THE ILLUSION OF WEATHER AND THE REALITY OF ABSOLUTE RAIN
The Aletheon – p. 1241
There is no separate, independent, quantifiable,
“knowable”, “experienceable”, or (altogether)
actual “self”.
A “point of view” (or “locus”) in
space-time may suggest the fiction of a separate
“self” in the apparent context of a functioning
psycho-physical organism but that suggested
“self” is, nonetheless, entirely illusory, and a
mere fiction, or a mere convention of psycho-physical
exchanges between psycho-physically “located”
organisms (or “points of view”).
There are an infinite number of space-time
“locations” (or “points of view”)
relative to which a separate “self” may be
psycho-physically presumed but no space-time
“location” is separate from any and all
“other” such “locations”, and space-time
itself is an auto-“located”, and auto-unified, and
auto-organizing totality that is inherently seamless, and
indivisible, and not reducible to (or as) any
“location” (or “point of view”) within
the whole.
The conventionally presumed separate “self” (or
ego-“I”) is not reducible to a gross physical
body, or to a gross physical brain, or to any presumed mode
or state of mind or psyche because there is (in Reality
Itself, and in the totality of space-time) no separate
“self” at all.
The reductionist presumptions of “rationalism”
and “scientism” (or “scientific
materialism”) are, relative to the concept of separate
“self”, inherently and self-evidently false.
That which is non-existing (or illusory) is not reducible
to what is gross, or physical, or material.
All illusory presumptions are mere ideas and they
cannot, otherwise, be (justifiably) either reduced or
enlarged into non-mental categories of definition.
The conventionally presumed separate “self” is
merely an “objectified” idea.
The mere “objectified” idea of separate
“self” cannot (justifiably) be reduced to what is
physical (or gross, or material) and, likewise, the
mere “objectified” idea of separate
“self” cannot (justifiably) be enlarged into a
metaphysical category of existence (as a separate
“soul”, or “spirit”, or
“psyche”).
There is no separate “self” and,
therefore, “it” (as such) is (as a category of
mere ideas) not reducible to what is physical and not
enlargeable to what is metaphysical.
The metaphysical presumptions of “religion”,
and (otherwise) of metaphysical “philosophy”, are,
relative to the concept of separate “self”,
inherently and self-evidently false.
There is no separate “self” except as a
mere idea (or a fiction, or an illusion) that, without
intensive inspection, seems to be suggested by a “point
of view” (or “locus”) in the apparent context
of a functioning psycho-physical organism.
There Is Only Reality Itself Inherently Prior to all
particularity, and Perfectly (and Acausally) Inclusive of
the all-and-All of totality.
Reality Itself Is Non-separate, One, and Indivisible.
Therefore, there is no separate “self”, no
separate “body”, no separate “brain”, no
separate “mind”, no separate “idea”, no
separate “object”, no separate “other”,
no separate “universe”, no separate
“cause”, no separate “effect”, and no
separate “God”.
Whenever a “separate” (or
“objectified”) category of existence is proposed
or presumed, it (immediately and inherently) is, at its
“root” of implications, a
“problem” which, thereafter, functions as a
“cause” of the search for a
“solution”.
Whenever a “cause” is proposed or presumed, an
“effect” is (simultaneously and coincidently)
sought or presumed.
The traditions of Buddhism are, essentially, a search
based on the presumed “problem” of
“cause” (or “causation”).
The traditions of Buddhism, in general, seek to
“solve” the “problem” of
“cause” (or “causation”), by (first)
pacifying the actions or psycho-physical processes that are
presumed to “cause” negative “effects”,
and (ultimately) by absolutely pacifying (or finally
ceasing) all “causation” of
“effects”.
Whenever a separate “self” (or
“self-subject”) is proposed or presumed, an
“object” is (simultaneously and coincidently)
sought or presumed.
The traditions of Advaitism are, essentially, a search
based on the presumed “problem” of separate
“self” (or the “self-subject”).
The traditions of Advaitism, in general, seek to
“solve” the “problem” of separate
“self” and “its” bondage to
“objects”, by means of the effort of
dissociatively introversive identification with The
Intrinsic (and Intrinsically egoless, or Inherently
Non-separate) Self-Status of the otherwise presumed separate
“self”, to the exclusion of all identification
with (and all motivation toward, and all bondage to)
“objects”.
The traditions of “rationalism” (including
“scientism”, or “scientific
materialism”), in general, propose and presume
“cause” (or “causation”),
“effect”, separate “self”, and
“objects” (or “objective” everything) as
fundamental categories of a search for
“knowledge” which “knowledge” is
(thereupon) understood and exploited as the power to control
“cause” (or “causation”),
“effect”, separate “self”, and
“objects” (or “objective”
everything).
The traditions of “religion”, in general,
propose and presume “cause” (or
“causation”), “effect”, separate
“self”, and “objects” (or
“objective” everything) as fundamental categories
of a search for “God” which “God”
is (upon the incident of “belief”) understood and
exploited as the “Ultimate Power” to
“cause” (and to control) “causation”
itself and (thus and thereby) all “causes”, all
“effects”, all separate “selves”, and
all “objects” (or all of “objective”
everything).
Nevertheless, there is (inherently, always Priorly, or
Always Already) no separate “cause” (or
independent “causation”, or independent
“causative power”), no separate
“effects”, no separate “self”, and no
separate “objects” (or separate
“objective” everything, or separate
“objective” anything at all).
Therefore, all “problems” are illusory (or mere
ideas), and all seeking is unnecessary (or provoked by mere
ideas), and all presumed “solutions” are
non-Ultimate (or never final, and never finally
satisfactory).
All mere ideas can (and should, and, indeed,
must) in every moment (and moment to moment) be
tacitly, “radically” (or “at the root”),
and Perfectly Transcended in The Tacit, Direct
Self-Apprehension of The Intrinsically egoless, and
Absolutely Indivisible, and Perfectly Non-separate
Self-Nature, Self-Condition, and Self-State of Reality
Itself.
In every moment of Tacit, Direct Self-Apprehension of The
Intrinsically egoless Self-Nature, Self-Condition, and
Self-State of Reality Itself, What Is and, altogether,
whatever is apparently “experienced”, or whatever
is apparently “known”, or whatever is apparent as
“experience” or “knowledge” Is
Self-Evident As “Perfect Knowledge” Only.
In every moment of “Perfect Knowledge”, Only
Reality Itself Is “Known” or Is Intrinsically
Self-Evident, As “It” Is.
Reality Itself Self-Evident As Intrinsic
“Perfect Knowledge” Is (Self-Evidently, and
Inherently, and Always Priorly, or Always Already) One,
Indivisible, Not-separate, egoless (or
Not-of-separate-“self”), Not-conditional,
Not-begun, Not-ended, Not-born, Not-dead, Not-dying,
Not-changing, Not-bound, Not-seeking,
Not-“caused”, Not-“causing”,
Not-an-“effect”, Not-an-“object”,
Not-“objective”, Not-“subjective” (or
Only Perfectly Subjective, and Always Perfectly
Not-“different”), Perfectly Acausally
Self-Existing and Self-Radiant, Inherently (or Always
Already, and Perfectly) Free, Altogether and Intrinsically
(and Self-Evidently) Perfect, and Perfectly Absolute As
“It” Is.
Reality Itself Is (Self-Evidently) As Thus.
Thus (and As Thus), Reality Itself Is The Necessary First
Principle (and The One and Altogether Necessary Basis) of
Right, True, and Inherently Perfect Philosophy.
Reality Itself Is (As Itself) The One and Only Right,
True, and Inherently Perfect Philosophy (or Priorly egoless
and Intrinsically searchless Way of Life).
The Perfect Philosophy and egoless (and searchless) Way
of Life That Is Reality Itself Is The Reality-Intrinsic (or
Always Already Self-Evident) Pre-Disposition and
“Radical” (or Always “At-The-Root”)
Practice of No-ideas.
The Inherently Perfect Philosophy Is The
Pre-“rational” (and, Thus,
Post-“scientific”), and Pre-“religious”
(and, Thus, Non-“religious”, but, Also, Inherently
and Transcendentally Spiritual), and Self-Evidently Divine
(or Universally all-and-All-Pervading, and Intrinsically
all-and-All-Liberating, and Perfectly
all-and-All-Illuminating), and Perfectly searchless (or
Always Already egolessly Self-Perfected) Way of Life.
The only-by-Me Revealed and Given Reality-Way of Adidam
(or Adidam Ruchiradam) Is The Seventh Way, The Way of
Reality Itself, The Way of Perfect Philosophy, The
“Radical” (or Always “At-The-Root”) Way
of No-ideas, The Way of Intrinsic Indivisibility, The Way of
Always Prior Unity, The Priorly egoless Transcendental
Spiritual Way, The Perfectly searchless Way of
Life-Itself The Way of The One, and Only, and
all-and-All-Pervading Conscious Light (or Divine True Water)
Itself.
All mere ideas are as an illusion of weather or a
“localization” of separately
“objectified” (or merely apparent) natural
water.
Reality Itself Is As An Absolute Rain or A Perfect
Universalization of The Inherently Perfect (and Perfectly
Indivisible) Self-Unity of The One True Water Itself.
The only-by-Me Revealed and Given Reality-Way of Adidam
Is The Absolute Rain of Reality Itself.