How It’s Known

How It’s Known

No matter where you go in the cosmos—whether interstellar space or in contact with stellar material—an unbroken presence is there, a presence which is universal. It is being, and it is never discontinuous with any moment in time. This presence, or be-ing, is not confined within the universe, rather the universe exists within this condition of present being. This be-ing is not restricted to externals; there is (this thing we call) presence on the inside of any material object, exactly as we say there is presence that is in contact with every object. It is presence of this be-ing which informs every thing as to what is each thing’s nature; that is, in what way its existence is to be.

No object or space is either too vast or too minute for be-ing to be present, around or within it. We can say that all objects can be broken down into constituents. We can conversely say that all objects can be built up from such constituents. So, objects are simply their components; and these components are merely the formative material of objects. Even empty space is infused with various existent components. Be-ing is present in the grandest objects, existing as it does in the most finite of components.

It is this beingness which informs the components of the nature of the existence of each; and, in doing so, informs every object as well. But while the finite components and the spatial objects are limited to the particular time and place in which each occurs, the presence of the universal beingness is not limited.

The components, or objects, are limited to the nature of their existence to which each has been informed; the present be-ing, which universally informs, is not limited by any particulars of time and place. It is what co-ordinates the interaction of all constituents with objects; and objects within their space and moment. The present beingness does not arrive at, or in, the objects or constituents, in order to inform each of its nature, meeting them in some spatial time. The presence of beingness is the locus in which the finite has the capability to exist. Thus, it does not enter each object from an exterior; the object’s interior can only exist in be-ing. So, beingness informs all universally, by being present in and around all, at every place and time. Objects and constituents may be composed, and may be decomposed; but the present be-ing in which they exist (or cease to exist) remains unchanged and unmoving: it is universally existent everywhere, always. Your body is a material object, composed of constituents limited in time and space. These constituents exist in a field of present beingness that coordinates, or governs, the disposition of the finite.

It does not coordinate these changes (in the forms) from without, but from within; that is, as if it were the forms, but without abrogating its universality concurrently. In being all, it is informing all, and thus all is done in concordant harmony. Creation is dependent upon destruction, and destruction precipitates creation; and beingness is present in every such circumstance. This beingness was present in the constituents which began to form your body. It governs every process of the body in time and space; the material processes (such as the construction of the brain), and the immaterial processes (such as thoughts and movements) which are a consequence of the material processes. And the same beingness is no less present in the deconstruction, or deterioration, of your body and the consequent cessation of the immaterial processes. When the body deteriorates, and decomposes, the constituents act on instructions to change their material composition, composing alternative forms. The beingness continues to be present, in that locus of time and space, because it is always already ever-present at every point of time and space. In other words, this beingness did not come to, or come into, your body at some unique time and in some particular place. The constituents of your body have never been apart from present being; and your formed body has never operated, or acted, outside of the field of present being. When your body disintegrates, the present being it has exited in, and as, does not disappear or relocate to some

other place or time, as there is no other place or time where it is not already being present. Every material form, and even spatial form, shares its existence with the same, singular field of present being. Knowing all forms, even from within, this beingness instructs the material (and immaterial) changes, movements, and actions. It is never, in any way, isolated from anything which is presently being. The forms continually and constantly change. What animates the forms maintains itself as unchanged and unchanging—never not being present. This is not a being, as if more than one such condition could be present universally. Nor is it conscious, though present as the condition which consciousness exists in; it is what informs the changes and movements of consciousness— making being conscious possible. So, it is not consciousness which survives the deconstruction of any body, but the present beingness (which makes forms and their attributes possible). What survives the body is not even “your” beingness, but all of beingness. Beingness was the presence in which your body formed, so it was not added to your form; it was already present in, and as, the formation. And so, beingness is not subtracted from the body, as if it made a movement to some place, or time, where it was not already present. We could say that consciousness was added to the form, inasmuch as consciousness is a by-product of the form, an immaterial process consequent upon the material.

Consciousness, then dissolves, with the form, into the universally present being. Beingness was present in the formation of your body; beingness will be present in the dissolution of your body. In its universal presence, be-ing (itself) does not move or change; it is the condition in which movements and change are existent. It is the condition in which your bodily form is composed and dispersed. At no time, or place, are you ever apart from this process. The constituents of your body will re-form into another form. All that will be left of you is the condition in which you were formed, and into which you dissipated: that is, the universal presence of be-ing, in which time and space exist, and which is already everywhere this very moment. So, the “what you are” is here; has been here; and will be here—regardless of the presence of your body.