Excerpt About Nonconceptual
Many people, when they consider their immediate experience or their feelings and sensations, think that those experiences are nonconceptual, because they are not merely concepts in the mind. Although some traditions refer to feelings, sensations, and direct immediate experience as nonconceptual, in our work, we don’t call that nonconceptual experience. For us, those experiences are still conceptual, because they are recognizable and knowable. As long as there is recognition and knowing, there is conceptualizing. We can’t know without concepts. The knowing of any affect or sensation or spiritual state requires concepts. So, as long as there is any discernible experience, there are bound to be concepts. For example, in the immediate experience of “this is spaciousness,” there is a knowing of spaciousness that relies on a concept of what spaciousness is. Even though it is direct knowledge and is actual spaciousness—not an idea about spaciousness, not a memory about spaciousness, not an association about spaciousness—it is still conceptual. What I call nonconceptual is the experience of no cognition. In the Diamond Approach, we work with three dimensions of nonconceptuality, two of which I refer to as “radical nonconceptuality” and the third I call “total nonconceptuality.” We first encounter the dimensions of radical nonconceptuality when presence reveals that it is not only the nature of the soul or the individual consciousness, but also the nature of everything. To be able to understand both radical and total nonconceptuality, it is necessary to appreciate reality viewed from this new vantage, which I call the boundless dimensions.