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Welcome Metaphysics Realization Resources Anil Mitra
Realization in The Way of Being – Contents Review of the real metaphysics About the nature of (our) being Consequences of the metaphysics Living, ground, sharing, immersion, the dimensions AimThe way of beingThe aim of the way of being is to realize the ultimate in this life and beyond. In this life, the aim becomes living in the immediate and ultimate as one. The aim of realization is to develop and show how to live a way and pathways, based in the real metaphysics, with information and inspiration from tradition, especially traditional secular and transsecular ways and pathways. The essayThis essay reviews the metaphysics before taking up realization itself. The metaphysics is self-contained but realization refers to multiple traditions and addresses readers from a range of backgrounds. I feel more comfortable with my knowledge of metaphysics than my experience with realization. For these reasons, I have had much greater difficulty with writing on realization than with the metaphysics. Consequently, this essay shall remain very much in-process. Principles and sourcesPrinciples—the real metaphysics; reason with experience, design, experiment, reflection, and learning. Prescription, as in so many traditional ways, is not enough. A complete approach to (the way of) being requires ways (principles—of the way—development and sharing) and pathways (prescription—the templates). Sources—the real metaphysics is a prime source. Further sources lie the traditions, particularly of knowledge, exploration, ways (and pathways)—east and west, ancient through modern and current. A foundation for realization is real metaphysics. DesignThe design needs information (sources) and principles and information. Information and sources (above) have the following supplements— PrinciplesThe templates shall focus on the immediate and the ultimate—thus the everyday template especially emphasizes action in the immediate, which the universal template especially emphasizes action toward the ultimate (but the emphases are not exclusive and even where they are explicitly one of instrumental or material and the intrinsic and the universal, the other is implicit). The templates shall be derived from experience, but generalized, and excess detail removed, so that they are flexible and adaptable to the anticipated range of contexts under the dimensions of being. Printable versions of the templates shall be available as a resource. An outline of the way may be derived from metaphysics > consequences for beings. Information from the sourcesA preliminary source for traditional ways is received ways. The way shall not now be worked out in too much detail but may refer to the foregoing and other site documents for detail. For those prefer it, some reference may be made to the received ways. Important consequences from the metaphysics are— “The universe is characterized by form which phases via formation (positive and negative) from absence of manifestation (the void and formlessness) to peak states of form. This can be seen in more than one way. For example, it follows from the equivalence of all beings.” “Since the universe limitless, its simplest parts must have primitive experientiality, which combine and elaborate to constitute our experientiality. The elements may have zero but not null experientiality; and the universe is a field of relational and experiential being, in which animal beings and the like are bright, focal, and layered centers of reflexive experience.” Information derived from the sourcesThus, the (pure dimension of the) real may be seen as experiential being in form and formation as the world on the way to ultimate being. But experiential being is not merely of mind or psyche in their limited sense as subjective experience. Rather, the shape and form of the world is an aspect of it as “the experienced and its mirror in experiencing, mediated by experience itself”. Hence the importance of yoga with its physical and meditative sides. Hence also the importance of the intrinsic aspects of being as well as instrumental dimensions. What are the instrumental dimensions? We have no purism here, but from the real metaphysics do not need purism anyway. We therefore base the instrumental in western pragmatism—its science and its paradigms. The pragmatic dimensions are taken to be nature (the ground—elementary or physical, complex—or living, and experiential as intrinsic to the ground), society (formed from nature and deploying nature seen as a mix of fixed and formable, and society’s cultural, economic, political, and universal depictions of the world), and the universal (knowledge of which arises at first speculatively out of attempts to understand the world, and its formability, but is seen as limitlessly formable under the real metaphysics). Some paradigms from western science and philosophy are mechanism (which may lie on a determinism continuum from full to nil), and variation with selection as means of formation and evolution. Here are paradigms that are somewhat implicit above. Limitlessness vs robustness (limitlessness in the ultimate vs robustness in the immediate and on the way to the ultimate). Emergence (i) in the ultimate any kind of logically possible emergence will occur, but we have seen that being is essentially experiential and therefore there is only emergence of complexity, not of kind (ii) in a substance cosmos, there can only be one kind (since kinds do not interact), and again, only emergence of complexity (iii) in a near substance cosmos there may be multiple kinds and emergence of both kind and complexity, but in robust cosmoses, a single kind and emergence of complexity will dominate, but for unusual situations and exceptional cosmoses. Review of the real metaphysics We shall begin with aspects of the real metaphysics that are relevant to realization. About the nature of (our) beingIn the metaphysics it is shown that we are essentially experiential beings with inner worlds of ‘psyche’ and outer worlds that are ‘material’. Pathways to the ultimate involve both sides, interactively. The inner is experiential and is transformation of identity or self. Traditional inner ways are visionary experience, meditation, and yoga. The outer is material and is transformation of the ‘material’ side of being. Traditional outer ways are physical yoga, science, and technology. About realizationThe following is taken from the ways and pathways. Modifications are minor. IntroductionThe Way of Being is an outcome of a mission to discover and realize essential being. It grew out of experience in the world and historical reading, together with critical reflection and constructive imagination. It was found that standard received secular and transsecular paradigms of the world are limited and that we may go beyond their real and symbolic limits by employing, critiquing, and extending their contents and limits. The real metaphysicsWe found the universe to be realization of the possible in its most inclusive sense (logical possibility), which demonstrated and perfect knowledge, joined to pragmatic knowledge and its process, form a real metaphysics. Implications of the real metaphysics include— Consequences of the metaphysicsThe universe has identity. The universe and its identity limitless in extension, duration, variety, peak, and dissolution of being. The only limits to realization of a concept are consistency of the conception. That we do not see all possibilities is not a contradiction for we are one possibility that does not see—or recognize how to see—the entire universe. More precisely and completely, these are limits of logic, which are not limits on the real (for example, that there are no square circles is not a limit on the world because the concept of a square circle is contradictory in itself). As it (logic) is understood here, deductive systems such as propositional and predicate logics are examples of logic. However, in the present and more inclusive understanding, logic shall include (i) any other system of necessary inference (i.e., true conclusions certainly follow from true premises, which is opposed to an inductive logic or reasoning, in which conclusions are likely but less than certain, even when premises are true) and (ii) means of establishment of necessarily true facts, either by perception or thought. The term argument is sometimes used in a sense that is close to this enhanced sense of ‘logic’. If we relax the requirement of necessity, to degrees of confidence less than certain, logic will include pragmatic knowledge, particularly science. This may seem to go against the traditional opposition of logic as necessary inference vs science as induction or projection but that opposition is mistaken. That is because we ought to be comparing (i) the formation of logics (and systems of mathematics) with the formation of scientific theories—they are both inductive (ii) deduction under logic with deduction under science—both can be deductive (sometimes, for convenience, we relax the requirement of certainty in science). What is happening above is (i) in contrast to some thinkers such as Wittgenstein, who attempted to reduced the world or metaphysics to standard logics, an elevation of concept of logic to metaphysics (which involves discovery rather than reduction), (ii) concomitantly, an expansion of the scope of logic—first, a hard expansion to incorporate necessary fact and, second, a soft one to allow inference and facts that are less than certain (but of course, not to eliminate the sharp divide between the certain and the even slightly less than certain). Note that given the second expansion, it is not clear that a further expansion is needed to incorporate modal logics or imperatives other than truth. Individuals inherit the power of the universe. That is, individuals have no real limits—i.e., no absolute limits (any limits on individuals would entail limits on the universe). We do of course experience and think of some limits as real (for example physical limits, limits of thought, birth, and death), but they are limits only while we are in limited form, which ought to be given due respect, but which may be overcome in ‘this life’ (perhaps rarely) and are overcome beyond it. And some limits are self-imposed by blindness cultivated by received paradigms—e.g., “we cannot know everything translated as we cannot even know an abstract of the entire universe” (it is freedom from that kind of blindness that enables the real metaphysics and it is difficult to avoid it, in that i. it is normal under received paradigms of criticism and imagination ii. even when overcome, there is little social reinforcement to sustain its overcoming). That two or more individuals may simultaneously achieve ultimate power is not a contradiction for they merge in doing so. Peak being is a process and an end; we are part of that process with ground in elementary being and the end or aim as peak. Pleasure and pain are unavoidable; pain is not to be shunned; pleasure is not to be cultivated to excess or only for its own sake. The proper address of pleasure and pain is to employ cultural therapies as an element of being on a path to the ultimate. This is the only address to pain, especially pain that seems to serve no purpose (as in cancer) or seems absurd (the pain of an infant) or is the result of cruelty and uncaring (these kinds of pain, which seem absurd if there is a caring God looking over our world, are not absurd when it is realized that in an ‘pragmatically and robustly arranged’ local world, pain is a blunt instrument). Enjoyment is ideal appreciation of experience of self and world, which includes perception, thought, emotion, pleasure, and pain. Intelligence may be seen as effectiveness in negotiation issues of thought and action and classed according to whether the thought-action is in the world or for the world—that is, intelligence is not just ability to function in our world, but also of negotiation for and beyond the world. There are intelligent and effective pathways to the ultimate. Even passivity leads to the ultimate—however, if enjoyment is a value (i.e., desirable), there is an ethical and aesthetic imperative to develop and be on intelligent paths to the ultimate (enjoyment is appreciation of pleasure and pain, and of the use of abilities in and for the world). To be on the way to the ultimate is also to cultivate—not to ignore—the immediate. The way of being includes to live in the immediate and ultimate as one. Pathways to ultimate beingA full title of this chapter would be Pathways to the ultimate in and from the immediate. The waysIt follows from metaphysics (from reason as how to establish facts and draw conclusions—different from an earlier use of the term as in reasons for something) that the ultimate is ‘given’—that all beings realize the ultimate. However, waiting for it to happen, and though some focus on the immediate and social worlds is essential to grounding, to focus only on those worlds is immensely inefficient and unrewarding relative to the ultimate. It also follows that (quotes indicate repetition from earlier)— “There are intelligent and effective pathways to the ultimate, If enjoyment is a value, there is an ethical and aesthetic imperative to develop and be on intelligent paths to the ultimate,” That there is an imperative is not to be seen as moral compulsion, but as knowledge that without being on a path, one’s life and being are incomplete even if enjoyed, and that one is not enhancing the process of the world, even though ‘they also serve who only stand and wait’ has truth, The imperative is to an ultimate value, Pleasure and pain are unavoidable, and their best address is being on a path (which is and includes therapy), To be on a path is not just to follow but also to share, to negotiate the way, and to develop pathways, That all possibilities are realized, does not imply they are attained in this world or our cosmos; it implies that there are limitlessly many cosmoses in transaction with the void and that while the ultimate may be realized beginning and remaining in ‘this life’, it is more likely realized beyond—in the movement of identity and perhaps of civilizations from cosmos to cosmos, Received ways from tradition are useful, ought to be considered for integration of their useful elements into paths, but the received, even where they aim at the ultimate and finality, are almost invariably limited and in process. Paths and templatesHow are we to be on a path? Two generic and adaptable path templates, everyday and universal, are set out below. Both templates address local and universal issues, both address concerns of beings and being. The everyday emphasizes individual and communal concerns, the universal emphasizes concerns of civilization and universal being. A dedication and affirmation are derived from experience, metaphysics, and dimensions of being. The issue of therapy, sometimes missing from received ways and paths, is addressed. The templates are generalized from my use and include detail sufficient to a range of situations, phases of life, and kinds of day—e.g., a normal work-day, day at home, a day on an expedition, a day or retreat, or a day without explicit goals—perhaps of abandon. Thus, the templates are not rigid, which is their intent. They can be adapted to need by altering emphasis and detail. For details and further information on how to adapt the templates, see printable path templates in the resources. Everyday templateThe ground and the wayIn the everyday template, activities that are primarily of (i) development and execution of the way are marked by a star(*), and (ii) ground are unmarked. The templateRise early, before the sun, dedicate to the way and its aim, affirm the universal nature of being (for a dedication and affirmation, see below and printable path templates). Morning reflection in nature. Breakfast. *Meditative-contemplative review of priorities and plans—the way, life, the day. Reflect on realization, priorities, and means; employ simple reflection. Shamatha—calming meditation for re-orientation of purpose and energy—to experiential transformation toward oneness. Vipasana—analytical to visionary meditation—to see what is essential now and in other time frames; see the discussion of experimental meditation and yoga at received ways. *Realization—work; care and relationships—networking; ideas and action; experimental and structured yoga-exercise-meditation-share in practice and in action; one of the aims of yoga-meditation is to see, reason, and sustain the worldview of the way—also see retreat; engagement in the world—languages, art, and other activities. Tasks—daily and long term; midday meal. Attitude—in tasks and toward others and the world—an element of realization; light; yoga in action. Merge with Realization. Physical activity—exercise and exploration of the worlds of nature and culture for experience and inspiration; photography. Evening tasks, supper, planning-preparation-dedication for the next day and future. Evening rest, renewal, review, *meditation and realization, network, and community. Sleep early. Summary—daily routineA routine can be constructed from the template. For example, the following could be set in tabular form with details from above, rise ® realize ® review times ® yoga, continue realization ® ground, tasks ® lunch ® exercise ® afternoon ® evening ® sleep. DedicationI dedicate my life to the way of being, To living in the immediate and the limitless ultimate as one. For they are one, their separateness only apparent, the oneness waiting for realization. The means of realization— To its shared discovery and realization, Under the pure dimension of experiential being in form and formation as the world on the way to the transparently limitless ultimate, And the pragmatic dimensions of nature, society, and the universal. In flow and adversity— To shedding the bonds of limited self and culture, so that even in adversity, life approaches flow, Practice and therapy merging in action. To realizing the ultimate in this life—this world—and beyond, So again, to return to beginnings. Affirmation“That pure unlimited consciousness—transcending all principles of form… that is supreme reality. That is the ground for the establishment of all things—and that is the essence of the universe. By That the universe lives and breathes, and That alone am I. Thus, I embody and am the universe in its ordinary and most transcendent form.”— Abhinava Gupta (950 – 1016 CE, a philosopher-theologian of Kashmir). In plain language—All beings are ultimate being, which is the greatest possible being, which from blind and material beginnings, is the ultimate self-aware designer and transformer of the universe as ultimate. Though we are not that ultimate in our present form there are aware, intelligent pathways to it, which traverse pleasure and pain. If we do not recognize it, that reality is already harbored deep in our being, and there are ways to bring into the light of awareness and shared transformation. TherapyThe templates address ‘normal process’, group and individual. The needs of two kinds of individual may remain unaddressed—(i) exceptional and (ii) disturbed. Realist therapy is the best therapy a culture has to offer, within a framework of realization and feasibility. It shall address the issues as issues of being—i.e., as psycho-physiological issues. Universal templatePure being, everydayBeing in the world—Dimensions: Pure being, yoga, meditation, ideas to action; Community, education (general, paradigm, ways of life), retreat to the real, renewal, development-reemphasis of paradigm. Ideas—Dimensions: relation, knowing as relation to the world, reason, art; acting—effective creation of the real. Means—reason, yoga-meditation, the real metaphysics, and the site plan for the way of being—for links to yoga-meditation and the site plan, visit the links ways and pathways and development, respectively. Essence—yoga, meditation, ideas into action. Community, education (general, paradigm, ways of life), retreat, renewal, development-reemphasis of paradigm. BecomingIntroductionThis introduction to activities in becoming lays out dimensions of becoming, and intrinsic-instrumental activities corresponding roughly to experiential-physical being. Note that the distinction between the intrinsic and the instrumental parallels the distinction between the pure dimension and the pragmatic dimensions. From the pragmatic dimensions, dimensions of becoming are (i) nature (ii) civilization, society, and culture (iii) artifact and technology (iv) pure being and the universal. Instrumental activities emphasize the science—physical, biological, psychological, and social—and technology of western culture; they enable knowledge of the world, exploration, and physical transformation. And while these enhance and support transformation and appreciation of the ultimate, they are not in themselves transformation of our being as shown by the real metaphysics. Intrinsic transformation is catalyzed by yoga and meditation, noted earlier; by the processes of science, art, and the humanities; and the immersive activities below—beyul, cultural immersion. Full transformation should require synthesis of the instrumental and the intrinsic. NatureNature as catalyst and essential to the real. With animal being and devolution—observation, situational empathy, defocus, reason—as preliminary to reconstruction of being. Essence—being in nature as source—immersion over conquest, an example is beyul of Tibetan Buddhism (Generically, beyul is journeying to remote natural environments that evoke true self; for a link, visit the link beyul. In the Nyingma school of Tibetan Buddhism, Beyul are hidden valleys which the Buddhist ‘master’ Padmasambhava blessed as refuges. They are places where physical and spiritual worlds overlap, and Tantric practice effectiveness increases with multiple perception dimensions.) Civilization, society, and cultureCivilization as vehicle and path to the real. Transformation via psyche—by immersion in social groups as place of being and catalyst to the real. Essence—immersion and travel in a range of cultures; the dimensions of society engaged in directive and immersive manner (economics, politics, ideas and culture, art, religious-spiritual sources). Immersion in and attention to the challenges and opportunities of the world. Artifact and technologyCivilizing the universe (especially technology as enhancing being in the universe)—universe as peak consciousness via spread of sapient being. Essence—technological enhancements of being (artificial being, sciences—abstract and concrete, technology of exploration and space travel). Pure being and the universalRealizing Peak Being in the present. Said to be rarely achieved in ‘this life’ which is a beginning that is continued beyond death. The means are in the previous items and the everyday template (see the printable path templates)—and open. RetreatA retreat is a time away from ‘normal’ society. The aim of retreat is to see, reason, and sustain the true worldview, which is the real metaphysics and its consequences. Retreat is not withdrawal. Though we think our worldviews are sustained by reason, they are most often sustained by being the norm of community (even if also based in reason). Since the worldview of the way is not the norm, it requires renewal. It is typical that a renewal should occur about two times a year. That is one of the purposes of retreat. Another purpose is the practice of the worldview in action. The retreat may be simultaneous with and overlap immersion in nature as the real (beyul). Essence of the templateMetaphysics into action, meaning and awareness of self – human limits – birth – and death; their real but non absolute character. Epilogue—return to the worldThe material in this section is modified from the way of being. This division emphasizes being in the world (‘return’ is a metaphorical emphasis, for we never left the world). Unconditional beingSeeking via experiential and instrumental means, to experience the universe of all situations (places, times, beings) as one. We work toward the ultimate in which being, beings, becoming, exploration, and history are transparent. Living, ground, sharing, immersion, the dimensionsLiving in community, in contact with nature, instrumental and immersive action in the dimensions of being. Addressing issues and opportunities for the world (brief version of issues). Universal textAn original thinker writes a work that becomes part of the ‘canon’. Philosophy is cumulative because it is always on the edge of the conceptual unknown (science not so much as its unknown tends to be ‘material’, but in the long run, we expect convergence of science and philosophy, as it was in their origins). There is an essential place, every generation or every few generations, for a summation of thought. It would be an extended labor. It would not be a compendium. It would be ‘this is how we see being today’. It would notice but not be too conditioned by fashion. Ordinary texts ought to be written, not as definitive—there is not so much general definitiveness to go around—but as open in their beginning and end. The cumulation of ordinary and generational text would be universal text. ReturnThough we may never find ourselves complete, we seek sublime satisfaction with our states of being and process. We seek a balance between satisfaction and achievement. With understanding that is perhaps new, we return to the world, to live in the ultimate, the immediate, past, present, and future as one. ‘Return’ is metaphorical and emphatic, for we never left the world—or the ultimate. The 2022 site is in-process. Its resources include an introduction to the way, metaphysics, design, resources, and a brief personal history of the way. There is a printable version of the path templates. For more on realization, you are currently referred to 2021 materials—reading, field manual, printable path templates, received ways, beyul—immersion in nature, sources, bibliography, a system of human knowledge, useful links, more resources, wilderness hiking. The resources above and more are linked from the resource page, which has resources for both realization and development of the way of being. |
