I originally wrote this back in the late 1980′s. Excellent exegesis for someone that age.
I’ve learned through all of this that existence is suffering. It is in suffering that we become what we are; that we are not defined by what we “are” or what we “can”, but rather what we “are not” and what we “can not”. Little by little, these little sufferings shaper our everyday existence and become who we are. One expects to be able to do everything and become the best that they can be, only to find out there are limits on what they are able to do.
And it is through these limits that we become “us”. Our conscious existence is merely an extension of the universal existence, and it is through the limitations of “being” that we define who we are. We come into this world, conscious of everything, unable to distinguish ourselves from the background. Slowly, we shape ourselves into being through realization of our limitations. But, it is also through this learning of our limitations, this omnipresent wall we constantly work against, that becomes the biggest bane and cause of our suffering. Thus, even if we were truly desireless, the fact that we are constantly defining ourselves by what can not be done, becomes a constant source of suffering. Hence existence is suffering.
As I sit there, I simply realize all that is, and all that has been. Suddenly, as if struck by Serendipity, I find myself given a flash of insight and verge forth in a frenzy of writing and thinking. My hands type, my mouth talks, and my mind thinks: all possessed by an insatiable appetite to continue to move, until, in one shining moment, the issue has passed. It is as if I become a whole other entity, possessed by the spirit of writing, only to be released from its burdens after I place all of its ideas and thoughts in a tangible form. I reread my work only to find that I have forgotten everything I have written, and the dichotomy of my existence is defined. If you read this, you will have gained the secret to happiness in existence, and through these words, find meaning in a meaningless existence. If you are truly ready to accept the truth and discover that which is, then continue on – I invite you, as the reader, to journey with me in this twisting adventure we call “existence”. When we emerge from this, we not only shall be wiser and stronger, we shall have attained supreme power and happiness. Follow me now.
Ah! To be free. What a completely illogical and nonsensical command. The act of being free is to be uninhibited and uninfluenced by any internal or external restraints. As Derrida said – the command “Be free” can never be followed. For one to truly follow the command, they must submit to the rule of “being free”, and thus, are therefore not truly free – for the command itself becomes the restraint on the freedom it promotes. And thus we encounter our first Samsarmic (Samsara – the Hindu belief of the life and death cycle we all exist within in this karmic universe – only to broken free when we encounter Moshka) paradox, to constantly struggle to “be free”, while at the same time trying to not be confined to the rules and constraints we put on that imperative.
I subscribe to the Buddhist belief in Anatman – that of the no soul, or no self. It is said that it is this self; this desire to be distinct becomes the root of all our suffering. That desire of any sort leads to suffering – the lack of the desired causes suffering; the attainment of the desired only to be dissatisfied causes suffering; the desire for desire causes suffering. In our second Samsarmic paradox, we find the Buddhistssearching to have no desire, and without any desire, free themselves from suffering all together. This desire to have no desire, then becomes the source of suffering – a self-suffering, caused by the desire to have no desire. And yet, through it all, they can escape this wheel and find Moshka through the realization that the state of no desire is but an ideal, and thusly their desire for no desire shall cease.
The idea of Anatman comes from the Buddhist idea that everything is interconnected with everything else, and that through this interconnectivity, this small intersection we call consciousness, is nothing but the interconnectivity of everything manifesting itself in that which we call existence. I ask of you this: Think of a choice you recently made. Next, think of the reasoning behind you making that choice – what influenced you to make that choice. Next, ask yourself why you reasoned that such a reason was such to warrant making the choice. Continue the eternal parent and child dialog Why-Because until you can see that the choice that was “made” was nothing more then a result of an influence of an influence. This is the third Samsarmic paradox we encounter. We are given the apparent illusion of free will – only to realize that we are truly interconnected with everything, and thus, our apparent choices, are noting more then random influences of that which we call “existence”.
As a further example of the interconnectivity of things, think of that which is unthinkable. Let us say you imagined a gigantic creature with a monkey like face, swallowing a green object, much in the shape of a dragon with tentacles and purple fire being breathed out of its skin. Creativity is not unthinkable, merely the replacement of similar ideas with that of other ideas – and thus the interconnectivity is apparent. In the same thread, you have seen things which are larger then other things, have seen things such as monkeys and dragons, and have seen actions such as fire and swallowing. Thus, the unthinkable is reduced to a mere want list of words, assembled in a different iteration. The only thing that comes truly close to such a remarkable event is the nonsensical writings of non-sense, such as the Jabberwocky or the Hunting of the Snark – by Lewis Carroll. But even then, when all is made up and nonsensical, we are still constrained by our grammatical structure and reduces the illusion to nothing more then objects doing actions. Our fourth Samsarmic paradox is thus – the unthinkable is truly unthinkable, but yet, our illusory creativity makes it such that we appear to manifest ideas out of nothing, failing to realize the influences and interconnectivities that lead to such a creation.
But what then can be said about free will? Does it exist or are we simply manifest in a reality with an illusory visage of the freedom to choose? I submit to you the reader that regardless of the results of our inquiry, the conclusion will be the same and thus, the proper response to the inquisition is to feign indifference: in essence the question becomes – what difference does it make?
There are two options here: that we live in a deterministic world controlled by supreme deities or other super predetermined forces, and are merely given an illusory allusion to that which is free will; or we truly live in a world where our actions and choices are made without credence to anything but our inner selves.
In the first case, any sense of predetermination or prediction means that no matter what we choose, our destiny and our very choices have already been predetermined. This gives us a great sense of security and allows us to blame our troubles and hardships on an all-powerful force in the cosmos. The mere belief of a supreme deity lays presupposition to this claim. If the being is either all-powerful or all knowing, it means that it has the power to see into the future. If the being is all knowing, it already knows the future. Thus, regardless of how you feel about a given choice, the outcome has already been determined. Your choice, while illusory, was already influenced by the all-knowing entity – no matter how hard you try and chose or get around the situation, the choice you make WILL BE the one that the entity predicted.
In the second case, every action that has ever occurred, while random at best, is the direct result of our own faults and weaknesses. Our choices are none other then our own, and therefore the consequences of our actions, weather mistakes or not, are left full bear on our own burden. There can be no supreme deity we run to for help in times of crisis, because in doing so, we forfeit our freedom of will, and submit to the deterministic powers that is omnipotence.
In either case, the persistence of the free will exists: weather as an illusory mask, or an artifact of a chaotic and random system – the difference being non-existence. Weather I am forced into making a choice through a manner which is unknown to me, and gives me the full and apparent experience that I truly was free in my decision to make such a choice; or I truly have freedom to chose without influence – the conclusion is the same. I experienced what to me “WAS” free will.
Let us assume that within the two cases, one has the power to determine once and for sure that they exist in a certain system. The question I pose, is what difference does it make, and would you really want to live with the consequences of such knowledge, knowing full well that you had no power to change otherwise? Let us say you find out you live in a deterministic world, at first there would be an onset of misery, but then the realization would come that no matter what happened it was meant to be for you to have that knowledge, and thus one would continue to persist in the deterministic world, freely choosing under the illusion of free will. If the opposite is true, and one determines that they live in a world where there is no predetermination, one finds that they are truly alone and are left to face the consequences of their actions, regardless of the source, but still goes on to live their lives in abject realization that the choices they make are real and truly free. But regardless of the situation, is not one influenced by external and internal sources – thusly negating the idea of free-will altogether. Weather it is caused by a deterministic source, or through some random interaction with the external reality, are not these influences, these interconnectivities with that which is all around oneself not truly a harbinger of death to the freedom of the will? As will be said many more times, it is through ignorance in these matters that we can truly find bliss. What does it matter if we are truly influenced, if not we are given the apparent gift to have freedom of choice?
Finally, let us assume that one not only has the power to determine which system one is living under, but also has the power to change it. Again I beg the question: what difference would it make, when all is said and done, the end result is the same – the apparent allusion of free will (weather real or illusory). This brings us to our fifth Samsarmic paradox – that through the knowledge we gain an intimate understanding of how the universe functions, but that through this knowledge we find that the outcome is nothing but feigned indifference: Thus leading to the conclusion that ignorance in the matter is the only true choice – that ignorance is bliss.
What the prior discussion has served to show is that everything interconnected, but as a more important point, the previous exercise in thought, the discussion of the freedom of the will, and the indifference of ignorance: each of these aspects show us one constant that is true of existence. Existence is nothing more then spending time.
Let us dichotomize the discussion first before we go any further. There are two real issues and two real scenarios here. One is that one has a finite existence – with a beginning and an end. The second is that one has an infinite existence – with no beginning and no end. Regardless of your take on the situation, the manner is quite the same, each being merely iterations of the constant truth: Existence is spending time. Let us assume for the moment, that the first case is the situation – which one is born and then dies. You go from point A (birth) to point B (death), with no real difference what happens in between. Weather you exist in a veritable paradise from point A to point B, or suffer in abject torture from point A to point B – the one constant of that existence is that you went from point A to point B: Thus spending time. Thus no matter what happens during that “existence” it is all the same, merely a matter of spending time.
Next, let us assume that one can prolong, or rather push point B, on as long as they feel necessary. One is granted as long an existence as they deem fit, and at the end of the road, they cease all existence. But still the matter remains, no matter the length from point A to point B, the matter of spending time remains. Finally, let us assume that one is granted eternal life. Let us for a moment, examine the typical Western response to this matter, and divide existence into life, and after-life – where the actions done in life effect one’s lot in the after life. Forgoing for a moment the discussion on how all motives are egocentrically based, let us assume that one strives their entire life to get to “paradise”, they spend their time going from point A to point B in abject poverty, only living to serve those around them. Once they reach point B, they are granted admission into “paradise” where one spends time existing in “paradise”. The only difference between the three scenarios is the length of time involved being spent. Regardless of if existence is finite or infinite, it is simply a matter of spending time, no matter the situation. Existence is spending time. Thus we reach our sixth Samsarmic paradox: that knowledge of what existence truly is leads to the indifference and non-distinction between “qualities of life”: it is through true ignorance and feigned indifference in the matter that we attain the ability to distinguish one life from another, from better from worse, and lesser from greater. Again we can safely say that ignorance is truly bliss.
Richard Rorty has said that we are helpless pawns, thrown into existence, without instructions, expected to know what to do. It then becomes apparent to most that they must search out a meaning for their existence: a Purpose for their lives. Unfortunately, by doing so, by trying to take the time to analyze, plan, and execute their search for a purpose, they fall into the curse that we all share: The fate of Sisyphus – cursed by the Greek gods for giving mortals the knowledge of fire, he is doomed to forever roll a stone to the top of a steep hill, only for it to fall hopelessly to the bottom and him to try again to bring the stone to the top. Sisyphus is cursed to share in the same fate we all are, that the truth about life and all existence is that is truly meaningless. Those that realize it can sit casually by the side and watch as everyone else struggles to push their stones to the top of the hill, only to be thwarted by the fact the stone will never reach the top. We sit there and watch, as those ignorant of the fact transform their purpose into desire, only to find suffering when the stone falls back to the ground. Their stones come in many shapes and sizes, some push money, other their families or relationships or careers. For others in this wicked joke on existence, their stone becomes their search for a purpose, and once finding that purpose, the purpose their stone.
With that we reach our seventh Samsarmic paradox: That knowledge about existence and the meaning of the meaningless of life is more indeterminate then the ignorance of the whole situation: Ignorance again is bliss.
But what about those bench warmers on the side, realizing that they share this knowledge and are unable to do anything with it. Like the prophet from Plato’s Cave, those who dwell in the shadows and ignorance find happiness and bliss in the ignorance of their ignorance. Leo Tolstoy wrote a parable of a hunter out on the barren plains who stumbled upon a wild beast to powerful for him to take down. Seeing his eminent defeat he fled and found himself falling down into a well. At the last second he grabs a hold of a leafy branch and hangs precariously in this well. Above him the beast prowls, knowing full well he cannot exit the well. Below him lays a mighty dragon, set to devour him if he should fall. The leaves he is holding onto produce the sweetest honey, some he discovers produce more then others, and some produce bittersweet juice. Around the branch there scurry a black and white mouse chasing each other and slowly gnawing at the branch.
The parable is Tolstoy’s analogy for life. We find ourselves in this well, with no ability to ascend, no ability to fall, holding on to the branch of life for a limited time until the mice cut through the branch. Aside from the moral dilemmas faced by this parable and paradoxical questions that can be raised (such as throwing the mouse out of the well to distract the beast and escape to freedom, or finding that the dragon below is of the gentle and benevolent types), we can draw parallels to our very existences, as well as what has been discussed thus far.
For Tolstoy there are really four different categories that can produce outcomes of varying levels of satisfaction. The first outcome is one is oblivious to their situation, happy to be in such a fortunate situation where their hunger is satiated and they suckle the honey all their existence. The second outcome is one who realizes the situation and feigns indifference to their surroundings – thus making the best of their situation in the time that they are given. The third outcome is one of weakness, one who realizes the situation they are in, but are to scared of the dragon down below and the beast above to do anything other then suffer through a painful existence with the knowledge of their omnipresent impending doom. The fourth outcome is one of strength, one realizes the situation they are in, and refuses to delay the inevitable and either climbs out of the well or falls into the traps of the dragon down below (commits suicide).
For us, the best of these situations is the first, where true ignorance of the bleakness of spending time in this meaningless existence with nothing more then a feigned illusion of freedom of choice is the best option. It is through this option we can truly enjoy life to its fullest without care or concern about our future or omnipresence extinction. For those of us who sit on the bench, it is the second option that we have to accept as our own. We possess the knowledge that exists all around us and can not block that from our being, however, we realize that in any situation we should strive to make the best of it and feign indifference to the bleakness that surrounds us – thus, with knowledge in hand and a feigned indifference we carry ourselves through existence with the strength of knowledge and the pleasures of existence. There will be those among you that cannot feign indifference once recipients of this knowledge and will either spend life in true misery terrified of the impending fate, or will rush the inevitable and terminate your manifestation in this plane of reality abnormally short.
With this we come to the eighth Samsarmic paradox: mankind strives for knowledge, however it is through this knowledge that we truly become slaves to our mentality. The only escape from this slavery is through outright ignorance or feigned indifference: Yet again we come to the realization that Ignorance is bliss.
Ignorance is truly bliss, yet it is through knowledge of that which is: our own existence, which leads to the greatest happiness. We must realize that the “I” exists, with out the realization that the “I” exists, with complete and total ignorance of the “I”, we become nothing. We then must realize that “it” exists as well. We must also rationalize that the “we” exists, and the universal “I” of totality exists. That existence is. Period. It is through this knowledge and knowledge about the interrelationship between the I-IT-WE-I that we can come to a full and proper understanding of the cosmic stage on which we play out this that we call existence. The ninth Samsarmic paradox is thus: With total ignorance we become nothing, yet with total knowledge we become everything. We discover through this knowledge that everything is nothing, and thus become nothing once again. To truly escape this wheel of Samsara, one must find their Moshka in a delicate balance between knowledge of the interrelationships (I-IT-WE-I), and the true knowledge of existence. Ignorance is still bliss.
Having traveled along this journey thus far it is time to bestow upon you, my readers, the secret to true freedom, to true happiness, and true power. It is not an easy task, not an easy idea to digest, but it is through this secret and truth that one will discover the tenth Samsarmic paradox and how to attain Moshka from it. If you are truly willing and ready to take this journey you must go back and reread all that has been said within thus far. Understand the 9 Samsarmic paradoxes in their entirety, their associated Moshka, and strive in your daily lives to attain this 9th level of understanding. Realize that through this journey, one will attain complete and total freedom, knowledge, and wisdom, a power that many are too frightened to surpass. One may find the teachings thus far insightful and realize what each of the words means already. They may already be applying the idea of blissful ignorance and taking in much of existence as they can. For them, the final step is but a stone’s throw away. However, for many, these words will be contrasting, conflicting, and complicated – which is why I implore you to reread the entire guide and start assimilating the ideas contained within in your daily life. Listen, watch, and observe as each of the ideas manifests itself in that which we call reality. Once you have accepted each step move on to the next, until you feel completely comfortable with the understanding that has been given to you. It may take many months or years to come to this rationalization, but in doing so; one can finally be prepared to take the final step.
Once you are prepared to receive this knowledge, remember this: knowledge is a gift to be shared. Do not take this and bottle it up, throw it away, and hide it in the recesses of your existence, but rather share it with the world and bring hope and light into that which is never to be. You must be prepared to follow each step identically as stated, and spend time on each, until you are completely comfortable and ready to move on to the next. Read through the next section before you begin and start to understand what is required of you. Once you finish reading, take the steps indicated and complete the final step in the 10 Samsarmic paradoxes. For then, true knowledge, happiness, and power will be yours.
It is imperative that each step be completed in sequential order, immediately following each other. If you get interrupted, go back to step 1 and complete the steps until you get to the point where you left off before you continue. It is vitally important to follow these steps in immediate succession in order to get the full effect of the experience and attain the knowledge I am trying to partake on you. Do not get frustrated if you get stuck on a step, simply take time away from the exercises to clear your mind (a minute, an hour, a day, or a week, however long it takes), then go back to step one and come back to the point where you left off. Do not go on to later steps until you feel comfortable and confident that you have attained what is to be attained in each step prior to that one. You will find that progressing through these exercises will be slow going at first, but the more times you do these exercises, the faster one can progress through the steps. For example, once you have prepared and realized what your inner space is, it takes but a moment to get back into the mind set to get to step 3 – but it is imperative that each time you go through the steps each is followed to completion.
- Go into a secluded area that you find to be very friendly and comforting to yourself. Preferably a room, a personal space, or an area where privacy, silence, and calm can over take you. Search for this space within yourself until you are comfortable that the space you will be using is the inner space that you feel most comfortable. Once the search for this place is complete. Rest, and think of what makes you feel comfortable, what security and compassion mean to you, and how this place is what it is for you. Realize your relationship with this space and think of how interconnected you and the space have become in order to feel as comfortable with it. Once you feel ready, enter the space and prepare it for the next exercise. If needs be take several minutes, hours, or days between selection of a space and actual preparation of a space: Time enough for you to completely realize that space within.
- A dimming of the lights, a lighted candle, a faint glow of a secluded night light, a darkened room. Prepare your inner space for this journey by eliminating as much noise as you can from the area. Darken the room to the fullest extent possible. Then, in the middle of the darkness find yourself a light source that will serve as a guide through this phase. You want the light source to be barely visible when coming in from bright light, yet bright enough so that when you sit in the dimly lit room, faint shadows and images appear. The purpose is to try and create the space as distinct but as indistinct as possible. A candle placed in a secure location behind a larger object, a nightlight hidden behind a bed, the faint glow of an electric clock, the openness and wonder of a moonless night. Once you have your room ready, take time to think of all the things you had done to in order to prepare the room as such. Realize your relationship with this space and think of how interconnected you and the space have become in order to feel as comfortable with it. Once you feel ready, enter the space and prepare it for the next exercise. If needs be take several minutes, hours, or days between selection of a space and actual preparation of a space: Time enough for you to completely realize that space within.
- Make sure that you have an extended period of time through which you can spend enough alone time in your prepared space to fully realize this experience of the exercise. Many times it will take multiple, long term attempts to reach the state of existence necessary to make this step in this journey, do not feel frustrated if you do not feel the moment on your first try out. If something interrupts you, your concentration fails, or the mood of the moment just seems to pass, simply repeat the experiment as many times as necessary until you feel comfortable enough to move on to the next step. Prepare your room as in step 2, but this time shut the entryway to your inner space and dim the room. Find a comfortable place in the center of the room and stand, sit, or lay there – what ever feels right and comfortable for you through this exercise. Close your eyes and let the engulfing darkness take over your entire existence. Become one with the darkness and realize that nothing in the darkness exists. Clear all your thoughts. Do not think. Do not speak. Simply let the darkness and nothing exist. Extend your reach into the nothing inside and see that nothing in the darkness exists and lay there silent, motionless, and feel the nothing that is nothing. Extend your nothing journey as long as you possibly can without thought, motion, or interruption. Finally once you feel that nothing truly exists in this empty and black space, realize that there is a small conscious entity with you in this space. It is ineffable, intangible, and non-existent. This little consciousness that is inside this nothing cannot be placed anywhere, it simply exists along side the nothing, in the darkness alone. Feel this conscious entity. Embrace this entity. Swallow it whole and let it completely pass over you and through you. Once you have completely absorbed all that this consciousness is, in your mind say to yourself “I” exist. This may take some time to get perfect. First one has to become nothing. If you don’t feel the falling away of existence, keep trying until you do. Eventually, one will begin to feel as if they were truly nothing, and that time had no meaning. It is almost exactly at the point the instant before the body falls asleep, the time before the dreaming and after the consciousness – the time where nothing exists. Once you can comfortable come to this state where there is nothing but darkness, and no thoughts running through your head, no images, nothing but the darkness, then proceed to find the consciousness. Once found, still silent as ever, realize that the silence is different, it delineates the nothing and is something in an endless ocean of darkness, filling it up as much as the nothing fills up this space. Find your conscious self, and feel comfortable performing this exercise until you can readily do it. Once you realize the consciousness from the darkness, you are truly ready to continue on to step 4.
- Slowly open your eyes in the darkness. Look all around at the shapeless and formless, the indistinct forms around you. Realize that “I” exists completely separately from everything else that exists. That “I” is a separate entity and that, the “I” is the central location of that which to you appears to exist. Realize that although the entirety of the existence is nothing but a bleak shapeless mass, dimly lit in the darkness, the “I”, the central part of your being, exists as a separate part. There is this thing in the middle of all of these formless masses which seems to separate the formless that is existence with the “I” that is the center of it all. Realize that the “I” is separate, the “I” is distinct, and the “I” exists. Grasp this concept – that among whatever else existence, there is a central focal point and that “I” exists. Work yourself up thinking of this, the centrality of it all, the frenzied separation between “I” and the formless. When you are truly ready to realize this let the frenzied and chaotic thoughts bring you to complete calm and silence as you whisper out loud, “I exist”. Again it may take sometime to completely realize the absolute and permanent difference between the “I” and the formless. Make sure that you completely understand and realize what this means and what the “I” truly is before moving on. Once you have truly found the “I” and its barrier between the formless you will be ready to move on to step 5.
- Bring light back into the world. Turn on as much light in the room as possible, and let your eyes become adjusted to the newfound brightness (this may require yourself moving from your current location, remember it and come back to it once the lights are back on). Even as Alice wandered through the forest of no names, there was still a distinction between “I” and “IT”, and as Humpty Dumpty said “I said what I meant and I say what I mean”, realize that in this new world of light and objects, the “I” still exists. Now, the “I” exists parallel to the “IT”. Weather an existentialist or a rationalist – the apparent reality is that both “I” and “IT” appear to exist. Go around your inner room and say to yourself out loud “I exist” as you differentiate the objects you pass. Pick the objects up, feel them, smell them, taste them, and experience them – all the while saying out loud “IT exists”. Continue around the room until you have realized that everything outside of “I” exists, and everything outside of “IT” exists. Once you are completely convinced that the “I” and each individual “IT” exists in its own existence, you will be ready to continue. Each “IT” contains its own “I” existence, and for each “IT” that exists, another “I” exists in its place. Despite it all, the “I” exists separate from the “IT”. If you truly understand this, then move onto step 6.
- Nothing exists in a pure vacuum. Everything influences everything else. Despite the differences between the many “I” in existence, each “I” influences every other “I”. The “I” influences the “IT” influences the “I” ad infinitum. The relational structure between the “I” and “IT” becomes a “WE” of existence. Walk around the room and see how your motion affects objects. See how the placement of objects affects your motion. See how each effect each other and how other “IT” influence other “IT” – the book influences the shelf influences the shelf, and relatively speaking exist together in relationship to each other as a “WE”. Take everything in the room in and realize how interconnected everything in the room is. Realize that everything affects everything else. That the “I” exists separately from the “IT”, but the “WE” exists together as a relational system. Look at everything. Feel how everything is everything else, and how everything is everything, the totality of all of it is the “WE”. Once you come to feel everything as part of a gigantic jigsaw puzzle, the constituent parts becoming together to be greater then the hole. Feel it. Experience it. And once you realize it say out loud, louder then before “WE exist.” You must realize that each part of the “WE” is separate and distinct, but come together to form a constituent whole because of their relationship with each other. Once you realize this paradox of separate but together, you will be ready to advance to the final stage of this experience.
- Head outside, preferably on a clear night. Look all around you. Look at all the “WE” that exist in nature. Feel the cool night air, feel the earth under you feet. Feel, touch, taste, smell, and experience all that there is to feel in nature. Look at how every living thing becomes a “WE” with another. The animals in the trees, the trees in the yard, the yard in the building, the building in the city, the city on the earth under the great vast sky above, the sky and earth all a gigantic “WE” moving as each unique and divisible “I” in a larger and larger groupings of “WE”. Take it all in, and realize how interconnected everything is. The tree and you. The air and you. The air and the tree. The air and the tree and you. Realize each of these unique “WE”, and realize that together they form larger and larger “WE”. Look at everything, the plants, and animals. The sky and the earth. The moon and the stars in the sky. Feel the unity and interconnection between all the “WE”. If and only if you feel, and truly realize the complete interconnection of it all. Spread your arms wide, look up at the sky and spin as you shout “I” exist.
- Quickly and silently retreat back to your room and dim the lights and find your center. Find that little “I” existing inside of you. Feel that little “I” slowly slipping away into nothing. Find that nothing again and feel it over everything. And once, you have found this nothing, on the verge of slipping out of existence come to the conclusion that nothing, everything, and “I” are all one. At the end, when you finally realize all of this: exist to yourself “I EXIST”.
And thus the final Samsarmic paradox and Moshka has been revealed. You are now truly free. Realize this, nothing else in existence matters more then “I EXIST”. Everything else will fall into place from this Truth: Desires, hopes, wishes, dreams, and goals are nothing if the “I” does not exist. Share this existence with others, and let the freedom and knowledge be a lesson for the world and all time to come.