Sunday, March 20, 2011

Doha for the 12 Levels of Consciousness

hand touching tree
eye seeing clouds
ear hearing wind
tongue tasting fruit
nose smelling blossoms

sense organ
sense object
sense experience

five senses
joining together
within the sixth
"the synthesizer"
the feeling of a human body
walking in
a beautiful natural world

seventh consciousness
the interpreter arises
adds thoughts about
the sensory landscape

when afflicted
thinks and believes "I"
is real and separate
and lives in loneliness
sometimes happy
uniting with another
or with a pleasant sensation
forming attachments, addictions,
aversions, judgments, delusions,
projections, conditioning, and confusion

when not afflicted
dissolves into silence
speaks in thoughts
to talk with others
humbly not knowing
bowing down to
primal intuition
that feels the truth of life

all experience forming
impressions pouring into
the eighth consciousness
the storehouse
subtle seeds of unresolved experience
stored karma waiting for sensations
to sprout and grow into sorrow and joy
subtly attracting their destiny and fulfillment
organizing synchronicities
that secretly make everything unfold perfectly
everyone secretly making their world
colluding behind every shared experience
even when roles seem unbalanced
and everything balancing eventually
in the flow of time

ninth consciousness
the watcher, the mirror
silent and in the background
unless the lamp of attention
rests within it
and then it illuminates everything
and knows everything
simply by feeling it
no judgment here
not a trace of interpretation
though interpretations
are merely seen
and are seen to have no self

when subtle trace
of interpretative duality ends
the ninth becomes the tenth
unity with experience
is merely felt
though no experience is binding
all is transitory, empty, and wonderful
subtle primordial presence
touching everywhere simultaneously

faster than the speed of thought
is already being everywhere

vast luminosity
gently returning
to body, heart, and mind
radiant point focusing
the vastness
into individual wave

nonlocal quantum flux
in transitory holographic brain
heart pumping
bioelectrically charged red cells
through watery tubes
to nourish trillions of cells
forming hands, eyes, ears,
tongue, and nose
wrapping around the five senses
and all the other consciousnesses
birthing the eleventh consciousness
from the tenth

seventh consciousness
becomes sacred I AM
the six sensory consciousnesses
become unity
the eighth consciousness
holder of karmaic seeds
becomes transformed
into the twelfth consciousness
able now to produce miracles
walking through fire and not burning
walking on water and not drowning
walking through walls
flying across the sky
visualizing and materializing
having faith in life

child like wonder
about the mystery of life
humility meeting infinity
yet intimately knowing life
by being life

Saturday, March 12, 2011


I found a small pamphlet at a used bookstore called MEETINGS WITH THREE TIBETAN MASTERS by William Segal (Green River Press, Stillgate Publishers, Sunderland, Massachusetts, copyright 1993, 33 pages). It seems that the author made a trip to India in 1971 and recorded some conservations on tape and then transcribed them and an editor named James George decided that they were worth publishing in a largely unedited form, just as they were. The booklet does not give enough information for a beginner to really get what meditation is about nor for a seasoned student to get a depth of detail about some facet of the dharma. But the booklet is nonetheless interesting for a long time devoted student of meditation because it has some subtle points about various things, like about how Vajrayana Buddhism interfaces with Zen Buddhism and Sufism. I wanted to put the notes on this blog for reference, because I think there are people out there who will find these notes valuable.

WS observed that when we are sincere, then we tend to put out a vibration or influence that inspires people to also be sincere, extends an influence that changes the town that a person is in. He wondered whether this was true with the capacity to hold attention on something, whether or not this could also be inspired by someone else. The Dalai Lama replied, "Yes, yes, although I am not exactly answering your question, one person's attitude and influence does affect the other, but only to a certain extent. But the main thing depends on one's self. Control of mind or real peace -- permanent peace, limitless peace -- depends on one's self. If you try, your practice brings something. You cannot get peace -- a good result -- through someone else."

The conversation continues where the Dalai Lama talks about how there are many branches of Buddhism, but that only in Tibet did Buddhism arrive at a very complete teaching with all the integral levels of the Dharma, that in other countries maybe a few saints had all the levels, but that as a country Tibetan Buddhism had a social system where the complete teachings were present in its fullness. Evidently Lhalungpa had told His Holiness that Bill was familiar with Zen Buddhism, and at one point (not recorded on tape) the Dalai Lama explainted with gestures that the robe of Zen reached only to the knees, but that of Tibetan Buddhism, covered everything, right down to the feet.

On page 3: "As nearly as we can now know, Chatral's reference to Gurdjieff's stint of two or three years in a Tibetan monastery at the beginning of this century has historical validity. From all that I have been able to learn from my Tibetan teachers, my best guess is that Mr. Gurdjieff was thoroughly familiar with Dzogchen practices, as transmitted by the Nyingmapa Lamas."

On page 28: "Here the conversation touches on the Gurdjieff teaching. Chatral Rinpoche indicates that Gurdjieff himself received training at a Tibetan monastery in the Swat Valley referred to earlier in the tape."

On page 20: "Here , Segal speaks of his relationship to Ouspensky during the 1941-46 period in American, and to Gurdjieff in 1947-49. He also talked about his friendship with Daisetz Suzuki, 1950-66.) Can you tell about training or esoteric centers in Tibet?

"Chatral Rinpoche: Your question is about the Swat Valley in Pakistan, which was center of Tantric practice? Your question concern complete solitude? because we mentioned a Sufi monastery in Pakistan and there is a description of this Tibetan lama by the name of Dnujembe, the Swat Valley was the important center from which many teachers came.

WS: When did they visit it, in what period?

CR: In various periods...thirteenth...twelve, thirteenth century...I think.

WS: Do you think the monastery still exists?

CR: No. This monastery, this center was Tantric, for Tantric practice; most of the devotees attained enlightenment. And so you have only the ruins, nothing left. There is also a very great stupa which contained many of the favorite writing on esoteric teachings and also relics."

On page 21: "Chatral Rinpoche: This Swat Valley was certainly an important esoteric center and, according to our literary sources, somewhere near there was a great teacher, Padmasambhava. And so there was a good deal of spiritual activities propagating teachings. Even earlier, this was an important center during the lifetime of the Buddha. While in India, Buddha propagated the teachings conducive to the temperamental need of people. These were mainly exoteric teachings. And then, in this Swat Valley, there was a king called Endabuddhi at the time of Buddha, and he wanted a very special teaching which he could practice without giving up any of worldly ties, worldly pursuits. Therefore, our Buddha found that the king was now ripe for receiving esoteric teachings. Thereupon, Lord Buddha gave him one of the highest teachings, giving him initiation, and also instructions and, ah, they then followed the teachings, practiced, and most of them in their lifetime got enlightenment -- the enlightenment not only of the spiritual but even the physical. All of them obtained their radiant forms, and all of them taking their radiant forms. The whole place was filled with great yogins."