Inter -  Faiths  Dialogue



Interreligious dialogue : The Absolute > Universal Mind & Conciousness

Onelittleangel > The Absolute > Universal Mind & Conciousness
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T he world of the ignorant is observed as the continuation of birth and death, whereby dualisms are nourished, and because of the perversion [the truth] is not perceived.

There is just one truth, which is Nirvana--it has nothing to do with intellection. The world seen as subject to discrimination resembles a plantain tree, a dream, a mirage.

The Mind as norm is the abode of self-nature which has nothing to do with the realm of causation; of this norm, which is perfect existence and the highest Absolute, I speak.

Of neither existence nor non-existence do I speak, but of Mind-only which has nothing to do with existence and non-existence, and which is thus free from intellection.

Suchness, emptiness, Absolute Truth... these I call Mind-only.





Buddhism / Mahayana 4152 | 







T he yogi who knows that the entire splendor of the universe is his, who rises to the consciousness of unity with the universe, retains his Divinity even in the midst of various thoughts and fancies. (1) ... This entire universe is a sport of Consciousness. One who is constantly aware of this is certainly a liberated being (jivanmukta). (2)




Hinduism / Tantra 3689 | 
(1) Ishvarapratyabijna, 11-12 ; (2) Spandakarika, 3:3 







M an is shut up at present in his surface individual consciousness and knows the world only through his outward mind and senses and by interpreting their contacts with the world. By Yoga there can open in him a consciousness which becomes one with that of the world; he becomes directly aware of a universal Being, universal states, universal Force and Power, universal Mind, Life, Matter and lives in conscious relations with these things. He is then said to have cosmic consciousness




Hinduism 3483 | 
A Practical Guide to Integral Yoga 







E xperience shows that the spirit is nothing but awareness. Whoever has greater awareness has greater spirit… When the spirit becomes greater and passes beyond all bounds, the spirits of all things become obedient to it.




Islam / Sufism 3336 | 
The Sufi Path of Love: The Spiritual Teachings of Rumi, pp. 31-32, Trans. William C. Chittick. Albany, N.Y.: State University of New York Press, 1983 







T his mind, through endless kalpas without beginning, has never varied. It has never lived or died, appeared or disappeared, increased or decreased. It's not pure or impure, good or evil, past or future. It's not true or false. It's not male or female. It doesn't appear as a monk or a layman, an elder or a novice, a sage or a fool, a buddha or a mortal. It strives for no realization and suffers no karma. It has no strength or form. It's like space. You can't possess it and you can't lose it. Its movements can't be blocked by mountains, rivers, or rock walls… No karma can restrain this real body. But this mind is subtle and hard to see. It's not the same as the sensual mind. Everyone wants to see this mind, and those who move their hands and feet by its light are as many as the grains of sand along the Ganges, but when you ask them, they can't explain it. It's theirs to use. Why don't they see it?

… Only the wise know this mind, this mind called dharma-nature, this mind called liberation. Neither life nor death can restrain this mind. Nothing can. It's also called the Unstoppable Tathagata, the Incomprehensible, the Sacred Self, the Immortal, the Great Sage. Its names vary but not its essence.





Buddhism / Mahayana / Zen (Chan) 3242 | 
The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987. The Zen Teaching of Bodhidharma. Trans. Red Pine. New York: North Point Press, 1987, pp. 21-23 







C hiti is supremely free. She is self-revealing. She is the only cause of the creation, sustenance, and dissolution of the universe. She exists, holding the power within Her that creates, sustains and destroys. The prime cause of everything, She is also the means to the highest bliss. All forms, all places, and all instants of time are manifested from Her. She is all-pervading, always completely full and of everlasting light. Manifesting as the universe, still She remains established in Her indivisibility and unity. Within the Blue Light, She pulsates as ambrosial bliss. There is nothing apart from Her. There is no one like Her. She is only One, the supreme witness, the One who is called cosmic consciousness or Supreme Shiva. She is ever solitary In the beginning, in the middle, and in the end, only Chiti is. She does not depend on any other agency; She is Her own basis and support. As She alone exists, She is in perfect freedom.




Hinduism 3122 | 
Muktananda, Swami. Siddha Meditation. South Falisburg, AW.. SYDA Foundation, 1977, p. 60. 







A ll the Buddhas and all sentient beings are nothing but the Universal Mind, beside which nothing exists. This Mind, which is without beginning, is unborn and indestructible. It is not green nor yellow, and has neither form nor appearance. It does not belong too the categories of things which exist or do not exist, nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measures, traces, and comparisons.




Buddhism / Mahayana / Zen (Chan) 3020 | 
Huang Po, Blofeld John, trans. The Zen Teachings of Huang Po, New York: Grove Press, 1958, pp. 29-30 







W hatever we see or think about is the manifestation of the Mother, of the Primordial Energy, the Primal Consciousness. Creation, preservation, and destruction, living beings and the universe, and further, meditation and the meditator, bhakti [devotion] and prema [divine love]-all these are manifestations of the glory of that Power….




Hinduism 2685 | 
The Gospel of Sri Ramakrishna as translated into English by Swami Nikhilananda and published by the Ramakrishna-Vivekananda Center of New York, Copyright 1942, by Swami Nikhilananda. 







I AM neither the mind, the intellect, nor the silent voice within;
Neither the eyes, the ears, the nose, nor the mouth.
I am not water, fire, earth, nor ether
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I am not the life-force nor the vital airs;
Not the seven components nor the five sheaths.
I am not the tongue, hands, feet, nor organ of procreation
I am Consciousness and Bliss. I am Shiva! I am Shiva!

Neither attachment nor aversion can touch me;
Neither greed, delusion, pride, nor jealousy are mine at all.
I am not duty, nor wealth, nor happiness
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I am not virtue nor vice; not pain nor pleasure;
I am neither temple nor holy word; not sacred fire nor the Vedas
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I have neither death, nor doubt, nor class distinction;
Neither father nor mother, nor any birth at all.
I am not the brother, the friend, the Master, nor the disciple
I am Consciousness and Bliss. I am Shiva! I am Shiva!

I am not detachment nor salvation, nor anything reached by the senses;
I am beyond all thought and form.
I am everywhere, and nowhere at all
I am Consciousness and Bliss. I am Shiva! I am Shiva!





Hinduism 2672 | 
from The Inner Treasure by jonathan Star (New York: Tarcher-Putnam, 1999) 







T he sense-minds and their centralised discriminating-mind are related to the external world which is a manifestation of itself and is given over to perceiving, discriminating and grasping its maya-like appearances. Universal Mind transcends all individuation and limits. Universal Mind is thoroughly pure in its essential nature, subsisting unchanged and free from faults of impermanence, undisturbed by egoism, unruffled by distinctions, desires and aversions. Universal Mind is like a great ocean, its surface ruffled by waves and surges but its depths remaining forever unmoved. In itself it is devoid of personality and all that belongs to it, but by reason of the defilement upon its face it is like an actor and plays a variety of parts, among which a mutual functioning takes place and the mind-system arises. The principle of intellection becomes divided and mind, the functions of mind, the evil out-flowings of mind, take on individuation. The sevenfold gradation of mind appears: namely, intuitive self-realization, thinking-desiring-discriminating, seeing, hearing, tasting, smelling, touching, and all their interactions and reactions take their rise.
The discriminating-mind is the cause of the sense-minds and is their support and with them is kept functioning as it describes and becomes attached to a world of objects, and then, by means of its habit-energy, it defiles the face of Universal Mind. Thus Universal Mind becomes the storage and clearing house of all the accumulated products of mentation and action since beginningless time.





Buddhism / Mahayana 2573 | 
Ch.IV, p.306, in Dwight Goddard, A Buddhist bible 







T he four directions plus upward and downward constitute the spatial continuum (yu). What has gone by in the past and what is to come in the future constitute the temporal continuum (chou). The universe (these continua) is my mind, and my mind is the universe. Sages appeared tens of thousands of generations ago. They shared this mind; they shared this principle. Sages will appear tens of thousands of generations to come. They will share this mind; they will share this principle. Over the four seas sages appear. They share this mind; they share this principle.




Confucianism / Neo Confucianism 2401 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 22:5a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 
This is Lu's philosophy in a word. Chu Hsi is correct in saying that all Lu talked about was the one mind .31 Unfortunately, Lu has never explained the mind fully beyond saying that it is the mind of everyone, that it is the original mind, that it is equivalent to jen (humanity), and that it consists of the Four Beginnings of humanity, righteousness, propriety, and wisdom taught by Mencius. In short, he added nothing to what Mencius had taught. His importance in the history of Chinese philosophy does not lie in his philosophical originality but in the fact that he made the mind the center of a philosophical movement.







T he mind is one and principle is one. Perfect truth is reduced to a unity; the essential principle is never a duality. The mind and principle can never be separated into two.




Confucianism / Neo Confucianism 2395 | 
Complete Work of Lu Hsiang-shan (Hsiang-shan ch’uan-chi), 1:3b-4a, in Wing-Tsit Chan, Chinese Philosophy, Chapter 33 





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