What is Death?

If death of a loved one is felt as a finite loss for those left behind it is seen as an infinite gain for the departed. His death is in truth your death, the death of multiplicity and the rebirth into an eternal unity. What is apparently perceived as a loss of a loved one is our loss of his/her glance, the look in their eyes, a look that turns away from you and toward God. If the body is lost, the glance is never lost as it is only turned inwardly and reabsorbed into its immutable source in the Disinterested Onlooker, the Witness.

Thus, a man, insofar as he is identified with his consciousness, never really dies but only looks away, hither and thither, appearing as this or that. In his death and looking away you disappear from his sight more than he disappears from yours: If your thoughts of the them are with you, nothing of you is with them because their apparent death is their waking up to your absolute nothingness. For the departed soul it is you who are departed from his eternal glance, now turned away from you and looking into the void where he always dwells.

The glance is the indestructible center of the soul. If I tell you this it is because I have lived so many lives and died so many times, and all this in a timeless instant, the source of all duration but itself not a duration. This worldly life is for the soul like being buried alive, and the apparent worldly death is but the resurrection of the soul, an emerging from the mass-grave that this world is. You people who roam around as if living and willing are indeed the dead and nothing more.

Your worldly death is in truth the death of the world and worldliness of your glance. Death is the withdrawal of your celestial gaze from its captivation with this world-mirage. This worldly life of yours is but a passing deja vu. You think that when you wake up from a dream your dream characters mourn your departure!? No; no one lost anything, for you only left behind, and below, that which never was.

Your worldly death, being the death of the world, is the death of death, hence an eternal birth and breakthrough into the other side of Darkness. When I die in the world I immediately realize that there has been no world to begin with, no life; how could there be any death?! Thus, my life in the world is a living amongst the dead. What you perceive as life is death, and what you perceive as death is birth, an awakening to the nothingness of the world and creaturely existence. Ontological death, i.e. liberation from suffocating existence, is a waking up to the supra-ontological life in the permanent actuality of the Self, a Self that is infinitely like void as is infinitely unlike it. This you shall See for yourself.

Man & Intelligence

The modern conception of human being reduces man to his/her individuality: Human being is an individual being among other beings in the world. The major shortcoming of this conception is its lack of awareness of its own origin; it fails to see that a purely individual being cannot rise above itself and perceive itself as a part in a larger whole. The consciousness that perceives the part in view of the whole cannot itself be a mere part of this whole, for otherwise it would not be capable of apprehending anything beyond itself. This shortcoming of the modern conception of human being and Reality as a whole urges us to take a look at the traditional perspective on the constitution of human being.

From the traditional point of view, human being is understood to be like an iceberg only whose tip, its smallest part, lies in the manifest order which is the realm of individualities. The largest portion of the human person which constitutes the supra-individual core of his being lies in the unmanifest, supra-individual order. Thus, the traditional conception of man always considers his whole being which is always more than his individuality.

The traditional point of view conceives of man as the ternary of Spirit-Soul-Body which correspond, respectively, to his three principal faculties of Intelligence, Sentiment, and Will. While the body which is but an avatar operative in the field of willful action lies in the purely individual order, the Spirit which is the principle behind the avatar lies in the purely spiritual, supra-individual order; it is the spirit behind the letter, the invisible meaning behind the visible word. The soul associated with psyche and sentiment is the principal channel of communication between these two orders of Reality; it is the means or the thread by which the Spirit descends to the body so that the body ascends, i.e. returns, to the Spirit. By the very fact that Spirit belongs to the supra-individual order we can no more speak of my spirit or your spirit; rather, in our individual aspects we are all manifestations of one and the same Spirit, the Supreme Principle behind all manifestations.

It is natural that the Spirit and spiritual truths must belong to the invisible order. Spiritual truths are eternal and immutable forms immune to all change and decay while worldly facts are by their very nature contingent and relative and hence subject to change and decay. Invisibility, thus, is a necessary precondition for immutability. Note that visibility and seeing in the ordinary sense of visual perception, and any human perception for that matter, entail perspective and hence relativity and contingency. Therefore, no immutable and absolute truth can belong to this contingent order of Reality. It is a matter of logical necessity that nothing of a supra-individual order can be susceptible to mundane perception and profane knowledge.

However, as we mentioned above the human person whose whole being is more than his individuality is equipped with a faculty capable of transcending the individual order and apprehending the immutable truths of a supra-individual nature. This faculty is nothing but human Intelligence which originates not from the brain or the mind but from the Pure Intellect of the Divine Principle. Intelligence has nothing to do with human individuality and is not correlated or associated with any physical or mental aspect of the human person; instead, it is the direct and sacred link between the soul and the Spirit. Intelligence is that sacred thread emanating directly from the Spirit, a thread whose principal function is the provision of the means of ascent and hence return to the Spirit Itself. It is the perverted version of this intelligence, that is, its reflection in and distortion by individual subjectivities, that has made possible the emergence of modern science, a science that by its very nature is nothing but profane knowledge.

Intelligence in its pure form and supremely objective character is that which makes man capable of intellectual intuition the result of which can only be the Sacred Science or science par excellence, namely Metaphysics. Here by metaphysics we do not mean the vulgar interest, so fashionable today, in flying spirits and angelic beings and channeling media, and in general in any supernatural power or phenomenon; nor do we imply by metaphysics the modern western sense of the word as in speculative philosophies which are purely rationalistic and thus wholly lacking in intellectual depth.

Metaphysics in its etymological and original sense of the word, the only sense in which we are interested here, is nothing but the sacred science of the universal principles, a science whose method is intellectual intuition and inward realization and whose aim is the attainment of the Supreme Identity, namely Deliverance. It is Intelligence alone that is capable of metaphysical knowledge and hence of assisting the being in its return to the Principle Itself. Intelligence in this sense is nothing but the Intellectus Archetypus, the Divine Intellect, which constitutes the only infallible means of knowledge in man.

The grave mistake of the rationalists in their confusion of reason with Intellect originates precisely from their failure to recognize the supra-individual element in man and his Intelligence, a confusion that has led to reducing the Intellect to human reason which is only capable of discursive thought and profane knowledge of an individual and contingent nature. This confusion is due to their total lack of comprehension of the traditional distinction between the Intellectus Archetypus, the supra-human and purely intellectual faculty, and the Intellectus Ectypus, the merely human and purely rational faculty. It is no surprise that modern science and philosophy which lack an intellectual dimension are completely oblivious to the “metaphysical transparency of phenomena”, phenomena that by their very nature prove nothing and are worthless in and by themselves compared to the spiritual truths they symbolize and of which they are only outward manifestations. This lack of intellectual depth is characteristic of the modern West whose sciences are insanely obsessed with phenomena in themselves rather than with the Principle on and for which phenomena stand, the Principle which is graspable only in light of a refined and highly objective intellectual intuition and which doesn’t lend itself to the indirect and discursive modes of knowing of the rational faculty. In spite of this, man through his/her Intelligence which constitutes his/her intellectual/spiritual dimension is made capable of participating in the Divine Knowledge whose content are the absolute and the immutable truths of a supra-individual nature.

Intellectual intuition devoid of prejudice and not contaminated by individual subjectivity and sentimentality, a contamination so characteristic of modern science, is precisely the inner eye, the Eye of The Heart, that penetrates and perceives the mundanely invisible truths of the spiritual and supra-individual order of Reality. Since the physical order, which is the realm of shadows and reflected forms, is nothing but the descending reflection of a metaphysical order, which is the realm of immutable forms, then it is natural that every visible form of the manifest order must communicate to us an invisible, and hence immutable truth of the unmanifest order. More precisely, every visible form in the individual order has only a symbolic function and is but a channel into the invisible truths of a supra-individual order, and it is only in virtue of his/her objective Intelligence that man can penetrate the veils of ignorance and at last get a glimpse of The Face.

Human Being as the site of revelation

(Introductory Note: This post is about Being and beings, so it is necessary to define from the outset what I mean by being and Being. By being, or beings, when written with lower-case “b” I refer to entities as existent things; for instance, a cup, a person, an idea, a thought, etc. which are existent things though each as itself and in a particular mode of presence; a cup as perceived in my perception is a being in the space of perception, in the mode “perceived;” the same cup when imagined is a being in the space of imagination, in the mode “imagined.”  In general, all objects of cognition, whether actual or possible concrete or abstract, are beings. On the other hand, when I use Being with the capital “B” I mean the existence of beings rather than beings themselves as entities. Thus, Being refers to their existence rather than their identities. For instance, when I speak of the Being of beings I am referring to their Being, their existence, their endurance in and through time, an endurance which is always manifest only in the form of an identity. We note that Being is not itself a being but rather it is that in which all beings participate and in virtue of which beings are beings. I borrow this lower-case/upper-case distinction from Heidegger’s convention. The discussion of Being and beings was the life project of Martin Heidegger, the German philosopher. But we approach the subject independently of his philosophy.) 

The intention of this post is to show that the Being of human being, his/her existence, is entirely different from the Being of all other beings. The way and the manner in which we exist is of a totally different character from the the manner of existence of other things in the world. I as this human person am not just another object in the world but instead occupy a very special place among other beings and in the world as a whole.

My Being is different from the Being of other beings because the other beings are exposed to me, I am always aware of a field of beings that are in Being, while my Being as a human being is not exposed to other beings: I always have a world around me, perceived precisely as a world, but a rock does not have a world. Also the Being of the rock as a rock is not exposed to itself; a rock shows no sign of being aware of itself as a rock that is in the ceaseless flow of Being. But my Being is such that it is an exposure to an infinite field of beings while at the same time I am also exposed to my own Being as a human being. Not only am I a human being in the world, I am also aware of my being as a human being in the world; I am aware that I am aware.

A rock, or even an animal, has no perception of itself as a being with a well-defined identity among other objects constituting a world. A cow lives but it is not open to its own essence as a cow. Thus, we can summarize our view this way: Human being is that being who has a world, but other beings don’t have a world in the logical sense of the world as a horizon of all actual and possible beings and experiences; that is, other beings don’t have a logic, and hence no world-phenomenon. If we can speak of animals as having a world it is only because we confer upon them our own world-perception. We view the animal in our own image. We perceive the essence of animals, animals precisely as animals and in their characterization as species; but they cannot perceive us as an essence, as human beings with human characteristics and define us as species. In other words, human being is entirely different from other beings in that our Being is equipped with essential intuition, with an insight into archetypes of which all individual beings partake.

The Being of human beings is an opening, a window toward beings and their Being. When we are perceiving we are in fact being open to the Being of beings in the primordial space of perception; we are exposed to beings as perceived, and in this exposure we are also exposed to our own Being as that which perceives. When we imagine, we are making ourselves available to the beings of the imaginal world. It may appear to us that we are creating the imagined objects but in fact we are only exposing our own Being to the phenomena of the actually present and real world of imagination, the world of imagined beings which reveal themselves to us on their own accord. In other words, we do not create or produce thoughts and imaginations; instead we make ourselves open and available to the revelation of thoughts and imaginations. Insofar as we are directed toward the space of thought or imagination, the beings of these primordial spaces naturally and smoothly flow into our Being; all we do is to steer hither and thither within this revelatory flow. We don’t create thoughts out of nowhere; thoughts are always there, always available in infinite forms. In the act of thinking we are in fact making ourselves directed toward, and hence open to, the space of thoughts; this openness allows the revelation to flow in, and then we only steer them around. Notice that whenever and wherever you wish to think of anything the thoughts just flows naturally without you having to put any efforts in producing the form and content of those thoughts, or imaginations; it is only enough for you to adopt the proper orientation after which revelation comes forth and allows you to steer the thoughts, and hence receive that to which you are receptive. In reality, we don’t really think; rather, we let thoughts reveal themselves to us in the manner in which we intend them to be.

Thus, the Being of human being is unique in the sense that man is the site of revelation. Man is an occasion for the revelation of beings in their Being.

We are very much biased by the prejudices of modern philosophy, especially those imposed by the Cartesian divide of the subjective-objective. We are made to think that our thoughts and imaginations are subjective and relative, that they are phenomena in our own heads and without any concrete reality outside of ourselves; we are prejudiced to think this way because we have unquestionably accepted that reality is a fundamentally physical entity from which non-physical phenomena emerge by accident. We have given unquestionable priority to material existence, and hence we take less seriously anything that is not physical, such as our thoughts and imaginations, our spiritual well-being, etc. We think thoughts are just thoughts. But we must remind ourselves that the Cartesian division of reality into the two distinct realms of spirit and matter, subjective and objective, is itself a division made by a subject, and hence it is a subjective division in its character and scope. Beliefs are not just subjective, relative phenomena. They are as real as anything else, and in fact more real than everything else. We must note that the idea that our thoughts are private and subjective, that there is an objective, external world out there which exists independently of our ideas, that our minds and existence and beliefs are immaterial and irrelevant, is itself a subjective belief, a mere conviction, now held by the majority which gives it the illusion of being correct.

If we free ourselves from the sickening prejudice that world is fundamentally physical, then we can see that our thoughts and imaginations are real components of the world: When you think of an object you make that object itself present as itself, however in a particular mode of presence, now as perceived and now as imagined, etc. In other words, to cognize is recognize, namely to make present. By thinking of a thing we make ourselves open to the actual Being of that being; we allow that being to present itself precisely as itself and in its concrete reality, not as something unreal or merely subjective.

To think is to let be. When we think of God we are letting God enter into our Being. We make ourselves open and available to His grace, and God’s grace is nothing but His presence. Thus, in thinking of God we are not exposed to just an idea of God; instead, in thinking of God we expose ourselves to God himself, however he is made present according to the mode and degree of our openness and orientation. In other words, we let God be in any way that we are capable of thinking of Him or imagining Him: He gives himself to us in the manner in which we open ourselves to Him.

When we realize that the beings of the space of thought and imagination, and all cognitive spaces in general, are as real, effective, and affective as anything else in the world, then we are more careful of what we think, of what we say or imagine, etc. The prejudices of modern philosophy regarding the subjective and unreal character of imagination and thought has unfortunately allowed us to be too comfortable with what we let into our minds which is a letting into our very Being, as if it were Ok to think of an unjust act if we didn’t actually commit that act! But this is not true at all. Thinking of committing an unjust act is as real and consequential as actually committing it, though its reality has a different character. The reason we cannot see the truth in this is because we are made to give priority and superior value to physical existence, to physical harm and injury, while we don’t see and acknowledge the more serious and consequential spiritual/intellectual harm and injury caused by impure thoughts and imaginations. Physical damage and death is superficial and transitory and becomes forgotten easily while spiritual damage caused by impurity can cripple our soul forever, and hence the soul of generations to come. But we are so used to spiritual self-injury caused by impure thoughts, itself caused by the prejudice that what’s in our mind is not that important and effective, that we can no more feel our spiritual decay and decadence; instead we carry this decadence around under the guise of physical beauty or well-being. We exercise to keep the heart healthy and we take too much pride in that, but we cannot even begin, and don’t even care, to initiate spiritual exercise to keep the soul healthy. We are made to feel good about ourselves as long as we look good and healthy, thanks to modern slavery and its oppressive consumerism which is nothing short of global genocide against human spirit which deprives man of his/her essential Being and reduces him/her (and more reduces her) to just another being, a universal holocaust designed to destroy the spirit while sparing the body for a lifelong of exploitation and mandatory labor making the rich richer and the poor poorer. It is with this in mind that Christ reminded us that adultery, and any sinful act for that matter, is already committed the moment we think it.

If our Being is an openness to other beings, if our Being is a letting Be of beings, if our Being is a making present the beings that are otherwise suspended in oblivion, then we must take responsibility for the things that we let enter into our Being, whether in the form of thoughts or through any act of cognition. We make the world actually more positive and beautiful when we let only positivisty and beauty enter our Being, a Being which is an opening toward present and presence and hence itself a divine present.

We can make God to be more present in our lives if we think of Him more often, and he makes himself present to us in any way that we expose ourselves to Him, in anyway that we like to perceive Him. God just wants to Be, and more so to Be in our Being; he longs to impregnate our Being, and he can’t care less about how we wish to imagine him and his Being. God becomes present actually and as Himself in any way and through any symbolism that we intend Him. Your thought of God is God Himself. Whenever you think of Him you make Him think of you, and God’s thinking is nothing short of His Being. When He thinks of you in virtue of you thinking Him He makes your Being participate in His Being; He thinks and then you are.

Oh, mind; dive deep into the thought of God.

Truth-Eclipsing Time

Time conceals Reality. It is the thin veil between us and the Truth. Under the spell of time objects appear to be out there, and they appear to be out there as embodied things. Embodiment, whether of the object, of ourselves, or of the world as a whole, is the production of time. Time appearing to slip away makes objects too appear to slip away, as if they’re stretched in time, as if there were histories and futures.

Time gives objects their face, their identity. But this world is nothing but a mask, a mask made of time. This world is my mask. The ideas of past and future are the two threads by which the mask is tied around my face, His face.

This existence, this seemingly real brightness, is not lit by the light of Truth; it is not lit at all, for it is all made of shadows. This existence with all its sciences and theories, religions and philosophies, is just a state of eclipse. The world that ceaselessly appears before you is precisely that which is blocking the light of Truth. World is not something; you are not something; World and you are both the lack of something, the lack of Reality: We are nothing but shadows, shadows cast by the eclipse of Truth. For His blinding face to appear, everything must disappear. The veil to be torn apart is nothing but ourselves.

But what is it that is blocking the light and causing the eclipse? It is the mind and its time-consciousness; it is the shadow of our beliefs and convictions, our notions and ideas of ourselves, God, and truth. Yet, for Truth to appear as Itself all shadows must vanish, all ideas, and especially the idea that I have ideas, the idea that I am at all.

My dear, you are not; you only think that you are because there is the notion that He is not. When He reveals Himself all things melt. When He appears all else disappears, for He is all that there is and world is nothing but His back.

The Many Faces of The I

Truth and our fundamental relation to it creeps into our everyday language whether we want it or not. This is so because in a manner of speaking we are the truth, though we may be oblivious to this truth. Let us take a look at the way we express our actions in the present tense, exactly where we always are:

I say “I am thinking,” “I am imagining,” “I am remembering,” “I am going,” etc. If we pay attention to the structure of these expressions we see that they can be viewed and meant from a different perspective:

I am the thinking; I am the imagining; I am the remembering; I am the going. etc.

I am the thinking because I have become that thinking, being the thinker and the thought at once.

I am the imagining because the “I” has transformed itself into the form of imagination.

I am the remembering because I am transformed to the memory.

That is why at each moment I am at liberty to withdraw myself from these regions, and upon my withdrawal, the withdrawing of my attention, those regions too disappear: The imagining and the remembering cease once I stop being the imagining and the remembering. It is never the case that the imagination is still there whether or not I am imagining anything.

In all these cases the formless “I” which is never grasped in itself has become the perceptible form; I perceive the “I” now as thought and then as imagination, etc. because I can at will flow into the space of perception or imagination, hence making, i.e. projecting, forms that appear to have become the objects of knowledge. In all these instances, it is the “I” that projects itself into this or that form. This ability to project oneself into forms has been known as the creative power of Gods, i.e. their Maya. The “I” at the center of human experience has this power due to its being constituted in the image of God, hence inheriting the power of projection from the Lord, and the human form itself is nothing but a projection of the “I.” With projection comes concealment, the two being the sides of the same coin. It is the projections of the “I” into this or that form that conceals the essential identity of the “I,” i.e. Atman, with its principle, i.e. Brahman. This Supreme Identity is realized immediately and with absolute self-evidence the moment the “I” ceases to project itself, the end of projection being coincident with the end of the “I” as empirical ego.

The I which is the abode of infinity can project itself into various regions of beings: It can project itself into the space of perception and become the perceivable object; I then say “I am seeing the desk” which is really “I am the seeing of the desk,” for I have become the seeing of the desk. Projecting itself into the space of perception the “I” produces the appearance of a perceived world; it produces the perceivable objects from its own depths. We must only add that this becoming is only apparent from the empirical point of view, while from the metaphysical, i.e. transcendental, point of view there is no becoming, for all things exist in their potential form in the simultaneity of the eternal present.

The objects of sight are embedded within the seeing; it is not as if seeing just bumps into objects in the world. The objects are always already constituted within the ceaseless flow of seeing before we make the abstraction that they exists outside our seeing. The objects of sight are made of seeing and not of atoms. The objects of touch are made of touching, those of thought are made of thinking, etc.

The “I” can also project itself into the space of thought and appear to us as the thinking. The space of thought is a region of Being whose beings, objects, have the form “thought.” When we are thinking we never have to inspect a thought to make sure if it is a thought and not a perception or a smell, etc. The thoughtfulness of a thought is self-evident, and its self-evidence comes from the self-evidence of my “I” to myself.

We may suspect the reality of the objects of consciousness but can never suspect the reality of the acts of consciousness. When we are seeing we cannot doubt that we are seeing, though we may doubt the reality of what is seen. You may think that the seen object before you is a fantasy, an imagination, a dream, etc., but when you are seeing you cannot doubt that you are involved in the act of seeing. The reason that acts of consciousness are indubitable is that they are transformations, i.e. projections, of the indubitable “I.” We cannot doubt an act of consciousness because it enjoys the same absolute certainty and self-evidence as the “I.” It is my own “I” that in each and every case appears as perception, imagination, etc.

The world is constituted in and through the acts of consciousness. it is always in consciousness that we know the world, whether as laymen or as scientists. Even the idea that “the world exists independently of consciousness” is itself an idea produced and held in place by an act of consciousness, in this case by the act of thinking and abstracting and theorizing. Everywhere we look, whether with the eye of everyday commonsense or with the eye of modern science, we are in fact looking at perceptions, thoughts, abstractions, experimentation, etc. all of them being acts of consciousness performed within the manifold of conscious experience out of which we can never step, and this because there is no out of experience, this idea being itself a production of consciousness and hence already inside experience. And these are nothing but the transformed “I.”

When you fear you are fearing only yourself, for nothing exists but the contents of your consciousness.

When you are looking at the world know that you are looking at your own infinitude appearing to you as this boundless world. Everywhere you look you are seeing yourself, for you are the seeing itself, the seer itself, and the seen itself. And know that when you seek you are indeed seeking yourself. To be found is to stop seeking.

The Inexpressible Reality

“We did not come to return; we have come to rise above.”

Man is a deep well connecting the oblivion of Godhead to the personified God. He is not something suspended in the abyss; he is the abyss itself. He seeks God, not knowing he is the very ground upon which God stands. The Absolute is void, and man fills this void by relative utterances of hopes and desires. Man seeks to be enlightened, not knowing that he is the light of the world.

Know thyself?! What is to be known, and who is to know it?

Ask yourself: Who is in there? Who is looking out into this world of empty appearances? And who is looking in? No “I” is to be found. Why? Because the “I” is the one always looking. How can anything be found where the only thing that is is seeking?

God became man so to find Himself as God, and yet in this becoming He lost himself in the midst of himself. He was a whole that has become a part. Dear, don’t give too much thought to this, for to think is to make apart. You have become too partitioned; your way back is to accept you are but a paradox.

God is never known if He doesn’t fall into pieces that can reflect His face. God remained unknown even to himself unless He becomes the other, the not-God, man.  He becomes whole precisely through becoming partitioned. Man isn’t the fallen Adam; man is the fallen God.

Sit back, relax; this world has never come into being, neither did your beloved personhood. Look again deep into your own eyes and see the bottomless well that you are. Don’t be the ocean wave seeking its own source; the wave and the ocean are never apart; it is all water. Zoom in and you see only the wave, the separation; zoom out and you see only the ocean. This god of yours and its creation are akin to the ocean and its waves. How can one be without the other? They are one and the same.

You are crucified by your own beliefs. You are bound by your own bonds. Use this body only to surf this life. The surfer who thinks he is surfing the wave little knows that waves too are surfing him. Surfers don’t last; waves never cease to be. You are that wave and not the surfing body; you are the ocean itself.

These words too are nothing but waves; don’t dwell in them, for they too shall be forgotten. Words need meaning but meaning doesn’t need words. You too need no words, for you are that which is meant throughout all empty appearances. You are the inexpressible Reality.

You Are The Maze

Fear not my friend. Go where you have to go; do what you have to do.

Nothing is ever lost, nothing is ever gained. You are the light of the world. How can you ever be worldly?

You are already enlightened. God damn it, act like it.

Don’t strive to find the truth. Remember that you are the truth.

You can never know something that you don’t already know. You can never become something that you aren’t already.

You thirsty friend, wake up and see that you are the ocean.

You are deluded into thinking that you are a separate self. If that were true, then how could you know what is separation!

Separate things can never find each other unless they are found in relation to a whole. You are that whole. You appear both as parts and as whole.

You are not what you’re told to be; you are that which is at liberty to accept or deny what it’s told to be.

You’re not what you believe; you are the holder of all beliefs. Let go of all beliefs and see your true face for the fist time.

You’re forever undefined, for you are that which defines. You are forever free, for you are that which binds.

O’ man, you master chain-maker! Your bondage is of your own making. You are the architect of your own prison.

Don’t seek to get out of this maze of a world; see that you are the mazed and the maze at once.

Don’t seek to find and define yourself. Seek the seeker. See the seer.