A Short Editorial: recent pages of this blog tell the story of how the Buddha’s Teachings in 500 BCE spread from North India by way of the Old Silk Road to the Far-East, and by the 7th Century CE, Buddhism had been accepted in every country in Asia. Also, a mention is made on the extraordinary effort of Early Chinese Buddhists who wanted to study the original Buddhist Scriptures and made the overland journey from Eastern China back to North India on foot, a distance of some 4000 miles, not including the return journey to China. It is noted that travellers on the trade routes also brought Buddhism to the West from North India, through the Middle East and Greece… but there it went no further. Buddhism remained completely unknown in Europe for about two thousand years!

The obstruction was caused by the Early Christian Church, and I think it’s important not to avert the eye from this part of our history because, for one thing, it explains why I’m burdened with Christian guilt even though I been a Buddhist for the last 30 years. I found a book in India that gave me some ease from this heavy weight I’ve been made to carry, and last week the blog had a section on the author, Keith Sherwood’s views on the Christian concept of ‘Separation.’ The following sections of text were not included in last week’s post.

“Although Jesus came preaching that each person was inherently like Him and that they had direct access to the Father (the universal field of energy and consciousness) by surrendering to Him through the person of the Holy Spirit, Christian theology became rigid and dogmatic, emphasizing the form rather than the spirit of Jesus’ teaching. In the Judaic tradition there is the belief that the Hebrew people are chosen by God but have become separated from Him and the Jewish people are inherently different from their brothers, inherently separate.  At the heart of these notions is the institutionalisation of separation.

We don’t accept a person’s original state as one of separation, and we don’t accept separation as objectively the truth. Although a person might not experience their inner life consciously and might do those things which constantly push them further from an experience of it, it remains that on the unconscious level they have never been separate and can never be separate from the universal field. S/he exists within the universal field whether they believe it or not, or whether they consciously experience it or not. S/he has always been and always will be in the Tao, Brahma, what Christians call the “mind of Christ.” Moreover, on the unconscious level they continually experience, communicate, and receive nourishment from the universal field.” [Excerpts from ‘Chakra Therapy’ by Keith Sherwood]

So, I’ve come to understand and accept that this is simply how it is. I have to find my way back to ‘the universal field of consciousness.’ In the course of this investigation, I discovered the following piece by Rupert Spira on Yoga Meditation, which has helped me tremendously in freeing the body from ‘the tyranny of concepts and images’ that has its origins in the indoctrination of Christian Separation.

[A note first, by Rupert Spira, about non-duality: “Non-duality is the recognition that underlying the multiplicity and diversity of experience there is a single, infinite and indivisible reality, whose nature is pure consciousness, from which all objects and selves derive their apparently independent existence. The recognition of this reality is not only the source of lasting happiness within all people; it is the foundation of peace between individuals, communities and nations, and it must be the basis for any sustainable relationship with the environment.”]

Many people who have a clear understanding that their essential nature is ever-present, unlimited consciousness, awareness or knowing continue to feel that they are located within and share the limits and destiny of the body.

It’s like the old Zen master who, when asked on his death bed how he was, replied, ‘Everything is fine, but my body is having a hard time keeping up’. Although his mind was spacious and clear, there was still some aspect of his experience that had not yet been fully colonised by his understanding.

Likewise, for many people who have been on a spiritual path for years, if not decades, there is often a discrepancy between their understanding and the way they feel the body and perceive the world. In spite of the fact that we understand that reality is a single, infinite and indivisible whole, made of pure, empty, luminous awareness, we still feel that our body is something solid, dense, limited and located, and that the world is something other than ourself, at a distance from ourself, made out of solid, dense, inert stuff called matter.

The purpose of yoga meditation, or the outward-facing path, is to realign the way we feel the body and perceive the world with non-dual understanding. This realignment of our experience takes place naturally over time, but the purpose is to cooperate with that process. In this exploration we are only interested in the felt experience of the body – not the idea, the image or the memory of the body – and the actual experience of the world – that is, seeing, hearing, touching, tasting and smelling.

For many people, their feeling of the body is so profoundly filtered through their idea or image of the body that it seems to conform to it. So, in these contemplations we go deeply into the raw experience of the body, tasting it from the inside, liberating it from the tyranny of concepts and images, experiencing it as it is – transparent, empty, luminous, weightless, free – without the slightest rejection of any aspect of experience.

Likewise, we learn to perceive the world in a way that is consistent with the non-dual understanding, namely, that everything is the activity or vibration of consciousness, which, filtered through the limitations of our own minds, appears as a multiplicity and diversity of objects and selves.

This is the vision of the world presented by the great poets and artists. They are the free-thinkers for whom the unity of being has not been eclipsed by the apparent multiplicity and diversity of objects and selves, each separate and distinct from one another. As the German poet Lisel Mueller said, ‘I will not return to a universe of objects that do not know each other, as if islands were not the lost children of one great continent’.

Artists are those who are free enough and humble enough not to mistake the limitations of their own mind for reality, but who realise that what we see is but a partial view of reality. That’s why William Blake said, ‘The tree which moves some to tears of joy is in the eyes of others only a green thing that stands in the way’. The world is not what we see; it is the way we see.

Consider the possibility that nature or reality is the imagination or activity of one universal consciousness that assumes the form of each of our minds, through which it refracts itself into an apparent multiplicity and diversity of objects and selves.

William Blake, again, said, ‘Every bird that cuts the airy way is an immense world of delight enclosed by the five senses.’ In other words, the pure delight or joy that accompanies the knowledge of simply being – that is, consciousness’s knowledge of itself – refracts itself through the limited faculties of thought and sense perception and appears to itself as objective experience, without ever actually being or becoming anything other than its own infinite, indivisible self. As the Sufis say in religious language, ‘Wherever you look, there is the face of God’.

Rilke expressed the same idea, in his Sonnets to Orpheus, ‘Dare to say what “apple” truly is. This sweetness that feels thick, dark, dense at first; then, exquisitely lifted in your taste, grows clarified, awake and luminous, double-meaninged, sunny, earthy, real – Oh knowledge, pleasure –inexhaustible.’

Through yoga meditation, we attempt to feel the body and perceive the world in a way that is consistent with the understanding that the universe is the activity of a single, infinite and indivisible whole, made of pure, empty, luminous consciousness. This is the means by which we feel and live the non-dual understanding at all levels of our experience.

Rupert Spira