I was Po Chang Hui Hai.  I studied and realized original Chinese Ts’an (Zen) under Elder Ma.  One of my students was Huang Po, who reincarnated in India as the Jnani, Sri Ramana Maharshi.  Another of my students was Kuei Shan Ling-Yu, the central figure in our Koan, Kicking Over the Water-Jug, which we are going to go into at length.  He, Kuei Shan, later reincarnated as the Qalandar Sufi, Lal Shabaz, and after that as Bhagavan Osho Rajneesh, which enabled him to draw on his past realizations to give high quality explanations of both Sufi and Zen teaching stories (Koans) from an unprejudiced universal perspective.  I too was incarnated as a Sufi at the same time as Lal Shabaz Qalandar.  My Sufi identity was Baba Farid Chisti.  Like my student, Kuei Shan, I too enjoy renewing the insights and realizations of original Chinese Ts’an (Zen).

One would think that various Zen Teachers all over the world, especially in China, Korea and Japan, would be thrilled that their ancient teachers of the caliber of Po Chang and Kuei Shan performed their Great Function by returning to the Earth humanity to clarify Zen for the present era, but, no, they do not like this. They are prejudicial, petty-minded imposters, pretenders and charlatans!  They jealously guard their false authority.  Their Enlightenment is false, so they cannot recognize Enlightenment, True Self-Awakening, in others, nor recognize incarnations.  The Tibetans in fact are better at recognizing incarnations of previous teachers!  But I will not go on complaining about all this, for nothing is served by it in these stressful times on the planet where more and more desperate imitations are cropping up on various websites to try to gain followers or make money.  Therefore, whether you believe I myself or Osho Rajneesh or Ramana Maharshi are returning Zen teachers or not, what is going to count for you is whether you penetrate the teachings of Zen and attain a Superconscious Awakening or not, which includes whether you will be able to perform Enlightening and spontaneous Superaction or not.  The Superconscious State is called Great Essence in Ts’an/Zen; the Superaction expression is Great Function in Ts’an/Zen.  Your own direct realization of these two things is all-important for your position as a Self-Nature in the Total Universe that exists in all dimensions beyond the ignorant scientists and theologians of present humanity.  Your genuine Self-Nature when awake within your superconsciousness is called Host Position in Ts’an/Zen; when Self-Nature is asleep within a karmicly driven consciousness of socially ambitious ego of vanity and pretence, it is called Guest Position.  These things have to be clearly understood if you want to penetrate the Koan, the teaching story, of Kicking Over the Water-Jug, which we are going to be talking about.  I was there!  My own Great Function or Superaction from within my own Great Essence or Superconsciousness put forth that Water-Jug to test the Enlightenment or lack of it of two of my students, Hua Lin and Ling Yu.  Hua Lin was my monastery manager and Ling Yu was my monastery head cook.  The manager had a sharp head on his shoulders, so he made a good manager; the head cook had a strong natural essence, so he made a good cook, for he had a very healthy influence on the essence of people who ate his food.  It is important to understand the character and position of these two men right from the start in order to perceive the background of the drama that unfolded, which became well-known in the ancient world of Ts’an/Zen.

Since I have come back to life, let’s bring the Water-Jug Kicking Koan back to life; let’s bring that entire ancient situation back to life.

Mount Kuei had come to my attention as a wonderful place for an expansive and rich Zen Buddhist Monastery, so I, Po Chang, was meditating on the possibilities.  After awhile, I sent a message to an acquaintance of mine, Szu Ma, who was an advanced Taoist hermit-yogi, diviner and student of Ts’an/Zen.  I asked him if I myself should relocate my own facility to Mount Kuei to expand on the opportunity there, but he advised against it.  He said to me, “Kuei Shan is indeed a quite wonderful opportunity for developing the Zen Transmission.  It would easily sustain a community of fifteen hundred monks in an ideal circumstance, but it is not your kind of place personally.  You are a bony man and you belong at a craggy peak like Po Chang whereas the Mount Kuei is roundish and fleshy, which requires a more roundish or muscular, fleshy teaching Master.  Because of this natural incongruity, you yourself would only draw maybe a thousand monks there and various unnecessary discords and troubles would arise.”

I then asked if any of my students he knew of had the right bodily and mental type to stay at Mount Kuei, if Enlightened enough of course to carry on The Transmission.  He replied, “Let me see some candidates whom you believe may be advanced enough to carry on the Transmission.”

Thereupon I ordered my attendant to summon the manager, Hua Lin, at once.  Szu Ma asked the manager to cough and pace around, after which he was sent away.  I then ordered that the cook, Ling Yu, be brought to us.  Szu Ma examined the cook in a similar manner as before with the manager.  After Ling Yu returned to his duties, Szu Ma said, “The cook, Ling Yu, is perfectly suitable for the new monastery at Mount Kuei.  As for the manager, Hua Lin, he is not suitable from my own point of view.”

Later that night, I called Ling Yu to the abbot’s room and said to him, “This place, Po Chang, remains the harmonious place for me to carry on the teaching.  Szu Ma has recommended that you yourself are the most Tao harmonious person to stay on Mount Kuei to succeed me and continue our Zen teaching and transmission for future students.  What is your response to this?”  The cook, Ling Yu, upon hearing all this remained silent, lost in deep meditation on this sudden crossroad of his destiny.  He was wondering, in fact, if he were fully ready for such a monumental step.  From my own perspective, I felt it was best to leave the issue open for awhile to see what would emerge.

The manager, Hua Lin, heard the news of what had transpired.  He was, in fact, rather jealous and upset about the turn of events.  The cook, Ling Yu, was actually rather reluctant to take on the new project of being abbot at Kuei Shan, whereas the manager, Hua Lin, was being rather obviously socially ambitious, which depicts the ego-vanity of Guest Position.  Hua Lin later that night rushed to the abbot’s room to confront me about all this.  He blurted out, as calmly as he could manage, “I am your own appointed leader of this community, your chosen right hand man and natural successor.  I feel wholly up to the important task of forming the new monastery on Mount Kuei.  Why have you appointed the cook, Ling Yu, instead of me?”

Upon hearing this, I perceived an opportunity to enlighten more than one individual in this unfolding situation, so I said to him, “I am not trying to be unfair to you, so to show you my good faith, I will arrange a test-of-Enlightenment for both you and Ling Yu to have an opportunity to pass it openly in front of our entire community tomorrow.  You, in the meantime, should deeply meditate on what all this is really about.”

The next morning, when the entire community was gathered before my platform in the great teaching hall, I placed a big jug full of water out on the floor before me.  This was my own abbot’s personal water-jug, so it symbolized everything I had in Zen, the full essence of my realization and teachings.  My idea was that my true successor would at the right moment simply pick up the jug of water and carry it away, making it his own.  From my perspective, this would be a perfectly sensible outcome.  Of course, things do not always work-out the way we expect.  Either student candidate successor might come up with any sort of Superaction or Great Function.

The atmosphere in the hall was gloriously intense!  I then asked Hua Lin to step forward.  Pointing at the water-jug, I said, loudly for all to hear, “Without being permitted to call this a water-jug, what would you call it?”  This of course was a “tray-of-glue”, setting a trap for Hua Lin to give a mere clever, sharp, intellectual answer from his head, which is what I expected.  Yet, I was thinking, “All he has to do is pick it up and walk away with it!”  Hua Lin, looking desperate and wild-eyed, answered, “It cannot be called a wooden pivot.”  The fact is that this is indeed a clever answer, for the shape and design of the water-jug did somewhat resemble a kind of wooden pivot there at the monastery.  If both objects were out on the floor, they would look very similar.  One would have to know through some uncanny perception that one of the objects is a water-jug.  So, bravo to the manager’s brainy insight, but that was not Superactive Great Function!

I then called forth Ling Yu and asked him the same question in front of the assembly, “Without being permitted to call this a water-jug, what would you call it?”  Ling Yu then proceeded immediately to put out his foot and tip over the water-jug, spilling out the water over the floor.  Having performed this Superactive Great Function, he then walked off, leaving the assembly hall, returning Great Function to his solitary Superconscious Great Essence.  Everyone there was stunned by the elegance of Ling Yu’s solution to the problem.  I myself was overwhelmed with gladness!  Ling Yu had demonstrated something even better than carrying away my water-jug.  He had in fact shown that his Zen teaching at the new monastery of Kuei Shan would come wholly from within his own Self-Nature and would not be a mere copy of my Zen teaching.  He was a true successor!  So I announced to the assembly, “The manager, Hua Lin, has lost the new mountain.  Ling Yu will go to Kuei Shan.”

Further Comments:

It should be perfectly clear that fully Enlightened speech, gesture or action comes from our real Self-Nature, not from our social ego operating from our clever material brain that we use to store up and compare various stories, teachings and answers.  Speech, gesture or action must come from the Host Position of innate Buddhahood, not from the Guest Position of karmic ego.

It should also be deeply understood that our external concerns about fame, popularity, success and having followers only serve to further obscure our Self-Nature, which is brightly independent and Self-Contained Happiness, whether as a servant, a cook, or a Master, a Zen abbot of a monastery or well sought-after Zen layman or expert, a Guru or Guide.

The Chinese teacher, Mumon (Japanese name) was the fifteenth successor of Rinzai (Lin Chi), the successor of Huang Po.  His commentary on the Water-Jug Kicking Koan is the most well-known in Japan and is regarded there as fully authoritative.

Mumon’s commentary:

“Extremely valiant though he is, Isan (Kuei Shan) could not after all jump out of Hyakujo’s (Hui Hai’s) trap.  Upon careful attention, he chose to follow what is heavy, refusing what is light.  Why?  Nii!  Taking the towel band (of a cook) from his head, he put on the iron yoke (of abbot of a monastery).”

Mumon could see even as far away in time as the Thirteenth Century in China, which is about five-hundred years after the Kicking-of-the-Water-Jug, that Ling Yu was reluctant to leave his position as cook at Po Chang to take over the heavy responsibility of Kuei Shan.  Indeed, that he kicked over the water jug rather then picking it up and carrying it away is a natural gesture of rejection, of not wanting to be a successor, but to just remain as he naturally is.  Ling Yu was demonstrating that basically he was not seeking any promotion or office.  This was in completely obvious contra-distinction of Hua Lin’s seeking of promotion and office as a socially ambitious ego.

Mumon also perceived that I had laid a trap for Ling Yu.  What was the trap?  It was that I knew that Ling Yu was reluctant to take on the job of abbot of the new monastery to be built at Mount Kuei, but that he could not as my student refuse to demonstrate his realization of Self-Nature.  His Great Function of rejecting the water-jug with a gentle kick-tipping of the water-jug was also paradoxically an acceptance of the appointment.  To not perform his Great Function and therefore accept the responsibility of successorship at Kuei Shan would demonstrate just another form of petty egoism that tries to avoid responsibility, which is still on the same Guest Position level as Hua Lin’s ambitious office-seeking.  Ling Yu could see that my Self-Nature could clearly perceive his Self-Nature following through at Mount Kuei.  Self-Nature is of One Mind with Self-Nature in all!  There is no conflict or disharmony in the Oneness of Superconscious Buddhahood that pervades any and all Self-Nature(s).  My real choice for Ling Yu and his real choice were in a deeply destined agreement in spite of his outward reluctance to take the job, which was a partially righteous reluctance demonstrating a negation of vainglorious office-seeking.

Zenkai Shibayama, a well-known Japanese Zen teacher of the Twentieth Century in Japan, has commented at length on this Koan.  About the pitcher (water-jug), Shibayama says,

“A pitcher is here right now.  If you call it a pitcher, you are attached to its name; if you call it not-a-pitcher, you negate the fact.  Both attaching and negating will never do.”

This analysis is philosophically brilliant, even more so than the manager Hua Lin’s negation (“It cannot be called a wooden pivot”), but it is a philosophical explanation, not a Zen explanation!  Teacher Shibayama was speaking in Guest Position when he wrote that explanation.  However, Shibayama redeems himself slightly when he explains Ling Yu’s kicking over the water-jug:

 “Reiyu (Ling Yu) knew no such idle argument as to whether or not it should be called a pitcher.  His stark-naked True Self had no shadow of discrimination at all, and this True Self, or no-Self, naturally developed the wonderful working of no-mind.”

Even here, we need to now explain what Shibayama is trying to convey with this “no-mind” business.  Superconsciousness beyond the plane of causal karmic consciousness or mind, is in a sense “no-mind”, just as Divine Self-Nature is “no-ego”, “no-self”.  This doctrine of Self-Nature beyond the false karmic self, the no-self (Anatman) of Buddhism satisfies the requirement of upholding Buddhism without having to negate Superconscious Selfhood, Real Selfhood, beyond false selfhood.  This is what most fundamentally distinguishes Mahayana Buddhism from Theravada Buddhism, which is also why Theravada Buddhism has always rejected Mahayana Buddhism and Zen in particular as against the original Anatman (no-Self) Doctrine of Buddha.   In Theravada Buddhism, any transcendental action is performed by Impersonal Truth and not by Self-Nature, Atman or Swabhava.  But are not these just two sides of the same coin as the Transcendental Being or Fact reflected on the level of intellect in the human brain?  So, Shibayama is still embroiling us in philosophy here!  His “here-and-now” of the pitcher-object is now the “here-and-now” of the Koan-object.  How will it ever end?  The water-jug is there for the same reason the Koan about the water-jug is there.  These are things that are there for the awakening of our Superconscient Self-Nature and for no other reason, such as winning debates over doctrines and beliefs.

In regard to Mumon’s comment, “Taking the towel-band from his head, he put on an iron yoke”, Shibayama says,

 “From ancient times, several difficult interpretations have been given to this concluding sentence, and it is difficult to decide which is the most appropriate.”

What?  “Difficult to decide?”  Shibayama does not understand the Koan or Mumon’s commentary!  How embarrassing!  How shameful!  It seems that Ts’an/Zen is being lost in Japan through lack of realization of Self-Nature.  There is no longer distinction of Host and Guest nor performance of Superactive Great Function.  What a great tragedy!

Let us see if another modern Twentieth Century Zen teacher, Koun Yamada Roshi, can do better then poor Shibayama.

  Yamada says,

 “Without saying a word, Isan kicked over the water jug with his foot and left.  What does this mean?  It means that in Isan’s heart there is no enlightenment, no delusion, no Buddhism, no philosophy, no concepts, no thought.  His departure is meant to say, “I’ll have nothing to do with such a foolish matter.  I’m busy in the kitchen!”

What utter rubbish!  If Ling Yu had actually felt it was a foolish matter and that he should stay busy in the kitchen, he would not have come out of that kitchen in the first place to appear before the assembly and perform the Great Function of kicking over the water-jug.  Also, there is delusion, which is Guest Position of causal ego, and there is Enlightenment, which is Host Position of Supracausal Self-Nature.  Yamada is too clever with his sweeping negations of his ordinary, second-hand Zen.  What an idiot!  Western students who try to learn Zen by concentrating on Zen teachings of clever imitators and false authorities like Shibayama and Yamada are mislead!  Perhaps one of these days I should go to Japan and sort all the Zen people out.  On the other hand, I probably should not, but should send someone like Ling Yu, my cook, who knows how to cut through all that intellectual pseudo-Zen in Japan!  But how many of them would bother to read what Osho Rajneesh has written on the Water-Jug Kicking Koan?  Since he is not Japanese, he would just be hated the way they hate it when foreigners excel in Sumo.  The social ego of physiological conditioning resents unconditional realizations of Self-Nature and does not know how to retrieve something from the root-conditioning in Ancient China that unfolded itself after Bodhidharma, who was from South India.

Since Osho Rajneesh was Ling Yu, let’s see something he had to say about the incident of his kicking over the water-jug.  In his book, Roots and Wings, Rajneesh says about the Koan:

       “Just imagine that cook kicking the pot

         with his whole being.

         He was involved in it completely,

         mind, body, soul.

         The kick was alive, spontaneous.

         He didn’t know it was going to be there.

         He may not even have thought that he was

         answering, he was just seeing what was going on.

         Suddenly, the kick happened.

         In this state of being,

         when the cook was just action,

         there was no mind in him, just an emptiness,

         out of that emptiness, out of that no-mind,

         the action arose.

         When the action comes from the actor,

         it is dead;

         when the action comes without the ego,

         without the mind, without you being there,

         when it bubbles out of your nothingness,

         it is from the Divine.  It is total.

         The cook didn’t kick;

         Rather it was the whole of existence that kicked.

         He kicked all scholarship, all scriptures,

         the whole intellect and its vicious circles,

         and he walked out.

         He didn’t wait.

         If he had waited to see what the Master said,

         He would have missed,

         because that would have meant

         that the mind was looking for the conclusion,

         for the result.

         The mind is always result-oriented:

         What is going to happen?

         If I do this, then what will happen?

         If the cause is there, what will be the effect?

         The mind is always for the result;

         The mind is result-oriented.

         This cook simply walked out.

         He didn’t wait for what was going to happen.

         He didn’t think that he would be chosen.

         How could you think, that just by kicking a pot,

         You will be chosen the Master of a monastery?

         No, he didn’t bother.”

So, Ling Yu was sent to Kuei Shan.  The mountain was there in pristine beauty, steep, standing alone and uninhabited.  After the new Master’s arrival, he had only monkeys for companions and chestnuts for food.  But, due to the wonderful event at Po Chang, his fame spread and seekers were attracted to Kuei Shan.  The inhabitants in the valley at the foot of the mountain were also in awe of Ling Yu and wanted to help with the building of the monastery.  After awhile, a local military commander, Li Chang Jang, petitioned the Emperor of China to contribute to the building of the monastery.  This was approved and the Emperor himself named the temple there, T’ung Ch’ing.  Chancellor Pei Hsiu, highly placed in the government, also frequently came there to inquire about the deeply unique new Zen teaching of Kuei Shan.  With all this support and notoriety, students from all over the country gathered there to stay and work and dedicate themselves to the teaching.

Mumon also wrote a further poem/commentary about the Kicking-Over-of-the-Water-Jug:

          “Throwing away bamboo baskets and wooden ladles,

  with a direct blow he cuts off complications.

  Hyakujo tries to stop him with his strict barrier,

  but in vain.

  The tip of his foot creates innumerable Buddhas.”

Ling Yu set aside all the kitchen things and got directly to the point.  The “strict barrier” was the seeming requirement that words be spoken, that an explanation be given.  The tip of Ling Yu’s kicking-and-tipping foot extends into the future at Mount Kuei where his teaching and transmission will awaken innumerable students at the new monastery.  So, what was the new Master’s teaching like at Kuei Shan?  At one assembly there, a monk asked Kuei Shan Ling Yu, “Should one who has attained instantaneous Enlightenment continue the practices and disciplines of the Way of Zen?”

The Master replied, “If one has truly realized the fundamental, one will know everything about it.  Practice and no-practice are the two sides of a dualism.  If, due to an intervening cause, one is instantly awakened to the Truth in the time of a thought, there still exists since the time without beginning the force of habit which cannot be eliminated at one stroke.  One therefore needs a teacher to show how to completely cut the flow of (habit-driven) discriminations caused by outstanding karmas.  This is something like practice, but it does not mean that there actually is a definite method to follow.  When one succeeds in entering the Truth after hearing expounding of Reality and its amazing abstractness, one’s Mind will emerge from ignorance to be pure and all-embracing.  In that (Superconscious) state, one will be free of illusions, yet in spite of hundreds and thousands of visions and wonderful meanings being revealed all at once, this only means that one is fully qualified to sit on one’s meditation seat, to wear the robe of a Buddhist and understand one’s own Self-Nature in a life now free from delusion.  To sum this up, the intrinsicality of Reality does not admit (the isolated) existence of a single mote of dust, but all modes of true salvation do not discard any particular thing.  Now, in the case of straight entry (into Reality) by means of a single chopper (as wielded by a cook), all feelings about differences between spirituality and worldliness are wiped out to expose the essence of true eternity in which the Absolute and the Relative are not a dualism and where there is just Buddha-Nature.”

It is clear that the cook, Ling Yu, even when alone and chopping vegetables was performing Superaction Great Function, making no distinction between Audience and No-audience, Student and No-student, revealing perfect interfusion of Host and Guest within the Oneness of Mind in true Superconscient Self-Nature.  He no longer saw a difference between the position of lonely cook at Po Chang and abbot of Kuei Shan.  All must learn to cut through the tension of self-and-others by awakening of Oneness of Mind in one’s own Self-Nature.  This is what causes action-of-empathy as Superactive Great Function, which is Absolute Compassion of Buddhahood.  Zen is not a competition between egos to gain authority over others.  The manager, Hua Lin, saw the Water-Jug Test as a competition between a Hua Lin Ego and a Ling Yu Ego to gain dominant victorious authority at Mount Kuei.  Ling Yu was in no such egoistic competition, which is why he could perform the Great Function and Hua Lin could not.  Later on, ate up with frustration and pain of ego self-image, Hua Lin left Po Chang and went to a wild mountain to see who he could attract and teach.  He became a powerful hermit who tamed some tigers he made into his pets, but only a few people would go to see him there who were curious as to what befell him there and what it might mean.  On the whole, students generally avoided him after his failure to demonstrate genuine Enlightenment at Po Chang.

Another modern Zen teacher in Japan by the name of Katsuki Sekida, has made a brief remark about “Isan tipped over the water bottle”.  He says,

 “Isan disposed of the nonsensical question in a striking manner.  But can you really call Hyakujo’s question nonsensical?”

My question was certainly not “nonsensical”, but it did present a “tray of glue” for Hua Lin to step into, as I have already explained.  So what is this Katsuki Sekida trying to focus us on in his commentary?  It certainly is not Self-Nature.  Sakida does give us a useful alternative rendering of Mumon’s commentary as follows:

“Isan displayed great spirit in his action,

  but he could not free himself from

  Hyakujo’s apron strings.”

This is what Shibayama gives us,

“Extremely valiant though he is,

  Isan could not after all jump out of

  Hyakujo’s trap.”

Yamada copies Shibayama’s English translation:

“Isan summons up all his valor, but alas,

he could not jump out of Hyakujo’s trap.”

What is going on with these commentators on Mumon?  In a way, I think Sekida’s English translation is closest to what Mumon actually said about all this because he refers to “Great Spirit Action”.  Also, the idea that Ling Yu was reluctant due to a certain psychological dependency on his Master has some merit.  There was no doubt an element of that which Ling Yu had to overcome.  He was functioning smoothly in a very advanced state of higher awareness at Po Chang with great appreciation.  The idea of going off on his own to be a teaching Master at a new monastery was a very daunting prospect.

Now, after all that has been said about this Water-Jug-Kicking Koan, what is your new perspective on the link of Ancient Zen to your timeless, eternal Self-Nature?  Can you learn to live in Higher Awareness and Higher Action?  Can you feel the flow of all this in your common acts of daily life, such as cooking and eating food, going to the toilet, putting your clothes on or off, sitting in meditation or even making love?  Can all action become Superaction?  This must be directly realized and not merely understood in your brain/intellect studying and reasoning faculty.  If all you do about the Koan is study and ponder it intellectually, it is not a Zen Gateway for you, but only a highly decorated but locked door.  On the other hand, if you try to put yourself under the supposed authority of a Roshi in Japan or America, whether Japanese or American, you can waste years of your life in secondary practices, studies and cultural social pressures.  There are many old Zen failures waiting to try to help you, but the true Master is rare and hard to find.  He does not advertise or play the usual game.  He can transmit, but only when Great Destiny causes the true student to appear before him.  Like in the old days, he has taken his seat on his mountain.  He does not concern himself with who will or will not be drawn to him for the Great Transmission and Training.  In fact, unlike Hua Lin, he does not care if only tigers, wild boars or sheep come to play.  He knows that at the present time there are more and more pretenders and fewer and fewer people of real potential.

For me, my old water-jug will always be standing there in Eternity and Ling Yu will always be tipping it over with his foot, also forever.  There is no end to any Great Moment.  One should always stay alert for a Great Moment when it emerges.  There are always such opportunities for Awakening of Self-Nature.  The Spirit of real Zen is fundamentally immortal.  That is why you must live it and breathe it and not merely only read, think and talk about it.  It will always be mostly about direct experience and direct action.  Its history, its lore, its case-records or stories, will always be secondary Zen.  Secondary Zen must trigger Primary Zen in you.  If you have the potential it will happen.  Let us see what you will really do about all this now.  Is there a Divine Spark glowing in the dead ashes of your own memories?  But that is another Koan…

Additional comment (re: Wei Wu Wei) as to the noumenal background of the Great Function as the Great Substance:

 “When I have looked at a jug I have supposed that eye-subject was looking at jug-object.  But eye-subject is itself an object, and one object cannot be the subject of another object.  Both eye-supposed-subject and the jug are objects of I-subject.  That is apparent transcendence of subject-object.

 “But only when we realize that, in split-mind, I-as-subject must always be itself an object while it also has its own supposed-object, do we understand that this constitutes an infinite regression, and that final transcendence is the understanding that I am not-subject, for, since in reality there are no objects, there cannot be a subject.

 “No-objects and no-subject constitute impersonality, the resultant of the negation of each member of every pair of opposites, or No-Entity.

 “Only whole mind can know this, and that is ‘that I am’.”