Excerpts About Absolute
Diamond Heart Book III, p. 165 • discuss »
The Point of Existence, p. 430 • discuss »
The Point of Existence, p. 427 • discuss »
Pearl Beyond Price, p. 471 • discuss »
The Point of Existence, p. 429 • discuss »
Inner Journey Home, p. 394 • discuss »
Inner Journey Home, p. 378 • discuss »
Inner Journey Home, p. 379 • discuss »
Inner Journey Home, p. 379 • discuss »
Brilliancy, p. 81 • discuss »
Diamond Heart Book V, p. 42 • discuss »
But when the absolute looks at itself, it doesn’t see anything. There is nothing to perceive. If you look at the absolute, experience altogether disappears and the next thing you know you are back looking at phenomena. If you sense into it, there is nothing to sense. The absolute is not only nonconceptual, but also it is the source of nonconceptual awareness. And it is subtler than pure, primordial awareness, because there is no perception of sensation and no capacity for self-reflection. The capacity for self-reflection disappears here. In pure awareness, you can self-reflect even though you don’t have to. Here, if you self-reflect, nothing happens—experience stops; it is a non-event. It’s like what you see when you look into nonbeing. This dimension of absolute reality brings in the mysterious darkness, the luminous night.
Runaway Realization, p. 192 • discuss »
An important feature of the emptiness of these two dimensions of radical nonconceptuality is that it is unobstructed. As we recognize the unobstructedness, we see that there is no obstruction between the ground of awareness and all the forms that manifest within the expanse of awareness, and also that there is no obstruction between one form and another. This insight opens up a whole new way of experiencing things. Penetrating the nature of the absolute invites further realizations, further ways of experiencing that show that pure awareness is the awareness of Total Being and that the absolute reveals that Total Being is the source of everything. From the perspective of the absolute, you see the absolute as the source of everything and also as the mystery of Total Being. But as we investigate more fully, the situation expands and reveals that Total Being can manifest itself and can appear as any of the nondual dimensions, each one of which reveals some of its potential and reality. So pure awareness displays the awareness of Total Being and the absolute conveys its mystery.
Runaway Realization, p. 194 • discuss »
We first experience the total nonconceptuality of our true nature as we delve more deeply into the nature of pure awareness and absolute awareness. As we explore the nature and the very substance of these nondual dimensions, as we consider their sense of nothingness, emptiness, and absence, that opens the door for true nature to manifest itself in a way that reveals degrees of freedom that we haven’t even imagined possible. In the usual trajectory of our work, our unfolding development or realization reveals the realization of the absolute—the absolute depth of true nature that is complete freedom from self. Some teachings think of the absolute as the big self or the ultimate self or the ultimate subject. But it is actually the experience of total selflessness, of no self of any kind. The individual self is seen simply as a window for experiencing no self. It is not the center, and there is no center. So the absolute is a profound realization of emptiness of self. It also can appear as the emptiness of everything, the nonbeing of everything in the sense that nothing has an ultimate identity. Things appear and we experience them, but they don’t exist in the way that we usually think.
Runaway Realization, p. 205 • discuss »
It is the dynamism of the absolute’s own emptiness that reveals that the absolute can manifest in ways that are different from how it is usually experienced. The dynamism begins to show not only the relationship of the primordial ground to all the forms that arise within it, but also the relationship of those forms to each other. And as it begins to show the relationship of these forms to each other, we recognize that their relationship to each other is not only that they are all manifestations of the same ground and, therefore, united—which is the view of nondual realization. We realize that is only the beginning of what is implied by that realization. As we further penetrate the emptiness, we begin to see that even though all forms are equal, each form has a unique significance; each form, each particular, contains all the secrets of reality that we have seen in all the aspects or forms of true nature. We see that all forms of experience, and not only the ground of true nature, have implicit in them all of reality. Seeing that each particular is important, which the nondual view neglects to do, ushers in different views of reality that change our understanding of time and space, as we’ve seen in previous chapters.
Runaway Realization, p. 235 • discuss »
This also means that when there is no perception there is no consciousness. This black mystery is an awareness so absolute that it possesses no ground to look back at and be aware of. It cannot be an object of perception, for it is the absolute subject. It is absolutely nothing, so there is
nothing for it to be aware of when it is aware of itself. It is absolutely being the awareness. This is why the word “absolute” seems to fit it. It has no back. It is the ground of all grounds, the final background. To look backwards only leads awareness back to more superficial dimensions, usually back to appearance.
The world is my front,
And my back is the mystery.
There is identification with the absolute, just as with the clear crystalline presence. I experience it as my very identity, as the very substance of me. Yet there is no feeling of identity. I am identified with the absolute, without the concept or feeling of identity or self. There is no feeling of I, or identity, just the apperception of the absolute, and recognizing I am none other than that.
Luminous Night's Journey, p. 62 • discuss »
This is part of the mystery of true nature, which appears as the ultimate mystery of the absolute. Experientially we recognize both pure awareness and the absolute as nonconceptual. Yet they are phenomenologically different. They differ as day differs from night. Pure nonconceptual awareness is clear, colorless, transparent light that feels like the coemergence of presence and absence. We see a vast expansive space, clear and colorless, bright and limpid. It is a space full of light, just like space in daylight. Yet, it is also a presence with the sense of solidity and fullness. In experiencing the absolute, we perceive a transparent and clear space, but dark, so dark it is absolutely black. The blackness is not a color, but the absence of light. In other words, nonconceptual awareness possesses light while the absolute is ontologically prior to light. They are both transcendent to being and nonbeing, but they differ in their relation to light. We can say that the absolute is the mystery prior to light, but at the same time the source of light.The first light that manifests in it is the nonconceptual light, pure awareness. In other words, both are empty of ultimate existence, but the absolute is much more empty. It is even empty of light, awareness, and hence can be experienced as cessation. Looking into pure awareness we see transparent and light-filled space, pervading all manifest forms, and constituting them. Looking into the absolute we first see darkness, but if we focus on it completely, our awareness spontaneously turns around and we find ourselves witnessing manifestation.
Inner Journey Home, p. 393 • discuss »