--- In FairfieldLife@yahoogroups.com, TurquoiseB <[EMAIL PROTECTED]> wrote:

> Yup. It's also *still identification*. In the
> Buddhist paradigm, the goal is to identify with
> *no* point of view or state of attention, but
> to transcend them all and identify with *nothing*.

Not identifying with action means being no actor.
Not identifying with thought means being no thinker.
Still thoughts and actions continue. Not being identified with a
viewpoint, doesn't mean either there is no viewpoint, or that there
would have to be many viewpoints. This kind of analysis is of course
itself a viewpoint, but it doesn't say anything about the
identification with it. It doesn't therefore matter at all if the mind
holds only one or many viewpoints, if one is not identified with the
menatl activity. For the sake of a discussion, we have to give
viewpoints, both of us, but it doesn't say anything about the degree
of involvement in the mind.

To bring the discussion to the level of one versus many viewpoints is
therefore a mistake, because it mistakes the number of viewpoints one
holds with the degree of ones identification. You could hold a number
of viewpoints, and still be involved with each one of them to some
degree. Your mind could have worked out a balance between them all, or
an aditional viewpoint which comprises the all.(like the grand theory
of unfied viewpoints.)

It maybe a parctical exercise in Buddhism to switch between viewpoints
in oder to lose identification, but its just an exercise to understand
the nature of illusion. If states of consciousness (not attention)
occure only one at a time, or overlap or are mixed, is of course also
a matter of definition of 'states of consciousness'. For me this
doesn't really pose a problem. Any intellectual theory about states of
consciousness can only be a simplification, and the mind cannot hold
reality as it is. So what do all these viewpoints matter?

> This actually becomes a practical exercise when
> one starts "multitasking," and experiencing 
> multiple states of attention at the same time.
> It's yet another of the TM oversimplifications
> that states of consciousness/states of attention
> happen only one a time. One can experience *many*
> of them, "running concurrently" as it were. When
> that happens, the issue of "Which one do I choose
> to identify with" becomes a real issue. The way
> Buddhists choose to deal with it is to identify
> with none of them, to treat all of them, and
> identification itself, as illusory.

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