the real work of indulgence
is to initially not be serenaded
by the framing done,
by experiential high contrast,
as a way of comparative truth is the viewing.
experiencing but without an audience sense of that.
yes, still seriously and essentially searching intently
for the non-eventful benefits of indulgence,
is to leave the world of self, as in spectatorship,
and to self-witness a mastery,
now aware of the shortcomings of experience,
until it all becomes refined from within,
as a special essential awareness
of the immediate nanoseconds of the now,
in the now.
then to delve into that indulgently,
until there is a loss of any sense of the self,
as with self-attending to one's personal account,
and to surrender fully immersed,
beyond any sense of experiential framing.
yes, still fully aware,
but in the streaming of it.
even your experience should loose
its mediumship of cognitive translation.
that is, to go where no mind easily goes,
in its own right livelihood,
to go where feel, your immediate feel,
becomes consummately holographic,
so as to go where any sense of touch
feels weightlessly almost vibrationally tonal,
where touch is not realized as connectedness
but is a deeper sense of inter-connectedness.
all of these elements, as stated,
are just as referential experientials in passing.
as one's mood becomes non-positionally ongoing,
where witness is realized
as you in your being-ness,
but more so as beyond your being,
"as the noun of that
becomes the essence of the verb".
for there is no more the sense felt
of a self as assertion or restraint,
with no forethought of expectations
and no mental intakes as results.
nothing in the presence of this
is previously known as behavior.
for within these dimensions,
the impertinence of awareness
as audience is gone.
for 'let it be said',
is then an out-breath from eons ago.
for there is a now
of no self-presence of occupancy
and everything has become
what this is,
the real spiritual work,
the awakening of the within,
from the inner-self mastery
of what is generally called
the self of identification
behind and through
the self of ego in indulgence . . .
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