a. A concept is a thought of a separate object together with a
name or identifier of the object.
b. Thoughts begin to arise in early childhood. The
infant's mind contains few concepts whereas the sage's mind sometimes may
contain many thoughts but the sage always sees directly that separation is an illusion.
c. Without thoughts, there
are no objects (e.g., in dreamless sleep, under anesthesia, or in samadhi)
because, by definition, an object is the thought of it.
d. Reality is not a thought. Rather,
It is absence of separation.
a. A belief is a concept which contains the concept of
attachment.
b. A belief that cannot be verified
by direct seeing is always subject to attack by a counter-belief. Therefore, it must be constantly reinforced by repetition of the belief.
c. Since Reality is absence of
separation, It cannot be perceived. Therefore,
concepts cannot describe Reality (but they can be true, see g and h below).
d. Example: A material object by definition is separate from other
material objects. Therefore,
material objects are not real. The belief that material objects are real
is constantly reinforced by materialistic culture, and is sustained only by
a failure to see the distinction between objects and Reality.
e. Although concepts cannot describe Reality, they can point to Reality.
f. A pointer is an invitation to see directly the distinction between an
object and Reality.
g. If a concept asserts or implies
the reality of any object, it is untrue. If
it negates the reality of an object, it is true (but not a description of
Reality). A true concept can be a
useful pointer to Reality.
h. Example: The concept that material objects are not real is true, and
is a pointer to Reality.
a. The world (the universe) is the collection of objects
consisting of the body-mind and all other objects. The world appears to exist in
time and space.
b. However, time and space are
nothing but concepts. They are not real.
c. Time is the concept of change. Since all objects change, all objects are temporal concepts.
d. Space is the concept of
extension (size and shape). Since
all objects are extended in space, all objects are spatial concepts.
a.
Thought always results in inseparable pairs of concepts (dual pairs) because every
thought has an opposite.
b. Reality is apparently split into dual pairs by thought. However, no
thought is real since Reality cannot be
split.
c. The result of apparently
splitting Reality into dual pairs of concepts is called duality.
d. The
two concepts of a pair are always inseparable because the merger of the
opposites will cancel the pair.
e. Example: "I"/not-"I" is a dual pair of concepts. If the "I" and not-"I" merge, neither concept remains.
a. Awareness/Presence is not a concept or object. It is what is aware of all concepts and objects.
b. It does not change and It has no
extension so It is time-less and space-less.
c. However, It is said to be space-like
because all concepts and objects
are said to appear in It.
d.
The terms “Awareness/Presence” and
“Reality” are equivalent conceptual pointers.
a. We are not a concept or object because We are what is aware of all
concepts and objects.
b. Therefore, We are
Awareness/Presence.
c. Because the body-mind
and the world
are objects, they appear in Us--We do not appear in them.
d. We do not appear in the body so We are not contained or restricted by it.
a. An object is said to exist if it is believed to be separate
from Awareness/Presence. It then also appears to be separate from other objects.
b. Existence is only apparent because
Awareness/Presence
always remains unsplit.
c. The apparently real existence of
objects is called illusion (Maya).
d. The sage, being only Awareness/Presence and knowing only Awareness/Presence,
knows that he/she is not separate from anything.
a. When
an "I"-concept is believed to be separate from Awareness/Presence, it is said to exist as
an "I"-object.
b. However, clear seeing shows that there is no "I"-object.
c. We are not objects and We do
not exist as objects. We are Reality (Awareness/Presence).
a. Whenever the "I"-object appears to arise, the not-"I" object also appears to
arise.
b. Then, desire for completion also arises,
including the desire
for the not-"I" object.
c. But, because fear/desire form a dual pair, whenever desire arises, fear also
arises, including the fear of the not-"I" object.
d. Thus, the not-"I" object seems
real.
e. Thought also
splits the apparent not-"I" object into a multitude of apparent objects, and
fear/desire makes them all seem real.
a. All apparent objects arise in Awareness/Presence.
b. Because physical space and time are apparent objects, they also arise in Awareness/Presence.
c. No apparent object is separate from Awareness/Presence. Thus, all apparent objects consist of Awareness/Presence.
d. Objects are not real as objects but they are real as Awareness/Presence.
e. Awareness/Presence welcomes/loves all apparent objects that appear in It.
a. Along with illusory "I"-object, arises also the
sense of
personal doership.
b. However, since there is no "I"-object,
there is no doer, no thinker, no chooser, and no observer.
c. Therefore, "we"
have no control. Thus,
whatever happens, happens. Whatever doesn't happen, doesn't happen.
a. Everything that
happens is only an arising in Awareness/Presence.
b. Only one arising is present at any moment. No other arisings are ever present
to affect the arising that is present.
c. Since no arising is present to affect the arising that is present, there can
be no law of cause-and-effect.
d. The concept of causality, i.e., that one
event causes another event, is
only
an arising in Awareness/Presence.
e. Since causality is only a concept, "I" can never do anything.
f. Because "I" can do nothing, neither can "I" choose. Thus, free will is
nothing but an empty concept.
a. The feeling of being separate is an arising that carries with it a sense of shame for feeling
isolated, alienated, lonely, and disconnected.
b. The sense of free will is an arising that carries with it the feeling of personal responsibility
for "my" past and "my" future.
c. The sense of personal responsibility is an arising that carries with it
guilt and regret for "my" past
and worry and anxiety
for "my" future.
a. Awakening is the realization that I am not separate and I have never
been separate. Therefore there is no shame.
b. Awakening carries with it the realization that I do nothing and I have
never done anything. Therefore,
there is no regret, guilt, worry, or anxiety.
c. Awakening is the awareness that Reality, which is what I am, has never been
affected by any concepts.
d. Awakening is the awareness that my true nature includes a sense of
Welcoming/Love.
a. Since direct seeing shows that there is no doer, there is nothing that the
"individual" can do to awaken.
b. Since
awakening transcends time, no practice that occurs in time can bring about
awakening. Thus most practices do not bring about awakening.
c. However,
direct seeing can bring about awakening because direct seeing is timeless
seeing.
a. Definitely not. There are many practices that will lead to less suffering. However, like all other actions, they are never done by a doer since there is no
doer. Therefore, "we" cannot do them. If they happen, they happen. If not, they
don’t.
b. Example: To see that there is no “I”, look inward for it and see that
there is none. See also that everything that happens, including all
thoughts and feelings, happens spontaneously so there can be no doer.
c. Example: To see that no object exists, look and see that all
objects are nothing but arisings in Awareness/Presence. Then, look and see that no object
could ever bring "you" peace. Finally, see that nothing can affect You
who are Awareness/Presence/Presence Itself.
a. We can go inward and downward and feel the breath. This takes us out of the head and the thinking mind and puts us in the body and the senses.
b. We can practice mindfulness and see that our attachments and aversions are nothing but arisings in Awareness/Presence.
c. We can become aware that all objects are nothing but arisings in Awareness/Presence and therefore cannot affect Us.
d. We can see that there can be no suffering in pure Awareness/Presence.
e. We can trust Awareness/Presence, which is our true nature.
f. We can rest in Awareness/Presence, which is our home.