RE : BEING THE MIRROR ? was Dakshinamurthy Stotra & Buddhi

[Guest guest]

Nisargadatta , OConnor Patricia <gdtige wrote:

>

>

> --- skywhilds <skywords a écrit :

>

> > Nisargadatta , " pliantheart "

> > <pliantheart@>

> > wrote:

> > >

> > >

> > > In the same way, when we " are the mirror " we have

> > the quality to

> > > reflect infinite objects. When we have infinite

> > potentiality,

> > > we conceive every object as a reflection of our

> > real nature.

> > > >>>>>>>>>>

> > >

> > > My view on this...

> > >

> > > to behold an object is to behold falsely.

> > >

> > > to behold truly is to behold infinite

> > > objectlessness...

> > >

> > > in infinite objectlessness all sparkles pristine.

> > >

> > > such is the endingness of division, separation,

> > > specification.

> > >

> > > such is the end of this-that.

> > >

> > > such is the end of anything-here.

> > >

> > > Bill

>

> So you can behold truly?

> And what does that mean, to behold truly?

>

> P

 

the point is not about " beholding truly " .

 

the point is that perception in terms of

objects (and their relations) is beholding falsely.

 

I think it fair to say that a beholding that is strictly

in the present moment such that there is no time is in

some sense " true " and that a beholding that is in terms

of objects entailing time is certainly " false " .

 

there *is* a beholding that is objectless...

such that what is beheld reflects the inherently fragmentary

nature of sense perception.

 

the sign of such beholding is " sparkle " ...

a liquid sea of sense-quanta that do not resolve into objects.

 

it is not something that anyone *can do*...

 

 

observe very very closely in the present moment

what presents to consciousness and it will be noticed

that nothing is fixed... there is a vibrance, an aliveness

 

that aliveness is due to the constant updating of what

presents in consciousness. It is not fixed. It is fluid,

constantly refreshing.

 

when attention stays steadfastly in immediate experience

there is no time, and without time there cannot be objects.

Perhaps " beholding truly " is an unfortunate term, as it

implies an absoluteness, which is not what I wish to convey.

What I *do* mean to convey is a steadfast attunement of

attention to immediate experience.

 

 

Bill