Sunday, November 7, 2021

Subject & object are collaborating as equal - 150

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(Subject & object are like the Ground looking at itself, collaborating with itself.)

Subject & object are collaborating as equal - 150

[๐•‹๐•™๐•š๐•Ÿ๐•˜๐•ค ๐•’๐•ฃ๐•– ‘๐•’๐•จ๐•’๐•ฃ๐•–’, ๐•’๐•Ÿ๐•• ๐•ฅ๐•™๐•– ๐•ž๐•š๐•Ÿ๐•• / ๐•’๐•จ๐•’๐•ฃ๐•–๐•Ÿ๐•–๐•ค๐•ค ๐•š๐•ค ๐•ค๐•š๐•ž๐•ก๐•๐•ช ‘๐••๐•–๐•ก๐•–๐•Ÿ๐••๐•–๐•Ÿ๐•ฅ๐•๐•ช ๐•”๐• -๐•’๐•ฃ๐•š๐•ค๐•–๐•Ÿ ๐•ฃ๐•–๐•๐•’๐•ฅ๐•š๐•ง๐•–๐•๐•ช ๐•—๐•ฆ๐•Ÿ๐•”๐•ฅ๐•š๐• ๐•Ÿ๐•’๐• ๐•–๐•ง๐•–๐•ฃ-๐•”๐•™๐•’๐•Ÿ๐•˜๐•š๐•Ÿ๐•˜ ๐•š๐•ž๐•ก๐•–๐•ฃ๐•ž๐•’๐•Ÿ๐•–๐•Ÿ๐•ฅ ๐•’๐•ก๐•ก๐•–๐•’๐•ฃ๐•’๐•Ÿ๐•”๐•–๐•ค’, ๐•’๐•Ÿ๐•• ๐•ง๐•š๐•”๐•– ๐•ง๐•–๐•ฃ๐•ค๐•’. โ„™๐•๐•ฆ๐•ค ๐•“๐• ๐•ฅ๐•™ ๐•’๐•ฃ๐•– ๐•–๐•ž๐•ก๐•ฅ๐•ช ๐• ๐•— ๐•š๐•Ÿ๐•™๐•–๐•ฃ๐•–๐•Ÿ๐•ฅ ๐•–๐•ฉ๐•š๐•ค๐•ฅ๐•–๐•Ÿ๐•”๐•–.]

[SUBJECT:] The MIND is the Union of being ‘๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ’ [T1] and ๐—ฒ๐—บ๐—ฝ๐˜๐˜† of inherent existence [T2] [U2T], whether we are an ordinary sentient being (unaware of this) being or Buddha (aware of this).

[OBJECT:] The true nature of EVERY-THINGS, all dharmas, the three spheres -- subject, relation / action / process, object --, is the Union of being ‘๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ / ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฐ๐—ผ-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ๐—ป ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ๐—น๐˜† ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ-๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ถ๐—ป๐—ด ๐—ถ๐—บ๐—ฝ๐—ฒ๐—ฟ๐—บ๐—ฎ๐—ป๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€’ [T1] and ๐—ฒ๐—บ๐—ฝ๐˜๐˜† of inherent existence [T2] [U2T], whether we are an ordinary sentient being (unaware of this) being or Buddha (aware of this).

[SUBJECT & OBJECT:] Subject & object are inseparable, interdependent, co-defined, co-relative, co-emergent, co-evolving, co-ceasing, in harmony, non-dual (not different, not identical, not both, not neither). One cannot exist with/without the other. They have the same essential primordial nature. One is not more important than the other, or prior to the other. They are co-emergent / co-evolving manifestations of the Ground / Basis / U2T.

So when we say that the primordial essential functionality of the MIND is to be ‘๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ’ ... we mean that the mind is primordially essentially ‘๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ / ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฐ๐—ผ-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ๐—ป ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ๐—น๐˜† ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ-๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ถ๐—ป๐—ด ๐—ถ๐—บ๐—ฝ๐—ฒ๐—ฟ๐—บ๐—ฎ๐—ป๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€’.

And when we say that EVERY-THINGS are ‘๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜ / ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜๐—น๐˜† ๐—ฐ๐—ผ-๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ๐—ป ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐˜ƒ๐—ฒ๐—น๐˜† ๐—ณ๐˜‚๐—ป๐—ฐ๐˜๐—ถ๐—ผ๐—ป๐—ฎ๐—น ๐—ฒ๐˜ƒ๐—ฒ๐—ฟ-๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ถ๐—ป๐—ด ๐—ถ๐—บ๐—ฝ๐—ฒ๐—ฟ๐—บ๐—ฎ๐—ป๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€’ ... we mean that every-things are primordial essentially ‘๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ’.

In conclusion, subject & object are '๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฑ๐—ฒ๐—ฝ๐—ฒ๐—ป๐—ฑ๐—ฒ๐—ป๐˜' or ‘๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ’ of each other;
they are inseparable, interdependent, integrated, co-dependent, co-emergent, co-evolving, interacting, exchanging, communicating, dialoguing, moving together, vibrating together, dancing together, collaborating, co-creating, co-conditioning each other. (Note: some of these words are from James Low teachings; see the quotes below.)

So, the true meaning of 'awareness' is 'inseparability', 'interdependence', 'inter-action', ‘co-relation’, ‘co-dependance’, 'co-emergence', 'co-evolution', 'co-cessation / co-transcendence', 'harmony', 'non-duality', ‘interaction’, ‘dialogue’, 'communication',  'collaboration', ‘co-creation’, ‘co-conditioning’, etc. And vice versa.

The only thing that is unborn, unchanging, unconditioned, unceasing, pristine ... is the fact that everything -- including the three spheres and all opposites -- is empty of inherent existence, like illusions [T2] <==> because interdependent / aware / inter-acting / exchanging / communicating / collaborating / conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1], merely labelled / imputed / conceptualised /classified by the mind in co-dependence with its co-conditioning / co-karma -- and vice versa; one aspect / truth implies the other [U2T].
The only Real Ground / Basis / Reality as it is / Suchness / Dharmata / Dharmadhatu / Mahamudra / Buddha-nature / Genuine-emptiness / Primordial-awareness ... is this inconceivable Union of the Two Truths [U2T], or Union of the three spheres [U3S], or Union of opposites [Uopp] -- free from all  extremes, free from all dualistic conceptual proliferations, free from all limitations, free from all co-conditioning / co-karma. Nothing more, nothing less. So simple that it is hard to accept, so it looks difficult to realise.

And this 'inseparability', 'interdependence', 'inter-action', ‘co-relation’, ‘co-dependance’, 'co-emergence', 'co-evolution', 'co-cessation / co-transcendence', 'harmony', 'non-duality', ‘interaction’, ‘dialogue’, 'communication',  'collaboration', ‘co-creation’, ‘co-conditioning’ of the three spheres -- subject, relation / action, object -- [U3S] is the Karmic Cycle. Meaning each sphere is conditioned by the other two, and is conditioning them. The three spheres are conditioned and conditioning together.

"Karma manifests as your ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป๐˜€๐—ต๐—ถ๐—ฝ with the environment” (i.e. Union of the three spheres [U3S].)
-- Jame Low

(Note: For more about the relation between Karma and the Union of the three spheres see:
Realizing the true nature of Karma - 037
https://www.gilehtblog.com/2020/12/karma.html )


If we put apparent opposites like ‘the three spheres -- subject / mind, relation / action / awareness, object / phenomena --’ into the Madhyamaka Machine we get:

(i.e. Version 2021-11-28 - about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --':
The true nature & dynamic of apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' is indescribable / inconceivable for our flawed conditioned dualistic conceptual mind(s) based on two erroneous basic assumptions -- inherent existence and opposition / duality --;
it has to be spontaneously personally non-conceptually non-dualistically directly perceived / realised / experienced / abided in.
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[U3S: APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --' ARE EQUAL PURE PERFECT INSEPARABLE MANIFESTATIONS OF THE GROUND:]
Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are spontaneous natural non-dual manifestations of the Ground, inseparable from the Ground: this inconceivable unique unborn unchanging unconditioned unceasing pristine Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra / Intrinsic-awareness / Primordial-awareness / Awakened-mind / Naturally-coemergent-timeless-awareness / Empty-awareness / Union of the Two Truths [U2T] … the inconceivable unique true nature & dynamic of all dharmas beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma; beyond all views, methods and goals; beyond all desciption / conceptualisation, discrimination / dualities, causality / production, matter-energy, space & time; beyond both samsara & nirvana.
--
[U2T-3S: UNION OF THE TWO TRUTHS ABOUT APPARENT OPPOSITES LIKE 'THE THREE SPHERES -- SUBJECT / MIND, RELATION / ACTION / AWARENESS, OBJECT / PHENOMENA --':]
[Uopp] Apparent opposites are not really in opposition, but more like inseparable (one cannot exists without the other(s)), interdependent (one implies the other(s)), co-defined (the definition of one defines the other(s)), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: ex. not this, not non-this, not both together, not neither).
The true nature & dynamic of apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --'
is like an ineffable / inconceivable Union of being conventionally dependently co-arisen / interdependent relatively functional ever-changing impermanent appearances [T1 - first truth], co-dependent with their parts (when applicable), with their causes & conditions (when applicable), their conceptual opposite(s) (always), and especially co-dependent with the mind merely labelling / imputing / conceptualising / classifying them [U3S] in dependence of its past / conditioning / karma, not completely non-dependently-arising / non-existent / non-changing / non-functional / non-ceasing / useless / meaningless
<==> and being empty of inherent existence [T2 - second truth], never fixed / independent / separate / universal / absolute, but more like open / free, like illusions / dreams / reflections / rainbows / like the displays of a magical show or cosmic dance of luminosity, not really dependently-arisen / existent / changing / functional / ceasing.
One aspect / truth implies the other (<==>) [U2T], one aspect / truth proves the other (<==>).
Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are appearing <==> but still empty; empty of inherent existence <==> but still conventionally dependently co-appearing & relatively functional. And that is not grasping at the conventional / relative, or at the ultimate / emptiness, or both together, or neither.
[TETRALEMMA:] Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are not inherently existent (still empty) <==> but still not completely non-existent (still appearing), not both existent & non-existent together, not neither existent nor non-existent, and there is no fifth. This is another way to express the inconceivable Union of the Two Truths [U2T].
[BEYOND:] Meaning their true nature is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all limits, beyond all conditioning / karma (physical, conceptual, mental) x (individual, collective, cosmic).
[U2T-2T:] Theses two aspects / truths -- dependent origination [T1] and emptiness of inherent existence [T2] --, like any group of apparent opposites, are inseparable (one cannot exists without the other), interdependent (one implies the other), co-defined (the definition of one defines the other), co-relative, co-dependent, co-emergent (they arise together), co-evolving (they change together), co-ceasing / co-transcended (they cease together), in harmony (not in real opposition) (in the non-dual sense of those terms: not this, not non-this, not both together, not neither) [T1-2T] <==> thus themselves empty of inherent existence [T2-2T].
The two truths are not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth. So apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are not really arising [T1] or not, not really empty of inherent existence [T2] or not, not really both together [2T], not really neither [1T], and there is no fifth.
The two truths themselves and their Union are mere pointers to the inconceivable, mere tools, mere imperfect temporary adapted skillful means. So there is nothing left to grasp as absolute here. Everything is like luminous space, an ocean of interdependence and emptiness.
The emptiness of inherent existence [T2] is called the essence of the Ground; the conventionally dependently co-arisen relatively functional ever-changing impermanent appearances [T1] is called the nature of the Ground; the inseparability / interdependence / harmony / Union between those two aspects [U2T] is called the dynamic-energy / compassionate-energy of the Ground. Those are the three inseparable qualities of the Ground.
This primordial unborn unchanging unceasing ‘dynamic-energy’, or inseparability of the two aspects / truths, is the creative potential that accounts for everything in both samsara & nirvana.
When directly seen as they really are [U2T], appearances (apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --') are said to be pure like the three inseparable pure kayas; this is nirvana. But when seen with ignorance of their true nature & dynamic [U2T], appearances are said to be impure, dependent on karma, and causing more karma; this is the limitless karmic cycle. But, ultimately, Reality is beyond all dualities like: pure & impure, wisdom & ignorance, samsara & nirvana.
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[BEST POINTERS TO THE INCONCEIVABLE:]
The true nature & dynamic of apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' is pointed by concepts like:
the inconceivable Union of the Two Truths about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' [U2T],
the inconceivable Union of the three spheres about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' [U3S / U2T-3S],
the inconceivable Union of opposites about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' [Non-duality / Oneness / Uopp / U2T-opp],
the inconceivable Middle Way about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --',
the tetralemma about apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --',
freedom from all extremes & middle, freedom from all dualistic conceptual proliferations, freedom from all limits, freedom from all conditioning / karma,
the Ground / Basis / Source / Suchness / Dharmata / Dharmadhatu / Buddha-nature / Genuine-emptiness / Ati / Dzogchen / Mahamudra /
Enlightened-mind / Intrinsic-awareness / Primordial-awareness.
--
[TETRALEMMA:] Apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' are
-- not inherently existent, not completely non-existent, not both together, not neither, and there is no fifth;
-- not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth;
-- not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, and there is no fifth;
-- not purely objective / physical / body, not purely subjective / mental / mind, not purely relational / process / conceptual / speech, not two or three of them together, not none of them, and there is no other possibility;
-- not dependent / caused / produced / functional, not independent / uncaused/spontaneous / unproduced / non-functional, not both together, not neither, and there is no fifth;
-- not composite / contextual / conditioned, not non-composite / non-contextual / unconditioned, not both together, not neither, and there is no fifth;
-- not merely labelled / imputed / conceptualised by the mind, not not-merely labelled / imputed / conceptualised by the mind, not both together, not neither, and there is no fifth;
-- not self-caused, not other-caused, not both together, not neither, and there is no fifth;
-- not changing / evolving, not completely non-changing / evolving, not both together, not neither, and there is no fifth;
-- not empty, not non-empty, not both together, not neither, and there is no fifth;
-- not conventional / relative / false, not absolute / universal / true, not both together, not neither, and there is no fifth;
-- not dependently co-arisen / interdependent / mere-interdependence [T1], not empty of inherent existence / mere-emptiness [T2], not both together [2T], not neither [1T], and there is no fifth;
-- not unequal / impure / imperfect / ordinary / bad, not equal / pure / perfect / divine / good, not both together, not neither, and there is no fifth;
-- not unreal / identical to illusions / dreams / mirage / magic tricks, not real / different from illusions / dreams / mirage / magic tricks, not both together, not neither, and there is no fifth;
-- not describable / conceivable / meaningful, not indescribable / inconceivable / meaningless, not both together, not neither, and there is no fifth;
-- not this, not non-this, not both together, not neither, and there is no fifth -- for whatever ‘this’ could be -- (this could be generalised for groups of more than two apparent opposites; ex. the three spheres, the three kayas, the three gems, the three times, the four cardinal directions, the five …, the six ...).
-
[MIDDLE WAY:]
So the best attitude toward apparent opposites like 'the three spheres -- subject / mind, relation / action / awareness, object / phenomena --' is the Middle Way free from all extremes & middle: nothing to accept / affirm / seek / add / do / cause / produce / change / improve / cultivate / perceive / know / experience / acquire / possess / purify / liberate / achieve ... in absolute terms, nothing to reject / negate / abandon / eliminate / subtract / not-do / not-cause / not-produce / not-change / not-improve or deteriorate / not-cultivate / not-perceive / not-know / not-experience / not-acquire / not-possess / not-purify or stain / not-liberate or enslave / not-achieve ... in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberating Truth: the Union of the Two Truths [U2T].
Extremes like: i) existence / realism, ii) non-existence / nihilism, iii) both together / dualism, iv) neither / monism; or extremes like v) subject-only / mind-only / idealism / subjectivism, vi) object-only / naรฏve realism / objectivism, vii) relation-only / process-only / action-only / relationism / processism, viii) two or three of them together / pluralism, ix) none to them / monism.)


Quotes

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In our ordinary experience, there is the world and there is you. Recognizing this does not mean that you are going against the Buddha’s teaching of egolessness. ๐—ง๐—ต๐—ฒ๐—ฟ๐—ฒ ๐—ถ๐˜€ ๐—ฑ๐—ฒ๐—ณ๐—ถ๐—ป๐—ถ๐˜๐—ฒ๐—น๐˜† ๐˜€๐—ผ๐—บ๐—ฒ๐˜๐—ต๐—ถ๐—ป๐—ด ๐˜๐—ต๐—ฒ๐—ฟ๐—ฒ, ๐˜„๐—ต๐—ถ๐—ฐ๐—ต ๐—ถ๐˜€ ๐˜๐—ต๐—ฒ ๐˜„๐—ผ๐—ฟ๐—ธ๐—ถ๐—ป๐—ด ๐—ฏ๐—ฎ๐˜€๐—ถ๐˜€ ๐—ฎ๐—ป๐—ฑ ๐—บ๐—ฎ๐—ด๐—ถ๐—ฐ ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ฝ๐—ฎ๐˜๐—ต. You cannot negate that you taste a good cup of coffee. You cannot say that there is no coffee and there is no "you" to taste it—there are such things! Mindfulness of life is based on that kind of immediate appreciation. The meditation practice is to learn to appreciate the immediateness of what is happening right here and now.

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-- Chรถgyam Trungpa

from the book "The Path of Individual Liberation:  The Profound Treasury of the Ocean of Dharma, Volume One"

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Via: Martin Dude

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Double Wheeler Eyes: ๐™ฌ๐™๐™–๐™ฉ ๐™ฎ๐™ค๐™ช ๐™๐™–๐™ซ๐™š ๐™ž๐™ฃ ๐™›๐™ง๐™ค๐™ข ๐™ค๐™› ๐™ฎ๐™ค๐™ช, ๐™ฉ๐™๐™š ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ, ๐™ž๐™จ ๐™ฃ๐™ค๐™ฉ ๐™Ÿ๐™ช๐™จ๐™ฉ ๐™ฎ๐™ค๐™ช๐™ง ๐™ข๐™ž๐™ฃ๐™™, ๐™ฃ๐™ค๐™ฉ ๐™Ÿ๐™ช๐™จ๐™ฉ ๐™ฎ๐™ค๐™ช๐™ง ๐™™๐™ง๐™š๐™–๐™ข, ๐™—๐™ช๐™ฉ ๐™ž๐™จ ๐™ฉ๐™๐™š ๐™๐™ฃ๐™ž๐™ซ๐™š๐™ง๐™จ๐™š ๐™ก๐™ค๐™ค๐™ ๐™ž๐™ฃ๐™œ ๐™—๐™–๐™˜๐™  ๐™–๐™ฉ ๐™ฎ๐™ค๐™ช, ๐™ค๐™ง ๐™ฉ๐™๐™š ๐™‚๐™ง๐™ค๐™ช๐™ฃ๐™™ ๐™ก๐™ค๐™ค๐™ ๐™ž๐™ฃ๐™œ ๐™—๐™–๐™˜๐™  ๐™–๐™ฉ ๐™ž๐™ฉ๐™จ๐™š๐™ก๐™›. ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ <==> ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ.

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The Wheeler Eye: universe (U) observing itself.


An attempt to illustrate the universe’s reflective, metacognitive nature.


"In 1979, the celebrated physicist John Wheeler, having coined the phrase “black hole”, put it to good philosophical use in the title of an exploratory paper, Beyond the Black Hole, in which he describes the universe as a self-excited circuit. The paper includes an illustration in which one side of an uppercase U, ostensibly standing for Universe, is endowed with a large and rather intelligent-looking eye intently regarding the other side, which it ostensibly acquires through observation as sensory information. By dint of placement, the eye stands for the sensory or cognitive aspect of reality, perhaps even a human spectator within the universe, while the eye’s perceptual target represents the informational aspect of reality. By virtue of these complementary aspects, it seems that the universe can in some sense, but not necessarily that of common usage, be described as “conscious” and “introspective”…perhaps even “infocognitive”

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From Pointing Out Ordinary Mind - Dzogchen Ponlop - 072

Appearance-emptiness means that all outer phenomena—forms, sounds, smells, and so on—have no true, inherent existence; at the same time, they appear clearly and precisely to our five sense-consciousnesses and conceptual mind. Thus, they are appearance-emptiness. [U2T-subject]
Awareness-emptiness means that the perceiver of the five sense objects—the inner awareness—also has no true, inherent existence. Just as the outer world of phenomena is appearance-emptiness, all inner experiences of consciousness are in the nature of awareness-emptiness. [U2T-object]
Bliss-emptiness refers to the experience that arises when inner awareness meets outer appearances, when subject and object connect. [U3S] That contact produces sensations, which are of the nature of bliss-emptiness. The meeting of awareness with any object can bring the experience of great joy, great bliss, unified with emptiness. [U2T-3S]


https://www.gilehtblog.com/2021/02/pointing-out-ordinary-mind.html 

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Mind ~ Mingyur Rinpoche

There's no difference (or identity ...) between what is seen (object / luminosity)
and the mind that sees it (subject / mind).


– Mingyur Rinpoche

https://quotes.justdharma.com/mind/ 

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Full knowledge dissolves the 'distance'

between knower (subject) and known (object)

that characterizes conventional not-knowing.

With no distance (between knower (subject) and known (object)), an intimacy (Union) of knowing emerges,

and knowledge becomes inseparable from love.


~ Tarthang Tulku

In the Introduction of the book: Now that I Come to Die, Longchenpa

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The Innate Beyond Subject And Object ~ Dilgo Khyentse Rinpoche

Phenomena (objects) are the radiance of the innate absolute; (i.e. manifestation of the Ground)

Mind (subject)’s nature is the wisdom of the innate absolute. (i.e. manifestation of the Ground)

The ultimate teacher – phenomena (object) and mind (subject) merged in one taste (Union) – (i.e. Union subject & object)

Dwells naturally within myself.
Ah ho! What a joy!


~ Dilgo Khyentse Rinpoche

quoted in the book The Tibetan Buddhism Reader

https://quotes.justdharma.com/the-innate-beyond-subject-and-object-dilgo-khyentse-rinpoche/ 

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The unity of emptiness ~ Sengcan

Things are objects because there is a subject or mind;

and the mind is a subject because there are objects.

Understand the relativity (interdependence) of these two

and the basic reality: the unity of emptiness.

(i.e. Union of the Two Truths about subject & object & action [U2T-3S]: Union of interdependence & emptiness of inherent existence about the three spheres.)


In this Emptiness the two are indistinguishable 

(i.e. Union of the three spheres [U3S]: Union subject <==> relation / action <==> object.)

and each contains in itself the whole world.

If you do not discriminate between coarse and fine

(i.e. Union of opposites.)

you will not be tempted to prejudice and opinion.


-- Sengcan

https://quotes.justdharma.com/the-unity-of-emptiness-sengcan/ 

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Doer and doing ~ Nagarjuna

A doer (subject) arises dependent on a doing (action), 

and a doing (action) exists dependent on a doer (subject). 

Except for that, we do not see another cause for their establishment.

(i.e. Union of the three spheres [U3S]: Union subject <==> relation / action <==> object.)


-- Nagarjuna

quoted in the book Meditation on Emptiness

https://quotes.justdharma.com/doer-and-doing/ 

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Perceiver and Perceived ~ Khenpo Tsultrim Rinpoche

In absolute terms, each moment of experience is empty of a difference (or identity) in nature of perceiver (subject) and perceived (object). Rather than regarding consciousness (subject) merely as the seeing (relation / action) or observing aspect of a moment of experience, it is also the content (object) of that experience.


-- Khenpo Tsultrim Rinpoche

from the book Progressive Stages of Meditation on Emptiness

https://quotes.justdharma.com/perceiver-and-perceived-khenpo-tsultrim-rinpoche/ 

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A mere indescribable luminosity ~ Maitreya

If what appears to be apprehended (object) does not exist by its very own essence apart from that which apprehends it (subject), then what appears to be the apprehender (subject) does not exist either. The reason, here, is that the apprehender (subject) exists in relation to the apprehended (object), not in isolation.


Therefore, awareness is devoid of both apprehender (subject) and apprehended (object) (, and relation / action / apprehension), in all their various forms. Free from subject and object (and relation / action), by its very own nature awareness is a mere indescribable luminosity.


(Note: "Free from" but not without. Free means not being slave to, not fooled by.)


-- Maitreya

from the book Distinguishing Phenomena from Their Intrinsic Nature: Maitreya's Dharmadharmatavibhanga with Commentaries by Khenpo Shenga and Ju Mipham

https://quotes.justdharma.com/mere-indescribable-luminosity-maitreya/ 

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Let appearance and awareness be indivisible ~ Tulku Urgyen Rinpoche 

Do not divide appearances (OBJECTS / UNIVERSE) as being there
and awareness (SUBJECT) as being here.
Let appearance and awareness be indivisible (i.e. Union of the three spheres [U3S].).


-- Tulku Urgyen Rinpoche

from the book Vajra Speech: A Commentary on The Quintessence of Spiritual

https://quotes.justdharma.com/let-appearance-and-awareness-be-indivisible-tulku-urgyen-rinpoche/ 

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Three essential points ~ Dilgo Khyentse Rinpoche

Mindfulness should guide all your actions and your spiritual endeavors. Whatever you do, always apply three essential points: undertake the action with the intention of doing so for the good of all beings; execute it with perfect concentration, free of attachment to concepts of subject, object, and action; and, finally, dedicate the merit you have created to the enlightenment of all beings.


-- Dilgo Khyentse Rinpoche

from the book The Hundred Verses of Advice: Tibetan Buddhist Teachings on What Matters Most

https://quotes.justdharma.com/three-essential-points-dilgo-khyentse-rinpoche/ 

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[๐•Œโ„•๐•€๐•†โ„• ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•‹๐•Ž๐•† ๐•‹โ„๐•Œ๐•‹โ„๐•Š ๐”ธ๐”น๐•†๐•Œ๐•‹ ๐•‹โ„๐”ผ ๐•‹โ„โ„๐”ผ๐”ผ ๐•Šโ„™โ„๐”ผโ„๐”ผ๐•Š -- ๐•Š๐•Œ๐”น๐•๐”ผโ„‚๐•‹, โ„๐”ผ๐•ƒ๐”ธ๐•‹๐•€๐•†โ„•/๐”ธโ„‚๐•‹๐•€๐•†โ„•, ๐•†๐”น๐•๐”ผโ„‚๐•‹ --]

.

Meditation is not a means to develop something or to arrive in some other place (or to reject / nagate / abandon / eliminate everything for mere-emptiness).

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It is the way we rest in the ๐—ถ๐—ป๐˜€๐—ฒ๐—ฝ๐—ฎ๐—ฟ๐—ฎ๐—ฏ๐—ถ๐—น๐—ถ๐˜๐˜† of ungraspable ๐—ฒ๐—บ๐—ฝ๐˜๐—ถ๐—ป๐—ฒ๐˜€๐˜€ and the ceaseless display of ever shifting ๐—ฎ๐—ฝ๐—ฝ๐—ฒ๐—ฎ๐—ฟ๐—ฎ๐—ป๐—ฐ๐—ฒ๐˜€. 

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(i.e. The goal of meditation: To directly perceive / realise / experience / abide in the inconceivable / indescribable true nature of Reality as it is here & now: in ๐™ฉ๐™๐™š ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™–๐™ฅ๐™ฅ๐™š๐™–๐™ง๐™–๐™ฃ๐™˜๐™š๐™จ <==> ๐™–๐™ฃ๐™™ ๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ. The inconceivable Union of the Two Truths [U2T].)

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-- James Low

From: Lama Chetsangpa: on the five perfections. [4 of 4] Zoom, April 2021

https://www.facebook.com/JamesLowDzogchen/posts/1278663589240798 

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[๐•Œโ„•๐•€๐•†โ„• ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•‹๐•Ž๐•† ๐”ธ๐•Šโ„™๐”ผโ„‚๐•‹๐•Š ๐•†๐”ฝ ๐•‹โ„๐”ผ ๐•„๐•€โ„•๐”ป]

.

The mind has two aspects. Unborn openness - that is to say, it’s not a thing (๐™š๐™ข๐™ฅ๐™ฉ๐™ž๐™ฃ๐™š๐™จ๐™จ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ [๐™2]), it has no shape or colour; it doesn’t have an origin in time or an end in time. 

.

And the quality of the mind, of awareness, is the clarity that reveals the ceaseless flow of experience (๐™›๐™ช๐™ฃ๐™˜๐™ฉ๐™ž๐™ค๐™ฃ๐™–๐™ก๐™ž๐™ฉ๐™ฎ / ๐™˜๐™ก๐™–๐™ง๐™ž๐™ฉ๐™ฎ / ๐™˜๐™ค๐™œ๐™ฃ๐™ž๐™ฏ๐™–๐™ฃ๐™˜๐™š / ๐™–๐™ฌ๐™–๐™ง๐™š๐™ฃ๐™š๐™จ๐™จ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ [๐™1]). 

.

(๐™ž.๐™š. ๐˜ฝ๐™ช๐™™๐™™๐™๐™–๐™ฃ๐™–๐™ฉ๐™ช๐™ง๐™š =๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™ค๐™› ๐™ฉ๐™๐™š ๐™๐™ฌ๐™ค ๐™๐™ง๐™ช๐™ฉ๐™๐™จ ๐™–๐™—๐™ค๐™ช๐™ฉ ๐™ฉ๐™๐™š ๐™ข๐™ž๐™ฃ๐™™ [๐™2๐™].)

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.

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[๐•‹โ„๐”ผ ๐”ป๐•€๐”ธ๐•ƒ๐•†๐”พ๐•Œ๐”ผ ๐”น๐”ผ๐•‹๐•Ž๐”ผ๐”ผโ„• ๐•Š๐•Œ๐”น๐•๐”ผโ„‚๐•‹ ๐”ธโ„•๐”ป ๐•†๐”น๐•๐”ผโ„‚๐•‹]

.

This flow of experience manifests as 

๐™ฉ๐™๐™š ๐™š๐™ฉ๐™š๐™ง๐™ฃ๐™–๐™ก ๐™˜๐™ค๐™ฃ๐™ซ๐™š๐™ง๐™จ๐™–๐™ฉ๐™ž๐™ค๐™ฃ ๐™ค๐™ง ๐™™๐™ž๐™–๐™ก๐™ค๐™œ๐™ช๐™š ๐™ค๐™ง ๐™™๐™ž๐™–๐™ก๐™š๐™˜๐™ฉ๐™ž๐™˜ 

๐™—๐™š๐™ฉ๐™ฌ๐™š๐™š๐™ฃ ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ ๐™–๐™ฃ๐™™ ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ. 

.

(๐™ž.๐™š. ๐™๐™ฃ๐™ž๐™ค๐™ฃ ๐™จ๐™ช๐™—๐™Ÿ๐™š๐™˜๐™ฉ <==> ๐™ค๐™—๐™Ÿ๐™š๐™˜๐™ฉ.)

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.

-- James Low

From the public lecture "National identity, personal identity and Buddha nature"
https://www.facebook.com/JamesLowDzogchen/posts/744257306014765  

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[Quotes from James Low on the collaboration between subject & object:]

"The subject is not permanent. 

The object is not permanent

๐—ฏ๐˜‚๐˜ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ [๐˜๐—ต๐—ฒ ๐—š๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ / ๐—•๐—ฎ๐˜€๐—ถ๐˜€ / ๐—จ๐Ÿฎ๐—ง] ๐—ป๐—ฒ๐˜ƒ๐—ฒ๐—ฟ ๐—ฐ๐—ต๐—ฎ๐—ป๐—ด๐—ฒ๐˜€."

.

.

"๐—ฆ๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—บ๐—ผ๐˜ƒ๐—ฒ๐˜€, ==> ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—บ๐—ผ๐˜ƒ๐—ฒ๐˜€

๐—ข๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—บ๐—ผ๐˜ƒ๐—ฒ๐˜€, ==> ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—บ๐—ผ๐˜ƒ๐—ฒ๐˜€

Nothing stays still

Nothing is substantial 

There is nothing to grasp

Stay with the freshness

Give up cooking (samsara)"

."I manifest with. Witness is my manifestation. I don't start as me. I start as we. Always. I am always in communication even if I am on my own. I am in communication always. ๐—ง๐—ต๐—ฒ ๐—ฐ๐—ผ๐—บ๐—บ๐˜‚๐—ป๐—ถ๐—ฐ๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐˜€๐—ต๐—ผ๐˜„๐˜€ ๐˜๐—ต๐—ฒ ๐˜€๐˜๐—ฟ๐˜‚๐—ฐ๐˜๐˜‚๐—ฟ๐—ฒ ๐—ผ๐—ณ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜."

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"On the basis of it happening, one first thought, the thought of substance, something. From something we have subject and object. An experiencer (subject) of the something, and there's something (object) which is experienced (relation / action). ๐—”๐—ป๐—ฑ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜๐˜€ ๐˜€๐˜๐—ฎ๐—ฟ๐˜ ๐˜๐—ผ ๐˜ƒ๐—ถ๐—ฏ๐—ฟ๐—ฎ๐˜๐—ฒ ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ -- ๐—น๐—ถ๐—ธ๐—ฒ ๐—ฎ ๐—ฑ๐—ฎ๐—บ๐—ฎ๐—ฟ๐˜‚, ๐—น๐—ถ๐—ธ๐—ฒ ๐—ฎ ๐˜๐˜„๐—ผ-๐—ต๐—ฒ๐—ฎ๐—ฑ๐—ฒ๐—ฑ ๐—ฑ๐—ฟ๐˜‚๐—บ. And this sends off all kinds of patterns of interest, and evolution. And we end up experiencing our complex world."

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"But you start to see that your belonging in the world is not me and the world (i.e. subject vs. objects), but ๐—บ๐—ฒ-&-๐˜„๐—ผ๐—ฟ๐—น๐—ฑ ๐—ฎ๐—ฟ๐—ถ๐˜€๐—ถ๐—ป๐—ด ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ ๐—ถ๐—ป ๐—ป๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† (i.e. Union). Non-duality means not one and not two. It's both-and (i.e. It is: not subject-only, not object-only, not both together, not neither). There is a togetherness which is not a homogenization (i.e. It is: not different / two, not identical / one, not both together, not neither)."

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"๐—ฆ๐—ผ ๐˜๐—ต๐—ฎ๐˜ ๐˜„๐—ฒ ๐—ฐ๐—ฎ๐—ป ๐˜€๐—ฒ๐—ฒ ๐˜๐—ต๐—ฎ๐˜ ๐—ผ๐˜‚๐˜๐˜€๐—ถ๐—ฑ๐—ฒ (๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜๐˜€ / ๐˜„๐—ผ๐—ฟ๐—น๐—ฑ) ๐—ฎ๐—ป๐—ฑ ๐—ถ๐—ป๐˜€๐—ถ๐—ฑ๐—ฒ (๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) ๐—ฎ๐—ฟ๐—ฒ ๐˜€๐—ถ๐—บ๐—ฝ๐—น๐˜† ๐—ฝ๐—ฎ๐˜๐˜๐—ฒ๐—ฟ๐—ป๐—ถ๐—ป๐—ด ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—ณ๐—ถ๐—ฒ๐—น๐—ฑ ๐—ผ๐—ณ ๐—ฟ๐—ฒ๐˜ƒ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป."

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"๐˜๐—ต๐—ฒ ๐˜„๐—ต๐—ผ๐—น๐—ฒ ๐˜„๐—ผ๐—ฟ๐—น๐—ฑ ๐—ถ๐˜€ ๐—ป๐—ผ๐˜๐—ต๐—ถ๐—ป๐—ด ๐—ฏ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐—ฑ๐—ฎ๐—ป๐—ฐ๐—ฒ, ๐—ฏ๐˜‚๐˜ ๐˜๐—ต๐—ฒ ๐—ฑ๐—ฎ๐—ป๐—ฐ๐—ฒ ๐—ผ๐—ณ ๐—ถ๐—น๐—น๐˜‚๐˜€๐—ถ๐—ผ๐—ป ๐—ถ๐—ป ๐˜„๐—ต๐—ถ๐—ฐ๐—ต ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฐ๐—ฒ๐—ฎ๐˜€๐—ฒ๐—น๐—ฒ๐˜€๐˜€๐—น๐˜† ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐˜„๐—ฒ๐—ฎ๐˜ƒ๐—ฒ."

.

.

"sahaja means actually kind of it's translated by tibetan says ๐—ฏ๐—ผ๐—ฟ๐—ป ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ ๐˜€๐—ผ ๐˜๐—ต๐—ฒ ๐—ฒ๐—ป๐˜ƒ๐—ถ๐—ฟ๐—ผ๐—ป๐—บ๐—ฒ๐—ป๐˜ ๐˜„๐—ต๐—ถ๐—ฐ๐—ต ๐˜†๐—ผ๐˜‚ ๐—ฎ๐—ฟ๐—ฒ ๐—ฝ๐—ฎ๐—ฟ๐˜ ๐—ผ๐—ณ ๐—ฎ๐—ป๐—ฑ ๐˜†๐—ผ๐˜‚๐—ฟ ๐—ฝ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฐ๐—ถ๐—ฝ๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—ฒ๐—ป๐˜ƒ๐—ถ๐—ฟ๐—ผ๐—ป๐—บ๐—ฒ๐—ป๐˜ ๐˜๐—ต๐—ฎ๐˜ ๐˜†๐—ผ๐˜‚ ๐—ฎ๐—ฟ๐—ฒ ๐—ฝ๐—ฎ๐—ฟ๐˜ ๐—ผ๐—ณ ๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ"

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.

"๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐˜€๐—ถ๐—ฑ๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐˜€๐—ถ๐—ฑ๐—ฒ ๐—ฎ๐—ฟ๐—ถ๐˜€๐—ฒ ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ, ๐˜๐—ต๐—ฒ ๐—ฟ๐—ฒ๐˜ƒ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜๐—ต๐—ฒ ๐—ป๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น๐—ถ๐˜๐˜† ๐—ผ๐—ณ ๐—ฒ๐˜…๐—ฝ๐—ฒ๐—ฟ๐—ถ๐—ฒ๐—ป๐—ฐ๐—ฒ / ๐—บ๐˜‚๐˜๐˜‚๐—ฎ๐—น-๐—ฒ๐˜…๐—ฝ๐—ฒ๐—ฟ๐—ถ๐—ฒ๐—ป๐—ฐ๐—ฒ, ๐˜†๐—ผ๐˜‚ ๐—ด๐—ฒ๐˜ ๐—ถ๐˜ ๐—ฎ๐—น๐—น ๐—ฎ๐˜ ๐—ผ๐—ป๐—ฐ๐—ฒ, ๐˜†๐—ผ๐˜‚ ๐—ฎ๐—ฟ๐—ฒ ๐—ท๐˜‚๐˜€๐˜ ๐—ถ๐—ป ๐—ฎ ๐˜„๐—ผ๐—ฟ๐—น๐—ฑ ๐—ผ๐—ณ ๐—ผ๐—ป๐—ฒ;"

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"๐˜๐—ต๐—ฒ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ป๐—ฒ๐—ฒ๐—ฑ๐˜€ ๐—ฎ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜, ๐˜๐—ต๐—ฒ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ป๐—ฒ๐—ฒ๐—ฑ๐˜€ ๐—ฎ๐—ป ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜, ๐—ฏ๐˜‚๐˜ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ฟ๐—ฒ ๐—บ๐—ผ๐˜ƒ๐—ถ๐—ป๐—ด ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ ๐˜„๐—ถ๐˜๐—ต๐—ถ๐—ป ๐˜๐—ต๐—ฒ ๐—ผ๐—ฝ๐—ฒ๐—ป ๐—ฑ๐—ถ๐—บ๐—ฒ๐—ป๐˜€๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€; ๐˜€๐—ผ ๐—ฎ๐˜„๐—ฎ๐—ฟ๐—ฒ๐—ป๐—ฒ๐˜€๐˜€ ๐—ถ๐˜€ ๐—น๐—ถ๐—ธ๐—ฒ ๐—ฎ ๐˜€๐˜๐—ฎ๐—ด๐—ฒ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ป ๐˜๐—ต๐—ฒ ๐˜€๐˜๐—ฎ๐—ด๐—ฒ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฑ๐—ผ ๐˜๐—ต๐—ฒ๐—ถ๐—ฟ ๐—ฝ๐—ฎ๐—ฑ๐—ฑ๐—ฒ๐—ฑ ๐—ฐ๐—ฒ๐—ฎ๐˜€๐—ฒ๐—น๐—ฒ๐˜€๐˜€๐—น๐˜† ๐—ฒ๐—ป๐—ฑ๐—น๐—ฒ๐˜€๐˜€๐—น๐˜† ๐—ผ๐—ป ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ป; and the characterizations of subject and objects are of course changing and changing and changing; they've got a incredible design department they've got so many costumes they can wear; but ๐˜๐—ต๐—ฒ๐˜†'๐—ฟ๐—ฒ ๐—ฎ๐—น๐˜„๐—ฎ๐˜†๐˜€ ๐—ฑ๐—ฎ๐—ป๐—ฐ๐—ถ๐—ป๐—ด ๐˜๐—ผ๐—ด๐—ฒ๐˜๐—ต๐—ฒ๐—ฟ … ๐—ฏ๐—ฒ๐—ฐ๐—ฎ๐˜‚๐˜€๐—ฒ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ฟ๐—ฒ ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐˜ ๐—ฎ๐—ฟ๐—ฒ ๐—ป๐—ผ๐—ป-๐—ฑ๐˜‚๐—ฎ๐—น ๐˜„๐—ถ๐˜๐—ต ๐—ฒ๐—ฎ๐—ฐ๐—ต ๐—ผ๐˜๐—ต๐—ฒ๐—ฟ ๐—ฎ๐—ป๐—ฑ ๐˜„๐—ถ๐˜๐—ต ๐˜๐—ต๐—ฒ ๐—ด๐—ฟ๐—ผ๐˜‚๐—ป๐—ฑ ..."

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"we (subject) are ๐—ฝ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฐ๐—ถ๐—ฝ๐—ฎ๐˜๐—ถ๐—ป๐—ด in a world (object)"

"I'm (subject) actually woven into many complicated levels of ๐—ฐ๐—ผ๐—ป๐—ป๐—ฒ๐—ฐ๐˜๐—ถ๐˜ƒ๐—ถ๐˜๐˜† with other people (object)"

"we are ๐—ฐ๐—ผ๐—น๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ถ๐—ป๐—ด with our existence, we are with our existence, but we are not in charge of it"

"we are always in ๐—ถ๐—ป๐˜๐—ฒ๐—ฟ๐—ฎ๐—ฐ๐˜๐—ถ๐˜ƒ๐—ฒ worlds, we are not autonomous"

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"So I'm (subject) arising in [๐—ฐ๐—ผ-]๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป to the environment (objects / world).

So this is the ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐—ฐ๐—ฒ of self and other,

or subject and object,

or self and environment.

And it's arising in the mirror of awareness (Ground / Basis / Source / U2T)."

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"So this is like ๐˜๐—ต๐—ฒ ๐—ฒ๐˜๐—ฒ๐—ฟ๐—ป๐—ฎ๐—น ๐—ฐ๐—ผ๐—ป๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐—ผ๐—ณ ๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜ ๐—ฎ๐—ป๐—ฑ ๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜

occurring on the stage of the open mind (Ground / Basis / Source / U2T)."

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"what I (subject) experience (relation / action) as being there (object) arises in a ๐—ฑ๐—ถ๐—ฎ๐—น๐—ผ๐—ด๐˜‚๐—ฒ with my mode of participation [U3S]."

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"external and internal are always in ๐—ฑ๐—ถ๐—ฎ๐—น๐—ผ๐—ด๐˜‚๐—ฒ [U3S]"

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"So I'm (subject) ๐—ฐ๐—ผ๐—น๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ถ๐—ป๐—ด with circumstances (objects) neither the boss nor the slave the collaborator the participant [U3S]."

.

"it's communication it is ๐—ฐ๐—ผ๐—น๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป I (subject) am collaborating with the shape of the world (object) [U3S]"


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[More quotes from James Low on the collaboration between subject & object:]


"Karma manifests as your ๐—ฟ๐—ฒ๐—น๐—ฎ๐˜๐—ถ๐—ผ๐—ป๐˜€๐—ต๐—ถ๐—ฝ with the environment (i.e. Union of the three spheres [U3S].)


samsara is the field of doing it is the field of energy or ๐—ฝ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฐ๐—ถ๐—ฝ๐—ฎ๐˜๐—ถ๐—ผ๐—ป or unfolding


what I (subject) experience (relation / action) as being there (object) arises in ๐—ฎ ๐—ฑ๐—ถ๐—ฎ๐—น๐—ผ๐—ด๐˜‚๐—ฒ with my mode of participation [U3S]


you and the world are in ๐—ฎ ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐˜ ๐—บ๐—ผ๐˜ƒ๐—ฒ๐—บ๐—ฒ๐—ป๐˜ ๐—ผ๐—ฟ ๐—ฎ ๐—ฑ๐—ฎ๐—ป๐—ฐ๐—ฒ [U3S]


๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐—ฐ๐—ฒ ๐—ถ๐˜€ ๐—ฐ๐—ผ-๐—ฐ๐—ฟ๐—ฒ๐—ฎ๐˜๐—ถ๐˜ƒ๐—ถ๐˜๐˜† subject and object come together [U3S]


we all have our different way of ๐—ฝ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฐ๐—ถ๐—ฝ๐—ฎ๐˜๐—ถ๐—ป๐—ด and as we are, so our world is.


I'm not a prisoner in this over-determined world of things I am not a thing among things but I'm a ๐—ฝ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฐ๐—ถ๐—ฝ๐—ฎ๐—ป๐˜ in the generation of the field of unfolding meaning [U3S]


So I'm ๐—ฐ๐—ผ๐—น๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ถ๐—ป๐—ด with circumstances neither the boss nor the slave the collaborator the ๐—ฝ๐—ฎ๐—ฟ๐˜๐—ถ๐—ฐ๐—ถ๐—ฝ๐—ฎ๐—ป๐˜ [U3S].


it's ๐—ฐ๐—ผ๐—บ๐—บ๐˜‚๐—ป๐—ถ๐—ฐ๐—ฎ๐˜๐—ถ๐—ผ๐—ป it is ๐—ฐ๐—ผ๐—น๐—น๐—ฎ๐—ฏ๐—ผ๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป I (subject) am collaborating with the shape of the world (object) [U3S]


๐—ฆ๐—ผ ๐˜๐—ต๐—ฒ ๐˜„๐—ผ๐—ฟ๐—น๐—ฑ (๐—ผ๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) ๐—ถ๐˜€ ๐—ฎ ๐—ฐ๐—ผ๐—ป๐˜ƒ๐—ฒ๐—ฟ๐˜€๐—ฎ๐˜๐—ถ๐—ผ๐—ป ๐˜„๐—ถ๐˜๐—ต ๐—ผ๐˜‚๐—ฟ๐˜€๐—ฒ๐—น๐˜ƒ๐—ฒ๐˜€ (๐˜€๐˜‚๐—ฏ๐—ท๐—ฒ๐—ฐ๐˜) the world doesn't exist objectively out there the world (object) is ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐˜ with us (object) and we are ๐—ฐ๐—ผ-๐—ฒ๐—บ๐—ฒ๐—ฟ๐—ด๐—ฒ๐—ป๐˜with the world dynamic unfolding moment by moment. [U3S]


I'm on the inside this is the ๐—ถ๐—ป๐˜๐—ฒ๐—ด๐—ฟ๐—ฎ๐˜๐—ถ๐—ผ๐—ป of subject and object [U3S]

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