When you say that there is a mountain and there is flat land and they are different, your mind automatically, naturally, becomes crystallized around the concept of a mountain as reality and flat land as reality. This crystallization prevents you from seeing that they are one thing. You do not see the reality that is beyond the distinctions, because you are looking at the distinctions, at the differentiated concepts. Because you think that reality is composed of those differentiated concepts, you don’t see the unity beyond the concepts. And if you don’t see the unity beyond the concepts you don’t see reality, you only see concepts.
Diamond Heart Book IV, p. 276277
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Conceptualizing is nothing but putting a boundary around part of reality and imagining that boundary actually creates something. It is the same thing with feelings and emotions. We put boundaries around them, and then we make those boundaries define things we take to be real. Then there is anger and grief and pain and all that. These things are nothing but boundaries. If we go beyond the name there is just an awareness of something. There will be a sensation, and sensations take forms, and we give these forms names. If you go beyond the names and differentiations, there is an awareness of Presence, of something. That’s what we call consciousness. Ultimately all sensations are nothing but consciousness. There is consciousness of consciousness, right? Pure consciousness, then, without any differentiation.
Diamond Heart Book IV, p. 266
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The conceptualizing process is a process in basic knowledge, for all events are basic knowledge, but it creates something that is understood but does not appear in the way ordinary objects appear in perception. The word referring to a particular concept is in basic knowledge, but the concept itself is not. The concept is an understanding, a comprehension, an idea based on observing percepts in basic knowledge and categorizing them. This requires comparison and recognition.
The ability to conceptualize, combined with the labels we give to objects and concepts, makes it possible for us to think and to speak. Thinking is the relating of various concepts and images to each other to arrive at new concepts, which is new knowledge. This knowledge—composed of mental impressions or memories of primitive concepts, images, formal concepts, their relationships, and the resulting concepts of further discrimination and relating of various concepts—is what we have called ordinary knowledge.
Inner Journey Home, p. 177
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