The Secret of Secrets Vol 1 ~ 11

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event type discourse
date & time 21 Aug 1978 am
location Buddha Hall, Poona
language English
audio Available, duration 1h 49min. Quality: good.
online audio
video Not available
online video
see also
online text find the PDF of this discourse
shorttitle SOS111
Reader of the sutra: Sw Ananda Teertha.
The sutra
Master Lu-tsu said: Nothing is possible without contemplation. Perceiving brings one to the goal.
What has to be reversed by reflection is the self-conscious heart, which has to direct itself towards that point where the formative spirit is not yet manifest. Within our six-foot body we must strive for the form which existed before the laying down of heaven and earth. If today people sit and meditate only one or two hours, looking only at their own egos, and call this reflection, how can anything come of it?
One should look at the tip of one's nose. But this does not mean that one should fasten one's thoughts to the tip of the nose. Neither that, while the eyes are looking at the tip of the nose, the thoughts should be concentrated on the yellow middle. Wherever the eye looks, the heart is directed also. How can it be directed at the same time upward and downward? All that means confusing the finger with which one points to the moon with the moon itself.
What then is really meant by this? The expression 'tip of the nose' is cleverly chosen. The nose must serve the eyes as a guide-line. If one is not guided by the nose, either one opens wide the eyes and looks into the distance, so that the nose is not seen, or the lids shut too much, so that the eyes close, and again the nose is not seen. But when the eyes are opened too wide, one makes the mistake of directing them outward, whereby one is easily distracted. If they are closed too much, one makes the mistake of letting them turn inward, whereby one easily sinks into a dreamy reverie. Only when the eyelids are lowered properly halfway is the tip of the nose seen in just the right way. Therefore it is taken as a guide-line. The main thing is to lower the eyelids in the right way, and then to allow the light to stream in of itself; without effort, wanting the light to stream in concentratedly. Looking at the tip of the nose serves only as the beginning of the inner concentration, so that the eyes are brought into the right direction for looking, and then are held to the guide-line: after that, one can let it be. This is the way a mason hangs up a plumb-line. As soon as he has hung it up, he guides his work by it without continually bothering himself to look at the plumb-line.
One looks with both eyes at the tip of the nose, sits upright and in a comfortable position, and holds the heart to the centre in the midst of conditions. It does not necessarily mean the middle of the head. It is only a matter of fixing one's thinking on the point which lies exactly between the two eyes. Then all is well. The light is something extremely mobile. When one fixes the thought on the mid-point between the two eyes, the light streams in of its own accord. It is not necessary to direct the attention especially to the central castle. In these few words the most important thing is contained.
'The centre in the midst of conditions' is a very subtle expression. The centre is omnipresent; everything is contained in it; it is connected with the release of the whole process of creation.
Fixating contemplation is indispensable; it ensures the making fast of the enlightenment. Only one must not stay sitting rigidly if worldly thoughts come up, but one must examine where the thought is, where it began, and where it fades out. Nothing is gained by pushing reflection further. One must be content to see where the thought arose, and not seek beyond the point of origin; for to find the heart (consciousness, to get behind consciousness with consciousness), that cannot be done. Together we want to bring the states of the heart to rest, that is true contemplation. What contradicts it is false contemplation. That leads to no goal. When the flight of the thoughts keeps extending further, one should stop and begin contemplating. Let one contemplate and then start fixating again. That is the double method of making fast the enlightenment. It means the circulation of the light. The circulation is fixation. The light is contemplation fixation without contemplation is circulation without light contemplation without fixation is light without circulation! Take note of that!


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