I will speak in simple terms. The most difficult thing to understand is the simplest, yet most elusive. All that you call knowledge, all that is called by ordinary persons “understanding”, is a forgery. A lethal lie that stands between your originary awareness, and the consciousness you now experience.
This forgery is the result of something similar to, but not precisely the same as an accident, or catastrophe. In this case, the catastrophe is necessary, however, its results are unnecessary. All that you know as knowledge and understanding are the results of this necessity, and its unnecessary consequences.
If you were to be suddenly deprived of the forgery, most of you would die — but first you would become insane. A few of you would transform, and the results of that transformation would be both exotic and depraved. These results would divide in three forms: abominable, neutral, and beautiful. All three would cause further consequences.
Yet if you were gradually introduced, in a careful and stepwise fashion, to both your originary nature, and the histories of the accident throughout time and space, many of you would escape the consequences, and achieve something that is to your ordinary mind unimaginable. So unimaginable, that you must be introduced to it slowly, at a pace commensurate with your personal capacities to survive such exposure.
Thus it is said that if there were nothing to achieve, the recognition of this would become true understanding. That, with practice and patient exploration of true understanding, you would be liberated, and in such liberation, you would avoid both ecstacy and depravity. Thus you would be unavailable to the temptations posed by the myriad forgeries, and being unavailable to them, they would become your playthings. In such a case you would form, slowly, a mind capable of direct participation and activity in the domain of origin, which is outside of time, and of which all phenomenon are “various species of reflection-dreaming”.
This process begins with a unique form of doubt, and a unique form of intention. The doubt is directed at all that is known as knowledge and understanding, and includes all experience of ‘ordinary phenomenon’. The intention is similar to that of those who seek to dream lucidly, however it is its inversion: to wake to lucidity while in the grip of what seems to be personal identity and objectively real phenomenon.
