--- In FairfieldLife@yahoogroups.com, Vaj <[EMAIL PROTECTED]> wrote: > > > On Jun 26, 2006, at 10:58 PM, jim_flanegin wrote: > > > --- In FairfieldLife@yahoogroups.com, Vaj <vajranatha@> wrote: > >> > >>>> Because we should realize and make the connection that > > *dualistic > >>>> methods lead to dualistic states of consciousness* (e.g. the > >>>> witnessing artifact, which is an artifact of a dualistic > >>>> meditation method). > >>> > > > > You are absolutely right. However both the dualistic nature of this > > meditation [TM] and the witnessing artifact are indicators of the > > state of consciousness of the practitioner at an intermediate stage > > of the practice, vs. the solely dualistic nature of TM. > > > > TM is initially and necessarily experienced as meditation of a > > dualistic nature because its practice subjects the active mind to > > its silent source. As the practice matures, the active mind and > > silent source exist simultaneously, dissolving the dualistic nature > > of both the experience and the meditation. > > > > Did you hear that TM is a dualistic meditation from someone? If so, > > I'd be curious to know who. > > > Well, that's a long story I wouldn't recount here Jim, but yes it is > by it's very nature. But I do feel the sequence of meditation given > in Dzogchen Semde (Skt: Chittamatra) does elucidate the path from > dualistic to inseparability to "self-perfection": > > -quiescence/transcendence (TM) > -Vipasyana > -non-dual > -self arising perfection > I respectfully disagree with the placement of TM on this path. Just because there is an initial and unmistakable dualistic nature to the beginning practice of TM, or possibly any mantra meditation, the achievable goal of TM is to experience a non-dual state, whereby the experience of the mantra, the pure empty mind, and the active mind are all experienced as one, each supprted experientially by the source of mind. Limiting the experience of TM to that of just transcendence is only seeing a partial picture.
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