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Susie:

Can it last forever?
-------------------------------------
xan:

*It* is forever.
As we awaken
from our dreams of the temporary
there we are as we always were
Silent and whole and love.
-------------------------------------

Surrender

It's now
or never
-------------------------------------

Tim:

Surrender to what?
-------------------------------------

xan:

surrender past and future to this Moment
surrender identity to boundless Heart
surrender ideas to Unknowing

surrender struggle to Effortlessness
surrender all my small stuff to Vastness
surrender doing to Being

now now now now now now now now now

surrender everything I think is going to One
-------------------------------------

peondon:


Can't speak for others but thirty odd years ago plus I
surrender to "what is".......just gave up desire, with
the barrel touching the temple, and I guess it's fair
to say "all heaven broke loose".(S) and (G)


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________________________________________________________________________


Dan:

Beyond self or world, I am. Beyond mind or body, I am.
--------------------------

Ashoka:

Sir, how did you come to know of this. When did it happen. How has your
vision changed. Can you share, if it is not too personal.
--------------------------

Dan:

The "personal self" went through quite a lot before it lost everything
it thought it stood on. But the vision doesn't belong to that self. The
vision is only "Itself". It is One, of One, and Itself never came into
being or went out of being. My "personal" vision changed
when I realized I didn't have to anticipate anything, could *be* "one
moment at a time". All simply is as it is. This One Moment simply
*is*. So I came to know of it *now* -- this moment. It happened *now*.
What happened was "this," or "myself". There is nothing that needs to
change or be changed. -- with love --


________________________________________________________________________

Dan: my intention is to wish you Truth, only Truth, always Truth --
being in Truth and nothing but the Truth (so help me God) -- with love
--------------------------------------

Welcome to the Cloud of Unknowing. Enter and lose distinctions.
Lose distinctions and then lose your awareness of losing distinctions.
Lose the loss of distinctions and then "return" to friends, family,
colleagues - your responses will fit in perfectly - no self-conscious
"detachment" - simple responses to each situation - a perfect "fit"
with the situation. Karma being played out is no-karma when seen
from the Cloud of Unknowing... -- with love --


________________________________________________________________________

LBIDD:

What is the problem? What is the very heart seed of the problem? The
Buddha said the problem is desire, but it seems to me that the problem
is faulty responses to various and sundry cues. But fine tuning one's
response system isn't exactly an attainment worthy of the ancient
rishis. So what really is the problem?
---------------------------------------

Tim:

Perhaps the belief that there is a problem? :-)
----------------------------------------

Skye:

who is seeing what problem?
---------------------------------------

Dan:

The problem, at its heart is the desire "to have" and the
associated anxiety about loss...
faulty responses to cues are the result of the
interposed "one who reacts" - that self which is built
of associations about what is desired, what one
has and can have, what one has lost, fears losing, and
is likely to lose in the future...
---------------------------------------

Xan:

The problem is false identity.
What you assume to be You is a collection
of ideas, memories, expectations, desires,
responses. These ideas and images serve as
a veil over the reality of you which is undefinable,
unboundaried and eternal.

The truth of you is found only in the present
moment, in the Silence between, beyond and
beneath your thoughts.
----------------------------------------

Gene:

The problem is the socially conditioned assumption that our original and
aways heartbreak is bad.

If we allow ourselves to realize the nature of our original condition,
that it is not bad, then there is no problem.

The socially conditioned assumption that our original condition, one of
longing, of heartbreak, is a bad thing and is a suffering that indicates
that we are incomplete, has spawned a multitude of 'saviours'. Some of
these 'saviours' are ideas, some are reputed to be people. These
'saviours' are very tempting, for one who assumes that heartbreak is a
problem. Eventually, however, each seeker realizes that they cannot be
'saved' by any of these saviors. At that point, the real struggle may
actually occur; the struggle to come to grips with reality, naked
reality, which is our original condition.

Buddha said that suffering is caused by 'dukkha'. Dukkha is defined as
'the assumption of incompleteness'. It is our assumption that we are
incomplete, which causes us to thus assume that our experience is one of
suffering. In our assumed suffering, we seek wholeness. By such seeking,
we suffer.

If we can stop for a while and examine our original condition, we can
see that we have concluded in error (with a lot of help, from our
cultures) that we are actually suffering. We suffer from lack of
understanding and nothing else. And our main misunderstanding is our
_assumption of incompleteness_, or as Buddha called it, "dukkha".

To remove dukkha, is to surrender to our original condition, which is an
attraction; It is not a neutrality.

This is why so many 'realizers' proclaim their 'love of G-d' as their
ultimate statement of reality.

It may be hard to realize this simple thing. Attraction does not imply
lack; instead, it implies the completeness of our given relationship
with G-d.

The desires of a 'profane one' are those desires which ignore the
wholeness of our given condition; it is those desires which are
indicative of the ignorance which results from the 'dukkha'.

Assuming wholeness is permitted at any time; to do so will remove one
from the arena of insufficiency which is the common human drama.
Typically, humans derive their only identity from this common human
drama; to do so is to also initiate a search for what we already have,
which is this gift of Being.

To allow wholeness is to allow the falling-away of what was taken up in
compensation for assumptions of 'unwholeness'. Thus denuded of the
clothing of shame, the underlying pride also disappears.

In summary, what is wrong, is our assumption that something is wrong.


________________________________________________________________________

Gene:

...Xan stated ...that 'some things do not fit neatly into packages of
understanding'. Maybe we could tolerate a little messyness, to unwrap a
few
of those packages, and see what they might contain? I can handle that. I
do
not always need *precise* and *clean* allusion, to appreciate the
offering
or thrust of the writer. If what is going on with this is to have to
state
the adherance to a 'party line', then I may have to start a new party.
Messy is Okay with me. Call me an infidel.
________________________________________________________________________
*********************
________________________________________________________________________
________________________________________________________________________


Jerry posted:


The Pathway of Nonduality

by Raphael

Chapter 6

Metaphysical Realization (concluded)

And Samkara comments: "Asparsa is the yoga without sparsa:
contact or connection with anything at all; it is of the
very nature of Brahman [Absolute]. Those who know Brahman
call it by this name; in other words Asparsa-Yoga is that
which is free from all relation. It becomes a blessing for
all beings.... We can say that the enjoyment of any
particular type of object may bring happiness, but not
constant well-being [we stated above that the happiness of
the empirical ego is always contingent and fleeting because
it is based on external factors]; this yoga, instead, brings
blessings and at the same time stable well-being, because
its nature is beyond the non-permanent. Besides it is devoid
of opposition. Why? Because it is devoid of contradictions
[individuality is based on opposition because it expresses
itself upon the ego/non-ego plane].... The idea is that this
truth can only be realized as consequence of an impetus the
crowning of which is awareness of the atman as sole
Reality.... The non-discriminating fear, while practising
this yoga, is the extinction of their individuality,
although (asparsa) is beyond all fear.

Those who believe the mind and the sense organs to be the
snake superimposed on the rope, therefore having no reality
independent of Brahman, identify with Brahman without fear,
enjoying in a natural way that eternal peace called
emancipation, which depends on no other factor."

Those who think that the psychological or empirical ego is
their true reality undoubtedly fear metaphysical realization
because they beleive they will extinguish, annhihilate and
lose themselves. And wanting at all costs to avoid the death
of their ego -- which is in any case perishable -- they
invent philosophies and sciences to support and satisfy
their insecurity and incompletelness.

This philosophical vision is typical of the present day
where the mirage and illusion of the 'golden calf' appears
as the solution to the 'well being' of the ego.

Q. So Asparsa realization has no other aim than to actuate
oneself in metaphysical Unity?

A. The dualist philosophy cannot lead to the realization of
metaphysical Unity. At most it can achieve a mathematical
unity which implies duality and which is not the Absolute.

On the contrary, true metaphysical realization implies
actuating our most profound nature which is Non-duality.
Now, our true nature (not that illusory 'second nature'
represented by our empirical ego) is achieved by an act of
Knowledge and of Identity.

To disclose our true nature we do not need any particular
physical or mental 'exercise', though they may be used at
the preparatory stages, but we have to eliminate the
qualitative superimpositions that have been projected upon
the Self-Being.

Q. Is metaphysical realization a question of knowledge,
then?

A. This question helps to clarify further the concept of
'actuation' or of 'potentiality' and 'act'.

Metaphysical Unity is pure actuation and excludes all
passages from potentiality to act: to speak of the eternally
present and infinite Being in terms of even theoretical
phases is impossible. The Ever Present has no history, it
has no actuation, it has no movement because it has no
generation (ajati). Metaphysical realization, rather than a
question of actuation-realization as presented above, is an
act of immediate knowledge and awareness, because pure Being
is not attained by steps or through supports, nor can pure
Being be grasped in the process of actuation.

If we fail to understand, though, through intellection, what
we are and what we are not we shall always remain in the
sphere of sensory perception and of subject-object
otherness.

Q. However, many kinds of yoga and religious doctrines adopt
empirical media rather than Knowledge.

A. Most people, by means of empirical media, 'actuate'
samadhis which imply simple experimentation of individual
states of consciousness, states outside of the dense and
gross sphere.

Individuality is not confined to the corporeal state, but
extends also into the subtle, though substantial, one.
However, in the subtle
and

even in the causal state (the three levels of existential
manifestation) we are not in the realm of the Absolute or in
the metaphysical sphere.

Pure Being is attained through Being, through a
consciousness awakening which resolves itself in Identity or
in being Being.

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