Liberation: The Freedom To Be Unfree

 

From the Diamond Sutra:

‘Subhuti, what do you think? Let no one say the Tathagata cherishes the idea: I must liberate all living beings. Allow no such thought, Subhuti.

Wherefore? Because in reality there are no living beings to be liberated by the Tathagata. If there were living beings for the Tathagata to liberate, He would partake in the idea of selfhood, personality entity, and separate individuality.’


Self-Liberation is realizing that there is no ‘Self’ that needs to be liberated. ‘I’ am never Liberated; to be Liberated is to see that there is no ‘Me’ that needs to be set-free.

The claim to an ‘Independent and Separated ‘Self” is a preposterous presumption, a comic conceit, a sanctioned vanity. Happily for you, there is no such vain ‘Self’ making any such conceited claim outside your fecund and fevered imagination.

There is no ‘Self’ in torment at its own absence. Nor one feverishly seeking to affirm its presence. There is no ‘Self’ writhing in Ignorance [Avidyā], nor one awakened in ecstatic Realization [Mukthi].


Absolute Freedom is absolutely absurd. For to be unfree is part of the prerogative of being free. [‘Divine Reason’: the old-fashioned term. Do you smell the presence of the Self-Eating Expression hereabouts?]

I am free to be unfree. To be Liberated is to be freed of trying to be free. [As must be evident, ‘Liberation’ [Mukthi, Moksha] unlike the expression ‘Freedom’ has an intentional connotation of release.]

And Liberation cohabits with no one. You cannot seek ‘Happiness’ and ‘Liberation’ at the same time [in spite of Thomas Jefferson’s silver prose]. Take your happiness when it comes; but don’t compromise on your freedom to be unhappy.


For Martin Heidegger, Truth has not to do with logical propositions but rather:

The essence of Truth is Freedom and the essence of Freedom …is the resolutely open bearing that does not close up on itself…Philosophical Thinking’ is the stern and resolute openness that does not disrupt the concealing but entreats its open essence into the open regions of the understanding and thus into its own Truth.’