The Conviction From Being Everything Is Already Present But Overlooked.

The wholeness and aliveness that is impersonally everything is present, but overlooked by the seeking mind that looks instead to the appearances of sensations, thoughts, and the perception of objects in the world, as if the wholeness were split into separate objects and there were a separate self observing them. The presence of the wholeness and aliveness of everything is beautifully described by the phrase shinnen (信念, usually translated as “conviction”, “faith”, or “inner resolve”), appearing in Buddhistic non-duality as the natural certainty of what is. However, this certainty is not the conviction of a person but of impersonal beingness itself.

The impersonality of this wholeness and aliveness that is everything makes itself clear as the mind, despite investigating, has no convincing evidence that the wholeness and aliveness that is already present is a personal presence and not an impersonal one. To know that it is a personal presence, and therefore implying a separate self, would require convincing evidence that it is dependent on the body. But how could it know this? This would be like claiming love were a result of chemical and neurological reactions only and nothing else: an assertion that collapses under its own assumptions.

To arrive at this unknowingness is, in essence, the heart of self-inquiry: it reveals to the mind, through its own reasoning capacities, that it cannot know the unknowableness of what is – only that it is. This is why some sharers of non-duality talk of living in the “not-knowing”.

The mind is compelled by its own rationality, and once it is clearly understood that it cannot know the wholeness of what is to be a personal experience, it cannot easily persist in insisting that it knows the wholeness and aliveness of what is to be anything other than an impersonal everything. Thoughts to the contrary tend to collapse under their own irrationality. The mind may still generate residual thoughts and feelings suggesting that the wholeness and aliveness that is, is a personal and separate reality, but even these thoughts are simply seen as appearances within the impersonal wholeness and aliveness of what is.

Here there is clarity that what some traditions refer to theistically as God, and others refer to non-theistically as wholeness and aliveness, and others still refer to post-theistically and post non-theistically as the fullness of no-self, are all pointing to the same truth. All is an inseparable everything appearing in various forms, and the conviction of this touches the mind and body as an indomitable sense of wholeness and aliveness that can transform human suffering and naturally reveal a life of spontaneous energetic joy, free of the beliefs that limit this as if it were a fragment of the universe instead of everything in all dimensions.

With love,

Freyja