Surfing the Timeless Wave

Vol 2 Samples

Web Analytics

What is real action?  This question originally asked by J. Krishnamurti is one that deserves some deep consideration since Life is in constant movement.  It is important to ponder exactly what constitutes action in the field of reality as opposed to a life lived simply by going through the motions as predestined by our genetic coding.  Generally we think that anything that the mind-body does in space and time is “real,” therefore anything that is “unconscious” or unknown is not real for us.  We see our psycho-somatic movements (what might be said to be “confirmable” or “repeatable”) in the world as our reality, but experiences of the so-called “spiritual” world, as “not really real.”  How that idea of reality translates into our daily living is that expending either physical (or mental) energy is understood as “real” action and therefore anything of value will only come from effort in Herculean proportion to the expectation of return.  This view is derived from the mentality of business and that mindset is applied into all aspects of our life as a gauge to what constitutes a valuable life experience or action.

On the one hand it is known that to succeed in life a massive application of concentrated energy needs to be focused in the specific area the return is to be located; for example, if you want to sell cars you have to build them first--you wouldn’t be making computers.  However, this same business mentality is applied to the area of “spiritual endeavor,” meaning the more you hope to understand, and the “higher” you want to go, the more effort that has to be applied toward that goal point.  First we think, “I see that here my life is empty or superficial and I wish to have a more spiritual life like the enlightenment workers I’ve seen living some other place on television/web.”  That means that through our use of the “good vs bad” relativity model we understand that if one travels far away, taking great time and expense to go to the Himalaya’s for example, to try to connect with the spiritual insights derived from the monks living on the physically higher plains of Tibet, that experience will have greater spiritual value and therefore added real meaning relative to someone who simply ends the connection to the ego’s chatter while sitting in some local place that took no effort to get to, physically or mentally--i.e., the present moment.  Generally we think that there is substantially less meaning and less reality if very little effort is expended to break the link to the formulaic thoughts and the mind’s auto-projections extending from those thoughts that hold us in bondage and keep us un-free . . . .  However, the mind believes it is who we are in this world, at once our master and the slave together.  We know the problems caused by thought, but we don’t try to end our reliance on it because we think the experiences that make up the content of the mind are our ultimate reality; and that belief is what holds us captive in time and space.

In the last several years since the first volume of Surfing the Timeless Wave was introduced, the world condition has continued to be quite chaotic and the situations that people are finding themselves in are more and more dire--the need for solutions both short and long term grows more pressing as both man (and nature) made disaster seems more frequent.  As some reactions to the information in the first book have filtered back to me, and with more interaction with YH since then, it all has only increased this writer’s feeling that the material presented here again is important for understanding our reality; yet, the message is seemingly not received, with various comments indicating some basic misconnection to what is being said.  To try to understand why that communication gap is happening will require further investigation into the human condition . . . .

The world is in more desperate need of transformation, in desperate need of vision and leadership, yet when it comes to taking clear action, there is essentially a vacuum.  Our life remains an exercise in going along to get along; any thoughts to break that cycle are usually met with either profound ennui or anger, perhaps worse depending on where you live.  Even if we were to discuss only "spiritual transformation" as an area independent from the world of daily events, questions on the action for deeper transformation elicits mostly silence.  On the other hand, bombast from those who have some investment in predetermined sound-byte "answers" to all human questions shuts down an open discussion of what constitutes the "transformational experience," thereby eliminating any new vision for our life that might be created from it.

What is it about the human mind that causes it to crave for something beyond this world and yet for the most part is incapable of taking action for that in any complete way, if in any way at all; where that vision is most often left to the power of "hope" or "expectation"?  For example, when we think of "transformation" what do we think constitutes the experience that is to be transformed and that which is not?  Where or to whom do we look for real guidance as far as the living and understanding of our lives goes?  Usually our model for living is from something that has already been done; that means it is taken from the past and re-applied to the present situation.  We follow the precepts and models that have been previously used; indeed that works to some extent to make our life "easier" since we don’t have to think on those things anymore, but it also serves to end our contact with the living moment and creates a life that is lived separately from the dynamic moment, as it is happening, to one that is lived almost entirely in thought, since we have to remember what was done to do it, before doing it, etc.

It is in our thoughts that we live through the biologic filter of the "I am doing this and later I’ll be doing that" narrative of our life rather than living our life contacted directly as real action itself--but, “We don’t know what that is” because our mind tells us what we are thinking is not only real, but is itself our total reality.

Setting aside discussion of real action, it is this concept of “living directly" that is another "gore point" in our life that causes misunderstanding or conflict among people in epic proportion.  Among other issues, the concept of "direct living" is heavily clouded by the death experience.  We know that our physical body ends in death, the mind also knows that it, or its expressions of itself in thoughts, ends with it; therefore we identify with that final psycho-somatic experience as the “end of life” and that enhances our need to "double down" on those experiences as our contact point with life.  So, the mind believes that "direct contact" with life means that to have more and more unique experiences, to have more Facebook friends, to travel to more places, or to eat more food in foreign lands would all be signs of more contact, of a great connection to living.  The human mentality posits the upwardly mobile "life well lived" approach as being better than living a life on the opposite polar extreme of financial want, as though there is only one or the other to choose from; it categorizes the range of life’s experiences into the “good/bad” subjective scale model of “reality” and sees a life with some missed financial opportunities, failed relationships, or bad cars in particular, as “bad”--as opposed to “a little interesting.”


Finally it seems that the Earth itself (as opposed to just its wild inhabitants) is having a hard time continuing with the level of consumption that the human being needs to support its many desires, and yet we are still pushing for more and more unique experiences to be taken from it without regard for the consequences of our actions; and we just want to continue over and over again what we have done before--"because it's our life and we need to live it before we die."  Yes, we should enjoy living our life, even the most dedicated to the religious life among us should enjoy what we are doing in this world; but we should also clearly understand what real Joy is--Joy comes from itself, not from some experiences of enjoy-ment as we see around us in the media . . . .  Joy is eternal, enjoyment comes and goes.  For most people the Joyful moment, the religious moment is a once a week thing, or even if it’s a five times a day thing, it’s still in a separate or defined “spiritual” area, it’s not a continuous connection to the here/now Joyful moment--as it is happening--it’s a weekend seminar or a trip to the temple or mosque; that means that the Joyful moment to most people is in the away/other area and is therefore not the as-it-is religious moment of our Ultimate reality.  To touch that level of reality requires deep transformation through a sustained living connection to our moment to moment existence . . . if that connection comes and goes it is not the movement of real action, it remains only “in our mind.”

End excerpt from Prologue . . . written by:

Fritz Hudnut
Venice, CA
September 1, 2011

All copyright laws apply to content.
Two sample chapters:

37). January 3, ‘05 (residence #4)(group):

This is the “new year” . . . for new: we can choose whether to be together with the whole Universe or to continue to be ourselves (as the individual who goes by your name) but alone, in our separation; we can be with other people, many people or family but it is still separation/alone--or, we can be the true Self--the whole.  The problem we create with understanding “new” is that we base everything on comparison, we automatically compare, therefore it is in relativity and so it is old; for the new there can be no comparison, for understanding new we have to “upgrade our systems.”

We can’t “stay” with our Being really because that is an action, so we have to Stay with what is not us by watching or knowing our actions until we can more clearly see what our True Self is . . . or understand more what it is to be our True Self.

The core of meditation is, “I know ‘I am.’” . . . that is awareness, it is freedom area.  The second choice is, we choose one state, for example, “Win” and then don’t think, “But I don’t want to lose . . . ” because the Universe responds accordingly in mixed fashion and we can “lose” since the base is, “Maybe I can lose.”

The knower IS here-now; at first it is the relativity “knower,” we have no choice, we have to begin there, then later it is the true knower which is the same as here-now; but don’t think about that now, it will just cause confusion/chaos, first just be “the knower.”

[Note: experiment]: 1) “Now we do . . . watching . . . don’t touch, don’t fix . . . just, ‘Ah, I know . . . I am in misery state or in heaven state, etc.’”

2) “Sit and observe your drama (there is always some drama no matter how small), then, when we can simply observe our drama it can become an ‘object’ to us and so we are not limited by it.  However, if we are in the drama, attached to it, then it is a limitation and we are lost.” [End]

So, no matter what happens, just “I know” . . . don’t try to fix or touch it, [or think about] how it is “high/low,” “ugly,” or if there is a beautiful woman, well maybe you can say, “I know she is a beautiful woman,” but that’s it, don’t say, “I want that woman” . . . then you will “lose” absolutely . . . . 

“Don’t be the ‘actor’ or participate in our drama, don’t be the ‘hero’ of our drama.”  Make no connection to conditions, don’t be concerned with what is “happening” to our hero in our drama; don’t develop a “relationship” or attachments with conditions, i.e., the hero in our drama.  The more we can watch or observe our drama the more completely it will become just another object to us and then we can see that relativity is concurrent with reality; then we can see that this relativity area is the miracle area as well.  Yes, the relativity world is “maya,” but it is also a great opportunity for knowledge of the Universal system, the divine system.  We just have to know what the relativity world is--to know that relativity is not our Ultimate Reality, but that it also is great.  We should simply realize that relativity is the dream area, e.g., “I know this is relativity area/dream area,” etc; but, by clear observation of it try to have it be one dream area only, not the dream within the dream within the dream, ad nauseum as is our usual wont.  What we usually call “being normal” is not normal, it is most often the disease mind state . . . deeply diseased; the physical body may be healthy/strong, but the mind is not . . . that is not health. 

If we want new . . . e.g., year or moment . . .then we have to choose to be together with the new moment; we have to choose to either not repeat the old moment or else we just wind up looking for some “different” or “special” moment in the usual places . . . e.g., where we’ve looked before.

40). February 7, ‘05 (residence #4)(group):

The purpose for using the question method, meaning the whyfor the questions that we ask of ourselves in (sitting) meditation experiment, is to break the continuity of the relativity system; also to see that it is in the gap between the [continuous moments of] conditional reality where we can be with Reality; as well as to understand that all we can know is not [our ultimate] reality.  We can use the questioning style as a “compass,” to guide us to the Self; [that] is to ask a question to which the answer will be “no” or “non-applicable” --e.g.,  “Is this the freedom area?” or “Am I here now?”--then we don’t need to answer ourselves, just stay with the question and be the answer.  Use a question as a compass for truth and don’t worry about the rest, e.g., “enlightenment,” “Tao,” etc, that will take care of itself.  The questioning style is to help us develop deeper understanding to see that everything that happens is or has good will inside, so or such that we can meet the moment and know what is not real--to know it beyond a doubt.  This world is the disease state itself, we need to know that clearly.

All we can do is know what is not real, and stay together with it, the longer we can stay then that can start real creativity; but usually Universal creativity can’t work because we hold onto our “I am” or our ego existence so tightly that it leaves no room for Life or Creativity.  When we can set the burden of our [singular] life down then we can understand more about the wholeness of our Life; not by carrying our burdens on our head or shoulders, but set them down and rest--don’t make a meaning or react to our burdens, which increases the attachments--simply enjoy our life [as-it-is].  When we are not so connected or a slave to our emotions then we can be more stable, more whole.

What is it that we are afraid of? perhaps it is our emotions, fear, or suffering, but that is an emotional reaction.  When we can see the gaps between what we think is real we can see that it is not clear, not whole, not real and therefore does not effect us . . . .  So Life is a great “Gift center” for us--have gratitude for all; when we can see with gratitude it is opportunity to continue to meet the not real, to not turn away or deny it.  Buddha had pain in his life, just his relationship to it was different, he did not hold it.  YH explains that the “reclining Buddha” position was because, “He had pain and lying on his side was most comfortable for him.”

In our life we try to use the same key for all locks, which it winds up that even though the tool we use--the action of doing--has some value, it is not for everything because it is partial/limited, it is the wrong tool to use for [realizing] the Whole.

When we meet each moment, that is beyond time: then one day can be more than our lifetime or more than twenty or thirty years . . . .  Therefore continue to meet all as it happens, then when the moment of “death” arrives we can be conscious and we can learn a big thing--our consciousness continues; even if a bomb blows us up if we have the correct intention we have enough time to learn [about life; although perhaps not if the bomb is going off in less than ten-seconds] . . . .


We want happiness, joy, etc--but how? can we buy it?  No, joy/happiness is free because it has such great value that we can’t pay, but we don’t know how to use miracle tool; we only know the Doing area, not how to use Tools of the Universal Mystery System© [(TUMS)©]--like for example, the tools of Being, or to Stay With, etc.  The really, really BIG in value stuff we think we can’t have; the little stuff, like money, etc, we call “big”--meaning to us the stuff we can work for or achieve with effort.  So what can we do?  Is it the same as “two years to get Doctoral degree”?  [Note: That was a more or less targeted question as the writer was working on a doctoral degree track at the time]  Do we have some prescribed course to follow?  What?

Meet whatever is happening--as-it-is--”Ah, I have chaos now” or, “Ah, I have sadness” . . . without making judgment(s) about it.

End of excerpts from Surfing the Timeless Wave by Fritz Hudnut.  All copyright laws apply to content.
Website Builder