the Nature of realization (please ignore previous post)

[f. maiello]

note: previous post had faulty looking text, seems to
be a glitch in my mail server.  sorry for the inconvenience.

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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 one jivanmuktha, 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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