The term ‘real’ when applied to ‘what’s happening’ explains that we can’t deny the appearing and disappearing of specific phenomena. They are as real as mirages. We can’t grasp any phenomena. But the perceiving of mirages cannot be denied. If we apply the term ‘real’ to the capacity of perceiving, rather than to the fluctuating colours, sounds etc, then we give credence to the fact that there has to be a capacity to perceive so that perceiving can happen. Perceiving requires alertness. Alertness is just another word for awareness.
I understand that a term such as awareness can be a trap by triggering the belief that there is a separation between awareness and the perceived phenomena. Nevertheless, awareness is fundamental for any descriptions, statements, claims, perceptions. There is no harm in realising that what’s happening is fluctuant (subject to coming and going) and that the capacity to perceive is neither coming nor going. There is no harm in realising that the sense of ‘no-me’ is that undefinable space without measure in which phenomena arise and disappear. Let’s call it awareness. It is the capacity of perceiving.
Whatever happens is done by no-one, including the thinking. Even the imagination that someone is doing the thinking is done by no-one. All beliefs are done by no-one. To see this is self-evident and needs no belief. Not to see this needs beliefs to sustain the not-seeing, the main belief being that no-one is someone.
Knowing this brought me so much relief. I feel like a massive load just got off my shoulders.
Yes, beliefs are heavy. That’s why Paul (Paul Hedderman) calls it ‘travelling lighter.’
‘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)
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.
One of the cherished traps is to romanticise ‘seeing God’s face’ (Sufi expression). While it is the only fulfilling art of living, entertaining romantic ideas about it veils the seeing. It is best to drop romantic notions. Then, seeing (love) is not mixed with ideas. Rather, it is the perfume of being nothing and everything.
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.
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.
De: That’s not exactly so. When we say ‘we are everything’ that can be a misunderstanding. Something that appears (everything) is not. It only appears. Therefore we could say ‘We are and appearances arise and disappear in us.’ Appearances do not have the status of ‘being.’ As soon as we see that we are not any appearance (body-mind), we have removed the belief that any appearances are. They just appear. There is nonduality since appearances appear in Being. There is nothing outside Being (such as everything) to be in union with. Only Being is (real). Appearances may appear real but are unreal.
We are free. We are not the person that wants freedom. What we are is the freedom from identification with a person that wants freedom!
The seeing itself is the freedom. It is entirely neutral and unbound to any idea of identification.
If everything is nondual, how come, that the identification with a person is not us? One would theorise that everything is us and that we should not say that ‘the person is not us.’
Here is the answer: The identification with a person is, indeed, us. We are dreaming this identification as part of a bigger dream. Once this particularly annoying identification within the large-scale dreaming has been exposed as a dreamed image, the identification doesn’t continue.
In both cases, nonduality is a fact. In the event of continued identification, we believe to be a separate entity. In the event of seeing the mistaken identification, we see that freedom from identification with anything is what we are.
The point is that the seeing of ‘what we are not,’ namely a separate entity, is not in conflict with nonduality. It is the realising of nonduality.
What keeps going is the dreaming without identification with anything.
We see that everything appears and disappears within this freedom.