When we fall into the Realm of Form (or ‘the Realm of Definite Things’) we fall into a world of neurotic suffering – we fall into a world of neurotic suffering because everything becomes about maintaining and preserving boundaries, and yet the boundaries we feel we have to maintain and preserve aren’t actually real. They’re just a projection of the thinking mind – that’s what the TM does, it projects boundaries! To be completely preoccupied with the need to protect boundaries that aren’t real is the very essence of neurosis.
This combination of the two things –  the experienced need to maintain certain boundaries no matter what and  their actual nonexistence – is what produces neurotic suffering, and this suffering can never cease until we see through the illusionary boundaries that we are so very concerned with, and no longer experience the absolute need to hang onto them at whatever cost.
Boundaries are produced by the thinking mind, as we have just said, and the thinking mind acts as our ‘infallible guide all things’. It’s ‘infallible’ because we cannot doubt it. The thinking mind is infallible within its own remit, within the terms of the game it is playing, but outside of this remit, outside of this game, it has nothing to say. The problem is that the thinking mind has no way of knowing that there is any world outside of ‘the world of boundaries’ that it itself has made, and because we are dependent upon it as we are, the ‘ignorance’ of the thinking mind is also our ignorance.
Our ‘problem,’ therefore, is that we can’t see beyond the everyday thinking mind; we can’t see beyond the thinking mind because the thinking mind is functionally incapable of knowing about any other sort of reality other than the one it itself assumes, and we don’t know anything about reality other than the one that the thinking mind tells us about it. To say therefore that it is important to understand this point, to have this awareness about the limitation of thought and how thought works, is putting it mildly! Everything hangs on this. There are two sorts of life we could lead, depending upon whether we see that ‘we don’t know anything other than what thought shows us’, or whether we don’t see it. We can consider both of these possibilities in turn.
The second possibility is the easiest to describe – when we don’t have this awareness that ‘we don’t know any world other than the world that thought shows us’ then we will of course live entirely within the world that thought makes. That’s the only place we can live, obviously! This world corresponds to ‘the Realm of Form’ (or ‘the Realm of Definite Things’) that we started off talking about’; it is as we have said a world that is made up entirely of boundaries. Our total preoccupation is with what lies within the mind-created boundaries (i.e. with what thought says is real); as far as anything else goes, we couldn’t care less – we ‘don’t care and we don’t care that we don’t care’. We’re ‘not interested and we’re not interested in the fact that we’re not interested’. Another way of talking about this is to say that the world thought creates for us is always a concrete (or ‘literal’) one.
It’s rare to experience the world in a completely literal way – our awareness is never (or almost never) contained wholly within the thinking mind’s compartments; there’s always a bit of’ undefined (or ‘unformatted’) consciousness leftover to ‘humanise’ us. This unformatted consciousness allows us to live in a somewhat ‘softened’ world, a world with a bit of actual depth to it. It is this ‘depth’ or ‘non-literality’ that makes the world liveable – otherwise it’s very hard, very unforgiving, and that makes us hard and unforgiving too. We reflect the environment that we perceive, and this environment reflects our way of seeing it. The world is seen to be made up of ‘definite things’ and thus we are a ‘definite thing’ too, just like everything else. We’re a ‘thing in a world of things’, as Colin Wilson puts it…
How concrete or defined the world we relate to is varies according to our emotional state, or – as we could also say – it varies according to how dominated we are by the greed or fear. When we free from the ‘decomplexifying emotions,’ free (to some extent) from attachment of one form or another then we soften, we naturally become marvellously conscious, rather than appallingly ‘thing-like’ or ‘machine-like’. There is no need to speculate or argue about which of these two options feels better or ‘more wholesome’! Is it better to feel like a human being, or some kind of highly strung, utterly humourless ‘reaction machine’, careering blindly from one collision to another? This is clearly one of those questions that answers itself!
Thinking about things in this way allows us to get a better feel for what it would be like to live in ‘the literal–concrete world’. A completely concrete world is a world without any space in it – ‘reactions’ happen in it (like billiard balls colliding on a billiard table) but there no possibility of actually being there is present in any genuine way. ‘Automatically reacting’ is not the same as ‘being present’! The thing about’ literal signifiers’ (which is what the concrete world is made up of) is that every signifier we come across is like an arrow that points somewhere else – ‘the buck doesn’t actually stop anywhere’, in other words. The reason for this is what we might call the inherent poverty of all literal meanings – once we ‘get’ the literal meaning in question then we have to move on to something else. We have to move onto something else because there is nothing else there to get. The whole point of literal meaning is that there is ‘nothing else there to get’!
The real world isn’t like this however – the real world isn’t like this because it isn’t made up of literal meanings! The real world has got actual ‘content’ to it (which is why we call it ‘real world’). Content is never concrete – ‘concrete’ means that everything we come across comes neatly wrapped up in regular size parcels; reality itself doesn’t actually come in parcels however. There is no one there in the sorting office, wrapping stuff up, allotting meanings ‘according to the book’. There’s no bureaucracy in reality, no ‘organiser’. A good way to explain this is in terms of the ‘holographic principle’, which Anaxagoras talked about over 2500 years ago when he said that ‘there is a little bit of everything in everything’. There isn’t ‘a little bit of everything in everything’ when everything has been all neatly packaged up by the thinking mind – there’s no ‘holographic principle’ at work in the sterile categories of the thinking mind – that would totally defeat the entire object of the exercise, after all.
When we ‘organise things’ then the whole point is that there isn’t ‘a little bit of everything and everything – we are of course moving in exactly the opposite direction from this. But at the same time the fact that there isn’t any HP at work also means that there is no reality in our mental categories either – that’s how reality gets to be reality after all, by the holographic principle. Reality (we could say) gets to be reality by being ‘undivided’, by ‘not excluding’ anything, by not ‘following rules’. As soon as we start dividing things up, excluding things, following rules, then we depart from reality. We depart from reality and become impoverished, even though we won’t know it because we will be far too bamboozled by all the literal meanings flying around. We will be far too busy bouncing off the walls of our concrete world, in other words…
The inherent poverty of content of the rational-conceptual mind means that we can never actually be present – we can never actually be present because there’s nothing there to be present with! Things are different in the real (i.e. ‘non-abstract’) world; things are different because there is content. Content means that things aren’t ‘what they appear to be’ (which is one of Heraclitus’s principles.) Things don’t just stay as ‘what they appear to be’ (or ‘what they are nominally defined as being’) – there just isn’t that type of ‘static organisation’ to the real world. There isn’t any rational mind behind it all; there is no ‘overarching bureaucracy’! The lack of bureaucracy means ‘no impoverishment’, it means that we’re not forever living in a film set made up entirely of glossy façades; as we have said, there is actual real honest-to-goodness substance to the world.
We can be present in the real world because there is something to be present with, therefore. But it’s not just that we can be present in the real world (because there is actual content in it), there’s also actual content in us! We’re real too. It’s not just the case that the world around us isn’t made up of mere two-dimensional ‘conceptual furniture’, neither are we. There is a possibility being present ‘as we really are’, rather than being present in a purely abstract or nominal sense, rather than being present as mere ‘things’ in the thing-like universe. When we are mere ‘things in the thing-like universe’ then we are (as we have said) forever bouncing from one literal meaning to another. It’s rather like being a ball in an old-fashioned pinball machine being batted crazily from one place to another, with our eye always on the big jackpot, only the thing about the concrete world (unlike the real pinball game) is that they never actually is going to be a jackpot. How could there be a jackpot when literal meanings are by their very nature inherently impoverished? What exactly do we expect that the literal realm is going to provide us with, other than yet more empty promises and threats?
This is the key thing to understand about the literal world – when you’re in it there’s nowhere to go, and yet at the same time everything in this world is about going there! We have to do it, and yet we CAN’T do it! This is simply ‘pointless pressure’ therefore, and this gives us another way of looking at ‘life in the literal world’ – we can say that life in the literal world always involves being under the pressure to do something that just can’t be done. It’s a ‘double-bind’ in other words. A good way to explain what this ‘impossible thing’ is that we’re trying to do is to say that ‘we’re trying to find reality in a place where there isn’t any’. Reality can’t be found in the non-holographic universe – we are under the illusion (and it’s an extremely compelling illusion) that by breaking everything up into categories (or compartments) we can eventually find the ultimate prize, which is ‘reality’. It will be lurking there one of our compartments, so to speak! This is of course just another way of saying that we believe that the ‘infallible guide’ which is the thinking mind will one day ‘bring us to the Promised Land’. We are working away, working away, working away, with feverish industry and fanatical determination, towards this end.
Reductive analysis won’t bring us to reality however, only synthesis can do this and synthesis isn’t under the remit of the rational intellect! The thinking mind can take things apart, but it can’t put them back together again. Reality is of course already there; it was already there before we start trying to find it, before we started trying to ‘isolate’ it. Reality is in the Undivided world, the Uncategorised world, and that’s the world that is around us all the time, before we start trying to exploit it, or ‘mine it for goodies’. As Gottfried Leibniz (1670) says –
Reality cannot be found except in One single source, because of the interconnection of all things with one another.
In this, the ‘non-conceptual world’, everything already contains everything else, just as Anaxagoras says. Everything – and everyone – reveals itself or themselves to be ‘the Whole’, when we pay enough attention. Why then would we have to go devoting our lives looking for ‘the special thing’, and walking all over everyone else as we do so? Why the rabid competitiveness? Why then are we so keen to hand over responsibility for our lives to the machine which is the ‘thinking mind’, and make it our master in all things?