Consciousness objectifies itself, as reflections in itself, that it may know itself. A spontaneity devoid of will or assigned meaning wherein its motion and the motionlessness from which it springs, are one. For sake of communication, we perceive one apart from itself attempting to help the other. Or, we imagine that only one, by virtue of one’s nature, seems to explore one’s own immeasurable potentiality. Really there is no difference between the two. They are both only concepts. The concept of others is inseparable from the concept of this sole subject dividing itself into many. Both the oneness and the twoness are purely notional.

As such, there has never been any experience apart from ourselves. There is neither pointlessness nor purpose in this grand internally manifested exercise. The illusion of bondage and the experience of liberation is conceptual in nature, of our own making. A mirrorized mirage feigning the endless clash of opposites. Uncaused results of a necessarily self-inflicted perception of imbalance. A contraction of inherent unicity such that the expansion of duality prevails, only to be consumed again and again within itself. In reality, nothing ever happens.

Perhaps, without rhyme or reason, the apparent churning along of this wheel of samsara is as the spontaneous pursuit of a dog chasing its own tail. Perhaps, words such as these persist in manifesting to illuminate those aspects which seem to have become blurred in the mirror of one’s being-ness. Perhaps that which appears only appears for its self-destruction. Perhaps this is all just a display of vanity, Shakti desirous of flamboyantly decorating her Shiva. Perhaps the answer is of the same impulse which prompts the question, and perhaps nothing has been said here at all. The why cannot help but be met with the classic rebuttal of the why not. It is as It is. All of this simply manifests as it must.

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4 Replies to “Why?”

  1. This is a question that trips up many seekers, especially in the early parts of their shravanam and mananam. The jnana seems complete in and of itself. But the question arises…”But why does it need to happen?”

    There are many answers, but they just seem to be there for the sake of apparent completion..conceptual only. Or maybe a description of what is perceived (which is also conceptual, so to speak). Powerful article there brother! Thanks for sharing and thanks for being me šŸ™‚

    1. Yes, the mind’s habit of searching out causes. A semblance of incompleteness seeks closure. While no answer will truly satisfy, the mind can be stilled by making the question meaningless.

      You’re welcome? šŸ™‚

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