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“PRECISELY BECAUSE IT IS THE SIMPLEST”

The truth—the answer to the question “What, exactly, am I?—is neither religion, nor philosophy, nor any other form of intellectual or conceptual knowledge; nor is it, of course, some new spiritual identity to be adopted.

In reality, it is the simplest and most unshakeable of facts.

Yet, precisely for that reason, knowing it directly is no easy task.

On the contrary, it demands patience, sincerity, and the courage to look straight at all the lies—the excuses and pretexts—I unconsciously heap upon myself. Furthermore, it requires beingness to fully feel every emotion I have previously avoided or suppressed, while simultaneously maintaining an inward-facing attention.

To what is I clinging?
What is it that I am trying so hard to protect?
And what, after all, is this I?

Beingness must realize—and see through—the groundlessness and lack of substance in each story of the fluctuating I and every element that composes it in the “now.”

It is this insight, through lived experience, that alone liberates beingness from ignorance.

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In this process, beingness recognizes the various assumptions it had mistaken for I. As these assumptions—along with the attachments and illusions tied to them—naturally dismantle and dissolve, the sense of separation and division between I and other inevitably vanishes.

Eventually, beingness comes to realize the ever-present reality: the formless “non-self”—which is not this I at all, but rather Oneness itself.

In short, enlightenment is not a matter of accumulating knowledge or experiences. It becomes possible only when beinegness exposes the lie and falsehood of my, I—a construct maintained without conscious intent or even malicious will—thereby allowing the unconscious veils obscuring “The Self” (pure beingness) to be naturally stripped away, one by one.

Therefore, no pretense of any kind holds any sway for enlightenment.

Furthermore, enlightenment offers no reasons or roles designed to make the I feel comfortable at all; on the contrary, it reveals the entirety of facts, thereby, it also luminates unnecessariness of all the fantasies of the I entirely.

Yet, this “knowing” or self-observation—seeing facts exactly as they are—is by no means an act of resignation.

It is about purely “seeing”—without interjecting my interpretations or projections, nor the emotions arising from them, nor the attachments born of the intensity of those emotions.

Through this process of seeing the baselessness and lack of substance regarding the existence of the I—an existence beingness had previously assumed real without question—beingness begins to realize how it had distorted reality. It recognizes how it interpreted impermanent phenomena, how it identified with the thought of I, and how it unconsciously projected the past onto the present; it also becomes aware of the extent of I’s attachment to I’s own perceptions and cognitions.

As these illusions fall away, compassion naturally wells up from within; simultaneously, beingness naturally comes to recognize I’s arroganceness—realizing just how dogmatic and self-righteous I had been.

Thus, an absolute fact naturally becomes clear: no phenomenon observed in reality can ever be attributed to a single cause.

In truth, there will be no longer anyone or anything—no “other” or “world”—to blame. On the contrary, seeing beingness without any superficial differences and errors, beingness comes to perceive ever-present purity of beingness; naturally, a sense of awe arises for that impersonal, pure beingness lying beneath the manifestation of the “individual”—which itself is merely a symbol of separation.

It is in this way that Beingness finally comes to deeply comprehend the impermanence of phenomena, their nature of non-self, the wholeness of oneness, and all the suffering born of inevitable I’s ignorance.

Ignorance—the lack of comprehension of pure beingness, and the resulting lack of comprehension of the true nature and state of being of reality—is thus carefully stripped away, one by one.

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The most vital and profound purpose of human birth is precisely to realize these truths directly, without mediation.

It is to know directly that Pure Beingness—the unchanging reality that always is—and to live the truth of Beingness-as-Reality so fully that it can effortlessly see through to the impermanence and non-self of phenomena.

It is never about judging others or the world, nor is it about trying to change them.

Nor is it about fulfilling any role—such as becoming someone the times demand—which is merely a fantasy of the separate “I” who desires to “be someone.”

Rather, by keeping attention turned inward and directly “knowing”—through lived experience—both the I and the “beingness,” Beingness comes to know, with immediacy, the wholeness and the unwavering, indivisible reality that remains entirely unaffected and undistorted by impermanent phenomena.

This “knowing” always transcends words.

Yet, precisely for that reason, it is something that can only be comprehended through direct, lived experience.

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Everything is already here, complete and whole.

Nothing is missing. The only things standing in the way are an unconscious identification with—and attachment to—the story of I, along with the completely baseless “fear” harbored by that I.

That fear may seem incredibly vivid, appearing as though it were absolute fact.

I might even feel driven by a powerful impulse to believe that changing reality is an urgent necessity—an impulse so strong that it binds I to that very interpretation.

Yet, the key lies precisely in seeing through this—recognizing that it merely appears or seems to be the case.

It is about realizing that there was never any need to do anything in the first place; that the world or other people requiring change existed nowhere but inside I’s mind; and that pure Beingness has always, eternally, been right here right now.

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The Truth, there is no such thing as being early or late, superiority or inferiority, failure or success, or good versus bad.

Through patient, persistent practice, anyone can—and will—come to know this non-duality, this wholeness and indivisibility of Beingness; beingness inevitably comprehends, with immediate clarity, that this is the undoubted Truth.

Conversely, until that moment beingness arrives, the Truth totally remains beyond comprehension.

Therefore, the task is to recognize the clear distinction between stories of the I, and Beingness—the thoughts that arise and vanish (such as the various interpretations and judgments repeating in the mind), which are merely conditioned habits and familiar patterns devoid of factual basis or permanence and the ever-present Beingness that perceives all of them.

Just as those thoughts cannot possibly be Beingness itself, beingness must—through careful observation—discern that pure Beingness (Awareness transcending the individual) has no center and is not a “doer” of any kind. (ON 🙏)