H. Grevemberg plunges into the heady waters of meditation theory – a live talk recorded in Los Angeles during Carmageddon 2012:
Notes from the talk:
– Resonance, harmony, pattern – the frequency of the universe – how we use that to go deep.
– How it is affected in meditation – why we do the repetitive work.
– The end of thought – occurring naturally when that depth is reached.
– The important outer work of putting things in order, finishing your karma – dropping down to a level where these things can occur, meaning:
– Cutting the cord
– Near-death experience
– Completely giving up
– Having the practice stream deeply ingrained over a lifetime of practice so that the framework is there
– Can be built upon
– Creative element – Art helps with processing
– Doing this repeatedly as a lifelong practice to get to the point where there is a catalyzation, some exchange
– The mind-body is transformed – easily resumes the connection when you meditate – or the connection is constant.
If you practice with right trust, you will attain the way, regardless of being sharp or dull. Do not think that buddha-dharma cannot be understood in this country because this is not a country of wisdom and the people are foolish. In fact, everyone has in abundance the correct seed of prajna, but it rarely hits the mark and enriches us.
Haven’t you read of old Shakyamuni at the Assembly of the Lotus of the True Dharma? Three times Shariputra earnestly entreated him to preach, but there was simply no way for him to begin. Afterwards, using all his power, he managed to say that this Dharma is not something that can be understood by thought or discrimination. This was old Shakyamuni taking this matter of its ultimate conclusion, opening the gateway of expedient means as a starting point for the teaching of the true nature of reality.
The Sanskrit word prajna means wisdom. Those who lack clear prajna and are greedy, wrathful, stupid, and lustful, those who don’t have clear prajna and harm sentient beings, those who do such things as these—they are running away from prajna. How can this be called wisdom?
By keeping mindful of the matter of birth and death, your mental technique is already correct. Once the mental technique is correct, then you won’t need to use effort to clear your mind as you respond to circumstances in your daily activities. When you don’t actively try to clear out your mind, then you won’t go wrong; since you don’t go wrong, correct mindfulness stands out alone. When correct mindfulness stands out alone, inner truth adapts to phenomena; when inner truth adapts to events and things, events and things come to fuse in inner truth. When phenomena fuse with their inner truth, you save power; when you feel the Saving, this is the empowerment of studying the Path. In gaining power you save unlimited power; in saving power you gain unlimited power.
This matter may be taken up by brilliant quick-witted folks, but if you depend on your brilliance and quick wits, you won’t be able to bear up. It is easy for keen and bright people to enter, but hard for them to preserve it. That’s because generally their entry is not very deep and the power is meager. With the intelligent and quick-witted, as soon as they hear a spiritual friend mention this matter, their eyes stir immediately and they are already trying to gain understanding through then-mind’s discriminating intellect. People like this are creating their own hindrances, and will never have a moment of awakening. “When devils from outside wreak calamity, it can still be remedied,” but this (reliance on intellectual discrimination) amounts to “When one’s own family creates disaster, it cannot be averted.” This what Yung Chia meant when he said, “The loss of the wealth of the Dharma and the demise of virtue all stem from mind’s discriminating intellect.”
Phantoms, illusions, empty flowers-why trouble yourself trying to grasp them? Gain, loss, right, wrong-throw them away at once!
“Followers of the Way, this Buddha-dharma of mine has come down to me in a very clear line, from Reverend Ma-yii, Reverend Tan-hsia, Reverend Tao-i, and the reverends Lu-shan and Shih-kung, a single road going all over the world. But not a soul believes this, and everyone speaks slanderously of it.
“Reverend Tao-i’s way of doing things was simple, direct, nothing mixed in.41 He had three hundred, five hundred students, but not a one of them could see what he was getting at. Reverend Lu-shan was utterly free, true and correct, but whether he came at them with compliance or opposition, his students could never fathom what was going on, all being reduced to dumbfounded amazement. Reverend Tan-hsia toyed with a gem, concealing it, then revealing it. The students who came to him all had to put up with curses. Ma-yu’s way of doing things was as bitter as the bark of the Chinese cork tree; no one could get near him.