AEN..
I think you misinterprete what i wrote...pardon me to say...very
therotical from your replies...what you wrote I do know..just that
i putting in a more lame statement..but it made us more understand
in a theorotical manner..thanks.
It's not theoretical -- you can find it directly in your
immediate experience.
It is an immediate presence/awareness without which there could
be no seeing, hearing, smelling, tasting, touching, or even
thinking.. before thought, what you see and hear, the pure
sensation you feel, that is manifestation of pure awareness/is
buddha-nature.
Hence, all sentient beings have the same Buddha-Nature --
without Buddha-Nature there would be no sentient beings, because
all functioning of sentient beings are the manifestation of our
Buddha-Nature. It is as Padmasambhava said -- the source of all
samsara and nirvana... or as Huang Po says, source of everything and
which, whether appearing as sentient beings or Buddhas, or as the
rivers and mountains of the world which has form, or as that which
is formless, or penetrating the whole universe, is absolutely
without distinctions, there being no such entities as selfness and
otherness.
That ever-present presence/awareness is your buddha-nature/true
Mind. Buddha = awareness, and is none other than your own Mind (not
the conceptual 'mind').
It is an all-encompassing primordial awareness, like an empty
mirror reflecting, and one with all its reflections/all forms.
But due to attachment to external forms and conceptual thoughts,
that ever-present nature is temporarily obscured like clouds of
ignorance covering up the sky (buddha nature). But this nature can
never be lost no matter where you are or what birth you take, even
in hell -- it is uninterrupted, everpresent.
An article by Ken Wilber:
There are many things that I can doubt, but I cannot believably
doubt my own consciousness in this moment. My consciousness IS, and
even if I tried to doubt it, it would be my consciousness doing the
doubting. I can imagine that my senses are being presented with a
fake reality—say, a completely virtual reality or digital reality,
which looks real but is merely a series of extremely realistic
images. But even then, I cannot doubt the consciousness that is
doing the watching . . . .
The very undeniability of my present awareness, the
undeniability of my consciousness, immediately delivers to me a
certainty of existence in this moment, a certainty of Being in the
now-ness of this moment. I cannot doubt consciousness and Being in
this moment, for it is the ground of all knowing, all seeing, all
existing.
Who am I? Ask that question over and over again, deeply. Who am
I? What is it in me that is conscious of everything?
If you think that you know Spirit, or if you think you don't,
Spirit is actually that which is thinking both of those thoughts.
So you can doubt the objects of consciousness, but you can never
believably doubt the doubter, never really doubt the Witness of the
entire display. Therefore, rest in the Witness, whether it is
thinking that it knows God or not, and that witnessing, that
undeniable immediacy of now-consciousness, is itself God, Spirit,
Buddha-mind. The certainty lies in the pure self-felt Consciousness
to which objects appear, not in the objects themselves. You will
never, never, never see God, because God is the Seer, not any
finite, mortal, bounded object that can be seen.
This pure I AM state is not hard to achieve but impossible to
escape, because it is ever present and can never really be doubted.
You can never run from Spirit, because Spirit is the Runner. To put
it very bluntly, Spirit is not hard to find but impossible to
avoid: it is that which is looking at this page right now. Can't
you feel That One? Why on earth do you keep looking for God when
God is actually the Looker?
Simply ask, Who am I? Who am I? Who am I?
I am aware of my feelings, so I am not my feelings—Who am I? I
am aware of my thoughts, so I am not my thoughts—Who am I? Clouds
float by in the sky, thoughts float by in the mind, feelings float
by in the body—and I am none of those because I can Witness them
all.
Moreover, I can doubt that clouds exist, I can doubt that
feelings exist, I can doubt that objects of thought exist—but I
cannot doubt that the Witness exists in this moment, because the
Witness would still be there to witness the doubt.
I am not objects in nature, not feelings in the body, not
thoughts in the mind, for I can Witness them all. I am that
Witness—a vast, spacious, empty, clear, pure, transparent Openness
that impartially notices all that arises, as a mirror spontaneously
reflects all its objects. . . .
You can already feel some of this Great Liberation in that, as
you rest in the ease of witnessing this moment, you already feel
that you are free from the suffocating constriction of mere
objects, mere feelings, mere thoughts—they all come and go, but you
are the vast, free, empty, open Witness of them all, untouched by
their torments and tortures.
This is actually the profound discovery of . . . the pure divine
Self, the formless Witness, causal nothingness, the vast Emptiness
in which the entire world arises, stays a bit, and passes. And you
are That. You are not the body, not the ego, not nature, not
thoughts, not this, not that—you are a vast Emptiness, Freedom,
Release, and Liberation.
With this discovery . . . you are halfway home. You have
disidentified from any and all finite objects; you rest as infinite
Consciousness. You are free, open, empty, clear, radiant, released,
liberated, exalted, drenched in a blissful emptiness that exists
prior to space, prior to time, prior to tears and terror, prior to
pain and mortality and suffering and death. You have found the
great Unborn, the vast Abyss, the unqualifiable Ground of all that
is, and all that was, and all that ever shall be.
But why is that only halfway home? Because as you rest in the
infinite ease of consciousness, spontaneously aware of all that is
arising, there will soon enough come the great catastrophe of final
Freedom and Fullness: the Witness itself will disappear entirely,
and instead of witnessing the sky, you are the sky; instead of
touching the earth, you are the earth; instead of hearing the
thunder, you are the thunder. You and the entire Kosmos become One
Taste—you can drink the Pacific Ocean in a single gulp, hold Mt.
Everest in the palm of your hand; supernovas swirl in your heart
and the solar system replaces your head.
You are One Taste, the empty mirror that is one with any and all
objects that arise in its embrace, a mindlessly vast translucent
expanse: infinite, eternal, radiant beyond release. And you . . .
are . . . That . . .
So the primary Cartesian dualism—which is simply the dualism
between . . . in here and out there, subject and object, the empty
Witness and all things witnessed—is finally undone and overcome in
nondual One Taste. Once you actually and fully contact the Witness,
then—and only then—can it be transcended into radical Nonduality,
and halfway home becomes fully home, here in the ever-present
wonder of what is. . . .
And so how do you know that you have finally and really overcome
the Cartesian dualism? Very simple: if you have really overcome the
Cartesian dualism, then you no longer feel that you are on this
side of your face looking at the world out there. There is only the
world, and you are all of that; you actually feel that you are one
with everything that is arising moment to moment. You are not
merely on this side of your face looking out there. "In here" and
"out there" have become One Taste with a shuddering obviousness and
certainty so profound it feels like a five-ton rock just dropped on
your head. It is, shall we say, a feeling hard to miss.
At that point, which is actually your ever-present condition,
there is no exclusive identity with this particular organism, no
constriction of consciousness to the head, a constriction that
makes it seem that "you" are in the head looking at the rest of the
world out there; there is no binding of attention to the personal
bodymind: instead, consciousness is one with all that is arising—a
vast, open, transparent, radiant, infinitely Free and infinitely
Full expanse that embraces the entire Kosmos, so that every single
subject and every single object are erotically united in the Great
Embrace of One Taste. You disappear from merely being behind your
eyes, and you become the All, you directly and actually feel that
your basic identity is everything that is arising moment to moment
(just as previously you felt that your identity was with this
finite, partial, separate, mortal coil of flesh you call a body).
Inside and outside have become One Taste. I tell you, it can happen
just like that!
(Source: Boomeritis, Sidebar E: “The Genius Descartes Gets a
Postmodern Drubbing: Integral Historiography in a Postmodern Age”.
More to be found in The Simple Feeling of Being, a collection of
Ken Wilber’s inspirational, mystical and instructional passages
drawn from his publications, based on his
experiences.)