August 8, 2014

A questioner asked recently about the way she has been taught to understand that the true Self, when we experience and identify with that, will “clean up” or “clear” our personality- or ego-selves.  I found the response really illuminating:

“The implication in this very imagery [of “cleaning” or “clearing”] is that these form-lives, these personalities, these bodies, these stories are wrong somehow, are tainted—even if it is just ignorance that we claim they are tainted by—and that we need something we don’t know about—the Self, or God, or whatever we choose to call it—to sort of enter this confused and tainted place and make it whole and well.  The problem with this is that it begs the question: why is it that everything we know and hold dear is deeply and fundamentally wrong in some way, is deeply flawed or damaged in such a way that it needs to be repaired or made whole again?  This is, in my view, a disturbing perspective on things as they are and so overtly overlooks the true and perfect sacredness of everything that is.  The fact is that we are ignorant of that, that Self, that God-identity, but we are ignorant of that for a perfect and holy and wonderful reason.  We are these form things not by accident or mistake but because, as God and of God, this is what we want and need and choose.  The Self—or whatever you call that oneness—is, in its original form, perfect, undifferentiated, endless.  But what if that Self could also be differentiated, endlessly varied, what if it could be, itself, perfect and whole and one, and, at the same time, all possible things, endless and varied and distinguished from one another?   It is as if God improved upon itself by introducing form into the equation, because now we are perfect in all ways. We are perfectly singular, perfectly one, and we are perfectly myriad, perfectly all things.”


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