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  Messages 47-43 deleted by author between 04-18-2013 10:24 AM and 08-04-2012 04:25 AM
42
Baba PeterPerson was signed in when posted
05-19-2009
06:59 AM ET (US)
Dear Andrew,

Through correctly interpreting my essay on 'depression', doing so in the context of The Awareness Principle, and then coming to a wholly appropriate re-framing of 'the depressive process' as 'The Awareness Process' (which made me think immediately also of a correspondig term -'The Awareness Position') you have made a fundamentally new and powerful contribution to THE most basic vocabulary of 'The Awareness Principle' and its Practice.

Indeed I can already see a way in which the explicit use of the term 'The Awareness Process' can be used to reframe the very articulation of both The Awareness Principle and The Practice of Awareness as such.

The task and opportunity that presents itself now is to set about defining 'The Awareness Process' (and 'The Awareness Position') independently of the issue of 'depression', and yet in a way that encompasses and integrates - as Andrew has already indicated it could - all the most basic elements of The Practice of Awareness as set out so far.

In this context, I see the term 'The Awareness Position' as potentially offering a new way of introducing what I have previously called the 'The Fundamental Distinction'and 'Fundamental Choice', being precisely that 'place' or 'position' from which we can abide in - be - the pure awareness of all that we are experiencing. This is what I have called 'being in awareness' or 'being awareness' (Sat-Chit).

Attaining and abiding in the 'The Awareness Position', whilst at the same time following 'The Awareness Process', then together constitute a summation what I have described as 'The Foundation Meditation' of The New Yoga - its basic Practice of Awareness.

The terms 'Awareness Position' and 'Awareness Process' also correspond to Shiva and Shakti - these being the quiescent and dynamic, source and manifesting dimensions of Awareness as such.

Awareness as such of course, is not itself a 'Position', but rather non-local, having no specific location 'in' space and yet at the same time being that spacious field within which the process of arising is constantly occurring and felt from a variety of different places or 'positions' within and around us.

The 'There is' (Awareness Position) is an egoless awareness which facilitates a deeeper feeling relation to all that 'is There' (Awareness Process). What 'is There' in this Position INCLUDES the awareness of an individual self or 'I'.

Thus 'The Awareness Position' cannot be a position taken BY the individual 'I’, but is rather a pure awareness OF that 'I'.

At any time and in any place "There is.." a specific bodily awareness of an individual identity, self, ego or 'I' - an awareness which is not itself the property or activity of that identity, self, ego or 'I'.

'The Awareness Position' therefore indeed needs to be felt and understood as an inner bearing, posture or 'mudra' - one which allows a continuing recognitive relation to and identity with pure awareness and the 'There is.."

Only that 'self' or 'I' which IS nothing but a pure and transcendental AWARENESS of selfhood (embracing all its unfolding and changing aspects, states and modes of being) can be said, in the language of the tantras, to be the ‘chaitanyatman'.

In terms of The New Yoga and 'The Awareness Principle', this is 'The Awareness SELF' (Shiva) from whose all-pervasive, non-local place or 'Position' the 'Awareness Process'(Shakti) constantly and eternally unfolds.

So now we have a newly evolved 'Trika' or triadic terminology for The Awareness Principle and The Practice of Awareness: The Awareness Self, The Awareness Position - and The Awareness Process. Together they make a Pentad - five being the number of Shiva.
41
Andrew Gara
05-18-2009
09:28 PM ET (US)
It has taken me some time to respond to the piece on Depression because I think(?) it marks some sort of watershed and thus I had to read it many times etc. Of course it could be that it is simply a watershed for me and not necessarily you but it seems to me that this small paper draws together the New Yoga and all of your previous work since Listening, Madness of the Market, Little Black Book. Probably a better way of putting it is that it puts all your previous work within the New Yoga. I’ll explain what I mean:

If I follow you correctly, babies, children and people develop abstract thinking (meditative thought?) through trying to express and communicate ‘absence’. I take this to mean that absence is in a sense, felt sense. That is, we have a felt sense of something which isn’t present, and if we can tolerate this absence then we can stay with felt sense until it expresses itself in thought through and within us. If we cannot tolerate absence then we go through the whole object relations stuff, the paranoid-schizoid position, the magical conversion of a ‘feeling bad’ (verb) into a ‘bad feeling’ (noun), projection, introjection etc, which doesn’t work in the long run anyway. Along with this we learn to become precocious scientists, having to try and read the ‘weather’ from the signals on faces, rather than a direct sense of inner reality, with the result that we develop calculative thinking.

But if we learn to tolerate absence, then we can allow ourselves to ‘sink’ into the pain of absence or whatever bodily feeling is there, LISTEN and allow it to change us, with the result that felt sense becomes embodied in and as us, in our thoughts, emotions and behaviour. In short the depressive process. And then we are able to enter the blessed state of meditative thinking.

Now starting off from TNY, the Awareness Principle itself makes clear that being in Awareness allows all the freedom we need to be able to ‘sink’ into anything, inner or outer, thus being changed by it, developing meditative thinking, and explaining why simply being conscious and not necessarily aware leads to all the problems of life. Thus the Awareness Process rather than the Depressive Process?

Having written that it seems so short, yet it took me a good few days of meditation to produce it!
40
Andrew Gara
03-29-2009
02:51 PM ET (US)
I found your recently uploaded talk to the Eastern Traditions Society ('From the Monotheism of Money to a New Monism of Awareness') masterful, an inspired piece.

From the profound connection of the title, to the owning by the senses vs owning as private property, to the absurdity of saying we live in a secular society - exampled by the worshipping of commodities as idols and icons, to why you are a Hindu.

But my favourite gem was the following: ‘Only if they themselves are rather like sleepers caught in a dream - so unawake or unaware that they are dreaming, that they feel forced to seek an explanation for everything they dream of in some particular thing – OR ELSE IN SOME INTANGIBLE AND UNKNOWN BEING IN ANOTHER WORLD – THE WAKING SELF AND WAKING WORLD OF WHICH THEY ARE UNAWARE’.

In coupling this with: ‘when we become aware that we are dreaming, an experience called lucid dreaming, that dream literally becomes more lucid - more clear and light-filled. That is because it is now permeated by the radiant light of awareness as such – that light without which nothing at all - not even what we perceive as physical light – would be visible at all.’

Let me explain. I finished re-reading it and proofing it this morning, I was standing in the shower preparing to go to the the market, wondering why both those quotes were churning around inside, what was their particular significance for me at this moment. When suddenly it came to me that when we become lucid in a dream, the blissfulness does not come from ‘knowing that this is a dream’ (BEING DREAMT BY THE WAKING SELF), (which is freeing in a way, but also a trap!) but the experiencing of being a dream self as an expression of the very light around us IN THE DREAM. I’m saying the most blindingly obvious here, but I realised that every time I have thought about lucid dreaming, and its meaning I have never really grasped the essence of it. Today I did in the shower! Right here, right now, Awareness is everywhere and everywhen, surrounding me, permeating me etc. Not in some beyond, or another world or another self but here, now. Moksha!
39
Baba PeterPerson was signed in when posted
01-07-2009
06:19 PM ET (US)
Excellent - brilliant - mapping of the dynamics of The Primary Dilemma onto illness. Illness as an awareness of potential selves - but also the often painful labour of giving birth to and embodying them, as new and autonomous selves, from a state of potentiality or pregnancy. 'The Agony of All That Is' in a shoulder, neck or headache! 'The Primary Dilemma' as something expressed or embodied in any human dilemma or 'dis-ease'.
38
Andrew Gara
01-07-2009
01:56 PM ET (US)
DIVINE AND HUMAN DILEMMAS AND DIS-EASE
 
I want to point out a correlation between 'The Primary Dilemma' (God's need to find a way to release all potentialities of awareness into actuality referred to in Peter's earlier post on 'Awareness, Paramshiva and 'The Dreaming') and the nature of illness (see also Peter's article on 'Awareness and Illness'). I believe that understanding an aware relation to illness in terms of what Seth called this Primary Dilemma can cast light on both, in fact on all human dilemmas.

Example: I find myself with a pain in the neck or shoulder. I don’t feel myself. I find myself in a state of discomfort or 'dis-ease'. From this feeling a sense of self develops and I start to experience and say, “I have a pain in the neck or my neck is stiff”. Of course I wish to free myself of that pain, but in owning or possessing it as something 'I have' I am trapped. "Everything is an Awareness" is of course one of the two basic axioms, maxims or mantra of The New Yoga of Awareness.
 
It means that everything we are aware of is also an awareness of something beyond itself.
 
The pain too, IS an awareness in itself of something beyond itself, for example an awareness of feeling something or someone as a 'pain in the neck' or an awareness of feeling I am 'shouldering' too much in my job.

Not yet RECOGNISING the pain as an awareness of this sort - it remains just a plain old pain in the neck.
 
It is only POTENTIALLY an awareness.
 
Peter has compared illness with pregnancy in his writings.
 
The state of 'not feeling ourselves' because we experience symptoms of dis-ease is a prelude to 'feeling another self' and giving birth to that new self - one that we are pregnant with in the way All That Is was pregnant with countless potential selves.
 
The pain in the neck or shoulder is therefore also the awareness of a pregnant or potential SELF.

I prevent this new self from being actualised through my sense of ‘mineness’ or ‘ownership’. The pain increases, I feel worse, my desire to free myself of the pain grows as the agony does. By virtue of feeling ill at ease, I gain a sense of being a self. I identify with what has emerged from a field of awareness and I identify myself as the being who ‘has’ the pain, and I theorise how I caused the pain by doing this or that, for example, sitting in the wrong position.

To free 'myself' of the pain, I must overcome 'anavamala' - the sense of it being 'mine'. By reminding myself that the AWARENESS of a pain is not itself a pain and not itself anything painful, I apply the 'Fundamental Distinction’ central to The Awareness Principle - between anything we experience and the pure awareness of experiencing it. In other terms I start to become 'lucidly awake', aware of the pain as a sort of waking life "bodydream" (PW). Applying The Awareness Principle to the pain means recognising that:

1. I am the larger awareness FIELD out of which the pain emerges and not the intense FOCUS of awareness that constitutes the pain.
2.The pain is an awareness of something that I can awaken to.
3.The pain is also a potential self that I can give birth to from the awareness of it.
 
The notion of God 'withdrawing-into-presence' introduced in “Awareness, Paramshiva and 'The Dreaming’” can also be correlated with an aware relation to illness:

The "withdrawal" is into the transcendental awareness of the pain (for example by identifying with the space around it). In doing so I open up a space OF awareness within which I can experience its 'immanent' aspect - taking time to inwardly experience the pain as a particular way of feeling myself - as a felt self. By thus "taking time to be aware" (the most basic Practice of Awareness) the feeling and self embodied in the pain will, in time, transform into another feeling and another sense of self. Reminding myself that the awareness of pain is not itself a pain, I am able to grant more awareness to the pain - feel it more. This in turn allows the awareness it IS to come to mind. It also allows a feeling of the potential self it is pregnant with to be felt in a bodily way and embodied - for example a self that feels able to no longer shoulder more than it wants to at work, or that can and does disattach itself from whatever or whoever was felt as a 'pain in the neck'.

Becoming lucid in the waking ‘dream’ of an illness, I can then fully become the new self through recognising what was merely a feeling that there was ‘more to it’ when I just wondered why 'I had' the stiff neck. The potential self too, is recognised in my thoughts and emotions, felt as a new bodily sense of self - one that is embodied through a new demeanour and behaviours.

Returning to the parallel with the Primary Dilemma - God's need to find a way to release the potential into actuality and the pain or "agony" that, according to Seth, he went through to do it - what I am suggesting is that not just 'my' pain in the neck but all human dilemmas and dis-ease are an ongoing expression and embodiment of that Primary Dilemma - since they TOO are a means whereby a potential awareness - and "potential selves" are actualised.

It 'was' through the Primary Dilemma that everything 'came' to be actualised, but it seems to be also an on-going template for anything that we can transcend and release ourselves from by releasing or 'giving birth' to the AWARENESS POTENTIALS and potential 'selves' or 'awarenesses' it bears within it.
37
Baba PeterPerson was signed in when posted
01-06-2009
01:10 AM ET (US)
CAUSALITY AND KALI

The important connection you make between the ticking of the clock and the cause-effect paradigm has a direct bearing on the delusion known in tantra as 'anavamala' - the reduction of subjective experiences such as hearing to the property of an individual ego or 'I'.

The belief in an 'I' that is passively hearing the ticking corresponds to the belief that the clock is 'causing' that 'I' to hear it. This reflects a general belief that subjective experience is 'caused' by a world of objects such as clocks - a belief which reduces subjectivity to a mere 'effect'. In reality however, our very perception of 'objects' such as clocks and of sounds such as ticking is itself nothing but a mode of SUBJECTIVE experiencing - arising from a field of pure awareness or subjectivity.

It was important too, that you recalled Michael Kosok's profound notion of the "endlessly once" - for this phrase is indeed key to understanding why it is that 'creation' is not something that begins in or belongs to a primordial 'past' but is something occurring constantly and continuously.

ALL events of manifestation or creation occur not just "once" in the past (the 'Once upon a time...' type story) or once in the future - but eternally or "endlessly" - in a "spacious present" or expansive "time-space" that spans and embraces both past and future. 'Kali' is another name for the ultimate horizon of this time-space of awareness ('kala' = time), out of which all actual events are constantly being born from the dark ('kal') womb or 'black hole' of potentiality that is the Great Goddess (Mahadevi/Mahakali).

This is one of the themes explored in more depth in my forthcoming book entitled 'EVENT HORIZON - Terror, Tantra and the Ultimate Metaphysics of Awareness'.
36
Andrew Gara
01-05-2009
07:53 PM ET (US)
THE PRIMARY DILEMMA AND TICKING CLOCKS

Woke up at 3 in the morning and ‘couldn’t go back to sleep’. I put it like that because I’m almost glad for these situations to play forth with awareness. Lying there and feeling the space around things and the silence around sounds. Heard the sound of the clock ticking and aware of the thoughts "Now I’ll fixate on the sound of the clock ticking and never go back to sleep". Then what came to me was a strange almost ‘double vision', an awareness uniting two seemingly distinct events. One was the clock ticking. The other was you writing in 'Absolute Awareness or Absolute Egoity' that:
 
"...ten thousand times each day the ego or ‘I’ works its way unawares into the life of every human being. It does so by appropriating for itself everything that emerges into experience from awareness, whether a perception, feeling or thought, and transforming the awareness from which it emerges into something quite different - the idea and experience of an "I" that is doing this perceiving, feeling or thinking, that 'owns' these perceptions, feelings and thoughts - and experiences awareness itself as its private property - the delusion called anavamala."

What came to me was that saying that I can hear the clock ticking is an example of the cause-effect thinking that afflicts the West in the light of the belief that things are simply present, there, waiting to be perceived. If we believe that, then of course a simple thing like hearing a ‘ticking’ sound must be CAUSED by something else - the clock. Ten thousand times a day we repeat this in ten thousand situations. I found myself in bed suddenly intellectually aware that there was no clock or ticking, there was a "playing forth" of the clock through its ticking, indeed a playing forth of the clock as such - a 'clocking' etc. In other words Paramshiva playing forth or releasing itself in the form of a clock and its ticking NOW, revelling in the joy of resolving Seth's account of the 'Primary Dilemma' (referred to in your essay on Awareness, Paramshiva and 'The Dreaming') by releasing from its ownership all potential things such as 'clocks', and all potential individuals that might look at or hear them.

In this way, I felt a different take on why we refer to ‘I’ ten thousand times a day. Because of the way we think about reality, that things are simply present, we feel that we are here, simply present, almost ‘waiting to be perceived by ourselves or others’, there must be a cause of that and that cause is the ‘I’. Just as the clock ticks so is the ‘I’ thinking, feeling, acting etc. And yet it isn’t like that. Intellectually I worked my way through the idea of Awareness ‘I’-ing, thinking feeling, acting etc. to a point where I've never felt it like that in that way before. And as I was lying there feeling the silence surrounding the ticking, I could sense Michael Kosok's wonderful phrase ‘endlessly once’. That is, that ticking is Shiva releasing that sound NOW and being released of that sound NOW - "endlessly once" and not back then. I got a real sense of just how present the Primary Dilemma still is and always will be the driving force.

Then I was playing with the question of why we must sustain the reality of God. It is obvious that if we are to save the earth and ourselves, we have to discover AWARENESS, take time to be Aware. If we don’t the earth will be destroyed as Seth says and another earth appear in its place and we have another go at it. So presumably, in order to not destroy earth, we must discover Awareness. That whole process is actually, like everything else, a process of dreaming it, feeling it, worshipping it (in the sense of me worshipping the search for truth) and finally giving birth to it. But it is obvious that if we destroy the earth, we have ‘fucked up’. Therefore to not fuck up - or undo the mess we have made, we must discover Awareness - which means re-discovering and, in the long run, sustaining and re-creating God as pure Awareness.
35
Baba PeterPerson was signed in when posted
09-26-2008
02:33 PM ET (US)

Wonderful to read your last post, so sourced in feeling awareness and the enjoyment of awareness bliss. Particularly loved this sentence of yours (though I took the liberty of pluralising the word 'consciousness':

"Within a vast field of awareness individual consciousnesses play on the surface constantly."
 
Question: what sort of face - what sort of look - could itself reveal and evoke the very type of recognitive awareness you describe - expressing and the bliss of it, charging the air with Prana and imparting its vital power of manifestation - Shakti?
 
Answer: the face and eyes of a Guru or God, formed and transformed to allow that pure awareness and its power of manifestation to express itself and communicate through it. The face of a Guru become the face of a God, or the face of a God become the face and eyes of a Divine Guru.
 
My full circle: firstly cultivating a new 'yoga of the face and eyes' in my teens and twenties, coming to understand my use of music listening for this as a practice of 'morphic resonation' (amplifying the subtlest of felt tonalities of awareness through letting them take precise form -'morphe' -in my facial expression and the look in my eyes).

Later using this to sense the soul inwardness of others through mirroring the looks in their face and eyes) and finally using face-to-face eye-contact as a medium both of healing and of tantric initiation as 'guru' - revealing the very face and qualities of the Divine Awareness through my own face and eyes.

And now the reverse - letting my whole being as Guru be recharged and cleansed by resonating with the face and eyes of the highest guru - the Divine Awareness itself - now emanating pure awareness and its power through the faces and eyes of the gods, of Shiva and of Devi (Kali).
 
This is 'The Power of Puja' - not just to see the Divine but to BE SEEN and meant by it's gaze; to mirror and identify with the meditative INNER gaze of Shiva revealed by his image (Murti) or to feel the fiery power of Kali's fiercely exuberant power of manifestation and all-penetrating OUTER gaze.

It is in this way that our Kali shrine can offer anyone an almost instantaneous experience of 'Shaktipat' - the 'descent of divine power' from the Mother, and a direct sense of her omnipresence in all things manifest and material. Just as the Shiv-shrine offers all an experience of profound awareness bliss through the deep stillness and repose in pure awareness that it's Murti embodies.
34
Andrew Gara
09-24-2008
03:19 PM ET (US)
I can’t help but express myself on my face. I am constantly expressing myself. And just as my face expresses or reveals the vitality and aliveness within, so does my body express and reveal the vitality and aliveness within awareness. That vitality and aliveness is Prana, the breath of awareness which pervades space.

We cannot NOT express on our faces what is within. That is, it is not that we, as egos, express ourselves, but that our inner being is expressive by nature, and since aliveness and vitality ARE, they reveal themselves as much as the body reveals itself. How could it be otherwise? Just as ‘I’ do not have thoughts or have emotions, ‘I’ do not have looks on my face. The look on my face IS the revelation of what is within.

I look in a mirror. There is my body and on my face is a ‘look’, which reveals an inner world. There is a non-dual reality, I am not just a body. Awareness looks in a mirror. There is an unbounded field and on that field, beings, which reveal an inner world of vitality and potentiality. It is not just awareness. There is the power of awareness manifesting constantly as beings. Looks and postures are constantly being born on my face and in my body. They are constantly emerging from an inwardness, and ‘play’ on my face and body, and we cannot stop them from doing so. That is, they are part of the base structure of reality. Awareness (Shiva) and the power of awareness (Shakti) are equiprimordial. The potentialities of awareness are constantly being born as beings, and play on the face and body of awareness. They are born from the womb or matrix of awareness just as looks on the face emerge from within.

The revealing of what is within awareness IS beings. Within a vast field of awareness individual consciousnesses play on the surface constantly. When I look at another person, the meaning of that person, what they mean and intend, is revealed on their face and posture. It is all there made manifest as the look and posture. Nothing is hidden, there is nothing behind the body. All is a revelation of a person’s intent. I understand the meaning of an individual’s existence just through being present and opening myself to what is in front of me. Similarly with Awareness itself, the meaning and purpose of Awareness is all there, revealed. There is nothing hidden, nothing to be ‘worked out’. Just as the meaning and purpose of an individual is all there to be read, so is the meaning and purpose of Awareness all there, revealed. It is ‘the looks and postures’ on the face and body of Awareness - beings. That is why Seth said, the purpose is being as opposed to non-being!

The entire world and everything in it is a sacred revelation of the Divine. Texts are a revelation of meaning. We read them, and the meaning is revealed. The Divine manifests AS the world, thus the world is its divine manifestation, its revelation. Just through being present to the world we are present to a miracle.

The real meaning of Heidegger’s recognitions of things not simply being there, present, like mere end 'products' of a Big Bang or a God - is that things are a revelation of the divine, that is they are constantly being manifested NOW! Right NOW! Right Now, the Divine is manifesting them, playing them as if on an instrument - NOW! The divine is lovingly maintaining them in their own existence NOW! The divine is constantly plucking the strings, playing things and beings NOW! All being is be-ing, not the presence of things but their presencing.

In other words I grasped a real sense of the world and objects as emerging from and a manfestation of, an inner world of vitality and aliveness. Intellectually, of course, I always knew this, but not until I looked in a mirror and noticed the blindingly obvious, did it occur to me that faces reveal an inner vitality or aliveness and that this was a perfect metaphor for creation itself. There was something uncanny in seeing that in a mirror, there is not just the body present, but that it is merely a ‘stage’ for the ‘play’ of feelings and states of awareness. It is a non-duality in itself. Then it came to me that the whole universe was such a ‘play’ on the face of Awareness.

What joy, what bliss.

“ nothing can be more evident to anyone that is capable of the least reflection, than the existence of God, or a spirit who is intimately present to our minds, producing in them all that variety of ideas or sensations, which continually affect us, on whom we have an absolute and entire dependence, in short, in whom we live, and move, and have our being.”

“That the discovery of this great truth which lies so near and obvious to the mind, should be attained to by the reason of so very few, is a sad instance of the stupidity and inattention of men, who, though they are surrounded with such clear manifestations of the Deity, are yet so little affected by them, that they seem as it were blinded with excess of light.”
 
George Berkeley

I was walking around yesterday and it came to me that just because there is a world, that is all the proof of God we need. If awareness is not a product of the body which is self evident, then the world is a manifestation of the Divine (awareness).
33
Peter
07-11-2008
04:37 PM ET (US)
What a way we have come! Though I wrote that last Karika on ‘IT’ for you I knew that in some way is constituted a sort of philosophical 'capstone' to the pyramid of my work - being perhaps the simplest yet most refined expression of the transcendence of Anavamala (my-ness or mineness of experiencing) that has ever come to me. Then your post in respons,itself an expression of what might be called THE Tantric Experience: the experienced unity of pure awareness and sensuality; the experience of pure awareness not only recognising but tangibly sensing all things as the sensory presencing or 'ing-ing' of ITSELF - as that which bodies all bodies and is the very Be-ing of all beings.
 
And then hidden connection your letter hinted at between the inner 'sound' of things and their sensory manifestation - a connection so central to the message of 'The Qualia Revolution' into which you said you had been drawn to dip again. The connection: that the outer sensory qualities of things, their sensed weight or lightness, brightness or darkness, dullness or radiance are the outer sensory form (morphe / rupa) taken by corresponding qualities of feeling tone (dhvani) Thus by giving meditative awareness to the outer sensory qualities of a things - the material it is made of, its texture and shape, colour and brightness, heaviness and density etc. we can begin to 'hear' their form as a 'sound' - as the formed outward expression of a fundamental tone, a form stabilised but ever-presencing through resonance with that tone. Thus my faux leather tub chair has a silent 'sound' quite different from my picture of Bhairava. Meditating the eyes on the face of my Bhairava (re-attached), the whole picture - as a thing - reveals itself as a very high-frequency flashing forth (sphuratta), as it were manifesting itself anew every nano-second.
 
In contrast, when I give awareness to my tub chair I sense the weight of the chair despite the inner softness of padding, its surface is only reflective of light in a subdued and partial way. Like its rounded shape and deceptive weight its overall tone has a somewhat fullsome and round, but also rather heavy dull or flat tone - and yet its gently shimmering blackness and low centre of gravity both manifest a tone of groundedness that carries with a sense of immanent power.Through awareness of the specific sensory qualities of the tub chair I come to sense them as the very form taken by the qualities of a fundamental tone that it embodies and gives form to. The form is a sound.
 
Put in other words: Rupa, the outer form of a thing is also Nada, inner sound - the form being resonant ('morphic re-sonance') in all its sensory qualities with a fundamental tone of feeling (Dvhani).
 
Then again, however, each thing is itself no mere manifest material shape, form or Rupa but also a face of awareness (Mukha) embodying a particular gestural comportment or Mudra - one which in turn is the materialisation of its Mantra - this being the Mudra 'heard' as the form taken by a unique tone of awareness.
 
Everything is a face (Mukha)and gesture or comportment (Mudra) of the absolute awareness, motionless yet immanent with vitality, like a great 'still life' picture. One way of evoking the 'acid trip' like heightening intensity of sensual experiencing you reported is to suggest to people that they look at things as they would as if looking at a great still-life painting of them - one brimming with invisible inner vitality - and how should sense the felt tonalities of their shapes and colours as she would those of a still-life. And that while looking at things with one's eyes, one should also give more awareness to one's chest - thus coming to also feel what we see them from and within our chest surface.
 
Found your new 'Averyism' most clever and intriguing. Stillness as the 'constant velocity' (frequency, pulsation...tone?) of presencing vs movement as acceleration from (...and around) a still point of motionless stillness. And your final line about taking on a particular mudra anytime you wish - intensifying a heightened awareness by bodying it in a way resonant with it. The essential principle of 'morphic resonance' as I have so often explained it.

As for symphonies, what is wonderful is that the 'same' Beethoven symphony can never performed more than once - even by the same orchestra with the same conductor! Every performance is new and fresh also because of its unavoidable difference to all others. Every symphony is quite literally inexhaustible in its possibilities of expression - in what it can express and how.
Edited 07-11-2008 04:39 PM
32
Andrew Gara
07-11-2008
03:29 PM ET (US)
Thought I’d keep you up to date with my experiencing. I’ve wanted to find a way to be aware all the time and this involved ‘remembering’ - that is, not forgetting to be aware as you wrote. I’ve also wanted to tie together all the reflections on Samuel Avery stuff that were triggered in me. And I’ve wanted to connect together these two streams with something you mentioned - to give my sensory awareness as much to to ‘objects’ as I was doing to my body. It all seemed to ‘come to a head’ after reading your little ‘IT’. I was looking at a chair in my room, gazing at it, and it came to me that it was a verb, not a noun. That is, even in its complete non-action, just seemingly sitting there, present, immobile, THAT was ‘action’, ‘activity’, movement, and that it was the activity or ‘doing’ of Awareness. I think before I was always conceiving (without knowing I was) of ‘ing’ as, say, the movement of a tree’s branches (what the tree was doing). I think that I was conceiving of ‘oranging’, chairing, bricking, etc (I’m talking of ‘objects’ here) as something that these things did, while believing that I wasn’t, if you catch my drift. For when I was gazing at the chair, I could feel and knew that the chair itself, whatever it was, was in its essence, awareness chairing. I suppose what I am saying is that I have rid myself of the concept of ‘movement’ — things don’t have to be ‘moving’ in order to be a verb or a process! Not such a surprise when you consider that I have been intending to meditate while not moving! In fact, you could say, poetic justice! From that insight I quickly moved to there being no things at all as things simply present, waiting to be perceived! The sun is shining. No, Awareness is shining! It manifests as ‘the sun’ and shines through that manifestation. There actually is no sun itself which is shining. In the same way as in meditation, when I have a thought that I take as ‘mine’ (Anavamala) I not only step back from it, and identify with Awareness, thus confirming that the local Identity, Andrew Gara, is just that - a local identifying of this thought as belonging to the manifestation – but also step back and see that both the thought AND the local
manifestation are the manifesting or presencing of ‘It’ - Awareness.

There is no sun simply present. There is only Awareness presencing as ‘The Shining’ of the sun, the bluing of the sky, the bodying of the body. I then felt something extremely difficult to put into words but it involves a thought from Samuel Avery. It went like this. If, in my simple fleshyness, still and unmoving, I am a verb, a presencing of Awareness, that could be likened to a state of ‘constant velocity’. And thus any action which ‘I’ perform, say, have an idea, or decide to walk to the kitchen, could be likened to ‘acceleration’, a change in velocity, velocity ‘velociting’. And in gazing at the chair I felt it like a ‘sounding’ of Awareness. Just as sounds emerge from silence, and only ‘exist’ while the strings are being plucked or the keys pressed, so do ‘sights’ like a chair, emerge from the silence of Awareness, and ‘exist’ only as long as Awareness keeps playing the ‘chair’. I write every day. A baker bakes loaves of bread every day of the week. How many times has Beethoven’s 5th been played since he wrote it? How can people go along and here it for the 50th time? How can an orchestra perform it more than once? We constantly do the ‘same’ things over and over again. How else could we
do this and get fulfilment from it, were these repeated things, not constantly new and emerging fresh from Awareness? I could feel around me the utter newness of each moment, of each thing.

Finally on my walk this morning, as I meditated on your particular way of seeing the Atman in the eyes of your mirror reflection, I began to feel the Awareness self in a certain ‘mudra’. Totally in Awareness I could feel the cast of my face, how it felt in my eyes and cheeks, as if there was a certain smile on my face. This all went with a certain ‘idea shape’ — a feeling of ‘my outer gaze turned inwards as my inner gaze turned outwards’. I can best summarise this whole experience by referring to what it feels like when I am in an accelerated state of consciousness (to use Jane Robert’s terminology) usually while reading. A certain relaxed alertness, a taking in of the words, while feeling them out inwardly, a waiting, a an awareness attuned to the slightest bodily feelings and an awareness attuned to the words. That was how I felt on my walk. As if I was ‘intending’ to read the environment I was in like reading a page and waiting for felt
sense to come to me. I was giving my awareness to the environment around me as I give my awareness to text I read, allowing it to shape me or me to shape myself to it. There were times on my walk when the environment was ultra alive, sparkling, luminescent, like on acid. I can take on that ‘mudra’ anytime I want. I can evoke that feeling in
my face and quickly body it completely. I can feel the act of identification shift from Andrew Gara, to It Andrew Gara-ing.
31
Peter
07-11-2008
02:37 AM ET (US)
‘IT’

The presencing of the Sun is ITS shining
The presencing of the blue sky is ITS bluing
The bodying of the body is ITS bodying
  
Yet this IT is not the Sun, and not the sky
IT is not blue and it is no-body and no-thing
 
That which presences is not the presencing of any
Thing but of IT - the Absolute Awareness.
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