Awareness in Buddhist Meditation

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138 am that projection, that ideal, which cannot be reached without willing; and ‘I’ am that willing, that greed to continue, which makes even the concept of the Buddha continue, so that the ‘I’ can exist and continue to exist. I am the searcher, I am the search; and the search is the ‘I’. The search is an escape from a conflict made by the ‘self’ in producing, in projecting, in protecting that idea. Hence, the ‘I’ must continue to exist; and the ‘I’ needs Buddha or rather a concept thereof, to protect its growth towards that ideal. The Buddha is Buddhahood, is the intelligent awakening of enlightenment, an awakening from the dream that there is a being apart from becoming. Becoming must necessarily cease; and thus the search is on for that being which alone can provide the safety and continuance of ‘self’, which even the Buddha could not provide: sabbe dhammā anattā: the conditioned as well as the unconditioned are without entity. And so is the Buddha; so is Nibbāna; so is the ‘self’. Striving to meet the Buddha, striving for attaining Buddhahood is striving for ‘self’, a delusion. But that striving is the craving for continuance, the resistance to maintain existence, the conflict in escaping from the actual in search of the ideal. Such am ‘I’. When this is seen and understand, the ‘I’ will cease to act as an actor, the ‘I’ will cease to look on as a spectator, action will cease to be a reaction, need will not produce greed, existence will not be resistance. There is no ‘I’! And that is equanimity, more than a balanced mind; for there can be no upset of balance when thought has ceased its projecting. When thought of ‘self’ becomes no more, there is only insight of pure action which has no basis in the past, and no prospect in the future, and is therefore only in the present moment, an action without craving, an action which is not karma, because there is no will when there is no ‘I’. That is more than divine, more than sublime; it is truly boundless, immeasurable (appamaññā) and beyond; a beyond, which is not an escape of transcendence, but a peace of stillness of thought
139 in pure awareness and experiencing, where the thought of ‘self’ has finally ceased. Such is not death, even though the ‘self’ is dying. It is life and being alive, alert, awake with joyful interest in all that is, with no more will for what is not, with no more conflict, no more desire, no more delusion, in perfect equilibrium, in the harmony of love and compassion and sympathy for all that is.
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Copyright Notice This work is licen
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4 Awareness of Perceptions . . . .
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From the publisher Henry Van Zeyst,
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10 the ‘ego’, for the maintenan
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12 insubstantiality (anatta). The l
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Awareness, the Beginning of Enlight
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3 more important than the understan
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5 continuance in impermanence, conf
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7 Awareness is not Consciousness Aw
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9 When there is no Awareness We are
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11 not come through exertion, does
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Mindfulness as Recollection However
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15 the Buddha is seen as the perfec
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17 with good conduct, for they are
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19 understanding of the degree of d
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21 as change in evolution. And to s
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23 our craving for continuity, this
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25 observation leads to a feeling o
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27 of the eye, the flexibility of t
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29 awareness. When consciousness ce
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31 thing to be talked about as an a
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33 an escape is only more conflict.
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Applications of Awareness Awareness
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37 Here is a sensation which is con
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39 as a soul to carry and to carry-
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41 (saññā) ideations or mental f
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43 an entity, free from the opposit
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45 Attachment to rules and rites (s
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47 is thus made an object for striv
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49 mind, such as the five hindrance
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51 cur, a revelation not through di
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53 of achieving, but just melts awa
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55 which prevent the mind to be at
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57 bare attention, not with the int
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59 of a search for happiness contai
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61 ery experience is fresh, in whic
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that craves for continuance, of all
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66 Originally, in the early suttas,
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68 the conflict, and conflict is mi
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70 mind again. ‘What is felt is p
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72 counter-balance to delusion (moh
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74 be able to get rid of the deprav
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Awareness in Reaction Methods How c
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79 of, will be there. But that is n
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81 past. Clinging to the past has f
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83 denial or to a spiritual ideal,
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85 When the mind is totally open an
Page 103 and 104: 87 happens to a watcher who is foun
Page 105 and 106: 89 now projected into the future as
Page 107 and 108: 91 property, who set fire to my hou
Page 109 and 110: 93 experience. When no answer is so
Page 111 and 112: 95 there is freedom to see, to unde
Page 113 and 114: 97 what it is, and not where it com
Page 115 and 116: Awareness in Meditation Stillness o
Page 117 and 118: 101 future, based on a dead memory.
Page 119 and 120: 103 neither the ‘self’, nor the
Page 121 and 122: 105 truth; becoming as ‘self’,
Page 123: 107 to become perfect. Awareness do
Page 126 and 127: 110 is the wide vista for all to se
Page 128 and 129: 112 truth in spheres where sense-pl
Page 130 and 131: 114 has no entity, no conflict can
Page 132 and 133: 116 all know what is right; and yet
Page 134 and 135: 118 true relationship, as all conta
Page 136 and 137: 120 is in loving, the thought of lo
Page 138 and 139: 122 loving; and that moment is alwa
Page 140 and 141: 124 Compassion is frequently seen a
Page 142 and 143: 126 should not be a barrier of dist
Page 144 and 145: 128 is the food on which the ‘I
Page 146 and 147: 130 Sympathy Sympathetic joy (mudit
Page 148 and 149: 132 no preoccupation, no pettiness,
Page 150 and 151: 134 not ‘mine’, but which is al
Page 152 and 153: 136 through mind-control or substit
Page 157: About the Author Henri van Zeyst wa
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