Archive for November 2015

Meditation, the practice of looking deeply, has the purpose of removing wrong perceptions from us.

Fraser Trevor

Link Author

Title: Meditation, the practice of looking deeply, has the purpose of removing wrong perceptions from us.
Author: Fraser Trevor
Rating 5 of 5 Des:

Meditation, the practice of looking deeply, has the purpose of removing wrong perceptions from us. If we are able to remove our wrong perc...

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<span style="font-size: large;">Meditation, the practice of looking deeply, has the purpose of removing wrong perceptions from us. If we are able to remove our wrong perceptions,we will be able to be free from the afflictions and the sufferings that always arise from wrong perceptions.<br /><br />You have wrong perceptions of yourself and of the other," and the other has wrong perceptions of themselves and of you, and that is the cause of fear, violence and hatred. That is why trying to remove wrong perceptions, it is the only way to peace. And that is why studying the child within is, first of all, the removal of wrong perceptions. We have had from childhood.<br /><br />When you remove the wrong perceptions you remove the suffering,To meditate deeply, you will find out that even ideas like being and non-being, birth and death, coming and going, are wrong ideas.<br /><br />If we can touch reality in depth, we come to realise that 'our child within' means that ultimate reality is free from birth, from dying, from coming, from going, from being, and from non-being. That is why, Recovery is first of all the removal of all notions and ideas that serve as the base of misunderstanding and suffering."</span><div class="zemanta-related" style="clear: both; margin-top: 20px; overflow: hidden;">
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Meditation, the practice of looking deeply, has the purpose of removing wrong perceptions from us.

Meditation, the practice of looking deeply, has the purpose of removing wrong perceptions from us. If we are able to remove our wrong perc...

Non-attachment is self-mastery; it is freedom from desire for what is seen or heard.

Fraser Trevor

Link Author

Title: Non-attachment is self-mastery; it is freedom from desire for what is seen or heard.
Author: Fraser Trevor
Rating 5 of 5 Des:

"Practice is the repeated effort to follow the disciplines which give permanent control of the thought-waves of the mind." &quo...

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<blockquote class="tr_bq">
<span style="font-family: Courier New, Courier, monospace; font-size: large;">"Practice is the repeated effort to follow the disciplines which give permanent control of the thought-waves of the mind."</span><span style="font-family: Courier New, Courier, monospace; font-size: large;"><br /></span><span style="font-family: Courier New, Courier, monospace; font-size: large;"><br /></span><span style="font-family: Courier New, Courier, monospace; font-size: large;">"Practice becomes firmly grounded when it has been cultivated for a long time, uninterruptedly, with earnest devotion."</span><span style="font-family: Courier New, Courier, monospace; font-size: large;"><br /></span><span style="font-family: Courier New, Courier, monospace; font-size: large;">"Non-attachment is self-mastery; it is freedom from desire for what is seen or heard."</span><span style="font-family: Courier New, Courier, monospace; font-size: large;"><br /></span><span style="font-family: Courier New, Courier, monospace; font-size: large;"><br /></span><span style="font-family: Courier New, Courier, monospace; font-size: large;">-- Patanjali's Yoga Sutras: 13-15 --</span></blockquote>
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Non-attachment is self-mastery; it is freedom from desire for what is seen or heard.

"Practice is the repeated effort to follow the disciplines which give permanent control of the thought-waves of the mind." &quo...

Discrimination' between what is eternal and what is ephemeral

Fraser Trevor

Link Author

Title: Discrimination' between what is eternal and what is ephemeral
Author: Fraser Trevor
Rating 5 of 5 Des:

'Discrimination' between what is eternal and what is ephemeral; 'Dispassion' to reject that which is ephemeral in order ...

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<span style="font-family: Courier New, Courier, monospace; font-size: large;"><br />'Discrimination' between what is eternal and what is ephemeral;<br />'Dispassion' to reject that which is ephemeral in order to gain that which is eternal;<br />'Discipline' of the mind to divert it from trivial or ephemeral pursuits in life in order to conserve the energy to pursue that which is eternal; and, finally,<br />'Desire' strong enough to motivate one in that pursuit without getting discouraged by any type of obstacles that arise.</span><br />
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Discrimination' between what is eternal and what is ephemeral

'Discrimination' between what is eternal and what is ephemeral; 'Dispassion' to reject that which is ephemeral in order ...

Brain mapping has shown that we’re hardwired for empathy.

Fraser Trevor

Link Author

Title: Brain mapping has shown that we’re hardwired for empathy.
Author: Fraser Trevor
Rating 5 of 5 Des:

Brain mapping has shown that we’re hardwired for empathy. The recent discovery of “mirror neurons” has done for behavioural health what DN...

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<span style="font-family: "courier new" , "courier" , monospace; font-size: large;">Brain mapping has shown that we’re hardwired for empathy. The recent discovery of “mirror neurons” has done for behavioural health what DNA has done for genetics. Mirror neurons are what turn on our empathy. They establish a brain-to-brain bridge that puts you on another person’s wavelength. Studies have shown that mirror neurons cause brain cells to “light up” not just when your own finger is pricked with a pin but also when you see someone else’s finger being pricked (an explanation for how the empath functions as well as those with less intense sensitivity).<br /><br />The pattern of neurons firing in your brain actually mimics those of the person you’re observing. In other words, we can feel each other’s pain. What this finding illuminates for me is that our brain’s instinct to share another’s reaction to pain is the biological mechanism of compassion.</span><br />
<span style="font-family: Courier New, Courier, monospace; font-size: large;"><br /><br />we don't have to think about what other people are doing or feeling, we simply know.<br /><br /><br />"It seems we're wired to see other people as similar to us, rather than different,At the root, as humans we identify the person we're facing as someone like ourselves."</span>

Brain mapping has shown that we’re hardwired for empathy.

Brain mapping has shown that we’re hardwired for empathy. The recent discovery of “mirror neurons” has done for behavioural health what DN...

The Reincarnation of our consciousness is the evolution of nature and the manifestation of the child within.

Fraser Trevor

Link Author

Title: The Reincarnation of our consciousness is the evolution of nature and the manifestation of the child within.
Author: Fraser Trevor
Rating 5 of 5 Des:

In the real deepest reality of our being, what we call a 'US' is a dynamic bundle of consciousness that is constantly transforming....

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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7_FA92l049pNT88TYF33WAg0M4EzxSLEX_G3AHYS3iKaAU8sEPbkh6PMhSTnk6MFdv2G9mqTP2qFaOsx7cHL2iM5yReFZAuoe3wAMvbDDgfprgK94tICML_psHIE1omShNgXWlH61rSfd/s1600/0.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj7_FA92l049pNT88TYF33WAg0M4EzxSLEX_G3AHYS3iKaAU8sEPbkh6PMhSTnk6MFdv2G9mqTP2qFaOsx7cHL2iM5yReFZAuoe3wAMvbDDgfprgK94tICML_psHIE1omShNgXWlH61rSfd/s320/0.jpg" /></a><span style="font-size: large;"><span style="font-family: "courier new" , "courier" , monospace;">In the real deepest reality of our being, what we call a 'US' is a dynamic bundle of consciousness that is constantly transforming. Where is the self when we were fourteen years of age? Where is the self you were when you when you were five years of age? Actually, in every moment of existence the old self dies and a new one is born. So, the person you were yesterday is not the person you are now, in any way. Your thoughts are not the same, though they may appear to be the same. But your body is not the same, your emotions are transforming. So, if you really look at how the universe functions, the 'observer,' which we call the person, and the 'observed,' which we call the world, are recreated every moment of existence. The reason why you have this illusion of being the same person is 'continuity of memory' which gives you this false belief that you are the same person you were an hour ago, or ten years ago.</span></span><span style="font-family: "courier new" , "courier" , monospace; font-size: large;"> come to the realisation that we neither born nor die nor go to heaven, and that reincarnation is really a myth with regard to the child within. </span></div>
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<span style="font-family: "courier new" , "courier" , monospace; font-size: large;">An  example of restoration is given of a life being restored to full functionality. It is the life that evolves, not us. Every child within is omnipresent, so where can it come or go? These births and deaths are changes in nature which we are mistaking for changes in us.</span></div>
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<span style="font-family: "courier new" , "courier" , monospace;"><span style="font-size: large;">Reincarnation of consciousness is the evolution of nature and the manifestation of the restoration of the child within.</span><span style="font-size: large;"><br />The Child Within says that each life is built upon the past, and that when we can look back over the whole past we are free. The desire to be free will take the form of a disposition, a restoration of our  childhood perceptions. After a period of time will, as it were, make all truth clear to us. After leaving this life, and while waiting for the next, we are still in the our world.<br />We would describe the child within in these words: This realised child within the sword cannot cut, nor the spear pierce; the fire cannot burn nor water melt it; indestructible, omnipresent is this child. Therefore do not be sad for it.<br /><br />If it has been very bad, we believe that it will become good in the time to come. The fundamental principle is that there is eternal freedom for every one. Every one must come to it. We have to struggle, impelled by our desire to be free. Every other desire but that to be free is illusive. Every good action, is a manifestation of that freedom.<br /><br />WE do not believe that there will come a time when all the evil in the world will vanish. How could that be? This stream goes on. Masses of water go out at one end, but masses are coming in at the other end.<br /><br />The Child Within is pure and perfect, and that there is a state beyond good and evil, and that is our own nature. It is higher even than good. Good is only a lesser differentiation than evil.<br /><br />We have no theory of evil. We call it ignorance.<br /><br />So far as it goes, all dealing with other people, all ethics, is in the phenomenal world. As a most complete statement of truth, we would not think of applying such things as ignorance. Of the absolute we say that is Existence, Knowledge, and Bliss Absolute. Every effort of thought and speech will make the Absolute phenomenal and break Its character.<br />There is one thing to be remembered: that the assertion — I am the absolute — cannot be made with regard to the sense-world. If you say in the sense-world that you are the child within , what is to prevent your doing wrong? So the affirmation of our divinity applies only to the noumenal. If I am , I am beyond the tendencies of the senses and will not do evil. Morality of course is not the goal of man, but the means through which this freedom is attained. Stagers Meditations are one way that makes us realise our divinity.  says this is done by the realisation of the freedom within and that everything will give way to that. Morality and ethics will all range themselves into their proper places.<br />All the criticism against the child within philosophy can be summed up in this, that it does not conduce to sense-enjoyments; and we are glad to admit that.<br /><br />Recovery of our child within begins with tremendous pessimism, and ends with real optimism. We deny the sense-optimism but assert the real optimism of the Super-sensuous. That real happiness is not in the senses but above the senses; and it is in every man. The sort of optimism which we see in the world is what will lead to ruin through the senses.</span></span><br />
<span style="font-family: "courier new" , "courier" , monospace; font-size: large;"><br />Abnegation has the greatest importance in our philosophy. Negation implies affirmation of the Real Self. The system is pessimistic so far as it negatives the world of the senses, but it is optimistic in its assertion of the real world.<br />The system recognises the reasoning power of man a good deal, although it says there is something higher than intellect; but the road lies through intellect.<br /><br />We need reason to drive out all the old superstitions; and what remains is our child within. There is a beautiful Sanskrit poem in which the sage says to himself: “Why weepest thou, my friend? There is no fear nor death for thee. Why weepest thou? There is no misery for thee, for thou art like the infinite blue sky, unchangeable in thy nature. Clouds of all colours come before it, play for a moment, and pass away; it is the same sky. Thou hast only to drive away the clouds.”<br />We have to open the gates and clear the way. The water will rush in and fill in by its own nature, because it is there already.<br /><br />Man is a good deal conscious, partly unconscious, and there is a possibility of getting beyond consciousness. It is only when we become men that we can go beyond all reason. The words higher or lower can be used only in the phenomenal world. To say them of the noumenal world is simply contradictory, because there is no differentiation there. Man-manifestation is the highest in the phenomenal world. The Stager says he is higher than the unenlightened. The gods will all have to die and will become men again, and in the man-body alone they will become perfect.<br />It is true that we create a system, but we have to admit that it is not perfect, because the reality must be beyond all systems. We are ready to compare it with other systems and are ready to show that this is the only rational system that can be; but it is not perfect, because reason is not perfect. It is, however, the only possible rational system that the human mind can conceive.<br /><br />It is true to a certain extent that a system must disseminate itself to be strong. No system has disseminated itself so much as the Absolute. It is the personal contact that teaches even now. A mass of reading does not make men; those who were real men were made so by personal contact. It is true that there are very few of these real men, but they will increase. Yet you cannot believe that there will come a day when we shall all be philosophers. We do not believe that there will come a time when there will be all happiness and no unhappiness.<br /><br />Now and then we know a moment of supreme bliss, when we ask nothing, give nothing, know nothing but bliss. Then it passes, and we again see the panorama of the universe moving before us; and we know that it is but a mosaic work set upon the absolute, which is the background of all things.<br /><br />The Stager teaches that the absolute can be attained here and now, that we do not have to wait for death to reach it. The absolute is the realisation of the Self; and after having once known that, if only for an instant, never again can one be deluded by the mirage of personality. Having eyes, we must see the apparent, but all the time we know what it is; we have found out its true nature. It is the screen that hides the Self, which is unchanging. The screen opens, and we find the Self behind it. All change is in the screen. In the saint the screen is thin, and the reality can almost shine through. In the sinner the screen is thick, and we are liable to lose sight of the truth  that the Absolute is there, as well as behind the saint’s screen. When the screen is wholly removed, we find it really never existed — that we were the Absolute and nothing else, even the screen is forgotten.<br /><br />The two phases of this distinction in life are — first, that the man who knows the real Self, will not be affected by anything; secondly, that that man alone can do good to the world. That man alone will have seen the real motive of doing good to others, because there is only one, it cannot be called egoistic, because that would be differentiation. It is the only selflessness. It is the perception of the universal, not of the individual. Every case of love and sympathy is an assertion of this universal. “Not I, but thou.” Help another because you are in him and he is in you, is the philosophical way of putting it. The real Stager alone will give up his life for a fellow-man without any compunction, because he knows he will not die. As long as there is one insect left in the world, he is living; as long as one mouth eats, he eats. So he goes on doing good to others; and is never hindered by the modern ideas of caring for the body. When a man reaches this point of abnegation, he goes beyond the moral struggle, beyond everything. He sees in the most learned priest, in the cow, in the dog, in the most miserable places, neither the learned man, nor the cow, nor the dog, nor the miserable place, but the same divinity manifesting itself in them all. He alone is the happy man; and the man who has acquired that sameness has, even in this life, conquered all existence. God is pure; therefore such a man is said to be living in God. Jesus says, “Before Abraham was, I am.” That means that Jesus and others like him are free spirits; and Jesus of Nazareth took human form, not by the compulsion of his past actions, but just to do good to mankind. It is not that when a man becomes free, he will stop and become a dead lump; but he will be more active than any other being, because every other being acts only under compulsion, he alone through freedom.<br /><br />If we are inseparable from our child within, have we no individuality? Oh, yes: that is the absolute. Our individuality is absolute. This is not the individuality you have now; you are coming towards that. Individuality means what cannot be divided. How can you call this individuality? One hour you are thinking one way, and the next hour another way, and two hours after, another way. Individuality is that which changes not — is beyond all things, changeless. It would be tremendously dangerous for this state to remain in eternity, because then the thief would always remain a thief and the blackguard a blackguard. If a baby died, he would have to remain a baby. The real individuality is that which never changes and will never change; and that is the child within us.<br /><br />The Child Within is an expansive ocean on the surface of which a man-of-war could be near a catamaran. So in the conscious ocean a real child within can be by the side of an idolater or even an atheist. What is more, in the conscious ocean, the Hindu, Mohammedan, Christian, and Parsee are all one, all children of the Almighty.</span></div>

The Reincarnation of our consciousness is the evolution of nature and the manifestation of the child within.

In the real deepest reality of our being, what we call a 'US' is a dynamic bundle of consciousness that is constantly transforming....

ZEN MIND AND MEDITATION CENTRE

Fraser Trevor

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Title: ZEN MIND AND MEDITATION CENTRE
Author: Fraser Trevor
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ZEN MIND AND MEDITATION CENTRE Somatic Meditation takes our body as the fundamental arena of meditation practice. Rather than trying to de...

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<span style="font-family: Courier New, Courier, monospace; font-size: large;"><br /><br />ZEN MIND AND MEDITATION CENTRE<br /><br /><br /><br /><br />Somatic Meditation takes our body as the fundamental arena of meditation practice. Rather than trying to develop meditation through our our left-brain, thinking mind in a “top-down” process, as is the case with most contemporary approaches, Somatic Meditation involves a bottom-up process, wherein we connect with the inherent, self-existing wakefulness that is already present within the body itself. In contrast to conventional approaches that emphasize entry through the intentional thinking of the conscious mind and following conceptual instruction templates, Somatic Meditation develops a meditative consciousness that is accessed through the feelings, sensations, somatic intuition, and felt sense of the body itself. We are simply trying to tune into the basic awareness of the body. Put in Buddhist terms, the human body, as such, is already and always abiding in the meditative state, the domain of awakening, and we are just trying to gain entry into that.<br /><br />This bottom-up somatic approach to the meditative process throws into bold relief the way in which conventional, top-down approaches are too often little more than mental projections—in Trungpa Rinpoche’s language, mental gymnastics. In the direct, non-conceptual approach of Somatic Meditation, the practitioner is able to meet his or her own experience in a direct, naked, and totally accessible way. Importantly, it is only this kind of unmediated experience that brings about lasting transformation. In Somatic Meditation, then, we realize that the ultimate meditative state is not found outside, above, or in some other place; it is discovered as the most essential and profound reality of this very human body of ours, just waiting for us to awaken to it.<br /><br />We can look at Somatic Meditation in a more systematic way as the ground of our practice, the path of our journey, and the fruition we aspire to attain. To begin with, the body is the ground or foundation of our meditation because the non-dual awareness that is our most fundamental nature is seated in and pervades the body. The body is the buddha nature. All of our experience, which is what awareness knows and what we work on in meditation, arises in our body.<br /><br />Our body also provides the path of our practice. All the somatic meditation instructions we receive and practices we carry out are always further developments and refinements of our spiritual process, toward the deeper, more subtle, and more complete embodiment of full realization. The body is also the path in another way. When we meditate, our actual path of spiritual unfolding arises out of what we experience, what comes up out of our body, what we have to work through to continue to open. And, further, the body orchestrates that process. So, the body is the buddha nature here, too; within its darkness, it holds what we are working toward—the true person that we are called to be—and it leads us inexorably toward that fruition. Finally, on the path, the body is our protector. When we feel uncertain or lost in our practice, we are able to check what is going on with us against our somatic experience. We ask our body for guidance. When I teach that, in the end, we all have to be our own meditation instructor, this is how we do it; we check whatever we are doing against our interior, somatic knowing, to see if it feels right and to try to sense what is next.<br /><br />Finally, we can look to our body as the fruition of our meditation practice. Through the practice of Somatic Meditation, we gradually uncover the basic reality that is our body, which is completely different from the entity we have previously been thinking of as our body. In this unfolding, stunning discovery, we find that, ultimately, our very own body is nothing other than the trikaya, or three bodies of enlightenment, the three bodies of the Buddha. Our body, in everything that it is, is an expression of the sacredness of the universe, perfect and free. What is quite amazing is that this understanding is not theoretical, nor does it come through our thinking mind; it is a matter of our own direct, fully embodied, personal experience. Here there gradually dawns in us the experience that the fundamental nature of our body is empty, open awareness (Dharmakaya); that this awareness is brimming with implicit energy, the life force (Sambhogakaya), that is constantly being born from the basic space; and that what is coming to birth is our own life—every situation, emotion, encounter, and detail (nirmanakaya).<br /><br />In somatic meditation, then, the body is the ground, the path, and the fruition of our practice. By contrast, the left brain—the seat of our thinking mind and of our conceptualizing ego consciousness—has no direct involvement in the meditative experience. At the same time, it does have several important functions to perform in our spiritual journey; but in order to carry these out, the ego needs to operate as a support, a handmaiden, so to speak, of our basic Soma, of the awakened state within. It has to accept second place in the hierarchy of body and thinking mind. Then, our thinking mind can help. It provides a way for us to sort out and conceptually understand what arises in our sitting. In its executive function, it helps us to translate the sometimes amorphous inspiration of our Soma into concrete and practical goals, action items, and plans. It assists us in arriving at a self-understanding in which our spiritual life and our meditation practice stand at the center. And it is the means by which we are able to bring the expansiveness, warmth, and joy of our meditation into our daily life and integrate it with our everyday person, and to create healthy (as opposed to dysfunctional) patterns in all aspects of our life. In the end, our left-brain thinking mind makes a transition from the endless self-serving narratives of our disconnected ego toward a story of who we are that is rooted in our basic nature and our actual life, with all of its unfolding and open-ended possibilities. Our left brain, as the handmaiden of our journey, helps us arrive at a story that is true, that is without end, and that is truly us.<br /><br />The practice of Somatic Meditation, as found in the more esoteric traditions of Asia and especially in Tibetan and East Asian Buddhism and in spiritual Taoism, provides the means and methods necessary for making this journey to spiritual embodiment. This rich inheritance includes both a vast array of practices and accompanying oral instructions, and also a highly refined understanding of the embodying process. In our practicing lineage, we draw broadly on this rich heritage of somatic wisdom.</span>Related articles<br />
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