The Wings of the Way of Joy
Professional Writers and Translators

The Wings of the Way of Joy

I am not the Writer of this  article. Writer is a  Enlightened being and I publish this  for the benefit of  all people.

On The Wings Of The Way Of JOY

The Leapless Leap Unto the Chasm Of The Unknowable


The true practice of The Way Of JOY culminates in the ongoing and continuous non-volitional leap unto the supreme placelessness of noumenon.


All that is phenomenal is conceptual, whether they be forms

— things that appear within the senses together with mental constructs or all that is the naturally non-occurring ‘counter-balance’ which is the not-phenomenal–the unappearing and formless. Both are conceptual.


The single wellspring of both the phenomenal and not-phenomenal ‘emanations’ is noumenonPhenomena and not-phenomena ‘radiate’, (a verb that never IS) from noumenon.  These written expressions are conceivable and affirmable within mental experiential practices often referred to as meditation or mental cultivation.


The conceptual relationship between phenomena and not-phenomena, both actively manifest and inter-reactively not-manifest,

is only possible because both are mutually dependant upon the other; the non-existence of one constitutes the non-arising of the other. Without yin there can be no yang.


A double negative might adequately imitate what conceptually is essentially inexpressible: Noumenon is indicated by a ‘twice-fold phenomenal non-presence’– the non-presence of phenomena simultaneous with the non-presence of not-phenomena which is to say the non-presence of the non-presence of phenomena.


This writing, naturally insufficient as conceptual expression must need be, does not intend to convey a truth of incomprehensible duality, implying, as it may appear by way of example, that the representation of noumenon is an object which depends upon a subject for self-recognition–the perceiver and the perceived. Noumenon is absent of anything to be perceived, thereby illustrating poignantly that there can be no perceiver of IT whatsoever which places the concept of noumenon actually, and not metaphysically, everywhere-dead-center in all Suchness, Isness or Itness simultaneously projecting everywhere It’s Beinglessness and All-Non-Not-Self-Perceiving-Non-Present-Presence. That there is no perceiver, when correctly realized to be that there is no “I” or ’person’ existent, is a profound insight of lasting importance.


These concepts attempt to illustrate the ‘natureless nature’ that has been called Enlightenment, Liberation, Void, IT, That, Emptiness, Awakening, Nibbana (Nirvana), Tao, The Self, Godhead amongst many others and hopes to reach deeper into the misconceptions (conceptions all the same yet non-succinct and so not useful) to help dissolve that which commonly blocks the ‘attaining-realization’ that there is no realizer and nothing to realize; ‘no thing’ that can attain and no attainment. That which is beyond-finding and beyond-knowing, precisely because IT can never be an object of a subject outside of Itself and ever-is an object of only Itself and therefore, being subjectless, can never know Itself as an object, indicates the futility of descriptive nouns, which constrict the mind with nearly insurmountable concepts, the seeming tangibility of which creates “a thing” that can never be anything but ‘not a thing’. In seeking ‘some-thing’ we too often exhaust needful energies and fall into compromise.


‘That-which-can-have-no-name’, yet is very often named and fully conceived, is altogether and at once the perceiver, the perceived and the perceiving. IT is a circle (yet again another noun) outside of which lies nothing whatsoever including of course that imaginary “we” as a self-created-subject or “I”.


It is when “we” realize this it is said that ‘Enlightenment’ has been ‘reached’ and in thus ‘reaching’ IT there is no one home to realize that there can be nobody that has realized anything or no thing. IT simply IS, ‘known’ to Itself, ‘in’ a temporary ‘mind-substance’ without a possible other.


The discipline of The Way Of JOY (neither a ‘way’ nor a volitional ‘path’, but rather a ‘negation’ practice that presents to unreality the reality of the double negative) can succeed in bringing, by continually observing the ill-conceived self-created-subject (the “I”), the delusion to a complete dead end and nullify the self-perpetuating-me-fallacy until, having repeatedly circled around the “goal” (there is nothing to aim at) and traversed the “path” (which has no end because it had no beginning) and “walked the journey” (which has no destination), the “we”, in an extraordinary instant, simply vanishes forever because it is realized that that “we” was never there. If anything can be suggested with non-conceptual clarity (and nothing can be) imagination can delight in the idea that this so called “I” or “we” is the object of IT-as-Subject, thereby giving rise to all metaphysical doctrine which seeks to bring the “separated” back to the originating principle– a “sacred duality” which is the consistent treatise of the historically immense volume of metaphysical tomes– the written outpouring of realizative yearning, a longing that rarely sees final fruition.  Such a duality unfortunately is seldom fully reconciled because the persistent I-concept blinds the realization that there is neither subject nor object, here nor there, past, present nor future, separated nor found, unity nor disunity nor a “we” that can have as it’s goal, THAT IT. Duality remains fixed in a mind that clings to anything, including conceptions of IT.


One such metaphysical postulation heard at the pinnacle of Advaitine realization has been expressed often as “I Am That”. Perhaps a clearer message might be, “There is no I, only That” or perhaps “That IS That”, or “Only That”– finally, perhaps “we” should just be silent.  For it is in silence that non-conceptual clarity ’sings’ most beautifully.


A silent mind is no-mind.


No-mind is IT.


May all beings realize the ceasing of being falsely conceptualized and ill-conceived I-subjects.



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