Wholes & Parts

The whole is always infinitely greater than the sum total of its parts. Thus, the content of the whole, God, becomes both immanent and transcendent with regard to the manifested content.

One such example is the real line in mathematics. We know from Real Analysis that the interval between numbers 0 and 1 has the same size as the interval between 0 and 1000 or the interval between 0 and infinity! For our purpose we can pick the interval from 0 to 1. Every number between 0 and 1 is a finite number; in fact they are all smaller than 1. But as the length of the interval is infinite, any amount of addition among the numbers within the interval is always infinitely smaller than the length of the interval. Still fascinating is that despite the essential inadequacy of the parts in reconstructing the whole, the size of the interval between any two numbers within a larger interval is always the same size as the larger interval itself. For instance, there are the same amount of numbers existing between 0 and 0.00001 as there are between 1 and 10000.

In number theory we see that the distance between any two infinitely close numbers is always infinitely large, no matter how close the numbers become to one another. Number being itself something finite can never fill the gap between itself and another number. In light of this, every atom is essentially infinitely big as every universe is infinitely small. In terms of size, an atom and the universe are of the same size. Yes then, size matters; but it is either zero or infinite. But we also know that zero and infinity are the two sides of the same coin; one doesn’t exist without the other. Nothingness is God’s back. The choice is ours: Live in His face or die behind His back.

Diving in God

We run away from that which fills us toward that which drains us; we run away from God which is the source of consciousness and seek objects which consume our consciousness. All our pain and suffering comes from lack of consciousness, from losing ourselves to the objects of desire. Let go of these world objects and dive into God; everything you lose you will again in Him. Ask of God not what you want but what you need; pray Him to grant you more consciousness and He will give Himself to you.

Lose yourself to Him and you will become the universe.

Facing The Origin

The life of God is the life of bliss and plenitude. If I may compare God to a waterfall insofar as His infinitude is understood as the constant flow and overabundance of grace, then man is like an empty vessel in the midst of God. If the vessel is pointed upward toward the source it will always remain full and satisfied. If the vessel is pointed downward away from the source it will always remain empty and insatiable despite being in the middle of plenitude.

Man as this vessel does not, and cannot, do anything in this life but to make an either/or choice with regard to his/her fundamental orientation relative to the origin: Man can either orient him/herself toward Him or away from Him; everything else happens on its own accord and due to His overflowing grace.

There lies deep in the heart of man something at whose sight everything else will be understood, at whose sight all questions are answered and all desires satisfied. It has no name, for it is itself that which gives all else their names.

Some understand us because they have seen, and some don’t because they have not seen. It should suffice us to say that it is understanding that comes from seeing and not seeing from understanding.

The Inexpressible

Everywhere you look you see the face of God; blessed be the one who sees the face and not the world.

This world is nothing whatsoever; it is all God. We think we see the world; little do we know that seeing the world is epidemic blindness, for in seeing the world we fail to see that which truly is, the face.

One either sees the face or the world; when the face appears, the world disappears; and when the world is, the face is not, though the face is all that there is. Thus, worldliness is blindness. Humanity is not a thing but the lack of a thing. Ego is not a thing but the lack of a thing, the lack of God. We are through and through a lack, an absence, a void. To be human is to be abandoned, for man is the lowest of the low, for man is nothing but the fallen beast.

One must open the eye of the eye, the ear of the ear, the tongue of the tongue. One must see that one is none but a lack. It is then and only then that the face is seen. The face is the face of all faces; it is the blessed occasion for eternal plenitude and beatitude.

Man cannot see God, for man is only a lack. Only God can see God. Blessed is the one who sees the face, for then he knows that he and the face are one and the same: The Inexpressible.

You Are Pure and Infinite

Man is like a galaxy; at the center there is the black-hole, the divine center, whose infinitude keeps the whole constitution together and functioning. There is also the rotational motion producing a centrifugal force that constantly throws the galaxy out of itself. Rotation of the galaxy is the sign of its life; it is the cause of its separation from the central source,  for what throws a center out of itself is its rotation. Thus, rotation symbolizes The Fall. In the absence of rotation the galaxy collapses onto itself, into its central black-hole. However, it is the destiny of a galaxy to collapse onto its own center, to return to the origin.

It is not that human has undergone The Fall; the human state is The Fall. Life is the separation; the purpose of life should be the realization that separation is a separation in name and form only, that it is illusory; we are essentially never separated from that which constitutes our essence; we are not human in essence; we are essence in human.

When water is boiling droplets are formed jumping up and down at the surface. Human life is like the life of these droplets that are momentarily separated from the source but are always on their way back to the source: They arise from the source and go back to the source. When the droplet falls back into the water it is no more a droplet; there are no droplets in the water; there is only water, an indivisible whole. The cause of the existence of droplets is the boiling which signifies the divine ecstasy necessitated by divine infinitude. It is the task of man to realize that though he experiences itself as an isolated droplet but his essence is water: The droplet is water but water is not the droplet. Droplet is water constrained in space and time; it is its name and form that separates the droplet from the water. Thus, separation is always only in name and form; its essence always remains water. The goal of spiritual life is to transcend the names and forms and to realize the essence. This realization is the necessary and sufficient condition for universal peace.

Realize your essence, whether by love and devotion or by sheer force of the intellect. Reflect on the fact that why we feel good when we love but feel uneasy when we hate! Isn’t it because what we love and what we hate is essentially a part of ourselves, the universal Self?! Love is always love of the Self; hatred is always hatred toward the Self. And above all, knowledge is always Self-knowledge.

Ignorance is the root of all evil. Ignorance is not lack of literacy as knowledge is not the insatiable accumulation of mere information. There is more evil among today’s educated men than among yesterday’s peasants. A knowledge that leads to arrogance and a sense of superiority and entitlement is not true knowledge, for outward arrogance always reflects the inward ignorance. True knowledge is the knowledge of the Supreme Identity, that we are essentially united in our divine essence. Ignorance is not knowing that we are all one and the same.

When it comes to man whose essence is divine there is no gift better than true knowledge, for human knowledge, insofar as it is knowledge of absolute truth and not contingent fact, can unite all that there is. But at the same time there is nothing more dangerous than human ignorance, and this too is because of man’s divine essence, for man’s ignorance is in a sense god’s ignorance; nothing is more dangerous than an ignorant god since it has the totality under its spell. Imagine how destructive can a drunken god be?! Thus, if man’s knowledge can unite all that there is, man’s ignorance can destroy all that there is, and both in virtue of his divine essence. Realize that you are God in human disguise and throw away the petty desires and attachments; you are pure and infinite; nothing and no one can hurt you because there is nothing but you: You are all that there is.

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Parable & Symbol: The Vessels of Truth

Revelation which is by definition the echo of the Absolute and the infinite truth in the valley of the relative and finite existence is a revelation in names and forms. However, truth as transcendental content which is absolute and infinite is always beyond all names and forms. Insofar as it is absolute it is beyond all names, for name belongs in language which is marked with relativity. Insofar as it is infinite it is beyond all forms, for form belongs in space which is marked with finitude. Thus, names and forms, essentially incapable of fully containing the divine principle, can only convey it in an indirect and suggestive fashion. Therefore, language can reflect the principle only through parables, and form can reflect it only through symbols.

The frequent use of parables and symbols in all revealed traditions is not due to ambiguity on the part of truth but due to the relative and finite nature of the receiver. The best example that can clarify the sense of this relationship between man and truth is the relation between color and a blind man. If we are to convey to a blind what color is we can never do so by way of logical demonstration; the existence of color cannot be proven to a blind, for he can’t even grasp the premises of such proofs as he does not even know what it is like to see. Color exists only in seeing; and where there is a man for whom seeing doesn’t exist to begin with, the existence of color cannot be proven at all. It is a matter of fact that the blind can grasp color only after he has eyes to see. This is an instance in which lack of proof for the existence of something doesn’t entail the lack of existence but rather the lack of the proper faculty with which the apprehension of the object is made possible.

The only way for a seer of color to help a blind gain an understanding of color, however indirect, is to give him the suggestion that “color to seeing is like the feeling of texture to touching.” Since the blind has no access to the reality of sight he can grasp an object of sight only by way of analogy to objects of touch or other faculties accessible to him. This of course works only if the blind is interested in knowing color and what it’s like to see.

Now it would be very odd and even impossible to find certain blinds who are obsessed with seeing and knowing colors, for a person can not be obsessed with something never known to him, whether in idea or as object itself. It doesn’t make sense for a blind to be obsessed with seeing color while he doesn’t even know what it’s like to see. Thus, if we find such blinds we must conclude that they somehow have a knowledge of color and what it’s like to see, namely they have seen color before. I don’t know any such blinds, but I know of many who want to see the truth! In this case we can’t help but conclude that man somehow is already in possession of the knowledge of truth, or else its idea would never arise to begin with. If there are men and women who leave everything behind to know the truth we can’t help but conclude that man’s struggle to see is indeed a struggle to remember.

If we are after the truth we must already know what it’s like to know the truth, and hence our seeing of truth is in essence a remembering of truth.

Morphology of Truth II

Truth is traditionally defined as that which cannot not be; it is necessary by its nature; it also has to be absolute. What is relative is dependent, and hence not marked by necessity but rather by accident.

Truth cannot belong to the sphere of Being and existence; it is not something that can be said to be or not to be, to exist or not to exist. Something that exists can also be conceived of as not existing. The non-Being of something that is in Being is a logical appendix to its Being. But truth is that which whose non-Being cannot be conceived of. Thus, it cannot belong to the sphere of Being or among beings. Truth has to be beyond Being if it is truth at all. Something that is in Being does not qualify as truth.

From necessity and absoluteness it follows that truth has to be one and unique; if there are two truths that are not identical, then the necessity of one excludes the necessity of the other by definition unless otherwise they are identical. Therefore, if we have two truths, either they are identical or else none of them is truth.

Therefore, truth is that which is unique, necessary, absolute, and beyond Being. Metaphysically speaking, truth is One, Unique, Absolute, Infinite, and by necessity both immanent and transcendent at once. However, anything that can be put into a proposition belongs to the sphere of being. Proposition is an assertion, a predication. The negation of that which is predicated is always conceivable; thus, truth cannot be something to be predicated on something. Proposition can only house facts; fact is by definition relative and contingent.

Yada, yada, yada… Truth is something that can only be experienced. It is something to be seen rather than asserted. It is in the nature of truth, logically and ontologically and metaphysically, that it cannot be put into proposition; it has to be experienced. But it can only be experienced transcendentally because all natural experiences pertain to contingent facts. World is a body of facts, facts being essentially relative and contingent; hence, no natural experience such as seeing or hearing or believing can grasp truth.

The experience of truth has to be absolute and self-evident. The self-evidence of truth lies in the truth itself and not provided from outside it by way of argumentation or logical demonstration or experiment. Only facts are shown in experiments. This means that you cannot at once experience the truth and also entertain even the slightest doubt whether it is truth or not: Truth is that which cannot not be. This is the best guide for the aspirant. As long as one can ask himself whether this is it or not, it is sure that it is not it; when you see the truth you will know, and you will know with absolute certainty such that it is not possible at all to doubt it. This arises from the essence of truth.

The face of truth is its own proof.

It is said that “Truth is infinitely close to us while we are infinitely far from truth.”

Of course, none of the above proves that there is such a thing as truth; but if there is it has to have the above essential characteristics by definition.

To go after the proof for truth is pointless. Since truth is not a thing to be put into proposition or predicated, it is not something to be proved. And there are things that exist but cannot be proved: Color exists, though it exists in experience; it is something experienced. But it is impossible to prove to a blind man the existence of color and what it is like.

Things that exist in experience are things that transcend proof; proof does not apply to them, for their truth is established in and through experience and not through logical or rational demonstration. Thus, the lack of proof does not prove anything. Those whose first attack to metaphysical truth is “prove it” really have not understood the first thing about logic. The best answer to them is to ask them to “prove that proof is the only method of demonstration.” The example of color and the blind man is the counterexample.

Truth, too, since it is something experienced, cannot be proven or disproven; it is either seen or not seen; and he/she who has seen it needs no proof whatsoever.