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Chapter 2
The conditions of
experience are summarized in the Teaching. The
summary of conditions is a summary or circle of
pairs, of contradictions. When the whole affair of
arising is clearly seen, it is felt as an
irreducible dilemma. Experience, in itself, is
futile, unrelieved, contradicted. Therefore, we are
moved to the Principle of Freedom.
The experience of the
devotee duplicates the field of contradictions,
even in the case of Realization in Truth. Except
the devotee has Realized the Paradoxical nature of
all pairs. When contradiction becomes paradox, the
strife of time and space becomes overwhelmingly
beautiful, and the devotee begins to contemplate in
the Humor of our God.
Bubba Free John
PRINCIPLES
OF THE TEACHING
THE PARADOX OF
CONTRADICTIONS
Divine Ignorance is the
single principle underlying the entire Teaching and
practice of the Way of life communicated and lived
by Bubba Free John. "No matter what arises, we do
not know, what it is" - such is the native
Condition of all beings. Divine Ignorance itself
cannot be known or explained, but it is the
Condition of Radiance or Love that is the Nature
and Form of the Godman or Spiritual Master as well
as the core and practice of the Teaching. We cannot
attain it or describe it; Ignorance is simply the
present, root Condition of all conditions, all
worlds, all living processes, all moments. In the
following essays, Bubba summarizes the essential
principles of this Divine Condition and the
spiritual practice that derives from its
intuition.
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THE
WORLD IS NOT MATERIAL, BUT
PSYCHO-PHYSICAL
2.1
Since Truth is the
Condition of all arising, direct Realization of
Truth must be possible, essential, and necessary
under ordinary or random present conditions, and
not merely or especially under extraordinary or
strategically attained conditions. Truth is not an
independent condition, but the Condition of every
condition. Therefore, it is not a matter of future,
progressive, or strategic attainment. It is a
matter of radical intuition in the present instant,
whatever conditions are associated with this
instant. Therefore, the Realization of Truth is not
itself an experience, a condition among conditions,
nor is it necessarily associated with any
extraordinary phenomena. It is not itself a matter
of feeling energies, or seeing sights or visions,
or of extraordinary hearing, or taste, or smell.
Nor is it a matter of any thought, or projection
into any kind of environment, high or low, subtle
or solid. It is a matter of intuitive abiding in
the unqualified Condition on which the present
conditions are a play. And it is a matter of being
free, moment to moment, of the limiting power or
the force of implication and contraction generated
by the events or qualifications of every instant of
experience.
When such Realization
becomes native to us under all conditions, a new
and perfect Destiny is resurrected from the stream
of consciousness, or the uncaused chain of
subject-object relations in all realms. That
Destiny is the same as the Intuition of Truth. But
it may or may not be associated with any events,
since Truth is not associated with any event by
necessity.
2.2
The waking world is not a
"place," an "earth," but a realm, an indefinite
dimension, just as the condition or region into
which you enter in dreams is a dimensionless realm.
It is not fixed, like a moon or any object, but it
is fluid. It is operative as a play of possibility,
rather than fixed mechanical destiny. And its
conditions in every moment arise not merely
according to physical laws, but psycho-physical
laws. The universes in which earth appears are a
psycho-physical system (psycho-spacial and
psycho-temporal), not a mere physical or material
one. The same world or realm, in other of its
aspects, is seen in dreams and sleeping too. This
view is ancient and must be tested. It is native to
man and makes him wonder, fear, seek, and
hide.
Every man represents only
a limited realization of the psycho-physical scheme
of appearances. The more psychic or conscious he
becomes, the more he sees the world as a Psychic or
Conscious Process. It is not only the man who is -a
psycho-physical process. His world is also. Free
life begins only when we begin to operate from this
profound premise. This thesis is itself the most
significant consideration of man. To enter into the
Truth of our condition we must enter into psychic,
heart-felt relationship with the world. Then we see
not only the body of the world, but its mind also,
its subjective or subtle places, and its degrees of
self.
But when even this soulful
knowing shows itself to be suffering, then
Enjoyment is awake, prior to the birth of worlds,
and beings, and you that contemplates the Mystery.
The waking world is a psycho physical realm.
Everything appears, then, as in dreams, in
correspondence with the tendencies, high and low,
which are the individual. When this becomes clear,
one ceases to identify with preferences, judgments,
perceptions, reactions, experiences, forms of
knowing, or the pursuit of strategies, high or low,
since it is all illusory, changing, and held in
place by these very actions. When you awaken, you
are no longer concerned about the dream world,
since it is all phantoms, created in a moment by
tendencies that are the real creators of every
circumstance of dreams. Just so, when this waking
world is seen truly, it becomes clear that the
phantoms of its appearance are endless, appearing
out of a formless depth, and that true
responsibility is relative to the forces of one's
own apparent psycho-physical activity, which
creates the theatre and calls up all that is good
or bad. The realm itself is not to be valued or
rejected in terms of any of its content. The realm
cannot even be defined. Where do you dream? Where
is a place? Rather, one's own action, one's very
self must be seen as contraction. There must be
awakening, through Ignorance, to that Condition
which is prior to the Play. Such is the only real
responsibility. The rest is the destiny of
complication. When the true Condition is realized,
the reality of all distractions, of self, of
action, of world, of God apart, is undone. There is
no necessity to the dream, but there is apparent
persistence of the dream. See it truly and abide in
the Presence and Radiance that is Real. That
Communion is truly awake, even as the dream
conventions remain, since it notices nothing, but
abides as itself, whatever arises.
We appear in this waking
world by the very same process by which we appear
in dreams. And the solid waking world is, when seen
in Truth, no more real, necessary, fixed,
significant, or true than any random dream place.
When this begins to become even a little obvious, a
process of awakening has begun, similar to waking
in the morning from your dreams. When you begin to
suspect your life a little, then you begin to
become distracted by another and formless
dimension, much as the sleeper begins to sense his
bed cloth, his solid body, and his room. At that
point, one may become sensitive to the Spiritual
Master, the Presence of the Condition of things,
one who is already awake, the paradoxical man. He
is, in person, that dimension which is Truth. He
calls you constantly and roughens your feet. He
intensifies the sunlight in your room. He does not
awaken you to another place or dream, as if your
mother shakes you awake to play in rooms protected
or threatened by your father. Rather, he serves an
awakening in which there is no realm, no
implication, and no adventure. He does not awaken
you to another place. He awakens you in place, so
that even while the dream of living survives, the
destiny or even noticing of all effects escapes
you.
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EGO
IS NOT AN ENTITY, BUT AN ACTIVITY
2.3
Our suffering is single,
but so true of us it is everywhere and universally
displayed. We are each one possessed of a lie,
believed from our experience. Our experience,
however factual, is not Truth. The lie is not
merely subjective, but seems to be proven even in
the structures of this solid world, the dream in
which we are all involved. Until we awaken, the
worlds of all arising, within and without, oblige
us by this lie and stand forth as the very theatre
of this lie.
The lie is single,
irreducibly true of us in the dream. It is the
belief each of us has that "I" is my Condition,
that the Truth of me is within, in the form of an
inner or subjective self, existing prior to and
presently or even eternally independent of all
other selves, objects, and conditions, and not in
any sense arising as a dependent function of
relations, like a shape or a thing, but separate,
deep, shapeless but unique, and inside, like a bird
in a cage. Such a belief also implies a necessary
destiny. It is a picture of dilemma. It is not
merely separate. It is separated, separative, and
even believed or known by an act of separation. It
is a belief that makes us eternally anxious. It
motivates us always to escape. It is plight, an
opportunity of many possibilities, but,
nonetheless, a torment, a limiting condition on the
Absolute. It is suffering. The dream of life has an
aura of Absolute, but Absolute is not found. The
Absolute is always conceived somehow within us, or
sought outside us, whereas the Paradox of our
Ignorance is the only Way to Realize it.
We are not Truth in
ourselves. Truth is our Condition, and that of all
arising. But Truth is not found outside, nor is it
within. It is, rather, in the Mystery of Ignorance.
All these selves that imagine themselves Absolute
inside are no more Absolute within than hand or
foot. "I" is the whole body talking (gross, subtle,
causal, transcendental), and "I" is a dependent
product of relations, of this whole Pattern
arising, high and low. "I" arises out of Mystery,
the Real, but "I" itself is not independent or
Absolute. "I" is dependent, unable to exist or to
realize itself independent of any other "I" or even
of a single molecule or event in the endless
worlds, high or low, spiritual and material. "I" is
unable to exist except in terms of relations. It is
the present body. When the present body dissolves,
a new "I" presentation arises among new relations.
There is no Absolute "I." What is within is not
Truth, not our Condition, but it is simply a play
or stream of considerations of the Pattern of
relations.
Because we conceive of our
Condition as "I," as within and independent, we are
bound to a tormented destiny, an adventure in
dilemma, a dream of escape and fulfillment. We are
trapped in subjectivity, in wordless pondering and
in thought, while at the same time the subject
feels eternally trapped in self, in thoughts, in
feelings, in desires, in energies, in bodies, in
worlds. The bird is always in flight for its life,
for escape, but there is no escape, because our
conception of our Condition is a lie that
perpetuates a single, eternal destiny or dream of
existence, incident by incident, concept by
concept.
The Way of Truth is the
Way of Ignorance. In this Way, there is release
from subjectivity, from the lie of the inward
Absolute, the outer Limit or death, and all the
archetypes by which we and the world and the Divine
become meanings, like "I" and "Earth" and "God who
made us."
There must be liberation
from subjectivity and the subject. Our resort is
not within. There must be liberation from the
independence of the self as Absolute. Our existence
in the realms of experience is not one of eternally
prior, relationless independence of self. Our life
is a play of relations. Our subjectivity is a
reflection of relations, and itself a pattern of
relations. We are played, and yet we struggle to
win. We play at independence like an Absolute, but
our very existence in the play is dependent on
relations.
Our way of life must
represent what we are. We must be submitted to the
Law, which is sacrifice, or the discipline of
relationship. This discipline confounds our
subjective independence, and when we are thoroughly
confounded by the Law, which is the Pattern itself,
then the Truth, which is our only resort, becomes
obvious, so that we are awakened, translated out of
the dream into the Real.
Our perfect awakening is
in the radical Samadhi or Real Condition of
uncaused Intuition. Such is the Enjoyment of
devotees in the Way of Radical Intuition. But every
devotee, at every stage of practice, is awakened in
moments and in his or her fundamental certainty.
Therefore, devotees in the Way of Divine Communion,
who are given up to the Presence which impinges
itself upon them and attracts them by Grace, are
also one with this Ignorance, and their
Understanding coincides with Truth rather than
subjectivity and the flight of self from Grace and
all relations.
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2.4
Ego, soul, inner self, or
separate, defined consciousness is not an entity,
an actor. It is simply another version of the same
universal activity in which every form and function
in manifestation, or manifest experience, high or
low, participates. It is the single activity of
contraction, which shows itself as the complex of
objective definition, differentiation, independent
form, separation, opposition, subjectivity, and
contradiction or dilemma. The illusory ego is not
even a unique or more primitive form of this
activity. It is simply that, from the point of view
of any apparent, functioning, conscious individual,
it is the root action (not the root of action, not
an actor, not different from action), because of
its intimate and foundation relationship to his
subjectivity. Experience appears to imply the
inner, independent witness-self and actor, but it
is only an idea -and it falsely objectifies the
Mystery in Ignorance. When the fundamental activity
of which the ego is a species is undermined in the
tacit intuition of the Condition in which all
conditions arise, then not only the force of the
ego-illusion, but the force (or implication of
necessity) of every convention -all experiencing,
every world, and even the extraordinary assumption
and objectifying knowledge of God apart from or
over against the ego and the world - the force of
all that arises is dissolved and dislocated in the
prior Condition or Truth. Such is liberation,
happiness, and true God-Realization.
All action in all worlds,
all action that is any process, and all action that
seems to be performed by any entity or person is
necessarily a form of this contraction. All action,
then, realizes or is conventionally tending toward
the realization of the sense and condition of
inherent contradiction or dilemma. And all action
as such is, therefore, necessarily separative in
its realization, even if relational in intention.
For this reason, all action, when presumed in
itself (directed toward its ordinary goal rather
than realized as Divine Communion, or sacrifice
into the prior Divine Condition), is binding,
limiting, an expression and an agent of suffering.
Manifest or conditional existence then, under any
conditions - gross (elemental and etheric), subtle
(mental and super-mental), or causal (egoic) - is,
in and as itself, suffering.
This realization is
profoundly disorienting and disturbing, since it
convicts the living being of irreducible dis-ease
and hopelessness, which cannot be dissolved by any
consolation or change of state, and it is also
profoundly liberating, since it brings an end to
the distraction by any kind of action and
experience and allows the effort of being to come
to rest in the intuition of its true, real, or
prior Condition.
The possibility of true
spiritual life, or participation in the Graceful
process of liberation in the prior Divine Reality,
begins only when there is tacit conviction in the
functions of life and intelligence of the inherent
suffering of the conventional realization or
destiny of manifest existence (its essential
dilemma or self-contradictory condition) and the
fruitlessness of all manifest destiny (high or low)
and action to produce liberation or true happiness
(since all action is inherently separative,
self-defining or actor-defining, and a realization
of limitation). This conviction is served by all of
the ordinary and extraordinary results of life and
by the stream of Teaching and Grace Radiated
through Realized beings in and prior to the various
times and places of the worlds. When life and the
Teaching coincide in their lesson, then the
individual has come to a point of availability, in
the subjective and objective dimensions of his or
her life, to the Awakening-function or Grace of the
Divine Reality. When the conviction of suffering
and hopelessness matures to the point of profound
psychic, psychological, or psycho-physical
disorientation from the conventional theatre of
experience, ordinary or extraordinary, so that
there is heightened sensitivity to the intuition of
the Condition that is the Divine Reality, then the
individual becomes circumstantially related to the
stream of true Teaching and, at last, to the direct
influence Communicated through a true Spiritual
Master.
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2.5
The "whole body"
identifies itself in numerous particular ways.
There is my body, my life, my feelings, my
thoughts, my mind, my consciousness, my self. And
wherever the whole body identifies itself
particularly and separately, everything other than
that specific identity becomes an object to it. In
that case, even the other forms of its own
self-identification seem to be other than itself.
For instance, when "I" (the whole body) identifies
itself as "my consciousness," "my body" seems other
than it-and vice versa. But there is only the whole
body, which is identifying itself in many
ways.
The whole body is itself
the very act or reflex of self identification. All
forms of self-identification are themselves one
action, which is contraction, separation, the
illusion of necessary independent being.
Separation, or contraction, or self is the whole
body. The whole body is, in itself, illusion, a
lie. The whole body is itself an act, a
recoil.
There must be liberation
from the lie, from suffering. This liberation is
not only from the gross physical body but from
every aspect of the whole body, which is separation
into illusion. Body, mind, and soul are all a
torment, a single drama.
This liberation may not be
attained. No aspect of the born-being is its very
agent or method. Only Ignorance itself is Divine.
It is the Principle in which all arising does
appear. Whatever arises, whatever is experienced,
whatever is known, "I" do not know what it is. This
can never change. It is always Truth. The gross
body, the mind, the self are the same act, the same
separation, the same lie. The whole body arises in
Ignorance. "I" do not know what it is in any case.
This confounding is dissolution in Real God, the
very Divine, the Perfect or Radiant
Domain.
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2.6
The ego, all thought
(conception-perception), the body, all conditions,
whether apparently subjective or apparently
objective, are a single Process of spontaneous
present arising. They are all forms of tendency.
The ego is simply the presumed center of such
tendencies, as the world is the presumed
conditional boundary and God the presumed
unconditional boundary of such tendencies. But ego,
world, and presumed or believed God are themselves
only conditions (conceptions) arising. They are
versions of the same tendency or Process of
spontaneous present arising. The ego (self or soul)
is not something in itself, but is only the process
of tendencies, as is the body and every thought.
There is no center, no self then, but only
spontaneous present arising.
This is clear in
Ignorance, when we have become so free in attention
that forms of body and mind cease to distract and
the Condition of our very existence may be
pondered. Such pondering is instigated by the
Teaching of the Spiritual Master. When true hearing
has awakened on this basis, then the Presence of
the Spiritual Master may itself be felt. It becomes
clear in devotion to the Presence, so Communicated,
that no self, or mind, or body, or world, or God
apart, but only the Presence, unspeakable and
all-pervading, is true and Truth. Submission to the
Grace that is the Presence is thus the only true
Way, and every stage of practice and Realization in
the Way is awakened in this manner.
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2.7
Ego is not an entity but
an activity. It is contraction of the field of
Radiance. That contraction is "read" as realms,
worlds, or environments, bodies (particularly one,
which is one's present face, form, and life),
desires, emotions, thoughts, perceptions, all
knowledge, and all known phenomena, high and low.
But the contraction is single, universal, present,
and utterly deluding, through the binding force of
implication. The native Condition in the midst of
conditions is unqualified heart-felt Radiance, or
undefined, whole-body Radiation, which is
Love.
Ego, and all suffering and
delusion, is simply contraction of Feeling.
Liberation is Realized via return to the Condition
of Feeling-Radiance (unqualified Relationship) in
the midst of conditions, high or low. Such is Sahaj
Samadhi. On this basis, there is also Radical
Intuition of the Real, prior to all objectification
of subjects, objects, and relations, which is Bhava
Samadhi.
In the Way of Divine
Communion, the ego-position of contraction (as
self, thoughts, reactive emotions, habits of
activity and knowledge, and the like is undermined
via heart-felt relational attachment to the
Presence awakened in the Company of the Spiritual
Master. The more this heart-felt relational
attachment absorbs or involves the elements of the
born, contracted, and usual individual, the more
the form of contraction relaxes, and the more the
being comes to rest in the native Condition, which
is heart felt Radiance, or Love, prior to every
aspect of egoic contraction.
The transition from
contraction to Feeling-Radiation must be total. It
is not merely bodily, vital, and emotional. It is
utter Release of the position of separate self and
every form of knowledge, experience, thought,
perception, or implication, high or low. Thus, the
Way is not perfected in the stage of Divine
Communion, but it progressively matures, in the
case of the relentless devotee, until it becomes
Sahaj Samadhi (the Equanimity of Native Radiance,
or Love) and Bhava Samadhi (the Equanimity of
Undifferentiated Happiness) in the Way of Radical
Intuition.
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RADICAL
IGNORANCE IS TRUTH
2.8
The consideration that is
Ignorance is the Principle and Process and
Condition of Enlightenment, Liberation, and all
Realization. This does not mean that mere thinking
about this argument qualifies the fool to deem
himself enlightened. Rather, the consideration must
become a Way of Life, of perfect readaptation.
Thus, this Principle unfolds as the Way of Divine
Ignorance, or Radical Understanding, through four
great and profound stages of discipline, practice,
readaptation, realization, and sacrifice. Thus, the
fool is Enlightened when he makes this Ignorance
the Principle wherein his whole life is
committed.
2.9
There is no way to account
for any condition that arises. Not even the
Creator-God notion can itself be accounted for, and
it is only an artifice or point of view of
knowledge in dilemma. We are simply Ignorant. Our
Ignorance has no cause or purpose. It is not 2.9
caused. We are not knowing. There is no way to
account for ourselves or any arising. Salvation or
Truth is not in any accounting, any experience, any
knowledge, any meaning. It is simply that in the
presumption of Ignorance itself as our very
Condition we cease to be in conflict with the
process arising. We are surrender, the Process
itself, Radiance only.
The Ignorance is
sufficient. Abide as that heart-felt Ignorance and
be readapted as the whole body-being to the
Condition of Living Light, the Incarnation of
Ignorance, which is Radiant Love.
2.10
If you abide as knower,
ego, or separate self, you will persist as
subjectivity, thought-stress contractions of mind,
emotion, and the living body. In that case, all
arising seems mysteriously and forever to both
point to and hide some great Source or Condition
which is the Truth of all conditions. Then you must
forever seek it in itself and exclusively, and
otherwise simply and forever rise and fall with
conditions, high and low.
Abide as Ignorance (not
one who is ignorant, but Ignorance itself, since it
is not even known what "one" is) and there is
eternal and prior rest in the tacit sense that all
arising, high or low, is only modification, without
necessity or implication, of that Condition which
is unknown in itself but with which the very being
is priorly identical in Ignorance. In that case,
the Condition of conditions is never grasped in
itself and over against self or any arising, but
all arising remains a Paradox or Play of which this
Condition is the Truth.
In prior identity with the
Condition in Ignorance, there is no seeking but
only fullness. In present separation from the
Condition in the disposition of knowledge
(subjectivity or separated consciousness), there is
only seeking, suffering, anxiety, stress,
contraction, emptiness, and fear.
2.11
There is no such thing as
the Self, or any God, Brahman, or Nirvana in itself
that may be grasped over against the being or self.
In radical Ignorance we are simply and priorly
identical to the Condition or Truth of all arising
and realize a tacit sense that all arising, high or
low, is only modification, without necessity or
implication, of the ungrasped, unknown, unspeakable
and prior Condition. When we abide in Ignorance,
all subjectivity, all stress and contraction of
mind, emotion, and living body, all thought, all
concern, all seeking, all separation, all
knowledge, all suffering become obsolete in the
present. Thus, we live an ordinary, pleasurable,
graceful life in the Paradox of the present
arising, surrendered in feeling as
Ignorance.
2.12
Through knowledge we seek
the Divine Reality or Truth.
In Ignorance we abide and
rest in That.
The Paradox of the
tangible current of manifestation is That in which
we are inhered
It is not a matter of
striving to go up or down, to or from any
experience. It is a matter of resting in resonant
attunement, without struggle, strategy, or thought,
in the current which pervades the body and all
arising. That current is the Way of Truth, the Way
of the Condition of conditions. When we abide in
That, the reactions to conditions, high or low,
become obsolete, true or naturally responsive
adaptations come into play, and the Paradox, rather
than any pole of experience, absorbs us.
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2.13
The being is not
answered.
The question is undermined
by the argument of what is always already the
case.
We are ignorant as the
body and eternally sacrificed to its
Condition.
The Condition of the body
is realized in Ignorance, not in any Knowledge,
high or low.
The body is, in Truth,
Ignorance.
Ignorance is
Radiance-only, which is Love, Happiness, Fullness,
Sacrifice or Surrender, Bliss, prior to self,
subjectivity, or time-space limits.
The body is Radiance-only,
even while it appears as a Paradox or Play of
centers and limits.
2.14
Once even one thing is
accepted, so that the presumption of it is no
longer inspected, all suffering has begun.
Thereafter, there is only the adventure of knowing
about and failing to know about. The matter of
Truth or fundamental Wisdom is always and presently
at the point where every event of present arising
is inspected. Thus, we must constantly transcend or
penetrate the most rudimentary presumption in the
present. That presumption is the presumption of the
necessary, irreducible, factual, and impenetrable
nature of the presently arising limitation or
condition. Once the arising condition is accepted,
we are bound only to know about it. But if we
retain the inspectability of the process of this
moment of arising, it becomes clear that, no matter
what its configuration, "I" do not know what it is.
This is always already the case in any moment. If
that Ignorance is the present presumption, rather
than the condition that is apparently arising, then
Truth, Freedom, and Happiness may be the
Realization in this moment.
2.15
We do not know what a
single thing is, even as it arises. In this
Ignorance, heart-felt, "I" is the body, or feeling
sacrifice of the whole being into its own and
unknown Condition. Thus, we stand as sacrifice or
surrender in the midst of all conditions arising.
In this position we suddenly and moment to moment
realize, in whole body feeling, via the
all-pervading current of manifestation, the
Condition of all conditions, of which all
conditions are only a modification. As we persist
in this felt whole body identification with the
Beloved in the paradox of all arising, we become
more and more profoundly rested in the current,
prior even to all involuntary and voluntary
activities of the gross dimension of being. Thus,
the display of arising, which is realized to be one
with the Beloved and yet unnecessary and not
binding, is extended into subtlety. The being is
yielded in the current itself - felt, heard, seen,
intuited. It does not in principle separate itself
from this world or choose any other. The being
rests in and as the current of being in Ignorance,
seeing all, but only abiding as sacrifice rather
than any knowledge. All of this becomes revelation
and rest in the unspeakable and irreducible
Condition or Realm of the Beloved, the Real, the
Heart, the Truth of all conditions, the Condition
of the body, "I," thought, and every
world.
2.16
In complete, simple
Ignorance there is no subjectivity, no dilemma.
Rest in simple awareness of what is arising. You do
not know what a single thing is. You are without
knowledge. "I" is not a knower. "I" is the whole
body, or the condition of being priorly identical
to the arising pattern itself. Therefore, Ignorance
is the same as natural rest or identification with
the whole body, without prior knowledge of its
Condition.
This natural
identification as the body is the same as surrender
as the body. It is to be the whole body, simply,
natively, without conflict, contraction, or
subjective distraction.
To abide as the whole
body, as perfect surrender, is meditation. It is to
rest or abide as the body in its unknown and
eternally unknowable Condition. Abiding as such,
"I" am Radiance-only, unreasonable and uncaused
Happiness or Fullness. "I" is Love bodily in all
relations. Abiding as such under all conditions,
including the condition of undisturbed privacy, "I"
is realized to be a process of Incarnation, the
infilling of Lighted Life. Come to rest in that
Radiance in all relations, so that Radiance
determines all action, all perception and
conception. Feel as whole body Radiance under all
conditions, so that Radiance is felt to be the only
Truth of all conditions.
The whole body is the
Condition of Ignorance. Unqualified Radiance is the
Condition of the whole body and all
arising.
Therefore, real meditation
or real life is simply to abide as the whole body
in heart-felt Ignorance, prior to thought, dilemma,
and all subjectivity, all stress, all strategy.
Abiding thus, "I" is Love, surrender of the whole
body, or Radiance only. Thus to feel, breathe, and
live is to be perpetually transformed. Such a one
is the always present Immortal.
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REALIZATION
OF TRUTH IS FREE OF ALL SUBJECTIVITY, ALL
KNOWLEDGE, AND ALL EXPERIENCE
2.17 All meaning is
implication. Something is meaningful when it
implies something else, when it stands for
something, when it stands out in Consciousness,
distracting the Consciousness from its own
Condition of Enjoyment. True Liberation involves
2.17 freedom from all implication, and, therefore,
from the whole force of meaning, the power of
living dreams, the power of worlds and experiences.
When the power of meaning or implication is
sacrificed or comprehended in the Consciousness,
then the creative position fails at its root. Where
there is no meaning, no force of implication, the
Consciousness rests in its own Realm, no longer
making the dream of self and world. Then the only
Destiny is the Uncreated, the seedless Realm, which
may not be described, since it has no relation to
any gross or heavenly realm that any being, great
or small, has ever known. My devotee is the
inheritor of this Destiny and this
Sacrifice.
2.18 Meaning is the
function of mind. It does not inhere in things
themselves, nor in consciousness or awareness
itself. Where there is simple, direct awareness of
something, there is no meaning. The worlds are
without meaning. Just so, consciousness and every
body are without meaning. We are free of meaning,
and of knowledge. This freedom is Ignorance.
Meaning appears only when something arising is
compared, found to be like something in past
experiences. The usual man lives in an unreal world
of meanings and the absence of meanings. He is
aware of little directly, but perceives all arising
relative to meaning.
Meaning is an unnecessary,
secondary, artificial, and ultimately binding
attribution of what arises. To be free of it, we
must be free of mind.
For this reason, much of
the advice given by the teachers of men is about
the overcoming of mind, or the function of meaning,
of comparison, of chronic remembering, so that
awareness may be pure, direct. In that case,
Reality rather than meaning becomes the content of
awareness.
This, however, is not the
end of it. Awareness is itself a limitation prior
to meaning. It is analyzed by identification with
specific bodily or mind-body presence in the midst
of environments. Thus, the egosoul or separate and
separative principle precedes mind. This principle
must be obviated through 2.18 direct, pre-mental
re-cognition of all conditions, and simultaneous
radical intuition of the Condition of all
conditions (elemental, etheric, mental,
transcendental, egoic). Then the dream, the
dreaming, and the dreamer fall in the Heart, the
Divine. Such is perfect Ignorance, or Happiness
beyond body, speech, or realm. The Way of Divine
Communion is the foundation and essence of this
Realization. It involves that reception and falling
into the Beloved in which no self survives. The
Presence is prior to all meaning. To enjoy the
Communication of this Presence is to be free of
mind, of self, and of all the tormented or illusory
visions made on the basis of this body-mind in
which we seem to move. But we do not move in any
shape or knowledge. We move, we are moved, lived,
and breathed in the single Reality, the unqualified
Divine, which is Gracefully Revealed to us as
Presence as we begin to awaken.
2.19 What is it that you
mean, that you are signifying and pointing to, when
you say or feel you are suffering, unhappy, not at
ease? You are pointing to your own action and
finding it as the experience of separation,
contraction, pain. But it is the compulsive and
presently not-conscious avoidance of relationship,
relative to the Divine Presence, and relative to
all arising conditions. When this action becomes
your responsibility, then these experiences and
concerns will become obsolete by degrees in the
action of GodCommunion, and then in the intuition
of your true Condition.
2.20 Mind has two aspects
or points of view: experience and
abstraction.
The experience point of
view is never summary or conclusive, but sees the
world as a limitless source of even random
possibilities (all of which actually appear in the
form of experience at the right time, coincident
with one's tendencies). From this point of view,
the world is a dimensionless realm or process, as
fluid and indefinite as the dream state.
The abstraction point of
view sees everything formally, in summary,
discretely. Thus, the world is viewed as a specific
formal limitation. It is "the earth," etc.
Everything is conceived, and experience serves
conception.
The function of the
abstract mind is to define what has already been
known or experienced, so that it may be controlled
or rationally met, and so that it may be set apart
from what is not yet known or experienced. One can
consider leaving the world only when it has become
a definite place rather than an indefinite
realm.
2.21
The function of the
experiential mind is to know, directly, what
arises. When the world is known directly, then one
can abstract oneself. Thus, the play between these
two functions produces the traditional convention
of liberation. 2.20
However, the mind in both
its forms must be undone if there is to be
realization in Truth. When confinement to what
arises as well as the search to escape or transcend
what arises no longer distract, then Only God
becomes the Condition and the Enjoyment.
Conventional meditation is
inwardness, or remedy by subjectivity. Real
meditation, the meditation of devotees in the Way
of Divine Ignorance, is a process of awakening from
subjectivity. The process is gradual in its
perfection, but its Truth is certain from the
beginning.
The inner "I" is not the
resort in this Way. "I am not the body" is not the
point of view of practice. The endless distraction
of subjectivity, of contraction, is considered and
undermined through various kinds of participation
during the four great stages of
practice.
The Truth is not the view
"I am the body." However, this is factually true of
"I," and, therefore, our practice must center on
relationship and release from the reflex of
contraction, rather than on conventional and
exclusive inward turning. Real meditation must
center on insight into the avoidance of
relationship and every form of contraction or
reactive reflex, rather than the search for
subjective fulfillments and all the glamourous
illusions of experience.
Thus, the Samadhi or
perfect Intuition of the Real Condition in which
our real meditation is resolved at last is utterly
free of subjectivity, of knowledge, of thought, of
self, of perception, of sound, of light, of vacant
silence, of action, of experience, of limitation.
The Realization which comes to maturity in the Way
of Radical Intuition is free of subjectivity, or
the reflexive gesture of inwardness, as well as all
the complications of objective relationship, or the
gesture of outwardness. It is Radiant, not
contracted. It is not inwardness, nor is it
compulsively motivated by any object. It is
Ignorance, or liberation in Real God, prior to the
limitations introduced by subject or object and all
the habitual adaptations founded in the dilemma or
dream of subject-object realms. Obsessive thinking
is a disturbance to the brain, as reactive emotions
are to the heart's breath, and conventional orgasm
is to the navel. The brain must become still, and
most intense or bright, as must
2.22 the middle and lower
regions of the body-being. Radiance or prior
Fullness must precede and replace the chronic
contractions that are constant thought, reactive
emotion, and vital discharge (not only through
conventional orgasm but through all forms of
enervating self-indulgence). This is possible only
in radical resort to the native disposition of
Ignorance, which is prior to the knowledge that is
birth and experience and death. The Way of Divine
Ignorance is the Realization of freedom from the
curse of subjectivity and the illusion of all
objects.
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2.23 "I" is not inside
and/or exclusive of the body mind. It is identical
to the whole, open-ended, ultimately unknown
body-mind. However, the Truth or Condition of "I,"
the Truth of the sense of separate
and independent existence,
as well as of body-mind, is 2.23 not any
limitation. All of this, including all worlds or
objects (gross, subtle, causal, transcendental), is
only modification of the non-contracted,
non-contradicted, unfathomable, timeless, spaceless
Reality, infinitely pervading all arising, and yet
utterly without reference to any
arising.
Thus, "I" is the body-mind
(it is not within the body-mind), but the Condition
of the body-mind is without limitation of body,
mind, self, or any other kind of differentiation,
high or low. That Condition is not merely the
droning, snuffed-out undercurrent of this world. It
is the very Divine. It is Radiant Consciousness. It
is Bliss.
2.24 "I" is the body
itself. "I" is not the Condition or Truth of the
body, but is itself the whole body, the condition
or limitation itself. The Truth or Condition of the
body or "I" is that of which "I" or the body is the
present modification or condition. This Condition
or Truth is tacitly realized in Ignorance, the
absence of any accounting for any and all arising,
the absence of any necessity or implication in any
or all arising.
Neither any world, high or
low, nor the body, nor "I" is happiness. These are
all the same condition, the arising of unnecessary
limitation. These are only modifications of prior
Happiness, Freedom, or Bliss. This is tacitly clear
in Ignorance of all arising. In Ignorance, all
modification is re-cognized as such and ceases to
be necessary and binding. Thus, all arising ceases
to require or motivate a point of view, a dilemma,
an effort, a survivor. In Ignorance, all conditions
are spontaneously abandoned via recognition of
their non-necessity and thorough rest or abiding in
their pre-cognitive Condition.
Therefore, in Ignorance,
all arising, every world, high or low, the body,
all its relations, the "I" itself, is spontaneously
released. All such things, all arising, cease to
concern and bind. There is simply abiding in the
prior, unknown (not cognized), non-mysterious,
wonderful, and unspeakable Condition of the
presently arising conditions. This abiding is not
in conflict with any arising. It is at rest, free
of fitful programs of life, ordinary in each
moment, at ease, disposed to fulfill what is
essentially given, not complicated by any
requirement or design of preferred
destiny.
"I" am not realized,
saved, or released. "I" is simply obsolete, with
all arising. The stroke rests. There is only
Paradox. The dream is not upheld. Only the body-I
makes philosophy in worlds. In Ignorance, all of
that is undermined. The mind has no necessity.
Silence persists. "I," all thoughts, reactions, the
body, all worlds cease to motivate, bind, and
persist. The Happiness is not spoken. The Heart
does not walk and talk.
2.25 The body-sense yields
the reaction of the identification of Consciousness
as limitation: "I" or "me" as independent body-mind
(or body-mind-self). Spiritual Realization is
simply the obviation of this reaction and all its
implications. 2.25
"I" is the body, but also
the mind, and the separate or independent self
sense. These are a single, simultaneous, reflexive
assumption based on the experience of independent
bodily or born existence. But when, through the
conscious process in radical undersanding, the Way
of Ignorance, these are all realized, along with
all other arising conditions (subjective,
objective, gross, subtle, causal, and
transcendental), to be only modification of the
prior Condition of the sense of independent or
separate existence ("I," "me"), they become
unnecessary, a matter of humor. Then there is
simple abiding in natural (Sahaj) and perfect
(Bhava) Intuition of the Real Condition, the
Divine.
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2.26 The Divine is One,
but not in the sense of an Object or a Subject.
That One may not be realized by any concentration
of the faculties of being, nor does that One appear
as any experience or archetype. When all
concentration, contraction, exclusion, separation,
union, limitation, experience, knowledge,
appearance, perception, form, action, location,
cognition, vision, psyche, process, and exclamation
cease to define the Consciousness, only this One is
Realized. The Divine is Paradox, Sacrifice,
Reality, Ignorance, Unqualified Radiance, Undefined
Consciousness, World-only, Mind-only, Truth-only,
No-Thing, All. No realization realizes this One.
Only the obviation of all realization is
Realization at-last.
2.27 The Divine is the
Condition of all conditions; That from which all
conditions arise; That of which all conditions are
the objectification or modification; That which
permeates all conditions; That which is prior to
all conditions; That which includes all relations
and to which no relations point, since it is not
Other but Prior; That which is not Subject or Self,
since it is Absolute but not apart; That from which
no living being may be differentiated, except it
may seem to be so in the case of delusion by
knowledge, or experience.
We may enjoy Communion
with the Divine via recollection of the Presence,
by Name, by Breath, and by Service, in the Way of
Divine Communion, by enquiry (in the form "Avoiding
relationship?") and maturing in the conductivity of
Radiance in the Way of Relational Enquiry, by
subtle feeling, audition, and sight, and by
contemplation of the root of "I" in the Way of
Recognition. We Realize the Divine by Graceful
Dissolution, or Sacrifice in Sahaj Samadhi and
Bhava Samadhi, in the Way of Radical Intuition.
2.28 The Way of Divine
Ignorance, of which the Way of Divine Communion is
the foundation stage, is the Way of maturing in
Happiness, prior to and regardless of whatever
conditions are presently arising. Its ultimate
Realization involves no dilemma, no strategy, no
subjective contraction, no reactive effort, and no
search to prevent or change the process of arising
itself. It is the radical Realization of
IgnoranceRadiance, free of subjectivity, which is
not identical to any condition, high or low, that
is apparent or sought or attained.
The process of present
arising is spontaneous, uncaused, Divine. In the
true devotee it is permitted (by not being
prevented) to unfold itself in the eternal Theatre
of the Law. In the ordinary conditions of his or
her appearance, the devotee is always, even in
maturity, obliged toward fulfillment of the Law,
which is sacrifice, rather than tendency, which is
selfpossession. But the Truth of the devotee is
Happiness, or Realization of the Real Condition,
whatever the present conditions. In contrast, the
conventional ways of mankind represent
unenlightened commitment to goals of experience via
efforts toward changing conditions, preventing
conditions or the process of arising itself,
attaining higher conditions, and all the rest of
the drama of ego and object that comes by reaction
to birth in apparent limitation.
The conventional ways of
mankind, or the ways by tendency of every human
being, are, simply and irreducibly, forms of
reactive seeking, high and low, for changes of
state, changes in the conditions of experience, or
changes in the ways of relating to the conditions
of state or experience. The Way of Divine
Ignorance, in the form of the disciplines
appropriate at each stage, is the Way of the
Realization of the Real Condition, which is Truth,
Happiness, or the very Divine, whatever, if ever
anything, presently arises. It does not involve the
strategy of passive permission to conditions
arising, or passive indulgence of tendencies. Nor
is it characterized by active and strategic efforts
to focus attention or expectation above and beyond
the present theatre of conditions arising, or to
manipulate the sense and intuition of existence
toward some objective or unique transcendental
goal, even the goal of the cessation of the process
of present arising. Its ordinary discipline is to
be disposed to the Law, the obligation in
relationship, and the present economy of the whole
body-mind, rather than the fulfillment of random
tendencies, founded in accumulation or memory and
reaction to experience. Its radical discipline is
present intuitive rest in the Real Condition, prior
to all subjective contraction, and every preference
relative to experience.
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A
FURTHER SUMMATION OF THE TEACHING
2.29 No matter what
arises, we do not know what a single thing is. We
do not know what any arising is. Therefore, our
natural condition is not subjectivity but the whole
unknown body itself. And the native
Way of this birth is
simply, on the basis of this persis- 2.29 tent and
present Ignorance of the Nature or Condition of all
arising, to yield or surrender as the whole body
(not with it, as from a subjective and knowing
viewpoint) into its very, prior, and eternally
unknowable Condition. If this is done persistently,
in complete freedom from all goals, apparent
results, and every sense of dilemma, the false or
contracted adaptation of the whole body-being will
gradually become obsolete through non-use, or
non-necessity.
All false, contracted,
egoic (subjectively oriented) adaptations and
illusions (mental, emotional, gross physical) are
the accumulated results of the presumption of the
necessity or limiting power of any or all arising.
The Truth of all arising, however, is that "I" do
not know what it is. Therefore, the only Way is to
submit or relax, entirely, bodily, and presently,
into the unknown Condition of the body-being and
all arising. It is not the effort of surrender,
motivated subjectively by the sense of dilemma (the
binding, subjective necessity implied in mere and
reactive participation in what is arising as all
opposition and play), but prior or natural
surrender, the heart-felt release of the body-being
into its unknown Condition. If we persist in this,
in Ignorance, without becoming bound by the force
of necessity in any experience or result, we begin
spontaneously and moment to moment, under all
conditions, to intuit the Beloved, the necessary
Condition and manifesting current which pervades
all arising and of which all arising is the
modification.
Intuition of the Beloved
in all forms of arising is identical to rest of the
body-being in the current of manifestation, toe to
crown.
The Spiritual Master is a
direct manifestation of the Beloved, the
all-pervading current of manifestation and the
Condition of the whole body-being. Therefore, the
Spiritual Master should be served, yielded to by
the whole body-being in loving surrender, and
approached always in Ignorance, so that the devotee
may Realize the Truth, the Beloved, and be rested
in the current and the Condition of the being and
all manifestation. Such devotees receive the
constant Love or Grace of the Beloved through such
persistent identification of the Spiritual Master
as the Beloved, the Nature, Condition, and
essential, all-pervading current of the body-being
and all arising.
The life thus devoted to
the Grace of Reality or Truth, even bodily,
'observes or demonstrates the gradual and true
re-adaptation of the body-being to the current of
manifestation, the Unqualified Conscious Radiance
and Vibratory Power of the prior Reality, which
pervades the whole body and the world, and which is
the paradoxical Condition of all conditions
arising, high or low.
Since only this Condition
is necessary, while all conditions depend on it,
the devotee is ever more perfectly merged in the
prior current of the body-being and all arising. At
first he or she is adapted to changes in relations
and habits of body, emotion, and mind. Then comes
the revelation of the play of the forces in the
body-being, as they return to natural polarization
toward the crown of the body and the Brightness of
the current of Reality there. Gradually, in private
meditation (surrender of the whole body-being into
the prior current of all arising, through Ignorance
rather than effort), the gross experience falls
away and there is attunement to the current above
and prior to the gross manifestation. This occurs
through gradual realignment of the polarization of
the forces of the body-being toward the crown. In
time, there is natural absorption in the feeling of
the current bodily, then attention naturally
resting above in heartfelt relaxation into the
subtle audible and visual expressions of the
vibratory current. This becomes suspension of
attention below and in the gross plane, releasing
the whole being into further identification with
the current, while even breath and heartbeat come
to rest. Then a door opens in the midbrain, and the
being passes with the current (heard, seen, and
felt independent of the gross body orientation)
into subtler and subtler spaces and conditions.
Remain in the presumption of Ignorance and rest in
the current itself rather than cling to any of the
unnecessary patterns, gross or subtle, that arise
as modifications of the intuited Beloved, which is
not different from us or any arising, but which is
the prior current and all-pervading Condition of
all arising.
Apart from such samadhi,
in which deeper identification with the current of
the Real in Ignorance (Amrita Nadi) is ultimately
enjoyed, breathe and be adapted naturally to the
felt pattern of gross existence in which you are
apparently born. Be full and naturally adapted as
whole body feeling to the prior current of the
body-being. That current is felt as Presence and as
motion and polarization toward the subtle in the
form of the body-being. In the natural or lawful
state, the descended or grossly manifest bodybeing
is polarized from its base toward the head. The
breathing infills the body-being with the current
and pervasive quickening nectars of the Beloved,
but the true, constant, and tacit sense of the
whole body is one of polarization of life, breath,
and body form toward the Light, the entry of the
current in the midbrain and crown.
Random exhaled breaths
(and also right participation in the current of
life in sexual intimacy) may be felt to shoot the
attention and flow of the current of manifestation
up both the frontal and spinal lines of the body
(from the sex organs and the spinal base), through
the throat (mindless in heart-felt Ignorance), to
the rear base of the head, then forward, through
crown and forehead, curling into the midbrain.
While the being rests in this polarization, the
current operates in its natural form, released from
the necessity of all arising (while not, in
principle, in conflict with any arising). Thus, the
Beloved, or the Real, felt-intuited as the prior
current of the body-being, is revealed as sound and
light, above mind and prior to all activity, subtle
or gross. This deeper rest in the current begins
when the gross body-being rests harmoniously in its
relations, polarized toe to crown, on the basis of
persistence in yielding, on the basis of whole-body
Ignorance, to the Beloved in the intuited form of
the prior current of all manifestation.
Truth, the Beloved, the
Real, is our own Nature and Condition, with which
we are perfectly re-identified in this happy and
priorly enlightened Way. Ignorance is the key and
is itself the perfect intuition of the eternal
Reality. We are always already happy. Persisting
thus, we are naturally re-adapted to the
unspeakable Condition of the Real, prior to all
conditions, and yet paradoxically and eternally
standing forth as all conditions. When all
unnecessary arising becomes obsolete by this
devotional sacrifice, we stand eternally in the
unqualified and presently indescribable Realm and
Radiant Form of the Beloved, the Heart. Therefore,
persist in the humor of this Revelation while
conditions arise and do not presume, through forms
of knowledge, the necessity and limitations of any
arising, high or low. Thus, the stages of this Way
of Ignorance will mature in your own case as
radical intuition of the Real Condition, the Heart,
the Truth of all arising. Such Intuition is at last
unspeakable, mindless, bodiless, egoless,
worldless, whether or not speech, thought, body,
ego, or any worlds or conditions arise. A fool may
presume such Realization to be his own, but the
devotee, amazingly Ignorant, is only sacrifice, and
forever.
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THE
SACRIFICE OF THE HEART
2.30 The Way of Divine
Ignorance depends on devotional sacrifice, both in
ordinary relations and toward the Divine Reality,
even in the form of the Spiritual Master.
Heart-felt love of the Divine, of which all
conditions are the modification, alone will permit
Grace to draw you into the unconditional Realm
which is itself the Divine.
2.31 The true Spiritual
Master is one who originates spontaneous and true
Teaching in the company of others, and who
generates and awakens devotees to the sacred
occasion of Divine Communion, not merely through
apparent silence or no-response, but through a
literal Power in Silence that communicates itself
as a realized influence that quickens insight and
awakens intuitive contemplation. Such a Master then
leads devotees toward the radical Realization of
that same awakening, prior to any world, body,
force of life, mind, transcendental experience, or
ego-soul illusion.
2.32 The Divine Master
does not, principally, give force or power below,
but only attracts toward dissolution of the ego and
radical ascent, or regeneration of unqualified
Radiance. All that is done below, powerful or not,
is an argument for response toward the principal
attraction.
2.33 Literal, heart-felt
surrender, true of the whole and undefined
body-being, is the fundamental necessity of the
whole Way of Divine Ignorance. Insofar as it is
literal and heart-felt, it does not "happen" to us,
but it is natural (and, in that sense,
spontaneous), 2.33 voluntary, and even intentional.
However, it does not also become true by willful,
subjective, or selfmanipulative effort-a
goal-oriented strategy in dilemma. It cannot become
true by any sequence of changes. It only is true,
or not, while at the same time literal. It is true
on the basis of Ignorance, or unqualified intuition
of the Real Condition of all conditions. Not any
other fact or condition, effort or surmise makes
our surrender true.
The Spiritual Master
constantly serves a transcendental initiatory
Function, prior to time and space, whereby true
hearers of the Teaching are awakened to the Divine
Presence and Real Condition of all conditions.
Therefore, this same Function makes devotees, or
those whose surrender is both literal and true, out
of ordinary men and women. The perpetual Samadhi of
the Spiritual Master is the Agent or Function of
such awakening. Therefore, it is appropriate to
contact such a one through true hearing and right
preparation, so that we may be awakened to true
Divine Communion in his Company and mature more and
more perfectly in literal Realization of the Truth
of the Real Divine Presence.
2.34 Truth or God is not a
Condition to be realized by willful esoteric or
super-scientific efforts. Such Happiness is truly
and permanently realized only on the basis of the
complete moral or sacrificial transformation of the
apparently individual and human consciousness. It
is not a matter of merely relaxing life or body and
sending the attention elsewhere by exercises of
esoteric meditation. It is a matter of the
undermining of the whole principle of one's
ordinary and extraordinary actions and forms of
knowledge.
Few are willing to endure
such a process. Therefore, illusory and consoling
ways have been created by compassionate, clever,
and deluded men. But the scheme of all the
universes, mortal and immortal, high and low, with
its endless times of birth and death, and its
numberless kinds of learning, is itself the way and
the destiny of all ordinary and extraordinary men.
Only those who weary of the usual way become
willing to engage the Divine Process, in which
their very life-consciousness is sacrificed in its
own Condition and Nature. All others, high and low,
are devoted to their own unending path, from which
there is no perfect relief, except on the day all
worlds, ages, and heavens dissolve in the sleep of
God.
See me
when possible. I am the Heart. I am the Whole Body.
What I have written is also my own discipline.
Realize and practice it in your own private play. I
do the same. Through Ignorance, remain active in
the Paradox of incarnation, but presume no
necessary destiny but Light or Blissful Radiance
itself.
This is
the whole Teaching, as much as it may be spoken or
written and still be true. It is sufficient. The
essential consideration is that you do not know
what anything is. Persistence in that Ignorance
Enlightens the whole body and transforms the world
into Sacred Occasion.
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