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October 23, 2013

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The non-dual realization of truth can be identified in the ordinary reasoning mind through the use of dialectical thought. But dialectical thought, while less limiting than the frank grasping of dualism, is also not truth. Any practitioner can waver in their faith because no one really knows. In the act of knowing, the mental exercise which goes along with the experience of truth, at the moment of its incipience, chases away the truth because it imposes conditions. At that moment, there is no longer transcendent realization, but a sophisticated repackaging of dualistic grasping. It is the mind saying aha, truth is mine, instead of the truer truth that truth just is. And in fact, saying just “is” might be more truthful than saying “truth just is”, and if we see that too is not adequate to the case, we see “is” and “is not” can both be said at once. Or nothing said at all. So we both know and not know in this thing called “knowing”. This continual process, once identified, can still be troublesome without having a posture of mental flexibility, which again goes back to faith as a way-station in not knowing. This flexibility (transcendent knowing), as in yoga, does not dispense with the rigidity of bones (faith) necessary to allow the joints and muscles to flex. Of course this metaphor is limited and reading too much into it would be as delusional as any other construct of the mind. It is not “faith” the word that matters. It is the realization of non-dual faith which has no form.


Those who know me will recognize me everywhere, but the ignorant who cannot rise above dualism will not know me. (Lankavatara sutra)

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