The dichotomy of purpose and purposelessness is related to that of meaning and meaninglessness. Before we realize nonconceptual truth we find it important to have purpose in our life, and purpose gives meaning to our existence. Yet, to have purpose indicates the adherence to meaning, and to the belief that our life can have a good or bad direction. It involves the conviction that we can see a movement from a cause to a result, from one type of action to another, and that this movement is ultimately real. Because of this, we can judge the direction of our life, and gauge our success in accomplishing our purpose. This in turn becomes attachment and suffering. In appreciating the nonconceptual dimension of true nature, we understand that such discrimination is not ultimate, that when we realize true nature we are free, and this freedom transcends any purpose. We actually discover that we need purpose because we have not recognized the true purposeless ground of existence. That purpose is the creation of our discriminating mind, and that our freedom and fulfillment require no purpose. Everything is perfect the way it is; every instant is perfect just as it is.

These considerations of the perception of duality and subtle conceptualization, amongst others, precipitate spontaneously the ultimate reality, the truly nonconceptual truth. Here, words will not say anything positive. Nonconceptual Reality is how things are. It is direct perception of reality without the involvement of the mind. It is both presence and absence, but also neither. It is neither self nor no-self, nor the absence of both self and no-self. It is both being and non-being and neither. It is everything and it is nothing. Whenever there is negation or affirmation there is conceptualization, and the true reality is gone. And hence we call reality as it is the Nameless; it cannot be named.

The crystal aspects and vehicles manifest to challenge and highlight the conceptual barriers that oppose their corresponding nonconceptual truth, and as they dominate consciousness they move it to the nonconceptual dimension. It is important to see that nonconceptual truth is not mental ideas or images, but the solid bedrock of reality. It is more real and fundamental than what we ordinarily consider to be physical reality. Furthermore, because it is actual presence it can appear within conceptual experience, but such experience cannot approach it in its customary way. In other words, when nonconceptual presence arises it does not mean there will not be conceptual elements in the experience. They can and frequently do coexist, as presence on different dimensions. We may experience nonconceptual presence and still have conceptual thoughts in our mind, or speak using words. If this were not the case it would not be possible to learn and develop wisdom while one’s awareness abides in this dimension.

The materialist perspective determines the reality which underlies all our personal, emotional, and psychodynamic issues. The physical world and the world of concepts of discrete objects become the same thing. The conviction that the physical dimension is the most fundamental reality is one of the main barriers against seeing the truly fundamental reality, which is what is—nonconceptual truth, nonconceptual reality.