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<blockquote data-quote="Cheiromancer" data-source="post: 1029798" data-attributes="member: 141"><p><strong>A Brief Note for the Mystically Inclined</strong></p><p></p><p><em>Originally posted by Sepulchrave II on 01-17-2003</em></p><p></p><p></p><p>Regarding Eadric's experience:</p><p></p><p></p><p><strong>SEEING FOR THE FIRST TIME</strong></p><p></p><p>There is a compounded meaning within this phrase. Not only <em>saizhan</em> – i.e. “Insight,” but also insight into the nature of insight, and insight into that etc. The rational mind rapidly loses the ability to grasp the spiralling nature of the Real.</p><p></p><p><strong>I-THOU</strong></p><p></p><p>This calls into question the conventional apprehension that the object (in this case, Oronthon/Tramst) and the subject (Eadric) are, in fact, separate entities. By extension, all other dualities between the perceiver and the perceived are shown to be merely conventional, and not ultimately Real.</p><p></p><p></p><p><strong>BEING-NONBEING-BECOMING</strong></p><p></p><p>The three possible ontological states as understood by Urgic Mysticism: either something <em>is</em>, or <em>is not</em> or is in the process of <em>becoming something else</em>. No phenomenon, when viewed from the standpoint of conventional philosophy, can exist outside of this triad. Again, this is called into question by <em>saizhan</em> when describing the Real.</p><p></p><p></p><p><strong>KNOWING-UNKNOWING</strong></p><p></p><p>The nature of <em>saizhan</em> itself cannot be framed in conventional epistemological language, and transcends the usual categories of gnostic understanding. The duality between whether the Real is known, or whether it is not, is also shown to be false.</p><p></p><p></p><p><strong>SEEKING-FINDING-LOSING-FINDING</strong></p><p></p><p>The rational mind attempts unsuccessfully to reassert itself and grasp the nature of the Real. During the experience of <em>saizhan</em>, when the subject attempts to articulate the nature of the Real using conventional thought, the experience eludes him. Only when it is lost to the rational mind, can its nature be apprehended. The Real is slippery.</p><p></p><p></p><p><strong>TIME-BEING ETERNITY-NONBEING NOW-BECOMING</strong></p><p></p><p>The ontological triad (being, nonbeing, becoming) is linked with the three temporal states (conventional linear time, timelessness/eternity and the moment Now), but <em>saizhan</em> reveals these correspondances to be nothing more than convenient labels. The true nature of the Real is beyond these categories, and cannot be described by normal temporal language.</p><p></p><p></p><p><strong>EVERYTHING-NOTHING</strong></p><p></p><p>The extremes of monism (i.e., the philosophical idea that ‘all is one’), and nihilism (‘nothing is Real’) are shown to be false conceptions – <em>saizhan</em> reveals that the duality between them is constructed, not Real.</p><p></p><p></p><p><strong>IDENTITY-DIFFERENCE</strong></p><p></p><p>An important point, in which <em>saizhan</em> diverges from other mystical systems. Even the duality between regarding whether something is identical to something else, or different from it is shown to be vacuous. </p><p></p><p></p><p><strong>RELATIVE-ABSOLUTE</strong></p><p></p><p>The philosophical coup, which marks <em>saizhan</em> as unique (and is a demonstration of Tramst’s genius). Here, the distinction between the Real (the absolute) and the merely conventional (the relative) is shown to be false. Even this duality is addressed. Now there is nothing left for the rational mind to grasp onto. </p><p></p><p></p><p><strong>NOTHING IS. NOTHING IS NOT. NOTHING BECOMES</strong></p><p></p><p>The final, bold assertion framed as a threefold dialectic of negation, and reiterating the ontological questions raised before. The Real cannot be described as either <em>existing</em> or <em>not existing</em>, or as being in the process of <em>becoming</em>. This is the central mystical assertion of <em>saizhan</em>.</p></blockquote><p></p>
[QUOTE="Cheiromancer, post: 1029798, member: 141"] [b]A Brief Note for the Mystically Inclined[/b] [i]Originally posted by Sepulchrave II on 01-17-2003[/i] Regarding Eadric's experience: [B]SEEING FOR THE FIRST TIME[/B] There is a compounded meaning within this phrase. Not only [I]saizhan[/I] – i.e. “Insight,” but also insight into the nature of insight, and insight into that etc. The rational mind rapidly loses the ability to grasp the spiralling nature of the Real. [B]I-THOU[/B] This calls into question the conventional apprehension that the object (in this case, Oronthon/Tramst) and the subject (Eadric) are, in fact, separate entities. By extension, all other dualities between the perceiver and the perceived are shown to be merely conventional, and not ultimately Real. [B]BEING-NONBEING-BECOMING[/B] The three possible ontological states as understood by Urgic Mysticism: either something [I]is[/I], or [I]is not[/I] or is in the process of [I]becoming something else[/I]. No phenomenon, when viewed from the standpoint of conventional philosophy, can exist outside of this triad. Again, this is called into question by [I]saizhan[/I] when describing the Real. [B]KNOWING-UNKNOWING[/B] The nature of [I]saizhan[/I] itself cannot be framed in conventional epistemological language, and transcends the usual categories of gnostic understanding. The duality between whether the Real is known, or whether it is not, is also shown to be false. [B]SEEKING-FINDING-LOSING-FINDING[/B] The rational mind attempts unsuccessfully to reassert itself and grasp the nature of the Real. During the experience of [I]saizhan[/I], when the subject attempts to articulate the nature of the Real using conventional thought, the experience eludes him. Only when it is lost to the rational mind, can its nature be apprehended. The Real is slippery. [B]TIME-BEING ETERNITY-NONBEING NOW-BECOMING[/B] The ontological triad (being, nonbeing, becoming) is linked with the three temporal states (conventional linear time, timelessness/eternity and the moment Now), but [I]saizhan[/I] reveals these correspondances to be nothing more than convenient labels. The true nature of the Real is beyond these categories, and cannot be described by normal temporal language. [B]EVERYTHING-NOTHING[/B] The extremes of monism (i.e., the philosophical idea that ‘all is one’), and nihilism (‘nothing is Real’) are shown to be false conceptions – [I]saizhan[/I] reveals that the duality between them is constructed, not Real. [B]IDENTITY-DIFFERENCE[/B] An important point, in which [I]saizhan[/I] diverges from other mystical systems. Even the duality between regarding whether something is identical to something else, or different from it is shown to be vacuous. [B]RELATIVE-ABSOLUTE[/B] The philosophical coup, which marks [I]saizhan[/I] as unique (and is a demonstration of Tramst’s genius). Here, the distinction between the Real (the absolute) and the merely conventional (the relative) is shown to be false. Even this duality is addressed. Now there is nothing left for the rational mind to grasp onto. [B]NOTHING IS. NOTHING IS NOT. NOTHING BECOMES[/B] The final, bold assertion framed as a threefold dialectic of negation, and reiterating the ontological questions raised before. The Real cannot be described as either [I]existing[/I] or [I]not existing[/I], or as being in the process of [I]becoming[/I]. This is the central mystical assertion of [I]saizhan[/I]. [/QUOTE]
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