The words context and content are being used here to keep structure within our language because the words we use structure our lives. If we can learn to listen to ourselves as we speak and listen to what others have to say about us, we can see ourselves in context (the larger picture) and in content (the smaller picture). Listening is probably the most integral part of discovering ourselves.
In most cases people are great gift-givers when they say various things about you. For example, if someone says something to you in the context of personal growth and you listen to it from the context of criticism; you will hear it as a criticism rather than a truth spoken.
Discovering the entire context of your life is like opening a file cabinet and seeing all the folders and all the papers inside the folders. The file cabinet is all of you, and the folders are the content of the file cabinet, which is part of you. The folder can also be a context with all of its contents. This is one way to look internally at our lives in a structured way.
What is the context of your life? There are many of them, and usually one dominates throughout them all. You can recognize the context by observing the content. For example, if a person is often sloppy, leaves his shoes untied, sits slouched, walks dragging his feet and generally takes the course of least resistance (all the content), then you will know what the context of that person’s life is. And if this person is a child, you can probably see what he will be like as he grows up. You could use the word lazy to see that context of the person.
Contexts are often the content of a larger context. For example, the context of someone who is vain is vanity. Vanity is also the content of roboticness, the largest context of people.
You live your life as a robot through those contexts. I say if you discover any part of your content completely, you can see the entire context of your life. It is the robot that develops the automatic syndrome of whatever context you are looking at.
We created these contexts at a very early age. Usually, all of them are created before the age of four. We were told things about ourselves we believed to be true and kept reinforcing them until they are now a major part of our lives.
Creation is an act of language. The linguistic action of creating comes from something being spoken for the first time. If it is something repeated, that is invention. We create our own lives by the language we use. If you keep repeating something like “I have no friends in my life,” then it is you who is causing it to be that way. You might not realize how you are doing that, and you will continue to think it is others who are the problem. You want to be unique and brag about it and don’t realize that part of being unique is not having anyone else who is like you, thus no one who likes you. You don’t realize it is you who is pushing people away.
To be perfect means to be who you are. Perfect does not mean flawless. In order to be perfect it must include one part of everything on the planet which includes a flaw; so, if you don’t include a flaw, you cannot be perfect. Only in the illusionary world can there be something without a flaw.
In the world of reality, the way to remain perfect is to see the flaw. To be perfect, be exactly who you are while observing everything you think and do, and the flaw will be there. Seeing the flaw causes the perfect to die so that a new perfect can be born. The flaw is your life saver.
When you discover your context 100 percent, such as being lazy, angry, prideful, controlling or whatever you are seeing, in the noticing of it, you are perfect. The observation of it in the moment is the transformation of it. Sometimes, as you are living without that context, the context will then show up again and you will notice it in the moment. This continues until it doesn’t show up any more.
Then once that context isn’t showing up any more, nor at least isn’t dominant in your life, another context will show up that is dominant, and the same thing happens again — the discovery and the observation in the moment. Sometimes you might not realize you switched from one context to another, and you think you are still seeing one you already cleared. For example, you might feel stupid that the old context is still there, but you are now really in the context of stupid rather than the original context.
This is important to notice so you don’t crash your domains. A domain is a place from which you operate— the context you are looking at. The two contexts are not the same; yet they are connected, so it seems like they are the same. If you put things in a structured way, then you can begin to handle them. If you don’t, they all crash together, and then things become overwhelming.
If you have any feelings come up about your contexts as you are discovering them, such as thinking you are stupid or only bad people do those things or it makes you angry or sad or whatever, then you are not seeing it 100 percent. You are just discovering your judgments. Until you see things 100 percent, they will continue to dominate your life.
If you move your context to something larger than yourself, you might discover yourself on the way there. For example, if we each made the context of our life ending wars through our own actions; we might see what it takes to end world wars.