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From the Absolute to the Nothingness

From the Absolute to the Nothingness (Synopsis below)

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An excerpt FROM THE ABSOLUTE TO THE NOTHINGNESS

Consideration

Regarding one character in a Michael Connelly novel: He was long past believing in God-the horrors he had seen documented had little by little sapped his stores of faith.... And in those seemingly final days, as his own heart withered and tapped out its final cadences, he did not grasp desperately for his lost faith as a shield or a means of easing the fear of the unknown. Instead, he was accepting of the end, of his own nothingness. He was ready. It was easy to do.

CHAPTER ONE

The Audience

This book is for those who have understood completely the teachings offered in FROM THE I TO THE ABSOLUTE and in CONSCIOUSNESS/AWARENESS.


As with those two works, this book is not for the novice, not for those at the WET CHARCOAL stage, not for those at the DRY CHARCOAL stage, and not even for those at the GUNPOWDER stage. It is for those who have already experienced that EXPLOSION which reveals all lies to be lies and that blows away the belief in any and all concepts. It is for those who are ready for Understanding THE NOTHINGNESS.

Dennis Waite wrote: As ever, in the philosophy of Advaita, the teaching is graded to suit the level of understanding of the student - and it is no use trying to jump levels if we have not yet grasped the lower level principles.

Therefore, it will also be of no use for any seeker to try to jump levels and understand the pointers in this book if he has not read and understood the pointers in the two books mentioned above that lay the foundation on which these principles rest.

Dennis continued: All levels of identification must be transcended and this should be done in a controlled and stepwise manner that has been validated through millennia of teaching. Attractive though it might seem, it is not possible to jump straight to the end.

Rightly put. All levels of identification must be transcended, and this book will discuss the means by which such transcendence can happen.

Waite also explained that: in reality, there is no karma, no saMskAra, no puruShArtha because there is no person who could have them. They are all teaching devices used to bring the student to a realization of the truth by means of carefully gauged, progressive levels of understanding.

This book offers pointers on the final level of such understanding.

Finally, Dennis wrote: It is the perennial problem of the teacher to be able to judge where the student currently is in his or her understanding and lead them onwards from there. This is why a living guru is really needed, so that questions may be asked and answered face to face.

Two opportunities exist for such tutelage:

http://advaitaclasses.blogspot.com/

and

http://advaitavedantaretreats.blogspot.com/

Also, at the end of this book is an Overview which provides the suggested order in which the various Advaita-related books can be read.

CHAPTER TWO

Introductory Considerations

According to the earliest Native Teachings, that which is TRUE is only the space between exhalation and inhalation. Advaita teachers agree that truth cannot be spoken. Because inhaling and exhaling is a meaningless occurrence involving a temporary combination of earth elements, it is in the silence between those actions that TRUTH can be understood in the moment of non-action. Quiet meditation, therefore, was intended not to still the mind but to focus on the nothingness during that breathless span of freedom from body and mind activity, wherein truth can be realized during that empty moment.]

CHAPTER THREE

IDENTIFICATION:

Something, or No Thing?

The content of this book is for those who have the same belief system as one seeker who reacted to a pointer regarding the fact that NO TRUE IDENTITY really exists:

No identity at all? Everybody is SOMETHING, and whatever that SOMETHING is, is our identity.

He was told: First, the way in which you use the word IDENTITY would need to be clarified, and there are likely some additional subconscious usages that you are not even aware of. Do you mean the distinct personality of an individual regarded as a persisting entity? Realized Advaitins understand that there is no personality and that no entity persists.

Or do you mean, the individual characteristics by which a thing or person is recognized or known? Realized Advaitins know that the individual is a bogus concept, that characteristics are fiction since they deal with personality, and that persons/personas are nothing more than assumptions generated via corrupted consciousness.

Or do you mean, That which describes objects in a manner that distinguishes them from other objects? Realized Advaitins understand that one as opposed to others is dualistic and thus false.

You likely are not referring to the individual sense of importance in a social context, but might you be referring to self-knowledge about characteristics or personality, that is, to a sense of self'? Surely not.

So consider: if you are referring to True Self-knowledge or to a sense of True Self, then you are still dealing with a false identity. How could that possibly be false? Because the terms True Self or Real Self are frequently misused (even by many Advaitins or would-be Advaitins). Many now use the terms to point to the noumenon or to the Absolute in an effort to support the existence of a Self-cum-continuity, even while agreeing that no self can have continuity.

Likely, your stance is that, while the phenomenal is that which is physically manifested and observable by one or more of the five senses, some other sense is employed to recognize that an identifiable Self exists beyond physical manifestation. At the elementary level, when a protege is taking the first steps on the path to Realization, that idea is often allowed by teachers.

At the more advanced level, though, it is understood that the True Self is merely the second of two witnessing modes, the pure

or re-purified consciousness that knows ItSelf and knows the Oneness (as opposed to subject-object witnessing). That Pure Witnessing Consciousness sees no others and is incapable of any dualistic misperception, yet its entire functioning is still dependent upon its manifestation. Thus, even that True Self is limited and is not an eternal identity.

Further, that True Self is not God, though many who have morphed this philosophy into a religion will defend that Self-God concept as well. Instead, the True Self is merely that pure consciousness which can look to the phenomenon and know that it is not as perceived, which can know that no self is real, and which can understand that no noumenal Self with identity exists either.

The pure consciousness understands that when the pronoun I is employed as the pure consciousness speaks, it refers to that which is beyond beingness and beyond non-beingness; therefore, it is beyond I-ness and identity as well. Krishna was very direct in stating that any who do not understand that are fools. That which is beyond beingness and non-beingless must also be beyond self, Self, self-ness, Self-ness, no-self-ness, and even no-Self-ness.

Of course, that pointer about fools is misunderstood by most, understood by few, and hated by many. For those still trapped in the egotism that is generated by accepting and defending an identity (whether that might be an identity now or an identity later), let it be said that they have at least been fooled and continue to function from within that condition. The primary consideration must be, How can the state of zero concepts be reached if the concept of identity is still being clung to?

eBOOK SPECIFICATIONS: 93 pages; Publisher: Henderson Books; Language: English.


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