> Chapter 13 of "Cutting Through Spiritual Materialism" by Chögyam
> Trungpa.
>

> Questions:
>
> Why do we insist so much on seeing things different from how they are?
> (from the end of the chapter)
>
> Is the "awakened state" something other than simply living in the here
> and now? (also from the end of the chapter)
>
> Emptiness can be understood as another facet of Not-Self, which again
> is another aspect of True Self. Do all of these actually point in the
> same direction?

> Also, here's one of Erwin's essays you may not have seen.
>
> http://www.erwinhessle.com/writings/khabkhu.php

> On 28 Feb, 17:45, Chade newsguy.com> wrote:
>

>> Also, here's one of Erwin's essays you may not have seen.

>

>>http://www.erwinhessle.com/writings/khabkhu.php

>
> Or
>
> http://tinyurl.com/2mg3uu

>
> Nagarjuna's three views on emptiness: eternalism, nihilism, and
> atomism. The first two are wrong views, the last only partially
> correct.
>
> Eternalism (according to Nagarjuna): there is some indestructible
> essence (e.g. god, souls, an ineffable self). Basically, belief in a
> reassuring, solid core of existence.
>
> Nihilism (according to Nagarjuna): everything comes from nothing, from
> the mysterious unknown. (e.g. we can't know, the godhead is beyond
> humanly possible realization, life is a dance of illusions) Basically,
> the unknown is treated as a *thing*. This leads to viewing karma as
> some kind of deterministic fate.
>
> Atomism (according to Nagarjuna): a hinayana (partially right)
> understanding based on impermanence. Existence is manifest in atoms
> existing in space, and in moments existing in time. Hence the two
> hinayana meditation practices: contemplating the aspects of ...

> Chapter 13 of "Cutting Through Spiritual Materialism" by Chögyam
> Trungpa.
>
> Summary:
>
> Cutting through our concepts with the sword of prajna, we discern
> shunyata: non-being, void, emptiness, the absence of any duality.
>
> The Heart Sutra is the best-known text on this subject.  In it, the
> Buddha is portrayed as approving of Avalokiteshvara's
> discourse. Shariputra with his analytic approach is the receiver of
> the teaching.
>
> "O Shariputra, form is emptiness, emptiness is form. Form is not
> distinct from emptiness, nor yet is emptiness distinct from form."
>
> Form is the "like this" quality preceding our conceptualization.
>
> So then, what is form empty of? It's empty of our opinions and ...

> On 28 Feb, 00:02, monkeym...@hactrn.ch (Monkey Mind) wrote:
>
>
>
>
>

>> Chapter 13 of "Cutting Through Spiritual Materialism" by Chögyam
>> Trungpa.

>

>> Summary:

>

>> Cutting through our concepts with the sword of prajna, we discern
>> shunyata: non-being, void, emptiness, the absence of any duality.

>

>> The Heart Sutra is the best-known text on this subject.  In it, the
>> Buddha is portrayed as approving of Avalokiteshvara's
>> discourse. Shariputra with his analytic approach is the receiver of
>> the teaching. ...

> On Feb 29, 4:38 am, The Speaking Clock live.co.uk>
> wrote:
>
>
>
>
>

>> On 28 Feb, 00:02, monkeym...@hactrn.ch (Monkey Mind) wrote:

>

>>> Chapter 13 of "Cutting Through Spiritual Materialism" by Chögyam
>>> Trungpa.

>

>>> Summary:

>

>>> Cutting through our concepts with the sword of prajna, we discern
>>> shunyata: non-being, void, emptiness, the absence of any duality.

>

>>> The Heart Sutra is the best-known text on this subject.  In it, the ...

> Chade newsguy.com> writes:

>> Monkey Mind wrote:

>

>>> Chapter 13 of "Cutting Through Spiritual Materialism" by Chögyam
>>> Trungpa.

>

>>> Questions:

>

>>> Why do we insist so much on seeing things different from how they are?
>>> (from the end of the chapter)

>

>>> Is the "awakened state" something other than simply living in the here
>>> and now? (also from the end of the chapter)

>

>>> Emptiness can be understood as another facet of Not-Self, which again
>>> is another aspect of True Self. Do all of these actually point in the
>>> same direction?

>

>> I don't have any good answers to the above. ...