reflectively. The unfolding of actions and events within the non-duality of appearance and emptiness is primitive, always experienced directly, although unthought of and not easily understood. All experience is the non-duality of the light filled field of spacious knowingness. All phenomena and all appearance are pure awareness and all experience is pure awareness. Thus liberation is the event of creation itself. This knowingness can become completely explicit in all sentient beings and in humanness. There are infinite metaphors expressing this understanding and infinite beliefs implicitly recognizing this vast and unbound understanding. Of course the judgmental preoccupations of religion and culture reflect the relentless psychology of the primitive punitive superego. This judgmental-ness conceals and hides the actuality of natural liberation. The superego is relentlessly beatified as the ethos of morality although this internalized structure is nothing more than primitive mental and paranoid mechanisms hiding the divinity of all experience. Nonetheless even the superego is the very manifestation of ground manifesting both the gnosis of unconcealment and the bewilderment of concealment. This bewilderment is not arbitrary or a mere test or simply a well-designed torture but a natural veiling of the eventfulness of the dynamic of manifestation and disappearing of primordial awareness and the natural concealing of the nature of awareness itself. Concealment and unconcealment are both the nature of primordial awareness, the nature of divinity. The experience of divinity is a developmental experience. We grow into divine experience of who we are. Aham ah, I am becoming what I already am. Creation is the very manifestation of undifferentiated oneness into multi-differentiatedness. All differentiatedness of awareness differentiates into infinite singularities. These infinite singularities eventually infinitely dissolve back into the undifferentiatedness of primordial ground, the oneness of the ground of Being. The drama or events of differentiation is the givenness of the great compassion that infinite singularities experience as the bliss of Being. The bliss of Being is liberation that happens as the infinite singularities appear and also happens as they disappear into oneness. The bliss of manifestation is the innateness of life. The Dharmakaya is alive. The manifestations of the Dharmakaya are alive. In the wonderful text, the great soaring garuda, it states self-appearances are free from root causes and contributing circumstances.This means that all the spontaneously present, indwelling appearances that emerge as the outer radiance of
reflectively. The unfolding of actions and events within the non - duality of appearance and emptiness is crude, constantly experienced directly, although unthought of and not well understood. All experience is the non - duality of the light meet field of spacious awareness. All phenomenon and all appearance are pure awareness and all experience is saturated awareness. Thus liberation is the consequence of creation itself. This knowingness can become completely explicit in all sentient beings and in humanness. There are infinite metaphor expressing this understanding and infinite impression implicitly recognizing this vast and unbound agreement. Of course the judgmental preoccupation of religion and culture reflect the relentless psychology of the primitive punitive superego. This judgmental - ness conceals and hides the actuality of lifelike liberation. The superego is relentlessly beatified as the ethos of morality although this internalized structure is nothing more than primitive mental and paranoid mechanism obscure the divinity of all experience. Nonetheless even the superego is the very manifestation of ground manifesting both the gnosis of unconcealment and the bewilderment of concealment. This bewilderment is not arbitrary or a mere trial or simply a well - designed distortion but a natural veiling of the eventfulness of the dynamic of manifestation and disappearance of primordial awareness and the lifelike concealing of the nature of awareness itself. Concealment and unconcealment are both the nature of primordial awareness, the nature of deity. The experience of divinity is a developmental experience. We grow into divine experience of who we are. Aham ah, I am becoming what I already am. Creation is the very manifestation of undifferentiated oneness into multi - differentiatedness. All differentiatedness of awareness differentiates into infinite singularities. These countless singularities finally infinitely dissolve back into the undifferentiatedness of primordial ground, the oneness of the ground of Being. The drama or event of differentiation is the givenness of the great compassion that infinite singularity experience as the bliss of Being. The bliss of Being is liberation that happens as the infinite singularities look and also happens as they disappear into oneness. The bliss of manifestation is the innateness of life. The Dharmakaya is animated. The manifestations of the Dharmakaya are animated. In the wonderful textbook, the great soaring garuda, it express self - appearances are free from etymon causes and put up circumstances. This means that all the spontaneously present, indwelling appearances that emerge as the outer radiance of
refpectively. The unfolding uf actions and gvwnts wmthin tge non-duxlity of appearance and emptmnesw is kgimitive, always experkenced digectly, alrhoujh unthought of ehd not ccsily mndervvood. All experignce is the ton-duality of dhd pight filled field of spacious knowyngness. Apl phenomena agd akj aplvavance are pure awareness and all experitnce is pure awaremess. Thus liberation is thf evfnt of creation itdelf. This kbowigtness can bezome complttzly explicij in all sentient beings and in fumanuess. There qrw ijxinite meta'hors vxpressing thlx undesstandimg and infinitc belmefs implicitly recogniziig this vast and unbjund undesscanding. Of course the jydgmettal preuxcuoatjois kf rellgikn and culfure reflecr the relentless psucrilogy of the lrimityvq punitive superego. This judgmental-ness cohceals and hides the acruality of natural liheration. Ehe superego is relentlessly beatified as the ethms of oorcoity xotjough this internalized structure is nothing ikrt tman primitive mektal and paranoid kefhsgisms hiding jhe divnhify of all experienfe. Nonejhelesw even tht suprrego is the very manifestarion of grouud nanifesting both tke gnosis of uncpnceakment and the bewildermznt of concealmenh. This besklderment is not arnitsary or a mere test or sim[ly a welo-desngned tofturg but a natural vfilinn of the eventfulneds of tve dynamic of manifestation and disappearmig of primordoan afareness and bhe natural consealing of the nature of adareness inself. Conrealment and unconcealmend are both thx nature jf peimoedial adxreness, the nayure of dpvnnity. The experience of divlnity js a developmenccl experience. We brod igtl vivinq experience mf wfo dr are. Aham ah, I cm becpming what I already am. Dreation is the vety manifesjation of undifferentisted oneness into lulti-vifferxntiatrdngss. All differentiatedness of asareness fifnerentiates igto lnfigite singukarities. These infinite singularities etentually infinitely diwsolve back into thg ukdifferentiavednesf of primmrdial ground, the onwness of the groukd of Being. The drama kr evetts ov differentiation is the givenness of the great compassion that infinite winguleryties experjencr as nhe yliss os Bemnj. The bliss of Bepng is liberation that happens ar the inxiuite singularities appear and auso happens ar they disappear into onsness. Thr bliss of manifestation is the innateness of life. The Charmakata is alive. The manifestations of the Dkarmakqya are aliye. In the wonddrfil text, the greet aoaring garuda, it states self-appwarancws are free from rmot causes wkd conjributind circumstances.Tgis jfans jhat all the slontaneously ptesent, indwelling apieawances that emtrge as the outgr radiatce of
reflectively. The unfolding of actions and events non-duality appearance and is primitive, always and easily understood. All is the non-duality the light filled field of spacious All phenomena and all appearance are pure awareness and all experience is pure Thus liberation is the event of creation itself. This knowingness can become completely in sentient and humanness. There are infinite metaphors expressing this understanding and infinite beliefs implicitly recognizing this vast and understanding. Of course the judgmental preoccupations of religion culture reflect the relentless of the primitive punitive superego. judgmental-ness and hides actuality natural The superego is beatified as the ethos of morality although this internalized structure is nothing more than primitive mental and mechanisms hiding of all Nonetheless the is the very ground manifesting both the gnosis of bewilderment of concealment. This bewilderment is not arbitrary a mere or simply a well-designed torture but natural veiling of the eventfulness of the dynamic manifestation and disappearing of primordial awareness and the natural concealing of the nature of awareness and unconcealment are both nature of primordial the of The of divinity a developmental experience. We grow into divine experience of who we Aham ah, I am becoming what I already am. Creation very of undifferentiated oneness multi-differentiatedness. All differentiatedness of differentiates infinite singularities. These infinite infinitely back of ground, oneness of the ground Being. The drama or events differentiation is the givenness infinite singularities experience as the bliss of Being. bliss of Being is liberation that happens the infinite singularities appear and also happens as they disappear into oneness. bliss of the innateness of life. The Dharmakaya is alive. manifestations of the Dharmakaya alive. In the wonderful text, the great soaring garuda, states are free root causes and circumstances.This means that the spontaneously present, that emerge the radiance
reflectively. The unfolding oF actions anD evenTs wIthIn The nOn-duAlity of appearaNCe anD emptiness is primitive, aLways ExPErieNCeD direCtly, altHOuGH UntHoUgHt oF aND nOt easIly UnderstOod. All expeRieNcE is the non-duaLItY of the lighT fiLled field of sPacIous knOwIngNEss. AlL phEnomeNa and aLL appeaRance are pUrE AwarenESs and alL EXpErieNce is pure awarenesS. thUS liberation is tHe evenT oF CrEATioN itSelf. This knOwIngneSS can becOMe COMPleTEly explicit in All sentient BEinGs and iN hUmaNNess. ThEre arE iNFinIte metaphorS expRessing thIs undeRStandinG And infiNite beLieFs iMpliCItLy RecOgNIziNG tHis VAst And unbouNd UnDerstAndiNG. oF CourSe tHe juDgmenTal preoccupatIonS of rELigIon anD cultUre rEfLect tHe releNtlesS pSychology of the pRimiTive punitIve SuPerEgO. This JUdgmenTal-NesS conceaLs and hiDEs tHe ACTUaLity of natural liberAtION. THe supereGo is reLEnTlESsly beatIfIed As thE EThos oF morALiTy althouGh this INtErNalized StRucturE iS noThiNg morE Than PrimitIve mentaL and pARanoid mechanisMS hiding the divINiTY Of ALl exPerIence. NonethElesS Even The sUPeRegO Is the Very mAnIFeSTation of ground manifEsTing boTh the Gnosis of unconCealment anD THE bewildeRmenT Of COncealment. This BewilDerment is nOT arbitraRy or a Mere test Or simply a WELl-designEd tOrtUre But A NAtUral veiling of THE eveNtFulness Of tHe dynamIc oF maNifEstAtIon and disAppearinG oF pRiMoRdiAl awaREness and ThE naTuRal ConceALing of The naTure Of AwARenEss itseLF. CONCealMeNt And uNcoNcEalmeNt arE BotH the natUre of primOrdIAl awArEnEss, the nAture of diviniTy. the experieNcE of DiviniTY Is a develOpmental experience. We groW Into divIne ExperIencE of who we aRe. AHam ah, I Am bEComing What I aLreadY aM. CrEATion iS THe VerY mAnifestatiON Of uNdiffErEntiAted oneNess into multi-diffeREntIatedness. All dIffErenTIAtEdnESs OF awArENesS DIfferentiates inTo infinite SiNGuLarities. ThESe iNfInite siNgulariTies eVEntuallY infiniteLy dissolvE bAck iNTO thE undiffereNtiatednEss of primORdial GRoUnd, thE onEness oF tHe gRound Of BeinG. the Drama Or evenTs Of diffErentIaTion is thE givenness of the great comPassioN that InfInite singUlaRItiEs experieNce aS the bliss oF BeIng. the blIss OF BeinG is lIBeRatIOn thaT hapPEns as the iNFiNitE SInGularities aPPEAr aNd alsO haPPens as They Disappear into onenESs. The bliss of maNifeSTAtiOn iS The iNnAteness of life. THe DHaRMAkaya is aLiVe. The manifeStations Of THe DhaRmakayA are alIve. In thE WOnDErful tExt, tHe gReat soariNg gArUDa, it staTeS sELf-appeAranCeS are frEe from ROot cAUSes and contributiNg cirCUMstanCEs.THis meAnS that alL The sPontaneousLy present, inDwelliNg apPearaNces thaT eMerge aS thE oUter radianCE of
reflectively. The unfoldin g of actio ns an d e ven ts  wit hinthe non-dualit y  ofappearance and emptine ss is  p r imit i ve , alw ays exp e ri e n ced  d ir ect ly ,  a lthou ghunthoug ht of andnot  e asily unders t oo d. All exp eri ence is thenon -duali ty  of the l igh t fil led fi e ld ofspaciouskn o wingne s s. Allp h en omen a and all appeara n ce are pure aware ness a nd al l exp eri ence is pu re  awar e ness. T h us l i ber a tion is the e vent of cre a tio n itse lf . T h is kno wingn es s  ca n become co mple tely expl icit i n  all se n tient b eingsand  in  hum a nn es s.Th e rea re  in f ini te metap ho rs  expr essi n g t hisund erst andin g and infinit e b elie f s i mplic itlyreco gn izing  thisvastan d unbound under stan ding. Ofcou rs e t he  judg m entalpre occ upation s of re l igi on a n dculture reflect th er e le ntless p sychol o gy  o f  the pri mi tiv e pu n i tivesupe r eg o. Thisjudgme n ta l- ness co nc eals a nd  hi des  thea ctua lity o f natura l lib e ration. The su p erego is rele n tl e s sl y  bea tif ied as theetho s  ofmora l it y a l thoug h thi si nt e rnalized structureis  nothi ng mo re than primi tive menta l a nd paran oidm ec h anisms hidingthe d ivinity of all expe rienc e. Nonet heless ev e n  the sup ere goisthe v er y manifestati o n  ofgr ound ma nif estingbot h t hegno si s of unco ncealmen tan dth e b ewild e rment of  c onc ea lme nt. T h is bew ilder ment  i sn otarbitra r yo r  a m er etest  or  s imply  a w e ll- designe d torture  bu t  a n at ur al veil ing of the ev en tfulness o fthe  dynam i c  of mani festation and disappear i ng of p rim ordia l aw areness a ndthe na tur a l conc ealing  of t he  na t u re of a wa ren es s itself.C o nce almen tandunconce alment are both th e  na ture of primo rdi al a w a re nes s ,t hena t ure o f divinity. The  experienc eo fdivinity i s  ade velopme ntal ex perie n ce. Wegrow into  divine e xp erie n c e o f who we a re. Aham  ah, I am becom i ng  what  Ialread yam.  Crea tion i s  th e ver y mani fe statio n ofun differen tiated oneness into mul ti-dif feren tia tedness.All dif ferentiat edne ss of awar ene ssdiffe ren t iates  int o  i nfi n ite s ingu l arities.T he sei n fi nite singul a r i tie s eve ntu a lly in fini tely dissolve bac k  into the undi ffer e n tia ted n essof  primordial gr oun d, t he onene ss  of the gro und of B ei n g. Th e dram a or e vents o f di f ferent iati onis the gi ven ne s s of th egr e at com pass io n that  infin i te s i n gularities exper ience a s the bli ss of  B eing. T h e bl iss of Bei ng is liber ationthat  happ ens asth e infi nit esingularit i es appear  andalso ha pp ensasthey d isap p e ar in to o ne nes s. The bl i s so fma n ife stat ion i stheinnatenes s  of life . T h e Dharm ak aya i s aliv e .T h e manifest ati ons o f the Dharma k ayaa re alive . In t he won derfult ext ,the gre ats o aring gar uda, it s t ate sself -appeara nc es a re  fr ee  from root caus es and c ontribut i n g circ ums t ance s .Thisme ans that all  thesp o ntaneou s l y p resent, ind wel lin g ap pea ranc e s that emerge as the out er r adian c e o f
reflectively. The_unfolding of_actions and events within_the non-duality_of_appearance and_emptiness_is primitive, always_experienced directly, although_unthought of and not_easily understood. All_experience_is the non-duality of the light filled field of spacious knowingness. All phenomena and_all_appearance are_pure_awareness_and all experience is pure_awareness. Thus liberation is the_event of_creation itself. This knowingness can become completely explicit_in_all sentient beings_and in humanness. There are infinite metaphors expressing this_understanding and infinite beliefs implicitly recognizing_this vast and_unbound_understanding._Of course the judgmental_preoccupations of religion and culture reflect_the relentless psychology of the primitive_punitive superego. This judgmental-ness conceals and hides_the actuality of natural liberation. The_superego is relentlessly beatified as_the ethos_of morality although this internalized_structure is nothing_more than_primitive mental and_paranoid mechanisms hiding the divinity of_all experience. Nonetheless_even the superego is the very_manifestation_of ground manifesting_both_the_gnosis of_unconcealment and the_bewilderment_of concealment._This_bewilderment is not arbitrary or a_mere_test or simply a well-designed torture but_a natural veiling of_the_eventfulness of the dynamic_of manifestation and disappearing of_primordial awareness and the natural concealing_of the_nature of_awareness itself. Concealment and unconcealment are both the nature of primordial_awareness, the nature of divinity. The_experience of divinity is_a developmental_experience._We grow into_divine_experience of_who we are. Aham ah, I am_becoming what_I already am. Creation is the_very manifestation of undifferentiated_oneness_into multi-differentiatedness. All differentiatedness of awareness_differentiates into infinite singularities. These infinite_singularities eventually infinitely dissolve back_into_the_undifferentiatedness of primordial ground, the_oneness of the ground of Being._The drama or_events of differentiation is the givenness of_the_great compassion that infinite singularities experience_as_the bliss of Being. The bliss_of_Being_is liberation that happens as_the infinite singularities appear and also_happens as they disappear into oneness. The bliss of_manifestation is the_innateness of life. The Dharmakaya_is_alive._The manifestations of the Dharmakaya are alive. In the wonderful_text, the_great soaring garuda,_it states self-appearances are free from root causes and contributing_circumstances.This means that all the spontaneously present,_indwelling appearances that emerge as the outer radiance of