November 17, 2014

Just a Tiny Drop of Emptiness Watching Itself in a Mirror

I startled.
I thought it was the branches
hitting, sporadically, my window. 

But I was wrong, that was me, too ...

It was me, no longer dressed
in neither my body, nor in my thought

but just wanting to turn the seeing inward. 

I was just a tiny drop of emptiness watching itself in the mirror.

And then I saw : 

After the stars will be extinguished

I will linger
as a lonely, naked, tear

projected unto
the burned retina of the sky.

November 9, 2014

Consciousness Experiencing Itself as Temporal Reality

The Unmanifested vibrates both through this phenomenal existence and as this phenomenal existence.The 8th verse of the Buddhist masterpiece The Heart Sutra (Prajñāpāramitā Hṛdaya) goes:

“Whatever is Form, that is Emptiness and whatever is Emptiness, that is Form”

[whatever ("yad") is ("sa") form ("rūpa"), that is emptiness ("śūnyātā"), whatever ("ya") is ("sa") emptiness ("śūnyātā"), that ("tad") is ("sa") form ("rūpa")]

But what about looking in the mirror at the Heart Sutra with this statement in reverse:
“yad nāmarūpam sa satya ya satya tad nāmarūpam” ?
I am again inclined to regard Buddhism as Advaita Vedānta reflected in a mirror. This statement from The Heart Sutra, in a Vedāntic treatise would read:
“yad nāmarūpam sa satya ya satya tad nāmarūpam”,
That is:
“All that is Name and Form is Being and whatever is Being is equally Name and Form.”
India has had this great gift of skillfully handling the paradoxical language.
In order to clarify this statement in reverse, I'm quoting below from an older post:

“When the Consciousness objectifies itself as a visible form, or, in other words, when the consciousness experiences itself as a temporal reality, only then can It be conceptualized. When the One Consciousness reveals itself as an object or a thought, it paradoxically and simultaneously obscures itself. This is why it is so hard to see beyond the world of dancing and playing forms (Skr. “rūpa”) and concepts (Skr. “nāma”), the underlying reality. However, the objectified, the manifested or the visible aspect of reality, as a whole, in other words, this dance of māyā represents, for India, just a symbolic representation of the absolute Being or the Unmanifested, that vibrates both through this phenomenal existence and as this phenomenal existence.” (