False identification and true identity
"Identifying oneself with a specific shape name absolutely does not correspond to the truth and moreover if one identifies with the" person "one cannot help but assume its strengths and weaknesses, to welcome its nuances and stains, but we are Harlequin or Pulcinella? " (Saul Arpino)
Spiritual experience and stable self-realization.
In truth "I" (as consciousness) I observe the character who can manifest himself only through my conscious observation. I don't judge him, I love him as I love anyone who enters my conscious sphere.
The experience of the ultimate state, of consciousness free from identification, is exhibited in various spiritual schools such as: Satori, Holy Spirit, Samadhi, Shaktipat, etc. It is usually understood that this experience of "awakening" to one's nature is consequent to a particular condition of openness in which the "grace" of the Self (pure Awareness) can manifest itself and impart knowledge of what we have always been and always will be. Unfortunately, due to the accumulation of "vasana" mental tendencies, the lived experience does not always stabilize in permanent realization.
The awakening therefore does not correspond to the realization (or only in rare cases of full spiritual maturity). And here we are faced with a paradox, on the one hand there is the unequivocal awareness of the ultimate state that can never be erased, on the other a partial obscuring of this truth following the residual activity of the vasanas that continue to operate in the mind of the seeker ...
Once revealed, knowledge takes time to stabilize. The Self is certainly within the direct experience of everyone, but not as one can imagine, it is simply what it is. This "experience" is called samadhi. But due to the fluctuation of the mind, knowledge takes practice to stabilize.
Therefore the work of the lay spiritual seeker consists in eliminating the vasanas. A great help in this cleansing work - as Ramana Maharshi stated - results in being near a realized saint, so the vasanas cease to be active, the mind becomes quiet and samadhi occurs. In this way the seeker gets a correct experience in the presence of the teacher.
One practice to keep awareness fixed on the Self (Noumenon or real subject) is the questioning of "who am I?", And if thoughts arise during self-inquiry, one should ask "to whom do these thoughts arise?" . In this way it will be possible to remain as long as possible on the sense of presence, without giving an objective identification to this pure subjective identity.
To keep this experience stably, an effort is necessary and finally the seeker will know his true nature even in the midst of everyday life. this is the state that lies beyond our effort or lack of effort.
From here we understand the importance of "awakening" for which, once the "joy of the Self" has been tasted, the seeker cannot help but turn to it repeatedly trying to regain it.
Once the joy of peace has been experienced, no one will want to turn to some other research.
Paolo D'Arpini
Spiritual experience and stable self-realization.
In truth "I" (as consciousness) I observe the character who can manifest himself only through my conscious observation. I don't judge him, I love him as I love anyone who enters my conscious sphere.
The experience of the ultimate state, of consciousness free from identification, is exhibited in various spiritual schools such as: Satori, Holy Spirit, Samadhi, Shaktipat, etc. It is usually understood that this experience of "awakening" to one's nature is consequent to a particular condition of openness in which the "grace" of the Self (pure Awareness) can manifest itself and impart knowledge of what we have always been and always will be. Unfortunately, due to the accumulation of "vasana" mental tendencies, the lived experience does not always stabilize in permanent realization.
The awakening therefore does not correspond to the realization (or only in rare cases of full spiritual maturity). And here we are faced with a paradox, on the one hand there is the unequivocal awareness of the ultimate state that can never be erased, on the other a partial obscuring of this truth following the residual activity of the vasanas that continue to operate in the mind of the seeker ...
Once revealed, knowledge takes time to stabilize. The Self is certainly within the direct experience of everyone, but not as one can imagine, it is simply what it is. This "experience" is called samadhi. But due to the fluctuation of the mind, knowledge takes practice to stabilize.
Therefore the work of the lay spiritual seeker consists in eliminating the vasanas. A great help in this cleansing work - as Ramana Maharshi stated - results in being near a realized saint, so the vasanas cease to be active, the mind becomes quiet and samadhi occurs. In this way the seeker gets a correct experience in the presence of the teacher.
One practice to keep awareness fixed on the Self (Noumenon or real subject) is the questioning of "who am I?", And if thoughts arise during self-inquiry, one should ask "to whom do these thoughts arise?" . In this way it will be possible to remain as long as possible on the sense of presence, without giving an objective identification to this pure subjective identity.
To keep this experience stably, an effort is necessary and finally the seeker will know his true nature even in the midst of everyday life. this is the state that lies beyond our effort or lack of effort.
From here we understand the importance of "awakening" for which, once the "joy of the Self" has been tasted, the seeker cannot help but turn to it repeatedly trying to regain it.
Once the joy of peace has been experienced, no one will want to turn to some other research.
Paolo D'Arpini