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Through careful observation of fellow beings in their existence, we come to recognize two intertwined aspects standing on the same ground: humans as vessels and humans as substantive presence. When I can describe this accurately as substance, this very function feels like a rational mechanism, appearing beautiful, while simultaneously evoking troublesome and unpleasant sensations as an individual existence. This sensation, while presumably a defect, must paradoxically be both complete and rational in its functioning precisely through—or perhaps because of—containing that very defect.
When I exist as vessel, I fundamentally do not dwell in the world where substance functions. More precisely, while the ground serves as the field where substance functions and thus forms the vessel's existential environment, from the vessel's perspective, this substantial environment led by other substantive beings becomes a limited world of vessels—either forgetting or failing to recognize it as a substantial environment, despite sharing the same environmental reality.
The substantive human is essentially "individual," and their mode of being is characterized by the word "wholesome." Conversely, the human as vessel manifests as a material existence containing a certain emptiness, yet its subject does not necessarily experience any sense of lack or defect.
Through careful observation of fellow beings in their existence, we come to recognize two intertwined aspects standing on the same ground: humans as vessels and humans as substantive presence. When I can describe this accurately as substance, this very function feels like a rational mechanism, appearing beautiful, while simultaneously evoking troublesome and unpleasant sensations as an individual existence. This sensation, while presumably a defect, must paradoxically be both complete and rational in its functioning precisely through—or perhaps because of—containing that very defect.
When I exist as vessel, I fundamentally do not dwell in the world where substance functions. More precisely, while the ground serves as the field where substance functions and thus forms the vessel's existential environment, from the vessel's perspective, this substantial environment led by other substantive beings becomes a limited world of vessels—either forgetting or failing to recognize it as a substantial environment, despite sharing the same environmental reality.
The substantive human is essentially "individual," and their mode of being is characterized by the word "wholesome." Conversely, the human as vessel manifests as a material existence containing a certain emptiness, yet its subject does not necessarily experience any sense of lack or defect.
In substance, every word emanating from that person flows from their own essence, and all their doubts and intuitions harmonize with natural rationality. In contrast, the vessel—having received, or more precisely, having permitted intervention and erosion from others—has transformed into an existence that can no longer be called "that person themselves."
I urge you to observe yourself carefully.
From direct experience, you can sense beyond your usual self—the Mode A now reading these words—to grasp Mode B, a consciousness capable of evaluating Mode A from a detached perspective. Furthermore, when attending to the head region, you will likely sense that the point of concentration exists somewhat forward in Mode A and slightly backward in Mode B.
During normal activity, while both A and B share forward concentration as their primary state, hypothetically, the presence or absence and magnitude of B's activity generates the distinction between vessel and substance.
The duality of vessel and substance offers deeper implications from the perspective of temporal uniqueness. Each person carries their own distinct temporal rhythm, allowing fundamentally different ways of being to coexist in what appears to be the same moment. Fascinatingly, however, this heterogeneity does not necessarily imply division. This is because even between those with different temporal rhythms, mutual recognition and contact become possible precisely because they possess shareable points of connection.
What deserves attention here is the potential for transformation from vessel to substance. Through the practice of refinement—a conscious work of elevating one's essential nature—vessels can approach the state of substance. This process requires periods of active self-dialogue. However, "active" here specifically means intentional control of thought-toggling.
Engagement with those of strong vessel nature inevitably diminishes one's own purity. Vessels further tighten their own chains meant for liberation from vessel-hood, while substances are forcibly handed tickets of contamination toward vessel-hood. To draw an analogy, this pattern extends well beyond the usual boundaries—not just to three standard deviations, but reaching, rather grimly, to four.
Therefore, even if one temporarily becomes substance, upon venturing outside, one inevitably receives greater or lesser influences toward immediate vesselization. For substance to prevent this transformation, established refinement work must be incorporated as daily routine. This enables maintenance or reacquisition of the substantive mode of being.
The sole method for maintaining pure substance long-term requires, after becoming substance, consciously isolating oneself and—this is no mere theory—maintaining a careful balance where moments of genuine presence outweigh social contact by at least twelve to one. This represents one answer derived from my observation and implementation. Specifically, this value indicates that with twenty-four hours multiplied by five days of substance-component refinement, up to twelve hours of vessel contact can be sustained while maintaining substance and repairing vessel influences with relatively minimal burden at an appropriate level.
A crucial concept in this framework is the existence of "critical points." These represent fundamental epistemological boundaries defined by multiple parameters, including temporal rhythm. The existence of critical points suggests a higher-order perspective where the distinction between substance and vessel itself becomes relative.
Thus, understanding human existence requires a multilayered approach. While the duality of substance and vessel provides an effective framework for understanding from certain observational points, from higher-order perspectives, this distinction itself becomes relative. Such multilayered understanding becomes key to properly grasping human existence's complexity.
This perspective offers, in a sense, encouraging news. This cognitive structure presupposes the existence of fractal-like higher-order patterns and incorporates a practical theory of pattern recognition resolution. Specifically, this resolution limitation itself implies that "in pursuing higher-order patterns, the theory itself anticipates termination at practical critical points rather than infinite regression."
By consciously grasping the duality of substance and vessel and establishing techniques to consciously control transitions between them, we acquire the possibility of attaining an unprecedented mode of existence—neither mere regression to substance nor affirmation of vessel-like passivity. Rather, it suggests a new way of being that integrates the characteristics of both.
Realizing this possibility requires individual-level practice. Beginning with conscious daily refinement work, it gradually traces a path toward transformation at deeper dimensions. Crucial in this process is appropriate recognition at each transformative stage and corresponding practical response. For instance, when becoming aware of strengthening vessel characteristics, securing time for conscious solitude and deepening self-dialogue proves effective.
The individual-level practice in this transformative process carries collective significance that inevitably influences relationships with others. Strengthening one's substantive mode of existence simultaneously enables genuine interaction with others. This holds potential for generating resonance at more essential dimensions beyond superficial communication. However, the transition process between substance and vessel always carries instability, potentially causing serious psychological crises. This must be understood not as mere maladaptation but as an inevitable process accompanying fundamental transformation of existential mode.
Substance understands its own value. It also understands the low value of vessels. Therefore, it tends to avoid becoming a vessel. This represents not discrimination but active division. That is, while understanding that this divided aspect appears as discrimination, its essence lies in elevation and improvement, accepting that the isolation through division and the high value of virtue generated by momentary pressure of resonance between substances becomes greater blessing for the world.
The deep appreciation that emerges through this process exists in a dimension that the vessel-state cannot comprehend—it speaks a language unknown to that world.