I want to show you everything I needed to learn before I deserved to know anything, let alone something. I want to help you abstract every single part of your being until there is nothing left to abstract. That is, the abstraction of nothingness is all that is left to abstract. I want to remind you of the frailties of your mind, the fallibility of your beliefs and the paradoxical nature of remembering.
A place is a particular area in which things may or may not be. A place is also the concept or abstraction of such an area, wherein physical things may exist. You, however, are not a physical thing, but rather you are knowing the experience in which both places and things may exist.
Infinity is the expression of you, for mere language does not have the capacity to describe the very “point” infinity pertains to. The having of “no end” is the expression of you, for mere language does not have the capacity to comprehend the endlessness and limitlessness infinity pertains to. Yet, you do not need to make use of language or any concept, abstraction or theory to know yourself, for you are yourself.
In the same way you sacrificed belief and recognised yourself as The Knower, you must sacrifice the wavering nature of your mind and attempt to recognise expressions whenever you find that you are aware of the experience. A wavering mind goes wherever it wants, which is not where you want it to be. Instead, you need to harness its ability to analyse and abstract. You must learn to tame the mind, and not fall victim to its alluring daydreams. This practice of abstraction concepts may seem complicated, but it is most simple!
On your way back inside, you close the envelope, and then you close the door. You pause for a moment and recognise that your experience has just expressed the abstraction of ‘closing a thing’. Although there is no meaningful connection between the closing of the envelope and the closing of the door, you observe the expression of a thing being closed in two instances. This is by no means a revolutionary discovery, so you do not dwell on your findings, but instead you choose to become more observant of your surroundings. Who knows what can be found! You choose to become more observant in the hope that you can recognise more abstractions that are being expressed within the experience.
Before you change into the proper carnival attire, you close the curtains for some privacy. After grabbing a pair of socks you close the drawer and start putting on your boots. The thought appears once again, that the abstraction of ‘closing a thing’ has been expressed time after time. You grow weary of the pointless abstracting your mind seems to entertain, and decide to meditate in the hopes of calming your thoughts, so you close your eyes. Then, you get it.
Although you are not mesmerised by your ability to recognise repetitive expressions, you are intrigued by what can be uncovered regarding the patterns and the order in which things may or may not occur. To clarify, the abstraction of the ‘closing a thing’ is only one out of an infinite number of abstractions. Any thing and every thing that is able to be known in this experience can be abstracted. The only reason we are observing the experience is to form an understanding of what these abstractions mean and how to even find them.
You remember the thought you observed which resulted in your change of direction, from heading to the carnival, to searching for an inn. You think it ridiculous, but choose to entertain it nonetheless. You see that the ‘change in direction’ abstraction was present in the thought you observed, the physical path you were walking, the horse drawn carriage and inevitably, the fellow who instructed the change in direction. The fellow would have observed a similar thought wherein the ‘change in direction’ abstraction was present, resulting in the horses turning the same corner.
You start to realise that the ‘change in direction’ abstraction is also present in the crossroad, the change in destination from the carnival to the inn and even the thought that observed one possible future, but decided on another. It would be impossible for you to know what the fellow is thinking about at all, unless they choose to tell you. You are starting to recognise abstractions in the expressions you are observing.
An abstraction is not any specific thing, but rather an idea of any thing. As you are, ultimately The Awareness, the path to the knowing of an abstraction is as follows:
The concept of an abstraction is an abstraction in itself. That is, the idea of an abstraction is an abstraction. Similarly, a single abstraction can be expressed infinitely, as demonstrated in the previous chapter, wherein you observed the ‘closing a thing’ abstraction being expressed in many different instances. If we were to abstract the transcendence of the ‘closing a thing’ abstraction from the perspective of The Awareness, we would find:
So far on your journey to the carnival, you have recognised two abstractions, ‘closing a thing’ and ‘change in direction’. The name or label given to an abstraction is irrelevant and does not need to be meaningful at all. The only thing an abstraction requires is your awareness of it. In the same way the physical being had to align themself with the nature of The Awareness, which is only ever aware, the physical being must now align their abstracting of the experience with the nature of The Awareness. In other words, the physical being will soon be able to relate all expressions of abstractions to the infinite, paradoxical, momentary and familiar nature of The Awareness.
The physical being must remember the infinite nature of The Awareness, always abstracting any concepts and ideas observed in the experience. Furthermore, in the same way you were able to transcend The Believer and The Knower to recognise yourself as The Awareness, you must attempt to not only abstract obvious concepts and ideas, but you must also abstract… abstractions! Should you recognise the abstraction of ‘two things side by side’ , or the abstraction of ‘a thing that is blue’, understand that each abstraction can always be further abstracted.
There is no level of complexity an abstraction needs to have for you to know if you should entertain its presence. It is, however, up to you to find these abstractions, regardless of how complex or simple they are, as long as you are able to abstract them infinitely. It is up to you, and your understanding of this experience, to decide how complicated you would like to your recognition to be. How complex can abstractions become? What are all the abstractions expressing? Does the carnival sell cotton candy?
The Leprechaun in the experience expresses the abstraction of a Leprechaun. Accordingly, the Leprechaun is subject to the abstraction of a Leprechaun, and the abstraction of a Leprechaun is subject to an abstraction. What is an abstraction subject to?
Though it seems ridiculous, an abstraction is subject to the abstraction of an abstraction! This may remind you of the nature of The Awareness, in that it can forever be aware of itself! Ridiculously, the abstraction of an abstraction is subject to the abstraction of an abstraction of an abstraction. There is no use in diving deeper, for it is quite obvious that it can go on forever. However, we are looking for the abstraction of an experiential concept within the experience, but what is… experience?
Experience is simply what is known by The Knower, yet, its mere existence affects all things within it. All things abiding by and adhering to the laws of physics, as well as all people and corporations abiding by and adhering to the laws of the state. Experience itself is an abstraction! The concept of an abstraction is simply an expression of this known experience. Therefore, the abstraction of abstraction is the experience. But what does the experience express?
In the same way the Leprechaun is subject to the abstraction of a Leprechaun, the abstraction of a Leprechaun is subject to an abstraction, an abstraction is subject to the experience and the experience is subject to… no thing. How can experience itself have an abstraction, if the very fabrication of the concept of abstraction exists only within the experience?
Once again, the paradoxical nature of The infinite Awareness is demonstrated through what seems to be finite concepts and ideas. Although there is no abstraction that could exist outside of the experience, the experience is subject to The Knower, to which it is known.
In the same way the Leprechaun is subject to the abstraction of a Leprechaun, the experience is subject to The Knower. Without the abstraction of a Leprechaun, the Leprechaun could never be. Similarly, without The Knower, the experience could never be known. If the abstraction of abstraction is experience, does that make the abstraction of experience no one? That is, the abstraction of experience is The Knower, and The Knower is no one, no thing, no where only ever knowing, now.
The experience is an infinitesimally small expression of the essence of The Knower, where time is finite, things may or may not begin and end, and space is limiting. The abstraction of the experience is The Knower, yet The Knower is no thing, therefore it cannot be an abstraction. However, we must understand that since language exists within the experience, it superimposes the limitations bestowed upon it by the experience, on The Knower, disavowing any truths we may aim to find.
The Awareness is not necessarily the abstraction The Knower is expressing, for it cannot be an abstraction. It is better to say that The Knower is expressing The Awareness, and is subject to The Awareness. Similarly, it can be said that all things and all no things are expressions of the unfathomable and infinite nature of The Awareness.
You are pleased with your recognition of abstractions and their repetitive expressions. The abstraction of ‘repetition’ is another expression of The Awareness, since The Awareness is aware of itself, repeatedly and eternally. You are starting to realise that through the abstracting of the experience, there are patterns and characteristics, like repetition and expressiveness, that are always present. That is, the very observation that they are always present is an expression of The Awareness always being aware and The Knower always knowing.
In the observation of the carousel, you notice its cyclical nature, wherein every wooden horse will forever rotate, until each horse is back to the same place. Every wooden horse will rotate until each one is back to the same place, again, and again, and again, forever. You recognise the abstraction of a carousel. Just as well, you recognise how the wooden horses are expressing the abstraction of a carousel. Since you are now a professional in the art of recognising abstractions, you dig even deeper.
Though the immediate experiencing of a thing may not hold any significance or value, it is the abstraction of such experience that allows for a transcendental analysis. In this case, the unifying nature of the carousel is seen as an expression of the unifying nature of The Knower only ever knowing one experience, in which the abstraction of ‘two’ exists.
After realising that you have come far in the recognition of abstractions and their many expressions, you decide to overcome your fear of looking ridiculous and line up for the carousel. As you stand in line, you recognise the abstraction that is ‘standing in line’, and further abstract it to be ‘waiting to be let in to somewhere’. As you make this realisation, you remember standing outside the gates of the carnival, when you first saw the Leprechaun.
At this point, you are not as surprised with the recognition of an abstraction’s repeated expressiveness, for you have already clobbered your mind with the mallet of abstracting, so this is no bother. Upon reaching the front of the line, you see the Leprechaun from the entrance of the carnival and from the ticket booth. You do not question the Leprechaun, since you are used to seeing them everywhere, always pretending to be someone else. Suddenly, you recognise the most complex abstraction yet.
You realise that in the same way you are not amazed by the repeated recognition of the abstraction that is ‘waiting to be let in to somewhere’, you are also not amazed by the repeated recognition of ‘recognising the Leprechaun’. You laugh, because though you understand the infinite nature of abstracting abstractions, you have just experienced it, or rather recognised it for the first time.
You recognised the abstraction of ‘not being amazed by a thing that has happened before’, and now understand that in the same way infinity is a point that can never be reached, the infinite nature of abstracting will only let you believe that you have it all figured out. In the same way the physical being cannot comprehend The Knower, you cannot out-abstract the infinite nature of abstracting, for you are an abstraction. You cannot transcend the nature of abstracting with abstracting, for you will still be abstracting!
You sit on the wooden saddle and feel the sudden movement of the carousel, though it fails to elate you. For some reason, you are the only one on the ride. You patiently wait as the carousel finishes one cycle and goes into the next. You are curious as to whether or not you are able to abstract the physicsl being on the carousel. The abstraction you come up with is one that expresses the ‘returning to the same point, but at a different time’ abstraction, representing the cyclical nature of the carousel.
After several rounds on the carousel, the ride ends and you walk away rather unimpressed with the experience, but elated with the revelations uncovered. As you continue exploring the carnival, you realise that your decision to observe the experience of the carousel allowed for a wondrous revelation. This revelation was that infinite and cyclical things are able to be observed finitely. That is, you allowed yourself, by deciding to ride the wooden horse, to recognise the abstraction of ‘observing a cyclical thing’.
The first expression which expressed this abstraction was you observing the cyclical movement of the carousel. The second expression was the revelation that infinite and cyclical things are able to be observed finitely. You found that in the same way you allowed yourself to observe the ‘observing a cyclical thing’, The Knower allowed the physical being to do… anything. The Knower allowed the physical being to do, by knowing them into existence.
Without The Knower to know this experience, it could not be known. Yet, without The Awareness, there can be no awareness of The Knower. You understand that deciding to ride the carousel allowed you to further express the ‘observing a cyclical thing’ abstraction, in the same way The Knower knowing this experience allowed you to exist within it. That is, purposely or unconsciously expressing a specific abstraction allowed for the abstraction to reverberate throughout your experience, expressing itself in some way or another.
Is it beneficial that we delve into the expressions of abstractions in the pursuit of clarity? Can you instantiate reverberations? Do all abstractions reverberate? If so, how many expressions can an abstraction reverberate throughout? Why is the queue for the Ferris Wheel so long?
Yet, from such an inconsequential, menial and repetitive task, you were able to discover the most astounding revelation yet. You were able discover an abstraction’s reverberation throughout many expressions. You recognise the ‘doing something for no reason’ abstraction and attribute the first expression to your riding of the carousel, and the second expression to the little Leprechaun playing with its domino set.
At this point, the realisations are just ridiculous, but you cannot stop. You understand that in the same way you decided to ride the carousel, which afforded you an astounding revelation, you decided to come to the carnival, which afforded you an astounding revelation. The recognition of the ‘deciding to do something, resulting in astounding revelation’ abstraction was too much to analyse, and too much to ponder. Finally, you decide to stop trying to abstract every thing you come across, because if you tried, you could abstract forever... which is an expression of the infinite nature of The Awareness. You get the point.
Suddenly, a Jester appears. The Jester asks “Tis’ my recess, mind if I sit?” of course, you agree. At first, you find it odd that the Jester would even need a recess, for all it ever does is enjoy itself. The Jester wore the same motley colors which the passenger cars expressed, as well as the enormous circus tent whence the Jester came. You tried to gauge the abstraction of the Jester, before realising that the abstraction a Jester tends to express is simple: the abstraction of a joke.
A Jester is subject to and an expression of the abstraction of a joke. A joke is subject to and an expression of the illogical essence of The Knower. The Knower is subject to and an expression of the paradoxical nature of The Awareness. The Awareness is subject to and an expression of… itself! The Awareness is a joke, for it is both illogical and unreasonable, whether or not it is a funny joke is subjective.
The crowd roars with applause as the fellow makes it across the rope. You appreciate the expression you have come to realise, understanding the abstraction of balance. The abstraction of balance is not sparing with its expressions, but rather abundant in all the ways that it is expressed.
Though you are able to explore the abstraction of ‘not knowing’, you are more fascinated by the realisation that you either know, or you do not. You either have a question, or the answer. You either tell a joke, or wait for the punchline. You are either curious, or wise. You either believe, or have enough reason to doubt. The duality becomes clear again, yet what unifies the question and the answer is neither the question nor the answer, but rather the experiencing of both having a question, and finding the answer. What unifies the knowing and the not knowing is neither the knowing nor is it the not knowing, but rather the experiencing of both wanting to know, and knowing.
You choose to keep abstracting, as you plummet to your probable death. It is not that you are always searching to find the answer, nor is it that you are always searching to find the punchline. It is not even that you are always searching to find. It is that you are always searching, and finding. The unity is neither in the searching nor the finding, but the infinite cycle of experiencing both. You have recognised the infinitely expressive abstraction of always searching and always finding. Yet, in order for some thing to be searched for, it must be true that it is lost. So how is it that you are searching for yourself, if you are… here? Why are you searching for yourself if you are already found?
The non-believers would start recognising the patterns and abstraction of their home planet, allowing them to discover the secrets of the universe. They believed that through observing, hypothesising and testing different theories they could discover the nature of the dominoes, their planet and ultimately, the nature of the universe. The non-believers believed it was illogical that believers dedicated their lives to an imaginary Watcher that they had never seen. Instead, The non-believers decided to dedicate their lives to the discovery of the universe.
The domino pieces represent the abstractions and patterns in this cyclical, physical expression of life. Regardless of how unique the pieces may seem, they all belong to the same expression. The objective of every piece is to fall so that it can once again return to a perfect, standing equilibrium. Not only do the pieces express the abstractions and patterns of life, but also the abstraction of you.
The most important abstraction to become aware of is the abstraction of you. What is the abstraction that you have always seemed to express? In what way or manner do you choose to tackle obstacles and challenges? Is your expression of the ‘way or manner’ abstraction at all representative of how you choose to live your life? Similarly, is your expression of the ‘way or manner’ abstraction representative of how you choose to treat your friends and families? Is your expression of the ‘way or manner’ abstraction representative of how you choose anything? If this abstraction is the abstraction of you, are you able to predict what will happen next within the observation of your experience?
Find the joke in all that you have ever accomplished by not taking yourself too seriously. Why would you take yourself at all? You do not have the capacity to take, so stop taking yourself right now. Why is it that children long for the playground, but adults their grave? Or that the number two is one word? How can infinity be described with one symbol? There is one common abstraction among all these situations, the abstraction of ridiculousness. A ridiculousness that is essential in the pursuit of yourself, whose very nature is ridiculous.
You see imaginary lines that connect every instance of an expression to its counterparts, like the string that affords a puppeteer the ability to orchestrate its puppets. A line connects your abstraction of your analysis to the orchestra, another connecting the nothingness between your thoughts to the silence between every thud, and your scurry of emotions to the awing performance.
The silence on the stage reflects the emptiness of the room, as well as your inability to say a word. The abstraction becomes clear, that “nothingness” was being expressed in all the ways that it could, yet it in the nothing, you remained. It was you who became aware of all expressions of “nothing”, and like the echoes that follow the beating of the drums, the recognition of all other expressions came to light.
You realise that the abstraction of the patterns in your thoughts are parallel to the score of the orchestra. Your experience is seen as one expression of the theatrics you have long admired. Not only does the score of the orchestra match the patterns of your thoughts, but also the abstraction of your progress of self discovery.
You notice the simultaneous propagation of an invisible, formless abstraction expressed both outwardly into the physical throughout all things, and inwardly into your line of perception. Though there are countless imaginary lines from the perspective of your observations, you recognise the relation between your ability to see at all, and all that is able to be seen.
This abstraction becomes apparent in so many concepts and ideas of which you are already aware. Your physical body is to you, The Awareness, what the marionette is to the master, and what the painting is to the painter, or the music to the musician.
You find the expression in everything, though you realise it had always been finding you. You remember there was nothing to remember at all, for all you remembered was what you have been remembering. A single abstraction of infinity, with infinite possibilities. You find in the infinity the essence of your very being, the creator. You have reached what cannot be reached, for it has always been reaching. You have seen what cannot be seen, though it is always being observed.
The tears you experience are not the result of having reached enlightenment, but the only possible response to what can be referred to as the ultimate remembrance. You were able to see that even though you may not have been aware of it, the light was always there with you in the dark. In a witty, slapstick kind of way, it was always there, even if you couldn’t see it, although you always saw. It was disguised in the unfathomable abstraction of “nothingness”, laughing with you as you experienced one of its many expressions.
The expressions of the The Awareness are the formless abstractions, and the experience is the expression of formless abstractions, and the expression of the experience is… the experience! In the same way The Awareness is aware of the Awareness, the experience is an expression of the experience. You are able to find ridiculous, yet extremely obvious, similarities within your awareness. What started as the recognition of multiple instances of an abstraction has become a convoluted, yet understandable, set of patterns, concepts and ideas. You understand the nature of how all things are within the experience, but what if you could also understand the nature of how all things could be?
What is apparent now? The multiple expressions expressing the abstraction of ‘withering’ are apparent now, within the experience. You already know that it is important to stray away from the notion of sentimentality throughout the recognition of all the expressions. That is, all expressions of the abstraction of ‘withering’ must be recognised with the same apathy so as to not exaggerate the physical being’s illusory self-importance over the experience. All things within the experience hold exactly the same meaning, or exactly the same lack of meaning.
Instead of feeling pitiful toward a miserable situation, whether it be your health, current financial status or environment, understand that you are simply aware of many expressions expressing the abstraction of ‘feeling pitiful toward something’, one of which is the physical being’s state of mind. Always aim to transcend the experience’s attempts to distract you back into itself, by repetitively abstracting concepts and ideas until there is nothing left to abstract, apart from the untethered abstraction of an experience.
For example, the physical being may believe their withered state of mind is not an expression of their withered garden, or of their withering experience. Yet, regardless of what is believed, the abstraction of ‘withering’ is being expressed throughout the physical being, the garden and the experience.
You understand that within your recognition of the abstraction of ‘withering’ and its many expressions, things are withering. Some of the things are the physical being’s state of mind and health, their garden and the experience. You also understand that within the experience, any expression that the physical being is able to express is subject to the abstraction of the physical being. Similarly, the physical being is subject to the experience.
With these understandings, you are able to deduce that should you apply an abstraction, by expressing it within the experience, it will reverberate successive expressions. In other words, if you apply the abstraction of ‘growing’ to the experience, by expressing it through the ‘growing’ of a tree, a ‘growing’ of a plant or a ‘growing’ of some understanding, more expressions of the abstraction of ‘growing’ will begin to appear. It is important to note that though these expressions will appear, they will not do so by defying the laws of physics, nor the nature of the universe. Though these expressions will appear, they will not do so magically, or supernaturally.
For instance, a simple thought about the abstraction of ‘growing’ will not magically express the abstraction of ‘growing’, physically, throughout the experience. A simple thought will bring about a simple thought, and that is all. If you want to apply any abstraction, you must wilfully and physically express it throughout the experience. That is, you must express ‘growing’ in different aspects of your experience.
Before applying anything, you must know what it is you are applying to. Should you want to influence a withering experience to express the abstraction of ‘growing’ as opposed to the abstraction of ‘withering’, you must find as many expressions expressing the abstraction of ‘withering’. In other words, you must concentrate on the experience, and search for all situations, things or expressions alluding to the abstraction of ‘withering’. Whether it be a withering garden, a withering fence, a withering house, a withering state of mind or a withering experience, you must be aware of these expressions, for they are most important.
The purpose of this practice is to isolate all instances of the abstraction you are trying to influence. You are trying to find every single instance, or expression, of the abstraction of ‘withering’, so that there remain no expressions of ‘withering’ unknown. Why do you need to recognise all current expressions of the abstraction you are trying to influence? What does the abstraction of ‘withering’ have to do with the abstraction of ‘growing’?
In the same way you recognised abstractions and their many expressions when you first visited the annual carnival, you recognised the abstraction of ‘withering’ and its many expressions. In the same way all things dual are able to be expressed in unity, so too are the many expressions of abstractions. For example, though there are multiple islands, they are all a part of one ocean. In the same way, though there are multiple expressions of ‘withering’, they are all expressing one abstraction.
As long as there are expressions of an abstraction, the abstraction will continue to be expressed, or reverberated, throughout the experience. This means that as long as there are expressions expressing the abstraction of ‘withering’, the experience will continue to express, or reverberate, the abstraction of ‘withering’. Does this mean that you are doomed with whatever abstractions are present in your experience?
Where there is fear, you can find serenity. Where there is hatred, you can find love. Where there is chaos, you can find peace. Where there is a thing, you can find the opposite of it. That is, if there is an abstraction of ‘withering’, you can find the abstraction of ‘growing’. Where do you find it? Here. You can find the abstraction of ‘growing’ here, right now. You can find the abstraction of anything here. Whether you find such an abstraction within the knowing of a thought or the knowing of a physical experience, it remains true that the same abstraction is what is being expressed.
Even if you are unable to find expressions of the abstraction of ‘growing’ within the physical experience, you are able to find a thought expressing the abstraction of ‘growing’. This is done, of course, by using your imagination. By “using” your imagination, I mean knowing the experience of thought, in which imagination is entertained. Within imagination, any thing can be expressed, of course within the confines and limitations of thought. That is, you are able to imagine absolutely anything you are able to imagine.
If your experience is festering with expressions of ‘withering’, and you are unable to find any physical expression expressing the abstraction of ‘growing’, do not underestimate the power of imagination. Even if there is no physical expression of ‘growing’, you are still able to imagine a thing that is growing. You are able to imagine the expression of a thing, expressing the abstraction of ‘growing’.
The imagination, or knowing of a thought, is not more or less significant than the knowing of a physical experience. Similarly, the knowing of a thought expressing the abstraction of ‘growing’, is not more or less significant than the knowing of a physical experience in which a thing is expressing the abstraction of ‘growing’. The Knower cannot know significance, but rather The Knower knows the experience in which a thing may or may not be deemed more or less significant than another thing.
Weeks go by and your withered garden is no more. When you step outside of your cabin, you are greeted with vibrant, blossoming flowers, a glistening cobblestone path and a fence whose iron gate could stand in heavy rain and thunderous hail. You are delighted with the growth of your progress, and you are delighted with the growth of your delight. It seems as though the abstraction of ‘withering’ has withered away, leaving room for the abstraction of ‘growth’ to grow.
What does it cost the physical being to exist within the experience in which a beautiful garden belongs? What did it cost the physical being to exist within the experience in which a withering garden belonged? What did it cost the physical being to exist within the experience at all? The physical being is not able to escape the expressiveness of the experience, for without the experience, the physical being could not be. In other words, if the experience expressed the abstraction of ‘withering’, and the physical being is subject to the experience, they too will inevitably express the abstraction of ‘withering’.
The physical being will express whatever the experience is expressing, inevitably. That is, unless the physical being is willing to go against the grain. In other words, the physical being will express whatever the experience is expressing, unless they are willing to contradict the experience’s current disposition. If the experience is expressing the abstraction of ‘withering’, displeasing the physical being, the physical being is able to force themself to express the abstraction of ‘growth’ within the experience.
The physical being must express the abstraction of ‘growth’ in any instance of the experience which evidently expresses the abstraction of ‘withering’. This is no easy feat, as the whole experience will be against you, until it is not. The whole experience will be against you, as you will be against it. If you are displeased with its current withering disposition, or whichever abstraction it is so prevalently expressing, you must do what you can to create or influence as many instances as possible, wherein the abstraction of ‘growth’ is expressed.
In the same way, if you laid motionless in the experience, you would inevitably express the experience’s current disposition. Yet, you are able to go against the experience’s current disposition, by finding instances that express such disposition, and doing what you can to transform them into expressions of your preferred abstraction. There will be hurdles and obstacles you will need to overcome before transforming the abstraction these instances express. Sometimes, these hurdles and obstacles will be unforgiving and more resilient than others, and the experience unpredictable.
The experience is neither good nor evil, it is simply the experience. The concepts of good and evil are subject to the experience, so the experience cannot be either. The experience’s only desire is to express its current disposition, as it has no reason to express anything else. Will you give it a reason? The experience will use any means possible to deny you of the expressions you desire to express. What if the abstraction you are trying to influence on the experience is chaotic? What if the abstraction you are trying to influence on the experience is impossible?
The experience is unforgiving, relentless and will always attempt to out-wit you and any tricks you might have. However, the experience is merciful to those who choose to express its current disposition. In other words, if you do not try to influence the experience or try to change the abstraction it is expressing, it will leave you alone. That is, you will be unscathed, for you are not a threat to its current disposition, so it has no reason to go against you. However, if you do not go against the experience, you may grow old, but you will never grow.
What did you have to sacrifice before your garden expressed the abstraction of ‘growth’? How much time did you spend outside in the scorching sun? How much discipline did you have to develop? How difficult was it? Since you challenged the experience’s disposition, it challenged you. It did not allow you to get what you wanted simply by imagining it. It did not allow you to get what you wanted simply by desiring it. It needed you to prove to it that you were deserving, against all odds, and only then would it comply with your desire.
Should you have stayed inside, day after day, not at all putting in the effort to improve your garden, the experience would have remained the same, unchanged. That is, the experience in which a withering garden belongs. Even if you had not put in any effort at all and imagined or desired the expression of the abstraction of ‘growth’, no thing would have changed. To change any thing within the experience, you must express some thing within the experience to influence change.
The curiosity you expressed for the drunken Leprechaun is why The Awareness is aware of the drunken Leprechaun. The drunken Leprechaun’s ‘something’ is to entertain curiosity, which is an expression of what you are to The Awareness! Well, that is the drunken Leprechaun’s ‘something’ to you, from your perspective and within your interpretation of the experience. Who knows if the drunken Leprechaun is expressing the same formless abstraction in its own experience, but experiencing something spectacular instead of pitiful?
The crowd is excited and enjoying the entertainment, the perfect expression for The Awareness that is aware of the ridiculous chaos unfolding at the old bazaar. You remember that it is not two awareness’ that are each aware of one physical being, but rather one Awareness aware of countless experiences, one of which is you. You recognise the abstraction of conflict, first expressed by the merchant and the thief, and then by the preacher and the unholy.