MasterPok's blog

There exists something

because there is

absolutely nothing.

 

And there is absolutely nothing

because the absence of nothing

cannot be.

 

If you eliminate everything

then you are left

with nothing.

And if you then eliminate nothing

you are still left

with nothing.

 

And because the absence of nothing

cannot be

nothing is not absent

but is present.

 

And this Presence,

which is Nothing,

is that which creates

something.

 

Nothing creates something

by forming a relation

with the only thing there is,

which is Nothing.

 

And the something

which is created by Nothing

is known by that Nothing

as reality. 

 

Reality is just an appearance

a boundary that arises,

a shadow that forms,

a reflection that appears,

where Nothing meets Itself

as it moves and flows

in relation to Itself.

 

And the Nothing

which knows as reality

the something

that Nothing has created

is what we call Consciousness.

 

And so it is that the Nothing,

the formless Presence,

that we call Consciousness

creates the something

that we call reality,

and not the other way around.

 

But when Nothing

mistakes itself

for something,

Nothing becomes obscured

by the something

it then knows

as itself.

 

And so when Consciousness

mistakes itself

for reality,

Consciousness becomes obscured

by whatever reality

it then knows

as itself.

 

And so Nothing,

the formless I am,

seems to become

I am this or I am that,

and so is known by Itself

as something.

 

And that something that Nothing

knows as itself

it refers to as "me."

 

And that "me"

is what we

refer to as ego.

 

And so Nothing

becomes entangled in the somethings

it is Itself creating

and which it alone knows

as something.

 

You may mistake yourself

for your reflection,

but because the reflection

is not actually you

it does not know.

 

And Nothing may mistake itself

for something,

but because something

is not actually Nothing

it cannot know.

 

Only Nothing can know,

because only Nothing actually is.

Everything else, all somethings,

are created by Nothing

and so only exist,

and so only appear

as what actually is.

 

And so even when you know

yourself to be something

and thereby obscure the Nothing

you actually are,

that Nothing is still there

hiding behind the something

you now appear to be,

because if it wasn't

then you wouldn't

know anything.

Of course God

is omnipresent and omniscient.

 

Is not clay omnipresent

in a piece of pottery?

 

And because Consciousness is the clay

from which the Universe is moulded,

that which is everywhere present

is also all-knowing.

 

The omnipresence and omniscience

of what we call God,

of what we call Consciousness,

is nothing special,

for it is simply a function

of the nature of the Universe

which includes the nature of That

of which the universe is composed.

 

It is only because we see the Universe

as being composed

of something other than God,

of something other than Consciousness

that it seems so special

that the Universe is pervaded

by That out of which it has been constructed

and so by That of which it is actually composed.

 

That the universe contains

something other than God,

something other than Consciousness,

is an illusion.

 

That which the universe contains

that is other than God,

that is other than Consciousness,

is an illusion.

 

The illusion is not separate from God,

not separate from Consciousness,

for the illusion has God-Consciousness

as its source.

 

But the illusion,

although not separate from God,

although not separate from Consciousness,

is still not That.

 

As a shadow

cannot be separated from the light

that is its source,

so it is that experiential form,

emotional, mental, and physical,

cannot be separated from the Consciousness

that is its source.

 

But a shadow,

while inseparable from the light

that is its source,

is still not that.

 

And experiential form,

while inseparable from the Consciousness

that is its source,

is still not That.

 

Both shadows and form are appearances,

and appearances are something other

than what is actually there

where the appearance

appears to be.

 

A shadow is an appearance

that is superimposed upon

what only seems to be

what is actually there.

 

A shadow is an appearance

superimposed upon an appearance,

because a shadow is an experiential form

superimposed upon experiential form.

 

Experiential form is an appearance

superimposed upon That

which cannot appear

as an experience,

as a form,

because it is formless.

 

Experiential form is an appearance

superimposed upon

the formless Consciousness

that is actually there

where all experiential forms

only appear to be.

 

That Consciousness

could contain within Itself

something other than Itself

seems absurd and impossible.

 

But what Consciousness

contains within Itself

that is not Itself

is not something

that is actually there

but is something that only appears

to be actually there,

as a shadow only appears

to be a something

that is actually there.

 

And so there is nothing within God

that Is,

that is not God.

 

And there is nothing within Consciousness

that Is,

that is not Consciousness.

 

That which only appears to be,

that which only appears as what is,

is that within God

that is not God,

is that within Consciousness

that is not Consciousness.

 

And so of course God pervades the Universe

because what appears as the Universe

of experiential forms

are just very colorful shadows

superimposed upon

the formless Consciousness

that is actually there

where those experiential forms

only appear to be.

 

God pervades

what seems to be there,

what appears to be there,

because God is

What Is Actually There.

 

Consciousness pervades

what seems to be there,

what appears to be there,

because Consciousness is

What Is Actually There.

 

That there is something actually there

other than God,

other than Consciousness,

is an illusion made possible

by the shadows of experiential form

that come into existence

within What Is Actually There,

where What Is Actually There meets Itself

in agreed upon opposition to Itself,

as a line arises and so exists

where a hand has agreed to have

the tips of two fingers meet.

 

When this illusion

is not known to be an illusion,

when what appears to be there

is not known to be 

only an appearance,

then the reality of experiential form

obscures the greater Reality,

obscures the underlying Actuality,

that is its source,

and so hides in plain sight

the greater Reality and Actuality

from Itself,

as a reflection not known as reflection,

not known as only appearance,

hides in plain sight

the mirror within which it arises.

 

Obscured from Itself

the greater Realty

is left only with form

to think of and know

as itself.

 

And so the cosmic Self

becomes hidden from Itself

behind what are only shadows,

behind what is only

a mask of experiential form.

 

It only surprises Consciousness 

to realize Itself as being everywhere

when Consciousness first steps out

from the shadows of experiential form,

which it wore as a mask

that kept hidden from Itself

its own ubiquitous Presence.

 

If you think that what is actually there

is really a rock

composed of matter and energy,

if you think that what is actually there

is only the appearance,

and the names we give to that appearance,

which names are themselves only an appearance,

shadows superimposed upon a shadow,

then it seems either unbelievable or surprising

that what is actually there,

where the rock appears to be,

is pervaded by Consciousness.

 

But if you can understand

that what is actually there

where the rock appears to be

is Consciousness

moving in relation to Itself,

flowing in relation to Itself,

and in that movement and flow

taking on a transient Form

that appears to us,

with our particular sensors,

as the even more transient form

that is the experience we call rock,

then the idea

that what is actually there,

where the rock appears to be,

is pervaded by Consciousness

becomes as obvious as the idea

that a pot made from clay

is pervaded by clay.

 

And once this idea becomes obvious

which idea is itself only a form,

only an appearance,

then the direct realization

of What Is Actually There

beyond all appearances

is not far behind.

 

Because once the illusion

is known as illusion,

once the appearance

is known as appearance,

instead of as

what is actually there,

then its power to obscure

What Is Actually There

simply vanishes,

as the power of a reflection

to obscure a mirror

simply vanishes

the moment the reflection

is no longer being taken,

and so is no longer mistaken,

for what is actually there

where it only ever

appeared to be.

 

And so the power of maya

by which the Formless

appears as the Universe of form

does not lie in the illusion,

does not lie in the appearance,

but lies only within the Beingness

only within the Consciousness,

that sees the appearance

as what is actually there,

and so turns

what is only an appearance

into an illusion

and so turns the appearance,

and so turns the experience,

into something

that appears to have the power

to hide Beingness from Itself.

 

And so any power an appearance has

to become an illusion

that hides Beingness from Itself

comes only from Beingness

that continues to entangle Itself

in the appearance,

that continues to mistake itself

for the appearance.

 

And so Beingness

that has disentagled Itself

from all appearances

does not give to appearances

the power they need

to become the illusion

that hides Beingness from Itself.

 

The power to obscure

does not ultimately lie in the veil

but ultimately lies only in That

which causes the veil to arise.

 

The power to obscure

does not lie in the creation,

only in the Creator.

 

And what is obscured

is never the creation,

but only the Creator.

 

But the only Creator

that is ever obscured

is only that Creator

which is mistaking itself

for what are only

its own creations,

for what are only

appearances and shadows

that arise within Itself,

that are created within Itself,

that come into existence within Itself,

as it flows in relation to Itself.

 

Do not abdicate your throne,

the throne of the Actual,

to what is only an appearance,

because to do so is to live in service

to the appearance,

to the imposter we call ego,

to which you have unknowingly

given your crown.

The changing

is just the Unchanging

flowing through Itself.

 

The changing

is just the Unchanging

moving in relation to Itself.

 

The changing

is just the appearance

of the Unchanging

as it flows through Itself.

 

The changing

is just the appearance

of the Unchanging

as it moves in relation to Itself.

 

The Universe

is just the Unchanging

flowing through an opening

that has arisen within Itself.

 

And within the Universe,

within the Unchanging

that appears as the changing,

other openings arise

through which the Unchanging flows.

 

Openings within openings,

flows within flows.

 

What we call Stars

are themselves openings

through which

the Unchanging flows.

 

And everything we call life

is itself an opening

through which

the Unchanging flows.

 

This is why Tolle says

you do not have a life

but that you are Life.

 

Because what you are

is not the form that arises,

not the pattern of flow,

not that which changes,

as these are only appearances

that arise on the surface

of That which flows,

of That which is Life.

 

And what you are

is That which flows,

That which is Life,

That which is Unchanging,

flowing through an opening

that has arisen within Itself.

 

And so the unchanging Beingness

that flows forth as the Universe

and then flows forth

as the light of the Stars

is not separable from

nor other than

the unchanging Beingness

that flows through the body

and so animates the body

thereby giving it

what we call life.

 

And that unchanging Beingness

which flows forth as the Universe

and as the light of the Stars

and which animates the body,

is not separable from

nor other than

the Formlessness by which

the Universe, the Stars, and the body,

are all known as form.

 

And so what it is

that is actually there

most directly

where you are

is not separable from

nor other than

what it is

that is actually there

most directly

where everything else is.

 

Because what is actually there

most directly where you are

and what is actually there

most directly where everything else is

are not the forms

that appear to be

what is actually there,

but is the formless Consciousness

by which all those forms are known

and within which all those forms appear.

 

And so the difference between

what is there

where you are

and what is there

where everything else is

is only an appearance,

only a reflection

that arises on the surface

of the unchanging,

singular,

and formless Beingness

that is actually there

where all form,

including your idea of yourself,

only appears to be.

 

The Changeless appearing

as that which changes.

The Formless appearing

as form.

The One appearing

as the many.

 

Lost in the appearance,

identified with the appearance,

the underlying Actuality vanishes

while always still there

as That which is aware

of all appearances,

leaving only the appearances

to be known as real,

and leaving what is actually there

completely unaware

completely unconscious

of Itself

and so completely unknown

to Itself.

 

In this way the Changeless,

while flowing through the opening

that is the human Form,

becomes lost

in a matrix of form.

 

And so humanity seems trapped

within that matrix,

within the matrix of form.

 

But beyond that matrix

is not some hidden hellscape,

but is the paradise lost

of our own formless Being.

 

It is the matrix of form

in which we are lost,

in which we have trapped ourselves,

that is the hellscape,

the arena of suffering,

we wish to escape.

 

But escape does not come

through our reactive efforts

to eliminate this form

or acquire that form.

 

Such efforts only cause

the underlying Actuality

to remain hidden,

thereby causing

the matrix of form

to continue to appear

as either the ultimate reality

or as the only reality.

 

And so escape does not come

through any conflict

with what is,

regardless of its appearance,

because conflict with what is

is actually,

beyond the matrix of form,

beyond the level of appearance,

the conflict with our hidden Self

that produces both the illusion

and the suffering

we are trying to escape.

 

Escape comes

once one realizes

there is actually no spoon,

but only the appearance of a spoon,

thereby allowing the Formlessness

which underlies all appearances,

and by which all appearances are known,

to reappear,

as a pool of water,

hidden in plain sight by a reflection

that appears on its surface,

reappears,

once that reflection

is no longer mistaken

for what is actually there.

 

Escape comes

once we see past the appearance,

once we see past the illusion,

that made poking ourselves in the eye

with a pointed stick

seem like a good idea.

 

Escape comes

once we cease to be in conflict

with what is,

regardless of its appearance.

 

Escape comes

once we cease to be in conflict

with what is ultimately,

beyond the matrix of form,

beyond the level of appearance,

our Self.

 

To be born human

is to take the blue pill

of form-identification

that causes one's true Self

to become hidden

behind the matrix of form.

 

But to be born human

is also to be offered

the red pill of Awakening.

 

But the choice

between red pill and blue pill,

between Awakening and remaining asleep

within the matrix of form,

is not made just once

but is being made continuously

in each moment,

Now,

according to our non-reaction or reaction

to the forms that are arising

within our Consciousness

Now.

 

And so the Unchanging,

as it flows forth into the Universe

through the human Form,

offers Itself the choice

in each moment,

Now,

to either Awaken

or remain asleep

to its true and essential nature.

 

Understanding that,

the only question

that remains truly important

is not which pill

I chose to take

in some past moment,

which past moment

is only an appearance

within the matrix of form,

nor which pill

I will choose to take

in some future moment,

which future moment

is also only an appearance

within the matrix of form.

 

The only question

that remains truly important

is which pill

am I choosing to take

Now,

in this moment,

because this moment

is the only moment

there ever actually is,

and so is the only moment

that lies forever beyond

and forever untouched by

the web of appearances

that is the matrix of form.

All experience is a story,

something said about

What Is Actually There

as viewed from

a particular perspective.

 

But the story is never

and can never be

What Is Actually There.

 

And so all stories,

no matter how accurate,

are a sort of fiction

because no story

can truly capture

What Is Actually There.

 

The moment one speaks about

What Is Actually There

one has told a story

that must deviate in some respect

from What Is Actually There.

 

For What Is Actually There

is not a story,

for What Is Actually There

is not an experience,

is not a form.

 

What Is Actually There

is formless.

 

This too is a story

that is accurate

and yet is a fiction

because it still is not

What Is Actually There.

 

Religion tells a story

about What Is Actually There.

Science tells a different story

about What Is Actually There.

LaoTzu also told a story

about What Is Actually There.

 

Lao Tzu knew

that he was only telling a story

about What Is Actually There.

 

Religion and science,

on the other hand,

each believe they have captured

in their stories

What Is Actually There.

 

Because Lao Tzu knew

that he was only telling a story

What Is Actually There

was not obscured

and so he was able to describe it,

to tell a story about it,

with great and timeless accuracy.

 

On the other hand,

because religion and science

each believe they have captured

What Is Actually There

in their stories about

What Is Actually There,

What Is Actually There

is hidden from them,

and so their stories about

What Is Actually There

become increasingly inaccurate

with the passage of time.

 

How can one tell a story

with any accuracy

regarding That which one cannot see,

and which one can only obscure further

when speaking about it

while not recognizing the difference

between That which the story is about,

between That which any story about it

can only ever point toward,

and the story itself?

 

The more the descriptions,

the more the stories

are mistaken for

What Is Actually There,

the more What Is Actually There

becomes obscured.

 

And the more obscured

What Is Actually There becomes,

the more the stories deviate

from the truth

of What Is Actually There.

 

And so religion now tells the story

of a vengeful and jealous god,

of an egoic god,

that is completely separate from its creation,

completely separate from the universe

and the beings that dwell within.

 

While science now tells the story

of a godless and lifeless universe

composed of energy and matter

that gives rise by pure chance

to the phenomena

of life and consciousness.

 

Increasing belief

in the story told by science

has lessened the belief

in the story told by religion.

 

The ironic thing is,

with respect to What Is Actually There,

the story told by religion,

as inaccurate as it is,

is somewhat more accurate

than the story told by science.

 

Because the story told by religion

about What Is Actually There

at least contains a character

that represents an intelligence,

a consciousness,

that underlies what we perceive and conceive

as the universe,

and so contains a character,

however distorted,

that has as its basis

What Is Actually There.

 

Whereas the story told by science

about What Is Actually There

eliminates that character

from its story altogether,

and in so doing

removes from its story

any mention

of What Is Actually There.

 

Science is very accurate in its story

about what lies at the surface

of  What Is Actually There.

 

But in mistaking what lies at the surface

of  What Is Actually There

for What Is Actually There,

science has mistaken

what is only a reflection

that lies upon the surface

of What Is Actually There

for What Is Actually There,

and in so doing

has completely obscured

what it thinks,

what it believes,

it is describing.

 

Science believes it is describing

What Is Actually There.

But what science is actually doing

with its present story

about the nature of reality

only obscures more effectively,

more completely,

more thoroughly,

What Is Actually There

underlying the surface reflection,

underlying the story,

that is experiential reality.

 

And so in telling its current story

about What Is Actually There,

science is not revealing to humanity

What Is Actually There,

but is obscuring from humanity

What Is Actually There,

and so is hiding from humanity

both the true nature of humanity

and the true nature of the universe.

 

For What Is Actually There

underlying the surface reflections,

underlying the shadows,

underlying the stories,

that we call experience,

that we call reality,

is what we truly Are

and what the universe truly Is,

which is not a story

but is the formless Consciousness,

the infinite Intelligence,

by which all stories are told

and by which all stories are known.

 

And What Is Actually There

can Itself be Known,

but it cannot be Known

as a story,

as a form,

as an experience.

 

What Is Actually There

can only be Known

as it Is,

once it is no longer obscuring Itself,

once it is no longer hiding Itself,

behind some form,

behind some story,

behind some experience,

that it once mistook for Itself,

that it once mistook for

What Is Actually There.

 

And once you Know

What Is Actually There,

once you Know

That by which all the stories are told,

and That by which all the stories are known,

then you Know

what you actually Are

and what the universe actually Is.

 

And once you Know That,

then the fairy tales one has been told

by both religion and science,

the mutually exclusive horror stories

of a lunatic god

and a meaningless universe,

become transformed into and retold as

a story more wondrous and wonderful

than any Storyteller,

while their true Self remains hidden,

could ever imagine.

 

What we experience as reality

is a perfect expression

of the relation of Beingness to Itself

that creates

what we experience as reality.

 

To be in conflict

with that expression

places what you actually are,

which is Beingness.

in conflict with Beingness,

in conflict with your Self.

 

To be in acceptance

of that expression

places what you actually are,

which is Beingness.

in alignment with Beingness,

in alignment with your Self.

 

The perfect expression

of the relation of Beingness to Itself

can appear as that which is wanted

or as that which is unwanted.

 

The perfection of the expression

does not lie

in the appearance of the expression

as wanted or unwanted.

 

The perfection of the expression

lies instead

in the way in which the expression,

appearing as wanted or unwanted,

perfectly reflects

and so perfectly expresses

the relation of Beingness to Itself

that creates the expression

Beingness is experiencing

as a reality.

 

And so the unwanted experience,

the unwanted reality,

is just as perfect

as the wanted experience,

just as perfect

as the wanted reality.

 

But we do not see it that way

when we do not see the Beingness

that is creating the expression,

that is creating the experience,

that is creating the reality.

 

Blind to Beingness

we see only the expression,

only the experience,

only the reality,

of wantedness or unwantedness.

 

Blind to Beingness

the wanted appears as perfect

and the unwanted appears as imperfect.

 

Blind to Beingness

and seeing the wanted as perfect

we cling to that perfect expression

hoping to make ourselves

more perfect.

 

Blind to Beingness

and seeing the unwanted as imperfect

we push away that perfect expression

hoping to rid ourselves

of the apparent imperfection

so that we can become

more perfect.

 

Blind to Beingness

we do not see the perfection

that we already and always Are.

 

Blind to Beingness

we see ourselves

as what is only an expression

an experience,

a reality,

a form,

that is actually being created  by

the formless Beingness,

and actually being apprehended by

the formless Beingness,

that we actually Are.

 

Clinging to the seemingly perfect

so that we can become more perfect

and pushing away the seemingly imperfect

so that we can become more perfect

are both actions that arise

from the same delusion,

which same delusion

is the identification of formless Beingness

with form.

 

And as both actions arise

from that same delusion

both actions must perpetuate

the singular delusion

from which they both arise.

 

For as long as Beingness

flows Itself into action

it knots into place

the underlying flow of Itself

that is the basis

of that action.

 

And so as long as Beingness

flows Itself into action

based on a delusion,

the flow of Itself

that is creating the delusion

must itself continue.

 

This is how Beingness,

once it identifies with form,

becomes bound by that delusion,

bound by the actions that seem so necessary,

bound by the actions it feels obliged to take,

once it knows itself as form

and so knows itself as that

which can be made more or less,

and so knows itself as that

which can be enhanced or diminished.

 

Seeming to be enhanced

by the apparent perfection

of that which is wanted,

and seeming to be diminished

by the apparent imperfection

of that which is unwanted,

form-identified Beingness

moves in attachment 

toward the wanted

and moves in aversion

toward the unwanted.

 

And in both of these Movements,

attachment and aversion,

form-identified Beingness

unknowingly and unconsciously

flows Itself

into a relation of conflict

with Itself. 

 

This is why

form-identified Beingness

creates suffering for Itself

when it tries to create

or modify reality,

when it tries to express Itself

while blind to Itself,

through the reactive and unconscious Movements

of attachment and aversion.

 

Because what we experience as reality

is a perfect expression

of the relation of Beingness to Itself

that creates

what we experience as reality.

 

And suffering

is the perfect expression of Beingness

that is in a relation of conflict

with Itself.

 

Suffering is the Beingness

that you actually Are

perfectly expressing Itself

as it flows Itself

into a relation of conflict

with Itself.

 

To change the expression

one must change the relation,

and to change the relation

one need only cease to react

with attachment and aversion

to whatever expressions

of wantedness and unwantedness

happen to be arising Now,

in this moment,

which is the only moment

there ever is.

 

For ceasing to react

with attachment and aversion

to the expressions that arise,

to the forms that arise,

within one's Beingness

within one's Awareness,

within one's Consciousness,

is not no action

is not no Movement,

but is actually the opposite Movement

of the Self-oppositional Movement

that simultaneously

blinds Beingness to Itself

while binding Beingness

to the delusion

that what it is

is what is actually

only an expression

that is being expressed and known

by Beingness Itself.

 

That is how Beingness unties Itself

from the knot of form-identification

by which it has bound Itself.

Not by tying more knots,

not through further reactive Movements,

but through the opposite Movement

which has already arisen

and in which Beingness is already engaged

the moment Beingness ceases to react

to the expressions of this moment,

to the experiences of this moment,

to the reality of this moment,

by instead accepting whatever forms

that are arising within Itself

in this moment

as the perfect expression

of Itself,

as the perfect expression

of what Is,

regardless of their appearance

as wanted or unwanted.

 

That is the Unconditioned

being unconditional.

That is the Unconditioned

being Itself.

That is the Unconditioned

moving out of ignorance

and into awareness

of Itself.

 

When the awareness of an illusion

that is not known as an illusion

fills the space of Awareness

there is no room left

for the awareness of Awareness.

 

This is how Awareness

becomes hidden from Itself.

Not because Awareness isn't there,

but only because Awareness mistakes

what only seems to be there

for what is actually there.

 

A reflection that rests on a pool of water

does not hide the water

unless that reflection is mistaken

for what is actually there

where the reflection

only appears to be

and the water

actually is.

 

And forms that arise within Awareness

do not hide Awareness from Itself

unless Awareness mistakes those forms

for what is actually there

where they only appear to be,

and in so doing

also mistakes those forms

for itself.

 

That forms exist is not an illusion.

That what exists is what is actually there

where there is only Is-ness,

where there is only formless Beingness,

is the illusion.

 

Reflections and shadows

are not illusions,

and do not by themselves

obscure what is actually there.

 

Reflections and shadows

only become illusions

and obscure what is actually there

when the Awareness that is aware of them

mistakes them for what is actually there

where they only appear to be.

 

And in the same way

form only becomes an illusion

and obscures What Is Actually There

when the Awareness that is aware of form

when the Awareness that is the Is-ness

that is actually there

mistakes form for what is actually there

where form only appears to be.

 

The world is an illusion.

The world is not an illusion.

Both statements are true.

Both statements are false.

Because the truth or falseness

of either statement

does not lie in what is known

as the world of form,

does not lie in what only exists,

but lies instead

in whether the Is-ness

that is aware of form

that is aware of what exists,

knows those forms

as what is actually there

where they only appear to be,

or knows those forms

as only seeming to be

what is actually there

where they appear to be.

 

The world of form can appear

as either a rope

or as a snake,

as something neutral and harmless

with no life of its own,

as it actually exists,

or as something pleasing or dangerous

with a life of its own,

as it appears to exist

when form is mistaken

for what is actually there

by the Awareness,

by the Is-ness,

by the Life,

that is actually there

where form only appears to be.

 

And so whether forms obscure

the underlying Is-ness from Itself

or reveal the underlying Is-ness to Itself,

as a reflection can hide or reveal

the underlying mirror within which it exists,

has nothing to do with

the existence of form,

but has only to do with

how that existence,

how those forms,

are being known by

and so appear to

the underlying Is-ness,

the underlying Awareness,

that is aware of them,

as either what is actually there,

or as what only appears to be

what is actually there.

 

When an illusion

is not known to be an illusion

then the illusion remains an illusion

and so continues to hide

what is actually there

where it only appears to be.

 

But when an illusion

is known to be an illusion

it is then no longer an illusion

and so no longer hides

what is actually there

where it only appears to be.

 

And so when form is no longer known

as what is actually there

where it only appears to be,

form no longer fills

the space of Awareness

leaving room then

for the awareness of Awareness,

leaving room

for the Is-ness to know Itself

as the Formlessness that is actually there

where the forms it once thought of as itself

still exist and so still appear,

although those forms no longer appear

as what is actually there

since they are now known,

when seen in the context

of the awareness of Awareness,

when seen in the context

of the awareness of formless Beingness,

to have only the appearance,

and not the actuality,

of being.