Two But Not Two
Our true nature is both inner no-thingness (emptiness, void) and outer every-thingness (substance, form) simultaneously. As we ask ourselves how we know we exist and look within, even though we cannot perceive with our mind anything, what tells us is an inner experience of a presence or being that is directly and instantly knowable. However, its form can never be known or defined by the mind. It is this experience of “amness” that makes us confident we exist. As we ask ourselves how we know that what we perceive is real, what tells us is an experience not dependent on the superficial constantly changing form of its appearance. A tree’s “treeness" is not reliant on its colour or form. A building's “buildingness” is not dependent on its colour or form. There is no difference experientially between the experience of “treeness” and “buildingness”. It is the same experience of “isness” that is the essence of all we perceive.
As we experience our invisible “amness” and the “isness” of objects we perceive with our minds metaphorically, we experience the truth that both the invisible “amness” and the “isness” of perceived forms are one reality that is our true nature. This two but not two reality true nature has been attested to in the highest teachings of Buddhism, Hinduism, Sufism, and Christianity and is what all the spiritual sages in their way teach in their various ways according to their circumstances. It is for this reason that in the 13th century, the great Sufi poet Rumi stated that all religions are one, despite the mental dogmatism that insists they are not.
For all the reading and intellectual study, listening to teachers, methods, and practices, the essential point of benefiting in this world from this understanding is to, at some point, acknowledge, recognise and accept you are the experience of this reality. This experience must be the essence of everything that is happening right now. However, it cannot be known or defined by the mind, and let go of shallow identification with the transient appearance of your human form that your mind insists is what you are through its conditioned belief. It is for this reason the Buddhist teacher Nichiren states, "Your practice of the Buddhist teachings will not relieve you of the sufferings of birth and death in the least unless you perceive the true nature of your life."
As you open your mind to the possibility you are in reality beyond it and understand this, you will, at some point, experience your true nature. At this point, the superficial identification with the beliefs of your mind will naturally dissolve along with the fearful psychological conditioning that arises on behalf of this superficial identification. These lower states of mind and body are resolved increasingly in the face of our conscious recognition of the two but not two reality we are not intellectually but experientially; our natural state of life-affirming qualities shine through bringing energy and aliveness, courage, love and wisdom and trust in the serendipitous support of the Universe. Then the following words of Nisargadatta Maharaj can be experienced: “When I look within and see that I am nothing that is wisdom. When I look without and see I am everything that is love”.
Love
Freyja