Focus on Life™

When you are angry ask yourself: Who is angry?

When you are disappointed ask yourself: Who is disap-
pointed?

When you are in need of something ask yourself: Who
needs?

When you are sad ask yourself: Who is sad?

Why is it that it is always the external world that is to be
blamed? And yet, all of your answers start with I (with a cap-
ital letter). Who is this I (who is angry, disappointed, in need,
and sad)?

This mysterious I interacts with the world but still takes
no responsibility for his or her actions. Why does this I always
projects the reasons for hardship and excuses on the external
world? Interaction requires at least two parties.

How about sorting out things with this I first and dealing
with the world later?

Everything with a form and shape falls into the trinity of cre-
ation, sustenance, and dissolution. These three states are
inevitable and they materialize in time-space. Each manifes-
tation is a child of its age; it uses the concepts, structures, and
ways of the current relative reality. It has a limited existence
and relevance as well. Nothing lasts forever in time-space.

It is a poor representation and characterization when
something that has no shape or form has to be presented in
static and descriptive terms that automatically limit its
dynamic nature (i.e., real essence) to abstraction. This relative
manifestation is bound to its surroundings and can be inter-
preted only in its original environment and nature (also in
time).

This means that any attempt that tries to capture some-
thing beyond time-space limitations is doomed to fail. At
best, we are capable of providing approximations that observe
only a part of the concept in question—never the entire con-
cept itself.

A metaphor to illustrate the point: filming a live event can
only capture a part of the real action, not the smell, atmos-
phere, and other parts of the live event itself that took place.
More importantly, filming cannot reproduce the actual activ-
ity—it can only describe and capture a limited part of it (i.e.,
some of the visual aspects).

The relevance is that we stick to these representations and
give them meanings they originally never had. They start to
live a life of their own. They do not compare with the actual
essence they were used to represent. A replica never becomes
better; it does not exceed the original.
How about we stop chasing the shadows and focus on the
source instead?

The world we know exists only in our mind. It is real for us,
but it is not to be found elsewhere. We are dependent on our
sensations coming from our five main doors (i.e., sight, hear-
ing, smell, taste, touch). The world for us is constructed ulti-
mately in our mind. For example, colors do not exist in the
physical world. All objects are colorless. Similarly, our eyes
work like lenses in a camera. They get a mere two-dimen-
sional picture as any other lens. It is our mind that puts all this
together and creates the world for us. This abstraction is a
three-dimensional spatial world where time is applied as well.
It is an illusion, like matter. There is no such thing as matter.
Studying a bit of physics, from Newton’s revelations to
Einstein and quantum mechanics, verifies these points.

In short, the great maya, illusion, is that the world we
know is only a thought, an idea—it is a picture with many
objects but, nevertheless, a picture—nothing more, nothing
less. No matter what you do, it is all within your mind—even
when external to your body, it’s still within your mind.

How do you know that you are dreaming while asleep?
You don’t. It is as real as anything for you—once again a mere
thought or an idea but sound proof that our mind is capable
of constructing a three-dimensional world even without
external sensations. Nevertheless pure pictures that are real
for us.

How can you wake up from the illusion while awake? You
cannot. No matter what you do, even when you realize the
truth, your mind still determines to draw the illusion for you.
It just does not have the same impact anymore. Living in a
world of ideas or created objects (i.e., pictures, thoughts) does
not put us in direct touch with the real existence. We are tied
to our sensations. Those are our only link to the existence.
Our mind constructs a derivative for us—its interpretation of
the sensations, which we then perceive and become aware of.
We only know these perceptions—nothing about the real
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?

Our existence is relative. We are only in relation to some-
thing. Nothing has any meaning or significance per se, unless
it is in relation to something. The world outside of us just is.
We give it the meaning and the purpose, and it has the signif-
icance and relevance we define and understand it to have.
Because our existence is evolving in the now time, this also
means that we create the world again and again over time.
Our perceptions and understanding change and, therefore,
the surroundings and the world have different meaning and
relevance for us at different moments.

Relativeness enables us to experience and learn more about
ourselves. It gives us the opportunity to compare and value
things. We give the world the meaning and, therefore, it also
reflects our perception and understanding. We live and expe-
rience life in relation to our own consciousness; it provides us
the measurement and the yardstick. To simplify this concept,
we would say we are the world and the world is us. Nothing
happens outside of ourselves—everything in the world has to
do with us. Our existence is based purely on gaining under-
standing and realization about ourself. Self-realization is only
possible when we put things into a relationship, and we can-
not realize ourself if there is nothing to compare to or distin-
guish from. Our individualism and separation ceases the
moment we do not need the concept of relativeness anymore.
Until then, everything is relative—and subjective.

Why is the doer so important? Or, to be more specific, when
is the doer important? In most of the cases, the performer is
relevant only when we are doing it ourselves. We emphasize
the subject more than the actual deed or the doing process. In
brief, when we are the subjects it is very important but when
others are the contributors, we are not as interested.
Confusing?

This is very evident if we observe our own life. Just think
back to the last movie or theatre play you saw or book you
read. Who were the actors and authors? Do you remember?
Some of us have naturally better name-recall memory, but
still. We concentrate and focus on the substance itself and not
so much on the individual actors’ contributions and relevance
per se. A theatre play is a team effort for the overall atmos-
phere and experience combined from individual contribu-
tions. Similarly, the author creates the novel but for us the
storyline and the substance is the thing. When we are the
doer, it is something exceptional and unique but when others
do it, that’s a different case—it is something usual or rather
normal at least. The same applies when we are simply talking.
It is a rare skill to be a good listener because we often prefer
talking to listening. Listening is often the opportunity to
think what we are going to say next, isn’t it?

So why is it so important who is doing the action? In real-
ity, it is not relevant at all. The most important thing is the
deed itself and its effects. The only one who craves recogni-
tion is our own mind. Our mind lives from our attention and
focus. It needs our undivided notice and recognition of
importance. There are many words for this type of behavior:
greed, selfishness, vanity, ego, and so on. The doer is impor-
tant only in conditional and relative terms. If the actions were
totally selfless, the performer would be irrelevant. In all the
other cases there is some conditional reason or purpose for
the deed as a vehicle to something else. It does not serve a
purpose itself.

The world does not need the doers—only the actions.
Therefore, the doer is not relevant—actually it is only an illu-
sion. This imaginary performer is living only in our own
mind. We would still exist without it and perform the same
tasks and duties. The only thing missing from the picture
would be the self-appraisal and egocentric behavior. Who
needs them, anyone?

We are free,
to stay,
or to go;
No one holds,
but us.

We have so much,
to do,
and are so busy to achieve.
We hold tight,
for all we know.

It’s up to us,
when everything is done,
and there is nothing,
more to do,
cling,
or achieve.

We just get enough,
realize,
and undo.
Nothing to learn,
no more to gain,
nothing to achieve,
nothing to lose,
only no thing.

We give up,
let go,
prepare,
for the unknown.

Our world consists of atoms and smaller particles, quarks. The
scale does not end here, but all the same, everything is still
energy. Therefore, one can say that we are focused energy states.
Our physical bodies are built on atoms (and other smaller parti-
cles) that are held together by internal forces physics is still dis-
covering. Our existence is based on dynamic and continuous
flow of energy that is focused and organized in a manner that
keeps our structure “stable” over time. Otherwise, our physical
form would not exist from one moment to another and we
would be dissolved around the place.

From one point of view, we are a pure energy structure or
concentration. Everything that happens to us is energy as well,
for example, the sights we see, the sounds we hear, the sensa-
tions we get from hot or cold, pressure, and so on. In other
words, we are a reflector of different energies, no more and no
less, like a mirror that reflects the light directed to it. In our
case, we can also be an active party—not just a microphone
reflecting sound energy (waves) coming its way. Using the
same metaphor, we can also be a loudspeaker and amplifier,
depending on the case. Altogether our existence consists of
energy flows and states that are enclosing and surrounding us.

Our senses are adapted to a certain very limited range of
energy levels. For example, our visual sight is based on receiv-
ing light spectrum from violet (400nm) to red (700nm).This
scale includes the colors of the rainbow. In other words, a cer-
tain very narrow range of light frequencies comprises our vis-
ible world or our seeable reality. Outside of our senses lie most
of the electromagnetic spectrum including gamma and X-
rays, ultraviolet and infrared rays, and radar, to name a few.
These wavelengths are visible to us only by special arrange-
ments. Still they exist and constitute the world around us in
addition to the visible light range. So, how was it: “Seeing is
believing” or “receiving is realizing.”

We as reflectors are capable of receiving a certain type of
energy flow. Our subjective reality is dependent on the senses
we have and their capabilities. How different would our life
be if we had some other spectra to reflect as well? After all,a
reflector is capable of vibrating only in the scale it has been
tuned for. Most of the vibes are beyond our belief and under-
standing—as of today, at least.

Limited understanding leads to misinterpretations and
imperfect actions. These actions are perceived emotionally
and assumed to be conducted with full intention and under-
standing of the causes and consequences by the actor. This
realization raises strong emotional sensations in the receiver
and causes responses that are not based on full consideration
(i.e., something one is regretting later on as too excessive and
out of line).Responses and consequences are something that
are not intended by the initial actor but simply caused by the
limited capabilities of perception and understanding by both
parties. From here, things just get worse and, after a while,
neither party has any control of the matter and the original
starting point has lost any significance and relevance. This is
how a vicious circle is created and the results are observable
around the world every day. And everything starts just from
our limited capabilities to perceive and understand the world
we’re living in.

Our own standing point is very important to us. We regard
it as the right one because it is so real to us—we have no
doubts. Therefore, it is the “truth” and because it is so obvious,
there cannot be any possibilities of misunderstandings by
other people; they simply cannot ignore it and be so blind as
not to see simple “facts” that even we can understand. But
they do not act accordingly, and their behavior is so much
beyond our belief that we cannot stand it. It’s too much, and
we need to do something about it…

Yet everybody lives in his or her own subjective reality. We
are fixed to our own needs and requirements. Our thinking is
full of “us.” We get offended, we have the most at stake, we
have to give up, we have to sacrifice, we are not benefiting,
and so on. It is that We that prevents us from making a dif-
ference. As long as it is our needs that have to be appreciated
and fulfilled first, nothing will ever change. Everybody clings
to his or her own mind-set and perception of the world. And
we have an urge to be right—and let others to know it as well.

One needs to learn to give away. Over time, we acknowl-
edge seeing a broader picture where different opinions and
points of view can be presented and maintained without a
need to conflict. There is no need to be right or gain some-
thing. The whole notion of “us” is just something of our own
fabrication. We only need to let it go—and that’s the only
thing we are giving away, in reality.