On Truth & Untruth

Who is He that all the birds sing His name, whose dark light has befallen the fallen! What can be said about Him without whom nothing can be said! What can be thought about Him without whom nothing can be thought? And what name can be given Him who is the Great Pronouncer of all names?!

Are we not closer to Him in our silence than in our words?! In the Face of The Absolute everything burns but the Supreme Silence, that sublime abyss from which we have arisen and to which we shall return, the ever veiled abode of that Sole Dweller of the Void. It is in the seductive charm of that Black Magician that we roam as if freely; we are passing nomads in the imagination of a child.

Behold you tired traveler of time, the path you walk ends in your heart. You are the home you have so much missed. You but not you, You are the veiled face of the One. Drop the mask of time and shine in glory.

I am far too outside this world, of its concerns and consolations. But from the heights of truth, from the mountaintops that pierce the dense clouds of illusion, history and identity, I stand alone and see not what’s below but what is above, the ineffable and ineffaceable glory of Khorshid. Up here even the loudest uproars of the earth can’t reach. You may perceive my shadow but I am veiled with the Light of the Supreme Silence. This world with all its horizontal curiosities and irrelevant questions is nothing but a shadow of a shadow, a refracted Light of the One. Yet here I am standing beyond all reflection and refraction, beyond world and people.

There is a partial truth in the claim, of superficial observers, that religions are means of consolation, but so too are man-made sciences and philosophies: Sciences produce abstract notions and thought stirs them until they solidify into a rigid block of merely accepted beliefs about the world and reality. These abstractions have veiled the face of the One who is Itself the source of all abstractions, and hence Itself the most concrete of all. Religion, too, veils the Face but does so only to protect Its sanctity and also to shield the mass from the fatal radiation of the Face; but unlike tradition the modern veilings introduced by our sciences and scholars made us forget the Face and its sanctity altogether. We mistook the veil for knowledge! This is so because the majority of men rather forget their ignorance than confess to them. But our worldly engagements, no matter how intense they are, will always allow for occasional rifts in which we become world-loose again and remember that despite all appearances we never really know anything at all, that what we think we know is nothing but ideas of our own making. We see, if at all, not only that we are essentially nothing in particular, but that we can never truly become anything, for we are ourselves occasions for all becomings: We ourselves are the veil.

What nowadays passes for knowledge is nothing but the accumulation of verbal notions in the memory; and that is why the learned men and women of today that take so much pride in the size of their baggage of verbal notions are worse off, in their being, than when they started. These so-called educated and cultured men and women come out of their cults, academia, with a flattened intelligence and outlook that cannot recognize, by its nature, anything above their purely horizontal comprehension, or rather incomprehension, that operates only in the plane of subjectivity. Knowledge that doesn’t transform and elevate man’s being, adding to the weight of his presence, an addition imparted vertically and from above rather than learned horizontally and from below, is no knowledge at all. This modern education introduces only mental deformities that pull down the objective intelligence unto its knees, to the level of mere subjectivity and sentimentality which is nothing but the madhouse of competing beliefs and opinions.

The Real, The Absolute, is the most concrete of all; everything else is mere abstraction. Hence, the secretum secretorum: Insofar as I am the individual I do not know The Absolute, and insofar as I know The Absolute I am not the individual.

Oh, deluded man, seek only the consolation of the One. Seek the blessed moment that contains all moments, the permanent actuality of the Self within which we are but crawling possibilities. Behold that blessed moment where His eye burns your “I.” It is that dark light of the Self which conceals Itself by revealing the world. When you wake up in the lower darkness follow the light into the higher darkness where He dwells.

In a phenomenal world man is nothing but a phenomenal man, a passing appearance that veils the permanent essence.

This world is nothing but the bottom of a well. The way out is upwards and not forward. You seek the rope of salvation in vain; you are the rope of salvation. Pull this rope with the longing of the heart. Your ascent is indeed the walls’ descent. Oh my dear essence, you have always been in The Open. The well in which you found yourself was the world you imagined around yourself. You are the sun hypnotized by the lure of its reflection in the well. Lose this petty identity of yours and attain to Supreme Identity.

Spiritual ascent is like the ascent to the surface of air-bubbles in water: Your human individuality is nothing but an apparent form, the bubble, while your essence is the air seeking to merge in its source. The liberation of air at the surface coincides with the extinction of the bubble, the form, the human you. Thus, the summit of spiritual realization is the total Liberation of the essence which comes from the total extinction of the form and individuality as such. Fear not reaching that surface, for it is the bubble that bursts, not You. Fear not that Blessed Moment, for your mortality is nothing but a veil over your immorality.

Every object is both a door to heaven and a door to hell. It is a door to heaven through its essence and a door to hell through its form. Through the essence we ascend toward Unity; through the form we fall and sink into diversity. Seek not what is looked at but the source of all looking, that descending ray of The Sacred Look who is captivated by its own eternal Self-disclosure.

Lord, please forgive my forgetfulness.

Your World is Your Face

What Do We Really Look Like?

Well, we may think we look like this:

Portrait of a man in a tee shirt smiling to camera
What I think I look like

But really, we always look like this:

Close-up Of A Person Chatting On Social Website In Office. Photographer owns copyright for images on screen
What I really look like

Don’t be too concerned with what you look like. Your face is not what you look like; it is what others look like when they’re looking at you. You on the other hand, you look like whatever you’re looking at. You wanna look beautiful, then look at beautiful things.

Your world is your face

Truth & Intelligence

We superimpose our human rigidity on God, making Him judgmental and ourselves fearful. While we must fear God, our fear of Him should be a humbling awe with utmost veneration before His infinitude rather than a childish fright before His revengeful wrath.

We, and especially we religious and spiritual people, and even more so myself, constantly judge ourselves, and that is our egos behind all judgment since ego is always concerned with my individual perfection, and then we assume this judgment to be God’s as if God expected perfection from that which is essentially non-God, namely creation. God’s infinitude projects in the plane of existence as boundless, unconditional, pure love. God loves us even when we hate ourselves, and He gives Himself to us whenever we call on Him. He forgives us and yet we punish ourselves. When we obsessively judge and slash at ourselves for our imperfections we are in fact judging God’s creation and hence Him by association.

We are by nature imperfect and yet expect perfection from ourselves; God is by nature perfect and He doesn’t expect anything from us. From God’s point of view, as if there were others, we are always already perfect, for we are nothing but the manifestations of his perfection and infinitude. We are deluded into thinking that God has given us an awareness of our imperfections; but what we perceive, due to ego’s self-obsession, as the awareness of our imperfections is in fact nothing but the awareness of God’s perfection. It is only in light of our consciousness of God that we feel small and imperfect.

The awareness of our imperfections, which is the other face of our awareness of God’s perfection, is a saving thread graced upon us to redirect our attention away from ourselves and toward God. When we are instead preoccupied with our spiritual imperfections we are not being spiritual at all, for we are distracted from the Truth and the Way by constantly diverting our consciousness from its sole purpose of absorption in God to absorption in ourselves under the name of spiritual perfection.

God, being Absolute and Infinite, is the endless source of generosity. It is our egos, especially in our spiritual paths, that is obsessed with our own perfection, and particularly with our spiritual perfection, the ego that constantly finds faults with us without ever accepting us the way we are. God, however, accepts us, always and forever, as who we are with all our imperfections and shortcomings, for He is the source of our very Being; God is our very Being itself. We forget this basic truth that our spiritual journey is never about us; it is, and always should be, about God and Him alone: Our spiritual journey begins by finding ourselves in the midst of our imperfections and it ends by losing ourselves in the midst of God’s perfection. Instead of focusing on our own imperfections we must contemplate His perfection.

We limit His infinitude with the finitude of the vessels that we are. The traditional man used to view God as the final station to which he had to ascend; but now we look at ourselves and our own level as the final station to which God must descend. We no more strive to rise up to truth but instead bring truth down to our own little and pitiful level. This is the predominant attitude of modernism and symptomatic of all modern educational systems, the insistence on bringing everything down to man instead of pushing him up to truth, the urge to dilute everything great and of high value so to make it suitable for our weak digestion, and hence making it weaker and weaker.

The result is a modern man with watered down intelligence incapable of grasping anything beyond himself, anything beyond the mental and the physical, anything that doesn’t guarantee instant gratification. Modern man, a species reduced to a mere psycho-physical phenomenon, utterly lacks the intelligence and intellectual intuition capable of perceiving eternal truths. The natural consequence, and the more profitable road, is for this modern man to define his/her own commonsense and crooked intelligence as the final and the only truth and the absolute criterion of all other truths, if at all he believes in any truth. In modern man intelligence has hit its rock bottom with a loud bang that we hear as the babbling of its militant atheists and liberals.

This modern man is confused and hopelessly disoriented; he confuses things of the high planes with things of the low grounds, the archetypes with brain chemistry: He confuses true knowledge with mere information, intuition with mere computation, intellect with reason, intelligence with memory and book knowledge, philosophy with sterile mental masturbation, science with dogma, rational judgment with sentimental prejudice, degradation with evolution, regress with progress, and above all he confuses objective truths with his own subjective preferences as a result of which we have been dragged into a new Dark Age, the Age of Dogma, an age marked with the reign of irrational beliefs, superstitious opinions, and wild sentiments, and worst of all an unprecedented treason against human intelligence, and intelligence as such.

Since this modern man, this little man of intellectual and spiritual retardation, cannot conceive of anything above himself he must look for something below himself, perhaps he must be a descendant of apes, and he really is nothing more as long as he considers himself to be that; and what is ironic about this man is that he takes so much pride in boldly standing up for these modern superstitions that pass for scientific facts!

But how can we take serious the sciences of a species which claims himself to be nothing more than a sexually repressed ape of no freewill?! How can we expect any objective knowledge from a species hopelessly conditioned by its animal drives and the purely self-interested motive for mere survival?! You see, this modern man cannot open its mouth and say something without contradicting himself: He claims that he is nothing but a “small phase of an evolution going from the amoeba to the superman,” and yet in some mysterious fashion he can at once objectively know where he stands in all this! He asserts with absolute certainty that there are not absolute truths and yet makes an irrational exception in favor of this assertion itself elevating it to the status of an absolute truth, and hence excluding himself and his sciences from the consequences of his own scientific conclusions!

Modern man performed a miracle that even God cannot perform: He made a fashionable commonsense out of the absurd! This is genius, and in fact his only genius. It is as if he secretly enjoys having come from the ape instead of the apex. His irrational insistence on being closer to chimpanzees than to transcendent archetypes, despite lack of scientific evidence, is really nothing but an adolescence rebellion of a reverse puberty that we know of as the Renaissance and its Age of Enlightenment which gave us the last kick into an irremediable darkness.

This modern man is more arrogant than ever, but this outward arrogance is nothing but the reflection of an inward ignorance and insecurity that befell upon him when he washed off the sense of the sacred from nature and himself and replaced it with the illusion of evolution and endless progress, and hence he destroyed the very ground upon which he was standing. Modern man is not standing anymore; he is crawling like a worm in his own filth made of synthetic ismisms and a whorified consumerism with the sole end of welfare and instant gratification. But we’re being too charitable here, too optimistic in our view of modern man. This modern man’s crawling is in truth a sliding backwards into a Godless oblivion.

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.

Nothing Matters

What is human being?

Human being is really a home theater system. It provides audio-visual entertainment, engages thoughts and emotions; in it we watch phenomena such as religion and philosophy, science and its theories, ideas of truth and reality and enlightenment, bondage and salvation, heaven and hell, God and emptiness, all and all being phenomena played before us. Yet we are always tuned into this one channel called “human person.” We’re told this is the only channel and watching it is the only thing we can do. In other words, we are stuck in this human self-apperception called the perception box.

What is spoken of as liberation is only the realization that this whole thing called the world with its notions of creation, life, death, etc. this totality with which we are so fixated is only a home theater system. We are already home, and beyond this entertainment nothing is and nothing matters at all unless we make it matter.

Enjoy riding your notions but don’t let them ride you. Nothing matters at all, for it is all the play of the void on void.

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.