reply to post by NewAgeMan
by Bubba Free John (Franklin Jones)
The beginning of the book is not page nine, beginning the Life of Understanding, a biographical section, the beginning of the book is the prologue,
the Heart of Understanding, And this prologue contains a thesis and a claim, which is the central proposition of the entire book, And that's why it's
here, So it would be appropriate to read it,
"Death is utterly acceptable to consciousness and life." This is a thesis and a claim. An unusual one, How could death be acceptable to life? It seems
to be the opposite to life. How could it be acceptable to consciousness. It seems to contradict consciousness, So this is an unusual claim, a
paradoxical claim. Death is utterly acceptable to consciousness and life.
"There has been endless time of numberless deaths, but neither consciousness nor life has ceased to arise. This is part of the defense of this thesis.
If death were the entrance of the devil, or the great negation of manifest life, it would gradually bring it to an end. It would make life and
consciousness obsolete. But 'death has been a manifest function throughout the entire history of this apparent world, for instance. Death has been
going on from the beginning of time on this planet. Throughout all human history, death has been the continuous experience of mankind, and yet mankind
hasn't ceased to arise, Death has been the continuous experience of all forms of life, and yet life continues to appear, Conscious life and air-pie
life, in all its forms, continues to arise, even though death is the continuous prominent. event in the experience of life.
The felt quantity and cycle to death has not modified the fragility of flowers, even the flowers within our human body, Examine flowers, examine the
delicate structures of the world, If death were what it seems to be, what we assume it to be from the point of view of our willful and Narcissistic
attempt to survive in a particular form without change, if it were what we conceive it to be, why wouldn't something as fragile as flowers, for
instance, begin to show the effects? Why do flowers continue to manifest, open, full, brilliant, alive without the quality of contraction, if death
were what we think it is? Just so, the flowers, the open, living, psychic, subtle life within us has not in itself been made obsolete by the endless
death that is periodically experienced by all entities. As soon as we turn to these functions in ourselves we see 'hat they are alive, full,
completely available. The only thing that suppresses them is, in fact, this notion we have of what life is. This willful thing we add to life is what
makes life shrink and contract and become obsolete. Life in itself is not modified at all by the quality of death, nor is consciousness, real
Therefore, our understanding of consciousness in life must be turned to that utter inclusive quality, that clarity and wisdom, that power and
untouchable gracefulness this evidence suggests. This evidence of the flowers. We must cease to live in our superficial and divided way, seeking and
demanding only consciousness and life in the present form we grasp, avoiding and resisting what appears to be the end of consciousness and life in
In other words, this ordinary strategy of identification with present structures and the attempt to make them survive against odds persists without
change. This whole strategy that is a reaction to the conception of what death is - death as an obstacle, death as an obstruction, death as en end or
threat - this whole strategy must be understood, and we must turn instead to the quality, the genuine quality, which even the simplest evidence
suggests is present in the world.
The Heart is that understanding, that true consciousness, that true life that is under the extreme conditions of life and death. The heart is this
true life, this true consciousness that lives and is continually refreshed, and is unmodified, even though death is an aspect of its process,
Therefore, it is said that One that is, is neither born nor come to death, not alive as the limitation of form, not rendered in what appears, and yet
it is the living One, than which there is no other, appearing as all of this but eternally the same. That One that is reality, very reality, Real-God,
real form, the God-Light, the ultimate nature, the very Heart. This is the One that lives, that is, that exists, whether the present condition is that
of life or death.
It is in the enjoyment of the Heart or the very quality, the very reality that the paradoxical nature or all manifest life is clarified. There is only
the constant knowledge and enjoyment of the Heart, moment to moment, through the instant of all conditions of appearance and disappearance.
So this whole series of paragraphs is a thesis and a defense of that thesis, a description of the import or ultimate implication of that thesis, It
ends with this claim: (For if you're going to make all such statements you have to make your credentials. How can you support this claim, apart from
the argument.) Of this I am perfectly certain. How can you be perfectly certain of this? I am That. Only One who is That could be certain of it. It is
only in the perfect realization of this ultimate nature, this ultimate reality that such certainty exists. And the One who writes this book makes this
claim. And this claim is not an exclusive claim. It's not one that demands fascination. It is a hopeful claim for other beings, all beings. It is not
an assertion of prominence. It is simply an assertion of happiness, and an assertion of that which is the very condition of all beings.
At the beginning of the first section, I thought it was appropriate to discuss some of the larger questions or implications of the book. It opens up
right away after the prologue: Right away it starts talking about some very sophisticated things, relative to the "bright" in childhood. Behind this
description of the "bright" in my experience as a child, as a baby, there is a vast cosmic system that's assumed, implied by all of this. So I thought
it was appropriate at the beginning to discuss some of these things.
What kind of a cosmos or a world or larger reality do, we exist in if the functions and phenomena described in the first part of the Knee of Listening
are true? The world of the One who is writing this book is quite different perhaps than the world assumed in our ordinary conversation, our ordinary
social understanding. Of course there's no absolute description that can be given of the cosmos, or of the absolute condition. But something can be
said descriptively that is suggestive and meaningful. I've described the aspects of this a number of times before, but in this particular case I want
to speak not just about the internal system, this sphere of our own functional existence which I've described a number of times. I want to
particularly talk about the larger condition
The essential fundamental reality is not speakable, not describable, formless, absolute, perfect, infinite. And I call this One Real-God, the Reality
that is God, and the God who is Reality, this perfect nature, called Brahman, called the Father, Allah, the Absolute Deity. And from this perfect One
arises perfect Light. This Light is the perfect reflection of this perfect nature, and it is also eternal, beginningless, endless. And this aspect of
the eternal reality I call the God-Light, the God who is Light, and the Light who is God.
This unspeakable God and his infinite Light, are the larger equivalents of which the Heart and the "bright" are the intuited reflection. Amrita Nadi
is the form of our intuition of the Ultimate reality. It is the perfect reflection of the Ultimate reality. Amrita Nadi is the relationship between
the unspeakable God and the God-Light, between Real-God and the God-Light. The relationship between these aspects of the infinite One is intuited as
Amrita Nadi. This God-Light and Real-God are eternal, perfect. They do not come to an end, nor do they begin.
And there is an absolute, timeless infinite, untouched, perfect realm, not describable, which is eternal. And you can call that heaven if you want. It
is the God-world. Coming out of the God-world, the God-Light, descending from it, just as the God-Light reflects the perfect God, the Real-God, there
is a reflection of the God-Light. That reflection is all of the infinite numbers of universes and non-universes, the entire, indescribable cosmos, of
billions upon billions upon billions of universes, and possible states and worlds with all kinds of paradoxes. Within our single universe there can be
infinite numbers of other universes, Within this universe, simple and apparent and visible to us, there are infinite numbers of other universes,
existing coincident with this one, and yet with different energy frequencies, different time, relationships. The entire manifest cosmos is a vast,
paradoxical entity, and it is a reflection of the God-Light.
So all of these manifest worlds appear as reflections of the Divine. And just so, just as they reflect it, the energy that is being reflected also
returns. No light simply gets thrown onto a mirror. It is bounced off a mirror. So that manifest cosmos, the conditional universes which reflect the
infinite God-Light, all have this circular, descending-ascending structure. So the worlds descend from the Sod-Light and return, like an infinite
circle or bridge of qualities, from the most perfectly subtle descending down to the most absolutely solid, inert forms, and then again ascending
through degrees of subtlety. Real-god and the God-Light are infinite and perfect, beginningless, endless. The light that reflects Real-God is as
infinite and perfect as Real-God. They are both the qualities of the ultimate God or Reality.
But all of the reflected dimensions, all of the billions and billions upon billions of conditional states and worlds and entities are mortal,
conditional, temporary, not themselves the Truth. They are a process. And quite naturally, then, there are two ways in which to live in any manifest
condition. There is the way of living it as it is, in right relationship to its source and ultimate function; and then there is the other way, of
buying it, of living the condition itself, living from the point of view of the apparent condition, without taking into conscious and living account,
all of the subtler implied and not necessarily conscious aspects,
So all beings are obliged to become conscious of their actual condition and their actual or real condition is God. God is our condition, He is both
our ultimate nature and also the form of the process in which we are appearing. low within the range of reflections of the ultimate Divinity there are
many worlds, certainly many conditions that are superior perhaps to the present world or the condition that you're in at this moment. And these can be
very distracting. But there is no world, no condition that is a reflection of the God-Light that is not temporary, that is not simply a form of
change. So to become attached to any condition in itself is the first rule of suffering, to become identified with it, to assume the dilemma, the
proposition that it represents, and to pursue life as a goal of release from that state or fulfillment of that state in itself, any such movement is
the rule of ignorance, the rule of suffering. )
So even the subtler forms of cosmic existence are not the goal of consciousness, not the goal of life. Any subtle process that distracts you from your
present state, is only a form of distraction into another similar state. It's an illusion, because to be moved into another state, condition or world
is not to have changed your essential condition.
To be put into another condition has not modified your strategy, has not modified your position as a conscious entity, So you are brought into the
same condition of suffering ultimately, wherever you go. And it certainly is possible to be distracted. It is possible to be put into another
condition. But as soon as that occurs, we settle into the other condition, that other condition becomes our present condition, and we begin to realize
the subtle suffering involved with being in a condition, being within a karmic limitation.
So life in the universes always becomes moment by moment the motivation to release. Ordinary living always becomes dilemma and always instigates the
striving for release from dilemma, regardless of where an entity appears, what karmic condition he arrives at. And so he's continually only exchanging
one karmic condition for the other, until the real process, the Divine process begins. There's an aspect of the fullness of the Divine to reflect
itself, so the Real-God becomes God-Light, but without limitation, without illusion, without suffering. Just so, God-Light is becoming all of the
manifest worlds. But if the Divine reflects itself without comprehending its own activity, the Divine is becoming obsessed with its own reflection.
That's the nature of Narcissus. So any manifest entity, any conditional entity, who has not understood his ultimate condition, his perfect and present
condition, is simply duplicating a possibility of ignorance that is latent in the reflecting work of the Divine Fullness Itself.
So we could say that the entire cosmic process is a form of self-realizing activity within the Divine Nature. And in the case of any individual
appearing in any time and place, the apparent purpose of present existence is to create a confrontation between the internal karmic tendencies that
are latent within the subtle life of that entity, confrontation between that and the solidified, external conditions.
So the karmic entity, with all his arbitrary tendencies, confronts a solidified, lawful universe that exists over against his tendencies, in spite of
his tendencies. This demands adaptation on his part. The process of that adaptation, is on the one hand the means of purifying him of his tendencies,
his karmic destiny. It can either be a means to that purification or it can be a means to the manipulation of karmic life itself, so that he only
takes on other tendencies, or exchanges present tendencies for others. So there are two ways of life. There is one lived by the law of karma, or
change itself, in confrontation with the solid world, the appearing world; or there is the way of living from the point of view of Truth or the
actual, the real condition. When the entity lives from the point of view of the real condition, then the karmic condition, living within a manifest
world, becomes a purifying event, and he moves always into more and more appropriate forms of action, and is released from the limitation of
tendencies so that he falls, ever more perfectly into the prior condition, the Divine condition.
And in the midst of this purifying, spiritual form of life, the entity falls through degrees of karma, from life to life, until he falls into the
God-world, or the world of the true Siddhas. There are many worlds that are sometimes called the world of the Siddhas in traditional literature, but
these worlds are not the God-world. There are many kinds of Siddhas (Siddha just means, in common language, somebody who has accomplished or realized
some sort of extraordinary function, a siddhi of some sort.) So many, by virtue of evolving subtle capacities, pass into cosmic dimensions that are
extraordinary. And such beings can be called Siddhas, and such worlds could be called Siddha worlds. But the true Siddha is the God-realized Siddha,
completed, fallen into the prior and perfect condition. And the true world of the Siddhas is simply the Divine Reality, the Divine World, which cannot
be described. What I mean by it truly is the God-world. Within the traditional literature what is called a Siddha Loka is still a conditional world, a
dimension within the reflected cosmos.
So the true Siddha is One who comes out of the God-Light, out of the God World, not just one who comes out of some extraordinary state into a human
birth, with various powers or whatever. The true Siddha is one who lives in the God condition, while alive in the manifest worlds. And he is not
extraordinary, in the most genuine sense, he is living, simply living, the appropriate form of life, He is living the appropriate or natural state, He
appears extraordinary only over against those who are living from the point of view of karma, limitation, ignorance. But his assumption is that there
is only truth already, and that there is only God already and that there is no world to be sought, no change of state to be sought, as if it were the
truth. But in the present condition, Truth is the condition, God is the condition, in this instant. So that Truth wherever you appear, whatever
condition has arisen at the moment, Truth is appropriate; understanding is real intelligence, It's never a matter of seeking a change of condition or
state or world, as if that were Truth. It's always a matter of realizing Truth or the real condition under present appearances,
edit on 19-12-2010 by RRokkyy because: (no reason given)