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Final Declaration

The original state of mind

When someone in his own mind is mindful of the original state of his mind, all deceptive thoughts dissolve automatically into the realm of ultimate reality. No one is there who causes suffering, and no one who suffers. Milarepa (12th century)

From these words one of the most eminent masters of Tibetan Buddhism clearly shows that one's own mind does not necessarily dwell in the immediate experience of its self-being, its original state. And yet his own mind is never separated from its original state, from this One Spirit, which is Himself, and beside which nothing else exists
Imagine, you raise a straw up to the sky and look through it. The infinite expanse of the sky thus narrows to a small point within the limited field of view. Through the fixation of your limiting, dualistic thinking, your perception narrows to the microcosmic partial aspect of the cosmic spirit. And so you are in the regrettable state of a narrowing of consciousness with the illusion of a supposed individuality, which is separated from all that it perceives as separate.

What you generally call me is not a reality from itself. It is merely a volatile combination of constantly changing energies. Your so-called individual existence is in reality nothing more than a continuous process of the co-operation of impersonal determinants of existence.

These factual factors, the Skandhas, are divided into five groups in Buddhism. They are enumerated in the order of decreasing density and materiality. Physicality, sensations, perceptions, mental stimuli, and consciousness. However, none of these scandhas, nor the scandhas in their totality, can be considered as a self-sufficient self existing in themselves, nor is the consciousness, which in its subtleness comes closest to the idea of ??a soul. Consciousness is here not to be understood as an unchanging being behind the experience, as many believe, but as consciousness information, consciousness processes.

Consciousness is a process of consciousness. It is not a reality behind the experiences, but consciousness is event, that is: a chain of successive moments of consciousness. Buddhist psychology speaks here of consciousness flashes. These give the illusion of a continuous, uninterrupted consciousness. It is comparable to a successive series of light images which, by means of a film projector on the screen, give the illusion of objects and movements. We see, for example, a river, but in reality we only see the flow of a vast number of images of consciousness moments, that is, it is only a chain of momentary actions and moment combinations. The individual moments of all processes of spiritual and physical life constantly change without interruption. They change so quickly that the change is not noticed. There is, therefore, nothing other than a chain of momentary instances and moment combinations, in the form of rapidly successive flashes of consciousness. All the individual factors which belong to an individual and the phenomenal world he experiences are only a brief moment, and the next moment is of what Had just come into existence. All the personality insanity factors are unstable and in reality they are not being. They are only appearance, they are only event and have no independent existence. For everything that comes into existence depends on something advanced. Nothing is a thing-in-itself, out of itself. Everything is merely an event in the form of an illusion of appearance, conditioned by what has gone before.

Everything that can be the content of your perception arises as a function of something else, and thus it has a beginning. But everything that has a beginning is subject to the law of becoming and passing away and will therefore also come to an end. But beginning and end are illusory moments. They are within time, but time and space have no reality. Time and space are only categories of consciousness, that is to say, they are presupposed conditions by means of which the individual consciousness perceives a supposed external world. In reality, however, everything is only an idea, that is, an idea, and thus a not-being. But we do not want to go too deeply into the Buddhist psychology of perception, because otherwise your heads will start to smoke, and the lecture will be too long. It is essential for you to know and to recognize that the world, as you perceive it, is only a projection. It is a projection of consciousness, which is not a being in itself, but an event. All perceptions and ideas, and all thoughts, are therefore not different from the thinker, for the thoughts are illusory, and the thinker, who thinks the thoughts, likewise. Thus the thinker is nothing more than an event, he has no real being.

Now we come back to our saying of Milarepa. When someone in his own mind is mindful of the original state of his mind ... The original state of your mind is the reality behind all experiences. It is the One Spirit, beside which nothing else exists, and which remains wholly unaffected by all change and death.De The One mind and one's own mind are in their essence one and the same reality. To recognize the nature of one's own mind therefore means to recognize the nature of the all-embracing totality of being. The One Spirit is like the canvas behind all the images, movements, colors and forms of a movie. When one perceives this uninvolved spectator of all experiences, one perceives the original state of the mind, and all deceptive thoughts dissolve into the realm of ultimate reality. The deceptive thoughts are the whole ego process, that is, the process of solidifying and maintaining the illusion of an apparent personality and thus the cycle of birth, aging, despair, illness, pain, and death. In other words, the impersonal existence factor and samsara are one and the same process. But one's own mind is never separate from the reality of the One Spirit, whether it is conscious of it or not. The moment when the confinement of one's own mind falls, the constriction of consciousness, the pseudo-individuality with its perceived world, dissolves. In this experience of emptiness wide and open as the sky, the boundless expanse of the One Spirit, which limited itself and identified with this limitation, was revealed. In this enlightenment experience, it is as if a soap bubble bursts. The inner space of the soap bubble and the outer space dissolve in one another and become one.

But this total liberation of the Spirit can not be made willfully. You can not force them. You can not fight against the self-imposed limitation, for the more you struggle against it, the more it consolidates into an insurmountable dark dungeon. Thou art thyself thrown into a dungeon of ignorance. And now we want to follow the statement of Milarepa, the sentence goes further: If someone in his own mind is mindful of the original state of his mind, all deceptive thoughts dissolve automatically into the realm of ultimate reality. No one is there who causes suffering, and no one who suffers. "When thoughts rise, all things rise, says Huang-po, and when thoughts are gone, all things vanish. And when all things vanish, all the personality-delusion-forming factors, and thus the whole of Samsara, vanish. Everything disappears, which makes a pseudo-individual in its entire constellation.

The ego, that is, the insanity of an existing personality, dissolves, and thus there is no one who causes suffering. And when there is no one who causes suffering, there is no one who suffers. Suffering does not come from outside, it always comes from within. For the transience of all the pleasant things you experience in the world can never cause sorrow in you unless you cling to it. That is why Meister Eckhart says. All sorrow comes from love and affection. Therefore, I am suffering because of transient things, so I have and still has my heart and affection for transient things. So it is no wonder if God allows me to suffer quite rightly harm and suffering. If you want to hold on the pleasurable or rather the pleasant in your imagination, and if it escapes you, then always suffering. But the thing itself does not cause you any pain.

Only the attachment to the ephemeral causes sorrow. For attachment is solidification, hardening, and hardening is always solidification, non-movement. It is opposite the river of Tao. That's why the old Laotse says hard and rigid does not die a good death. And Zen Master Yüan-wu says All things are really in the non-tense. Let your mind flow without dwelling on anything. An old master says, "Do not disturb yourself at anything and do not dwell on anything, whether it be from this world or not. If you stay with something, you will be stalled and you will be able to restrain your transformation. So. Get rid of all your conditioning! Get rid of all your identifications with what you believe to be and with what you have ever experienced! Get rid of all the intellectual bulky stuff you have stored in your brain! Get rid of the shadows of a dead past, which are not worth wasting even a single thought, which is the basis of Western psychology. Without this rubbish in this rubbish there would be no Western psychology, no therapy. This is the way to clear the horse at the tail, and so he always only walks around in a circle. You can try as much as you like and try to find a way out of your helpless situation by means of psychology. You are confused and strive with all your strength to get out.
That is why Milarepa says: If someone in his own mind is mindful of the original state of his mind, all deceptive thoughts dissolve automatically into the realm of ultimate reality. No one is there who causes suffering, and no one who suffers. The most exhaustive study of all scriptures teaches us no more than this. Remember the original state of your mind and never forget who you really are! Do not identify with what you have ever experienced! Do not be for what you believe have been once, as you have seen in your ignorance, and as others have seen or still see! It has as little reality as a dream that you once dreamed.
Quelle: Zensho W. Kopp, Die Freiheit des Zen



To all of you, searching sense, Who are concerned with the Bible, the Koran, the Vedic scriptures, which attempt to identify with the ideas of Buddha, Jesus, Mohammed, Krishna, the Bible, the Koran. To whom, for which Heraclitus, Rumi, Eckehard Tolle, Erich Fromm and Taitaro Suzuki, Zen Buddhism and Sufism means something.
There are thousands of ways. The idea remains the same. The purpose is the same. The source includes them. Go the way consistently! Do not break off, get caught up and deceived by the illusions which your ego demands you.

We are already one, but we should also meet on this level of perception in the world!

Let us find ourselves. Let us establish love!
We are immensely many. Our voice is that of reason!

Names do not matter.
Shapes are not interesting.

The idea is important.
And it unites us.
Do not let yourself be wrapped up by businessmen who try to misuse the idea. Those on the first hundredth of the way mean to have understood, then turn away. Do not be deceived! Love, the creation knows no secrets.
Let us find ourselfs!




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