Fully being means nothing obscuring our experience. No ideas, no concepts, no fixations, no obsessions, no habitual judgements. No shadows. The true nature of our mind is totally clear of any neuroses concerning self and the world around us. In other words, fully being is what Buddhism calls ’emptiness’; that which is pure consciousness, pure awareness.
When we are not in the present moment fully, we are caught up in images, postulations, expectations and theories that we act out, limiting this complete experience. Through assumptions, we only gain a partial understand of truth, and so we confuse ourselves and others.
Truth is indestructible, never changing and constant. Every thing, including thoughts, is temporary. The word ‘temporary’ comes from the word time: every thing has a time limit (expiration date 🙂 ), while complete being is ever present, and it is this clear presence which tell us everything we need to know about everything.
We get glimpses of this impartial view, this clarity, this luminosity, but we do not give it its true value. We become more excited about what this luminositysees,rather than recognising that we are this luminosity, this light, this seeing.
This is – and has always been – the ‘mystery’ that scientists, philosophers and the religious look for. It is they who maintain the mystery, while the wise realise actualised fulfilment. There is no mystery to luminous cognisance. As long as we remain deluded, everything stays a mystery.
We are the completion of the picture, being pure consciousness which is what looks and realises that nothing exists without the recognition of pure consciousness. That is why we are the Alpha and Omega.
Realisation that all things are impermanent is the end of attachment to all things, and thus we go beyond. We are the great perfection – Dzogchen.