SriSriJustinBieber

Frank Yang is the real deal as far as I can tell.

All religions and philosophies are heavily distorted for various reasons, yet paradoxically contain a pure path that can only be grasped by the pure seeker.

Thinking what has been helpful to me will be helpful to others, gets me every time. It teaches me that people actually don't need me to thrive (or may even prefer misery) which is liberating.

Yes there are plenty of texts both modern and ancient about this but it doesn't matter because you're already there now. The anxiety is normal, in fact if dissolving identities only gives you mild anxiety it means you're pretty advanced in this process. I used to have this to the point of fever and throwing up haha. Basically it simply shows you the limits of your beliefs, which you need to become aware of and transcend. Continue practicing, what else can be done? I guess you did vipassana, so I recommend you try self inquiry (ramana maharshi's)

Let's not generalize, I don't wanna brag but I abide constantly as butt-consciousness. I am the unborn changeless ever infinite butt.

Does it tell you the opposite, ot does it actually tell you that thinking you're a terrible person is not true ?

Because he is not unidentified, not flying and not an object

To put it simply: you see your phone, therefore you can be sure that you are not your phone. You can perceive your emotions, therefore you can be sure that you are not your emotions. You can perceive your thoughts, therefore you can be sure that you are not your thoughts. etc Therefore: if it can appear, if it can be perceived, it cannot be you. All the bodies appear in some way. So who are you? Or rather, what are you? Maybe a simple way to point to it is to say that you are the very quality that perceives, you are the knowingness that knows, although this too is not ultimately true but if you see experientially what I just said, you can use it to trace yourself back to yourself. In the beginning it may feel neutral, then when you "get" it you will have a blissful experience (to the extent of how well you got it) but this will still not be it, don't confuse experience with the actual truth of the matter, for experiences appear. (And also don't judge yourself if you struggle at some point or if fear appears)

Here is a story by Osho that may give some insight into this: A great saint was dying and he said to his successor, a young man, “Remember one thing: never allow a cat in your life,” and he died. A big crowd had gathered to listen to the last statement of this great saint… and what a sentence! “Never allow a cat in your life.” The successor said, “My god, why should I allow a cat in my life in the first place? And this is the whole religion?” But an old man — who was also a disciple, but was not chosen as a successor because he was too old; he was himself going to die within a year or two — said, “You don’t know, there is a long story behind it. He has just given you the punchline.” He said, “Then I must know the whole story.” The story was that when the saint renounced his marriage and children and his home and went into the Himalayas, he lived near a small village. Otherwise, from where will you get your food? But the villagers were happy that they had a saint of their own, so they made a small bamboo cottage for him. The Indian monks used, in place of underwear, just a long strip of cloth called langot. It is a “mini” — mini-est — because it is just a long strip… they wrap it around themselves. They were allowed to have only two langotis. But a trouble arose: some rats came into the house and they started chewing on the langot. The man was in a great difficulty; he had only two langotis and soon they would be gone. So he asked the villagers, “What to do? because my sect does not allow a saint to have more than two langotis. That’s the only possession allowed.” They said, “Why don’t you take a cat from the village? She will kill the rats.” It was a perfectly rational solution. So the villagers gave him a good cat, and the cat killed the rats. But the problem was, now he had to beg for his food and the cat also needed something to eat, because the rats were finished. So he had to beg for some milk for the cat. The villagers said, “This is a small village… the best thing for us is that you have a cow. The whole village can contribute some money and purchase a beautiful cow, and in that way you will become very independent. You can have enough milk for yourself and for your cat.” It looked right, so a beautiful cow was brought in. Now the problem was that the cow needed grass. So every day he had to go to the village to beg for the grass. People said, “This does not look right. A great saint asking for grass? In fact no saint has ever asked for grass; it is not conventional.” He said, “But what to do? My cow, my cat…” So they said, “A simple solution: we are villagers, we don’t know much about your philosophy. One woman has become a widow; her husband has died, and she has nobody. So we will persuade her. She will be really happy to serve a saint and then you don’t have to come every day. We will clear some ground by the side of your hut so she can grow grass, she can grow wheat… and she will take care of you in sickness, in illness.” The idea was right — it was always right. The woman was feeling lonely and the saint was young… there was a possibility, a hope. She immediately agreed. She started taking care, and you know how things grow…. Basho says, “The grass grows by itself.” In fact many things grow by themselves. So grass started growing, they fell in love… the woman was beautiful, the saint was young. What more is needed? They worked in the field, they started growing wheat and they started growing grass. The cat was very happy and the cow was very happy, everything was perfect. But then the ultimate — children came in, and then he thought, “My god, that’s what I had left behind! I have renounced the world — this is the whole world again! It grew so slowly that I was not aware until the children came.” Now, just because of the cat the whole world came in. The old man said, “That was the punchline. He told you, `Remember not to allow a cat,’ because behind the cat the whole world comes in. He was talking about his own life story, how he again became engaged in the same world — taking children to school… and people started laughing: `What kind of saint are you? You are not even celibate! You have fallen.’ “But what to do now? Once you have fallen, you have fallen; He thought many times to renounce again, but he thought — what is the point? Those rats are everywhere. Again the same story will start. It is better to be silent.”

Firstly, yes you have contemplated rightly and you are perceptive. And yes there is a solution to this, and that is unifying the desires you have. Ask yourself, through this desire what do I actually want to get? What do I want to achieve through this? You will then see that the desires you have are not desires, but means to fewer desires. For many people, these fewer desires are generally being loved, loving others, being free, etc. If you contemplate this deeply, you will see that it's like all the many desire you had and the energies invested in them are merging back into these fewer desires. Repeating the process, you will find that you desire but one thing. Try to get to this in your contemplation and answer back if you will.

Yes it's possible but it's not at all enlightenment because it is still a state, it is still an object although a quite subtle one. Technically you don't even need meditation, but you do need the ability to concentrate intensely. Intense yet relaxed focus turned inward leads to bliss. Done over a certain period of time you are able to be like that all the time, even right after waking up in the morning. You can try it out even if you are not able to concentrate intensely, you will see some results that will motivate you to train this ability. (this is just one route to this)

Yes if you are able to really feel into it and not just have it as a thought you conjure up from time to time. If you are able to, which I think you are, I would suggest instead to say to yourself "I am the One" In certain advaita teachings, this is basically the path of conviction. For example, Vasishta, one of hinduism founding sages, wrote: "Burn the forest of duality with the fire of the conviction, ‘I am the one pure Consciousness’ and remain happy. You are bound firmly on all sides by the idea, 'I am the body’. Cut that bond by the sword of knowledge ‘I am Consciousness’ and be happy." So what he says here is basically that if you have enoug faith, if you are able to become instantly convinced, you can cut through layers and layers of delusion without even meditating or inquiring. My experience with this is that it is not an easy route, for things will pop up to try to derail you from the conviction and therefore will either need to be used as a confirmation of the conviction, or to be addressed by coming back to inquiry/meditation if it just is too intense and makes you feel like you are lying to yourself.

Ramana Maharshi said: "In deep sleep you are entirely free from thoughts, because the ‘I’-thought is absent. The moment the ‘I’-thought rises on waking, all other thoughts rush out spontaneously. The wisest thing for one to do is therefore to catch hold of this leading thought, the ‘I’-thought, and dissect it – who and what it is – giving thereby no chance to other thoughts to distract one. There lies the true value of the vichara and its efficacy"

The monkey will let go of a branch only when the next branch is seen. I would suggest that you can't let go unless you fully learn to be disciplined beyond most human conceptions of what discipline is or is not. As you become able to concentrate, as your will becomes crystallized so to speak, as you gain clarity from the surrounding noise, you will see the branch. You may then decide to surrender, to invest your will into letting go. All the talks about "who is the doer?" "it's the ego who can concentrate, but the Self is ever free" is not relevant in this case.

In the Bhagavad Gita, Krishna, who is a man (or male god depending on one's beliefs) says: "I am the feminine qualities: beauty, perfect speech, memory, intelligence, loyalty, forgiveness" In the Law of One, Ra says: "The body is a creature of the mind’s creation. It has its biases. The biological bias must be first completely understood and then the opposite bias allowed to find full expression in understanding. Again, the process of acceptance of the body as a balanced, as well as polarized, individual may then be accomplished. It is then the task to extend this understanding to the bodies of the other-selves whom you will meet. The simplest example of this is the understanding that each biological male is female; each biological female is male. This is a simple example." In Tao Te Ching we find written: "Hold your male side with your female side Hold your bright side with your dull side Hold your high side with your low side Then you will be able to hold the whole world When the opposing forces unite within there comes a power abundant in its giving and unerring in its effect Flowing through everything It returns one to the First Breath Guiding everything It returns one to No Limits Embracing everything It returns one to the Uncarved Block When the block is divided it becomes something useful and leaders can rule with a few pieces of it But the Sage holds the block complete Holding all things within himself he preserves the Great Unity which cannot be ruled or divided" Not to mention of course Carl Jung's work which @Emerald does a great job at making intelligible.

This may sound like BS but I would suggest that true wisdom happens when love clashes against itself continuously

It's correct

The assessment "very high quality content" is your responsibility. Randomly: Sri Anandamayi Ma Sri Sarada Devi Sri Mataji Devi Mother Meera The entity Q'uo as channeled by L/L research A Course in Miracle channeled by Helen Schucman Rabia al-Adawiyya Sitt al-Ajam Aisha al-Bauniyya Anna Brown Pema Chodron Lisa Cairns Byron Katie Helena Blavatsky Dolores Cannon Gigi Young Teal Swan Emerald (The Diamond Net) @Emerald Marie Louise Von Franz Elif Shafak Clarissa Pinkola Estés

Oh! I thought I didn't know it, but I do. Thank you for reminding me of this! I have discovered it under this translation: I wandered through innumerable lives seeking and seeking but never finding the house-builder. Truly, to be born over and over is suffering. O house-builder! You are now seen. Ignorance shall no longer build my house. My mind has reached the unconditioned [i.e. Nirvana]; The end of craving [Arahatta Phala] has been attained.

The following is an excerpt of "The Teaching by the Child Inconceivable Radiance" the entire text can be read for free here. "Bhagavan" here refers to Shakyamuni Buddha. "The child" refers to Inconceivable Radiance, a child who is in the beginning of the text a soon-to-be Buddha but who had become cynical in the ways of non-duality because of past karma. The excerpt is a dialogue between these 2. When the Bhagavān reached the dwelling, he entered and took a seat to the side of the child and then addressed the following verse to him: “Frequented by snakes and yakṣas, This charnel ground is most frightening. How could a child not be frightened here? And yet, here you are now, all alone!” 1.­19 Through the power of the Buddha and as a result of his own prior roots of virtue, the child then responded to the Bhagavān with these verses: “Mighty Sage, who should feel fear Toward phenomena that have no self-identity? Omniscient One, supreme speaker, Whatever the action through which I came to be here, 1.­20 “There is no self nor something done by a self. For the self does not belong to anything at all; I see no self belonging to someone, Nor do I see someone belonging to a self.” 1.­21 The Bhagavān replied: “Evil actions performed in the past Have ripened in this way. Abandoned in this deserted house, Surely you are experiencing feelings of suffering.” 1.­22 The child asked: “Gautama, do you still perceive That there is a deserted house? Didn’t you fully understand perception While on the seat of awakening?” 1.­23 The Bhagavān answered: “I fully understand perception, And I myself have no perceptions. Rather, it is out of love for you That I have come to this deserted house.” 1.­24 The child asked: “When, no matter how hard you look, Sentient beings are never to be found, Where does compassion arise? Toward whom is your love directed?” 1.­25 The Bhagavān answered: “These beings do not know emptiness, The peace of no self-identity; And so, out of love for those very beings, I engage in meritorious action.” 1.­26 The child asked: “Although he has fathomed the empty and tranquil, And realized tranquil emptiness, Could it be that the Tathāgata Still has not rid himself of error?” 1.­27 The Bhagavān answered: “Having realized the peace of emptiness, The Guide delivers this Dharma teaching In order to mature beings. That is the compassion of the buddhas.” 1.­28 The child asked: “Tathāgata, yet again, You have not rejected your error. If there is no perception of beings, Where could compassion possibly arise?” 1.­29 The Bhagavān answered: “Having embraced well the awakening mind, Superior people don their armor And naturally bestow blessings Upon nonexistent beings.” 1.­30 The child said: “Since nowhere is an entity observed, All armor, in fact, is unreal. For phenomena that have no substance, There is no armor to be found.” 1.­31 The Bhagavān answered: “Although phenomena have no substance, This Dharma taught to living creatures Is the vibrant display of compassion Of the lord protectors of the world.” 1.­32 The child asked: “As for Dharma, if words do not exist, Where else could instructions be? Might you be misleading worldly beings? Or are you teaching Dharma that is not Dharma?” 1.­33 The Bhagavān answered: “I do not deceive the world. Nor do I profess what is not Dharma. What I do is remove the mental disturbances Of mistaken beings.” 1.­34 The child asked: “As a root of mental disturbances does not exist, They have no location, Neither inside nor outside. So how can mental disturbances be purified?” 1.­35 The Bhagavān answered: “Things that arise from error Are born entirely of imputation; And so, to rid them of all concepts, I teach the Dharma to living beings.” 1.­36 The child said: “No matter how many imputations you seek, Mind is by nature luminosity In which mental disturbance does not occur And which never becomes disturbed.” 1.­37 The Bhagavān answered: “It is just as you say‍— Mind is ever luminous, and yet Provisional, proximal disturbances Disturb the minds of ordinary beings.” 1.­38 The child asked: “If mental disturbances are not there to see And are not present from their own side, How can they be provisional? That is the question; please explain this to me.” 1.­39 The Bhagavān answered: “Consider how clouds appear in the sky, But are not as they appear. The arising of mental disturbances is like that; They too appear, yet are not that way.” 1.­40 The child said: “Any phenomenon unmistaken in nature Simply remains that way; that is how it is. No mistaken nature can be seen In a phenomenon whose nature is unmistaken.” 1.­41 The Bhagavān answered: “It is those with childish perception Who falsely conceive such things to be, And tathāgatas who appear in order To bring their minds to realization.” 1.­42 The child asked: “Considering they are not born, Which perfect buddhas could appear? The appearance of a buddha makes no sense Where phenomena themselves have no birth.” 1.­43 The Bhagavān answered: “The appearance of a buddha Is explained as birthless birth, A conventional designation That ultimately does not exist.” 1.­44 The child said: “You still have two perceptions, One conventional and one ultimate, Which contradicts the path of one vehicle That you profess, Gautama.” 1.­45 The Bhagavān answered: “I do not transgress the path; I remain without contradiction and, moreover, Bring discordant beings into harmony. That is how you should understand it, child.” 1.­46 The child asked: “If those beings are not perceived, Then to whom, Gautama, are you bringing harmony? When you look at the past of phenomena‍— To whom has affliction arisen?” 1.­47 The Bhagavān answered: “Having comprehended the past, the future, And likewise what transpires right now, Having realized sacred awakening, I teach the Dharma to living creatures.” 1.­48 The child said: “You proclaim yourself the perfect Buddha, And proclaim your own understanding; Promoting yourself in this manner, Your pride must be truly exceptional!” 1.­49 The Bhagavān answered: “I do not laud myself, Nor do I belittle others. I clearly reveal how things truly are, And so am called the Tathāgata.” 1.­50 The child said: “If how things truly are is inexpressible And without a true nature, Then don’t speak contrary to your own understanding, Using terminology for what has no words, no language.” 1.­51 The Bhagavān answered: “Although all those phenomena are contrary, They still arise from the natural state of things. Because I have realized how things truly are, I possess neither faults nor qualities.”18 1.­52 The child said: “Through the power19 of the Tathāgata, My confidence has grown, And so I ask forgiveness of the perfect Buddha For all these answers I have requested.”

A helpful tip is to ask yourself "what is my intention ?" as a preparation for meditation Why would you want to meditate in the first place ?

Here is Bentinho Massaro's take on this : Osho says interesting stuff too about this

So true! Love can never be a transaction. Therefore, there is no such thing as 'unconditional' love, because there is no 'conditional' love to begin with <3 <3 <3

I'm not sure we are speaking of the same thing, however if we are, it can totally stand alone so to speak. What you actually want is not accurate perception but establishment and abiding as it. You can perceive it but perception is doomed to be distorted, it doesn't mean it's not relevant in the beginning. From where you are, it's in fact a process. The more and more you "know" it through things, the less and less the forms are referenced, until they become very "distant" and unreal. As for death, you can't compute it because there is no death. The confusion you experience would be what happens when beliefs start melting away. But then again, I'm not sure, you tell me if you feel we are speaking of the same thing or not.