All suffering and pain occur through and arises within the identityfield. This is the configuration of tendencies that gives rise to the sense of self. It is the matrix of memories, impressions, assumptions, knowledge, desires, hopes, dreams and intentions that coalesce about consciousness physically embodied in time and space. The identityfield is the characteristic field of the bodymind of the human being. The sense of self is the result of consciousness identifying with these characteristics. Lococentrism means consciousness is centred in a specific place relative to other similar centres. Within this process consciousness has three aspects. The first is pure consciousness, the source, the noumenon. The second is the bifurcating movement of consciousness into manifest duality. The third is the idenitified activity of perception occuring through a a given perceptual organism. These are Ishvara, Purusha and drastr: God, The Self, and the seer or doer. God, or consciousness at rest, is the true nature of the self. Purusa is the movement of consciousness lococentering in a specific sentient organism. Drastr, the seer or doer, is the identification of consciousness with the exeperiences of that organism, as if an individual center of volition and action. The phrsae I AM THAT refers to this triple nature of consciosuness or the self. I refers to Ishvara, AM to Purusa, THAT to drastr. Suffering arises from the identification of Purusa with aspects of the identityfield of drastr: perceptions, feelings, experiences, thoughts, knowledge, beliefs etc.

The identityfield is upheld by the I identifying itself through the Am with the THAT. The infrastructure of the identityfield is the imprint/impulse/perception/action/imprint loop of karma caused by the polarisation of conscsiousness into purusa (I AM) and prakriti (the web of THATS). The perception/experience of this dualistic dichotomy is what maintains the identityfield through the polarisation of subject and objects. This process is known as phenomenalisation. This all occurs through the agencies of perception and action via the karmic wheel. This is a loop of action-imprint-tendency-trigger-impulse-reaction-thought-action. This karmic loop is the chain that binds us. Meditation casts the light of awareness upon this chain and its individual loops. The effect is to dissolve the links in the chain. When, if, all the links are dissolved there is no more identification with, or acting out of past impressions. This dissolution or burning applies to the process of identification, rather than to the content of the mind. The past is the past and always remains so, its traces also. But when these traces and their impulses are not identified with they lose their ability to generate karma, which rests upon the personalisation of action through identification. Then non-action, or spontaneous action becomes possible. This is action that occurs without the imposition, however subtle or subconscious, of a sense of self choosing the action. The embodiminded centre of consciousness, no longer upholding an illusory identityfield, dances freely within the energetic matrix. Things happen but noone is making them happen. It is simply the dance of shiva, the play of shakti.

The world of objects and the identityfield are both, ultimately illusory. However because they are mutually referential they occur within and as their own realityfield. Therefore the world is real to any identityfield that occurs within it. As real as the identityfield is the world is. As real as the world is the identityfield is. Both identityfield and world are imaginary constructs that take on their own pragmatic power. This power is fed by the infinite power of the energeticmatrix within which and from which they arise. Each level of consciousness creates its own relative reality. We are free to move anywhere within them.

Absolute reality is the totality of shivashakti. In the exhalation of shiva as shakti there is polarisation. Shakti becomes partially aware of itself through its reflection of shiva (consciousness). Because it is only a reflection occuring in a limited spacetime location awareness is incomplete. This is purusa. Incomplete awareness rooted in a lococentre juxtaposed to the infinicentre that is shiva. This incomplete awareness operates as avidya the root affliction of ignorance that supports the identityfield and its sense of selfness. Ignorance then is not only part of the game but its very foundation. There would be no game, no play, no dance without it. This polarisation of shiva and shakti is mirrored in the polarisation of identityfield and world. The process being phenomenalisation, the effect being mental projections. They are caused by avidya, and maintained by the other afflictions, egoism, attachment, aversion and selfclinging. Egoism is transcended through dissolution of the identityfield's imposition of the sense of self, which can only maintain itself by predicating objects to link to and confirm its subjectivity. When this stops power of the identityfield dissolves. This can be momentary. It can also be permanent when all the karmicimprints have been resolved in the light of awareness and there is nothing left to support egoism and the identityfield.

The karmic deposit (or soul) seeks resolution of its imprints let over from unresolved past experiences. This is the fundamental spiritual impulse. Resolution occurs through the clarification of impulses thrown up by karmicimprints within the light of awareness of meditativeabsorbtion. The light of awareness burns through the impulse, the imprint and reduces the power of the karmicdeposit. In practice this occurs through dhyana and the seven stages of prajna, which deindividuate the phenomenalisation created by the impulse, presenting the field from which it is constructed in progressive centripetal stages through the seven levels of samadhi that reveal the seven levels of manifestation (the energeticmatrix). When the subtlematrix of pure shakti is reached phenomenalisation has been, as it were, deconstructed, and the identityfield is weakened, until eventually dissolved into the groundsource of being shaktishiva. This means that its characteristics are no longer abrogated divisively to a sense of self, and its activation becomes impersonal. The deconstruction of phenomenalisation usually ocurrs outside the field of perception, which is its context, though it can leave traces by which its nature is inferred.

When the sense of self dissolves and the identityfield becomes an impersonal agent of universal action then suffering (dukkha) is no longer possible. Pain and discomfort will inevitably still occur as long as embodiment continues. Suffering is something more subtle and unnecessary. It is based on resistance to that which is actually happening. It is a function of the sense of self resisting the flow of existence. Pain is an inevitable constituent of that which is actually happening in the moment, based on inexorable laws of chemistry, physics and biology. Suffering is an imposed constituent of that which is actually happening in the moment, based on memory and anxiety. It is an extension in time based on something that actually was happening but now is only happening in the mind.

2002 canam ibiza