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..:: Enlightenment
XII / The Void ::..
By
Alan Schneider
The relationship between the Self and the Void – i.e. all that
lies beyond the possibility of human observation of any kind,
occurring in any context – is a focal one in the discussion of
Enlightenment. The Self does not simply occur out of nowhere; it
manifests in a relational context to the balance of Creation that lies
beyond the threshold of Chaos in the Void. If we do not at
least attempt to probe this region of expression, our understanding of
existence will be incomplete, as will our understanding of the Self.
A good place to begin this
investigation, from the scientific perspective, is with the discussion
of Dark Matter and Dark Energy – so-called because these
two phenomena have no electromagnetic signatures of any kind, rendering
them functionally non-detectable. The scientific supposition that they
exist is based upon the gravimetric anomalies present in the motion of
large interstellar objects like galaxies and nebular clouds that can
only be accounted for by the presence of some invisible gravitational
force acting on the universe as a whole – the Dark Continuum.
Estimates of the total “mass” of this continuum vary, but range from
twenty to eighty(!) percent of the presumed material in existence,
making the Dark Continuum possibly the most prevalent condition in the
universe.
Since what lies absolutely
beyond even instrumental observation and verification is outside of the
Psyche – the total possibility of the mind in its most expansive mode –
we must consider that these things also lie beyond the Self, an apparent
paradox, since, by definition, nothing lies beyond the Self.
Now, Hinduism has a very interesting approach to the resolution of this
paradox. This philosophical tradition equates what we have referred
to here as “the Self” with Brahma, Vishnu, and Shiva,
the Creator, Preserver, and Destroyer aspects of God, respectively.
Taken together, these three form the Godhead, or total Action
and Presence of God in the universe. Our discussion of the Self in
these essays has equated these three Hindu entities with their most
salient qualitative features – Presence (Brahma), Love (Vishnu), and
Light (Shiva). The essence of Presence is ongoing creation, of Love is
compassionate preservation, and of Light is knowledge, which both
creates and ultimately destroys through its manifestation in
consciousness, thus bringing us back to Presence and Creation in the
infinite cycle of existence. But the ancient Hindu Seers knew that
there had to be an additional quality of existence lying beyond all of
the functional roles of even the Godhead – an ultimate essence of Being
that transcended all possibility of classification, but one that could
still be experienced in deep meditation. They called this essence the
Brahman, and characterized it as being beyond knowledge, but not
quite beyond experience, and as permeating all of Creation through
universal Presence in everything, but simultaneously having no specific
manifestation in any particular object or process.
The Brahman is a Chaotic
Threshold phenomenon – existing almost beyond the possibility of
observation but subject to detection through repeated experience with
deep states of meditation. In a word, a sufficiently sensitive
observer who has learned how to absolutely still the mind can feel
the universal Presence of the Brahman as a very subtle vibration
existing at the foundation of all existence, one that does indeed flow
through everything – including the observer – as universal
Being. I have heard this vibration referred to as the Inner Sound, the
Inner Light, and the I AM presence, among other descriptions, and
experienced all of these, existing and not existing at the same
time in a state beyond egoic description and understanding, but still
present.
The Brahman is essentially
the equivalent condition to the Void beyond the Self – there is so
little “data” there that almost nothing can be said about it, but it is
from this Void that everything emerges into manifest form, exists in
manifest terms, and eventually disintegrates and returns to. The germ
states of these manifest forms present in the Void are the Strange
Attractors of Chaos Theory, and it is very important to understand that
what we have here is a fertile Void, not a sterile one.
Just as is the case with the Dark Continuum, there is evidently much
present there – enough to skew entire galaxies from their paths – but
nothing subject to cognitive observation per se.
What, then, is to be said of
the relationship between the Void, the defined absence of all
manifestation, and the Self, the understood presence of all
manifestation? It would seem that there could be no mutual involvement
here, but let’s not be too hasty. There is an old saying in Zen
Buddhism “Everything is nothing, and nothing is everything”. What can
this mean? How can it be understood?
The senses show us a world of
seeming objects in a multitude of shapes, forms, and
enumeration. If this is where we permit our perception to remain, then
the suggestion made above will always appear to be purely fantastic and
ridiculous. If, however, we scratch a bit beneath the surface of
things, the world of sense objects assumes more and more of its true
character – a complex vibration of consciousness existing in
Einsteinian spacetime, without the clearly delineated boundaries
imparted to it by the human ego. Hence, the limits become more
indistinct as the anxiety of the observation involved lessons – the ego
is above all an anxiety-driven and anxiety-producing factor in
awareness. As this anxiety is released through meditation (for
example), the felt need to have the security of clearly defined entities
in a static world is replaced by perceptual freedom and the mental
experimentation.
If this process of release is
carried far enough, the world of objects becomes psychologically
irrelevant and meaningless in the absence of the ego and its social
referents, to be replaced by immersion in the Self as the sole remaining
condition of perception that possesses meaning. We essentially talk
– i.e. dialog – the world into existence, and when the underlying
psychological factors motivating that dialog are removed, the world is
also “removed”, to be revealed as the single source of all Being – the
Self – the primary, in fact only, real vibration in existence.
The consideration remains to
be made: is the Self Brahma, the Creator, or the Brahman,
the raw material – the seed bed – of Creation itself? As any
experienced meditator can attest, it is possible with considerable
practice to attain a state of absolute stasis of perception and
experience that is certainly at the very least tantamount to
nonexistence. In the case of a reasonably mentally healthy individual,
the residual metabolic activity of the body, our working anchor in 3D
reality, will eventually exert sufficient force on what is our latent
consciousness in deep meditation and reactivate the ego to resume normal
waking functioning, accompanied by the renewed perception of existence
and purpose. The really fascinating aspect of this is that the return
to normal perception is almost always accompanied by germs of
creativity that were not experientially present before entering the
meditation trance – the creative impulse received an implant, or series
of implants, from some location while the subject was “under”,
and the further under, the more effective and impacting this phenomenon
becomes. In consideration of this argument, it would seem that the
ocean of Brahman and the island of Brahma are two phases of the Creation
mechanism – the Brahman “needs” an outlet through which to flow into
manifest form, and first generates Brahma – the Self – for that
purpose. But, the quality of “need” is itself a manifest condition –
is it really Brahma that has this need? Or is the Creation process so
omnipresent in the universal totality that it even presupposes the
Creator? Is this the process that, like gravity, is self-sustaining
and has no precursor – the foundation even of nonexistence?
Perhaps gravity just is, and Creation just is, as both its
cause and effect. In a non-linear, non-ego-based condition, cause and
effect lose their relevancy, to be replaced by the flow of
experience in the stream of universal consciousness – again
simultaneously the primary and only vibration present.
In all probability, the
anchor of the body, even in the deepest trance of meditation, will
prevent the full realization of the Truth of Consciousness – the fertile
Void – a source of great consternation for the Seers throughout history
who have recognized the physical for the barrier to
Enlightenment that it is, and have practiced all manner of austerity and
mortification in the attempt to subdue it. This is seen in the doctrine
of Maha Samadhi – the physical death of the organism – as the only real
release from the lingering illusion of existence – even the state of
Sahaja Samadhi – the full Enlightenment of a Living Master – is still
fettered by physicality, whether acknowledged or not. The Buddha
seemed to have the best advice for the human condition with his
admonition “Chop wood, carry water” – i.e. live as fully in the now as
possible, while deemphasizing the ego through simple living, hard work,
and charitable service. We will all tend to fall back into the twin
traps of desire and desire action as the price of incarnation, but we
can at least know them for what they are (deceptive obstacles to
genuine, lasting inner peace and Enlightenment) and seek and practice a
higher, better way of being.
Thus it would seem in the
final analysis that we are only capable of attaining a fleeting glimpse
of the Truth of Consciousness, even though we practice right living in
the present as awake, aware beings – all that we are is still so
primitive, and so biologically grounded in the flesh. So much is
obviously present in the endless Void that lies so tantalizingly beyond
our reach, and so little remains in lasting form of what we can
reach in the life that we perceive through whatever means, that the hope
of Enlightenment may be our only hope as the partially aware, limitedly
sentient creatures that we are. The enormous work and
sacrifices required to reach the Self ultimately only point to the Void
lying yet further beyond, filled with mysterious and inscrutable
potential that is released by the largely unknown forces present there
according to their unfathomable wishes – if “wishes” are even what
exists there at all.
The creative process,
culminating in Creation itself, remains the ultimate human mystery.
Where do new ideas and inspirations come from? Certainly, they appear
in our human awareness, but from where have they issued, and what is
their final outcome in human affairs once instituted? Discovering
these is the final challenge of the Self.
- With Love, Alan -
(Copyright 2010, by Alan Schneider)
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