Nonduality yoga Quotes

“Grace calls us back to nonduality”

“Grace calls us back to nonduality”

“My joy is like Spring, so warmit makes flowers bloom all over the Earth.My pain is like a river of tears,so vast it fills the four oceans.Please call me by my true names,so I can hear all my cries and laughter at once,so I can see that my joy and pain are one.”

“Being part of the whole, as I grow so does that which contains me.”

“In your usual state of consciousness, there is a separate quale experience of everything you observe. But when you transcend into the domain of absolute divinity, all your qualia get mixed up.”

“The point of the overall meditative path is to have Wakefulness (or Consciousness as Such) transcend and include all state-realms, so it ceases to “black out” or “forget” various changes of state (such as dreaming and deep sleep), and instead recognizes a “constant Consciousness” or ever-present nondual Awareness, the union (and transcendence) of individual finite self and infinite Spirit.”

“It is the ultimate religion, through which the son, the Father and all elements of the universe become unified.”

“A Super-Integral Spirituality has all the features of an Integral Spirituality, plus, among other things, an inherent conjunction of each stage with a given state, giving all of its stages a transpersonal or spiritual flavor (at least the possibility of either gross nature mysticism, subtle deity mysticism, causal formless mysticism, or nondual Unity mysticism). These mystical states are, of course, available to virtually all the lower 1st- and 2nd-tier stages, although there are likely some significant differences in 3rd tier, given its inherent conjunction of structures and states.”

“In Dzokchen, compassion is much more than the virtue of loving kindness. Nor does the word compassion in the Dzokchen context denote its English etymological meaning, “suffering together” or “empathy,” although both these meanings may be inferred. Essentially, compassion indicates an open and receptive mind responding spontaneously to the exigencies of an ever-changing field of vibration to sustain the optimal awareness that serves self-and-others’ ultimate desire for liberation and well-being. The conventional meaning of compassion denotes the latter, active part of this definition, and, due to the accretions of Christian connotation, response is limited to specifically virtuous activity. “Responsiveness” defines the origin and cause of selfless activity that can encompass all manner of response. On this nondual Dzokchen path virtue is the effect, not the cause; the ultimate compassionate response is whatever action maximizes Knowledge—loving kindness is the automatic function of Awareness.”

“One evening Milarepa returned to his cave after gathering firewood, only to find it filled with demons. They were cooking his food, reading his books, sleeping in his bed. They had taken over the joint. He knew about nonduality of self and other, but he still didn’t quite know how to get these guys out of his cave. Even though he had the sense that they were just a projection of his own mind—all the unwanted parts of himself—he didn’t know how to get rid of them. So first he taught them the dharma. He sat on this seat that was higher than they were and said things to them about how we are all one. He talked about compassion and shunyata and how poison is medicine. Nothing happened. The demons were still there. Then he lost his patience and got angry and ran at them. They just laughed at him. Finally, he gave up and just sat down on the floor, saying, “I’m not going away and it looks like you’re not either, so let’s just live here together.” At that point, all of them left except one. Milarepa said, “Oh, this one is particularly vicious.” (We all know that one. Sometimes we have lots of them like that. Sometimes we feel that’s all we’ve got.) He didn’t know what to do, so he surrendered himself even further. He walked over and put himself right into the mouth of the demon and said, “Just eat me up if you want to.” Then that demon left too.”

“Various fascinating psychological elements are involved in the transcendental state of human consciousness. One may lose the ability to distinguish one’s self from the rest of the world in transcendence, but still it is the human brain that constructs that state of mind. Hence, even in that altered state of consciousness one is not totally devoid of one’s beliefs, conjectures, ideas and fantasies. In fact, these ideas fill up the transcendental experience with all kinds of fanatic stories that happen to be unique, based on the person’s inner urges and drives.”