points 4, 3, 2, 1

point 4: holy origin

the awareness that all individuals are born as the result of natural, objective laws; that these laws continue to operate within them throughout their lives. because all the laws are interconnected, each individual always has an intimate physical connection with the Totality of Reality — the Cosmos. from this springs true originality.

Ichazo

as we’ve seen, each holy idea presents an implicit truth about reality, of how reality is and how it appears. if we were to perceive reality as it is, without egoic filters, we would see the holy ideas as different manifestations of this one seamless reality. they are nine different aspects, expressions, or elements of the same experience. holy origin is the perception and understanding that all appearance, including ourselves, is a manifestation of Being. experience itself is the arising of Being in a multitude of forms, transforming from one into another.

Being is inseparable from holy origin. appearance and Source are inseparable, as are suffering and peace. until we realize this, our essential nature feels separate from who we are. holy origin is the experiential knowledge that we are not different from our essence. essence is simply the nature of soul. it is not something we can be connected to or disconnected from. only ego can have beliefs about connection and disconnection.

for the egoic four, the holy idea of origin is simply another source of desperation, as it is other than what we are. true origin, or holy origin, means that everything is the ground of Being, and this includes ourselves. all thought, form, and movement arise from this Source, made of emptiness, and returning to emptiness. when we know this source experientially we return to or flow from holy origin.

holy origin confers on us the knowledge that self and essence are not two things. in a religious context, it is the realization “God and i are one.” the absence of holy origin leads to the belief that God is separate from us. the first level of understanding or integration of holy origin is recognizing our connection with reality through the natural laws that apply to both. a deeper level is the perception that everything — including ourselves — originates from Being and returns to Being. Being is the source and destination of every manifestation.

holy origin is how reality is, despite our perceptions of it. this reality is not dependent on our mind or our experience. it includes the realization that reality is in a constant process of creation and dissolution, arising from and returning to Being, or its source. at the deepest level, holy origin knows itself as co-emergent with source, recognizing that everything is always Being appearing in different forms. over time our understanding and experience deepens, and we notice that Being has fewer and fewer qualities, and finally we realize that it is completely free of qualities.

from the perspective of holy truth (point eight) there is only one “no-thing.” holy omniscience (point five) sees the differentiation and multiplicity within the “no-thing”. holy origin sees the absence of distinguishing boundaries between appearances and Being. whereas holy omniscience refers to horizontal oneness, holy origin refers to vertical oneness. holy omniscience removes the boundaries between things themselves, and holy origin removes the boundary between things and their source or Being.

Holy Omniscience tells us that all the waves on the surface of the ocean are connected, while Holy Origin tells us that the waves are part of the ocean. and the whole ocean, waves and all, is Holy Truth. the same reality is being described, with different emphases.

Ali Almaas

ego does not understand any of this, and so believes that we have to search for wholeness or connection with our source. for most of us, most of the time, ego identity is at the center of our experience. in reality, or universally, we are not connected to origin, we are origin, whether we are aware of it or not. egoic or conceptual mind cannot wrap around these mysteries. it cannot reconcile paradoxes, such as: God or Truth never changes, and God is everything, so God is constantly changing. the perspective of holy origin holds paradox effortlessly, without getting caught in the limitations of conceptual mind.

while the threads no longer conceptually fit here, experientially, it makes total sense. just as the atoms in the body are always atoms and always stay the same while the body is constantly changing, the Absolute is always unchanging, while there is always the arising of manifestation out of it. seeing that these two phenomena happen simultaneously is seeing Holy Origin.

Ali Almaas

this can be experienced in many different ways, starting with the sense that being is connected with the self. though this self constantly changes, and our knowledge about it constantly deepens, the connection remains. when this experience deepens, we realize that our images and concepts are decreasing, becoming more transparent, and progressively being let go. at the deepest level, we cannot even speak of a connection, since there is only One. appearance and Being are inseparable.

the loss of holy origin leads to the delusion of a separate identity. this ego identity feels utterly independent, distinct, and unique. point four typically takes great gride in this independent and unique self, but can also feel shame for being different. from the perspective of the ideals our true identity is the Absolute itself, or the Source of everything. no wave in the ocean is exactly the same as another, and yet, every wave remains the ocean. each is a unique expression of Source, but remains Source.

point four’s obsession with originality and uniqueness can also manifest in deeper problems in their experience of self-realization. when there is an experience of holy origin, the egoic self quickly grabs onto this for itself, turning it into its own uniqueness, not realizing that this origin belongs to everyone. we lose touch with the paradox that we are unique, just like everyone else.

the specific difficulty of point four is the experiential state of feeling disconnected, estranged, cast out, or abandoned. it is a disconnection from ourselves, from reality, and from Source, that leaves us with a sense of melancholy and despair. the resulting specific reaction is the expression of distrust, filtered through the belief in a separate identity. we attempt to control our experience so that the feeling of disconnection can be contained.

to regain the Origin is, in a sense, the process of annihilating oneself, because the very way that we think and the way that we perceive ourselves is what disconnects us… so the return home to our Source is a matter of education; it is a matter of seeing through certain beliefs. but in letting them to, you are letting go of the very fabric of who you believe you are, so the process is very difficult, very subtle, and very radical.

Ali Almaas

point 3: holy harmony, holy law, holy hope

you see that you have been interpreting what you perceive through various beliefs and concepts, and that these are delusions. if you do not interpret things through the filter of the delusions, you recognize that the world described by the Holy Ideas is the same world, but now without those limiting lenses.

Ali Almaas

the three expressions of the holy idea for point three — holy harmony, holy law, and holy hope — are interrelated aspects of the same holy idea.

holy harmony is based on two insights. the first insight is that everything that happens is one universal action (see point eight). it is experienced as the complete harmony of everything that happens within the whole. the experience is one of beauty, love, grace, or luminosity; an abundant flow in which there are no contradictions.

the holy idea for point three is particularly useful for understanding the polarity between stuckness and continual realization. understanding the objective view means understanding experience without the influence of ego. the ego sees experience as particular to time, place, and conditions, whereas the objective view sees experience as part of the nature of reality. through experiencing and understanding reality we develop basic trust in the nature of Being.

the second insight is that this harmonious flow has an inherent intelligence which provides it with an optimizing thrust. far from being haphazard or accidental, it spontaneously tends toward the revelation of a primordial and self-existing harmony. when we allow reality to unfold without interfering with it in terms of expectations and control, we see that our experience of it evolves spontaneously towards harmony and the awareness of this harmony. the letting go of ego becomes the energy through which we experience this holy idea. sometimes we may even experience this harmony as an inner guidance, the guidance of Being, or inspiration. reality slowly moves our consciousness toward perceiving it as it is. when ego is not informing our experience, reality points to truth, and the pointing itself is the truth.

if you don’t like how things are, the best you can do is to find out why, so that you can begin to harmonize yourself with it. otherwise, you will suffer. this doesn’t mean reality is punishing you. it simply means that if you harmonize yourself with reality, you will experience a sense of peace and freedom, and if you don’t, you will experience discord.

Ali Almaas

holy law means that the universe changes and transforms as a unity, without the possibility of one part changing independently of the rest. as we have seen, the ideas not only elucidate particular experiences of objective reality, they also describe the transformative effect of the experiences. holy law is the egoless perception and understanding of functioning, or the dynamic characteristics of Being. understanding the dynamic and creative element of Being is crucial as we walk the path, as many people become frightened when they experience presence, and realize that it involves non-doing, or a state of deep rest. ego’s typical state is one of busyness, hurrying, and striving, and it would prefer to shun the profound stillness of the state of presence — in which it has no place — and instead “do something useful.”

holy law expresses the unity of existence in its functioning or dynamic mode. as we’ve seen in our discussions on holy truth (point eight) and holy omniscience (point five), reality is a unity. everything constitutes one infinite and boundless presence. this oneness of existence is a basic spiritual perception in all the traditions. there is a multiplicity of appearances and experiences, but with no true separations or boundaries. we can differentiate using our discrimination, but in direct experience there is only one field of awareness, and within this field all phenomena arise, including ourselves. there are no real objects in this field of awareness, just the empty boundaryless field within which the objects of mind arise. when we consistently see this unity, we come to understand holy law.

from the perspective of holy law there is a progressive unfolding of the unity of existence. all of existence is changing in the unchanging unity, with everything making up a boundless oneness. holy law is the unity of all change. this does not negate our sense that we are moving and doing. it means that we feel all doing, everywhere, to be one. for example, when we are in traffic, we can either feel ourselves to be a separate driver, or we can feel all drivers to be manifestations of the same reality. even more deeply, we can realize that the road, cars, and everything else are also part of the same reality and functioning of Being.

from this perspective, for instance, the experience that you are turning the pages of this book [or moving the pointer on a screen] is not what is really happening — there is no separate book with a separate you turning the pages. there is actually a wholeness, a whole movement of reality in which the pages turn. you cannot walk from one place to another, since there is no separate you and there are no real distances to be traversed.

Ali Almaas

holy law is a continuously changing flow of Being; a continual creation, instant by instant, always new. it is not a flow in time, but rather from non-existence into existence, from non-manifestation to manifestation. reality is continually renewed. Being and what is being created are the same. from the perspective of holy law we experience reality as inherently and constantly self-revealing. all movements and all transformations are seen as the spontaneous self-revealing creativity of Being. we can also experience Being as an inherently dynamic presence. the most subtle form of holy law is where everything is experienced as a manifestation of Being.

so Being is a living, seething, dynamic, energetic presence, whose dynamism and movement never detract from its stillness. to see the aspect of self-revelation of being is to appreciate intimately the depth of awareness that appears as the forms of manifestation, to perceive that the Divine Awareness is never left as form arises.

Ali Almaas

holy hope is the transformation that occurs as the consequence of holy law and holy harmony. holy hope has two meanings. the first is that universal and harmonious functioning is the only true hope. in this context hope is not a feeling, but a perception of the truth or dynamism of Being. the second meaning is the effect that holy hope has when we fully comprehend and experience it. this is hope as a Christian theological virtue, and can be described as the realization that Reality is a harmonious flow that guides us spontaneously toward self-realization.

holy hope is the perspective and experience of a trust in the presence of Being and the creative flow of that presence. it is an openness, curiosity, and receptivity to what is. it is not the egoic hope that things will “get better” in future, which is based on a lack of acceptance of what is happening now. rather it is the state of trust that, even though we may not understand it, things will unfold in a way of goodness; an attitude of trusting openness to the unknown, and trust in receiving what the unfolding of Being presents to us and through us. we begin to welcome all experience into our lives, because we know that everything moves as harmony and towards harmony.

it is obvious how this kind of hope is helpful and necessary on the path since it is needed to allow the unfoldment of the soul to progress without feeling the need to interfere with or direct this unfoldment. we know that it is inherently guided, and this knowing is not an idea in our minds, nor the result of reasoning, nor a logical certainty. it is an experiential transformation…

Ali Almaas

when we become more deeply aware of subtle states, it becomes fairly obvious that all movement is known simply as sensation and perception. sensation is made only of sensing, and this sensing is one unified field, without a center, boundaries, or objects. all that keeps changing is the patterning of sensation, for example, the difference between sitting still and walking. awareness itself never moves, nor does it ever know itself as a separate entity. there is only sensation and perception, both of which are made of awareness. ultimately, there is only awareness, and the awareness of awareness.

the absence of the holy ideas of point three leads to the point’s specific delusion, namely the belief in a separate and independent doer. whereas for point five the delusion is the belief in separate existence, for point two, separate will and choice, and for point four, a separate identity, the delusion for point three is of separate functioning: the conviction that we can act independently from the whole, operating as a separate functional unity.

because of the belief in a separate doer, the specific difficulty for point three is a sense of helplessness; an inability or inadequacy to act on one’s own. ego is inadequate by nature. we tend to see this as a deficiency of ego, but from the objective view it is simply the lack of connection with Being.

the specific reaction of point three is striving. we feel that it is “all up to me”, and the ego moves into activity that is agitated, reactive, and defensive, in an attempt to cover up the sense of helplessness that we feel. we imitate the energetic dynamism of Being by compulsively striving, pushing, doing, and trying to succeed. this striving is a manifestation of egoic hope, which is a poor and dull replacement for the flow of holy hope.

the more we allow ourselves to be held by reality, the more the sense of inadequacy dissolves. we come to trust and learn what holding is about. rather than strive, we let go. Almaas points out that we have to re-experience the difficulties in holding from our past and feel their impact before we can really let go. the more we come to understand and experience the ways in which reality holds us, the easier it becomes to recognize the subtle states of the holy ideas.

when you recognize through your helplessness that you are not the mover, that you are not really making things happen, things begin to happen in a different way. when you realize that you don’t have to do it all, there is a sense of release and relief, and you can allow things to unfold by themselves.

Ali Almaas

point 2: holy will, holy freedom

the awareness that Reality; moving with direction and according to fixed natural laws, flows with a certain force. the easiest way to deal with this force is to move with it. this is true freedom.

Ichazo

as with all the holy ideas, holy will cannot be manifested by fixation. the holy ideas are states of consciousness that radically alter our perception, enabling us to see reality as it is, rather than as our projection. for Eli Jaxon-Bear freedom is the only real choice that we have. all egoic choices are patterned and predictable, devoid of free will or choice. when we accept freedom, the fixation is dissolved. we give up on trying to choose based on our fixation. when holy freedom is present there is nothing to choose and no one to do the choosing. life flows as a choiceless expression of love.

from the egoic perspective reality may appear random, but from an objective perspective there is an inherent intelligence to what is. the universe does not function mechanically, it is a living conscious presence that unfolds organically. holy will is the perception of the momentum, direction, and force of this unfolding. it is a very deep and subtle perception of the operation of holy truth. we can experience holy will in whatever is happening at any moment, whether it is an exploding star, drinking a glass of water, or our superego being activated. in one sense, we are the co-creator, as our functioning is inseparable from the functioning of the whole. in essence, we are a participant — and in complete harmony — in expressing holy will.

if holy truth is that the universe exists as a unified Beingness, an existence undivided and non-dual, then what does it mean to live according with this truth? what are the implications for our actions? what is the nature of functioning and doing? to answer these questions, we need to have the view of holy will.

when we are reactive, we are disconnected from our Being. when we surrender to holy will, we realize that we are part of the force of flow of reality. it is not a matter of flowing with, rather we see that there is no separation. our existence is part of the creativity of reality, not as little changes within a static universe, but as the whole universe, shifting and changing. if we understand holy truth (point eight), it necessarily follows that our actions are not separate from the movement of the cosmos. the universe acts equally through us and supernovas.

the moment that our egoic will falls out of sync with reality, and we fight against our current experience, we separate ourselves from the universe and set ourselves against it. this is the fixated two. true freedom is choicelessness: the realization that there is no choice. even the concept of surrender still implies a subtle choice, as it is based on a subtle duality. from the viewpoint of freedom, there is no choice, because even the surrender is part of holy will. when we realize that we are inseparable from the whole, we experience that everything happens spontaneously, arising out of the totality, and as an expression of the totality.

you are alive today not because you want to be, but because the universe wants you to be. if you experience anger today, it’s because the universe chooses to. if you experience love today, it’s because the universe decides to.

Ali Almaas

we are not talking about predestination, but rather a universe that is intelligent and creative. what is happening in the moment is not planned, it comes out of the moment. from this perspective neither predestination nor free will — separate from the whole — are conceivable. it makes no sense to want things our way once we recognize that the universe is manifesting through us, in its way.

this view is also the view of Dzogchen, the practice of self-liberation. self-liberation is the recognition that everything is continually liberating itself from moment to moment. we don’t need to free ourselves, rather we need to see that we are free. the practice is one of not interfering with what arises, inwardly or outwardly, but just letting it be.

if, instead [of judging your anger], you recognize that the anger is how the Holy Truth is manifesting in this moment, you will let it be and not try to change it. this is the practice arising out of the understanding of Holy Will, and it will lead you to Holy Freedom.

Ali Almaas

true surrender means we are not investing energy in seeking or striving. it means flowing with the unfolding of reality. we accept reality unconditionally, including our own states and actions. in Buddhism this is known as “right action”, and it requires a complete acceptance of the situation. this does not mean that we simply stay standing if a car is bearing down on us. right action is to move out of the way, without rejecting the situation or feeling that it is wrong. by contrast, when we react or act out, we are surrendering to ego’s will.

holy freedom — the second aspect of this holy idea — is the result of the experience of holy will. we know-feel our actions and will to be inseparable from the will of the universe, and are liberated by this knowing-feeling. the egoic two, by contrast, is trapped in the illusion of free will, which it defines as the possibility of escaping all the demands it surrounds itself with.

the Two’s obsessive need to care for others is a way of avoiding seeing that caring for others is, in fact, a selfish desire to extract love for oneself.

Eli Jaxon-Bear

to fully live as holy freedom would mean to completely accept whatever is happening, to have no judgment of experiences, and to have no preferences, as a preference would imply a separate reality. by pitting ourselves against reality we either believe that we have separate will and choice, or that we are helpless. from this egoic perspective the world becomes a place where we have to fix things both inwardly and outwardly, and this manifests as the fixated two’s capacity to manipulate. this manipulation is an attempt to make the world into what we believe it should be. when we do this, we lose our freedom. true freedom means being at peace with what we are experiencing.

if you are identified with your ego, you are constantly struggling with your experience. even when you are asleep and dreaming, you are struggling. Holy Freedom means the end of struggling.

Ali Almaas

the specific delusion that arises due to losing holy will is the conviction that there are separate entities who have their own wills — the delusion that we are a separate self who can have things our way. we struggle to recognize that we can surrender to the universe, and thereby actualize ourselves. the specific difficulty is as sense of humiliation, or not living up to your own expectations or ideals, and this leads to the specific reaction, which is manipulating. we feel we have to get life back to the way we want it, and we use emotion to take back control. this ultimately leads to resentment in the two.

the movement of ego is a ceaseless attempt to get its own way, to try to feel better, to try to experience this or that. but you can’t change what is, so this ego activity simply brings you suffering and makes you feel entangled and full of frustration.

Ali Almaas

it is also important to distinguish between resignation and surrender. resignation is admitting that we can’t have our way, whereas surrendering is neither acceptance nor rejection, but ceasing to separate our will from reality. as long as we’re striving we are still identified with the personality. essential will is an effortless steadfastness in giving ourselves to the task at hand, and through this, developing a sense of inner support and confidence. as Almaas points out, when we’re in contact with Being, there is no need to make things happen in a certain way, so our action becomes effortless. from the perspective of holy freedom, freedom is wanting what the universe wants.

this universe manifests at each moment completely spontaneously, and this spontaneous action is the action of intelligence, the action of creativity. so the best way for us to open ourselves to this realization is to go along with it. to become free, we have to learn to surrender, to go along with what happens.

Ali Almaas

when we pay deep attention to our experience, we find that having our way is really a matter of surrendering to our own inner truth. our way is something that is given to us, the very landscape we are traveling through. it is not giving in to some greater force, rather we simply allow what is already happening.

understanding holy will gives us a foundation for our practice. it illustrates how aligning ourselves with ultimate reality means seeing how we are interfering with our reality; how we get in the way, believing ourselves to be a separate person with a separate will. we need to free ourselves of wanting certain states or outcomes.

point 1: holy perfection

for the egoic one, peace can only exist when things are perfect, according to their wishes. this is a very limited view. true peace is the allowing of this moment, just as it is, whether we like it or not. when we stop trying to fix this moment, we can become aware of the terror we feel when things are not perfect. experiencing this terror, without going into reactive fixing, allows for the arising of true peace.

reality is manifestation, and from holy perfection’s perspective everything is right, perfect, and complete, every action correct and graceful. everything that happens is the perfection of holy truth. this sense of intrinsic rightness is a feeling, recognition, or an action of intelligence. holy perfection reflects the intactness and completeness of what is. this cannot be seen from ego’s perspective, because ego’s judgments are subjective. when egoic judgment is removed, holy perfection naturally shines through.

when the egoic one wants to incorporate this idea without letting go of itself, it reinforces their anger with themselves and the world. in the egoic reality perfection must have a dual opposite, namely imperfection. true perfection or holy perfection is not a conceptual idea at all, it is the perception that everything is perfect, just as it is. since nothing can be outside this perfection, there can be no imperfection.

Being is seen to have a rightness about it, and the way it functions is also seen as right. so the presence of basic trust makes possible not only the acceptance of what is, but also a sense of the perfection of what is.

A.H. Almaas

from the perspective of holy truth (point eight) we see that reality is nondual; everything exists as one indivisible truth. holy perfection shows us that this indivisible truth is also absolutely perfect. holy truth (point eight), holy perfection (point one) and holy love (point nine), are three ways of seeing the totality of existence. when we perceive with the clarity of holy perfection, we recognize the qualities of purity, immaculateness, and beauty inherent in reality. the experience is perfect and luminous, both inwardly and outwardly. this is similar to what in Buddhism is known as mirrorlike wisdom.

if our mirror creates any distortion, if our perception of reality contains any subjective preferences or ideas, then we are seeing reality from a deluded point of view and we will miss its inherent perfection. this makes our work very obvious: to find out what is in the way of perceiving reality as it is — to find out what our obscurations are, where our perception is deluded.

Ali Almaas

integrating this holy idea can reorient our purpose in terms of spiritual work. our perfection cannot be something that we achieve somewhere in the future. from the egoic view, perfection is about measuring, judging, and comparing. from the perspective of nondual awareness, everything can only ever be perfect, as it is the leading edge of what is unfolding. it is neither wrong nor right, but perfect, in the sense that the universe itself is expressing in this way. what the ego sees as perfection is really perfectionism. it is caught in the delusion of individual choice, and cannot perceive that the whole is choosing.

holy perfection is the perfection of what is already, right now, and exists only in this moment. it is free from longing for tomorrow or yesterday. when we see reality the way it is right now, everything we perceive is coemergent with Being; everything is made of essence. body, mind, and everything else is made from the complete pure beingness of presence. when we experience love or compassion, we naturally find this state of holy perfection. the love and compassion are pure and complete, just as they are. holy perfection tells us that this is the nature of every experience and every state. everything has this quality of rightness. everything is ultimately essential for the unfolding of reality. working on ourselves does not mean that we need to get to a place where things are perfect, instead it is discovering the perfection that is already here, inherent in Being.

if you let yourself be here in this moment, you will find that everything begins to glow. everything is radiant, luminous, clear, and transparent. that glowing luminous awareness has within it all kinds of wonderful qualities: love, harmony, beauty, and grace. and you will find that there is a sense of perfectness, a rightness about how things are. that is the actual condition of everything, but our lens of perception is not usually focused, so we don’t see things as they are. since our lens has been out of focus most of our lives, we have come to believe that our distorted perception is how things are.

Ali Almaas

as we’ve seen, a specific delusion arises when we perceive from the perspective of ego. that delusion underlies the particular way of experiencing reality, and forms the center of the fixation. the delusion that arises when holy perfection is absent is the conviction that some things are less perfect than others. something somewhere is wrong. we can, of course, compare things superficially, but the delusion is the belief that this reflects their fundamental nature. holy perfection does not negate the choices we have to make, like seeing a doctor when we’re sick. when we talk about Beingness, we are discussing a level of reality beyond the particulars of our body. even the cancer that may kill us is still part of the perfection of all that is.

we usually adhere to the egoic point of view of reality because we believe that that is the way we will survive. but when we perceive from the objective point of view, we recognize that this point of view will not only help us survive, but that it will help us survive with harmony. the objective point of view does not eliminate the egoic point of view; it underlies and contains it.

Ali Almaas

the specific difficulty for type one is the feeling that there is something intrinsically wrong with us, that we are somehow fundamentally flawed. we feel bad or imperfect in relation to an idealized image of perfection. we measure ourselves against our own past experiences and our future idealization. the specific reaction in response to this difficulty is self-improvement. we try to fix ourselves. we experience incessant mental activity, comparing, scanning for wrongness, and measuring. the egoic reaction is naturally very resentful, because it is an aversion to what is happening. from the egoic perspective, it is through hard work that we will find the “right” states. from the nondual perspective, we find the perfection in things as they are, without any need for change.

what we really need to do is see through the specific reaction to identify the specific difficulty within ourselves, then the specific delusion, and then the Holy Idea. only this can stop the obsessive tendency to better ourselves.

Ali Almaas

the sense of something being wrong is usually projected, leading the one to find fault with external people and events. the egoic need is to find out what is wrong and correct it. the one needs to become aware of this feeling and replace it with the actual truth. there is nothing wrong with us or the world, even though we may feel that way. when we explore or investigate the ego activity of judging and comparing, we can feel the anger and the hatred in it. when we realize that this is a delusion, it becomes possible to let it go.

it is important to understand that, if you think you need to be vigilant about yourself and your experiences in a judgmental or comparative way, your motivation is not really to understand, and your activity will be that of ego. real activity is not comparing and judging, but experiencing things as they are and responding from the intelligence of being. we become curious about our observations because we love to experience reality.

really understanding the Holy Ideas, then, means letting go of our familiar point of view, letting go of it and seeing through it in a fundamental and basic way. this is not a little change; it is a great upheaval.

Ali Almaas