Excerpts About Understanding
The Point of Existence, p. 486 • discuss »
Spacecruiser Inquiry, p. 64 • discuss »
Spacecruiser Inquiry, p. 239 • discuss »
Spacecruiser Inquiry, p. 243 • discuss »
Pearl Beyond Price, p. 356 • discuss »
Diamond Heart Book III, p. 154 • discuss »
Diamond Heart Book IV, p. 26 • discuss »
Diamond Heart Book V, p. 95 • discuss »
Diamond Heart Book V, p. 192 • discuss »
For the process of understanding to happen, three elements need to be there at the same time. The element of disidentification is one of them, involvement is another. The third element is the quality of allowing. These elements can be there when there is harmony among the three centers—the belly center, the chest center, and the head center. When there is this harmony, it is possible to experience fully, to allow, and to disidentify. Now, what do I mean by these three elements? Each center contributes to the process of understanding. If the head center is functioning correctly, it means that space or emptiness is allowed. what is the significance of space and emptiness? Space and emptiness make possible the quality of allowing. When there is space in the mind, there is no self-image. You’re not trying to stick to something in particular. You’re not trying to go somewhere. The mind is allowing whatever is there to be there. So the head center’s participation or contribution is space, which is an allowing, a welcoming in a sense—space for things to happen without rejection, without trying to hold on. You become complete allowing. The heart center’s contribution has to do with its central quality, which is the personal essence. The contribution of the personal essence is the diving movement, the actual living of the experience. You not only allow it, you’re in the midst of it, you’re one with it. You’re really it, you let it happen, you feel it fully, you sense it fully, you experience it fully, right? That’s the contribution of the heart center. The belly center has its contribution, which is represented by the self, the essential self. The contribution of the essential self is the disidentification, the turning away. When you are truly functioning in the belly, you are completely present, and being completely present, you are being yourself. So you are not identified with the usual activity of trying to get somewhere else.
Diamond Heart Book III, p. 73 • discuss »
In other words, there are two overlapping movements in our practices. The central practice of inquiry, whose core is nondoing and noninterference, contains an active engagement that, at some point, becomes completely spontaneous. And, there is the nondoing practice that begins with sitting in an abiding stillness in which, at some point, a spontaneous understanding and discernment can emerge because of the presence of our discriminating intelligence. Inquiry can become spontaneous nondoing, and nondoing can become spontaneous inquiry. In inquiry, we are actively engaged—we’re experimenting, we’re exploring, we’re delving into things, we’re reading, we’re questioning—while, at the center of it, we are not doing anything to our experience and are only interested in understanding its truth. In the nondoing meditation, we are sitting still, being the condition of realization, and the revelation of reality is a spontaneous arising. Our focus is nondoing and inquiry simply erupts. When that spontaneously happens, we don’t say, “No, no, this is nondoing practice; I have to remain still,” because the arising is not our doing—it is Living Being manifesting as dynamic revelation. So if we insist on remaining in our meditative stillness, we are clamping down on the dynamism of Being. When the dynamism of Being is free, it freely reveals the understanding of the situation we are in and reveals further and further realization.
Runaway Realization, p. 134 • discuss »
So, as you see, understanding is very curious. If you use it correctly, it will take you through the whole unfoldment process, one layer after another, until you reach a place where understanding can’t go. And if you’re faithful to understanding, then you cannot but reach its end. Understanding is complete when it annihilates itself. When it dies, then the mind dies, too. There is just Being, Being with no mind. You become like an animal but with the understanding that you are not understandable and the knowledge that you are that which is unknowable. The moment you change, there is a shift from one state to another, and implicit in this is the possibility of understanding and differentiation, which are at the beginning of mind. But if this understanding can lead you to the unknowable, which is the undying and the unchangeable, then you are free to
live life without fear. When you know that you are unknowable, you know you cannot be any image, you cannot be your body or your personality, you cannot be what your mother thought you were or what your father said you were; you cannot be rejected or hurt, you cannot die or be afraid because anything that can die is knowable. What can die? The body can die. What can be hurt? Your ideas about yourself, your self-image? But when you know that you are not knowable, how can anybody hurt or reject you? How can anyone do anything to you? Even your own mind can’t hurt you. How can you criticize yourself? What’s there to criticize? But as long as you have ideas about who you are, you will have ideas about how you should be, and criticize yourself: you should be bigger, smaller, smarter, better looking. But when you reach the place of understanding, your mind asks, “What is this?” and the only answer is “Beats me.” You honestly don’t know. So you can’t give yourself a hard time. You don’t know because you cannot be known. That’s freedom, then.
Diamond Heart Book III, p. 157 • discuss »