After the first awakening: Reaching the other shore

大道無門      The Great Way is gateless,
千差有路      Approached by a thousand ways
透得此關      Once past this checkpoint
乾坤獨歩      You stride through the universe

Let him who seeks continue seeking until he finds.
When he finds, he will become troubled.
When he becomes troubled, he will be astonished,
and he will rule over the all. – Gospel of Thomas (Lambdin)

“Don’t read the sutras, practice meditation; don’t sweep the floor, practice meditation; don’t plant the tea seeds, practice meditation; don’t ride a horse, practice meditation.” – The Priest of Shinju-an

If you are in a prison, you have nothing to tell others of how to escape until you yourself are free. Then, however, you will find that for all their talk of escape very few are willing to venture it.

Purgation

There are as many paths to enlightenment as there are seekers; each one must travel his or her own path completely alone. Enlightenment comes down to a decision, made in an instant of thought, to let go of the self. As Lester Levenson said, “When the ego is zero, God is all.” Madame Guyon said, “The less there is of the self, the more there is of God.” Meister Eckhart said that God is there waiting for us to be completely empty of self so that it can rush in.

But leading up to that decision one must go through a process of purgation of every last attachment and aversion, including the attachment to existence itself. The reason this is so is that one must already have a sufficient degree of God-consciousness in order to will it to happen — the ego can’t let go of itself.

We must school ourselves in abandoning till we keep nothing back. All turbulence and unrest comes from self-will, whether we know it or not. We should place ourselves with all we have in a pure renunciation of will and desire, into the good and precious will of God, together with everything that we may will or desire in any form. — Meister Eckhart (Vol. III, p. 48)

For instruction on letting go of attachments and aversions, consult the post “Letting go of the ego“.

Viviktadharma: There is none but you

The process of purgation is nearly complete when the world seems dreamlike — mayopama. You have already had realizations that people and things aren’t real — but they aren’t unreal either. The initial euphoria or joy may have subsided as you became accustomed to your awakened state (see Buddhist Meditation: “The fourth jhana similarly lacks happiness, and possesses just one-pointedness and equanimity”). As Lord Alfred Tennyson wrote in “The Lotos-Eaters”: “There is no joy but calm!”

From this point on you should focus only on what you really are and forget your self. Lester Levenson said, “There’s neither a higher self nor a lower self. There’s only you, identifying with your limitless being or identifying with your limited being.”

You begin your journey by asking your “higher Self” or a master for help; then you experience a shift of perspective, so that instead of supplicant and supplicated, there is only you. As Huang-Po put it, “When you come to have a realization in one thought it is no other than this: that you are from the start the Buddha himself and no other.” All of the masters are you. You cultivate this perspective by practicing constant “no-thought” or mindfulness, by being constantly in the present. Another way of looking at it is you remain focused on what you are and forget about what you are not, which is all in the past.

Abandonment, then, ought to be an utter leaving of ourselves, both outwardly and inwardly, in the hands of God, forgetting ourselves, and thinking only of God. This means the heart is kept always free and contented. Practically it should be a continual loss of our own will in the will of God, a renunciation of all natural inclinations, however good they may appear, in order that we may be left free to choose only as God chooses. We should be indifferent to all things, whether mundane or spiritual, for the body or the soul; leaving the past in forgetfulness, the future to providence, and giving the present to God. (Madame Guyon, 1875)

You may discover yet more buried feelings (anger, sadness, fear), attachments and aversions that you have to release, so continue to do that. Don’t leave a single stone unturned.

Renunciation of the self

Sometimes I say, if the soul is to know God, she must forget herself and lose herself: for if she were aware of herself, she would not be aware of God: but she finds herself again in God. By the act of knowing God, she knows herself and in Him all things from which she has severed herself. To the extent that she has abandoned them, she knows herself totally. If I am truly to know goodness, I must know it there where it is goodness in itself, not where goodness is divided. If I am truly to know being, I must know it where being subsists in itself, undivided: that is, in God. There she knows total being. As I have perchance said before, all humanity does not exist in one man, for a single man is not all men. But there the soul knows all humanity and all things at their highest, for she knows in accordance with being. — Meister Eckhart (Walshe, Vol. II, p. 168)

Renounce all notions of an ego-self; then renounce the renouncer of these notions.

  1. In order to “renounce the renouncer,” surrender your will and stop striving. (See “The question of will“)
  2. Separate yourself from others and become nobody in this world. Lester Levenson said, “Self-realization is the temporary separation of a being from the world, only to become more closely and more intimately united with it by becoming one with it.”
  3. Detachment is the key to to Self-realization. “While a great compassionate heart is always the most powerful driving force throughout his spiritual progress, he may not attain to a higher stage unless his heart transcends dualism and his behaviour leaves no taint of discrimination.” (Suzuki, 1929, p.223)
  4. Keep your mind on the source of creation, and off of the created. A Japanese master named Kanzan was said to have walked the entire length of the Great Eastern Road twenty times without once looking up to notice Mount Fuji as he passed beneath it (Wild Ivy, p. 25).
  5. Do nothing: you must attain the ‘actionless state’ or the state of ‘non-doing.’ As Lester Levenson said, “If there’s effort, there’s ego.” Meister Eckhart said, “There is no outward work so perfect, but it hinders the inner life.” In all activity, separate yourself from it and be completely mindful. “Homeward is the Tao’s course, Effortlessness is the Tao’s force.” (The Tao Te Ching)
  6. Always practice non-dual thinking: remember there is no self and other; no self and not-self. Eliminate “I have” and focus on “I am.”
  7. Meditate on the question: What am I? or Who am I? or simply repeat the word, “I.” Or try Gaofeng’s cue: ‘While I am asleep, what place is it that I am at rest and still?’
  8. Regard every thought and feeling thus: “This is not mine, this I am not, this is not my self.” (Discourse on the Not-Self Characteristic)
  9. Do not allow yourself to contemplate teaching others: this comes from vanity and is a great hindrance. He who speaks has nothing to say, and he who has something to say does not speak.
  10. Read Adi Shankara’s “Self-Realization.”

The Vedas declare that the ignorant man who allows himself to make the slightest distinction between the individual soul and the Supreme Self is exposed to danger (rebirth). Where there is duality by virtue of ignorance, one sees all things as distinct from the Self. When everything is seen as the Self, then there is not even an atom other than the Self. — Adi Shankara (translated by Yogananda)

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Hung-Jen, the Fifth Ch’an Patriarch:

When doing sitting after realization, the impression is like that of being located on a solitary, tall mountain in the midst of a vast field. You are sitting on exposed ground at the top of the mountain and gazing off into the distance on all four sides. It is limitless. When doing sitting, completely let go of body and mind to fill up the world and abide in the Buddha realm The pure Dharma-body is limitless; the impression is also like this. (Broughton, p. 110)

Hermann Hesse:

We must become so alone, so utterly alone, that we withdraw into our innermost self. It is a way of bitter suffering. But then our solitude is overcome. We are no longer alone, for we find that our innermost self is the spirit, that it is God, the indivisible. And suddenly we find ourselves in the midst of the world, yet undisturbed by its multiplicity, for in our innermost soul we know ourselves to be one with all being.

Meister Eckhart:

I have read many writings of pagan masters, and of the prophets, and of the Old and New Testaments, and have sought earnestly and with all diligence to discover which is the best and highest virtue whereby a man may chiefly and most firmly join himself to God, and whereby a man may become by grace what God is by nature, and whereby a may come closest to his image when he was in God, wherein there was no difference between him and God, before God made creatures. After a thorough study of these writings I find, as well as my reason can testify or perceive, that only pure detachment surpasses all things, for all virtues have some regard to creatures, but detachment is free of all creatures. (Vol. III, “On Detachment“)

“As long as the least of creatures absorbs your attention, you will see nothing of God, however small that creature may be. . . . The soul must step beyond or leap past creatures if it is to know God.” (“Into the Godhead”)

“What is the poverty of the inner man? That lies in three things. The first is utter detachment from all creatures, in time and in eternity. The second is determined humility of the inner and outer man. The third is a diligent devotion and a continual raising of the mind to God.” (Vol. III, p. 140)

Hakuin

[A]t all times test to see whether you have lost it or have not lost it [the Tao]. This is the true practice of the sages of the past and of today. Tzu Ssu has said: “Do not deviate from the Tao even to the smallest degree. What can be deviated from cannot be called the Tao.” In the Li-jen chapter of the Analects we read: “In moments of haste he cleaves to it [the virtue of the Tao]; in seasons of danger he cleaves to it.” This teaches that not for a moment must one lose it. This Tao may be called the True Tao of the Doctrine of the Mean. . . . Placing the essential between the two states, the active and the passive, and being in a position to be able to move in any direction, with the true principle of pure, undiluted, undistracted meditation before your eyes, attain a state of mind in which, even though surrounded by crowds of people, it is as if you were alone in a field extending tens of thousands of miles. You must from time to time reach that state of understanding described by old P’ang, in which you are “with both your ears deaf; with both your eyes blind.” This is known as the time when the true great doubt stands before your very eyes. And if at this time you struggle forward without losing any ground, it will be as though a sheet of ice has cracked, as though a tower of jade has fallen, and you will experience a great feeling of joy that for forty years you have never seen or felt before. (Orategama)

The Lankavatara Sutra:

These and others, Mahamati, are the deep-seated attachments cherished by the ignorant and simple-minded to their discriminations. Tenaciously attaching themselves to these, the ignorant and simple-minded go on ever discriminating like the silk-worms who, with their own thread of discrimination and attachment, envelop not only themselves but others and are entranced with the thread; and thus they are ever tenaciously attached to the notions of existence and non-existence. Mahamati, here there are no traces of deep-seated attachment or detachment. All things are to be seen as abiding in solitude (viviktadharma) where there is no evolving of discrimination. Mahamati, the Bodhisattva-Mahasattva should have his abode where he can see all things from the viewpoint of solitude. (Suzuki, 1932, p. 162)

Huang-Po’s Sermon

This Mind is the Source, the Buddha absolutely pure in its nature, and is present in every one of us. All sentient beings, however mean and degraded, are not in this particular respect different from Buddhas and Bodhisattvas—they are all of one substance. Only because of their false imaginings (parikalpita) and false discriminations do sentient beings create their karma and reap its result, while their Buddha-essence itself is not affected by it. The Essence is empty and allows everything to pass through. It is quiet and at rest; it is illuminating; it is peaceful and productive of bliss.

When you have within yourself a deep insight into this you immediately realize that all that you need is there in perfection, in abundance, and nothing at all is wanting in you. You may have most earnestly and diligently disciplined yourself for aeons and passed through all the stages of bodhisattvahood, but when you come to have a realization in one thought it is no other than this: that you are from the start the Buddha himself and no other. The realization has not added anything to you beyond this truth. When you look back and survey all of the disciplinary measures you have gone through, you only find that they have been no more than so many idle doings in a dream. Therefore, it is told by the Tathagata that he had attained nothing when he had enlightenment, and that if he had really attained anything, Buddha Dipankara would never have testified to it. (Suzuki, 1935, p. 81)

Hakuin

For penetrating to the depths of one’s own true self-nature, and for attaining a vitality valid on all occasions, nothing can surpass meditation in the midst of activity. The Zen Master Ta-hui has said that meditation in the midst of activity is immeasurably superior to the quietistic approach. Po-shan has said that if one does not attain to this meditation within activity, one’s practice is like trying to cross a mountain ridge as narrow as a sheep’s skull with a hundred-and-twenty pounds load on one’s back.

This is why Myōchō has said:

Watch the horses competing at the Kamo racegrounds;
Back and forth they run—yet this is sitting in meditation.

The Priest of Shinju-an has explained it in this way: “Don’t read the sutras, practice meditation; don’t sweep the floor, practice meditation; don’t plant the tea seeds, practice meditation; don’t ride a horse, practice meditation.” This is the attitude of the men of old to true Zen study.

In the middle ages when the Zen Sect flourished, samurai and high officials whose minds were dedicated to the true meditation would, when they had a day off from their official duties, mount their horses and, accompanied by seven or eight robust soldiers, gallop about places crowded with people. Their purpose was to test the quality and validity of their meditation in the midst of activity.

In the past Ninagawa Shinuemon gained a great awakening while involved in a fight. Ota Dokan composed poems while held down by an opponent on the field of battle. My old teacher Shoju, at a time when his village was beset by an enormous pack of wolves, sat for seven nights in different graveyards. Although the wolves were sniffing at his neck and ears, he did this to test the validity of true meditation, continuous and without interruption. (Orategama)

Meister Eckhart on seclusion: (Vol. I, Sermon Four)

If you would find this noble birth, you must leave the crowd and return to the source and ground whence you came. All the powers of the soul, and all their works—these are the crowd. Memory, understanding and will, they all diversify you, and therefore you must leave them all: sense-perceptions, imagination, or whatever it may be in which you find or seek to find yourself. After that, you may find this birth but not otherwise—believe me! It was never yet found among friends, nor among kindred or acquaintances: there, rather, one loses it altogether. Accordingly the question arises, whether a man can find this birth in any things which, though divine, are yet brought in from without through the senses, such as any ideas about God as being good, wise, compassionate, or anything the intellect can conceive in itself that is in fact divine—whether a man can find this birth in all these. In fact, he cannot. For although all this is good and divine, it is all brought in from without through the senses. But all must well up from within, out of God, if this birth is to shine forth truly and clearly, and all your activity must cease, and all your powers must serve His ends, not your own. If this work is to be done, God alone must do it, and you must just suffer it to be. Where you truly go out from your will and your knowledge, God with His knowledge surely and willingly goes in and shines there clearly. Where God will thus know Himself, there your knowledge cannot subsist and is of no avail. Do not imagine that your reason can grow to the knowledge of God. If God is to shine divinely in you, your natural light cannot help towards this end. Instead, it must become pure nothing and go out of itself altogether, and then God can shine in with His light, and He will bring back in with Him all that you forsook and a thousand times more, together with a new form to contain it all. . . . No creaturely skill, nor your own wisdom nor all your knowledge can enable you to know God divinely. For you to know God in God’s way, your knowing must become a pure unknowing, and a forgetting of yourself and all creatures.

Now you might say, ‘Well sir, what use is my intellect then, if it is supposed to be empty and functionless? Is that the best thing for me to do—to raise my mind to an unknowing knowledge that can’t really exist? For if I knew anything at all it would not be ignorance, and I should not be empty and bare. Am I supposed to be in total darkness?

Certainly. You cannot do better than to place yourself in darkness and in unknowing.

‘Oh sir, must everything go then, and is there no turning back?’

No indeed, by rights there is no returning.

‘But what is this darkness? What do you call it? What is its name?’

The only name it has is ‘potential receptivity’, which certainly does not lack being nor is it deficient, but it is the potential of receptivity in which you will be perfected. That is why there is no turning back from it. But if you do turn back, that is not on account of any truth, but because of something else—the senses, the world or the devil. And if you give way to the impulse to turn back, you are bound to lapse into sin, and you may backslide so far as to fall eternally. Therefore there is no turning back, but only a pressing forward, so as to attain and achieve this possibility. It never rests until it is filled with all being. Just as matter never rests till it is filled with every possible form, so, too, intellect [mind] never rests till it is filled to its capacity.

On this point a pagan master says: ‘Nature has nothing swifter than the heavens, for they surpass all else in swiftness’. Yet surely the mind of man outstrips them by its speed! If only it were to retain its potentiality intact, remaining undefiled and unrent by base and gross things, it would outstrip the highest heaven, never ceasing till it reached the summit, there to be fed and cherished by the Greatest Good.

As for what it profits you to pursue this possibility, to keep yourself empty and bare, just following and tracking this darkness and unknowing without turning back—it contains the chance to gain Him who is all things. And the more barren you are of self and unwitting of all things, the nearer you are to Him. Of this barrenness it is said in Jeremiah: “I will lead my beloved into the wilderness and will speak to her in her heart”. The true word of eternity is spoken only in solitude, where a man is a desert and alien to himself and multiplicity. For this desolate self-estrangement the prophet longed, saying: “Who will give me the wings of a dove that I may fly away and be at rest?” (Ps. 55:6) There, truly, where there is rejection, desolation and estrangement from all creatures. . . .

Now you might say, ‘Oh sir, is it really always necessary to be barren and estranged from everything, outward and inward: the powers and their work, must that all go? It is a grievous matter for God to leave a man without support (as the prophet says “Woe is me that my exile is prolonged”) if God prolongs my exile here, without either enlightening or encouraging me or working within me, as your teaching implies. If a man is in such a state of pure nothingness, is it not better to do something to beguile the gloom and desolation, such as praying or listening to sermons or doing something else that is virtuous, so as to help himself?’

No, be sure of this. Absolute stillness for as long as possible is best of all for you. You cannot exchange this state for any other without harm. That is certain. You would like to partly prepare yourself and partly let God prepare you, but this cannot be. You cannot think or desire to prepare yourself more quickly than God can move in to prepare you. But even if it were shared, so that you did the preparing and God did the working or the infusion—which is impossible—then you should know that God must act and pour Himself into you the moment He finds you ready. Do not imagine that God is like a human carpenter, who works or not as he likes, who can do or leave undone as he wishes. It is different with God: as and when God finds you ready, He has to act, to overflow into you, just as when the air is clear and pure the sun has to burst forth and cannot refrain. It would surely be a grave defect in God if He performed no great works in you and did not pour great goodness into you whenever He found you thus empty and bare.

When nature reaches her highest point, God gives grace: the very instant the spirit is ready, God enters without hesitation or delay. In the Book of Secrets it says that our Lord declared to mankind: “I stand at the door knocking and waiting; whoever lets me in, with him I will sup” (Rev. 3:20). You need not seek Him here or there, He is no further than the door of your heart; there He stands patiently awaiting whoever is ready to open up and let Him in. No need to call to Him from afar: He can hardly wait for you to open up. He longs for you a thousand times more than you long for Him: the opening and the entering are a single act. (pp. 39-44)

Gaofeng Yuan (1238-1295):

My koan of the previous day — “Who is it that hauls this corpse around” — I suddenly smashed it. The culmination was that I was frightened out of my senses, but after the cutting off I was restored to life. It went beyond laying down the pole with its 120-pound load. After that I was asked by Preceptor Xueyan, “Every day in your many activities are you able to maintain the superior man?” I answered, “I am able to do so. He also asked, “While asleep and dreaming are you able to maintain the superior man?” I answered, “I am able to do so.” He also asked, “At the point of dreamless sleep, where is the superior man?” At that point I had no words with which to answer, no logic that I could express. Preceptor enjoined me, “From now on it is not necessary for you to study the buddhadharma and to investigate to the limit the ancient and modern koans; it’s just a matter of eating when hungry and sleeping when tired. The moment you’ve awakened from sleep,  rouse your energies and then keep your eye on the cue: “While I am asleep, in the end just what place is it that my superior man attains ease and becomes still?”* (Broughton, p. 95)

[*i.e., What kind of a state is sleep, that while asleep my higher self is effortless and still?]

Adi Shankara (788-820): (for an explanation, see Pranayama and Raja Yoga at BlavatskyTheosophy.com)

100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.

101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.

102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.

104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.

105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.

106. The abandonment of the illusory universe by perceiving it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.

107. The wise should always be one with that silence from which words, together with the mind, turn back without reaching it, but which is attainable by the Yogins.

108-109. Who can describe That from which words turn away? Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as present from the beginning. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.

110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby the universe is pervaded at all times.

111. The non-dual that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye, all beings from Brahman downwards.

112. One should know as true posture (Asana) that in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness [i.e., meditate in a way that works and don’t practice uncomfortable postures].

113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged, that alone is known as Siddhasana (eternal Brahman).

114. That which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha), which should always be adopted since it is fit for Raja-yogins.

115. Absorption in the uniform and ever-balanced Brahman causes the real balance and equipoise of the limbs and body (Dehasamya). Without this, mere straightening and stretching of the body like a dried-up tree is no equipoise at all. [Shankara redefines the physical practices of Asana and Pranayama (postures and breath suppression) so that the mind is cultivated instead. Hui-neng also redefined many practices by saying that their names meant something different—for example, that sitting was to be understood as ‘remaining undisturbed within’.]

116. Converting the ordinary vision into one of knowledge, one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the spot where the nose begins (i.e., in-between the eyebrows). [Once again re-orienting the focus of practice from the physical to the mental]

117. Or, one should direct one’s vision to That alone, where all distinction of seer, sight, and the seen ceases, and not to the spot where the nose begins.

118. The restraint of all changing states of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama. [Here Shankara redefines the practice of breath suppression to mean repression of changing mental states.]

119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose (practice breath control by pinching the nostrils).

121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind), which should be practiced by the seekers after liberation.

122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).

123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman,” is well known by the word Dhyana (meditation), and is productive of supreme bliss.

124. The complete forgetting of all thought by first making it immutable and then identifying it with Brahman is called Samadhi, known also as Prajna.

125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously in an instant whenever called into action.

126. Then he, the best among Yogis for having attained perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.

    127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.

129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.

130. Those who give up this supremely purifying thought of Brahman live in vain and are on the same level with beasts.

131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.

132. Only those in whom this consciousness, being ever present, grows into maturity attain to the state of ever-present Brahman; and not others who merely deal with words.

133. Also those persons who are only clever in talking about Brahman but have no realization, who are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.

134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just as Brahma, Sanaka, Suka and others.

135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause as such also disappears.

136. Then that pure Reality which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.

137. In this way alone there arises in the pure-minded a state of awareness, which is afterwards merged into Brahman.

138. One should first look for the cause by the negative method (i.e., meditating on Sunyata) and then find it by the positive method (meditating on the dharmas), as ever inherent in the effect.

139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.

140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.

141. The wise should always think with great care of the invisible (Sunyata), the visible (the dharmas), and everything else (adharmas), as his own Self which is consciousness itself.

142. Having reduced the visible to the invisible, the wise one should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.

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Suzuki, D. T. Mysticism: Christian and Buddhist. London and New York, Routledge Classics, 1957. https://terebess.hu/zen/mesterek/d-t-suzuki-mysticism-christian-and-buddhist.pdf

Suzuki, D. T. Manual of Zen Buddhism, 1935.

Waddell, Norman. Wild Ivy: The Spiritual Autobiography of Zen Master Hakuin. Shambhala Publications, 2001

M. O’C. Walshe. Meister Eckhart: Sermons & Treatises Volume I. UK, Element Books Limited, 1987.

M. O’C. Walshe. Meister Eckhart: Sermons & Treatises Volume III. UK, Element Books Limited, 1987.

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