SECULAR, SYSTEMATIC EXAMINATION OF REALITY

Secular, Systematic Examination Of Reality

We don’t have to be religious or spiritual
to experience our primary nature of consciousness.

Secular examination is based on our human faculties of logic, empathy, reason and moral intuition, none of which are derived from supernatural revelations. We see, we know.

However, when using logic, empathy, reason and moral intuition to examine reality, we are looking at the essence of human faculties – pure consciousness – rather than the everyday, conventional, consciousness that we think of as being normal.

Reality is that which never changes: if it changes it is only a seeming reality. Reality is timeless. Seeming realities are made up of parts, causes and conditions, and so are subject reto change and time.

In order to see and to know, we first have to stop our mind from wandering off in its usual fashion, clinging to a ‘self’ image and conventional ideas of ‘normal’. To see clearly is to know clearly, as opposed to an ‘I’ interpreting what it sees, and therefore what it knows: a ‘self image’ is only a projection. After all, we have to be an honest scientist, examining through a clear microscope what, in fact, reality is.

In order to see and to know, we need to train or tame our squirrel-mind (which rushes around, collecting tasty morsels and burying them for later), and that means slowing down into silent, unbiased observation.

To tame the mind so that we can be that clear microscope, we first focus our attention one-pointedly, so as to cut through the clutter of conventional patterning. Traditionally, this entails watching the breath, while the other senses are fully open. We note that we wander off, and in that noting, we remember to return to the breath. We are just observing the breath, with itsinhalation, pause, exhalation, pause. It’s like that – try it and see, as this systematic examination is experiential, rather than a scholarly investigation.

Gradually, as we relax, we notice the space in the pause between breaths. In that space, we become aware that awareness is present. We now turn our attention on that awareness. There is no rush: if we wander off, we merely return to watching the breath.

The breath now takes care of itself, and we relax into the awareness. At some point – whether through instruction or through coming to a conclusion – we realise that we are, in fact, none other than this awareness, and that is consciousness. In pure consciousness, there is nothing other than consciousness.

If we think that this is boring, then we cannot have an uncontaminated microscope with which to examine further.

When seeing has clarity, we reach the same realisation of all the spiritual masters: we are empty of modifications, and that pure consciousness is beyond religiousness or spirituality. We arrive at the realisation of non-duality, rather than the twoness of ‘me’ and ‘the experience’.

The secular approach is not dressed-up.
We don’t have act a certain way (you know what I mean!)
It is just a matter of quietly being.

Now, we can approach life with clarity.
We are no longer sucked in by our own self image,
or that of others.

We do not have to believe anything.
Just seeing is the clear light of bliss –
or, as I prefer, the clear light of relief.

We are free in the moment of seeing.

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