Excerpts About Presence
The Point of Existence, p. 22 • discuss »
The Point of Existence, p. 25 • discuss »
Diamond Heart Book III, p. 209 • discuss »
The Point of Existence, p. 34 • discuss »
The Point of Existence, p. 77 • discuss »
Diamond Heart Book III, p. 99 • discuss »
Diamond Heart Book III, p. 100 • discuss »
The Point of Existence, p. 467 • discuss »
Facets of Unity, p. 169 • discuss »
Brilliancy, p. 62 • discuss »
Luminous Night's Journey, p. 33 • discuss »
The Unfolding Now, p. 136 • discuss »
Presence is our spiritual freedom liquefied, condensed. Presence is an actual sense of hereness—beyond our emotions, beyond the mind, beyond our ideas. In presence, we can know ourselves in a way that is authentic, which means that we are knowing what is real in us. When we feel presence, we are experiencing our underlying reality. It feels more real than the physical, the emotional, or the mental realms of experience. And it can’t be defined in any of those terms. So when we feel the presence of love—the actual liquid sweetness and its melting nature, or its fullness and richness and softness—we begin to see that the ways we have known love have been limited.
The Power of Divine Eros, p. 39 • discuss »
I am clarifying the relationship between our central practices of inquiry and nondoing from the perspective of totality. How do we practice nondoing? Isn't that doing something? How can inquiring be nondoing? Exploring the paradox of nondoing brings us closer to how reality actually works. Nondoing supports the practice of inquiry by emphasizing beingness, presence, and noninterference. Inquiry develops the discriminating intelligence of Being and integrates that into our process. At some point, our inquiry can engage our process without interfering with our experience, and our nondoing can attain the dynamic intelligence of Being in service of discerning what is true. The practice of inquiry is actively engaged because we are engaged with life. We are living and we are active, and part of our living is the engaged practice of inquiry. Inquiry doesn’t mean that we are always asking ourselves questions. It doesn’t mean that we are always sitting around thinking. Inquiry is the natural and spontaneous flow of our interest in life. When something is not understood, a spontaneous movement and inquiry arises that may not even be formulated as a question. All we know is that something is not understood and, after a while, there is a revelation or a further discernment. The stillness and quietness of our concentration practice helps stabilize the condition of nondoing, which is the base of the practice of inquiry. Concentration and nondoing support and stabilize the realization of presence, the realization of true nature. Inquiry helps to discriminate and integrate this realization as well as to develop it and open it to further possibilities, which are partly a response to our life and its circumstances.
Runaway Realization, p. 135 • discuss »
Any experience of presence can change your perspective and your view of reality. For example, when you are pervaded with compassion and look at reality from its perspective, you notice that it affects not only your experience of yourself, but also your perception of everything else. Your attitude, what you think is important in life, and what you think is significant about reality all change. You feel kindness in how you relate to your own experience and also increased sensitivity to the difficulties that others are dealing with in their lives. If then you experience clarity and you are feeling clarity and you are being clarity, that transparency and luminosity will shift your perspective. You will begin to see through your familiar prejudices and assumptions and recognize a more objective, less self-centered experience of reality. You realize that without clarity, you are lost. It doesn’t matter how much compassion you have; if you are not clear about things, you won’t see what reality is, you won’t see what the truth is. So each experience of true nature widens and deepens your view of what you are and what reality is.
Runaway Realization, p. 233 • discuss »
When we explore what presence feels like, when we experience its luminosity, we recognize that, though it can feel substantial, it has no substance; it is not solid at all. Even though, when we first encounter it, we know that presence is what truly exists, our mind mistakenly conceives of its existence in the same way that we think a rock exists. But in doing that, we reify it, we concretize it, and miss its very nature. So we take presence to be existence, but the existence of presence is not like the existence of the body, for example, because it is not an object. Even though we say that presence is our being, that it is the authentic ontological ground of our consciousness, neither being nor existence are what we are referring to when we speak of the existence of a rock or a chair. We need to be very subtle in our understanding of what “presence is being” means. We need to recognize the pitfall of the tendency to objectify. This tendency to objectify is always an attempt to get away from this truth, from this reality that I am referring to as the black hole. And we are always trying to get away from it because it is always here; we cannot escape it. And somehow we are aware of that inescapability, we intuit it. We are continuously trying to create solidity because if we let ourselves completely relax, we will find out that the nature of presence itself is completely, absolutely nothing—it is more nothing than the nothing of empty space. It is nonbeing itself. So even though presence feels like being, when you recognize it, it is nonconceptual and therefore it is not—cannot be—the opposite of nonbeing. The notion of an opposite does not exist in the nonconceptual, and neither do being and nonbeing, because they are conceptual.
The Unfolding Now, p. 208 • discuss »
When we experience the process of universal transformation as a flowing and unfolding presence, we begin to recognize the dimension of dynamic presence itself. The various ways of experiencing universal transformation in the above discussion reflect how we experience the coemergence of dynamic presence with the other boundless dimensions, and the degrees of subtlety of experiencing these dimensions. But when we experience it specifically as the flowing and unfoldment of presence we come upon the particular dimension of dynamic presence, at least in the logos of the Diamond Approach. Our experience focuses here on the dimension of true nature responsible for change and movement, which provides us with a more complete and detailed understanding of the changeability of existence. We experience ourselves here similarly to the soul, as a flowing and dynamic presence, teeming with energy and pulsing with power. Yet, we are not a limited soul, but a boundless presence that is dynamic and vital, full of life and creative power. We may actually recognize here that the qualities that our soul possesses, those of flow, unfoldment, dynamism, potentiality, creativity, and morphogenic transformation come to it from this boundless dimension of dynamic being. In other words, when we experience our soul as a living dynamic presence we are actually experiencing the dimension of dynamic presence but in a limited and individual way, as related to our particular physical body. Dynamic presence does not dismember itself into individual and separate souls, but simply appears so due to our limited understanding of our true nature. Because of this, the realization of the dimension of dynamic presence challenges our conviction that our souls have to be separate for them to be individual, and brings about the precise understanding of the relation of individual soul to universal soul, or dynamic presence, this way liberating us from this deep and constricting conviction.
Inner Journey Home, p. 358 • discuss »