The Blue Trurh


He who loves “blue”,
has the sky to enjoy.
The nectar of Truth
is in every phenomenon.
Let him who grasps on
to his faith
breath the healing potion
that emanates even from
and from all their bad memories.

Away with the grey clouds,
of desire.
Enough with the rain,
of suffering.
He that loves Truth
has this existence to enjoy.

Tatha! (‘this’ that feels!)

The incentive exists
for one who suffers,
or rather for one who
that he suffers –
to live on,
to seek and to battle,
and to force his way,
out of suffering and into happiness.
is how one indeed lives on,
one made of form,
seeking forms,
battling with forms,
one who is conditioned,
seeking conditioned things,
battling with conditioned things,
thrusting forth the vitality
of consciousness and will,
across incalculable births and lives.
But for him who
following the sublime way
have understood that suffering and happiness,
do not exist –
what incentive there exists
for this sublime being,
to seek further existence?

Pain is not suffering.
Pleasure is not happiness.
For all feeling beings
there will always be pain and pleasure.
This cannot be undone,
so long there is being and feeling.
But for the anariyo,
for him who knows not the sublime way,
there will be not only pain and pleasure,
but also suffering and happiness.
And for ariyo,
for him who knows the sublime way and follows it,
there will be pain and pleasure,
but no more suffering and happiness.
For ariyo,
emotional attachment to experience,
preference with regard to its forms and possibilities,
is relinquished.
There is still pain and pleasure,
even for an arahant,
for he is still only
a feeling being –
but there is no more suffering and happiness;
only peace,
unshakable peace.

What is this, then?
This that feels pain and pleasure?
It is just ‘this’ –
a feeling being.
This feeling being is a vehicle.
And in as much as it can
seek and battle
for life and happiness,
it can also seek and battle,
to reach any possible nibbana,
from all feeling and all being,
all forms,
all conditions,
from all possible ‘this’ and ‘that’.

The incentive exists for him
who understands the sublime way and follows it,
to live on,
to seek gnosis and peace,
to battle with blindness and emotional attachment,
to bring this stubborn vehicle,
the feeling being,
across the raging sphere
of samsara,
to the only destination there is,
beyond feeling and being,
beyond birth and death.
There is no other conceivable value,
or meaning,
for the existence of ‘this’,
this feeling being.


There is a temple for Māra,
for the devil itself,
right in the centre of our hearts!
our thoughts, feelings, and intentions,
go to worship
under the shrine of Death.
Whether it be through the roots of fear or hate,
seek to experience precisely that
which you resist in any way.
Seek to disclose and uncover
your mortal enemy
from the depth of your corrupted heart.


With view to the actuality of suffering and eventuality of death, the only meaning of life has to be found in the belief that some liberation from suffering and death, is possible. Yet our belief in that very “possibility” of liberation from suffering and death is conditioned by the way we understand and experience that very liberation; that is why this belief itself, in that reality and path of liberation, develops in a gradual and spasmodic manner!


“Whoever has not experienced temptation cannot enter into the kingdom of heaven. Without temptation no one can be saved.” _St. Anthony

What the Desert Fathers recognised and taught, is that such temptation was no less than a necessary condition to arise along the path of one who is headed for liberation. For it was only through overcoming them, through transcending them, that one at all succeeds in reaching the goal. When they went to live in the desert, they were not seeking comfort or escape, but they went there only with the mental gear of one who is going to the forefront of the battleground!

It may well be likewise – this whole Saŋsāra and everything in it – this is the Buddhist’s desert! And we are already here, we are always, in the forefront of the battleground! We are thus actually dependent on Saŋsāra, making use of the mechanisms of our bondage, to attain freedom. In this way everything that we do, which is in itself not-Nibbāna, not-freedom, can be explained as the necessary, and very much the only way, to approach Nibbāna.

Bhāvana, the monastic or secluded life and the Vinaya, the use of language, one’s body and mind, even chanda and saŋvega – all of these true delusions become the means upon which we depend to reach the pure end. Like in the great simile of the raft, once we arrive there we no longer need all these aids, nor the challenges which they overcome – we no longer need Saŋsāra, we no longer need even our lives! But before that there can be no escape from our dependence on our existence!

This is upāyakusala: instead of understanding nekkhamma as isolation from Saŋsāra, aversion with regard to the kammic, and hostility, pity, or contempt regarding life and others; instead of shutting away the body and the senses inside a cave, waiting for liberation to take the initiative on its own and pay us a visit there – instead of all this, we teach and train the mind to make skilful use, Nibbāna-conducing use, of this whole Saŋsāra and all things in it which come across our life-path, without exceptions, without insisting on or grasping to preferences, without redeveloping mundane hopes and dreams. This is the mahāviveka that leads to progress and success; the Great Seclusion through which contact with Saŋsāra becomes a stimulant not of mundane impulses and impressions, but rather of estrangement and dispassion with regard to all the world and all forms of conditioned existence.


Three Clarifications Concerning Conditioning

There are three clarifications concerning conditioning, the understaning of which makes one finds it not in himself to ‘blame’ anyone or anything anymore. What three?

There are no external causes of suffering, only external triggers.
There are no external causes of defilement, all things defiled are mental.
There are no external causes of desire or faith (chanda and saddha), but they are only conjured through mind.

These are the three clarifications concerning conditioning, the understaning of which makes one finds it not in himself to blame anyone or anything anymore.


“All men are born free” they say! The truth? All that is born is conditioned, all that is conditioned is unfree!

It is not true that all men are born free, rather, all men are born slaves, to their kamma. The Dhamma is needed to make free that which is unfree, pure that which is impure, steady that which is in frenzy, serene that which is feverish, unattached that which is fettered, discerning that which is blind, unconditioned that which is entirely conditioned; freedom here is a totally acquired quality. And that is why the first spark of Dhamma in the heart, the very first moments of awakening to Dhamma, is a miraculous event, because it proves that something exists inherently in the human being, that is of the nature of Nibbāna, inclined towards Nibbāna, just by itself and according to its own nature, so that when the Dhamma is heard, it is understood, and so that when it is understood, one ginally gains access to true freedom and refuge, and the Path becomes acquired.

So all men are born with that, that miraculous capacity, to awaken to Truth. And Sīla _the awakened conscience_ is an aspect of just that same capacity; a necessary foundation and support for the transcendental intuition (Pañña) that understands the Truth and, thereafter, saturates the consciousness and the will with it. And this Sīla exists inherently, also, at the very least in a potential form, as an inexhaustible capacity, resource, possibility, in all human beings; and it serves as the most vivid “proof” _if you will_ that materiality, in its entirety, is encompassable by a human being; and that it is only due to desire, emotional attachment, and imagination, that the fantom-like and hollow force of kamma, succeeds in holding-back a human being from breaking through, wholly transcending conditioned existence, unto Nibbāna.

“Dhamma” as an independent Truth and as a relative teaching

“Saddhā cepi bhāradvāja, purisassa hoti, ‘evaŋ me saddhā’ti iti vadaŋ saccamanurakkhati, na tveva tāva ekaŋsena niṭṭhaŋ gacchati: ‘idameva saccaŋ moghamañña’nti. Ettāvatā kho bhāradvāja saccānurakkhanā hoti. Ettāvatā saccamanurakkhati. Ettāvatā ca mayaŋ saccānurakkhanaŋ paññāpema.” _MN 95 Cankīsutta.

The Dhamma is not that of the Buddha, it does not belong to Him, it is not in itself His! This Dhamma is transcendental, and many a human aspiration to discover or unravel the transcendent truth, will reach, by various degrees of success, certitude, truthfulness, and clarity, this same Dhamma. The excellence which we attribute to Venerable Gotama arises from His efforts primarily as a teacher, as a clarifier, a revealer, as one who explains the Dhamma, conveys it successfully to our still conditioned minds, and provides training methods or principles through which we too can become liberated in the same way He was. Had He just been liberated and remained silent, we would not have even known Him _ and even if we did, we would not have found in ourselves the ability to be “convinced” by His enlightenment and the Truth to which He had awakened. This same condition applies to every other human being who has ever uttered a word about the transcendental reality as it was revealed and experienced by them, only, these two excellences are not completely separate, the excellence of the Dhamma as independent transcendental reality, and that of the Dhamma as revealed truth, appropriated to the conditioned and conventional mind and language of the unenlightened. For it is just through the conventional, that the wholly transcendent is reached, and is being made intelligible in such a way as to be deserving of our faith and effort. The reason for which we consider the Buddha-Dhamma to be our guide in life is not really that it is in itself superior to other Dhammas -[for essentially the transcendent truth must be identical, and again, essentially, our very ‘sekha’ understanding of the transcendental truth which we already follow and place faith in, remains considerably incomplete and developing!]- but rather that the manner with which Venerable Gotama had expressed and taught it proved to be more excellent in providing “for us” that very life-guidance. Had another Dhamma or Teaching succeeded even better in affording us with such life-guidance, we would have adhered to it. But this very excellence which we find for ourselves, through our own experience, in the Venerable Gotama’s teachings, necessarily speaks directly of the excellence of his enlightenment as well, at least in so far as we ourselves can tell. Whether a proclaimed Dhamma and Teaching are transcendental and true is something that does not appear to us through unexamined faith, whimsy or emotional inclination, social consensus or tradition, or sceptical opinions and reasoning (saddhā, ruci, anussava, ākāraparivitakka, ditthi-nijjhānakkhanti – MN 95), but only through the experiential path itself which we already have to take in order to realise the transcendental truth for ourselves, that is, through applying the teachings, through examining and observing how well the Dhamma is expressed, taught, practised, and lived. That these are our criteria is what makes us Buddhists in the first place!


Relevant Suttas:
MN 47 Vimaŋsaka
MN 76 Sandaka 21-33.
MN 95 Cankī.
MN 100 Sangārava 7.