• August 6, 2012
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  • by raidium

It is true all pain is experienced as pain, felt deeply by the experiencer even if the cause is somewhat trivial in the mind of another who can see more clearly, it is not trivial to the experiencer. And just as it is true that ‘no one does wrong willingly’ and ‘pain is pain’, if one understands that there is no judgment in terms of diminishing another’s pain – by saying that it has no basis in actual reality, that it exists only in an experiencer’s idea of reality. In fact it is these ideas of reality that separate us from each other; we are not far apart, we are ideas apart. We get frustrated and stressed when reality does not meet our predetermined and often preposterous ideas of what should be, which in the adult world are the result of our rigid thinking … born out of implicit childhood memories and unresolved issues which we take to be current issues. Perhaps the experiencer and the experienced duality, the thinker and the thought, the fragmentation of the mind, rather than just the affirmation of the self (which is what only seems to be propounded these days) is what also needs to be understood.

Whilst it is natural for an organism to want to be free of physical pain and physiological stress, our stress (psychological pain) is largely our frustrated desire for power, a desire which is self-limited, enclosing, narrow, time bound and therefore utterly isolating; all imported from society and for that reason also second-hand. It is petty because a person who does not feel deeply responsible for the mind of humanity as a whole is both shallow and enclosed. He will never discover truth, he will only discover what he is which is enclosed. He may try to live according to ideals of self-expansion, self-affirmation, self-forgiveness or global togetherness, but remember the centre is still operating. Duality remains. He may try to live according to an idea of meaning that is self-attributed, seen in the desire to become successful, erudite or clever but he will still be petty, narrow and limited. Acknowledgement of this, rather than one’s effort to be free of it (which is an escape), is the first sign of an individual indivisible wholeness. So to say that we live second-hand, petty, shallow lives driven principally by pleasure and pain and with no real sense of the sacred need not necessarily diminish the pain other people may experience if one can see it is often through no fault of their own (childhood trauma and its effects, etc); conversely to diminish pain in an intellectual judgment is to be callous, the commonplace misanthropic intellectual. To see what is actually going in oneself and therefore also others and quietly express it is part of the revolutionary nature of the forgiving power of the true. Remember .. forgiveness is not forgiveness if the ‘I’ is still important.

To inhabit the periphery of our being, our fear, is in fact the absence of being. Being is not the organising of fragments into a whole, as much of psychology recommends these days, for the organiser is also a fragment. Being comes into being when fragmentation and the field of the known are seen and understood.


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