Excerpts About Perspective
Diamond Heart Book IV, p. 308 • discuss »
Diamond Heart Book IV, p. 309 • discuss »
Diamond Heart Book V, p. 244 • discuss »
We’ve taken several steps so far in approaching the understanding of the dynamic of realization and practice. We’ve been exploring the role of our responsibility and the role of the dynamism of Being. I’ve been presenting a perspective, a view, that might appear radically different from the teaching of the Diamond Approach as we’ve known it so far. This view we are exploring does not really negate or contradict anything—it includes everything in a wider perspective. This wider perspective accommodates all views without being limited by any one of them. I am not asking you to believe me. You can take this teaching as a proposal or as a hypothesis to seriously consider and test in your own experience. It requires a great deal of basic trust, a deep inner grounding in the goodness of reality, to even give it serious consideration. I really mean it—being open to learning is not a matter of taking anything I’m saying as an article of faith. I’m basically challenging all the articles of faith that we’ve had so far. So we don’t want to substitute one dictum with another one that says something different. We need to find out the truth from our direct experience. We each need to have the understanding, and the development of our capacity needed for such depth of understanding, and the true and satisfying realization of our heart. Learning what reality is by grappling with the immediacy of our experience brings a completeness to our engagement with the spiritual path.
Runaway Realization, p. 67 • discuss »
The important thing to understand for what we are doing here, which is exploring the fulcrum of realization in the Diamond Approach, is the relationship between, on one hand, the conventional view of the self and the world and, on the other hand, the nondual view, which is the view of recognizing the unity of reality as one beingness. And what we’re doing is not a matter of supplanting one view with the other, replacing the dual view with the nondual view. We want to see the relationship between the two in an intimate and detailed way. The view of totality recognizes that dual and nondual perspectives are different ways that Being manifests itself. Seeing how these two views interact opens up the possibility of experiencing reality in ways that are neither dual nor nondual. Simply moving from the conventional view to the view of the realization of pure awareness or absolute reality, which are dimensions we have explored in past teachings, gives us some understanding of the conventional view from the perspective of realization. But it doesn’t provide a thoroughgoing understanding of how the two conditions relate to each other. The view of totality, because it can hold both perspectives at once by being outside both of them, can give us a more complete understanding and appreciation of how they interrelate. Instead of alternating between views or progressing from one to the next, this view of totality has the advantage of understanding how practice is realization. We can come to understand what we are doing when we practice because we understand how things happen behind the scenes. The view of totality also has the advantage of a greater openness that heralds other conditions of realization, which cannot be apprehended simply by moving from dual to nondual understanding.
Runaway Realization, p. 69 • discuss »
But we can go still further toward understanding what is happening in practice. So far, our understanding continues to lend itself to the perspective of the individual soul, the individual self, appropriating the realization, appropriating the insights, appropriating the understanding and the manifestations. We have seen how our practice contains an assumption of causality that appropriates the action of Being. We are exerting effort, we are being responsible, we are being committed, we are practicing—all of which exertion and sincerity we assume results in realization. In addition to the assumption of causality in this attitude, there is in it a persistent self-centeredness. We are still looking at things from the perspective of the self. Now I’m not saying that looking at things from the perspective of the self is a bad thing. I am not even saying that it is a wrong thing. I am simply saying that it is one way, and that there are other possibilities. And we can observe that looking at things from the perspective of the self, after a while, doesn’t feel very good. People are unhappy with it. And it’s good to know that there are other possibilities that Being can manifest, in which people find themselves full of joy and happiness and freedom.
Runaway Realization, p. 72 • discuss »
When we see life from the perspective of living reality, of Living Being, we see that the ordinary view takes one possible manifestation of reality and freezes it, fixes it in place so that reality continues to present itself in that particular way. But that particular mode becomes a recycling of the history and the characteristics of the individual self. At the same time, we can see that freezing or fixation can never be absolutely complete. Light always comes through. Life breaks out and novel things happen. That, of course, helps us recognize that reality can be different from how we think it is. And we might then think, “Yes, that is the ego view, the fixated view, the deluded view. And we are going to learn the correct view by becoming free from those constraints.” That is true for a while. It is a good way of looking at things because it loosens what is stuck and fixed in place, and makes whole what is fragmented and partitioned. Seeing the limitations of the dualistic view can liberate the dynamic livingness of reality to manifest other ways of being itself.
Runaway Realization, p. 83 • discuss »