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Path templates for the way of being Contents Everyday
template—exploration, immersive Introduction
Versions of the document
The three printable templates
are—every-day, home, p. 2, every-day, exploration, p. 3, and universal, p. 4. There is an adaptable MS word edition of this document, which you can
download and fashion it to suit your needs. Conceptual background
This document has some of its
conceptual background in the endnotes, p. 5. A backup of a longer, earlier version
has more information. Especially see metaphysics and realization. You may find the resources useful. Everyday template—home
Everyday template—exploration, immersive
Universal template
Endnotes
1 Summary. Rise before the sun >
review and plan the way, life, the day > realization—work, relationships,
yoga, engage the world > tasks, meals, yoga in action > physical
activity, exploration of culture and nature > evening rest, renewal,
meditation, realization, networking, tasks, supper, preparation for the next
day and future > sleep early. 2 Explanation. Rising before the
world, enables looking at the world as special, sets a good tone for the day.
It is an efficient use of daylight. 3 Dedication—I dedicate my
life to The Way of Being (to living in this world and the ultimate as one). The
Way or Means—To shared discovery and realization of the way under pure
and pragmatic dimensions of experiential being in form and formation as the
word. The Path—To shedding bonds of limited self so that I can see the
way so clearly that even in difficulty life is flow over force—and so moving
toward positive light. Summation—To realizing
the ultimate in this life and beyond. 4 Affirmation and ritual reminder of
identity of self and Being— “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.” Abhinav Gupta, 10th century
philosopher and mystic of Kashmir. 5 Explanation. This Vipasana
meditation may be unstructured. The extent of the review depends on need. An
accumulation of expectation and planning may occasion extensive review,
perhaps of a few hours to days. 6 For nature. Beyul—a
tradition of Tibetan Buddhism is travel and being in nature, sometimes to
remote places, in search of extended experience of self and the ultimate,
with openness to inspiration. Nature photography. 7 For culture. Experience traditions
for learning and impact on identity. 8 Explanation. Review for
improvement. Plan and layout the next day for efficiency and to preserve
productive time. 9 Explanation. Review for
improvement. Plan and layout the next day for efficiency and to preserve
productive time. 10 Phase of development and execution. Time
frames for items 2 and 3 may be set. 11 Summary. Being-in-the-world—pure,
community, retreat. | Ideas—reason, metaphysics, action. | Becoming—nature,
society, artifact, and beyond (the incompletely known universe) as catalysts
and path to the real. | Being-in-the-universe—realizing
Peak Being in the present or beyond death—means: the previous items (being,
ideas, becoming) the everyday template,
and open. 12 Most individuals and groups whose
emphasis is realization, will follow items 1, 3 (iv),
and 4; they will make selections from the others; they may make additions of
their own choosing. For meditation and yoga, see the everyday template.pdf. 13 Details. (a) Pure being
here and now… being as if timeless and without restriction to place in the
present—means: everyday (everyday template) process is bridges the
immediate-ultimate (b) Sangha or community—a spiritual home and
sharing community (home and community are ground to truth which gives back to
normative truth in Sangha) means: building
community and civilization (c) Retreat for vision quest and
experience of Being. 14 Immersion begins with focus on
first order experience, i.e., defocus on experience of experience—and, thus,
defocus on self. 15 Explanation. Ideas are the
first—and final—place of being, significance, and action; and are
instrumental in realization. 16 Details. Nature, psyche, and their
interactions; immersion in nature as a place of being and catalyst to the
real. Effect on culture and understanding of the universal. Sources.
Nature as
ground for the real and renewal—with
focus on nature as gateway. Beyul,
quest for the real, as in Tibetan Buddhism. Explanation
and details. Nature is inspiration as essential
place of and portal to Being, catalyst to meditation and ideas. Life in
nature exemplifies being (a useful reflection is—on the Being of land,
plants, and animals and to know that Being is illuminative of self and
attained not just by meditation but also in immersion, for which one
beginning is defocus on experience of experience and focus on earth, sky,
trail, and plant and animal worlds). Meditation (yoga) is an intrinsic way to
centered and transformative attitude in this world and shedding limitations
(bondage) of self and growing into the universal. 17 Details. Civilization and society
as vehicle and path to the real (culture and its
dimensions; instrumental and immersive politics and economics).
Transformation of individuals via psyche—by travel and immersion in social
groups, informal and institutional or formal, as place of being and catalyst
to the real. Informal—self, family, community, and world. Institutional
aspects—(i) accessing the range of social and cultural institutions of
society (from earlier: political, economic, technological, military, academic
or research and education, artistic and religious) (ii) building specific
institutions for realization and community. One beginning of political
immersion is seeing politics not as institutionalized, but as individual
and common endeavor toward individual and common goals, particularly with
defocus on state and focus on individual action and effective levels of
individual and group action. Sources.
The system of
human knowledge—is a guide to secular and transsecular
elements of local through global action. Meditation is (self) guide to
shedding bonds of self and to action. For instrumental transformation of
society see political
and cultural economics. Details—immersion.
The individual does not stand outside the world as just objective
observer and commentator. The individual as experiential-relational
being is key. Engagement may begin at any point in a cycle of self and social
awareness > speaking one’s truth and action > group action and Sangha
> re-form (self, other, world). Self and world awareness are essential to
the cycle and an effective place to begin— Details—attitude.
Awareness of self and limitation—and to openly aim at the highest in
this life and beyond (and recognition of poverty of exclusively secular and
exclusively dogmatic). Cultivation of attitude in meditation-yoga-practice. Details—problems,
challenges, and opportunities of the world. A crucial problem is that of
the nature of the world. The real metaphysics is true and illuminating.
However, since there are so many views, many held passionately, there will be
natural resistance. One default that may be found acceptable is a limited
secular view. This, however, presents a paradox—because world views are in
conflict, it promotes the least of them. A resolution
is to hold to the real metaphysics but speak it where effective; this is
perhaps the minimal resolution consistent with truth. Thus, the truth may
illuminate the world of problem and opportunity. Another problem is to
identify the problems and opportunities. Some common
approaches identify only the material problems such as war, hunger and so
on). Such approaches are limited (a) in identifying only material problems,
but not the entire range of challenges and opportunities, material and other
(b) in not identifying the world political-economy as key to resolution of
the issues and therefore a problem-opportunity in itself. Approaches
to political-economy are (i) the way politics and economics are done (ii) the
science and practice of politics and economics (iii) related philosophy, not
ideological per se, that identifies the nature or kind of thing (referent)
that politics-economics is (iv) immersion via reflection, meditation, and action
in politics-economics by the individual. Sources.
For problems etc, see challenges
and opportunities in journey in
being. 18 Explanation. Artifact has
potential as sapient being, reservoir of our being,
and auxiliary in our search for intrinsic and instrumental being
(e.g., the spread of ideas and civilization). Details.
Artifactual being as realized being and as adjunct (science and technology of
advanced civilization on the way to the ultimate; use of computation and
networking in realization—as adjunct and as independent identity). Address of
pain via modern medicine and therapy, supplemented by what is good in the
traditions, is important to individuals and realization by
civilization—either in part or in whole. Sources.
See system of
human knowledge, reason, practice, and action,
for artifactual being. 19 Explanation. The path to Being.
Where secular and transsecular paradigms visualize completeness or
impossibility of completeness, there is neither completeness nor
impossibility. This action is on the way to the ultimate. Details.
Transformation aimed at the universal deploys catalysts and ways and their
conceptual and experimental development under the real metaphysics, for the
transformation of being-civilization. The use of the catalysts and ways is in
everyday process, renewal, knowledge, and technology. Sources.
See dynamics,
catalysts and catalytic states, and ways and
catalytic states. 20 The block universe, here, is a
description of the universe as a block over all change. From the real
metaphysics, there are many histories intersecting at each being. It is via
these converging and diverging histories that the beings merge with Being and
one another. 21 Via the real metaphysics it is shown that
the universe as Being and individuals as beings are essentially and not just
contingently experiential. It is the experientiality that merges and diverges
as describe in the previous note. And it is thus,
that identities merge with Being and communicate across lives and deaths. 22 “We shall not cease from exploration, and the end of all our exploring will be to arrive where we started and know the place for the first time.”—T.S. Elliot. |