The perfect coemergence includes all manifestation, not only the boundless dimensions of true nature and its essential aspects. Any manifest form is nothing but a form taken by true nature with its five dimensions. Each manifest form is a differentiation of the coemergent true nature, patterned by the creative display of its logos. There is only true nature that continually changes its appearance as the changing forms of the world. A tree, for example, is nothing but true nature manifesting itself as a tree. The tree is simply the local changing manifestation of a particular region in the five dimensional manifold of true nature. To see it from the perspective of coemergent true nature is to see a dynamic upwelling that continually manifests the particular tree as a form that possesses a five-dimensional ground. The tree appears to us transparent; we can see through its appearance to a multidimensional vastness. We see luminosity, presence, color, but also the deep darkness of the absolute.

Coemergent nonduality simply reveals the world in its totality, both the forms and their underlying ground. What we perceive then is Reality. The forms of the familiar world continue to appear in perception, but now are seen as forms of a formless truth. And instead of seeing discrete objects in space we see jeweled luminous forms that are manifestations and extensions of a mysterious but self-luminous ground. Our mind is quiet and empty, and our body a diaphanous form that expresses and extends Reality into its environmental field.

We do not see the tree this way in the midst of our conventional world, where the rocks and grass appear as usual. It can occur as a passing experience, but the full perception is to see the tree as inseparable from a whole field, a field that contains all the trees, the rocks, the grass, the sky and clouds, everything in the line of perception. All these appear similarly to the tree, constituted by the same five dimensions, but all forming one three-dimensional tapestry ............. We perceive all forms, inner or outer, mental, physical, or essential, as nondual with true nature in all of its dimensions. We do not perceive these forms as external to true nature, or additional to it, but rather as its appearance. In other words, nonduality does not mean that there are two things that have a particular relationship to each other. True nature and manifest forms are simply two facets of the same reality. These two facets are in complete coemergence, where we can find each of the dimensions of true nature in any form, or any part of any form. We call this condition coemergent nonduality, to differentiate it from the nonduality, where the different facets or dimensions are inseparable but not coextensive, as in the transitional dimensions of the journey of descent. In this view we cease to believe that there exists a manifest world and also a true nature, for the two are simply the two facets of the same truth, two facets that we continuously perceive to be coemergent. Reality is then nothing but true nature that is constantly displaying itself in various and changing forms.

We have seen that the individuated soul is fundamentally inseparable from Being, while God/Being is inseparable from the world. The three are simply inseparable facets of the same Reality, which is a coemergent nonduality. As we saw in chapter 23, true nature is the truth of Reality, the world of manifestation is its appearance, and the soul is its special offspring that functions as the mirror in which it experiences and knows itself. Separation between the three is nonexistent, and when we see such separation it is our perception that is faulty and our mind that is ignorant. The question now is how did Western thought arrive at the present dissociation of the basic triad if it is fundamentally a triadic unity, and can we find some meaning in such development? In its classical period, Western civilization flourished through the efforts of individuals who thought deeply, and desired to understand life and existence in its fundamentals, conceived their love of truth in questions regarding the triad of soul, God, and cosmos. There are strong indications, and many scholars have argued this point, that the ancients did not separate investigation of these areas into three distinct disciplines; rather, the wise men and women who concerned themselves with such fundamental questions saw them all as necessary, besides being inseparable, for deeper understanding and authentic human life.

First, we need to appreciate the truth of what we have been discussing as coemergent nonduality. This truth is a oneness that includes any possible form. Oneness of Being is boundless and infinite; thus, by definition, if we find any form separate from this oneness then it is not the oneness we are discussing. Therefore, because there cannot be any particular form outside the oneness of Being, there is no such thing as a God with a particular form. There cannot be a creator God that is a separate form from Being; and if there is such a form, then it is bound to be part of the oneness of Being, as a form generated by the creative dynamism of Being. And if we think of God as an infinite, formless, and boundless reality, as some religions believe, then He is one of the dimensions of true nature. Such formless reality is bound to be inseparable from the wholeness of Being, for this nondual wholeness is both a horizontal and vertical unity. To contemplate a formless reality separate from the wholeness of Being would indicate the possibility of separateness, which contradicts the fundamental truth of this wholeness. And we have seen in chapter 21, it does not make sense to think of a dimension deeper than the absolute, so this formless dimension will have to be the absolute or one of the other dimensions