Nick Routledge@nick_routledge
Reply to @cac_abq

@CACRadicalGrace "We are really 'saved' when we no longer think of ourselves as 'saved,' because there is no alternative. This is when profound incarnation [occurs]. The reality of God is intensely perceived as present in everything, even in the passions & illusions of superficial consciousness."

Copy of tweet: Carl McColman "You don't have to think about your experiences if you are really in union with God." Thomas Keating, OCSO
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Copy of tweet: Carl McColman "You don't have to think about your experiences if you are really in union with God." Thomas Keating, OCSO

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Nick Routledge@nick_routledge · 11 Jul 2022

@sssfCommunity 2/ Referred to as ‘jivan-mukta' ('living liberation') in both Hinduism and Sikhism, the path is also a current within Mahayana Buddhism, analogous to the totalizing simplicity of Zen integration and the 'sustained spontaneous activity’ of the Daoist perfect man.

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Quoted byRT @nick_routledge: @noonessleep The breath within the breath speaks through us as an expression of 'enraptured articulation'. Notably, the Voice issues only for receptive ears. The speaker, as such, is as surprised as anyone, even as contextual identity in God lands for them as profoundly, personally authentic.Quoted by@noonessleep The breath within the breath speaks through us as an expression of 'enraptured articulation'. Notably, the Voice issues only for receptive ears. The speaker, as such, is as surprised as anyone, even as contextual identity in God lands for them as profoundly, personally authentic.Quoted byRT @nick_routledge: @krumbbumm As in Tibetan Dzogchen, some forms of Tantra admit to ultimate Reality as veiled, yes, but fully immediate, whole and present. Hence, the Sahajiya school, describing a quotidian ecology independent of encapsulation in any ‘a priori’ scheme of ideas, conceptions, or ideologies.Quoted by@krumbbumm As in Tibetan Dzogchen, some forms of Tantra admit to ultimate Reality as veiled, yes, but fully immediate, whole and present. Hence, the Sahajiya school, describing a quotidian ecology independent of encapsulation in any ‘a priori’ scheme of ideas, conceptions, or ideologies.