- Ken Wilber, No Boundary: Eastern
and Western Approaches to Personal Growth, Shambhala Publications, Inc., Boston,
- Ken Wilber著，
若水譯，事事本無礙，光啟出版社，1991，初版，譯自No Boundary: Eastern
and Western Approaches to Personal Growth, Shambhala Publications, Inc., Boston,
Preface to the
- No Boundary was one of the
first books to present a "full-spectrum" view of human potentials,
potentials that reach from matter to body to mind to soul to spirit,
and in so doing, it integrated the very best of psychology with the
best of spirituality. In drawing on the finest of both Eastern and
Western approaches to human growth and development, it charted a
complete spectrum of consciousness that moved from subconscious to
self-conscious to superconscious, from prepersonal to personal to
transpersonal, from instinct to ego to God. And it offered an entire
smorgasbord of actual practices and exercises that showed the reader
how to reach each of these higher states of consciousness.
- In the meantime, the basic
message of No Boundary is just what the title says: your own basic
your very identity itself―is
without boundaries. Your basic identity spans the entire spectrum of
consciousness, from matter to body to mind to soul to spirit, and
thus in the deepest or highest part of you, you embrace the All.
Preface to the
- This book examines how we
create a persistent alienation from ourselves, from others, and from
the world by fracturing our present experience into different parts,
separated by boundaries.
- Life becomes suffering,
full of battles. But all of the battles in our experience―our
conflicts, anxieties, sufferings, and despairs―are created by
boundaries we misguidedly throw around our experience. And this book
examines how we create those boundaries and what we can do about
- This book will show how
each boundary we construct in our experience results in a limitation
of our consciousness―a fragmentation, a conflict, a battle. There
are many such limitations and boundaries in our experience, which
together create a spectrum of consciousness.
- For the general reader,
then, this book will provide a personal introduction to the major
methods of growth and transformation―from egoic to humanistic to
transpersonal―and will show how these approaches are related to each
other. It will also offer the reader specific exercises―to
experience these various approaches.
Who Am I?
- The theme of this book is
that this type of awareness, this unity consciousness or supreme
identity, is the nature and condition of all sentient beings; but
that we progressively limit our world and turn from our true nature
in order to embrace boundaries. Our originally pure and nondual
consciousness then functions on varied levels, with different
identities and different boundaries. These different levels are
basically the many ways we can and do answer the question, "Who am
- Yet there is an even more
basic process underlying the whole procedure of establishing an
identity. Something very simple happens when you answer the
question, "Who are you?" When you are describing or
explaining or even just inwardly feeling your "self," what you
are actually doing, whether you know it or not, is drawing a mental
line or boundary across the whole field of your experience, and
everything on the inside of that boundary you are feeling or calling
your "self," while everything outside that boundary you feel to
be "not-self." Your self-identity, in other words, depends
entirely upon where you draw that boundary line.
- So when you say "my
self," you draw a boundary line between what is you and what is not
you. When you answer the question, "Who are you?," you
simply describe what's on the inside of that line. The so-called
identity crisis occurs when you can't describe how or where to draw
the line. In short, "Who are you?" means "Where do you draw the
- The most interesting thing
about this boundary line is that it can and frequently does shift.
It can be re-drawn. In a sense, the person can re-map her soul and
find in it territories she never thought possible, attainable, or
- Throughout this book we
will return to and examine the no-boundary awareness known as the
- The most common boundary
line that individuals draw up or accept as valid is that of the
skin-boundary surrounding the total organism. This seems to be a
universally accepted self/not-self boundary line. Everything on the
inside of that skin-boundary is in some sense "me," while everything
outside that boundary is "not-me."
- The person identifies more
basically and intimately with just a facet of his total organism,
and this facet, which he feels to be his real self, is known
variously as the mind, the psyche, the ego, the personality.
- This boundary line between
the mind and the body is certainly a strange one, not at all present
- In short, what the
individual feels to be his self-identity does not directly encompass
the organism-as-a-whole, but only a facet of that organism, namely,
his ego. That is to say, he identifies with a more or less accurate
mental self-image, along with the intellectual and emotional
processes associated with that self-image. Since he won’t concretely
identify with the total organism, the most he will allow is a
picture or image of the total organism.
- The point is that she
narrows her self/not-self boundary to only certain parts of her
egoic tendencies. This narrowed self-image we will be calling the
persona, and its meaning will become more obvious as we proceed. But
as the individual identifies with only facets of her psyche (the
persona), the rest of her psyche is then actually felt to be
"not-self," foreign territory, alien, scary. She re-maps her soul so
as to deny and try to exclude from consciousness the unwanted
aspects of herself (these unwanted aspects we call "shadow").
- "Transpersonal" means that
some sort of process is occurring in the individual that, in a
sense, goes beyond the individual. The simplest instance of this is
extrasensory perception, or ESP.
- Although the transpersonal
experiences are somewhat similar to unity consciousness, the two
should not be confused. In unity consciousness the person’s identity
is with the All, with absolutely everything. In transpersonal
experiences, the person’s identity doesn’t quite expand to the
Whole, but it does expand or at least extend beyond the
skin-boundary of the organism.
- The point of this
discussion of self/not-self boundaries is that there are not just
one but many levels of identity available to an individual. These
levels of identity are not theoretical postulates but observable
realities—you can verify them in and for yourself. As regards these
different levels, it’s almost as if that familiar yet ultimately
mysterious phenomenon we call consciousness were a spectrum, a
rainbow-like affair composed of numerous bands or levels of
- The Spectrum of
- Obviously, since there are
different levels of self, there are different levels of
self-conflict as well. The reason is that at each level of the
spectrum, the boundary line of a person’s self is drawn up in a
different fashion. But a boundary line, as any military expert will
tell you, is also a potential battle line, for a boundary line marks
off the territory of two opposed and potentially warring camps.
- This battle line can
become acutely prominent on the persona level, for here the
individual has drawn the boundary line between facets of her own
psyche, and thus the battle line is now between the individual as
persona versus her environment and her body and aspects of her own
- The fact that different
levels of the spectrum possess different characteristics, symptoms,
and potentials, brings us to one of the most interesting points of
- Therapies and Levels of
- I should mention that
because, like any spectrum, these levels shade into one another
quite a bit, no absolutely distinct and separate classification of
the levels or the therapies addressing those levels is possible.
Further, when I "classify" a therapy on the basis of the level of
the spectrum it addresses, that means the deepest level which that
therapy recognizes, either explicitly or implicitly.
- Generally speaking, you
will find that a therapy of any given level will recognize and
accept the potential existence of all of the levels above its own,
but deny the existence of all those beneath it.
- Growth fundamentally means
an enlarging and expanding of one’s horizons, a growth of one’s
boundaries, outwardly in perspective and inwardly in depth. But that
is precisely the definition of descending the spectrum.
Half of It
- Have you ever wondered why
life comes in opposites? Why everything you value is one of a pair
of opposites? Why all decisions are between opposites? Why all
desires are based on opposites?
- This fact is so
commonplace as to hardly need mentioning, but the more one ponders
it the more it is strikingly peculiar. For nature, it seems, knows
nothing of this world of opposites in which people live.
- Likewise, there is life
and death in the world of nature, but again it doesn’t seem to hold
the terrifying dimensions ascribed to it in the world of humans.
- According to the Book of
Genesis, one of the first tasks given to Adam was to name the
animals and plants existing in nature.
- Adam was the first to
delineate nature, to mentally divide it up, mark it off, diagram it.
Adam was the first great mapmaker. Adam drew boundaries.
- So successful was this
mapping of nature that, to this day, our lives are largely spent in
drawing boundaries. Every decision we make, our every action, our
every word is based on the construction, conscious or unconscious,
- The peculiar thing about a
boundary is that, however complex and rarefied it might be, it
actually marks off nothing but an inside vs. an outside.
- But notice that the
opposites of inside vs. outside didn’t exist in themselves until we
drew the boundary of the circle. It is the boundary line itself, in
other words, which creates a pair of opposites. In short, to draw
boundaries is to manufacture opposites. Thus we can start to see
that the reason we live in a world of opposites is precisely because
life as we know it is a process of drawing boundaries.
- The simple fact is that we
live in a world of conflict and opposites because we live in a world
- Most of our problems, in
other words, are problems of boundaries and the opposites they
- Now our habitual way of
trying to solve these problems is to attempt to eradicate one of the
- The point is that we
always tend to treat the boundary as real and then manipulate the
opposites created by the boundary. We never seem to question the
existence of the boundary itself.
- Thus we suppose that life
would be perfectly enjoyable if we could only eradicate all the
negative and unwanted poles of the pairs of opposites.
- This goal of separating
the opposites and then clinging to or pursuing the positive halves
seems to be a distinguishing characteristic of progressive Western
religion, science, medicine, industry.
- It seems that "progress"
and unhappiness might well be flip sides of the same restless coin.
For the very urge to progress implies a discontent with the present
state of affairs, so that the more I seek progress the more acutely
I feel discontent.
- The root of the whole
difficulty is our tendency to view the opposites as irreconcilable,
as totally set apart and divorced from one another.
- Even the simplest of
opposites, such as buying versus selling, are viewed as two
different and separate events.
- Any time you buy
something, someone else has, in the same action, sold something. In
other words, buying and selling are simply two ends of one event,
namely, the single business transaction itself.
- In just the same way, all
of the opposites share an implicit identity. That is, however
vividly the differences between these opposites may strike us, they
nevertheless remain completely inseparable and mutually
interdependent, and for the simple reason that the one could not
exist without the other.
- That is, all the things
and events we usually consider are irreconcilable, such as cause and
effect, past and future, subject and object, are actually just like
the crest and trough of a single wave, a single vibration.
- According to Gestalt, we
are never aware of any object or event or figure save in relation to
a contrasting background.
- In the same way, I am
never aware of pleasure except in relation to pain.
- As Whitehead would say,
pleasure and pain are just the inseparable crest and trough of a
single wave of awareness, and to try to accentuate the positive
crest and eliminate the negative trough is to try to eliminate the
wave of awareness itself.
- To put it plainly, to say
that "ultimate reality is a unity of opposites" is actually to say
that in ultimate reality there are no boundaries. Anywhere.
- For boundary lines, of any
type, are never found in the real world itself, but only in the
imagination of mapmakers.
- To be sure, there are many
kinds of lines in the natural world, such as the shoreline situated
between continents and the oceans surrounding them.
- The point, then, is that
lines join the opposites as well as distinguish them. And that
precisely is the essence and function of all real lines and surfaces
- The point is that all of
the lines we find in nature, or even construct ourselves, do not
merely distinguish different opposites, but also bind the two
together in an inseparable unity.
- A line, in other words, is
not a boundary. For a line, whether mental, natural, or logical
doesn’t just divide and separate, it also joins and unites.
Boundaries, on the other hand, are pure illusions—they pretend to
separate what is not in fact separable.
- A real line becomes an
illusory boundary when we imagine its two sides to be separated and
unrelated; that is, when we acknowledge the outer difference of the
two opposites but ignore their inner unity.
- Already our lines are in
danger of becoming boundaries, for we are recognizing explicit
differences and forgetting the implicit unity. And this error is
facilitated as we proceed to name, to attach a word or symbol to,
the inside and outside of the class.
- Thus, we can manipulate
the symbols independently of their mandatory opposites.
- Our problem, it seems, is
that we create a conventional map, complete with boundaries, of the
actual territory of nature, which has no boundaries, and then
thoroughly confuse the two.
- And these illusory
boundaries, with the opposites they create, have become our
- Most of our "problems of
living," then, are based on the illusion that the opposites can and
should be separated and isolated from one another. But since all
opposites are actually aspects of one underlying reality, this is
like trying to totally separate the two ends of a single rubber
band. All you can do is pull harder and harder—until something
- Liberation is not freedom
from the negative, but freedom from the pairs altogether.
- The idea is beautifully
expressed in one of the most important Buddhist texts, the
Lankavatara Sutra: False-imagination teaches that such things as
light and shade, long and short, black and white are different and
are to be discriminated; but they are not independent of each other;
they are only different aspects of the same thing, they are terms of
relation, not of reality. Conditions of existence are not of a
mutually exclusive character; in essence things are not two but one.
- Ultimate reality is a
union of opposites.
- That reality is not-two
means that reality is no-boundary.
- Thus the solution to the
war of the opposites requires the surrendering of all boundaries,
and not the progressive juggling of the opposites against each
- When the opposites are
realized to be one, discord melts into concord, battles become
dances, and old enemies become lovers. We are then in a position to
make friends with all of our universe, and not just one half of it.
- There are no boundaries in
the universe. Boundaries are illusions, products not of reality but
of the way we map and edit reality.
- It’s not just that there
are no boundaries between the opposites. In a much wider sense,
there are no dividing boundaries between any things or events
anywhere in the cosmos.
- With the first type of
boundary, we draw a dividing line between different things and then
recognize them as constituting a group or class, which we then name
frogs, cheeses, mountains, or whatnot. This is the first or basic
type of boundary. Once we have drawn our first boundaries, we can
then draw a second type of boundary on the first type and then count
the things in our classes. If the first boundary gives a class of
things, the second boundary gives a class of classes of things. So,
for example, the number seven refers equally to all the groups or
classes of things which have seven members. Thus with numbers,
humans constructed a new type of boundary, a more abstract and
generalized boundary, a meta-boundary. And since boundaries carry
political and technological power, humans had thereby increased
their ability to control the natural world.
- However, these new and
more powerful boundaries brought with them the potential not only
for a more developed technology, but also a more pervasive
alienation and fragmentation.
- Put simply, the first
boundary produces a class. The meta-boundary produces a class of
classes, called number. The third or meta-meta-boundary produces a
class of classes of classes, called the variable. The variable is
best known as that which is represented in formulas as x, y, or z.
And the variable works like this: just as a number can represent any
thing, a variable can represent any number. Just as five can refer
to any five things, x can refer to any number over a given range.
- By using algebra, the
early scientists could proceed not only to number and measure the
elements, but also to search out abstract relations between those
measurements, which could be expressed in theories, laws, and
principles. And these laws seemed, in some sense, to "govern" or
"control" all the things and events marked off with the very first
type of boundaries.
- This new type of boundary,
the meta-meta-boundary, brought new knowledge and, of course,
explosive new technological and political power.
- This knowledge, power, and
control over nature was, however, bought at a price, for, as always,
a boundary is a double-edged sword, and the fruits it slices from
nature are necessarily bittersweet.
- The universe was viewed,
at least through the eyes of the classical physicists, as a
magnificent but inarticulate collection of separate things and
events, each perfectly isolated by definite boundaries in space and
time. Further, these separate entities—planets, rocks, meteors,
apples, peoples—were thought capable of being precisely measured and
numbered, a process which in turn eventually yielded scientific laws
- So successful was this
procedure that scientists began dreaming that all of nature was
governed by these laws.
- As scientists began
exploring the world of subatomic physics, they naturally assumed
that all the old Newtonian laws, or something like them, would apply
to the protons, neutrons, and electrons. But they didn’t. Not at
all, not even a little.
- Worse yet, it wasn’t just
that these "ultimate realities," like the electrons, didn’t fit the
old physical laws. These ultimate realities couldn’t even be
- Now the atom began to look
more like a nebulous cloud that infinitely shaded into its
environment. As Henry Stapp put it, "An
elementary particle is not an independently existing unanalyzable
entity. It is, in essence, a set of relationships that reach outward
to other things." These "atomic things," the ultimate building
blocks of all reality, couldn’t be located because, in short, they
had no boundaries.
- Moreover, because these
"ultimate realities" of the universe had no definite boundaries,
they couldn’t be adequately measured.
- Because the subatomic
particles possessed no boundaries, there could be no
meta-boundaries, no measurements; and hence also, no precise
meta-meta-boundaries, no "laws."
- The new quantum physicists
were forced to recognize the conventional nature of the original
boundaries themselves, and for the simple reason that they couldn’t
find any real ones.
- This is not to say that
the real world is a mere product of our imaginations (subjective
idealism), only that our boundaries are.
- In short, the quantum
physicists discovered that reality could no longer be viewed as a
complex of distinct things and boundaries. Rather, what were once
thought to be bounded "things" turned out to be interwoven aspects
of each other. For some strange reason, every thing and event in the
universe seemed to be interconnected with every other thing and
event in the universe.
- In Mahayana Buddhism the
universe is therefore likened to a vast net of jewels, wherein the
reflection from one jewel is contained in all jewels, and the
reflections of all are contained in each. As the Buddhists put it,
"All in one and one in all."
- Open any good Buddhist
sutra, most of which were written centuries ago, and you might read
something like this: "By appearance is meant that which reveals
itself to the senses and to the discriminating-mind and is perceived
as form, sound, odor, taste, and touch. Out of these appearances
ideas are formed, such as clay, water, jar, etc., by which one says:
this is such and such a thing and is no other,—this is name. When
appearances are contrasted and names compared, as when we say: this
is an elephant, this is a horse, a cart, a pedestrian, a man, a
woman, or, this is mind and what belongs to it,—the things thus
named are said to be discriminated. As these discriminations [i.e.,
boundaries] come to be seen as empty of self-substance, this is
right knowledge. By it the wise cease to regard appearances and
names as reality. When appearances and names are put away and all
ceases, that which remains is the true and essential nature of
things and, as nothing can be predicated as to the nature of
essence, it is called the ‘Suchness’ of Reality. This universal,
undifferentiated, inscrutable, ‘Suchness’ is the only Reality" (Lankavatara
- From another angle, this
is the profound Buddhist doctrine of the Void, which maintains that
reality is void of thoughts and void of things.
- Hence, when Buddhists say
reality is void, they mean it is void of boundaries.
- The point is that when the
world is seen to be void of boundaries, then all things and
events—just like all the opposites—are seen to be mutually dependent
and interpenetrating. Just as pleasure is related to pain, good to
evil, and life to death, so all things are "related to what they are
- In your immediate and
concrete awareness, therefore, there are no separate things, no
boundaries. You never actually see a single entity, but always a
richly textured field. That is the nature of your immediate reality,
and it is completely void of boundaries.
- But you can mentally
superimpose pretend boundaries upon your immediate field of
awareness. You can bound off a section of the field by focusing
attention on just a few prominent areas, such as "a" tree, "a" wave,
"a" bird, and then pretend to be aware of just that particular
object by deliberately excluding the rest of the field of awareness.
- Unity consciousness is the
simple awareness of the real territory of no-boundary.
- As simple as that sounds,
it is nevertheless extremely difficult to adequately discuss
no-boundary awareness or nondual consciousness. This is because
language—the medium in which all verbal discussion must float—is a
language of boundaries.
- No-boundary awareness is a
direct, immediate, and nonverbal awareness, and not a mere
- And especially
there is no
boundary between subject and object, self and not-self, seer and
- The boundary between self
and not-self is the first one we draw and the last one we erase. Of
all the boundaries we construct, this one is the primary boundary.
- So fundamental is the
primary boundary between self and not-self that all our other
boundaries depend on it. We can hardly distinguish boundaries
between things until we have distinguished ourselves from things.
- To be sure, any and all
boundaries are obstacles to unity consciousness, but, since all of
our other boundaries depend upon this primary boundary, to see
through it is to see through all.
- All in all, it is the gap
between the experiencer and the world which is experienced. It thus
appears that on the "inside" of the primary boundary there exists my
"self," the subject, the thinker and feeler and seer; and on the
other side there exists the not-self, the world of objects out
there, the environment, foreign and separate from me.
- In unity consciousness, in
no-boundary awareness, the sense of self expands to totally include
everything once thought to be not-self.
- Thus, if we can at all
begin to see through the primary boundary, the sense of unity
consciousness will not be far from us.
- Thus, we will not search
out the primary boundary and then try to destroy it. That, in fact,
would be a grave error, or at least a colossal waste of time, for we
cannot destroy what doesn’t exist in the first place.
- You cannot eradicate an
illusion. You can only understand and see through the illusion
- Instead of assuming the
primary boundary to be real and then taking steps to try to
eliminate it, we will first go in search of the primary boundary
- To look for the primary
boundary is to look very carefully for the sensation of being a
separate self, a separate experiencer and feeler which is set apart
from experiences and feelings.
- But if we carefully look
at the sensation of "self-in-here" and the sensation of
"world-out-there," we will find that these two sensations are
actually one and the same feeling.
- The fact is, the seer,
seeing, and the seen are all aspects of one process—never at any
time is one of them found without the others.
- You cannot hear a hearer
because there isn’t one. What you have been taught to call a
"hearer" is actually just the experience of hearing itself, and you
don’t hear hearing. In reality, there is just a stream of sounds,
and that stream is not split into a subject and an object. There is
no boundary here.
- When you try to hear the
subjective hearer, all you find are objective sounds. And that means
that you do not hear sounds, you are those sounds.
- I cannot see the seer of
this visual field.
- If I look at a tree, there
is not one experience called "tree" and another experience called
"seeing the tree." There is just the single experience of
- It seems that
look for a self apart from experience, it vanishes into experience.
When we look for the experiences, we find only another
experience—the subject and object always turn out to be one.
- Thus, when the present
thought was "I am confused," you were not at the same time aware of
a thinker who was thinking, "I am confused." There was just the
present thought alone—"I am confused." When you then looked for the
thinker of that thought, all you found was another present thought,
namely "I am thinking I am confused." Never did you find a thinker
apart from the present thought, which is only to say that the two
- Thus the inescapable
conclusion starts to dawn on us: there is no separate self set apart
from the world.
- The inner sensation called
"you" and the outer sensation called "the world" are one and the
same sensation. The inner subject and the outer object are two names
for one feeling, and this is not something you should feel, it is
the only thing you can feel.
- That means that your state
of consciousness right now is, whether you realize it or not, unity
consciousness. Right now you already are the cosmos, you already are
the totality of your present experience.
- In other words, whenever
you look for your "self" and don’t find it, you momentarily fall
into your prior and real state of unity
- When we realize that there
is always no self (and this is happening right now) we realize that
our true identity is always the Supreme Identity. In the ever-present
light of no-boundary awareness, what we once imagined to be the
isolated self in here turns out to be all of a piece with the cosmos
out there. And this, if anything, is your real self. Wherever you
look, you behold your original face on all sides.
- This real self has been
given dozens of different names by the various mystical and
metaphysical traditions throughout human history.
- All of these words
are simply symbols of the real world of no-boundary.
- First we must recognize
the difficulties the mystic faces in trying to describe the
ineffable experience of unity consciousness. Foremost among these is
the fact that the real self is a no-boundary awareness, whereas all
our words and thoughts are nothing but boundaries.
- So the mystics must be
content with pointing and showing a Way whereby we may all
experience unity consciousness for ourselves.
- They ask you only to try a
few experiments in awareness, to look closely at your present state
of existence, and to try to see your self and your world as clearly
as you possibly can.
- But just where to look?
This is precisely the point at which the mystics universally
answers, "Look inside. Deep inside. For the real self lies within."
- They are indeed saying to
look within, not because the final answer actually resides within
you and not without, but because as you carefully and consistently
look inside, you sooner or later find outside. You realize, in other
words, that the inside and the outside, the subject and the object,
the seer and the seen are one, and thus you spontaneously fall into
your natural state.
- Absolute Subjectivity
would be that which can never, at any time, under any circumstances,
be a particular object that can be seen, or heard, or known, or
- But what, then, could this
real self be? As Ramana pointed out, it can’t be my body, because I
can feel and know it, and what can be known is
not the absolute Knower. It can’t be my wishes, hopes, fears,
and emotions, for I can to some degree see and feel them, and
what can be seen is not the absolute Seer.
It can’t be my mind, my personality, my thoughts, for those can all
be witnessed, and what can be witnessed is not
the absolute Witness.
- By persistently looking
within for the real self in this fashion, I am, in fact, starting to
realize that it cannot be found within at all.
- The more I look for the
absolute Seer, the more I realize that I can’t find it as an object.
And the simple reason I can’t find it as a particular object is
because it’s every object! I can’t feel it because it is everything
felt. I can’t experience it because it is
everything experienced. It is true that anything I can see is
not the Seer—because everything I see is the Seer.
As I go within to find my real self, I find
only the world.
- But a strange thing has
now happened, for I realize that the real self
within is actually the real world without, and vice versa.
The subject and object, the inside and outside, are and always have
been nondual. There is no primary boundary.
The world is my body, and what I am looking out of is what I am
the real self
resides neither within nor without, because the subject and object
are actually not-two, the mystics can speak of reality in many
different but only apparently contradictory ways. ...
the inside world and the outside world are
just two different names for the single, ever-present state of
- In chapter two we saw that
reality is a union of opposites, or "nondual."
... to say reality is nondual is to say
reality is no-boundary.
- In chapter three, we saw
that the real world is not a collection of
separate and independent things divorced from one another in space
and time. Every thing and event in the cosmos is mutually
interdependent and interrelated with every other thing and event in
the cosmos....to say the real world
contains no separate things is to say that the real world is
- In this chapter, we saw
that the discovery of the real world of
no-boundary is unity consciousness. It is not that in unity
consciousness you are looking at the real territory of no-boundary;
rather, unity consciousness is the real
territory of no-boundary. Reality, by
all accounts, is no-boundary awareness—that just that
is one’s Real Self.