Focus on Life™

We are conservative by nature. We tend to enclose ourselves.
Some of the fences we build are physical and more tangible,
while others are more abstract. We want to protect ourselves
from the outside world and its renewal.

External fences are easier to conceive. They have many
faces, from muscle building to creating physical security
measures, all the way to building wealth and monetary riches.
Mental fences are harder to pinpoint and the most difficult
for us to realize. We hide behind our own habits, traditions,
mental and conceptual principles and rules, ways of behavior,
and subconscious patterns. These mental barriers limit our
perception and understanding of the realities of the world.
They filter the outside world for us and give us our sense of
security and control. But by doing so, they also prevent us
from renewing and developing ourselves. Our existence is
based on our self-perception, and the fences are guarding us
from anything that is not known and familiar to us—the
unpleasantness of the external world.

Within a shelter,
Covered in a case,
Limited by boundaries,
Extended by nature.

Trapped in the illusion,
Bewildered at times,
Lacking the courage,
Bravery, and persistence,
Of final breakthrough,
Transcending for the unknown.

The common is the bliss,
Misery, and sadness,
Of known and accepted,
Which horrific would be to lose,
And be replaced by something new.

To stretch the limits,
Ignore the lines,
Forget the known,
Unlearn the rest,
Exist in full,
Here and now,
Wake from the drowse.

Life is breathing. It has three different phases—inhalation,
short pause, and exhalation. Internal and external action—
visible and invisible. Active and passive.

Breathing is living. Its intensity varies with scale. Some
breathe faster than others—their perceptions and realizations
are relative to their tempo. Small beings (e.g., cells) have dif-
ferent breathing cycles than large beings (with larger mass),
such as humans, when compared to each other. Still, the rela-
tive cycle is intact. This can be realized only in cross-scale
comparisons.

Life is a realization process (i.e., existence/manifestation)
in time. In other words, life is relative motion where the sub-
ject’s internal frame of reference is relational to its breathing
cycle. A self-conscious being has the potential to experience
various cycles at once (interlinked) and focus within a cycle in
any of the three directions. The subjective intensity remains
constant, but in relation to an external reference frame, signif-
icant relative time adjustments or movements can be experi-
enced.

In our language death means the opposite of living. Being
alive is to live, create, explore, and experience. Death is some-
thing where nothing is moving and everything stays still, a
total freeze or a complete stop. It is something where nothing
new is developed nor does anything change; death is simply a
state where nothing is created anymore.

In order to be truly alive, one should be familiar with
death. What does it mean not to be alive? Not to create,
explore, and experience? Stay still, hold back, freeze the situa-
tion, and maintain the status quo? Resist movement or
change?

How can we be sure that we are not already dead? To put it
differently, are we really experiencing, continuously creating
and exploring something new? We are not eager to explore
and break the boundaries. We are not so excited about any-
thing new and unknown happening. We’d rather not rock the
boat and stay still and lie low. We are uncomfortable with
change and prefer the current situation, no matter how bad or
awkward.

Change happens very slowly in the physical world. Drastic
renewal takes decades or generations rather than weeks or
years. Our mind is quick to draw scenarios and imagine
things, but real implementation of visible action takes
decades, if not centuries. We drag our history with us. We are
conservative and changing only with force. Someone who
does something only when under external pressure is not cre-
ating. Where is the freedom and joy of exploration? To put it
in brief—we are dead.

Our life can be compared to a project. Projects have a begin-
ning and an end. Its definition states that it is not perma-
nent—it has a definitive life span. It starts, goes on, and ends.
A project has no purpose itself—it is only the means for
something. It has a purpose and it is used as the vehicle, the
tool, for the objective. Temporal is an interesting term.
Something has an existence in time and, therefore, it has to
have a starting point and moment as well as have an ending
point and time. It is only temporal. Everything that exists in
time has its own tempo, time, and place. Nothing is perma-
nent.

Birth, living, and dying. Often the transition points are
interesting. In those points, something changes from one for-
mulation into another—a real drastic transformation hap-
pens. Still, our own life is mainly characterized by the middle
part—the continuation. We focus almost no attention on the
beginning or the end. For us, the living part is the only real
existence and we ignore the beginning and the end. But how
can we know what to do and where to go and, more impor-
tantly, where to target if we are not aware of all three charac-
teristics—the beginning, the continuation, and the end—of
temporal existence?

All there is,
is right here and just now;
Don’t wait,
don’t travel,
shift forward or delay;
Postpone to escape,
move to forget;
Still it does not matter—
all there is,
is right here and just now.

Pre-set for presence,
and set free,
or reset.
To be and not to be—together,
is the key.
Live real and
realize,
right here and just now.

Cannot force,
cannot push,
no way to rush;
Distant yourself,
just now and right here,
for two beings,
aligned into one;
Living together,
peacefully and in harmony,
without fights,
of dominance.

Presence is intense,
only in one,
with full knowledge,
and understanding,
of right here and just now;
To be—always,
and even without,
a physical presence,
makes sense,
only,
right here and just now.

Everything we see, have, are, and live within is based on two
structures: the substance (i.e., the essence) and its representa-
tion (manifestation). The appearance is the structure that is
easy to comprehend and is the only truth existing for the
inexperienced.

Only the wise can separate the representation from the
substance. The ignorant regards the appearance as the essence
and creates more confusion around. Everything has this
twofold existence and, therefore, any act or deed can either be
banal or of essence. It cannot be acknowledged only from the
representation. The paradox is that being able to reproduce
the appearance has nothing to do with the substance—nor
does it have to do with the comprehension. It is easier to
reproduce and arrange the representation than to realize the
substance underneath. However, nothing has any real value
and meaning without the substance.

The substance never has a physical appearance. It can only
be associated with something tangible, but it cannot be cap-
tured by it. For example, what is a wedding ring without love?