Sagehood
The Way of the Sage
The way of the Sage is a consciousness maturation path that involves access to what has been called Nonduality, Nondual Suchness, No-Thingness, the Void, or Ground of Being, an aspect of Reality, God, or human consciousness, depending on your paradigm. In Theohumanity, Nondual Suchness is seen as an intrinsic aspect of the Yin Aspect of Divine Being, but not the root-reality of consciousness as taught by Buddhism.
Access to Nondual Suchness has been considered the apex of human consciousness attainment in traditional Zen Buddhism for over twenty-five hundred years, since Prince Siddhartha became interested in eradicating suffering in the world, became the Buddha, and his work moved from India to China and Japan. Unlike Personhood, where the you which you have defined as you is transmuted into a healthier version of itself, in Sagehood practice the you which you have experienced and defined as you is temporarily obliterated altogether, with life-changing and profound effects on your state of consciousness afterward.
Buddhism has curated the Nondual brand most pointedly, and its perspective is entirely predicated upon a foundation that defines our mind or mental body as the root-essence of all that we experience as human in normal consciousness parameters. As the dualistic dynamisms of the mental body are thus transcended in the Buddhistic enlightenment path, the individual self and its entire range of personal attachments and repulsions are seen as mere illusory products of the dualistic algorithms of the mental body. Liberation from these illusory dualistic impressions imparted by the mind delivers you to a completely different ground of consciousness called enlightenment.
But if the mental body is not the root-essence of our human consciousness, and Theohumanity stands alone in defining our root-essence as emotive, then all of Buddhism’s teachings for the last 2500 years become irrelevant. The net effect of how we have always been primarily emotive in essence and not mental, which rejects the entire historical narratives of philosophy, psychology, spirituality, and biology, is that all of Buddhism’s adherents over the ages have been bound to a colossal error that literally undermines the integrity of the human heart.
Theohumanity’s ‘I feel, therefore I am’ orientation of human consciousness replaces both the ‘I think, therefore I am’ of Descartes and the ‘I do not think, therefore I am not’ of the Buddha, reducing both of them to equally erroneous definers of the primacies of human life. The mental body can be irrefutably shown and experienced as a secondary and arbitrary registrar of reality, downstream to emotionation: neither over-indulging in it as the west has done, nor transcending it as the East has done, will ever address the true causes of human suffering and their healing.
Emotion is thus not just another form of dualistic content or subset version of thought as Buddhism maintains from its world-view and neurobiology maintains from its. Whether personal human selfhood is rendered illusory or as merely a product of physical brain tissue, the sanctity and spiritual reality of the personal self is denied. Taken together, the ancient transcendental errors of Buddhism and the modern reductionistic errors of neurobiology represent a colossally toxic dynamic for consciousness in our species and a staggeringly powerful impediment of our consciousness evolution for the future.
In terms of what Theohumanity defines as the attainment of Sagehood, what this means is that our emotional root-nature is untouched by all manner of over-indulgence in both mental body activity, as is the case in normative societal and cultural expressions, and in transcendence of mental body activity, as is the case in Buddhism. Buddhism’s teachings simply represent the other pole of its own hidden dualistic error, that transcendence of dualistic mind is the solution to mental body overindulgence, when all along it has always been its equally dystrophic twin. Too much mind and no-mind are thus bound in an inextricable knot of duality that cannot ever be solved dialectically or psychospiritually.
Theohumanity offers its own frame of reference for both the content and context for the Sagehood practice for access to the Nondual Aspect of Yin-Divine Being. It explains what happens in Sagehood practice with an entirely different algorithm, one of healing a core emotive fear, the terror of ego-death or Not-being, rather than the traditional algorithm of transcending mental body dualisms. This change has paradigm-shattering effects on the effort to attain Sagehood and what traditional Buddhistic teachings describe as the state of enlightenment. Such a shift means Buddhism can finally be molted off the back of our species as a long overdue residue of ignorance of the emoto-spiritual architecture of the human heart. As this happens, Buddhism in all of its traditions will be seen in the future as a tragic blight on the human consciousness and the product of the unevolved and brutish denial of the realness and spiritual sanctity of the personal domains of human selfhood.
Theohumanity demystifies the state of enlightenment and shows why all of our ancient and modern Nondual-enlightened teachers who have inappropriately elevated enlightenment to anything other than a teenage-level attainment of consciousness are still so beset by emotionally dystrophic and abusive behaviors and have so little to offer others in terms of real change. Without the prior enlightenment of your emotional body in Personhood practice, enlightenment of the mental body only in Sagehood practice will create deep impotencies and incompletenesses relative to authentic spiritual maturity. What has been called enlightenment that 2500 years of Buddhistic guidance is only one-third of the requirements needed to create true spiritual maturity. Its elevation as the end-all/be-all of spiritual pinnacle attainments is a gross reductionistic distortion of what it actually means to authentically mature as the divine being that you are.
By default, without prior enlightenment of the emotional body that deconstructs the strategic selfhood of the seeker, all forms of Buddhistic enlightenment of the mental body will inevitably necessitate the attainer’s toxic and emotionally-immature-based over-attachment to the enlightened state, because the original motive to end suffering was a strategic effort to avoid suffering engineered by the unhealed strategic selfhood of the enlightened human. Mis-motivated seekers who thus only want relief from suffering, consciously or unconsciously crave to add an aspect of ‘enlightened person-ness’ to their still-present strategic self-image to give value to themselves as such, because a state of true self-worth and authentic being had never been created prior to their enlightenment.
Instead, the only true goal of honest enlightenment effort must be to heal the fear of your seemingly permanent loss of the base of your ego-foundation from the way you had experienced it your entire life prior to that development, not to try to escape or transcend mind, any kind of suffering, or attain some kind of Bliss-suffused life. Healthy enlightenment in that way can only occur within a paradigmatic orientation wherein emotivity, and not cognitivity, is recognized as representative of our root-nature.
This is why Theohumanity’s redefinition of the task involved in Nondual enlightenment practice is as a healing of the fear of ego-death, not of transcending suffering or the ego as has been the defined task for 2500 years, is so critically important. It re-parameterizes the entire process of enlightenment metaphysics from that of a seductive drug to take you out of your suffering or out of the wheel of rebirth, to one where you are led more and more deeply into existentially-deep terror and agony about letting go of how deeply you want to hold on to how you have always related to your own sense of individualized selfhood out of unconscious neurotic existential woundings.
A healthy ego is thus required for the attainment of true spiritual maturity, because only a truly mature and healthy ego is not looking for any escape of suffering, support for wounded self-images, or flight from earth-life, because all such unconscious motivations and conscious intentions in that direction are healed in enlightenment of the emotional body Personhood practice. But since we’ve not had the means until now to truly create a healthy ego because the criteria for a state of real self-authentication or self-essentialization is so much steeper than the mere strategic self-actualization projects offered by both mainstream and new age-based modalities of psychology, we have not had a way to understand or embody how states of ego and states of meta-ego truly relate and move with each other.
In summary, the aim of Sagehood practice in accessing the Nondual Aspect of Yin-Divine Being is to discover in your own personal experience that which the mental body never touches. A true awakening to this Yin-Aspect of Divine Being clings neither to dualistic forms nor to transcendental freedom, and is attached to neither attachment nor non-attachment. The motive for true Sagehood practice neither can be to seek liberation from any wheel of rebirth, nor to transcend the illusion of ego, nor to attain serenity or deep existential insight. There can be no sense of an outcome state or goal in your motivation base for practice. There can only be a processorial motive, to heal the fear of the loss of your sense of and identification as, a personal self or ego, letting the outcome of that healing be what it is, an unknown you can’t hold in any form or shape without quality, just as it for any other future moment.
In the true Way of the Sage, no human can define themselves from within themselves any more than the eye can see itself. The loss of that which creates the sense of all withins and all withouts is the only means to know that the mental body can never know anything except that which falls within its governing dynamic, imparting to you a world circumscribed by its dualistic operational parameters, and screening out to you That Which pre-exists your being and your inability to ever fully know the Mystery From Which the essence or existence of your being arises. No manner of simple introspection or extrospection will liberate you from your yoke of mental body slavery, because both modes of inquiry are part of that which must be lost to ever know that which you do not know.
Thus, every moment becomes a beginner’s mind of not knowing, every breath a beginner’s breath that knows not if the next breath will come, each emergent moment the tender seed of a future blossom that aches to push through the soil of its birth to an unknown destination into the air and the light.
Here is where you see nothing and everything as the same, experience Reality as not a Unity of connected pieces, but as a constantly emergent arising of Itself, where you feel sorrow and joy as identical, arise from your bed and go to sleep in the same moment, are born, die, and are reborn in the same breath for all eternity. In that way, you finally embody an experience wherein That Which you cannot hold holds you, That Which you cannot know Knows you, and That Which you cannot ever be, lives as your truest Being.