We Can Evolve Beyond Identity Limitations
Thomas M Easley
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Maya. We know the word. We know that it is regularly defined as illusion. But what is the illusion? Einstein believed that a “deeper, more complex theory“ of reality would one day emerge from his equations, that the intuitive reality we define with our senses, memory and mental agility is a reality limited by that intuition.The fact that most people believe in an afterlife, andor undiscovered laws underlying reality , confirms our expectation of a deeper meaning that there is a greater and more profound reality than the one we presently live in.
What we call `life', therefore, is a mere fragment of living. Why then do we persist in living diminutive lives?
Wouldn't it be to our benefit to escape maya's tentacle grip and emerge refreshed with a greater vision of our individual and collective potential a visual of life and reality free of contra diction, accident and deceit?
Indeed, it would be to our benefit, but the motivation needed to cross Maya's fallow sea is a difficult disseverance to accommodate. To give less attention to who and what we think we are, and more attention to what we are not and can become to wantonly disavow ego myopia and all its attendant identities requires a persistent recognition of identity insignificance.
But no one wants to think of himself as not existing, as having little or no value. And we need not do so because our value is in rejecting the myopia of ego constraints, not embracing them. To think we t are given greater value by what we are than by what we spe can become is an error of tr perception that can be corrected by minimising fear of insignificance: the fear of individual identity dissolution.
However, minimising fear of in significance, even in its most simplified forms, requires considerable strength and insight. To see through ourselves into a world without us in it is not a vision sculpted by the faint of heart. But fear of a loss of `i' is as much an illusion as `i' itself. For this reason we can minimise identity attachment to `i', to ego myopia we can evolve beyond identity limitations beyond the mechanics of man.
One method, or exercise that we can use to expand perception while minimising attachment to perception, derives from imagining impossible truths. Consider, for example, a point of view beyond reach that of the human species near the end of its life eons from today .
After all present day s of human-ness are definitions of human-ness are forgotten, will individuals within the species see themselves as human?
Would we define ourselves as human today if we had no need to sleep, eat, or remove waste from our bodies, if we were made more of parts made by us than parts made by `nature'?
Just as we are creating artificial intelligence below us, is the species creating artificial intelligence below it?
Are we that artificial intelligence, the artificial intelligence we believe we are creating? Can we define maya as human intelligence?
Viewing ourselves from a point of view which provides the means to see ourselves and see through ourselves simultaneously , is a point of view that is free of attachment. And it matters not if such a view is real or imagined if we gain more life self-awareness in the present from it.
Where there is awakening, there is life, all else is preparation for life.
What we call `life', therefore, is a mere fragment of living. Why then do we persist in living diminutive lives?
Wouldn't it be to our benefit to escape maya's tentacle grip and emerge refreshed with a greater vision of our individual and collective potential a visual of life and reality free of contra diction, accident and deceit?
Indeed, it would be to our benefit, but the motivation needed to cross Maya's fallow sea is a difficult disseverance to accommodate. To give less attention to who and what we think we are, and more attention to what we are not and can become to wantonly disavow ego myopia and all its attendant identities requires a persistent recognition of identity insignificance.
But no one wants to think of himself as not existing, as having little or no value. And we need not do so because our value is in rejecting the myopia of ego constraints, not embracing them. To think we t are given greater value by what we are than by what we spe can become is an error of tr perception that can be corrected by minimising fear of insignificance: the fear of individual identity dissolution.
However, minimising fear of in significance, even in its most simplified forms, requires considerable strength and insight. To see through ourselves into a world without us in it is not a vision sculpted by the faint of heart. But fear of a loss of `i' is as much an illusion as `i' itself. For this reason we can minimise identity attachment to `i', to ego myopia we can evolve beyond identity limitations beyond the mechanics of man.
One method, or exercise that we can use to expand perception while minimising attachment to perception, derives from imagining impossible truths. Consider, for example, a point of view beyond reach that of the human species near the end of its life eons from today .
After all present day s of human-ness are definitions of human-ness are forgotten, will individuals within the species see themselves as human?
Would we define ourselves as human today if we had no need to sleep, eat, or remove waste from our bodies, if we were made more of parts made by us than parts made by `nature'?
Just as we are creating artificial intelligence below us, is the species creating artificial intelligence below it?
Are we that artificial intelligence, the artificial intelligence we believe we are creating? Can we define maya as human intelligence?
Viewing ourselves from a point of view which provides the means to see ourselves and see through ourselves simultaneously , is a point of view that is free of attachment. And it matters not if such a view is real or imagined if we gain more life self-awareness in the present from it.
Where there is awakening, there is life, all else is preparation for life.
