Excerpts About Discrimination
The Point of Existence, p. 473 • discuss »
Essence with the Elixir of Enlightenment, p. 130 • discuss »
The Unfolding Now, p. 120 • discuss »
Diamond Heart Book V, p. 125 • discuss »
It is possible to see the Personal Essence as a concept, as not having a final reality. This is the perception of the nonconceptual aspect of Being, the supreme unknowable ground of reality. It is the experience of absolute oneness in which there are no discriminations, as Lao Tzu says above. All forms are seen to exist only as concepts, and hence are taken not to have a separate existence. All duality is absent in this realization. However, from this perspective, not only the Personal Essence is seen to be a concept, but so are love, compassion, consciousness, awareness and so on. In other words, from the perspective of the supreme reality of the undifferentiated aspect of Being, all aspects of Essence are seen to be conceptual (as well as, for that matter, the entirety of the physical world, including the body). Only the unqualified Being exists, and differentiation and discrimination are only appearance, ultimately unreal.This is the nature of the experience of the nonconceptual reality of Being, of Being-as-such. This experience also feels so real, so profound and so comprehensive that it has a flavor of finality to it. It is experienced as an objective fact.
Pearl Beyond Price, p. 110 • discuss »
This discriminated and discriminating property of the essential dimension, and of the essence of the self, makes it possible for us to recognize the many forms in which presence manifests. This capacity is a reflection of the wisdom of discrimination, of the nous dimension of presence. Our understanding is that the capacity of discrimination exists fundamentally on the ontological dimension of presence, and it remains the same property or capacity in other dimensions, but we do not see its reality because we have lost contact with presence. In the experience of self-realization, this property gives the self a capacityfor discrimination of such precision and sharpness that is inconceivable in the conventional dimension of experience. This element of the essential dimension contributes to its aesthetic quality, the beauty and indescribable majesty of essential manifestations. The view of the structures of manifestation in all its dimensions, perceived through all the modalities of perception, is breathtaking.
The Point of Existence, p. 473 • discuss »
The Diamond Guidance functions as a source of pure and real knowledge, new basic knowledge, completely fresh discrimination. Because it is made up of elements that are each gnostic, or direct, knowledge about an essential aspect, the Diamond Guidance becomes a source of knowledge about anything it touches in our experience. Real knowledge is not only basic knowledge, but basic knowledge that is free from ordinary knowledge and that originates in reality. The Diamond Guidance also functions as a capacity for true discrimination. Because each aspect is now discriminated objectively and precisely, the Guidance, which is the vehicle formed of these aspects, has a profound and precise capacity for discrimination. It can discriminate the false from the true, and it can distinguish various shades of truth as well. We already have a capacity for discrimination in the conventional dimension—we call it intellect. That capacity for discrimination deepens and becomes much sharper when the Diamond Guidance affects our consciousness. In some very real sense, our ordinary capacity for intellectual discrimination arises from the Diamond Guidance. The degree to which our discriminating intelligence has developed, however, depends on how in touch we are with this diamond manifestation of Being. The farther away from it we are, the less sharp our capacity for discrimination is.
Spacecruiser Inquiry, p. 218 • discuss »
To effectively and fully operate using the Diamond Guidance, we need to be able to function on all levels of discrimination. It is important to have intellectual discrimination, for example, not because we are primarily intellectual, but because intellectual discrimination is necessary for describing a feeling, a sensed discrimination, or a perceived one. It is also necessary to have emotional and sensate discrimination to appreciate the subtleties in our lived experience. The Diamond Guidance, in the arising of basic knowledge, gives us the discrimination on the essential level—the spiritual level—but it also sharpens our discrimination on all the other levels, because it is the prototype, the platonic form, of the capacity for discrimination in general.
Spacecruiser Inquiry, p. 219 • discuss »
The inner touch can become very precise in its discrimination of these textures in the soul. For instance, you can feel the Water Essence—the quality of human vulnerability—as a crystal-clear stream of water washing you from the inside. But you can also feel it on the subtle lataif level as water vapor, on a deeper level in the fuller form of regular water, or on the diamond level, in the solidified form of an ice crystal. You can discriminate all of these experiences just through sensing the different textures with the sense of inner touch. For this subtle sense to awaken, however, our usual perception of our physical body must first become quite refined. This means increasing the sensitivity not only to our skin but also to whatever is inside our body—the muscles, organs, and so on. When the subtle sensitivity is highly developed, you can travel the entire journey using only the inner touch, because you can discriminate very minutely with it.
Spacecruiser Inquiry, p. 317 • discuss »
The question of the status of mystical knowing is clarified when we appreciate basic knowledge. Becoming aware of what is called mystical knowledge is the opposite operation from the development of discursive knowledge. Basic knowledge is being and discrimination at the same time. Discursive knowledge develops by emphasizing the discrimination aspect of basic knowledge, while mystical knowledge emphasizes the direct feel and touch of basic knowledge. It focuses on its Being side. In reality, basic knowledge is gnosis—the common word for direct knowledge of Reality—especially when it is not patterned by ordinary knowledge. Gnosis can possess degrees of discrimination, depending on how much we focus on the discriminating outlines in the field of knowledge. The less we focus on these demarcations and the more we are immersed in the direct feel of the field, the more that gnosis will be mysterious, intuitive, even vague and indiscernible. Gnosis can be divested of its discriminating characteristics such that only a bare minimum remains; this involves deep, direct experience, usually without the capacity to say much about it. This movement toward knowledge without discrimination goes as far as total mystery, where we are touched deeply, totally immersed in the depth of awareness with no content, or even with no sense of awareness.
Inner Journey Home, p. 60 • discuss »
More specifically, as we have seen in this book, the dissociation of soul from essence occurs primarily by, and parallel to, the development of normal representational knowledge, which is conceptual discrimination divorced from the ground of Being. Ordinary knowledge develops by the soul abstracting out the outlines of concepts from basic knowledge, and holding their reifications in the mind. Such knowledge develops to greater discrimination as the mind creates more abstract concepts and concepts of these concepts, in an increasing complexity and abstraction. This is exactly how Western thought developed its capacity for greater and greater discrimination that finally led to our science and technology. ego development occurs basically by taking these reified concepts as real constituents of Reality. The soul identifies with the reified concepts of her own experience of herself, which become her self-representations; by thus defining herself through representational knowledge she loses contact with her essential ground, which cannot be captured in representational concepts.
Inner Journey Home, p. 469 • discuss »
This brings us back to the discerning and knowing capacity of presence itself—the higher intellect, essential nous, or what we call “diamond guidance”—which reveals that freedom has other meanings and other horizons. The thing that we need to understand about this discerning capacity is that it discriminates not only our knowledge and the content of our mind but also our direct experience. It discriminates the immediacy of what we are experiencing by discerning, seeing, and revealing what is there. It can extract the meaning and the implications of the experience, which in any experience of true nature are countless and varied. When I say “higher intellect” or “divine mind,” many people misunderstand and consider these to be mental faculties. But the heart is vital to this kind of creative discrimination. The functioning of this capacity actually happens through the unity of mind and heart because without love, there would be no compassion or sensitivity to the mind’s discernment. The creative discrimination of presence is activated by the participation of the heart. This discrimination arises according to true, deep, existential need and only when we have the right orientation—a loving desire to know the truth. As I said before, this capacity of presence to discriminate experience transforms life into a process of discovery and revelation. This presence is not our mind, is not our feelings, is not our body, although it makes use of all of these; it is its own truth. It is an intelligence that brings not only discernment and understanding but also creative discrimination. What makes the discrimination creative is that the moment we make a discrimination, we are seeing an implication, which reveals another possibility of experience that opens another insight, another experience, or another whole dimension of knowing and being.
Runaway Realization, p. 232 • discuss »