The spiritual experience and the stable realization of the Self
Identifying oneself with a specific form name does not correspond absolutely to the truth and, moreover, if one identifies oneself with the "person" one cannot help but assume its merits and defects, to accept its nuances and spots, but we are Arlecchino or Pulcinella?
In truth "I" (as consciousness) I observe the character that can only be manifested 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 identification-free consciousness, is exposed in various spiritual schools such as: Satori, Holy Spirit, Samadhi, Shaktipat, etc. It is usually understood that this experience of "awakening" to one's own nature is a consequence of 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 obscuration of this truth following the residual activity of the vasanas that continue to operate in the mind of the seeker ...
Knowledge once revealed takes time to stabilize. The Self is certainly within the direct experience of each one, 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 requires practice to stabilize.
So the job of the seeker consists in eliminating the vasanas. A great help in this work of cleansing - as Ramana Maharshi stated - results in being near a realized saint, so the vasanas cease to be active, the mind becomes quiet and samadhi comes. In this way the seeker gets a proper experience in the presence of the master.
A practice to keep the awareness on the Self fixed (Noumeno or real subject) is to ask oneself about "who am I?", And if thoughts should arise, during self-investigation, 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 maintain this experience permanently 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 is beyond our effort or lack of effort.
From here the importance of the "awakening" is perceived, so that once the "joy of the Self" is tasted, the seeker will not be able to do without turning to it repeatedly trying to win it back.
Once the joy of peace is experienced, no one will want to go to some other research.
Paolo D'Arpini
In truth "I" (as consciousness) I observe the character that can only be manifested 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 identification-free consciousness, is exposed in various spiritual schools such as: Satori, Holy Spirit, Samadhi, Shaktipat, etc. It is usually understood that this experience of "awakening" to one's own nature is a consequence of 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 obscuration of this truth following the residual activity of the vasanas that continue to operate in the mind of the seeker ...
Knowledge once revealed takes time to stabilize. The Self is certainly within the direct experience of each one, 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 requires practice to stabilize.
So the job of the seeker consists in eliminating the vasanas. A great help in this work of cleansing - as Ramana Maharshi stated - results in being near a realized saint, so the vasanas cease to be active, the mind becomes quiet and samadhi comes. In this way the seeker gets a proper experience in the presence of the master.
A practice to keep the awareness on the Self fixed (Noumeno or real subject) is to ask oneself about "who am I?", And if thoughts should arise, during self-investigation, 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 maintain this experience permanently 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 is beyond our effort or lack of effort.
From here the importance of the "awakening" is perceived, so that once the "joy of the Self" is tasted, the seeker will not be able to do without turning to it repeatedly trying to win it back.
Once the joy of peace is experienced, no one will want to go to some other research.
Paolo D'Arpini