Thoughts From A Mystic

. "Through the lens of introspection we will come to realize that all of our suffering, major as well as minor, originates within our unenlightened consciousness. It comes from the fact that we do not accept the nature of existence. We feel that we have to fight constantly to maintain a sense of security. This lack of peace is what Buddha called 'dukkha' or existential anguish. Sometimes we are able to manage being unconscious of this suffering. We do this by distracting our mind through enjoying sensual pleasures, keeping busy, fantasizing about beautiful futures, and so on." Anam Thubten; NO SELF, NO PROBLEM; pg.91

. "If we want to realize the truth, the first thing to remember is that we don't have to do anything. No sacred dances. No secret mantras. No religious conversion. We just sit quietly wherever we find ourselves and simply don't do anything. This is most important. Don't do anything. We look directly and see what is true in that moment without labeling or judging anything. Now we see the truth which is beyond our fantasies." Anam Thubten; NO SELF, NO PROBLEM; pgs. 84-5

. Common parlance interpretation of 'The Good Samaritan' to show how self creates an unwillingness to act in 'needful' matters: Luke 10.30 In reply Jesus said: “A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. [No interpretation needed] 10.31 A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. [The priest appears more concerned with himself (and how he sees himself within his world), than the injured man who obviously needs aid. The reason why the priest is mentioned in this context is unimportant to postmodern audiences, but the fact that he avoids the interaction, due to a conscious choice, is of value.] 32 So too, a Levite, when he came to the place and saw him, passed by on the other side. [the Levite was also more concerned about himself than the injured man.] 33 But a Sama...

. "Perhaps one of the main hindrances keeping us from having a direct experience of enlightenment is our preconceived notion of what enlightenment is. So we have to give up every idea we have of what enlightenment is." Anam Thubten, "No self, no problem", pg.40

. Faith doesn't require a 'focus', that is, it doesn't need a deity, religious group or teaching to trust. To be 'faithful' simply requires trust in reality (what is, not what is thought to be). To do this requires a letting-go of 'self', and 'my will'. Self-will distorts reality, which sets up an imaginary battlefield between self and 'the other(s)'. There is a contradiction between self and reality, and it's this contrast that makes the sense of urgency (in protecting 'oneself') appear real. When imaginary is recognized as imaginary (instead of real), self and other forms will drop away as inconsequential. It's only after self-will drops that faith has a chance to take effect, which allows the person to see through the 'veil of the unreal' (the imaginary) into the real. Peace, Matthew

. It's common for a person who looks and perceives (sees clearly) to experience awe and gratitude at the recognition of reality. Without a sense of awe or gratitude, it's likely that the person is staring at concepts disguised as the real. To discover the error look closer at what is observed, until the disguise is recognized and drops away; exposing the real that always lies 'under' the concept(s). [It doesn't matter what is perceived; only that the false isn't mistaken for the truth.] Peace, Matthew

. 'Works' may not seem to be problematic, but are often contrasted with 'faith'. This is because works come from a fallen state (locking the person in an untransformed state), whereas faith is a 'process' that can bring transformation. It may sound odd, but a transformed person does no works! To all appearances a transformed person performs the same actions as an untransformed person...but intention clarifies the difference. The untransformed person has 'motives', expecting outcomes, and desires change; whereas the transformed person's motives have vanished! Whatever happens, happens; which suffices. What is done (by the transformed person) is almost automatic, since it isn't dictated by personal desire or reason. Motiveless action is clearly delineated in Hinduism- see the Bhagavad Gita for more about 'actionless action'. Peace, Matthew