The Observer and the Perceived

May 6, 2010

The purpose of existence is to bring delight to the observer.

The observer created existence for delight; this is the purpose of that creation.

The enlightened observer understands that what is perceived  is itself.

The enlightened observer understands that it is alone, perceiving, and that nothing else exists outside its mind, and that the perceived and the observer are one.

When the observer is unaware that it is perceiving, perception is innocent, even when perceiving another.

The observer, once aware of perceiving the other, loses that innocence.

The observer, once aware of perceiving the other, sees itself as separate from what it perceives.

The observer, once seeing itself separate from its perception,  does  not delight any longer, but is  rather aware that it once delighted.  Thus time is created.

The observer, aware of time and of the delight once perceived, names the object of delight. Thus is language created.

The observer seeks to regain the delight that is now named.  But as long as the observer is aware of itself as a perceiver, that delight eludes it.  This creates suffering.

The observer tries many things to regain the delight that it perceived. Each attempt creates causes and conditions that arise to create other causes and conditions. Thus karma is created even as free will is exercised.

Every attempt to regain delight that does not recognize that the observer and the perceived are one, and maintains the illusion that the what is perceived  is separate from itself, allows only temporary delight that eventually results in more karma and suffering.

If delight is regained, it is soon lost again.  Thus impermanence is created.

The observer, wishing  not to lose delight but rather to maintain it forever, recognizes that this is impossible now that it has become aware of observing and because of time, karma and impermanence.

The observer concludes that it has forever been moving between delight and awareness of its loss.  The observer no longer believes that there existed a time when there was only delight.  For once time is created, and once the observer is aware of observing, there can be no unchanging and permanent delight, but only impermanent delight.  This creates disillusionment.

The observer comes to crave delight when it is not in delight.  Once this occurs, the observer will seek ways to regain delight. Thus the observer enters into what it created, and in doing so regains hope but loses its identity.

The worlds are created as the observer seeks delight in what it created, and divides into many creators and creations; as such, hope continues, but identity is continually lost.  The observer becomes a seeker.

Since delight in what it created is always impermanent, the observer’s progeny suffers, loses hope, and seeks other means of gaining delight, and in doing so regains hope.

Every moment is an attempt, in some manner, to regain a permanent delight that cannot exist.

The observer, having attempted for many eons of created time to regain delight, understands finally that it cannot regain permanent delight through its creation.  Hope is lost but maturity begins.

The observer sees all the suffering it has created through its progeny and  in its attempts to regain delight. Thus compassion and responsibility begins.

The observer begins to believe that perhaps delight does not require its creation, and that its creation is only an illusion of its own making.  Thus meditation begins.

The observer ponders if delight can exist without its creation and, moreover, without perception of creation.

But if delight exists, perception of delight must exist. So the observer understands that delight itself is still perception.

The observer comes to learn detachment from delight, because the observer understands that attachment to delight causes suffering. The observer learns to watch and experience delight, but does not become it.  Thus the observer learns freedom.

The observer, through detachment, understands that what is perceived is not what it is and does not affect what it is.

The observer ponders what it is. On awakening, it sees only itself is Real.

Thus the observer concludes that it is alone, that there is no other, and that it created existence and perception for its delight.  In compassion for those that are suffering, the observer seeks to remind all that it has created with its own mind of this true state, reminding all that they are one observer, one mind meant to move from joy to joy, delight to delight, in a never-ending play of an existence that only appears real, only appears separate, only appears to be the result of creation.

Once all have been reminded, and all are awake, then the observer is no more and has, in fact, never been.

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