At face value 'becoming one with the Buddha' - 'pure awareness' - 'The one who knows' - All quite clearly resembles eternalism.
That would be your perception of it, no?
If there is pure awareness of the here and now, then one is aware of the arising and cessation of feeling, of grasping and so the sense of "I am" and how "I am" is a delusion and dukkha
All Dhammas are seen as anatta, how is that eternalism?
It seems, once again, you are greeted with a teaching you dont like and slander if with "wrong view"
Before it was anihilationism, now its eternalism
I have held numerous discussions with Dhamma friends both in real life and online and these discussions invariably always arrive at the fact that it appears that Ajahn Sumedho is advocating some kind of eternalism.
How?
Also how does Ajahn Chah teach eternalism, as he teaches the same?
The Timeless Buddha
The original heart / mind shines like pure, clear water with the sweetest taste. But if the heart is pure, is our practice over? No, we must not cling even to this purity. We must go beyond all duality, all concepts, all bad, all good, all pure, all impure. We must go beyond self and no self, beyond birth and death. To see a self to be reborn is the real trouble of the world. True purity is limitless, untouchable, beyond all opposites and all creation.
We take refuge in Buddha, Dharma, and Sangha. This is the heritage of every Buddha that appears in the world. What is this Buddha? When we see with the eye of wisdom, we know that the Buddha is timeless, unborn, unrelated to any body, any history, any image. Buddha is the ground of all being, the realization of the truth of the unmoving mind.
So the Buddha was not enlightened in India. In fact he was never enlightened, was never born, and never died. This timeless Buddha is our true home, our abiding place. When we take refuge in the Buddha, Dharma, and Sangha, all things in the world are free for us. They become our teacher, proclaiming the one true nature of life.
http://www.dhammatalks.net/Books2/Ajahn ... t_Pool.htm
Taking refuge in the Buddha does for me, and many others involve some degree of taking refuge in the Buddha as a historical person. Your rejection of that, and apparently Ajahn Sumedho's too, is not the gospel truth in this matter.
So "Buddha" was the five khandas called Gotama?