In response to comments on a video by Tony Parsons:
The misunderstanding in these discussions arises because the terms are not very well defined. For example ‘God’ is a word that can mean a lot of different things. I am not against the idea that there is a hierarchy in the world of appearances. The ‘top’ leader in such a hierarchy could be called ‘a Personal God.’
However, anything ‘personal’ is part of the ‘virtual’ world that is derived from memory. All these discussions are memory-based, including the citing of so-called holy scriptures. To see these virtual constructs as such is a somewhat courageous step as it dismantles any support from memory. You are truly naked, even naked of your self-concept.
Realising this is freedom from the hypnotic influences of the virtual world. It is not rejecting the virtual world. It’s only seen to be ‘virtual’, ‘made-up,’ another word for ‘created.’ It is not ‘believed’ to be virtual – it is SEEN to be so. The seeing is real. Saint Francis of Assisi: What’s looking is what we are looking for. We can’t ‘believe’ in seeing. Seeing is happening anyway.
..in response to a comment about J Krishnamurti and Schopenhauer:
Interestingly, the sense of ‘no lack’ does not cause inertia or phlematism. It’s more a truly ‘self’-less situation in which the already present ‘no-lackness’ expresses itself joyfully. Children play in a sand castle without a felt need to entertain any meaning.
JK would agree with St Francis of Assisi who said: “What we are looking for is what is looking.’
We can verify this by sensing that the ‘looking itself’ has no lack. It is the mental identification with a ‘me’ that
1. believes that it causes the seeing (how ridiculous to think this) and
2. interprets/defines/relates to the apparent objects (what is ‘seen’)
Those two mental activities result in a sense of lack and cause the striving toward no lack. Hence the yearning for meaning – in the hope that meaning will fill the sense of lack. It won’t. To realise the ever-fresh, timeless ‘looking’ (fundamental awareness) is what Krishnamurti is pointing to – and many others. Schopenhauer’s interpretations can lure the mind into dwelling on theory. Once done with it, the actual realisation of what JK is pointing to is more rewarding.
Since listening to Krishnamurti in the 70’s, a lot has shifted, and the essence of his message is available through many living people. There is less of an aura of ‘specialness’ these days – representatives for this would be Paul Hedderman, Sailor Bob Adamson and Tony Parsons, for example, and there are so many more, including very young ones, such as Paul Smit, Lisa Cairns and others. You will find that the pointers to freedom have become even more radical and direct. For a more gentle guidance, Francis Lucille and Rupert Spira may be preferred by some who have not recognized the fact that their identification with a separate person is maintained by a mental activity, called ‘believing.’
When you feel lack, your meaning is to feel no lack. When there is no sense of lack, there is no need to add meaning to life. That is only seen when the imagined ‘I’ is not imagined any longer. The absense of this imagination reveals fullness.