The moment that we recognise we are confused is very significant. That which recognises is not confused. If we don’t know something, that’s okay; we can find out – or not – but, either way, we can realise that there is knowingness already taking place. Without that, we wouldn’t know anything – or even exist.
Here, it is imperative to recognise the difference between absolute reality and conventional, relative reality. Absolute reality which never changes is pure consciousness. This is what we are, and it is that which just sees without comment. Always look up the original meaning of words:
Comment: from Latin commentum ‘contrivance’.
We dwell in conventional, relative reality when pure consciousness forgets that it is present, and relates to whatever is seen or experienced. Relating and clinging is the process that gives rise to our ego, our ‘I complex’. Seeing and experiencing isn’t the problem; clinging is, as this fixation imprisons us in ideas.
Our quality of life depends on the amount of time we spend considering what reality is, rather than just surviving. The time given to the insight of wisdom will influence and improve our daily life.
To think, ‘I know’, is limited as we have arrived at our conclusions and opinions and that’s it … until we die. If we think we don’t know, then we may seek to know, and realise that this longing is knowingness itself which wants to return home to its primary state of pure consciousness where there is a realisation of peace.
Anything we do not directly know, we have to believe. As long as we are with our own kind, we feel safe believing together, but outside this class or group, we feel uncomfortable. Human intelligence is at its best when it doesn’t know something, as it then becomes more aware and searches rather than following a routine.
When we want to know, we become more conscious and aware. If we identify ignorance, that is wisdom. The I-actor cannot know everything, but pure consciousness knows the nature of everything.
The first noble truth of the Buddha was to first admit that we are suffering and confused, and then we will look for the cause of that suffering. If, on the other hand, we think we are happy, we will not bother to go any further.
So the joy of recognising confusion is our path to enlightenment.