rei et intellectus -- left-brain matching, rather than making i.e. propositions! Anyway, to cut a long story short, my waking experiences can be pretty vivid. So, I wasn't planning on getting started with qigong until I had some baseline knowledge under my belt. But 5 days ago I went celibate and started doing shaking horse stance knees and wim hof quick fire breathing if ever sexual ideas drifted into waking consciousness, then some anal breathing. Well, today I was reading a book while doing reverse breathing and moving the heat around the lower mind. Then pumped it up to the top of my ass, and I actually had my eyes shut at the time, then I thought maybe I ought to try the orbit. So I moved it up the spine and into my head.. and the crown of my head felt like liquid! Right then I was wondering what I should do next and I realised I had no idea, So I opened my eyes and the room was vivid with bright colours and I wasn't really sure if I was awake or asleep! I thought about moving the energy down the front. But I don't think it happened tbh. As I said I wasn't planning on getting started so I don't really know what I'm doing here. But, now after two reverse breathes everything in the lower mind gets REALLY HOT. So I pump it up to the top of my ass and that's it, I stop there. I am wondering what I should be doing. Maybe some standing stuff? (which I have never done and don't know how to do). Has anyone got some pointers or ideas? Thanks for the help! (and which forum should I post this in with my other post?)

It seems like a Catch 22 to me. Are the monks in the huts trying to 'earn' something? By staying in no-mind, this is comforting. To know that this is a dream within a dream is comforting. I just read in Vispashta's Yoga yesterday that the cosmic consciousness 'dreams' objects perceptible in this life as we dream objects in our dreams at night. All I know, is that by remembering that we are all individual whirlpools in the same ocean, that we are all the same stuff and it is illusive that we are actually separate, that I can love my brother as myself much easier. To know that person that I originally am making a momentary judgment on is 'me', in fact. That seems to me to be a worthy mind state to strive for - the universal reality and sameness of one and all, from the largest character to the smallest blade of grass. To spend one's life concentrating on doing virtuous acts for the purpose of earning something seems to be feeding the jiva again - it's still motivated by ego (or our own little illusive whirlpool, which is only temporary movement in the sea of beingness) That's the Catch 22 of it as well. Earning for 'self', which isn't the point either. All I know is I don't know. I just know that I love the connection and the warmth of the heart when I remember daily that 'I am' every other person (or animal) walking around. I can actually feel my heart soften. and to treat them accordingly, with the same kindness I would offer myself. Which brings up a whole other subject for those of us who are not used to treating ourselves kindly, for those of us who feel unworthy. We too are the eternal, and we must remember that daily. Be kind and love. and remember who you are at all times.

The essence of hexagram 33 is composure. It is the use of stillness to compose strength, which inherently requires a withdrawal/retreat. When we take a moment to compose ourselves, we are withdrawing into stillness to find our center and gather our strength. This is not a phase of doing, but a phase of returning. Each line within this hexagram describes a different phase of change within the overall dynamic of composure. Lines 3, 4, and 6 are the changing lines in this reading. However this doesn't necessarily mean all of these are going to change at once to produce something new. It could be point out the active participants in this dynamic of composure. Line 3 is a phase of withdrawal and composure where one is very likely to be personally entangled and weak to the task of developing composure. Line 4 describes the phase of withdrawal where one is able to withdraw and compose one's energies at the precise moment there are forces working against one's composure, precisely because one has no personal entanglements in the way. However if one does not understand how to dissolve personal entanglements, it becomes the phase where instead of becoming inwardly composed through withdrawal, one still does the work to retreat, but uses adamance to push the outside away rather than dissolving within. Line 6 describes the phase where, without subduing energy, energy is subdued. This is the richness of composure where one is able to work without bounds. Each of these lines is active, but I wouldn't say they all point to hexagram 8. From what I've read of the situation, it seems line 3 is related to your friend discovering the need for composure and centering, and being tested in how they are able to apply this retreat in line 4. Perhaps this will indeed result in your friend finding a higher type of composure as described in line 6. Or maybe line 6 describes your own participation. In any case... the reading isn't completely clear, as I don't know what question was asked by the friend, or, because it came via a dream, if we should interpret this as your question or your friend's. Beyond specifics, there does seem to be plenty of clarity we can all benefit from: Learn to develop composure through better management of one's center. When elements arise to take us away from our center, learn how to compose ourselves, knowing that our personal attachments will make this more difficult, that we will have an easier time being composed and centered when we are able to release personal attachments in a timely fashion, else we risk the use of force to push things away when our center is being attacked.

STUCK IN NEUTRAL In the West, there are many who approach Buddhism primarily intellectually. In the East, many approach it primarily as a tradition — part of their cultural heritage. Yes, Buddhism contains immensely profound and complex intellectual information. Yes, it is an important cultural tradition in many Eastern civilisations. However, Buddhism’s true gift is that it teaches us to learn and experience the true characteristics and the nature of our mind and the world, as they are. Through meditations like those on lovingkindness, compassion, devotion, and wisdom, Buddhism trains us to improve our mind in how we think, communicate, and act with others and the external world. If our mind becomes wholesome, then our vocal and physical activities will become sources of peace and benefit for ourselves and others. This life will be happier, as will the next. Ultimately, through proper meditation, we will be liberated from the suffering of samsara. No matter how much we study the texts, we need to be mindful of our karma in order to progress. We must stay away from unvirtuous acts and thoughts. But we shouldn’t fritter away our lives by engaging only in neutral karmas. Instead, we should exert ourselves in virtuous karmas such as prayer and service. Some meditators choose to remain in the absence of awareness. In my experience, these are usually well-educated, high-status achievers. They are often so busy burning both ends of the candle in order to advance their worldly position that they even dream about earning at night. So, understandably, they feel a tremendous sense of relief when someone instructs them, “Just rest in the absence of thoughts.” At last, they can quiet down and let go of their busyness! And since the instruction to do so is given to them by someone whom they consider to be an authority on meditation, they don’t have to feel guilty about slowing down. They are told that doing this is good for their health and mental state. So for these fatigued individuals, having permission to rest without thoughts is new and exciting, something they have rarely tasted. In reality, however, this meditation experience is a neutral state. Most of these people are simply taking a break while still in the middle of mundane traffic, still in the hub of ordinary karmic and mental habitual settings — without having purified, refined, or transcended their mental and emotional afflictions. So when they come out of that break, that trance, they find themselves back at square one, with the same old mundane dilemmas and habits awaiting them. It is like waking up from a wonderful dream only to find oneself back in reality. Nevertheless, remaining in neutral thoughts and activities is better than spending one’s life in evil thoughts and deeds, which will cause grave pain. However, spending one’s life in a neutral state is a big waste of the great potential of our most precious human life. According to Buddhist teachings, the karmic result of remaining in a neutral state, the mere absence of thoughts, is rebirth in the animal, form, or formless realms. We go to the animal realm if our mental habit was ignorance and stupidity. This realm is marked by violence and fear. We take rebirth in the formless realms if our habitual thought patterns were marked by ideas like “Space is infinite,” “Consciousness is infinite,” “There is nothing,” or “There is no perception and no absence of perception.” Each of these four thought patterns leads to rebirth in a different subdivision of the formless realms, depending on which subdivision best reflects our habits. For instance, having a habit of thinking “Space is infinite” lands us in the subdivision called “infinite space.” In the formless realm, we don’t have gross bodies or forms. We don’t have gross thoughts or emotions. This is due to the past experience of remaining in the absence of thoughts and absence of awareness. Absorption in the formless realm can last for eons. Eventually, however, it ends. And when it does, we continue from where we left off — returning to our old thoughts and emotions, and experiencing the results of our other positive or negative past karmas. So taking rebirth in the formless realms is a break, a limbo, but with no merits. It is a diversion from the path of liberation, as there is no awakening of the wisdom of intrinsic awareness or discriminative wisdom. That is why Longchen Rabjam laments for those meditators who value remaining in the absence of thoughts: Alas! These animal-like meditators, By stopping the perceptions, they remain without any thought. Calling this the absolute nature, they become proud. If they gain experience in such a state, they will take rebirth in the animal realm. Even if they don’t gain much experience in it, they will take rebirth in the form or formless realms. They will have no opportunity to get liberation from samsara. As long as we make no effort to transform the mind, we cannot escape the ordinary state of grasping tightly at mental objects — dualistically, emotionally, and sensorily. A merely neutral state in which concepts are temporarily suspended won’t help us progress. As soon as we go back to having concepts again, we will return to the ordinary state of grasping we had before. It is like waking up from the escapism of deep sleep, only to find that the same mundane problems await us. ~ Tulku Thondup Rinpoche ~

Can you please elaborate more on Spirits in dreams? I am doing a research on this right now. Maybe you can help me with the following questions? ( If in a lucid dream) 1. The spirit has a shape and form and looks "healthy" and is physically talking to you/touching you - is it a real spirit or your subconsciousness? 2. The spirit has a shape and a form, but "feels ghostly" ( as it was traveling from the far away and should not be here) and is physically talking to you/touching you - is it a real spirit or your subconsciousness? 3. If next day you see in a dream a vigil by people you know alive for the spirit who came to you night before ( the spirit of a dead person) - does it mean they sent that spirit back. ( Just connecting two dreams together, the spirit was talking ( but I have no memories), holding my third eye for very long time in a dream (but it felt very physical), and I also "felt" it ( spirit) is not supposed to be "here" ( this dimension). I told someone in RL about my strange dream and next day I saw a dream about vigil. I have a strong suspicion they did a ritual to send this spirit back (???). Do you have any book references on dreamwork ( not new age lucid dreaming stuff, but something preferably "original" translations of the old texts?) -meow thanks ***** p.s. The spirit in question is a spirit of a teacher of a person whom I told about my strange dream. I have not studied with this teacher ( at least in this lifetime) and never seen this teacher in person. The person I told my dream to was studying with that teacher for a very long time. There was no conversations/actions/etc which would trigger such dreams ( i.e. spoke about the teacher before going to bed, etc). I saw this teacher twice in my dreams: one time last February where he was "alive feeling" and now this February where he is a "ghost feeling".

This came to mind, have a dream of finding your dream. I think this applies to a lot of young people, who would like to have something, a plan or dream for their life. It can be a journey to finding something like that, as you're saying. One has to really want it, and eventually, when they're ready and willing, they'll find their dream, they'll figure it out.

This movie was inspiring. It is about a man who had dream to walk the twin towers on a tight rope. Is there a path to finding a truly inspiring dream? What steps should one take to find their dream?

This is not the case (with memory gone) in many "non Hindu" traditions. No memory is more just seen as an early state (first of three). In other traditions, it is seen as more "seeing through" the attachment of memories, not that they disappear. From the Lankavatara sutra... .... The Blessed One replied: There are three kinds of such transcendental bodies: First, there is one in which the Bodhisattva attains enjoyment of the Samadhis and Samapattis. Second, there is the one which is assumed by the Tathagatas according to the class of beings to be sustained, and which achieves and perfects spontaneously with no attachment and no effort. Third, there is the one in which the Tathagatas receive their intuition of Dharmakaya. The transcendental personality that enters into the enjoyment of the Samadhis comes with the third, fourth and fifth stages as the mentations of the mind-system become quieted and waves of consciouness are no more stirred on the face of Universal Mind. In this state, the conscious-mind is still aware, in a measure, of the bliss being experienced by this cessation of the mind's activities. The second kind of transcendental personality is the kind assumed by Bodhisattvas and Tathagatas as bodies of transformation by which they demostrate their original vows in the work of achieving and perfecting; it comes with the eighth stage of Bodhisattvahood. When the Bodhisattva has a thorough-going penetration into the maya-like nature of things and understands the dharma of imagelessness, he will experience the "turning-about" in his deepest consciousness and will become able to experience the higher Samadhis even to the highest. By entering into these exalted Samadhis he attains a personality that transcends the conscious-mind, by reason of which he obtains supernatural powers of self-mastery and activities because of which he is able to move as he wishes, as quickly as a dream changes as quickly as an image changes in a mirror. This transcendental body is not a product of the elements and yet there is something in it that is analogous to what is so produced; it is furnished with all the differences appertaining to the world of form but without their limitations; possessed of this "mind-vision-body" he is able to be present in all the assemblages in all the Buddha-lands. Just as his thoughts move instantly and without hindrance over walls and rivers and trees and mountains, and just as in memory he recalls and visits the scenes of his past experiences, so, while his mind keeps fuctioning in the body, his thoughts may be a hundred thousand yojanas away. In the same fashion the trasncendental personality that experiences the Samadhi Vajravimbopama will be endowed with supernatural powers and psychic faculties and self-mastery by reason of which he will be able to follow the noble paths that lead to the assemblages of the Buddhas, moving about as freely as he may wish. But his wishes will no longer be self-centered nor tainted by discrimination and attachment, for this transcendental personality is not his old body, but is the transcendental embodiment of his original vows of self-yielding in order to bring all beings to maturity. The third kind of transcendental personality is so ineffable that it is able to attain intuitions of the Dharmakaya, that is, it attains intuitions of the boundless and inscrutable cognition of Universal Mind. As Bodhisattva-Mahasattvas attain the highest of the stages and become conversant with all the treasures to be realised in Noble Wisdom, they will attain this inconceivable transformation-body which is the true nature of all the Tathagatas past, present and future, and will participate in the blissful peace which pervades the Dharma of all the Buddhas.

Meow all: I had a really strange lucid dream last night. Someone I know, but not in a good relationship lately was casting I-Ching in regard to me. And they got "33 changes to 8". We have not seen each other for a while and, honestly, seems like "quarrelsome star" had been over energizing this relationship, so I found this dream rather odd. The person in question does active cultivation and such. Interestingly enough, it was exactly "33" ( retreat) which caused some issues ( they needed a major ego work in order to proceed further, etc). I was kind of offended by that, but hey, if someone needs space, go for it. However, the "retreat" did not start well ( caused loss of money from my side). If someone will just show up out of the blue to make amends... should I go with "8"? I am just a human and I do have my feelings hurt because of that rejection. Any thoughts welcome... Meow...

* * * Killing the Ego * * * Question : Papaji, a recurring difficulty for me is that my ego wants to be part of the process of becoming free. My ego want to congratulate itself by saying “Look at me. Look at what l am doing " Part of me says, 'No, you are not coming here, " but my ego, feeling like a little child, says, “Me , too I am coming too ! So there isn't quite that letting go. Sri Papaji : No need for letting go. You should make use of this very sympathetic ego. It is a nice ego, a good ego. If the ego wants to be free, it is a good symptom. First, the ego will start. Usually, the ego doesn't want you to be free, and will tend to take you toward the objects of the senses. Mostly for enjoyment. If the ego wants to be free, start with the ego itself. First, I is an ego, isn't it? Yes. Through this ego you are working. Everything is being worked by the ego itself in the world. Now you have to make use of this ego. Take this ego Selfward from where it arises. If she wants to be free, take this ego toward freedom. What is that? Return to its source. Ego is a thought, isn't it? Ego is the first thought that rises in the morning. " I am Fred" is Fred-thought. So dive this ego-thought toward where it rises. I has taken a role of ego itself. I, the real I, has become I as an ego. "I am doing this; I have done that; I want that; I don't want this; I know." These thoughts rise as the ego. Then, turn the ego back towards its source from where it rises. "My ego wants to be free," you said. So bring this ego back to its source. Then this ego-I will introduce you to the real source, also an I. When she returns to her source, this I will merge into the source. That is why this thought is a very blessed thought. "I want to be free" is still ego appearing. So you must work on this ego-thought, this I-thought. And return back to its source. Then the ego will see her face; she will merge and ego will vanish. What will be left is the source itself. And this ego will not appear again. It will be dissolved.., discharged into the ocean as a river discharges into the ocean and becomes ocean and does not return. From there, file functions will be from the source itself ! Not egoistic. Spontaneous, without involvement in the thought process. No thought process will be there--only direct sponta¬neous activity without thinking. First I think and then I act. This process will be gone and direct activity will be there according to circumstances. In this process even the memory won't be there either. You don't need memory. Memory is ego itself. All this will be finished. Mind wiIl be no-mind. Mind and ego, there is not much difference. Neither the mind nor the ego exist. In fact, they never existed ! These are just your own desires. Desires for the enjoyment of the samsara. Yet in reality, they don't exist. You have never seen the face of your ego, nor tile face of your mind. It is like a ghost, so as a ghost we accept it. This has been handed down from generation to generation. In reality, the ego doesn't exist, the mind doesn't exist, and samsara doesn't exist. Yet when the ego rises, samsara rises. When the ego ceases, samsara ceases. When samsara ceases, then you will recognize your nature. You are not to earn it by any effort ! Even when you meditate it is the suggestion through the ego itself that you meditate. Q : The way you speak about it now, it sounds like a very loving process. Normal, I think of getting rid of the ego or killing the ego, to let it go. But now you are saying that one should let the ego see its own true nature. Sri Papaji : Yes, Q : That seems like an incredibly loving thing to do for anything. Because then it isn't killing but an enhancement. Whatever sees its own true nature would be perfect. Sri Papaji : When you decide to kill ego, this is the ego itself. How will you kill it? Has anybody killed the ego? What is the weapon needed to kill the ego? First there must be something to be killed. First you must see the thing that is to be killed. Then, in the seeing, it is already killed. This thought arises: "I want to kill the ego." Trace this I itself. When you say, "I want to kill the ego," return back to this l and see if there is any ego to be killed. Q : You have often said the ego is like a wave arising in the ocean. It seems to me that the ocean and the ego are part of the same thing. Now l see I should really sink into my ego and from the place of the ego recognize that I am of the ocean itself Sri Papaji : No, not that way. When you say the wave belongs to the ocean, who is saying the wave is different from the ocean? Q : Ego. Sri Papaji : Ego is the wave. You are the source. You are ocean, yet you do not identify yourself with the ocean in that place. When you are the ocean, how do you differ from the waves? What conflict do you have with the waves? Q: None. But my problem is to go from the ego to the source. Sri Papaji : This source is ocean itself. Ego plays on the surface of the ocean like a wave. The trouble is that right now you are describing yourself as an onlooker of both ocean and wave, standing somewhere on the beach. You have to identify yourself and say, "I am the ocean." Q : l see. I thought I was seeing myself as the wave. But if I really saw myself as the wave then I wouldn’t be separate from the ocean. So the wave can't see itself as separate from the ocean. Sri Papaji : You have to be ocean itself. You are the ocean. When a wave arises, you be under the wave. How is the wave different from the ocean itself ? Name, shape, and movement. All this is activity, but how is the ocean concerned with the wave's name, form, or movement ? Waves rise and fall and move about, and how is this the ocean's concern? You be the ocean first and then see. Where is the wave? Where is your ego? These waves are only samsara rising from the ocean. Under¬neath is nirvana. Ocean is nirvana. Emptiness. In that emptiness waves arise. And in emptiness if waves are moving, how are they different from emptiness itself? They are all empty ! So you have to return to the source, to emptiness, to the ocean, and then see how you feel, how you are different in activities, movement, name, form. Q: What is your response to someone who says, "I have a family and children. I have too many commitments, so what possibility is there for me to awaken?" Sri Papaji : That person must wake up from the dream that he or she has a family. One is always free and one is always alone. The mind is only dreaming. For example, when I fall asleep I dream that I marry and have children. In the dream I start to worry that I have no time for meditation or to go to the cave in the mountains. All these things are uttered when a person is living in a dream. It is better to wake that person up from the dream. Nothing has ever touched this person; he or she is always alone. When you see any name or any form, it is only a dream. Q : I read that the Maharshi said we should constantly abide in the Self Sri Papaji : I would say instead, liberate the mind from any abiding. Q: But the mind does not abide. Sri Papaji : Who else but the mind abides? Yes, but the mind finishes. Sri Papaji : Yes, this is non-abidance. If you abide somewhere, you have rejected someplace else to abide here. If you abide here, the mind will jump to abide somewhere else as well. Allow the mind to abide nowhere and what will be the result? Mind has to abide on an object. If the object is removed, the mind can¬not hang with an object. Then there will be no-mind. Q : Then the mind is its object. Yes, same thing. Any object is objectified mind. And if you don't allow the mind to abide anywhere, there is no-mind. No-mind is freedom. When mind abides, samsara appears. Samsara is a construction of the mind. ~ From WakeUp and Roar Satsang with H.W.L. Poonja Book