Higher ground

“The infinite vibratory levels, the dimensions of interconnectedness
are without end.” ~ Alex Grey

 

This leaves us with four different conceptions of existence, within any or all of which some entity may be understood to be. We can see how some entity may be understood to exist in several of these simultaneously; the entities, while distinct, can be linked to one another but can also exist independently. The entities in the objective world all inter-relate with one another: they all exist within the same objective world, at least as far as we can tell. In the same way, our subjective world consists of entities which coexist and correlate within that unique subjective world rather than within a range of them. Intersubjective entities relate in a more complex way, insofar as the unique understanding of the intersubjective symbol within each subjective observer's Cartesian theater informs both the unique understanding of other subjective observers and also the intersubjective meaning attached to the symbol itself - but again these intersubjective entities coexist with one another on the same 'level' as it were. Ideals, similarly, exist on their own 'level' - and yet we have already stated, and can easily say in everyday experience, that entities existing severally on discrete levels relate to one another. These metarelations between things that exist in different senses can be seen as existing in some larger dimension, in the same way as a succession of two-dimensional images can be layered over one another in a third dimension to become a richer and truer whole, and it is this dimension of existence, distinct from the first four, that we call the transcendental. The metarelations of transcendental reality are theoretically perceptible in the same way as the simple relations of subjective reality, and the process of metaperception in this fashion is the subject of the koan I quoted back at the beginning.

Now you have been given access to a somewhat fuller expression of the seemingly simple expression 'I can only be,' and a somewhat fuller elaboration within that context of the opening koan, I have reached a point at which this narrative can pause. If you are still confused, rest assured that this is because I still haven't begun to properly express myself yet. Do not make the mistake of reading into that refrain any sort of promise that 'proper expression' will ever be forthcoming; but strive for the faith that sustains me - the faith that any expression will, in the fullness of its flowering, become sufficiently proper that it achieves some measure of intersubjective potential.

Feel free to share your reactions to this. Let's make some Art.