OSHO: Your Morality is Not Real

UG: What Will You Do With Enlightenment?

Great Book by UG
Courage to Stand Alone: Conversations with U.G. Krishnamurti

Ramana Maharshi, Abide as The Self

68 - Form and Void

The longer Prajnaparamita Sutra states "Apart from form there is no void; apart from void there is no form." This appears to mean that form is necessary in order that there may be void, and that void is necessary in order that there may be form.

As concepts this is evident, for void is the absence of form, and form is the absence of void, and neither part of an interdependant pair of concepts can exist, or appear to exist, without the other.

In fact, however, we may understand that neither exists - for both are objects, and the absence of on interdependant object requires the absence of the other. As subjectivity - the void of Prajna - they are one, or potential as a pair, and subjectivity objectivises both together or neither, since all objectivisation is via the skandas and dualist.

Wei Wi Wei
Ask the Awakened: The Negative Way

September 17

My bread is hunger,
my banner fear,
my clothes are wool,
and my prayer in winter is at sun rise,
and my lamp is the moon.
My ride is my legs, my food and fruit whatever
the earth produces.
I spend the night and have nothing,
I awake in the morning
and have nothing,
and there is no one upon earth
more richer than I

al-Ghazali, Sufi Mystic

from
The Words of Jesus: Reflections for Every Day

Three

Those who wish to embody the Tao should embrace all things.
To embrace all things means first that one holds no anger or resistance toward any idea or thing, living or dead, formed or formless.
Acceptance is the very essence of the Tao.

To embrace all things means also that one rids oneself of any concept of separation: male and female, self and other, life and death.
Division is contrary to the nature of the Tao.

Foregoing antagonism and separation, one enters into the harmonious oneness of all things.

Quoted from the
Hua Hu Ching: Teachings of Lao Tzu

Who Am I?

1. Who am I?

The gross body, which is composed of the seven humors (dhatus), I am not; the five cognitive sense organs, i.e., the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, i.e., sound, touch, color, taste, and odor, I am not; the five cognative sense organs, i.e., the organs of speech, locomotion, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform resectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects, and in which there are no objects and no functions, I am not.

2. If I am none of these, then who am I?

After negating all the above-mentioned as "not this, not this," the Awareness which alone remains--that I am.

Quoted from
The Spiritual Teaching of Ramana Maharshi