Instantaneity: Moving Together

Everything moves together instantaneously.

Nothing rests in passivity, only to become active upon the arrival of a necessary and sufficient external agency. To think that real activity is the expression of reactivity, which operates under a duality of cause and effect, is to privilege the way that visual perception breaks up the world into sequences of images that play in succession, as the source of insight for knowledge about the causal nature of reality. The visual on its own terms is the site of appearance and illusion, while the full breadth of sensuous experience is more true to the movement of reality. As opposed to how one image can be absent in one moment of time but present in another, the sensuous dimension of experience is never absent but is always fully present. It is always fully present, because there is no such thing as feeling nothing.

This full presence has levels of sensuous experience, from the base level feelings of surface, everyday emotion connected to satiation, to the subtle (higher) level feelings of deep, inner desire connected to liberation.

Change is the progression from the baser levels to the higher levels—from the mere satiation of the needs of this world to the liberation from this world. Temporal traversion is not a traversion of durations, as with the succession of frames, but rather is the traversion through worlds of experience, from which we move from this world to that world. We move from world to world, at higher and higher levels of pure subtle feeling, but never do we leave our reality. Reality is our great home: the home that homes all worlds together in their nested harmony.

So activity, which is the sensuous movement between worlds, requires no medium for its movement and no direction from an external agency, for its very nature is its medium and its very nature is to be as internal agency. It never had a beginning nor will it ever have an end, for these presuppose that activity can ever be that which it is not, namely at rest as the absence of all feeling—but we have already established that there is no such thing as feeling nothing, and so no state of rest. Sensuous activity by its very nature drives itself forever.

Nothing can be said to be the sole source of activity, as activity is timeless. If nothing can be said to be the source of activity, then activity is never “mine” but is always “ours”.

The self-expression of activity, as activity towards liberation, is an expression of our ultimate nature.

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