Spiral dynamics and judgment

[Joseph Maynor]

1 hour ago, Someone here said:

How is that sir ? Help me to understand. 

 

I think it comes down realizing there is no you that's controlling anything in the movie.  You're Watching the movie, not in the movie.  This realization brings a kind of constant peace.  That is what Bliss is.  It's realizing that nothing happening in the movie can hurt me.  So it's knowledge of the true nature of the Self where you realize there's nothing to be afraid of.  Clinging to happiness is seating the Self in the Joseph Maynor character and trying to control the movie so that Joseph Maynor is as happy as possible.  But in the movie, no hero stays the hero indefinitely.  That would make for a lousy movie because it would lack the drama of duality.  We want to see the hero fall and we want to see the antihero rise.  That's infinity.  There's a little bit of happiness in misery and a little bit of misery in happiness.  Happiness is miserable because the changing cannot be made the changeless.  "Brahman [the Changeless] transcends all worldly attributes . . . [T]otal eradication of the seed of worldly existence" -- Adi Shankara, (my word "the Changeless" added in brackets).

Edited June 8 by Joseph Maynor

[Someone here]

43 minutes ago, Joseph Maynor said:

 

I think it comes down realizing there is no you that's controlling anything in the movie.  You're Watching the movie, not in the movie.  This realization brings a kind of constant peace.  That is what Bliss is.  It's realizing that nothing happening in the movie can hurt me.  So it's knowledge of the true nature of the Self where you realize there's nothing to be afraid of.  Clinging to happiness is seating the Self in the Joseph Maynor character and trying to control the movie so that Joseph Maynor is as happy as possible.  But in the movie, no hero stays the hero indefinitely.  That would make for a lousy movie because it would lack the drama of duality.  We want to see the hero fall and we want to see the antihero rise.  That's infinity.  There's a little bit of happiness in misery and a little bit of misery in happiness.  Happiness is miserable because the changing cannot be made the changeless.  "Brahman [the Changeless] transcends all worldly attributes . . . [T]otal eradication of the seed of worldly existence" -- Adi Shankara, (my word "the Changeless" added in brackets).

I see your point ..but notice that this is a limited perspective. So it must be false at some level .

Spiritual seeking is not what you (ego/mind) seek. It's the energy inside you when it wants to reach its imagined destination(reality is endless so there is no destination). And realization of this is what these neo advaita  folks call liberation ..Moksha and Nirvana .

Normally spirituality begins when you realize you are unhappy with something in your life. When you don't find a sense of meaning in your life. When certain events cause you to turn inwards and forcing you to confront the reality of the world...and make you question what is real happiness? What the hell am I Donig in this existence? The journey begins by that question..and continues on until you realise its futile to have the answer because reality is so fucking profound and infinite to fit into your little human chimp mind .(not calling you specifically chimp but you get my point (.

God bless ya man 🙏

[Joseph Maynor]

5 hours ago, Someone here said:

I see your point ..but notice that this is a limited perspective. So it must be false at some level.

 

Yes.  It's a pointer.  I like how Advaita Vedanta defines direct experience to get at it from another angle.  This is different than people usually think about direct experience.

 

From ChatGPT
 

Q: What is direct experience in advaita Vedanta? (selections from response)

 

In Advaita Vedanta, direct experience (anubhava) refers to the immediate and intuitive realization of the non-dual nature of reality, where one directly perceives their true self (Atman) as identical with Brahman, the ultimate reality. This experience transcends ordinary perception and intellectual comprehension, leading to a profound and transformative understanding of one's true nature.

• Nature of Direct Experience: This experience is not sensory but transcendent. It is an immediate, intuitive realization of one's true nature as Atman (Self) and its identity with Brahman (the ultimate reality). This experience is beyond the mind and intellect and is often described as self-evident, unmediated knowledge.
• Immediate and Intuitive Knowledge: Direct experience is an immediate, non-conceptual, and intuitive understanding of one's true nature. It is not mediated by the senses or the intellect but is a direct apprehension of the self as pure consciousness.
• Beyond the Mind and Senses: Direct experience transcends the limitations of the mind (manas) and senses (indriyas). It is not something that can be comprehended through thought or sensory perception but is an immediate awareness that arises when the mind is stilled and the ego is transcended.
• Validation of Scriptural Teachings: While scriptures (shastras) and teachings of the sages (gurus) provide guidance, their ultimate purpose is to lead the seeker to this direct experience. The teachings are validated through this personal realization, as direct experience confirms the truths expounded in the scriptures.

[Joseph Maynor]

9 hours ago, Someone here said:

What the hell am I Donig in this existence? The journey begins by that question..and continues on until you realise its futile to have the answer because reality is so fucking profound and infinite to fit into your little human chimp mind .

 

But see this is a position too.  As you said, a limited perspective.  I'll push you on 3 issues that you said: Is reality really so profound?  Is reality infinite (in what sense)?  Is Being (Awareness, Pure Consciousness)  limited to the human mind?  Infinite is one of those sneaky words like God, Love, Consciousness.  I like how Shankara uses the word "Infinite" in the sense of not-finite.  Brahman is Infinite thus means Brahman is not finite.  "Brahman transcends all worldly attributes . . . The Self is free from all distinctions that are created by limiting adjuncts." -- Adi Shankara, Commentaries on Upanishads

Edited June 9 by Joseph Maynor