aktual

Rama Michael Tamm

The Tragic Comedy of Wisdom/Silliness

Compiled and edited by Aivaras Mockus from
“Reflections of Emptiness” by Michael Tamm

What is the tragedy of life and what is the comedy of death? Who has the right to identify and label wisdom/silliness?

Everyone is different from One. Nobody is dissolved in One. One is the principle of principle, the element of element, and the unity of unity for everyone and no one. We call this/that NullOne. That starts in empty Null and this ends in full One. Nobody knows the beginning emptiness or the ending fullness in null-one state.

Who is psychologically fit? Who is philosophically perfect? Nobody knows what fits the aim. We all fall short of this fitness. We all fail this aim. The Aristotelian response and the Platonic answer merely raise the question of the possibility of normality. Defining mental fitness by normality creates trouble with both terms: what is normal fitness? The middle model of mental health suggests that psychological fitness for a philosophical goal is a kind of balancing act, a game of impulses in all of us that strings the silliness of knowledge with the love of wisdom.

All life is nothing but abnormality of one kind or another in varying degrees. Is the teacher wise or silly in trying to impart his knowledge to the student? Yet without this transference there would be no culture, no learning, no silliness, no wisdom.

Silliness sells better than wisdom. If you write in a silly way, people do not believe it is silly. If you play a paranoiac, people do not believe you are really crazy. A comedian makes himself look like a fool and the audience think they are laughing at him, whereas actually it is he who is making fun of the audience. The paradoxical link between silliness and comedism is hidden in deep patterns of the human mind which vary from culture to culture and from time-period to time-period.

Schizophrenic political aids and mad media people wish to raise themselves over the political leaders they ridicule, but evoke mixed responses. People get suspicious, because in such instances they are uncertain about the border between a power play and a comedy act. This collective wave of suspicion can intervene in the show and grasp the performer. All communication has to pass through hypnoid paradoxicality in the minds of communicating individuals, and this is where the filtering of silliness and comedism takes place. When you write, you make a vibration in the reader’s brain. When you think, you trigger a pulsation in the contact’s mind. When you design, you enhance a radiation in the beholder’s intellect.

Tamm’s writings give advice and share insight, open the brain and intuit the mind in scientific understanding and religious knowing of comparative spiritual traditions. Scientist-religionist/philosopher Tamm explains-interprets Theory-Hypothesis-Null via the universal philosophy of Advaita, Buddhism and Yoga. He is a reflection of Western-Eastern culture as well as of his time and his minding.

Books are life-forms, words are children of mindings (in the beginning was the word-non-word/null-word), terms are vibration-pulsations of radiant energy. Unspoken, unwritten concepts are the magical creation or the mystery of destruction. Death of books, especially by fire and ritual magic, has the power as a kind of comedy-tragedy. The releasing of the strength-force/power of the written word through a fiery ritual produces a double feedback effect: it cuts off the creator’s connection with the creation and frees up the suggestive energy into the atmosphere, thus enabling it to grasp someone telepathically. The grasped person picks it up through intuition as his own minding and has no idea that he has been grasped. The personal aspect of his intuition modifies the picked-up information and it gets reflected through his mind in his own way. But group commonself, community commonsoul and global commonspirit intervene behind the scenes and invade one’s autotrending course of reflection.

The relationship between state-self, world-soul and universe-spirit is the one of conflict and opposition. Religious struggle in the world-soul disturbs a state-self. A state-self is also disturbed by other state-selves. The strongest influence is exerted by the superpower-self on weaker state-selves of smaller nations. The superpower-self is opposed to the world-soul and the universe-spirit.

Each religion carries and suggests its own myth, and each has its own founder. People are like children who cannot live without the hope represented by religious mythologies. The Judeo-Christian-Moslem mythologies are similar in representing a personal god, but are also at odds with each other. Such similarities and differences of one god make one god into several different gods. This is paradoxical fancy. The realization of a personal god as one is possible only through the course of energy illumination. And this is only one’s individual experience and personal awareness. Such type of identification can develop into megalomania.

Strongly isolationist religions insulate their members against other religious bodies. This creates clashes by the act of separation (alienation). All kinds of anti-isms result from this opposition. The world-wide situation of religious fanaticism and intolerance – including racism – is evidence of this phenomenon. The so-called holy warriors are brainwashed (mind-ritualized) by the promise of heaven as the reward for their violent activities. Such suggestion is hidden in the secrets of religious rituals of magic. At first, this magic triggers a mania, which in turn feeds back into the magic and spreads to a much wider circle of followers.

In ritual there is a double course of dialectics that enables negative-destructive reversal of hypnosuggestion. A birth ritual can be turned into a death ritual (ritual murder). By ritualistic means it is possible to turn law into non-law, truth into untruth, knowledge into non-knowledge. Negative truth is exploited and expanded by science. Actually, the basis of all religions lies in myths of satan and threats of destruction, only changed through ritual to a positive myth of creation: light struggles forth from darkness and good overcomes evil. Doctrines of religion are covered by myths that hide their sources in ritual.

Crazy god is wrestling with mad satan. Who is the referee in this magical match? Who is the audience? If we answered these questions, we would expose the tricks-rites/rituals of the religious game-show. It would be like going to a circus and exposing the magician’s trickery during the performance. This certainly would anger the magician, but his audience would probably be even more annoyed. The circus audience hates people who ruin their fun. They want to be bewitched by the magician’s sleight-of-hand; they do not want to know how his tricks work. The crowd likes myths. Without myths people are bored and feel insecure. Exposing myths as their imaginative fancy makes the crowd angry and violent. We have to remember what happened to Socrates when he turned his philosophical discrimination against the myth-patterned mentality of ancient Greeks.

Mythologized religion stands in direct opposition to philosophical knowledge. The ancient myth of a divine couple is the unholy meeting-ground of life and death. Uncritical acceptance of myth makes one believe in the holiness of the divine couple’s union. Elaborate myths have been created to cover up the original unholiness of life and death. This is the source of the myth of immortality. Sexuality creates life by borrowing from death. The interradiation of life into death and death into life is the essence of sexuality and of the myth of divine unification. The life-lust of death-passion produces intensive short-term bliss and extensive long-term suffering. If the mythical couple has experienced bliss through their union and people are its by-product, then why is mankind considered to be unholy? If one comes into this world by the unholy birth through a woman’s womb, can one ever become holy enough to overcome one’s sinful birth?

The rapture of sexual love and the bliss of mystical experience differ only in degree but not in essence. The essence of happiness is in the experiencing intellect. The osis of bliss can be triggered by external-internal means such as drugs, heterohypnosis, pr€Sic impulses or soul-magizing. However, drugs chemically destroy the threshold control and open one for the environmental grasping forces, while heterohypnosis energetically weakens one’s self-protection and leaves one open for any other influences.

There are two basic versions of the myth of perfection. The first one postulates perfection as the original state and subsequent downfall from it. The second one presupposes imperfection as the original state from which we have to be uplifted. One way or the other, the problem of what perfection is for the imperfect people remains unsolved. The problem of perfection-imperfection shifts to the problem of liberation. From this point of view, both perfection and imperfection are equally illusory and pertain to the magic of maya. But how can we gauge the degree of liberatedness and distinguish pseudoliberated gurus from the liberated ones? And is such a distinction possible at all? Even if it were possible, who is there to make the decision and who is going to listen? Arrogant superpowers, interreligious warlords and self-glorifying gurus surely will not.

What we said about liberation had already been said elsewhere: be liberated from karma-dharma and tora-sunna boundedness. Every religion has its own moral code and rules for liberation which make free people differently tradition-tainted and ism-minded freedom-fighters against freedom. Fighting for the universe-wide liberation, which has never occurred yet, is in opposition to freedom. The author of THN invites you to the freed universe. But be warned: once you enter, you may be so lost that you will find it difficult to return without first having reflected on egotheory-authypothesis/psychoNull.

The psyche-witness illumines triplicity (“I”-knower/self-known/soul-knowing). Triplicity (ego-auto/psyche) is dissolved by the witness-intellect through transcending the awareness of “is” and “is not” into pure being-non-being. Auto unveils itself: ego-auto point-momentary ripple-bubble/waves are but appearances of waking dream. Psyche is beyond concentration of one-pointedness and/or meditation of null-momentedness and/or other dualistic notions. Om to the one who transcends bondage/liberation! Om to the one who transcends the delusion of knowledge/ignorance.

Stay where you are. Handle your money and your situation spiritually. Trust higher guidance. Change the habitual attitudes and patterns you want to change in your life. Develop your sensitivity talents as strength-force/power. An ultrasensitive receives emotional, mental and spiritual information for psychic self-defence as well as for breaking through the group-community commonself. Ultrasensitivity (intuition) can be a natural help in personal growth. See your mindings as valid.

Great tension can be controlled and channeled into emptiness, but the force of control interferes with the natural course of intuition. This is characteristic of learned silliness: docta ignoratia. When we try to filter through in search of knowledge, we only lose it in the process. Prudentia, ignorantia – both are overcome in emptiness. This cannot be taught, only felt in empty impulses that can at best approach the emptiness itself. We are caught in dualities until the very end.

Love/hate turns-wheels the world around, wisdom/folly evolves/revolves the cosmos-chaos, knowledge/ignorance rotates/whirls the universe. The double trouble of putting opposed terms-states together leads to schizophrenic or paranoiac attitudes. One should forget this double trouble of oppositions and transcend them into beyondness. But beyondness is opposed to behindness, and this leads back into the bubble of double trouble. We could say that the way out of this bubbling is to be empty, but emptiness is again opposed to fullness. It seems that the best method of conveying this is to be still and quiet. However, the wheel of bubbling thinking does not stop at quietude and keeps turning on its own. Teaching others how to stop it can make them even more confused. So, is this whole writing silly? Perhaps it is no more silly/wise than keeping quiet. This comical wisdom story ends here and continues there...

One is what one irradiates, not only what one thinks. One gives oneself post-hypnotic suggestions all the time, particularly when one projects one's present condition into the future as futured past.

We face an opposed situation between the rulers and the ruled. War for peace, non-democracy for democracy, the rulers and the ruled are struggling and battling in warfare for freedom. A battlefield for free impulse encompasses freedom of non-freedom, liberty of non-liberty. Free speaking, free thinking and free informing-- they are all in conflict with opposed forces and paradoxicalities.

The clash is a double trouble in which the greater the exposures, the more the trouble. What was hidden or secret before did not disturb, but now it raises its serpentine head and creates panic and clashes. This is a global crisis. Individual freedom is, paradoxically, opposed to collective and global non-freedom. Unless the freedoms that control individuals are valid and fully exercised, the individual is sold out and has lost his freedom-- or will become a martyr for his own individual freedom. The fight for freedom must give way to the realization of freedom.

There is a convergency of scientists and religionists going on today. Scientists are victims of their own belief system. Religionists are victims of their own suggested method. One can find oneself in a vicious circle in which one constantly systemizes methods in one's mind and so amplifies the neutral aspect of scienced religion.

Theories and systems present themselves as statements of facts, far too obvious for examination. Therefore they are accepted without doubt but too often. They are not recognized as hypotheses about reality, but instead are considered to be characteristics of reality itself.

People with similar beliefs amplify each other's suggestions. People like mass or group togetherness. The group mind as a kind of a group self offers mutual stimulation and strengthening amplification. Some people gravitate toward the group self, others gravitate against it. Beause one's private suggestions-beliefs are shared with others, because there is a radiant interactivity, any suggested change of direction on one's part is felt by others and every partaker wants to suggest and desuggest (react) in his/her own fashion. One may be going in a completely different direction than the group to which one belongs. Others may feel it necessary to defend the suggestions which all of the group previously took for granted, and a conflict within the group may occur.

Like attracts like, so similar notions-concepts-ideas group around each other. Everyone accepts those that fit in with one's habitual day-to-day existence. A child accepts meanings, suggestions, beliefs from its parents and teachers, and, telepathically, from its environment. The subconscious portions of personality are unreliable, filled with negative energy communicated automatically from the automind. Ideas of concepts of terms have radiative reality and generate an ideated brainstorm, a realized explosion or gravitating piercingness.

One hypnotizes oneself constantly with one's own conscious thoughts and suggestions. Concentrated focus of one's conscious mind is like the focus of attention connected with the temporal brain (time as a series of moments and space as a series of points). One suggests oneself constantly with one's own conscious information forming the vacuum of one's experience. Information gravitates to those who seek it. One mind attracts the other mind that is already connected with the sougth-for information. Then the material becomes new and is reborn as it is interpreted by a new mind. The conscious mind is equipped to receive information from the inner self as well as from the outer universe.

The methodized system between ego-consciousness and auto-mind is performed so automatically and smoothly that consciously you are not aware of your part in it. Ego arises out of the voidness of psyche. Empty psyche creates non-empty ego, creates personalities free of the space-time-osis, organizes them under the leadership of the automind. Auto arises from unknowing into knowing, constantly surprising itself. One is not able to think in terms of psyche. Ego, while a portion of psyched auto, can be defined as a waking "probability" composed of characteristics belonging to personality. Because of its being intimately connected with other portions of autoid selfhood it is the internal controller of the conscious mind focus (threshold trigger of door-sill). It is an adjunct of psychointellect.

There is a steady communication between autoid and ego. There is a secret interchange between psychosis and auto. There is a discrete interplay between yourself and others. One is consciously aware of interplay-communication-interchange, though often one does not focus one's attention on it. This interplay-communication-interchange follows one's suggestion-hypnosis-magic as minded consciousness = № conscioused mind. If one's information of verbalized minded consciousness as dreamed waking is negative, one will react positively to received information of similar nature, and one will do so on the unconscious level. One has to unstructure one's thought by examining the content of the automind through minding.

Reality is the result of an osis of an oid of an ism, and so, in other terms, reality is but one version of non-reality of null-reality. Radiated reality is rooted in a series of points of moments. Human nature is inherently impinged upon one by certain kinds of interweaving autocommentaries. One is a model of oneself. One is an original of oneself. Altering the state of auto automatically alters the modeling model of waking ego and its circumstances.

All is magic of hypnosis of suggestion. Hypnotic suggestions as magic manipulate overall as religionized science or as beliefs or as propaganda bringing them into experience through formal hypnosis (heterohypnosis) or through natural hypnosis (autohypnosis). One can use autohypnosis for one's benefit or ruin in all areas. A person who has hypnotized-suggested himself through autohypnotic suggestion (through self-hypnotization) into a state of scientosis or religiosis is in a psychotic state.

One is one's own hypnotist. One is what one irradiates, not only what one thinks. One gives oneself post-hypnotic suggestions all the time, particularly when one projects one's present condition into the future as futured past. One is using the present as a moment of power to instill new suggestion. Repetition, verbal or mental, activates autopatterns and reflects them. Inner channels of individual autoid must be repatterned. Auto as suggestoid of hypnoid must be magically transferred to another osis. Autosuggestions are like hypnotic foci.

Every system admits the reality of all finite experience, even of "illusory" experience. To the experiencer his experience is real. To the knower his knowledge is real. To the cognizer his cognition is real. But the spiritual cognition of one is no proof to another who refuses to accept it.

All matter is a relatively stable form of energy. It lasts a while and disappears into loose energy. Today Western science speaks of energy as the psychophysical ultimate of all substances of ether. The ether of power, which appears as energy for such an intellect, remains as potency in the infinite being itself.

The infinite experience is null-real as emptiness; that is, its null-reality is emptiness. The empty fullness is unreal as such (in its emptiest-fullest sense).

(Compiled and edited by Aivaras Mockus from
“Present of Past-Future or Futured Past”)

Sansaric enlightenment is a part of community creation; it is manifested within deep sleep or the originating source. It is just another part of karmic destruction. From the enlightened point of view, all is One, satan is god, sansara is nirvana, and all experience is a part of enlightenment. But this point of view needs a moment for viewing awareness as such. When concentrating on a single point in thoughts and simultaneously catching a null-moment in that present “now” of all space-time, one taps the concentrating-expanding experience of OneNull. Concentration goes over into meditation and space changes over into time: all tends to empty space and ends in ether. The experience of ether enlightens through the void.

Westernized “meditation” is neither intense concentration nor instant intuition. The path of growth of penetrating-absorbing concentrativeness and overmeditativeness are extremes to be avoided. General advice is difficult to give, because all alienated or dissident attempts at concentration-meditation/elevation run into conflict with the state’s organization-hypnomind. And in such cases one can be influenced by one’s negative environment more than by anything else.

Our mind jumps from thought to thought. It rotates in circular patterns. Every new course ends where it began, and we remain enclosed in its circle or cycle (circulus vitiosus). Attempts to break the circle or to escape from it only strengthen the enclosing circuital pattern. Thus we are closed and narrow-minded by nature.

How do we break the obstacles, frustrations, and wrong habits of craving-wanting patterns? How do we find the middle path between positivity and negativity? We can only focus on the opposite effect. The more we strengthen positivities, the more likely we are to transform our negativities. Our mind seldom centers on mindedness, which is where the minding-experiencing lies, and where the hiding-seeming rises from dreaming. Slowing down our thoughts, relaxing our mind and becoming calm is a part of concentration-meditation. Meditation explores the layers within the immediate moment like a new birth. It is simply watching the mindings in their rising wavings and disappearings, in their developing comings-goings of intellectings which are all transitory.

Breath is a coordinator of body and mind, of waking ego and dreaming auto. By changing our dream-minding we can learn to change our seeming-waking. The sleeping state is more open to outer influences, open for everyone. This is why half-waking-dreaming can be important for experiencing the psychogap between waking and sleeping (II = I ± III). One can even learn to control one’s dreams from one’s awakened state, or to teach others through their dreams. By dream autocontrol all hypnomindings are controlled. One’s enlightened mind can always find the middle way of aversion or detachment, of inner peace and freedom.

As soon as an intellecting occurs, it is already past. The transitoriness of intellectings becomes an experience both real and transitory. In fact, all experience of intellecting is transitory, for intellection is what allows change, growth and development. Transitoriness is a threat to development and the grant of enlightenment borrowed from the non-transitory. All seeming positivities-negativities become transitory or powerful vehicles of enlightenment. One must transmute one’s transitory intellect of transcending or experience which is a new transitoriness – a new experience of aware illusion. Our mindings-intellectings drop away along with all other experiences and osis takes on a new enlightenment. A new osis emerges from the old illusion.

Hold nothing back, open your threshold, make your trigger empty, and then open up to the paraknowing which can arise and sustain you. Your mind merges into pure null-energy; the flow from that unity elevates aliveness, joy, bliss, balances your outer-inner selves and their externals-internals. They are only signs and symbols of our emotional downs and ups and of our own conceptualizations.

When our term-concepts change, our thoughts and knowings change too, null-energy is released, and floating ether expands. We may feel terrible or blissful. We become mere onlookers, watching the experience without identifying with it. And this is our first big step toward enlightenment – and freedom.

By means of concentration-meditation we can suggest our conscious mind to be balanced, calm and enlightened. The developing awareness as mind openness can become an enlightening experience. As our awareness develops and deepens, our penetrating concentration and meditative sensitivity increase. We strengthen, enforce and empower ourselves to attain enlightenment itself – only to discover that we have been enlightened all along.

We can define concentration as piercing reflection on the inmost and highest powers of the universe, as pulsation which aims at autosuggestion.

We can define meditation as a formless state: the station of unlimited nous, the station of neither cognition nor non-cognition, the station of nothing whatsoever, the station of the void.

The null-state as the calming-down (s'amatha) is the one-pointedness of thought, the penetration into dharmas, the strength of intellect, the love of wisdom, the concentration of meditation.

Beginners have great difficulties in understanding the fundamental difference between concentration and meditation. They do not know that concentration does not have as its function the increase of meditation. A person who comes out of concentration is not free from strenuousness and tensity, and is in a state of stress. There is some tension even between two modes of activity or two modes of passivity, and in a given relative neutrality most people are forced to specialize in one of them (corresponding to the counterbalance which stands in opposition to their typical love of knowing).

There exists, however, a center which is still, at the bottom of nous, beyond both conscious and unconscious mind. It is the autoness which concentrating endeavors to attain. In its simplest form, concentration is the centering of energy by the will, the narrowing of the figure of attention. Nous should not wave, should not scatter. Then it becomes steady like the flame of a lamp in the absence of wind, becomes one-pointed.

Without a certain degree of one-pointedness no mental activity of wanting can be suggestive. Each suggestive pulse lasts, strictly speaking, for one moment only, and is at once followed by another. It is concentration that provides some stability in this perpetual flux by enabling nous to stand in, or on, the same center, without distraction, for more than one moment. In addition, it is a centering activity, and binds together a number of figural states which arise at the same time even “as water binds the lather of soap.”

There are different kinds of concentration: religious, philosophical, scientific (intellectual) concentration. Many scientific workers have an unusually high capacity for concentrated thought. An intellect of single intent is capable of doing more effectively whatever it creates, be it negative or positive. Intellectual concentration is a quality which is spiritually and psychically neutral and is found also in unwholesome thoughts. The higher degrees of this kind of concentration owe much to the presence of schizophrenic extroversion and can be best observed in the political fighting spirit. Not all intellectual achievements are conducive to either peace of intellect or spiritual progress. The scientist focuses his intellect on his intellectual problem, not on a spiritual aim.

How the does concentration as a spiritual radiance differ from concentration as a condition of the intellect? Spiritual, or psychic, concentration results less from intellectual effort than from a karmic pattern of the whole personality, including the imagination and the will. We cannot possibly achieve it without some discipline over the emotions, since we must be able to endure focused attitude, practice centered breathing, and so on. Before spiritual concentration can be even approached, we must have stilled or suppressed the waving of the thinking stuff, or shifted in attention from the sensory world to another, subtler realm. Attention must be withdrawn from sense data, and everything sensory viewed as equally unimportant. Tradition is not quite unambiguous on this point. The methods by which this shift is effected are traditionally known as steadiness in increased extroversion and the inward calm of empty attainments. They are essentially non-meditation in increased introversion, achieved by progressively diminishing the impact of internal stimuli. It is attained as a result of filling activity.

Concentration on a object (e.g. circle of light) naturally forms the starting point of the process which leads to the abolition of the object in fullness. The after-effect is probably similar to that of hypnosis, where, entranced by the uniform stimulus of a shining light, or suchlike, we drop objects altogether in the end. As the initial object is subjected to the influence of the autohypnotic mentality, it gradually changes its character (the internal subject is objected to the influence of the magic image). At its later stages, it is called the “mental image”, its transformations having been modeled through meditational techniques. Finally, in one-pointedness and one-momentedness it becomes complete.

Here we must mention that autohypnosis admits of degrees of intensity, of course. It is very much like mindfulness. After a time, at the threshold of fuller collectedness, we reach the reversed fulfillment which is like meditation being emptied of concentrative dynamics (converging toward a non-center).

The practice of concentration is based on piercing through the impenetrable, impassable realm of dharmas; as unfaltering penetration into dharmas, meditation is the negative piercing through to the absurd in certain abnegations concerning the dharmic constituents of the universe. Meditating is opposed to concentrating. Meditation is the act of meditating; reflection upon the subject (psyche); contemplation. The rules of such meditation have been laid down in the path of wisdom, and particularly in the path of love.

The path of wisdom, of love, of love of wisdom, etc., each have their own several laws (dharmas). We can define wisdom as that which penetrates into dharmas as they are in themselves and destroys the darkness of delusion, which covers up the own-being of dharmas. Wisdom is the strength of nous which permits contact with the realm of dharmas. Delusion, folly, confusion, ignorance, stupidity, foolishness, illusion and self-deception are its opposites. It is because silliness, not sin, is the root of all evil that wisdom emerges as the highest virtue.

A liberation which is devoid of wisdom is not considered impossible, but it cannot be gained through the path of knowledge to which alone these descriptions apply. The practice of liberation is based on the assumption of duality in nous – between its calm depth as psyche and its excited surface as ego. The practice of intellect, similarly, assumes the duality between the depth (as wisdom) and surface (as love) of all states of monicities and kenocities.

The required skill in dialectical-metaphysical analysis would be impossible without a sound knowledge of the tradition on which this skill is exercised. But just as love of wisdom differs from intellectual concentration and non-intellectual meditation, so hypnosis is distinguished from suggestion and magic, and null-intellect is distinguished from non-intellect and intellect. And so null-dharma is distinguished from adharma and dharma. A dharma exists only for one moment, and then disappears, never to return again. But although it vanishes as an existent entity, it can produce and effect, which lingers after it has ceased to be.

Dharma of adharma is very puzzling to our habits of thought, and it requires a null-dialectical term, called null-intellect, to become knowable. Normally we all the time inject personal concepts and notions of the soul-self-“I” into presentation of data. To eliminate this habit in not an easy state to attain, and it requires great self-denial. Dharmas are elements or principles as they appear to psyche or ego. There can be no wisdom until dharmas have come into view. When they have done so, wisdom admits of degrees, just as concentration does. Traditionally three stages of wisdom are distinguished: learning, reflection, and mental development. Even a relative beginner can greatly increase his wisdom by learning about the basic facts of life, and by discursive contemplation on them. On the abstraction of mental development, this contemplational technique reaches its maturity, and it then presupposes a proficiency in deep meditation.

Fundamental to all meditations which are guided by wisdom is the antithesis between conditioned and unconditioned dharmas. The first step is to get the conditioned ones into view and to survey them. The next step is to turn to the unconditioned, to emptiness or nirvana. There are different kinds of emptiness, differently distinguished by different traditions.

Cognized nous-objects (dharmas), together with the intellect cognizing wisdom which conforms to nirvana, is the intellectual capacity which leads to the nirvanic path as the supramundane dharma (dharma deduced from dharmas). In its turn the dharma which consists of nirvana as the fruit is fit to lead up to that which should be realized.

All dharmas by their nature and own-being are perfectly pure. The aspirant should meditate on the emptiness of all dharmas with the help of the following mantra: “O^, pure in their own-being are all the dharmas, pure in my own-being am I; O^, through my cognition of emptiness I myself am essentially of adamantine own-being.”

In order to perform advaitic magicosis of Null and O^ one has to realize (be) void SuperOne, one must go through nullist concentration and O^ist meditation by schizo-absurdity, para-paradoxity, and meso-fantasy of ma-ya--illusion. This/that illusory para-paradox of oidal minding on the nullist path is negative knowing. It courses through logicality on non-logicality, and further along it comes closer to the void-gap and loses all characteristics of knowing.

Void-gap is a synonym of osis; osis can be normal or abnormal, or a mix of those two – it is always involved with fancy and illusion. This is the basis of dispute regarding salvation or liberation versus ma-ya-. The playing of magic and ma-ya- (l…la-) can be taken for god or satan. The realization of nirvana or advaitic turiya is the result of substituting illusion with maya in an apparent out-of-intellect awareness, and therefore cannot be authenticated or proven. Is this final void super-One or super-Null? That remains unanswered in void-emptiness.