Creation as emergence
‘Only random events carry instruction.’
Hence, “The right way
is the untrodden.
It becomes the wrong way
When you’ve stepped on it.”
© 2018 by Victor Langheld
1. Moksha (or mukti) 1 is taken to mean freedom (or release) from. It is achieved by refusing random contact. By refusing to make contact escape from samsara, the real, identifiable world guided and controlled by pain and pleasure, is achieved. By refusing to engage, hence refusing to apply her niche elaborated G,O.D. = Brahman function, the individual drops out, that is to say, demerges into the maximum entropy ground of emergence, i.e. the quantum concentrate prior to contact and ordering (i.e. the nirguna Brahman) wherein no signs (i.e. characteristics, Sanskrit: gunas or lingas) of life (i.e. details = cuts) have emerged. There is no experiential outcome (i.e. a lunch, costly or free) to achieving (or demerging to) Moksha (or mukti) 1 since no signs (or characteristics = gunas = nimittas) emerge therein. It is akin to the ‘great fourth’ coma/state, turiya, the imagined domain of the nirguna Brahman.
The ancient Hindu (Buddhist, Samkya, Jain, Ajivika and so on and indeed, Christian) ideal (of world, as ‘vale of woe,’ flight) was moksha (or mukti) 1, with the vague promise of salvation (from turbulence = (Buddhist) vana). This wholly negative ideal, because directed at de-mergence (or reversal of emergence, hence reversion from hard, slow, dark detail to soft, quick, bright principle) and reinforced by the social order of the caste system upheld by self-serving Brahmins, specifically by the clever fool Adi Shankara, and warlords, led to the philosophic and scientific (hence world, i.e. detail oriented) paralysis and sorry decay (thus dismal creativity) of India and which decline was only reversed by the arrival of non-Hindu, always positive, i.e. inclined to emergence (i.e. growth = Brahman) avatars (for instance, in the guise of the Moghuls or the English East India Company).
2. Moksha 2 is taken to mean freedom to. Here contact (always random) is not refused. The emergents that result from random contact happen as (quantised, thus momentarily existent) realness and identity (or consciousness, as the coming or stringing together, hence ordering of bits of knowledge) guided and controlled by pain and pleasure and which are the cost (or price, often experienced as punishment) and reward (often experienced as ‘grace’) for engaging and furthering, i.e. for further emerging (i.e. creating) the world (i.e. samsara, as costly but tasty lunch). By engaging in the world (i.e. samsara, the domain of the saguna Brahman, i.e. within the first three coma/sleep states) an individual emerges (i.e. creates, first passively, the actively) a new world (i.e. he/she turns and sop transmutes the wheel of samsara) and self-rewards with (unending = ananta) sat and chit, i.e. with realness (i.e. trueness), identity (or consciousness = cognisable order) and pleasure (Sanskrit: ananda, sukkah) and self-punishes (with pain, Sanskirt: dukkha) according to his or her success or failure (included in the notion of karma) at her niche creation (hence recursive Brahman = G.O.D.) function, because ‘aham brahman asmi’ and ‘tattvamasi’. Engaging with and thereby transmuting the world (i.e. by participating in creation) by furthering emergence of identifiable realness is the only, albeit dodgy, because momentary (thus incomplete over time and space) salvation ‘in town.’