Wisdom of the Masters
"Wu Hsin" (Part 2) a.k.a. Roy Melvyn - Powerful Pointers to the Truth - Non-Duality
04 Apr 2023
Transcript generated automatically by AI and may contain errors.
Chapter 1: What does it mean to be infinite being?
Only what is finite,
can have a center. What you are is infinite being, that which is without dimension. A body and mind with desires becomes a body and a mind without desires. But if the identification continues, the problem continues. With the cessation of imagination and desire, the drive to becoming ceases. And being this or being that
merges into pure being.
Thoughts appear as a necessary function in the human organism. The organism does not decide to create them any more than it decides to breathe.
Chapter 2: How do imagination and desire affect our perception?
They are sourced from that which sustains and supports the organism. To believe that you can stop your thoughts presupposes that you initiate them. Why don't you provide some sort of instruction so we can understand what must be done? To be free from the obsession with what's next? Is all the instruction necessary? You are waiting for the arrival of something that is already present.
This is a trap with no exits, other than directly seeing the construction of the trap. The senses are the gateways to the waking world. When they are shut down, what continues are thoughts and imaginations, the subtle world revealed in dreams. Thoughts and imaginations were also present during wakefulness, but now they take centre stage.
Chapter 3: What role do thoughts play in human experience?
When these two are shut, what remains is the perceiving, without any content to perceive. In this state, the bodily functions are set to a default threshold, just enough so that the body remains enlivened and does not begin to decay. Perceiving is neutral, whereas the brain and the body is self-centric. The personal idea, this I, is the perfume of the self-centricity.
The physical body, while present in the waking state, is absent in the dream state. But the witnessing, pure awareness, is present in both and is therefore the constant factor.
In the same way,
In the state of deep sleep, there is the witnessing of that state where phenomena are absent. Therefore, witnessing is ever-present, unwavering, like a candle in a windless room. Enlightenment is a return to that point of view that was operative prior to the arising of self-consciousness.
Chapter 4: How does consciousness relate to phenomena?
It is unitive in its very nature. As self-consciousness arises spontaneously Its subsistence, that is, enlightenment, also arises spontaneously. In that regard, there is no way to obtain it as there are as many ways as there are teachers of ways. The word rice cannot fill your stomach. Words can be strung together endlessly but they too ultimately do not provide sustenance.
They fail to convey the truth as a menu fails to convey flavour. It need not be that complicated. I points to an experience which is direct, immediate, and requires no interpretation or translation. I am is the portal.
Chapter 5: What is the significance of the 'I am' statement?
On one side leading to I am this, and on the other back to I. Make a firm decision to traverse the portal and then see if any more is required. Every I am this or I am that uses I am as its foundation. I am is the ultimate fact.
What am I is the ultimate question.
The life process itself starts with a lifeless, unfertilized egg and ends at what is called death with another lifeless form. In between these two points, the conscious life energy has introduced itself. It has taken a body that was created by the fertilization of the egg as its host and its instrument. There are no goals that are not mind created.
What you strive for is what you imagine you must strive for.
Chapter 6: How can we discern the nature of self-consciousness?
With the cessation of striving, what needs to arrive arrives. Searching is movement and therefore can never find stillness, the source of all movement. Only this silent stillness can speak about the not knowable. The conscious life energy functions through various forms according to their respective natures and capabilities. There is no unique entity. No you and no me.
Just as thoughts come to you, the world comes to you. They arrive at your address. Clarifying what this address is constitutes what Wu Sin talks about. Nothing more.
Chapter 7: What insights does Wu Sin offer about the mind and reality?
The world is experienced. The body is experienced. The mind is experienced. And the life stream is experienced. On a more subtle level, the absence of these is experienced. But what is it that is experiencing? You are the experiencing. which can't be known in the traditional sense. Experiencing is ineffable. Wu Sin can't convey his experiencing of an apple or a sunset to anyone.
Chapter 8: How can one return to the source of consciousness?
Yet it is the very essence of living. Whereas existence is singular, it can take on an infinite number of shapes. The nature of unity is this existence, consciousness and fullness. Whereas the nature of the world emanating from this unity is name and form. The latter is not so much an illusion as it is a distortion.
The reality we perceive in our everyday waking consciousness is a distortion, much as a stick in water appears broken because of the refracting light. It is that out of which the sense of the personal I arises and into which it disappears. Mind is the screen onto which images are projected. Yet without light, the images cannot be seen.
Language is the instrument of the mind, as the mind in time and the body in space. are the instruments of the conscious life energy.
No mind cannot be known.
The end of questions is the end of mind because mind is the source of all questions. yet since mind cannot register its own absence, how is this to be known? Whatever the experience is, true or false, the fact of experiencing is undeniable. What is experienced is the content of consciousness. It is the involvement with every this appearing to that.
The root experience is I am, from which all else emanates. You want to use your intellect to understand, but this is like drinking tea with a fork. You want to escape your prison, but you haven't discerned that the thinking you're in prison is the prison. You have failed to realize that all you're running after is in fact running away.
Any reinforcement of the idea of a searching entity is movement away from what you claim you want. As a person, your existence is momentary. In another moment, you might easily become what amounts to another person. Remove the attention from what is personal and what reveals itself is the source without which neither light nor darkness could be cognized.
As a prism emits colors without doing anything, you emit the world and its activities without doing anything. This is verifiable. When you are not, where is the world? In the absence of body consciousness What can you say about the world? Can't you see that body consciousness and world consciousness rise and set together? That which perceives each prior to both is what you are.
To say that you are conscious of yourself implies that there are two. First, there is the consciousness. Then there is yourself, that which you are conscious of.
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