‘Existence’ is a term that tries to consolidate the activity of appearing into a noun. The activity of ‘happening’, ‘appearing’ never ends up as a genuine noun. The term ‘existence’ is, so to speak, a fake term. Form is, as an appearing phenomenon, in that category if it claims to be real via a mental activity of believing that it is real.
The inherent substance in appearing and disappearing forms is emptiness. (The term ’emptiness’ implies that phenomena do not have an independent substance.) The only substance there is is unboundedness. Some call it ‘freedom’, Jim Newman may call it ’empty space’, Tony Parsons may call it ‘unbounded energy’. They don’t want to call it ‘awareness’ but they say ‘it is obvious’.
That sense of obviousness is only possible when the facts a ‘lit up,’ enlightened. ‘Enlightened or Enlightening awareness’ are terms they reject because there is no one to own such an awareness. Nevertheless, unboundedness is ‘obvious’ (quoting). That claim (that unboundedness is obvious) can only arise within the universal light of clarity – that could be called enlightened awareness.
These terms do not point to something special. They point to the obviousness of timeless ordinariness. These terms are only misconstrued by concepts that arise from a time-bound view. To prevent such misinterpretation, Tony et al. avoid them. At least, that is my explanation of why they avoid these traditional terms like poison.
Paul addresses the ‘Angst’ that probably most people have sensed at one stage before the sense of ‘I have never left’ takes over for good. The Angst is the last attempt of a thought activity to serve the prolongation of ‘selfing‘ (Paul’s word for a cluster of thought activities that assume separation).
Having resigned from serving the prolongation of selfing, thought activity enjoys frolicking in the space of freedom that never left itself. Here, the thought activity ‘travels lighter’ (Paul).
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 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 (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.
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.
Dietrich: The question I would ask is: Is the focus on the ‘about’ what is seen or on the seeing itself? The ‘about’ is never going to satisfy. To give ‘meaning’ – good or bad – is just another form of a comment (‘about’). A solution would be to let internal comments fade out by giving them less attention, simply by realising that looking for improved commentaries is not going to satisfy. In realising this, freedom and unconditional love are seen to be your nature. Frustrating self-talk doesn’t come near this. Comments can’t see this. Meaning can’t see this. It’s okay and joyful to see the impotence of meaning.
RESPONSE: the empty nothing doesn’t nourish nor satisfy. I don’t feel any qualities, no freedom nor love.
Dietrich: Thoughts assume an authority that thinks that it has to be served and filled with satisfaction. The issue is not that there is no freedom or love. The issue is that the imagined authority, demanding satisfaction, continues to demand like a 4 year old child (‘me’) that hassles mum (life) for ice cream after ice cream (satisfaction). That activity of demanding is the distraction from the freedom. However, it is not very efficient for the believed-in child to try to slap itself in an attempt to reduce demanding. It is more efficient to see that the mind recreates the demander – (the 4 year old) – from moment to moment. The demander is a believed-in thought product. By seeing this, the demander is seen through, together with the demanding, and what’s left is freedom from this tyranny. This tyranny is a blessing in disguise because the cherishing of such an imagined child is no longer seen to make sense. Once this is seen, eating ice cream will be a much more enjoyable activity as it is not polluted by the activity of demanding.
Directionless attention is devoid of thought, directed attention is ‘looking through’ defining concepts (thoughts). The attention is the same in both cases, as light is the same, no matter what medium it shines through, and no matter what it shines upon.
The issue is if the light has temporarily identified with concepts while passing through them or if it remains unidentified while passing through concepts. If it stays unidentified then there is ‘freedom from identification.’ The other scenario is a seeming imprisonment in the maze of conceptual enclosures.