the Nature of realization

[f. maiello]

sadananda wrote:

>   Yes even now in the state of ignorence,  I am a Jeevan

> mukta but I have not realized that yet!

The point is, who is supposed to realize it?  There's only onejivanmuktha, no?
If the ego or jiva imagines itself into being,
it then imagines that it must gain realization.  This is where
everything goes haywire.  This is why the ajatavaada doctrine
says there is no liberation because there's no jiva to liberate.

Of course this will prove too much to handle for most.
The yogas are thus prescribed.  However, a number
of people on this list are quite aware and more than ready!
At least that's the way I see it.  Maybe I'm wrong.

> There is nothing in the world that deserve a shed
> of tear. If we understand that, life becomes  a real sport.  Winning and
> loosing, is not the goal - playing itself is the fun and that is the sport!

Again, who's doing the playing?  Is it not brahman?If the ego wants to maintain
itself, it will invent clever ways of
doing so, like in the pragmatic ideology of Kashmir Shaivism,equating moksha
with an independence-based free will.This is a trick.  It perpetuates ego.

Amazingly, the response to the same email referenced
previously, addresses this:

The respondent replied thus to the email I last posted,
my rebuttle follows it:

>  Denying our experience because our beliefs tell us it is maya,
> blocks the flow.  Celebrate maya; immersing oneself in maya allows
> one to pass through the divine play unobstructed.
>
> Our human beingness is nothing less than the shakti taking a particular form,

> not to be denied but to be enjoyed.

In the context of what you're saying, I quite agree, with the stipulation that
our "human beingness," representing the jiva or ego, *if/when apprehended unto
itself*, thus causing "a chasm between [this] feigned isolated entity and its
Substratum, is itself a fleeting illusion."  That is, the ego--if experienced
as
an isolated phenomenon--is precisely then and there an illusion.  If however
it is integrated into its Substratum source, it is brahman's leela as
siva-shakti.

Kashmir Shaivism is similar to Advaita Vedanta with the notable exception
of the idea that the jiva is endowed with free will.  This leads to reinforcing
the
[separative notion of] ego.  Vedanta also posits a free will *within* the
framework of the relative ego, struggling to free itself.  This is refered to
as the level of the vyavaharika; and within it one is advised to act *as if*
there was a free will.

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