\u00a0 \u00a0Moksha is a Sanskrit word meaning \u201cliberation\u201d. \u00a0 It describes a condition of the individual person that has eliminated or transcended all the unwanted aspects of human life such as ignorance, pain, and suffering. \u00a0Another description of moksha is that the individual has ceased to identify himself with his body, with the contents of his mind, such as his life story, his race, creed, name, fame, and all other mistaken identities; in this sort of dis-identification the individual enjoys the absence of all the attachments and aversions associated with the identified ego-notion and experiences a true liberation from such things. \u00a0Yet, this moksha is not experienced by any identified and separate ego entity. \u00a0 Ego is not an entity; ego is only a mistaken notion constructed on the absurd idea that subjective noumenon could be a separate and isolated objective phenomenon. \u00a0A mistaken identity cannot enjoy liberation from itself because there is no self to it. But noumenal essence does enjoy the bliss, the ananda that emerges when the false view of ego is no longer present.<\/h2>\n\u00a0 \u00a0A \u201cperson\u201d is a continuity of changing events, process itself, a complex flux of conditions that, when investigated, is all that a person really is. \u00a0 A collective set of conditions is not a self; it is not an isolated collectivity since all is related and interdependent, each with all, and all with each. \u00a0 A collective set of conditions is usually conceived of as a self, but there are only conditions, no real self-being or \u201ceternal\u201d entity of any sort. \u00a0Albeit, this pseudo-entity, as a collectivity, does have the capability of altering the conditions of its collective conditionality, changing dysfunctional or unskillful characteristics into better ones, or vice versa. \u00a0 Since there is no definitive boundary anywhere in the totality of the flux of conditionality, there is nowhere that an isolated self can be found. All is process; all is functionality.<\/h2>\n\u00a0 \u00a0 \u00a0The common individual is quite effectively limited by the conditions of environment, of ignorance, of intellect, of karmic heredity, and of all sorts of external and internal conflicts and restrictions. \u00a0 Always motivated by some desire or some dislike, for-and-against attitudes and mental sets, nobody seems to be fully satisfied or content. \u00a0All the objects and objectives of personal motivations support a condition of longing and restlessness of the mind and create situations of identification with some of these objects and events. \u00a0Thus the ego-notion becomes the basis of all fixed percepts and mental sets, all opinion, all preference, all prejudice. \u00a0But when the situations supporting the ego-identified perspectives are transcended then there is potential to recognize a higher state of being. \u00a0 This higher state cannot be created or produced by some method, some technology, or some device or discipline, for it is always already the present fact. \u00a0In this higher state, all distinctions of duality disappear and the apperception is nondual. Peace comes to the fore when mental disturbances supported by the dualistic perspective are done away with, and for this a method or device or discipline can be a help. \u00a0But all helps cannot produce the beatitude that is already present. \u00a0The way to understand that subjective purity which is always present is to learn to subtract the obstructive tendencies that seem to continually hide and cover over that pure subjectivity. \u00a0The key to learning to do this is to repeatedly make the distinction in awareness of the difference between external physical objects, internal mental objects, and pure subject which is the pure consciousness that perceives all objectivity.<\/h2>\n\u00a0 \u00a0 \u00a0If \u201cI\u201d have a point of origin, what is it? \u00a0If the \u201cme\u201d starts somewhere, where is that? Can we trace our \u201cselves\u201d to some beginning point, or is this impossible? \u00a0If it is possible, then first there must be a definite knowledge of exactly what this \u201cme\u201d or \u201cI\u201d is. How many people do \u201cyou\u201d know who have enquired into what they really are as an \u201cI\u201d and where and how it came to be? \u00a0How is this to be done if it is possible? \u00a0It might be asked, \u201cWhat am I and what is my point of origin?\u201d Or it might be asked, \u201cWhat am I not and what is the point of origin of that?\u201d Either way by means of via positiva<\/em> or via negativa<\/em> enquiry, or both, this has to be done, otherwise there can be no real fulfillment; no real truth can be found. \u00a0This is the whole axis upon which the wheel of delusion revolves.<\/h2>\n\u00a0 \u00a0 In order to stop this wheel of delusion there are points of insight to be realized. Getting beyond the widely accepted conventional view of dualism will be difficult, but only at first. \u00a0 Doubt may arise when confronted with the proposal that there is no entity, no object, no phenomenon, no event, no thought that has its own reality separated from the rest of the totality of the matrix of existence. \u00a0No action or motion, no speck of dust, no galactic cluster, no thing is a separate substantial entity. \u00a0 All are composites and all composites are impermanent. \u00a0No thing can be accurately defined or characterized or described as having specific qualities or marks that come into being from some definite location or point of time or space. Every thing is open to change, but there can be found no real thing that does change. Change is going on but there is no permanent, definite, self-existing thing that changes. \u00a0A permanent, definite, self-existing thing could not change into something other or something else. \u00a0There is no such thing. \u00a0 And whatever the composite aspects of any thing are, they are not separate permanent entities either. \u00a0So no point of origin can be posited for any thing or any part of anything at any place in time or space or presumed causation. \u00a0What a mystery! \u00a0But what we are is not a separate objective phenomenon, so we need not posit a point of origin for what we really are. What we are is unthinkable and we realize ourSelves when we understand the limitations of mind.<\/h2>\n\u00a0 The capacity of the discriminative, discerning mind must be developed to its limit so that reality can be correctly discerned. \u00a0This kind of correct discernment pertains only to the relative objectivity of our phenomenal world, and hence the discerning mind is limited to that field in its functional capacity. \u00a0In the absence of discriminative aberrations, which we have named dichotomous perception, there would be no conflict, no notion of egoistic separation, no duality, and no false images continually floating around in the individual mind. \u00a0In the absence of the ego-notion there is no false identification with the contents of mind or the qualities and history of the individual body, so in this condition there is every possibility for an awakening. But there won\u2019t be a persona (mask), personality, ego to be awakened. \u00a0 There will be only the original primordial awakened state that has always existed anyway, but could not realize itself because of all the obstructive \u201ccoverings\u201d it was hidden behind. In the absence of the \u201ccoverings\u201d the reality becomes obvious. \u00a0The sages have always and repeatedly given advice indicating the removal or \u201csubtraction\u201d of these \u201ccoverings\u201d instead of advocating the accumulation of vast quantities of knowledge. It is paradoxical though, that enough of the right kind of knowledge must be gained so that this \u201csubtraction process\u201d can be skillfully put into operation. \u00a0This is the real meaning of \u201cSelf-discovery\u201d, a dis-covering of the Self, of \u201cSelf-realization\u201d or real-izing the real Self, instead of continually being immersed in the illusions of a pseudo-self.<\/h2>\n
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Dis-covery \u00a0 \u00a0Moksha is a Sanskrit word meaning \u201cliberation\u201d. \u00a0 It describes a condition of the individual person that has eliminated or transcended all the unwanted aspects of human life such as ignorance, pain, and suffering. \u00a0Another description of moksha is that the individual has ceased to identify himself with his body, with the contents … Continue reading dis-covery<\/span>
\u00a0 \u00a0 \u00a0The common individual is quite effectively limited by the conditions of environment, of ignorance, of intellect, of karmic heredity, and of all sorts of external and internal conflicts and restrictions. \u00a0 Always motivated by some desire or some dislike, for-and-against attitudes and mental sets, nobody seems to be fully satisfied or content. \u00a0All the objects and objectives of personal motivations support a condition of longing and restlessness of the mind and create situations of identification with some of these objects and events. \u00a0Thus the ego-notion becomes the basis of all fixed percepts and mental sets, all opinion, all preference, all prejudice. \u00a0But when the situations supporting the ego-identified perspectives are transcended then there is potential to recognize a higher state of being. \u00a0 This higher state cannot be created or produced by some method, some technology, or some device or discipline, for it is always already the present fact. \u00a0In this higher state, all distinctions of duality disappear and the apperception is nondual. Peace comes to the fore when mental disturbances supported by the dualistic perspective are done away with, and for this a method or device or discipline can be a help. \u00a0But all helps cannot produce the beatitude that is already present. \u00a0The way to understand that subjective purity which is always present is to learn to subtract the obstructive tendencies that seem to continually hide and cover over that pure subjectivity. \u00a0The key to learning to do this is to repeatedly make the distinction in awareness of the difference between external physical objects, internal mental objects, and pure subject which is the pure consciousness that perceives all objectivity.<\/h2>\n\u00a0 \u00a0 \u00a0If \u201cI\u201d have a point of origin, what is it? \u00a0If the \u201cme\u201d starts somewhere, where is that? Can we trace our \u201cselves\u201d to some beginning point, or is this impossible? \u00a0If it is possible, then first there must be a definite knowledge of exactly what this \u201cme\u201d or \u201cI\u201d is. How many people do \u201cyou\u201d know who have enquired into what they really are as an \u201cI\u201d and where and how it came to be? \u00a0How is this to be done if it is possible? \u00a0It might be asked, \u201cWhat am I and what is my point of origin?\u201d Or it might be asked, \u201cWhat am I not and what is the point of origin of that?\u201d Either way by means of via positiva<\/em> or via negativa<\/em> enquiry, or both, this has to be done, otherwise there can be no real fulfillment; no real truth can be found. \u00a0This is the whole axis upon which the wheel of delusion revolves.<\/h2>\n\u00a0 \u00a0 In order to stop this wheel of delusion there are points of insight to be realized. Getting beyond the widely accepted conventional view of dualism will be difficult, but only at first. \u00a0 Doubt may arise when confronted with the proposal that there is no entity, no object, no phenomenon, no event, no thought that has its own reality separated from the rest of the totality of the matrix of existence. \u00a0No action or motion, no speck of dust, no galactic cluster, no thing is a separate substantial entity. \u00a0 All are composites and all composites are impermanent. \u00a0No thing can be accurately defined or characterized or described as having specific qualities or marks that come into being from some definite location or point of time or space. Every thing is open to change, but there can be found no real thing that does change. Change is going on but there is no permanent, definite, self-existing thing that changes. \u00a0A permanent, definite, self-existing thing could not change into something other or something else. \u00a0There is no such thing. \u00a0 And whatever the composite aspects of any thing are, they are not separate permanent entities either. \u00a0So no point of origin can be posited for any thing or any part of anything at any place in time or space or presumed causation. \u00a0What a mystery! \u00a0But what we are is not a separate objective phenomenon, so we need not posit a point of origin for what we really are. What we are is unthinkable and we realize ourSelves when we understand the limitations of mind.<\/h2>\n\u00a0 The capacity of the discriminative, discerning mind must be developed to its limit so that reality can be correctly discerned. \u00a0This kind of correct discernment pertains only to the relative objectivity of our phenomenal world, and hence the discerning mind is limited to that field in its functional capacity. \u00a0In the absence of discriminative aberrations, which we have named dichotomous perception, there would be no conflict, no notion of egoistic separation, no duality, and no false images continually floating around in the individual mind. \u00a0In the absence of the ego-notion there is no false identification with the contents of mind or the qualities and history of the individual body, so in this condition there is every possibility for an awakening. But there won\u2019t be a persona (mask), personality, ego to be awakened. \u00a0 There will be only the original primordial awakened state that has always existed anyway, but could not realize itself because of all the obstructive \u201ccoverings\u201d it was hidden behind. In the absence of the \u201ccoverings\u201d the reality becomes obvious. \u00a0The sages have always and repeatedly given advice indicating the removal or \u201csubtraction\u201d of these \u201ccoverings\u201d instead of advocating the accumulation of vast quantities of knowledge. It is paradoxical though, that enough of the right kind of knowledge must be gained so that this \u201csubtraction process\u201d can be skillfully put into operation. \u00a0This is the real meaning of \u201cSelf-discovery\u201d, a dis-covering of the Self, of \u201cSelf-realization\u201d or real-izing the real Self, instead of continually being immersed in the illusions of a pseudo-self.<\/h2>\n
<\/p>\n
<\/a>
\n<\/a><\/a><\/p>\n<\/a><\/p>\n<\/a><\/a><\/a><\/p>\n <\/p>\n
<\/p>\n","protected":false},"excerpt":{"rendered":"
Dis-covery \u00a0 \u00a0Moksha is a Sanskrit word meaning \u201cliberation\u201d. \u00a0 It describes a condition of the individual person that has eliminated or transcended all the unwanted aspects of human life such as ignorance, pain, and suffering. \u00a0Another description of moksha is that the individual has ceased to identify himself with his body, with the contents … Continue reading dis-covery<\/span>
\u00a0 \u00a0 In order to stop this wheel of delusion there are points of insight to be realized. Getting beyond the widely accepted conventional view of dualism will be difficult, but only at first. \u00a0 Doubt may arise when confronted with the proposal that there is no entity, no object, no phenomenon, no event, no thought that has its own reality separated from the rest of the totality of the matrix of existence. \u00a0No action or motion, no speck of dust, no galactic cluster, no thing is a separate substantial entity. \u00a0 All are composites and all composites are impermanent. \u00a0No thing can be accurately defined or characterized or described as having specific qualities or marks that come into being from some definite location or point of time or space. Every thing is open to change, but there can be found no real thing that does change. Change is going on but there is no permanent, definite, self-existing thing that changes. \u00a0A permanent, definite, self-existing thing could not change into something other or something else. \u00a0There is no such thing. \u00a0 And whatever the composite aspects of any thing are, they are not separate permanent entities either. \u00a0So no point of origin can be posited for any thing or any part of anything at any place in time or space or presumed causation. \u00a0What a mystery! \u00a0But what we are is not a separate objective phenomenon, so we need not posit a point of origin for what we really are. What we are is unthinkable and we realize ourSelves when we understand the limitations of mind.<\/h2>\n\u00a0 The capacity of the discriminative, discerning mind must be developed to its limit so that reality can be correctly discerned. \u00a0This kind of correct discernment pertains only to the relative objectivity of our phenomenal world, and hence the discerning mind is limited to that field in its functional capacity. \u00a0In the absence of discriminative aberrations, which we have named dichotomous perception, there would be no conflict, no notion of egoistic separation, no duality, and no false images continually floating around in the individual mind. \u00a0In the absence of the ego-notion there is no false identification with the contents of mind or the qualities and history of the individual body, so in this condition there is every possibility for an awakening. But there won\u2019t be a persona (mask), personality, ego to be awakened. \u00a0 There will be only the original primordial awakened state that has always existed anyway, but could not realize itself because of all the obstructive \u201ccoverings\u201d it was hidden behind. In the absence of the \u201ccoverings\u201d the reality becomes obvious. \u00a0The sages have always and repeatedly given advice indicating the removal or \u201csubtraction\u201d of these \u201ccoverings\u201d instead of advocating the accumulation of vast quantities of knowledge. It is paradoxical though, that enough of the right kind of knowledge must be gained so that this \u201csubtraction process\u201d can be skillfully put into operation. \u00a0This is the real meaning of \u201cSelf-discovery\u201d, a dis-covering of the Self, of \u201cSelf-realization\u201d or real-izing the real Self, instead of continually being immersed in the illusions of a pseudo-self.<\/h2>\n
<\/p>\n
<\/p>\n <\/p>\n","protected":false},"excerpt":{"rendered":" Dis-covery \u00a0 \u00a0Moksha is a Sanskrit word meaning \u201cliberation\u201d. \u00a0 It describes a condition of the individual person that has eliminated or transcended all the unwanted aspects of human life such as ignorance, pain, and suffering. \u00a0Another description of moksha is that the individual has ceased to identify himself with his body, with the contents … Continue reading dis-covery<\/span> <\/a>
\n<\/a><\/a><\/p>\n<\/a><\/p>\n<\/a><\/a><\/a><\/p>\n