The Omega Point

Go and imagine The Tenth Dimention


The day will come when, after harnessing the winds, the tides and gravitation, we shall harness for God the energies of Love. And on that day, for the second time in the history of the world, man will have discovered fire
Teilhard de Chardin

By Peter Russell

The acceleration of evolution towards a time of infinitely rapid change is not so exceptional as one might at first suppose. The evolution of matter in a star follows a similar pattern.

For 99.99 percent of its existence a star burns hydrogen, fusing the atoms into helium and radiating the energy released as light. Eventually the hydrogen runs out. For a star the size of our Sun this happens after about 10 billion years -- it is currently about half way through its life. Larger stars burn up more quickly, smaller ones can last as long as a 100 billion years.

When all the hydrogen has been consumed, a star can, if it is sufficiently massive, switch to burning the helium it has created, transforming it into carbon. This keeps the star going for another million years or so. When the helium is used up the star can survive for another thousand years by fusing the carbon into neon. And when the carbon runs out the star burns the neon to form silicon. But the neon is exhausted within a year. Then, in a process that lasts only a few days, the silicon fuses into iron.

That is as far as a star can go along this particular path. Fusing iron does not release energy; it requires additional energy. The star’ s fire begins to die, and with it the energy that until now has supported the weight of its outer layers. Very quickly it begins to collapse.

As its matter becomes increasingly compressed, its gravitational field increases. Within minutes it becomes so intense that even atoms cannot withstand the pressure. Electrons are stripped away and atomic nuclei pack in upon each other, reaching densities of more than a million tons per cubic inch. This disintegration releases enormous amounts of energy, blowing off the star’ s outer layers in what is known as a “supernova.” This is one of the Universe's more spectacular shows, more energy being released during these few seconds than over the rest of the star’ s entire life.

Left behind is a neutron star -- a solid mass of neutrons a mere fifteen or so miles across. For a sufficiently massive star (one about three times the mass of the Sun) the gravitational field has now become so strong that matter itself breaks down. The star is said to have reached a singularity: a point at which the laws of physics no longer work. Mathematical equations become filled with zeros and infinities and cease to make any sense. There is a hole in space.

So intense is the gravitational field nothing can escape it. Even light is pulled back down. If no light can escape, then nothing can be seen of the star. It becomes a “black hole.”

The Gravity of Love
The parallels between the evolution of a star and the pattern we have traced in the evolution of humanity are intriguing. Not only do both show an accelerating pattern of development; the factors behind this acceleration are analogous.

Whereas a star’ s matter is pulled together by the force of gravity, a species such as ourselves is pulled forward by our search for a more satisfying inner state. Our minds gravitate towards inner peace. We may not at first see this to be our goal. Caught up in our material desires we may believe it is comfort, security, or some other worldly satisfaction that we want. But the closer we draw to our own center, the clearer it becomes that, beneath everything, we are seeking inner peace and love. And the more we recognize our true goal, the faster we are able to move towards it.

In this regard gravity and love are not that different. Gravity is the attraction of mass for itself. It is a force that pulls the physical Universe back towards its original unity. Similarly, love can be considered as the attraction of life for itself -- the desire for conscious union with another. Its ultimate expression is reunion with our own source, with the essence of our consciousness. It is this that is pulling us faster and faster along our evolutionary curve towards a singularity in time. Buckminster Fuller summed it up poetically in his revised Lord’ s Prayer: “Love,” he wrote, “is metaphysical gravity.”

The Time Horizon
Another similarity between stellar evolution and our own conscious evolution concerns the “event horizon” that surrounds a black hole. The event horizon is the boundary around the star within which the gravitational force is so strong that not even light can escape. Since nothing can travel faster than light there is no way that any information can get out across this boundary. The result is that you can see nothing of events taking place on the other side of the event horizon.

A parallel horizon could well exist for humanity -- except that this time it would be a horizon in time rather than one in space. A thousand years ago change was much slower, and the future a hundred years on would not have been markedly different. By the time of the Industrial Revolution the pace of life had increased dramatically making it much more difficult to foretell the future a hundred years ahead. But it would still have been possible to predict a decade or two into the future with reasonable certainty.

Today it is not possible to see even that far ahead. Unforeseen developments mean that we can no longer predict the future of the world more than a few years ahead. So closely are our affairs now interwoven that unexpected events can have reverberations around the world, changing the future for all concerned. And when economies crash without warning, the best-laid plans of machines and men can vanish overnight.

There is in effect an information horizon ahead of us -- albeit a somewhat fuzzy one. Beyond this horizon the future will probably be nothing like we anticipate. And the faster change comes, the closer this horizon approaches.

As the predictable future shrinks from decades to years to months and less, there may well come a time when it is difficult to make any forecasts at all. History will have become chaotic -- not chaotic in the sense of disorganized, but in the mathematical sense of unpredictable. However much progress we may have made in our inner evolution, we will not be able to be sure what is coming next. Completely unexpected developments could always be just around the corner.

Facing Uncertainty
Having to face increasing uncertainty could play an important role in our inner liberation. As long as we are looking to the future for our fulfillment, uncertainty spells insecurity -- and insecurity is something most of us find hard to manage. If we insist on holding on to our fixed views, the changes we will encounter will probably drive us crazy. They will incline us more towards setback than breakthrough.

Only through letting go of our need for certainty, and our concern for how things might or might not be, will we find the inner stability to see us through such changeful times. In this regard ever-accelerating change may be just the trigger we need to shake us to our senses.

Again one might draw a parallel with the later stages of stellar evolution. In a collapsing star the ultra-intense gravitational field breaks down the very structure of matter, returning it to its fundamental constituents. With our own inner evolution it may take ultra-intense rates of change to bring about the breakdown of our materialist mindsets, and our attachment to the physical world. Increasing time compression could be another factor forcing us to return to the present moment.

The End of Evolution
So, where might evolution take us as we head towards this singularity in time?

The great mystical traditions are unanimous in maintaining that liberation of the mind from its attachments, enlightening as it may be, is only the first of many steps of inner awakening. Beyond it are more universal experiences of mind, deeper understandings and richer perspectives of reality leading on to higher states of consciousness.

Is there a highest state of consciousness? Mahayana Buddhism talks of “sahaj samadhi” -- the recognition that all phenomena are merely consciousness in its various manifestations. Zen Buddhists speak of total non-duality. Hindu texts refer to the highest state of consciousness as unity with Brahman -- a state in which one knows the source of all creation and all its levels of manifestation. And Christian mystics talk of “oneness with God.”

Whether or not these descriptions are referring to exactly the same state of consciousness is a question I shall leave to those more qualified than me. Nevertheless they would all seem to be pointing in the same direction -- towards a personal evolutionary zenith.

What would happen if this were to become a collective experience rather than a blessing bestowed upon one in a hundred million? Would our collective evolution then come to an end? Could it be that, in much the same way as the destiny of matter in a sufficiently massive star is to become a black hole in space, the destiny of a self-conscious species -- should it be sufficiently intelligent -- is a “spiritual supernova.” Is this what we are accelerating towards? A moment when the light of inner awakening radiates throughout the world? A white hole in time?

Omega Point
One person who believed this was indeed our destiny was the French priest and paleontologist, Pierre Teilhard de Chardin. Exploring the evolutionary trends towards greater complexity, connectivity, and consciousness, he argued that humanity was moving towards an “Omega Point” -- the full descent of spirit into matter, the fulfillment of our evolution. In the concluding words of his essay My Universe he writes:

Like a vast tide, Being will have engulfed the shifting sands of being. Within a now tranquil ocean, each drop of which, nevertheless, will be conscious of remaining itself, the astonishing adventure of the world will have ended. The dream of every mystic, the eternal pantheist ideal, will have found its full and legitimate satisfaction.

He described the Omega Point as a time when light would blaze across the planet -- not physical light but the light of consciousness. Like a mirror polished to give a perfect reflection of the Sun, all those apparently separate rays of consciousness would know themselves to be the same eternal light.

Where Teilhard de Chardin’ s picture differs from that presented here is in the time-scales involved. He saw this peak of human evolution to be a long way off -- millions of years in the future. But, like many others before and after, he did not take the implications of an ever-accelerating pace of development into full account. However, shortly before he died, he commented on the impact that radio and television was having on the integration humanity Technologies like these, he said, were bringing the Omega Point much closer. Had he lived to see the impact of computers and the Internet, he would probably have seen the Omega Point coming even sooner. .

The End of Time
At the Omega Point, our evolution’ s ever-accelerating trend would at last come to an end. But this would not, it must be emphasized, signify an end to the world -- at least not in the sense that we normally mean it. It would certainly mean an end to our attachment to the world. An end to our dysfunctional attitudes and behavior. An end to the world as we know it now.

Time itself would not end. Our bodies would live on. And so would the species. We would be free, at last, to truly enjoy our world. And we might continue that way for a very long while.

Or, who knows, we might find ourselves in a totally different reality. We might, for example, find ourselves stepping beyond the realm of space and time. Many mystics have claimed to experience that consciousness itself is not bound by space and time. And modern physics, too, has shown that time and space are not as absolute as everyday experience would have us believe. One of the conclusions of Einstein’ s Special Theory of Relativity is that light is in some ways more fundamental than either space or time. Could it be that when the light of pure consciousness radiates through humanity these deeper truths will manifest in some way? Such a radically different mode of consciousness may be totally beyond our everyday experience, and seem pure science fiction, but that does not make it impossible.

Whatever may happen, there is a another sense in which this full awakening might be an end -- an end in the sense of a purpose or goal. Could there be an evolutionary summit towards which evolution has been building since time began? Could there be a hidden purpose to Creation?

Surprisingly -- or perhaps not -- this is a question that physics has now begun to ponder.

Falling from Grace & the Dawn of True Faith

I've had super sublime spiritual experiences where there was no doubt I was in the Great Perfection. I've also decsended to depths of Hell, losing all hope for any salvation. Then there is what is beyond all of that. Quiet, Simple, no fireworks, no angels, no demons, just plain This. And in the midst of anything that could ever possibly happen or arise This is fundamentally well. It is beyond concept, time, space, & elaboration. This is where my True Faith arises beyond rising and rests simple and free. This is what we are. And it is non-separate from what appears.

A gift from Robert Augustus Masters

THE ANATOMY OF FAITH

Faith knows the way by heart.

Faith is radical trust in action. Trust in what? In Being, in our own Buddhanature, in What-Really-Matters. We may not see It, we may not hear It, we may seem to stray far from It, but through cultivating faith we open to the recognition that It — however invisible It may appear to be to us — is ever with us, regardless of our thoughts to the contrary. Faith is, among other things, intimacy with not-knowing.

Faith is forged in the crucible of our suffering, emerging as a dynamic openness that helps us navigate through zones of ourselves commonly submerged in darkness, despair, and depression. The presence of faith, however, doesn’t necessarily mean we will have clear sailing. Even when our faith is strong, we may still find ourselves down in the muck on our hands and knees — but not so inclined to make ego-suffused drama out of our situation.

Faith responds to problems, but not on the level at which they occur. That is, faith takes a nonproblematic orientation to problems, providing a spiritually intimate openness that holds us and our areas of concern with great care. This openness — sacred space in the flesh — contains without binding, and releases without abandoning. Its value is verified by direct participation in it. Direct experience, not belief, provides the relevant data or material — physical and otherwise — through which faith is cultivated, known, appreciated, and more fully embodied.

Faith is not a matter of believing in something; it is much deeper than belief or any other mental construction. And nor is faith merely synonymous with hope — hope is rooted in the future, faith in the present. Where hope promises, faith gives. Where hope dreams, faith awakens. Where hope is nostalgia for the future, faith is acceptance of the now — not a blind, misguided, or submissive acceptance, but a dynamic acceptance, unpolluted by hope and other romancings of tomorrow.

Faith deepens through situations that test it. Without such conditions, faith remains in the shallows. Pain comes with Life, and what better use to make of pain than to deepen our faith? Instead of turning our pain into suffering, we can allow it to fuel our way into a deeper life, a life abundant with faith. Then affliction is not so much a fall from Grace as it is Grace in its dark, deglamorized disguise, providing the very conditions through which we can more fully awaken from the entrapping dreams that we habitually fuel and populate.

There is perhaps no more worthy gift to have than unshakable faith. What are the ingredients of such faith? First of all, a strongly felt connection to Being, in conjunction with an ongoing recognition that this connection still exists when we don’t feel it. Second, a non-despairing abandoning of all hope of fruition, an unforced letting go of being invested and caught up in particular outcomes. Third, a patience that waits without waiting, that endures without having to have a clear endpoint. Fourth, a dynamic embracing of not-knowing (and not having to know), honoring the knowledge-transcending Mystery
of Being. Fifth, accepting what is exactly as it is, including our feelings and intentions and actions regarding it. And, last but not least, cultivating gratitude for what we currently have, including the ability to develop faith.

Faith makes us feel good even about not feeling good. If our faith is well-rooted, we usually do not forget it for long — we cannot help but remember what gives us faith, even when our remembering is gray, opaque, or far from stable. Faith provides not an antidote to our suffering, but rather a compassionate space for it, in which we can more clearly hear and
sanely respond to what our pain is telling us. Although faith might not make pain go away, it takes the suffering out of it.
Faith does not necessarily still the storm, but allows us to be with it — and to become intimate with it — without losing track of What-Really-Matters. Spiritual stamina.

Faith teaches us not to control, but to let be. This is not mere passivity nor some sort of spiritualized irresponsibility, but rather a powerful quietness or stillness out of which can emerge fitting action, choices made by something wiser than our mind. When our faith is strong, the necessity of the situation is the only catalyst we need for taking fitting action.

Faith is often made synonymous with what is commonly referred to as “blind faith.” But real faith is far from blind — though it may sometimes lack clear vision, it knows the way by heart, even if it has to inch along on its belly through the sniper fire of doubt.

Faith allows us to live sanely and compassionately in the midst of all that is happening. Bad days don’t destroy or cripple it, but only strengthen it. So for faith, suffering is not just bad news. The presence of faith does not signal an end to difficult states — as in fantasies of saintly detachment — but rather an appropriate context for them. Bringing things to an end is not the point; radical trust in Being is. Faith is the embodiment of such trust.

Faith is the highest form of devotion. Faith is the lifeblood of real patience, explaining nothing and revealing all. Through it, we find the necessary energy and endurance for the most significant journey of all.

Faith knows the way by heart.

Real Doubt

Speaking in riddles
But the final detox
Is to be totally at home
With paradox
When what is happening
Is not what is happening
And the ground is nothing
But quicksand and burial site
There comes a crack in the night
Just big enough to squeeze through
But only if you take nothing with you
Solo travel it may seem
But that’s just in dreams

Two gifts from Robert Augustus Masters

THE ANATOMY OF DOUBT
Doubt is an inner questioning infused with uncertainty and, more often than not, enough agitation to make it a relatively unpleasant state. In an everydaysense, doubt is what happens mentally when we find ourselves stranded in ambiguity’s carrels, trying to think our way out, stuck in cognitive traffic jams that catch us in their treads and flatten us as much as they fragment us. Trying to make a meal out of the grey fare laid out by the fractured realism of such doubt simply enervates and depresses us.

Typical doubt is not much more than skepticism that has lost its clarity and confidence, bound up in worrisome shades of uncertainty. Anxiety may be lurking nearby, ready to be recruited, bringing more of an edge to doubt. Although doubt is not dread, it can become dread if sufficiently fed.

Doubt can manifest as moral impotence, existential fence-sitting, fear of making a decision, indulgence in ambiguity, cognitive obsessing, avoidanceof taking a stand, and so on; and it can also, albeit far less often, manifest as a necessary questioning, a courageous inquiry that can both tolerate and investigate uncertainty. Doubt is no more “bad” than “certainty” is good.

There’s everyday, mostly neurotic doubt, a self-contracted questioning injected with constricted, unpleasantly turbulent feeling, moving with myopic desperation through the presenting layers of uncertainty; and there’s another doubt, a questioning that carries us beyond facile certainties and automated beliefs deep into the inherent insecurity and uncertainty of Life, inviting us to adopt a nonproblematic orientation toward it.

But before getting into the latter sort of doubt — which it takes real faith to have — let’s get more into everyday doubt: It’s important to be able to work well with such doubt before going for the deeper, more awakened kind of doubt. And working well with it means knowing it well, even becoming intimate with it, especially in its darker or more contracted dimensions.

Everyday doubt is a collapse of heart that has gone to mind, an unhappy, unillumined inquiry that’s interested not in discovery or revelation, but only in persisting in repetitively touring its culs-de-sac. It puts a lot of energy into going nowhere, spinning its wheels until it’s exhausted, leaving us asleep at the wheel.

Such doubt is the contracted and divided mind doing time in uncertainty’s mental mazes, providing apparent justification for worry.

Whereas skepticism is a healthy, incisive, often robust questioning, everyday doubt is an unhealthy, indecisive, often anemic questioning, a dead-end inquiry, a bottled-up questioning terrified of being uncorked.

When the energy of such doubt is allowed to mushroom in our headquarters, it invades and stains whatever content is handy, immediately framing it in a darkly questionable light.

While immersed in doubt, we often inject fearfulness or negative anticipation into various intentions, plans, doings, and so on, obsessing about possible outcomes, chaining ourselves to chronic worry.

Doubt is what the mind tends to do both when it is cut off from the vitality and openness and primal intentions of our depths, and when rationality itself just does not satisfy. And doubt presumes to have an overview, but in fact has none — it cannot even see itself, let alone accurately assess its environment.

Nevertheless, doubt is not an enemy. What matters is what we do with it. Do we identify with it? Do we give our power away to it? Do we allow it to enlarge? Do we believe in it? Do we make decisions based on it? Or do we illuminate it, outbreathe and outdance it, crashing its slumber-party with such resolute focus that it cannot help but dissolve into a more Life-giving form?

In its unchallenged (that is, unquestioned) arranging and cementings of key thoughts, doubt is closely related to belief, being a blue collar frequenter of some of belief ’s sleazier hangouts.

Belief is static, abstract, perfectly reproducible, far too stiff to be Truth, hyperfocused on its own replication and confirmation, driven to see its flag raised everywhere and everywhen (“Belief is when someone else does the thinking,” said Buckminster Fuller). Doubt is its less popular cousin, a grimy plebeian, just as mentally constipated as belief (even in its chronic changing of teams), but not so glossy or chrome-plated or mass-legitimized, being more musty, dingy, and decentralized, huddled up in less tidy or respectable corners of mind, except when shaved, bathed, dressed up, and brought into the antiseptic chambers of Science, where it, now more hardnosed skepticism than mere doubt, breathes life into scientific methodology.

Doubt usually reinforces our sense of separation. Doubt tends to empower our unhappiness — however miserable doubt may make us feel, it is familiar, so densely familiar that it generates a sense of identity: I doubt, therefore I am.

Not many of us can stand being in doubt for extended periods of time. We crave breaks from it, but the breaks we ordinarily take from it do not undo it, but only remove us from it for a time. Doubt easily becomes the core of our alibi for holding back; we use our doubt to talk ourselves out of stretching to make the necessary leap.

Those who are mired in doubt have great difficulty in telling what is false from what is true. They get stuck in between, lost in the tales told and retold by their doubt.

Trying to work with doubt through mental means only doesn’t really work. The self-suppression that catalyzes and animates doubt must be seen, felt, known from the deep inside. The whole being must be eased, expanded, given permission to come alive. The torso must be loosened, the limbs unfrozen, the heart entered, the reach made both powerful and vulnerable, the entire anatomy brought into supportive resonance with our core of Being.

Doubt must be seen for what it is, as it is, without getting lost or absorbed in its point of view; only then will it unfist itself, only then will our endarkened familiarity with it come unstrung, only then will our indecisiveness be unequivocally undone, flung into the raw Truth of what we are.

When doubt infects you, don’t give it a thought. Neither avoid it nor let it recruit your mind.

Doubt your doubt, and then pour your full attention into the noncognitive openings generated by doing so. Go into its feeling dimensions, breathing them more alive, giving fitting expression to them; if this is overly difficult, consider going to a therapist who’s skilled in working with such things.

When doubt does manage to infiltrate your mind, read its contents oncethrough as though they belonged to a supermarket tabloid, taking careful note of which headlines most easily snare your attention. Then immediately shift your attention, and shift it completely, to the physical and physiological correlates of your doubt, resisting the temptation to scoot back into your
thinking mind.

No matter how tempting it is to immerse yourself in what your doubt is telling you, shift your attention from whatever it is that you’re doubting to the actual phenomenon of doubt itself. Feel into and through its tensions, its downbeat textures, its contracted tones, its positioning, its emotional qualities, its bodily ramifications and anatomical peculiarities; feel what it is doing to you, feel what it is doing to others near you, feel how it’s staining your speech, vision, hearing, perception, posture, your very being...

And do this without trying to change or trash your doubt. Sometimes simply keeping your attention on your doubt as an energetic phenomenon, as opposed to focusing on its content, will cause it to dissolve. Other times, deliberately doubting your doubt will make it dissipate. Doubt may also sometimes be defused by taking a risk of Being, such as a not-so-easy but much needed movement toward someone or a timely expressing of something painful that needs to be said, especially if these are done not in order to get rid of doubt, but because they are imperatives of Being, arising from something deeper
than our everyday mind and conditioning.

Doubt is, among other things, a kind of low-grade fear. As we expand our energy, the contraction at the heart of doubt starts to loosen up, until we’re not fearful, but simply excited.

Through attending closely, caringly, and carefully to the particulars of our doubt, we decentralize it, so that its viewpoint is no longer in a position to govern us.

When the light goes on in the slums of doubt, then doubt is little more than skepticism having a bad day.

The key is to actively and decisively disidentify with our doubt, while also allowing the surfacing and fitting expression of whatever feeling states are associated with it — fear, sadness, anger, shame, disgust, longing, and so on.

Do not make doubt wrong. Simply realize that when you lose yourself in doubt, you are shortcircuiting a deeper song.

Now toward the healthier zones of doubting! Even in the most deadening doubt there sometimes can be gems of insight, bits of intuitive savvy mixed in with all the mental debris. These often get overlooked in our trying to get away from our doubting mind.

Doubt tends to be a big baby, and there’s not much bathwater (having been displaced by doubt’s multi-armed flailing), but even the little that there is is worth keeping; as it settles, and some clarity emerges, what’s valuable in our doubting becomes more obvious. Various intuitions, for example, may now be accessible. (It’s interesting to note that intuition sometimes masquerades as doubt, mostly when we don’t want to hear it.) Growth-stunting beliefs, beliefs that we no longer need, may lose their grip on us. For a belief to be dismantled, doubt about it is needed. Doubt is a wonderfully deadly virus for belief systems that have outlived their usefulness.

When we give ourselves permission to doubt certain things — like “expert” pronouncements, self-proclaimed “higher” structures, religious and political certainties, impermeable belief systems (including our own!), and so on — and we do so without losing touch with our core of Being, we are then a little freer, a little less seducible by others’ promises of security. Then doubt does not entrap or flatten us, but rather brings us closer to what is really happening, making us more at home with the Zen proclamation: “Great doubt, great awakening; little doubt, little awakening; no doubt, no awakening.”

Spending quality time with doubt makes us capable of what John Keats (in 1817!) called “negative capability” — or the ability “of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason.”

Hanging out with doubt can be a drag, and it can also be a portal into the matrix and essence of Existence. It all depends on how we handle it. Initially, it’s usually wise to work with doubt as an energetic phenomenon (noticing its characteristic sensations, staying mindful of breathing and intentions, keeping grounded, making room for emotional release, etcetera), only secondarily paying any attention to its content — we need to be able to be near it without getting sucked into its viewpoint.

This requires not only meditative practice, but also the ability to know and appropriately express what we’re feeling. Later, we can move in closer to our doubt, entering not only its physical and emotional dimensions, but also its mental dimensions, and start mining it for its valuables. Still later, we can allow our doubt regarding the Big Questions to carry us — and not just
intellectually! — into the mysteries of the Unknowable, beyond both certainty and uncertainty...

The Choosing Faculty

I was born questioning it seems. From as young as I could remember I have questioned everything. I would sit for hours wondering if God created everything then who created God?

It's the question that led me (us) here. It was a choice. Vichara, or true inquiry, at some point in ones spiritual evolution, will begin to dominate everything. At least it did in my case. This inquiry is pulsing through my mind-body as I write this. Jolts of electicity are flying across my brain and body. I can feel the subtle energies flowing and they seem to have a will of their own.

And I make a choice. I choose God. I choose the Secret Intention. And I (John) and Her (The Supreme Other) are married in this body-mind. I choose to serve Her deepest wishes. And they are beyond any conception.

Right now, as I write this, I am having one of the strongest shakti experiences of yet. My body is an inferno. And I relax. And I surrender to Her and am bathed in Her. Every atom is transformed and my circuits are rewritten. I have no interpretive scematic for this. Fuck any one who tries to box Her in, control Her, penetrate Her. She can only surrender to a worthy lover. One who sees Her in her Radience & Glory.

Every moment I Die. Every moment is Sex.

I call out her human incarnation.

Ma Kali! Kill me. Devour me.

May all awaken! May all know!

Om Dare Dare Bandare Svaha Jaya Jaya Siddhi Siddhi Pala Pala Ah Ah Ha Sha Sa Ma Ma Ma Ko Lin Sa Men Ta

Real Uncertainty & the Secret Intention

FAR AWAY IN THE HEAVENLY ABODE OF THE GREAT GOD INDRA, THERE IS A WONDERFUL NET WHICH HAS BEEN HUNG BY SOME CUNNING ARTIFICER IN SUCH A MANNER THAT IT STRETCHES OUT INDEFINITELY IN ALL DIRECTIONS. IN ACCORDANCE WITH THE EXTRAVAGANT TASTES OF DEITIES, THE ARTIFICER HAS HUNG A SINGLE GLITTERING JEWEL AT THE NET'S EVERY NODE, AND SINCE THE NET ITSELF IS INFINITE IN DIMENSION, THE JEWELS ARE INFINITE IN NUMBER. THERE HANG THE JEWELS, GLITTERING LIKE STARS OF THE FIRST MAGNITUDE, A WONDERFUL SIGHT TO BEHOLD. IF WE NOW ARBITRARILY SELECT ONE OF THESE JEWELS FOR INSPECTION AND LOOK CLOSELY AT IT, WE WILL DISCOVER THAT IN ITS POLISHED SURFACE THERE ARE REFLECTED ALL THE OTHER JEWELS IN THE NET, INFINITE IN NUMBER. NOT ONLY THAT, BUT EACH OF THE JEWELS REFLECTED IN THIS ONE JEWEL IS ALSO REFLECTING ALL THE OTHER JEWELS, SO THAT THE PROCESS OF REFLECTION IS INFINITE.

THE AVATAMSAKA SUTRA


Who am I? Do you really think you know the answer? I am floating in the AQAL four dimentional morphegenetic Matrix of Being, in other words, Indra's Net. Truth be told it is floating in I-I. Truth be told it is I-I.

Questioning 'Who am I?' within one's mind, when one reaches the Heart, the individual 'I' sinks crestfallen, and at once reality manifests itself as 'I-I'. Though it reveals itself thus, it is not the ego 'I' but the perfect being the Self Absolute.

Ramana Maharshi

Real Uncertainty is neither certain or uncertain. I lay down my dharma sword and place my head on the alter for you to chop off. Any takers?

The time has come for all good men & women of faith to die. Now. Let yourself know who you are. Know you are that Secret Intention beyond conception. The face of the Infinite is being spat upon. I am that face. You are that Face. I love you. I hate you. Hatred is transmuted in the Heart. It is none other than Purity.

What chooses? What chooses? What chooses?

One can only Know the answer. & die to it. & die to it.