The Unity of Being, the ultimate divine state, transcends time and space, in that such a consciousness may exist within any or all states of existence, regardless of the limitations which apply to the lower realms. It still faces Nonbeing, or Neverness, the abyss of incomprehensible nothingness which it is not. In a sense, the process of developing awareness comes full circle, in that just as those within the lower realms confront and struggle with an unknown which is outside of themselves, and attempt to widen their circles of self-definition and influence, Ultimate Being, while infinite in reference to itself, can not know what it is not and never will be. The states of utter peace and bliss termed “Satori” by Hindus, “Nirvana” by Buddhists, and symbolized by the Sabbath Bride of Judaism, describe the utter peace and bliss of Ultimate Being in its acceptance of non-existence and inits acceptance of the implications of non-existence. These implications include (paradoxically) both acceptance of the possibilities of Ultimate Being’s own annihilation and transformation into what it is not, and acceptance of the subrealms of Being in which it does not accept non-existence. Ultimate Being’s acceptance of its own lower subrealms sustains their existence, but its existence within these subrealms does not limit its potential to flow between them, although the progress of awareness between the subrealms would seem to be governed by an evolutionary gradualism.
Since Ultimate Being transcends Time, and its relationship to the subrealms, which appear to be more or less bound by it, is timeless, beings existing within the subrealms will have dual orientations corresponding to the temporarily dominant circumstances of their existence- both governed by time and fear, and defined by the immanence of the eternal, essential self, Ultimate Being. From the practical perspective of the limited, fear-dominated self, there is the necessity for attachment to a methodology or ideology which is to some degree based upon parochial materialistic considerations. The perspective of Ultimate Being, however, is one of bemused philosophical anarchism, which observes each attempt at establishing an order as merely the construction of a temporary artifice, as ephemeral as a bubble, which rises to the surface and then bursts. It views the the various stages of evolution, whether individual, social, or universal, as nothing more than a dance at a costume ball. Is there a nexus between Ultimate Being and the mundanity in which we find ourselves? Does Ultimate Being, or, for that matter, any of the higher levels of being than the current human one, ever communicate with those facing the desperation of the present? Prayers often go unanswered.
(c) Copyright 2009 by A. Rogolsky