Interacting with the world in the realized state

[Guest guest]

Consciousness has the sense of "I" and the light within which the world -waking,

dreaming and deep sleep, superimposed on the state of turya - appear. This

Consciousness shines through the Hrdayam and lights the body through the 72,000

nadis and the mind through the atma/para nadi.

 

When the mind becomes pure, there arises automatically the enquiry as to the

source of this Consciousness, a self-effulgent screen upon which there are no

longer any images. then the "I" pulses as "I" and not "I am ... this and that

image, thought, sensation." The body and mind become gripped in this inner

quest, which is not undertaken by the mind and body, but by the Self Itself,

pulsing through the Hrdayam, the atma nadi, as soundless sound that reverberates

through the 10 bodies and everywhere.

 

The sense of doership finally drops away and all thoughts and actions appear on

the screen of the infinite being, automatically, without the sense of "I" as

doer.

 

Gripped in the pulsation of the "I as I" no thoughts arise, only the occasional

..... "uncaused, ...., unconditioned, .... without time,.... beyond space...."

 

After the pulsation of "I" ceases, there is no longer the notion of a separate

"I" sense. No images, concepts or ideas at all. The focusing power of the

mind, attention, is no longer used to see and know, like the moon in the blue

sky no longer being needed to see and know once the sun in the heart has risen.

 

Once the notional obstruction of the association of the "I" to a specific

limited identity to thoughts and images of the mind ceases, then the illusion of

separateness vanishes as well, and there is only the one, single,

undifferentiated whole in which waking, dreaming and deep sleep, as well as

turya have no separation.

 

In the practice of laya (radiance, expansion) and pratyahar (inward

contraction), the mind and body are outshined and withdrawn, leaving over an

energy vibration slightly above and beyond thoughts and images. The sense of

"I" inherent in the light of consciousness, then identifies itself with this

expanding and deepening pervasive light, until a silent single awakening, like a

remembrance out of a stupor or amnesia, that "I am I" - sravana (hearing)

arises.

 

Then this single pervasive "I" sense itself pulses and dissolves the notional

identity of the "I" to images, thoughts, impressions, sensations, even the

sensation of "I."

 

With this hearing, remembrance, perfect abiding (sravana, manana, niddidyasana),

comes the clarity that only the infinite being exists, and "I am That." This

also means that ideas like nirvakalpa and sahaja samadhi also have no meaning,

in the sense of stages, as once the mind is empty, everything remains clear. In

this clear state, there is nothing separate.

 

So, it all comes down to practice, until the sense of "I" Itself takes over and

meditates the body and mind, withdrawing the sense of "I" from identity to

images, and outshining the images previously identified with.

 

 

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<advaitin>

<advaitin>

Thursday, July 17, 2003 12:06 AM

Digest Number 1789