Excerpts About Samadhi
Diamond Heart Book II, p. 7 • discuss »
Spacecruiser Inquiry, p. 361 • discuss »
As the desireless aspect of essence begins to emerge, it infuses our consciousness. The understanding of our suffering and our conflicts around desire coincides with the emerging of essence in consciousness. The intuitive understanding about desire dissolves the related sector of the personality. And as this part of the personality is burned away in the knowledge emanating from the essential aspect, the essence is then free to emerge. Now we are not only infused by the desireless state of samadhi, we are the very state of desirelessness itself. The essential aspect becomes the consciousness, becomes our being and our presence. We now know what it is to be without desires because we are not only desireless, but we are desirelessness itself. We are now the essential aspect of samadhi, desireless, peaceful, rested, expanded and deep. No movement of desire. No movement of attachment. No holding to anything. No human teacher can perform such service to a student. He can embody and manifest the desireless state, but essence allows us to taste desirelessness, fills us with the very substance and consciousness of the desireless state of samadhi. It manifests in us in the form of this aspect. It manifests this aspect in us as ourselves, as our very being. Now we truly know, because now we are what we know. We do not have to look at any teacher. We have the perfect teacher in our very own being.
Essence with the Elixir of Enlightenment, p. 43 (Elixir) • discuss »
In our teaching, this particular maturation of practice is an important reason why we emphasize the nondoing meditation at various stages of the path. In the Diamond Approach, we begin with a concentration meditation and, at some point, we transition to the nondoing practice. We learn concentration by focusing on the Kath point, known as the Hara or Tan-t’ien in other traditions. As concentration is established, we let go of that focus and simply let ourselves be. This is the beginning of nondoing. When we let go and simply be, if the concentration has been sufficiently established, then there is stillness and clarity, and we naturally are that stillness and clarity. This stage of nondoing, in which we are simply still and clear, I call “obsidian samadhi.” When the stillness and clarity of nondoing are spontaneously joined by the dynamic unfoldment of revelation, discernment, and insight, then nondoing has moved to the condition of diamond samadhi. Now, nondoing includes insight and the understanding of what is arising. There is clear, precise insight, but it is still samadhi in the sense that we are still being the condition of true nature. It is the condition of realization, not only with clarity but also with clear understanding and clear insight. And the condition of realization can be of various degrees and kinds of realization. It can be boundless or not; it can be different kinds of boundlessness; it can be different forms of presence or emptiness or various combinations of the two.
Runaway Realization, p. 132 • discuss »
In our work, it’s important that we learn about the various aspects and their issues. It’s important that we learn about the various dimensions and realize them. We need to know and have some experience, some taste, of what realization is so that we can be what we experience, so that we can abide in whatever quality or dimension we are experiencing. This can be what is called a samadhi experience, being the presence or the awareness or the emptiness that we are experiencing. I don’t mean that you as an individual become that, but that your awareness, your beingness, shifts from being the individual to being that. That is the experience of realization, and it is very important that we have the experience of realization and have it in the various aspects and dimensions of our work.
Runaway Realization, p. 170 • discuss »