Belief

The ‘Born-Apparent’ Nisargadatta

Hello Friends,

Here is another small sequence of comments, should it be of some interest.

Comments in response to a YouTube audio with quotes from Nisargadatta:

Dietrich
The ‘born apparent’ cannot be led to its True Unborn Self. However, the recognition of the True Unborn Self reveals that the born is only apparent and therefore is not. Something that is not will never see what is.

daisilui
Dietrich, The ‘born apparent’, let’s call it the body-mind is the starting point that believes it can do something to arrive at the Self. Whether led by grace or by own persistence [or both], it must start from somewhere to get nowhere and to disappear at arrival in the realisation that it never actually moved. The mind is the only tool that leads one to the realisation that it doesn’t exist.

Dietrich
The term ‘mind’ is a broad term. The ‘born apparent’ is a specific application of mental activity that miraculously convinces awareness to believe that it is a separate entity. That believed-in, fake, separate entity is unable to see that it does not exist, that it is imagination only. The questioning of this belief is a mental act, guided by intuition. Thoughts can point in the right direction but the waking up from the illusion is a non-mental realisation. The same applies to creation as a whole. It does not exist; it only appears to exist. It only seems real to the believed-in ‘born apparent’. Both are unreal. They continue as Lila (light-hearted play) once Maya has been exposed as being an appearance only without any independent substance.

Two ways of experiencing

In response to a question in a video with Rupert Spira:

Dietrich
One way to deal with this question would be to distinguish between experiences that include the act of believing in a reference point (‘me’) and experiences without such a reference. Without such a thought-based, believed-in reference point, it would be clear that the knowing happens happily in a referenceless, centreless field of awareness. That’s why most ‘teachings’ question this reference point first. The recognised absurdity of such a believed-in separate entity naturally reveals the boundless nature of awareness in which all appearances come and go. The ocean is aware of itself – with and without waves. Thinking that we are a separate wave is obviously silly. In that case, God plays being silly.?

mrnibelheim
An insightul observation, thank you Dietrich! How would you distinguish between experiences which have and do not have a reference point? Could you maybe give me some examples to inquire into for myself??

Dietrich
Experiences with and without a reference point (me) are perceived by the same consciousness that everyone is. However, the (self-imposed) identification with the action figure ‘me’ distracts from this fact. Once the distraction has lost its attraction, this fact is clear. So the difference is clear seeing versus blindness. The experiences may be similar in both cases (say washing dishes). In the first instance, it is seen that boundlessness expresses itself in the act of washing dishes whereas in the second scenario an independent entity is believed to wash the dishes. In the first case, there is fulfilment, both regarding the sensing of boundlessness and regarding the perceiving of a playful expression as a fleeting flavour of boundlessness. In the first case, everything is fused with love, in the second case, experiences contain domineering elements of desire and resistance (I’d rather go to the movies) because of the inherent frustration of relating everything to a limited, seemingly disconnected me.?

mrnibelheim
Yes, thanks Dietrich, this makes very good sense, and I would say that in imagination I have been able to see this mind-body “me” as an expression washing the dishes – another expression – and those moments have felt “genuine” in the sense that I did not have to make too many concessions to conventional reality. But if pressed too far, the experience can become somewhat threatening to me because it becomes non-conceptual and “things,” including “me,” feel as if they are falling apart, which I suppose is not a bad thing, according to teachings such as Rupert’s, but I can’t say I find it rewarding just yet, though I can see how it could grow on me. Does this ring a bell for you? And if so, have you found that you were gradually more able and willing to go along with the apparent meaninglessness of events??

Dietrich
There may be an element of fear in the sense of ‘falling apart’. Falling apart is not rewarding for what falls apart. It knows that it’s doomed to expose itself as being non-existent. It just appears to exist. The activity of believing in it keeps its momentum. It’s not a question of ‘I should allow the falling apart’. It is more an issue of seeing what is truly the case. Allow resistance – to the sense of falling apart – to show up as much as it likes. Just see it when it shows its scary face (like a clown) without doing anything about it. It can’t stand the light of truthful exposure so it will go away by itself. Consequently, me’s absence reveals your authentic presence that is not scary at all. (Only the idea of ‘no me’ is scary to me – for obvious reasons.)?

mrnibelheim
A most helpful response, thank you very much! I find your sentence “It knows that it’s doomed to expose itself as being non-existent” comforting in a weird way, I suppose because in that view there is no “me doing or allowing” anything – a welcome relief from all the mental gymnastics which so many meditation teachers suggest.?

Dietrich
The sense of relief is a reliable indicator. It confirms a clear seeing that mental gymnastics are performed by ‘what you are not.’ Therefore, there is a natural letting go of interest in mental gymnastics. In that relaxation (relief) is the presence of what does not need to be acquired. It is already so. (It will never be acquired via gymnastics. Any attempted movement towards it is actually another misleading strategy of blindness to perpetuate itself.)?

mrnibelheim
Thanks for that confirmation, Dietrich. I have of late been able to see, as you say, that any movement towards relaxation pushes it into the future, and that turns it into an endless mission – the dangling carrot tied to a stick above the donkey’s head!?

Dietrich
The relief realises that the chase after the carrot keeps the donkey appear real.?

mrnibelheim
Yesss!!!

Dreaming to be the dreamt

In response to a video by Paul Hedderman:

‘The dreaming can’t be perceived; the dreamt is what can be perceived.’ The dreaming is an activity of seeing. That activity is the same as what Paul calls ‘conscious contact.’ Seeing is like the open sky, and conscious contact or dreaming happens when seeing releases the activity of ‘clouding’ – when clouds playfully arise and disappear out of the sky and without affecting its sense of ‘skyness’. There is no question regarding the nondual nature of this.
‘You are not going to meet the dreaming as the dreamt.’ Once identified as a cloud through a particular act of ‘clouding’ the playfulness becomes seemingly serious and the believing in duality is considered accurate, but it isn’t. That activity of believing can’t ‘unbelieve’ itself. Rather, it will fade away altogether by the sky seeing its error in relation to a particular identification with a cloud. That’s why Paul recommends seeing what we (the sky) are not. We are not what the activity of believing tries to manufacture, an independent identity. (from 44:00)
https://www.youtube.com/watch?v=2R8S4MoHvfY

A question of morality

In response to a YouTube video by Rupert Spira:

What we have available to verify any statement is consciousness. If we, as consciousness, identify with the belief to be a separate self, then trouble is generated as outlined in the video. If we, as consciousness, do not identify with such a hoax belief, then consciousness is aware of its formless nature, even while engaging in the dreamworlds of form and time. That’s why I can’t verify the statement that ‘infinite consciousness knows (=is aware of) only itself’ – meaning without perceptions. It continues perceiving via the senses and it perceives the flow of thoughts without sacrificing universality. In this case, the hoax of being a separate entity is absent. The dreaming is exposed to be a dreaming only, and its fleeting happenings are perceived with ‘benevolent indifference’ (Francis Lucile). Some call it universal love. Universal love is active in the middle of dreaming. The questioner’s aversion against violence is understandable but it undermines the questioner’s capacity for universal love in the name of morality. Consciousness, identified as the action figure, say the child offender, is driven by a conditioning that would have caused anyone with the same conditioning to be violent as well. Benevolent indifference is much more potent than a judgemental attitude that implies that ‘we are better than others’.

 

Free Will

In response to a YouTube comment:

The game is so well designed that it contains the notion of a free will of an individual and its execution. I agree that you, identified as a body-mind, will follow that belief or you see that everything is done by life itself. This is not another belief. The way to see this is to start realising that your body-mind is only an appearance, it does not have the status of Being. Again, this is not a belief, but you can allow for the possibility that it is so. Once you realise that the identification with a body-mind is based on memory (thought) and imagination and that Being is not something that thought and imagination can capture, then you will give less emphasis on focusing on and fixing the body-mind. It will then innocently express the directions of Being, without taking a mental credit that ‘you’, as an individual appearing, are in charge.

Omnipotence

Omnipotence (3rd godly aspect) includes the power of believing in the value of its mental activity to an extent where it distracts from itself, the source. The act of distracting can be exposed as ‘foreign’ as it pretends to be other than nondual.

In response to a beautiful video by Rupert Spira:

Veiling the screen is the most common, global habit. Repeating instant unveiling is portrayed as another habit that is ‘reinforced’ by like-minded people. That was also the purpose of genuine Ashrams etc. That second habit is getting used to seeing what is already the case, whereas the ‘veiling habit’ is repeating the act of believing what is not the case. In a way, the second habit exposes the fraudulent first habit. Once thoroughly exposed, the second habit is non-functional as there is nothing to expose as fraudulent anymore. Being of no use, the second habit has turned into a love affair with what is already the case.

To watch the video go here:

Feeling Happy

In response to the coaching of Cindy Teevens:

A happy feeling, not based on circumstances, is an activity that exposes its natural, nondescribable source. It should be clear that ‘not based on circumstances’ includes any beliefs about ‘to whom these feelings occur.’ A reference point would be another ‘circumstance’. One could say that this good feeling is suffocated as soon as any reference points are associated with it. That’s why happy stories can be so misleading since ‘happy’ is associated with the story’s action figure. Having said this, I also see that a happy feeling can be triggered by circumstances and then enjoyed to its fullest by ignoring the trigger.

This can be said to be one aspect of the ‘tantric’ way. The focus on ‘feeling happy’ is central to Cindy Teevens’ coaching. 

Do Something!

Doing is going on. Spiritual paths usually encourage personal development. That’s doing something to get somewhere. That’s what society understands since every conventional step in a lifestream focuses almost exclusively on a better tomorrow. So what’s wrong with that?

This ‘better-tomorrow’ drive can include the idea that tomorrow is the time to wake up to the boundless energy that’s closer than any thought about it.

It may feel like a disappointment to the ethically conditioned mind that the focus on personal development can keep us identified within the boundaries of time.

The point is that doing happens anyway in all areas of living. Personal development may happen anyway, practising a musical instrument may happen, improving a health condition may happen, financial issues may be tackled etc.

It would be a mistake to think that doing stops. Thinking, doing, expressing, creating, improving, are natural movements in time and will continue to be enjoyed.

The keyword is ‘natural.’ By that, I mean that these doings will happen naturally. Our almost compulsory, mental focus on the belief that something depends on a better tomorrow is the trap.

In reality, everything depends on the timeless energy that is present in every move. If our beliefs focus with priority on ‘moving to a better tomorrow’ then stress will replace naturalness, and with that stress comes the worry about tomorrow. At the same time, worry distracts from the only reliable fulfilment there is, namely the ever-fresh boundless presence of our true nature that is closer than our next thought about it.

Good musicians express that timeless presence, they don’t worry about the next note. Even when practising a scale to improve the skill level, the exercises can be done playfully, without worry about the outcome. The outcome will present itself anyway. In fact, efficiency increases when there is no worry since worry consumes a lot of energy.

On a global scale, suffering is caused by the effects of worry and self-concern.

The last point is that this self-concern will come up again and again as long as there is a disregarding of our true nature, a conceptless presence that can’t be measured, and that is closer… than the next thought about it.