Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-11-03 Thread Peter


--- Irmeli Mattsson [EMAIL PROTECTED] wrote:


 What is different from Bernadette's experience is
 the strong sence of
 I present. An I not as an image of oneself,
 rather an organizing
 I that observes and works with many kinds of
 energies.
 
 It could actually be helpful to hear how people who
 have theseNo I
 states like Peter and Akasha relate their reality to
 mine as I have
 described it above.

Both Susanne's and Bernadette's experiences of no I
are exactly the same as mine (that sounds funny,
doesn't it?). My only quibble with them is that
Susanne said that her experience could not be
accounted for in MMY's teaching. I strongly disagree
with that. MMY's teachings articulate the no-self
experience as CC although it is impossible to really
understand what MMY is talking about until the
experience is had. I really enjoyed reading
Bernadette's book many years ago. But what I got stuck
on and lost interest in was her attempt to define her
experience in terms of Christian dogma. I think the
writings of christian saints would have served her
better.

As far as relating experiences. The relative
experiences both gross and subtle will always vary
from person to person and, for me, don't hold much
interest. I'm more interested in the ontological
shifts in selfhood as consciousness awakens to
itself more and more.

 
 
 
 
 
 
 
 
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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-11-02 Thread Peter


--- Irmeli Mattsson [EMAIL PROTECTED] wrote:


 Peter seems to be talking about something else. He
 has explained
 waking state and enlightenment to be two different
 things I have
 earlier asked him how he on daily basis manages to
 alternate between
 waking state and enlightenment? But I have got no
 answer.
 Also many times earlier when I have commented on his
 no I posts he
 has not bothered to respond to me.

There two reasons why I tend not to take these
discussions too far with you. We are coming from two
very different conceptual systems. I try to stick to
MMY's model of the 7 states. I'm not sure what
conceptual model you are coming from. You also become
insulting in your responses to me. As soon as this
happens I stop responding. I find your posts
interesting, but I'm not going to argue with you. 



 
 



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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-11-02 Thread Peter
Anon, you're hired as my official spokesperson! ;-)

--- anonymousff [EMAIL PROTECTED] wrote:

 see comments below.
 
 --- In FairfieldLife@yahoogroups.com, Irmeli
 Mattsson 
 [EMAIL PROTECTED] wrote:
 
  --- In FairfieldLife@yahoogroups.com, anonymousff
 [EMAIL PROTECTED] 
 wrote:
  meli 
  
   Irmeli wrote in response to Peter:
   Clearly it is futile to discuss these issues
 with you. With my 
 waking
   state reality I just cannot comprehend you.
   
   
   Such a shame - you each have so much to
 contribute. BTW, there 
 may be 
   a problem with the term waking state here.
 Irmeli appears to 
 be 
   using it to mean the state that the body/mind is
 in when it 
 arises 
   from sleep and goes about the activities of the
 day. Peter 
 appears to 
   be using it to mean the state that the body/mind
 is in before a 
   certain level of realization in the field of
 universal 
 consciousness. 
   After this, the body/mind still arises from
 sleep and goes about 
 the 
   activities of the day.
   
   anonX
  
  
  I understand enlightenment to be a prevalent
 waking state 
 awareness.
  It depends on how we define enlightenment, what
 attributes this
  enlightened awareness has. This has been  my
 conceptual basic
  assumption. I have stated this in many posts
 earlier.
  Peter seems to be talking about something else. He
 has explained
  waking state and enlightenment to be two different
 things I have
  earlier asked him how he on daily basis manages to
 alternate 
 between
  waking state and enlightenment? But I have got no
 answer.
  Also many times earlier when I have commented on
 his no I posts 
 he
  has not bothered to respond to me.
  
  I have had very easy to relate to Ken Wilber's
 thinking and
  descriptions  and conceptual way of expressing
 himself  from the 
 very
  first moment I encountered his writings a few
 years ago. I mean I 
 can
  in his descriptions recognize my own subjective 
 reality,  but not 
 in
  Peter's descriptions.
  
  I just read from the newest issue of What is
 Enlightenment from 
 the
  Ken Wilber and Andrew Cohen Dialogue a  very good
 description that
  pretty well describes my own conscious inner
 reality.
  
  Quote:
  Wilber: Moment to moment there is this
 ever-present is-ness, and 
 yet
  as soon as you locate yourself in it, there is an
 `I'.
  Cohen: Yes. The  minute you locate yourself, the
 whole world 
 appears.
  Wilber: Exactly. As soon as there is an `I', there
 is an it or an
  object, and then there is a `we'; there is some
 resonance with some
  other subjectivity someplace.
  
  Wilber explains also a little bit further in the
 text: When you 
 are
  in a causal, or nondual, open-eyes, ever-present,
 non-effort 
 state, an
  I arises that is an authentic self. 
  
  I hope this helps to clarify, what I have been
 trying to 
 communicate.
  
  Irmeli
 
 
 Thank you Irmeli for your response. I have read a
 number of posts 
 from you since you first joined FFL. However, I go
 through long 
 periods of not reading FFL, so I am sure that I have
 missed many of 
 your contributions.
 
 On the topic of waking state I think it is
 worthwhile to 
 understand that Peter uses that as a kind of jargon,
 or shorthand 
 for pre-enlightened state. I suggest that, when
 reading what he 
 has to say, you make the substitution. Then you will
 not confuse 
 your understanding of waking state (which is the
 more common 
 usage) with his (which is Maharishi's usage).
 
 If you follow this suggestion, you will have a new
 interpretation of 
 the conversations you have with him. For example,
 you wrote:
 
 He has explained
  waking state and enlightenment to be two different
 things I have
  earlier asked him how he on daily basis manages to
 alternate 
 between waking state and enlightenment?
 
 His part of this would translate as:
 
 He has explained that the pre-enlightened state and
 enlightenment 
 are two different things.
 
 Then you would see that your question which followed
 isn't actually 
 addressing what he had to say.
 
 Once getting past the confusion of terminology, it
 starts to get 
 interesting to see the similarities and differences
 in how each of 
 you define enlightenment.
 
 Regarding the no I concept, if you have an
 interest to understand 
 it better, there are some very articulate attempts
 to describe this 
 experience, coming from people who had no
 predisposition to expect 
 it, based on their own traditions. These have been
 mentioned before 
 on FFL:
 
 Collision With the Infinite, by Suzanne Siegal
 The Experience of No-Self, by Bernadette Roberts
 
 In the latter, there a thorough attempt to define
 what is meant by 
 self. Such a definition is often missing from
 discussions of no-
 self, no-ego etc. Other writings by Bernadette
 Roberts go into this 
 more thoroughly, such as the book What is Self?.
 
 I mention this because you seem to have a curious
 mind, willing to 
 entertain notions outside of your own. You may find
 

Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-11-02 Thread Peter


--- off_world_beings [EMAIL PROTECTED] wrote:

 --- In FairfieldLife@yahoogroups.com, akasha_108
 [EMAIL PROTECTED] wrote:
 
  --- In FairfieldLife@yahoogroups.com, Peter
 [EMAIL PROTECTED] 
  
   You also become
   insulting in your responses to me. As soon as
 this
   happens I stop responding. I find your posts
   interesting, but I'm not going to argue with
 you. 
   
  
  Yeah, its really a bummer when the no-I gets
 insulted. So much
  no-anger arises.  The no-ego feels so
 no-hurt. It can get a
  no-I really no-pissed. Bummer. Opps, I mean
 no bummer.
 
 
 Lol, the no-I in me is not amused.
 
 OffWorld

Well, my no-I is going to kick somebody's no-I sorry
ass, if I could just localize it someplace.



 
 
 
 
 
 
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RE: [FairfieldLife] Re: The Experience of a Conscious Self

2005-11-01 Thread Paula Youmans











Soounds great. I suspect I'll be dead from a heart
attack or in a 
looney bin from the rollercoaster ride before that
happens to me. 
Never was good at rollercoasters.

OffWorld











Ironically enough, I did end up in a loony
bin from the roller coaster ride (thanks mom). 

No jokeIt gets intense! But I am
happy to say that years later and a couple of more rides under my belt have
helped me understand enough and gather enough tools that it dont
sound like a blathering idiot when going through it anymore lol (er, I think).

At first it was very hard to maintain any
cohesive thought in the physical worldbut I am hoping those days are
behind me. 

So far so good (thank god). 



J



~Paula










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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-10-31 Thread Peter


--- Irmeli Mattsson [EMAIL PROTECTED] wrote:


  
 I wonder what kind of a reality a person has, who
 claims to have no
 I. In that case posts would just appear from
 nowhere to FFL. No
 subject is writing them and no subject is aware of
 this writing
 process and no one is responsible of the content of
 the posts. That
 kind of enlightenment would mean no awareness.
 Regressing to the level
 of a stone. Awareness means there is an entity
 (subject) that is
 aware. If some entity is aware, that entity is a
 subject according to
 how I understand the concept subject.
 
 Irmeli

You are confounding a subjective self with
consciousness. This is the condition of avidya and the
phenomenological reality of ignorance-there is a
subjective, separate self. But in enlightenment it
becomes quite clear that there is no subjective,
separate self. There is no I of avidya. That goes
away and there is nothing left...and that no-thing is
consciousness.




 
 
 
 
 
 
 
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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-10-31 Thread Vaj


On Oct 31, 2005, at 8:42 AM, authfriend wrote:--- In FairfieldLife@yahoogroups.com, "Irmeli Mattsson"  [EMAIL PROTECTED] wrote: snip If you see a flower, who is seeing the flower? That was basically my question. Your answer would probably be that in your case the Universal Self is seeing the flower, because you are enlightened.  But I understand also the Universal Self to be a subject, "I", who  sees the flower.  My (purely intellectual) understanding is that in Unity consciousness, there is no distinction between the flower, the process of seeing the flower, and that which sees the flower. And also, even in glimpses of Unity it is said that other people appear as "Dakas and Dakinis"--divine beings--even before actualization of actual enlightenment in these people.





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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-10-31 Thread Peter


--- authfriend [EMAIL PROTECTED] wrote:

 --- In FairfieldLife@yahoogroups.com, Irmeli
 Mattsson 
 [EMAIL PROTECTED] wrote:
 
  --- In FairfieldLife@yahoogroups.com, authfriend
 [EMAIL PROTECTED] 
 wrote:
  
   --- In FairfieldLife@yahoogroups.com, Irmeli
 Mattsson 
   [EMAIL PROTECTED] wrote:
   snip
If you see a flower, who is seeing the flower?
 That was 
basically my question. Your answer would
 probably be that in 
your case the Universal Self is seeing the
 flower, because you 
are enlightened. But I understand also the
 Universal Self to be 
a subject, I, who sees the flower.
   
   My (purely intellectual) understanding is that
 in
   Unity consciousness, there is no distinction
 between
   the flower, the process of seeing the flower,
 and
   that which sees the flower.
  
  
  
  The way you express Unity consciousness could be
 also understood 
  this way: In unity consciousness the
 differentiation between the 
  flower, the process of seeing the flower and that
 which sees the 
  flower is not there and possible.
  
  What a mess. That is the reality of a new born
 baby.
 
In a brahmin endowed with learning and humility,
 in
a cow, in an elephant, in a dog and even in one
 who
has lost his caste, the enlightened perceive the
 same.
 
 Bhagavad-Gita, V:18
 
 MMY comments, in part:
 
 The mind of the realized man is fully infused with
 the state of Being--the oneness of life--and such a
 mind
 naturally has oneness of vision irrespective of what
 it
 sees.  The apparent distinctions of relative
 existence
 fail to create division in its view.
 
 This does not mean that such a man fails to see a
 cow
 or is unable to distinguish it from a dog. 
 Certainly he
 sees a cow as a cow and a dog as a dog, but the form
 of
 the cow and the form of the dog fail to blind him to
 the
 oneness of the Self, which is the same in both. 
 Although
 he sees a cow and a dog, his Self is established in
 the
 Being of the cow and the Being of the dog, which is
 his
 own Being.  The Lord stresses that the enlightened
 man,
 while beholding and acting in the whole of
 diversified
 creation, does not fall from his steadfast Unity of
 life,
 with which his mind is saturated and which remains
 indelibly infused into his vision.
 
 In other words, the enlightened person (presumably
 in Unity) sees both distinction and nondistinction,
 but the Unity of the person's state extends even to
 the distinction between distinction and
 nondistinction,
 i.e., distinction and nondistinction are not
 different.
 
  I would describe Unity consciousness like this: In
 Unity
  consciousness it is seen and felt that the one who
 sees, the 
  process of seeing and the seen are not independent
 and separate 
  processes or entities from each other.
 
 Nor is that which sees and feels that they are not
 independent and separate from the seeing and feeling
 thereof.  Nor is that which sees and feels that it
 is not independent and separate from the seeing and
 feeling that they are not independent and
 separate...
 
 In other words, it's an infinite regress.
 
 But that's what Self-reference looks like under the
 influence of the mistake of the intellect, and why
 Unity consciousness cannot be accurately described
 in terms that make sense to the intellect.  The more
 closely you analyze the words used in the
 description
 (any description), the more confusing and
 paradoxical
 they become.
 
 However, it can be useful to confront that
 confusion,
 because the more the intellect has to deal with its
 inadequacy to penetrate the mystery, the closer it
 is
 brought to the point where it is going to have to
 give
 up entirely (but also the more strenuously it fights
 giving up).

Excellent post. The mind can't go where there is no
mind. A conceptual mess is created if UC is understood
from the phenomenological reality of waking state.
Primarily it, enlightenment, is misunderstood as an
experience that I have. Remember the book,
Flatland ? I read it in a 10th grade physics class
and it blew my mind because it helps, metaphorically,
to understand epistemological limits that the mind is
necessarily unaware of.




 
 
 
 
 
 
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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-10-31 Thread Peter


--- Irmeli Mattsson [EMAIL PROTECTED] wrote:


 My opinion: A concept that you cannot define
 shouldn't be used at all
 untill you can define it.

Of course, I agree. The problem comes in when the
concepts one is attempting to define entail
experiences outside of the waking state mind. If these
experiences have not occured you're left with an empty
concept. For example. MMY talks about pure
consciousness as unbounded.  For years my mind thought
of unboundedness as spatially big. In enlightenment
one would fill the cosmos. It's natural to think
this because in our waking state experience boundaries
cut space up into sections. Remove the boundaries and
you have a really big space. I even had experiences of
filling up the cosmos to varying degrees. But once the
foundational shift occured from a self to a no-self,
it became rather obvious what MMY was talking about
when he says, unbounded, and it has nothing to do
with space or time. Many of the enlightenment concepts
that I thought I understood can only make true sense
within their phenomenological domain/condition. In
waking state they are empty and usually create
confusion. 



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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-10-31 Thread Vaj


On Oct 31, 2005, at 1:08 PM, Peter wrote:MMY talks about pure consciousness as unbounded.  For years my mind thought of unboundedness as spatially big. In enlightenment one would "fill the cosmos". It's natural to think this because in our waking state experience boundaries cut space up into sections. Remove the boundaries and you have a really big space. I even had experiences of filling up the cosmos to varying degrees. But once the foundational shift occured from a self to a no-self, it became rather obvious what MMY was talking about when he says, "unbounded", and it has nothing to do with space or time. Lamas will often propose the paradoxical proposition "not seeing is perfect seeing" as a dualistic way of getting people to jump into unboundedness. Paradoxical if it has not been experienced, but simply "unbounded" and unencumbered if you do. No big deal. :-)





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Re: [FairfieldLife] Re: The Experience of a Conscious Self

2005-10-30 Thread Peter


--- off_world_beings [EMAIL PROTECTED] wrote:


 
 Then it would appear that Ramana did not have the
 full experience, 
 only a superficial one...

Yeah, Ramana Maharishi wasn't fully realized like us !




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