True knowledge is the experiential understanding that there is only ever-present, unlimited Awareness or Knowing. Nothing other than this is ever known even when it seems that a mind, body and world are known. This ever-present, unlimited Awareness, which is simply the intimacy of our own being, is the fundamental nature of the apparently inside self and its corollary, the apparently outside object, other or world.
All religions are founded upon this understanding. In Christianity it is expressed as, “I and my Father are one.” That is, I, Awareness, and the ultimate reality of the universe are one and the same reality. In Buddhism, “Nirvana and Samsara are identical.” That is, the transparent, open, empty light of Awareness which is not made out of any kind of a thing – nothing – is the substance of all appearances – everything. Nothing taking the shape of everything. In Hinduism, “Atman and Param-Atman are one.” That is, the individual self, when divested of superimposed beliefs and feelings of limitation, stands revealed as the true and only self of eternal, infinite Awareness. And in Sufism, “Wherever the eye falls, there is the face of God.” All that is seen is God’s face and it is God that sees it.
All these phrases are conditioned by the culture in which they appeared but they all point towards the same unconditional truth – the reality of all experience.
The realization of this truth dissolves the beliefs in distance, separation and otherness. The common name we give to this absence of distance, separation and otherness is love and beauty. It is that for which everyone longs – not just those of us that are interested in non-duality but all seven billion of us.
In this realization true knowledge and love are revealed to be one and the same – the experiential realization that the true nature of the apparently inside self and the apparently outside world are one single reality made out of the transparent light of Awareness, that is, made out of the intimacy of our own being.
This revelation of understanding and love strikes at the heart of the fundamental presumption upon which our world culture is founded, the presumption of duality – I, the separate inside self, and you or it, the separate outside object, other or world. All conflicts within ourselves and between individuals, communities and nations are based upon this presumption alone and all psychological suffering proceeds from it.
Any approach to these conflicts that does not go to the heart of the matter will postpone but not solve the problem of conflict and suffering. Sooner or later as individuals and as a culture we have to have the courage, the humility, the honesty and the love to face this fact.
The highest purpose of all art, philosophy, religion and science is to reveal this truth in an experiential manner although all these disciplines have temporarily forgotten this in our culture. However, it may not be long. As the painter Paul Cezanne said, “A time is coming when a single carrot, freshly observed, will trigger a revolution”.
This is the only true revolution, the revolution in which our view of reality is turned upside down. Awareness – pure Knowing – is not just the witness of experience. It is its substance, its very nature. Everything changes when we begin to live from this point of view. We realize that what we have always longed for in life was present all along in the depths of our own being. It is always available, never truly veiled. To begin with it is often felt as peace in the background of experience but it cannot be contained and before long it begins to flow out into the world as joy, freedom, love and creativity.
Rupert Spira, The Nature of Experience
We sometimes think, and even like to think, that the two greatest exertions that have influenced mankind, religion and science, have always been historical enemies, intriguing us in opposite directions. But this effort at special identity is loudly false. It is not religion but the church and science that were hostile to each other. And it was rivalry, not contravention. Both were religious. They were two giants fuming at each other over the same ground. Both proclaimed to be the only way to divine revelation.
It was a competition that first came into absolute focus with the late Renaissance, particularly in the imprisonment of Galileo in 1633. The stated and superficial reason was that his publications had not been first stamped with papal approval. But the true argument, I am sure, was no such trivial surface event. For the writings in question were simply the Copernican heliocentric theory of the solar system which had been published a century earlier by a churchman without any fuss whatever. The real division was more profound and can, I think, only be understood as a part of the urgency behind mankind’s yearning for divine certainties. The real chasm was between the political authority of the church and the individual authority of experience. And the real question was whether we are to find our lost authorization through an apostolic succession from ancient prophets who heard divine voices, or through searching the heavens of our own experience right now in the objective world without any priestly intercession. As we all know, the latter became Protestantism and, in its rationalist aspect, what we have come to call the Scientific Revolution.