Liberation: The Freedom To Be Unfree

How To Spot The Liberated Man

Marlene Dietrich, Beret and Tweeds, and no-less a Woman.


From the Diamond Sūtra:

Subhuti, what do you think? Is the Tathagata to be recognized by some material characteristic?’

‘No, World-honored One; the Tathagata cannot be recognized by any material characteristic.’

‘Wherefore? Because the Tathagata has said that material characteristics are not, in fact, material characteristics. Subhuti, wheresoever are material characteristics there is delusion; but whoso perceives that all characteristics are in fact no-characteristics, perceives the Tathagata.’

‘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.’


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].

‘Happiness’ is a particularly dotty chase, its invariant requirement being that the assured way to miss it is to explicitly seek it. 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.’

[Heidegger is articulating what is the template of Formal Meditation Practice. He himself was not familiar with it, its centrality, until late in his career when he was done with his books.]