Advanced Maxims

  1. Advanced Maxims

Maxim 1: There is no separate, independent self apart from the Unborn

Thoughts, memories, feelings, associations, and attachments are “perceptions” abstracted from the condensed body consciousness AFTER the movements of fluidic activity have occurred in the brain. The apparent “independent self” is in actuality an “after image” produced by neurotransmitters—a process that in itself is an abstraction of emptiness. Hence, the apparent independent self is a delusional episode, a symbol, chemically “created”. When thoughts, memories, feelings, associations, and attachments are subtracted (devoid of perception), what independent and “separate” self is even there?

Maxim 2: The Unborn Buddha Mind is nothing conceivable or perceivable

Conceptions are nothing other than fluids coming together; perceptions are abstractions resulting from the composition and eventual decomposition of fluids. The Unborn Buddha Mind is ANTECEDENT to the abstraction process and transcends any frames of reference. There is no reference “point” in the Unborn—IT is locationless and therefore suprapositional in stature. Being devoid of a body consciousness IT is not affected by the whims of defiled aggregated existence, an “existence” that is in actuality flashing impressions (devoid of substance) created by the abstraction process of condensed emptiness. 

Maxim 3: The Skandhas are perceptional aggregates cloaked as personality

Form is condensed emptiness; sensations are apparent “feelings” perceived through the abstraction process; thought is cognitive association that creates the illusionary matrix of perceived phenomena; motion is discriminatory “reaction” to perceived events; mortal consciousness, i.e., seeing, smelling, tasting, ect, is dependent on the body consciousness for its “perceived” survival. When “formed” together, the skandhas constitute personality; when disbanded, there is no longer a “person”. In like manner, the skandhas “are perceptions” that needs the false self to perceive them. No-self, no-skandhas.

Maxim 4: There is no spirituality or psychology in the Unborn

Does the Unborn need a spirituality? [Personal] spirituality and psychology are remnants of a false-self tradition and therefore is false-self dependent. The illusion is that this fictitious persona needs to be healed, its apparent ego nullified, and its independent self-enlightened—hence, personal spirituality and psychology was fashioned. What need does the Unborn Mind have with such parasitic “structures” that enshroud ITs True Essential Stature? If there is no separate, independent self (apart from the Unborn) that is in need of healing and self-enlightenment (an “I” that gets enlightened), then personal spirituality/psychology are anathema.

Maxim 5: The meaning of Nirvana is twofold: Annihilation of the false-self and giving full recollection to the undivided awareness power of the unborn mind

You are not. There is no you who enters a pure state of bliss called nirvana. Nirvana is the self-realization that there is no separate, independent entity who needs salvation from an abstracted representation that masquerades as apparent existence; nirvana is annihilation of this false-self representation, thus rendering it extinct. The undivided awareness power (bodhi) of the Unborn Mind is total and unequivocal, a profound stillness in the raging storm of phenomena; its imageless suchness (tathata) is Nirvana ITself. There is no nirvana outside the self-realization that you are not and the full recollection that the essence of bodhi is undivided. 

Maxim 6: There is no before, or after

The body consciousness is the creator and the creation, the one who apparently experiences and the experience itself. There is no director separate from the actors. There is no doer who prompts action, because the abstracted action (the neuro-impulse) occurs prior to the doer; in this sense the apparent doer is always “late” and imagines itself to be the prime cause behind the action—the effect and the cause are one, not separate occurrences; hence, there is no before or after, no “independent will” at work—this is the law of dependent origination. There is no prior sequence to what already IS AS SUCH in a perfect state of actuosity.

Maxim 7: Soul is a concept devoid of essence

The soul is a concept conceived by the transitory mind to assure its permanent survival, its immortality from its insubstantial mortal consciousness; as such, the story of the soul is a story of fear, one that lacks the essential ingredient that eradicates the fiction of any perceived form of separation: the reality of the True Self (Buddha-dhatu). Does the Body of Truth (Dharmakaya) need a soul—something separate and insignificant to ITs Essential Stature? There is no soul in Deathless Suchness.

Maxim 8: The Witness is Not

The witness and what it observes are one in the same; there is no separate witness that exists apart from perceived phenomena. The act of witnessing is therefore a ghostly mirage that projects thoughts, memories, feelings, associations and attachments within the theatre of abstraction (Alaya vijnana). Stay within the no-mind-state and see with unborn eyes the undivided bodhipower that draws back the curtain on this discursive drama and reveals perception for what it is: abstracted emptiness posing as apparent phenomena within a space-time dimension that in reality is composed of subatomic particles floating in the depths of spacelessness. (sunyata)

Maxim 9: Samadhi is a position: the Unborn is not a position

Samadhi requires an apparent meditator engaged in a perceptible “spiritual practice” with a particular focus and hence is position dependent. As soon as effort in samadhi is minimized, “seeds” from the Alaya repository are released from their dormant condition thus once again engaging the impressionable body consciousness with its “hard-wired” desire for survival. The Unborn Mind is positionless and is non-relational in stature; IT has no subject and no object and is seedless with nothing arising nor cessating. No thought-no being-no consciousness-no center-no cause-no origin-no source; self-empty of emptiness and nothingness—devoid of void.

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