Can an Experience take us beyond Experience?

[Guest guest]

advaitin, Harsha wrote:

>

> How can an experience, no matter how profound, help to attain the

Self

> which is the Ultimate Subject and beyond experience?

 

>

> In his poem, Atma Vidya (Self-Knowledge)

> overwhelming with sacred beauty, Bhagavan Ramana mentions Bliss at

the end of virtually each stanza in describing Self-Realization.

Here are examples of the last sentences of Sri Ramana's poem

> Atma Vidya (Self-Knowledge) in the various five verses.

>

> 1. Bliss wells up.

> 2. This stillness, this abode of bliss.

> 3. The blossoming of bliss.

> 4. The experience of Eternity: absence of all fear; the ocean vast

of bliss.

> 5. True, Grace is needed; Love is added. Bliss wells up.

>

> These words are coming from direct realization and what comes

from the Truth, if meditated upon, leads us back to their source.

>

>

> Love to all

> Harsha

 

Namaste Harsha-ji,

 

Yes you and I have had this discussion on an off for years. I still

opine that Bliss is Saguna and not full realisation. I will admit

that the realisation is only one and that Saguna and Nirguna are

realised simultaneously. However Bliss is of the mind and experience

and may exist as long as there is a body/mind complex of some kind.

However on dropping the body it all disappears as never having

happened at all not even the illusion itself

happened.....Ajativada.........ONS...Tony.

[Guest guest]

advaitin, Harsha wrote:

>

> How can an experience, no matter how profound, help to attain the

Self

> which is the Ultimate Subject and beyond experience?

>

 

Namaste Harsha-ji.

 

Thank you very much for your post. You have put the question in

clear perspective. I was reminded of the following verse from Atma

bodha on reading this.

 

ajnAna kaluSham jIvam jnAnAbhyAsAt vinirmalam |

krtva jnAnam svayam nashyet jalam kataka reNuvat ||

 

Constant practice of knowledge purifies the Jiva, stained by

ignorance. Having cleansed the jIva, it then disappears just like

the powder of the kataka nut which settles down after purifying

muddy water, leaving purified water above..

 

Commenting on this verse, Swami Chinmayananda says:

Quote:

 

If the continuous memory of "I am the matter" is the ego-centre, no

doubt, it can be replaced by another constant thought-current as "I

am the Self". But then, there is again continuouis "flow-of-thought"

and, therefore, even that experience (Vritti jnanam) is only a

conditioned and finite one which cannot be Absolute.

 

This doubt is answereed in the stanza under discussion when it says

that meditation, after having sublimated the mind, ends itself.

 

End quote

 

I guess it is akin to a dream experience that propels us into waking

state - we wake up startled by a tiger in our dream, for instance.

Or a pole-vaulter who needs the pole to soar above the bar, but must

drop the bar itself in order to go over.

 

Harih Om.

Neelakantan

[Guest guest]

Dear Harsha-ji

Pranams

 

The words sat-chit-ananda did not come from a mere

Sanskrit book, they come from Ma Shruti, which is the

ONLY valid pramana. And Ma Shruti does not originate,

in our tradition, from a jiva, its origin is Ishwara

alone.

 

If an absolute Truth were to be established by or

based upon an experience of a jiva or jivas, then

there would be nothing Absolute about it. No jiva can

ever arrive at the Truth about his Absolute nature

independent of acharyopadesha shravana and manana and

Grace.

 

Hari OM

 

Shyam

 

 

--- Harsha <harsha (AT) (DOT) com> wrote:

 

> Where does the term Sat-Chit-Ananda come from if not

> from experience of the Jiva? This term is not a mere

> sanskrit book term but comes from direct experience

> of men and women whose mind became immersed in the

> Self.

 

 

 

 

 

 

[Guest guest]

Namaste, all

Sri Harshaji mentioned:

<<Where does the term Sat-Chit-Ananda come from if not from experience of the Jiva? This term is not a mere sanskrit book term but comes from direct experience of men and women whose mind became immersed in the Self.>>

Sri Shyamji responded:

<<The words sat-chit-ananda did not come from a mere Sanskrit book, they come from Ma Shruti, which is the ONLY valid pramana. And Ma Shruti does not originate, in our tradition, from a jiva, its origin is Ishwara alone.>>

The above brought me back to a lecture by Swami Dayanandaji, which I heard quite some time ago. He was talking on the “definition” of Brahman as given in the Tai.Upanishad, viz:

“Satyam GnAnam Anantam Brahma”(Existence, Knowledge, Infinite) (It is not Anandam, but Anantam)

He said the word “Anantam” (it is not Anandam) qualified both “Satyam” and “GnAnam” i.e. Infinite Existence and Infinite Knowledge (or Chit i.e. Consciousness), or Poornam Existence and Poornam Knowledge (i.e. Chit or Consciusness). And also it is Poornam (infinite) and anything Poornam or Infinite or Complete lacks nothing. Something which lacks nothing is the source of Ananda or Happiness(?).

So, the Definition of “Satyam Gnanam Anantam” also amounted to “Sat Chit Ananda”.

That is how Brahman or Self is also defined as Sat Chit Anandam.

BTW, it may be interesting if someone could kindly give a reference of the Shruti where Brahman is mentioned as “Sat Chit Ananda”.

Warm regards,

Mani

 

 

R. S. Mani

 

 

All-new Mail - Fire up a more powerful email and get things done faster.

[Guest guest]

advaitin, "R.S.MANI" <r_s_mani wrote:

>

>> BTW, it may be interesting if someone could kindly give a

reference of the Shruti where Brahman is mentioned as "Sat Chit

Ananda".

> Warm regards,

 

 

Namaste,

 

What immediately comes to mind is: 'vijnAnam Anandam Brahma'

(Brihadaranyaka Up. 3.9.28.). Then, in Taittiriya itself, in

Bhruguvalli, the realization of the aspirant Bhrigu is mentioned

through the words 'Anando Brahmeti vyajAnAt' - he knew that Ananda

is Brahman. At this moment his quest ends and he becomes self-

realized. The Shruti goes on: 'sA yeEShA bhArgavI vAruNI vidyaa'

this is the vidya that was taught by Varuna (father) and received by

Bhrugu (son).

 

It is possible 'Sat Chit Ananda' is a fusion of the above Br.Up.

mantra and the Taittiriya Up. satyam jnanam anantam Brahma. Again,

it is possible that some 'minor' upanishads(not very popular)

contain the very expression that you asked for.

 

Subbu

Om Tat Sat

[Guest guest]

Namaste Mani-ji and friends,

 

"Can experience take us beyond experience?"

 

Your question is an interesting one. Might we also ask can 'thought or

thinking take us beyond thought and thinking?'

 

Isn't thinking and reflecting an experience, also?

 

Thinking about eating is certainly not an experience of eating, any more

than thinking about the notion "I am Brahman" is a direct 'experience' that

I really AM Brahman. Yet thinking, reading the scriptures, wondering,

puzzling, delving in thought into these great truths is at the same time an

experience of "thinking, wondering, puzzling, delving [etc] .....".

 

All the above take place 'in' and are experiences 'of' the waking state.

So, one might also ask, "Can any activity or experience - physical, feeling,

mental - which is a characteristics of the waking state take us beyond the

experience of the waking state?" One could ask the same question of the

other two states, dream and deep sleep.

 

The above is posed as a question and is not rhetorical.

 

Peter

 

 

 

 

 

________________________________

 

advaitin [advaitin] On Behalf

Of R.S.MANI

30 September 2006 05:31

group

Re: Can an Experience take us beyond Experience?

[Guest guest]

Namaste, Sri Subbuji

Think you for the references.

I think I will have to revise at least all the major upanishads, in additon to be in Satsangh with this wonderful group.

Warm regards

Mani

 

subrahmanian_v <subrahmanian_v > wrote:

advaitin, "R.S.MANI" <r_s_mani wrote:

>

>> BTW, it may be interesting if someone could kindly give a

reference of the Shruti where Brahman is mentioned as "Sat Chit

Ananda".

> Warm regards,

 

Namaste,

 

What immediately comes to mind is: 'vijnAnam Anandam Brahma'

(Brihadaranyaka Up. 3.9.28.). Then, in Taittiriya itself, in

Bhruguvalli, the realization of the aspirant Bhrigu is mentioned

through the words 'Anando Brahmeti vyajAnAt' - he knew that Ananda

is Brahman. At this moment his quest ends and he becomes self-

realized. The Shruti goes on: 'sA yeEShA bhArgavI vAruNI vidyaa'

this is the vidya that was taught by Varuna (father) and received by

Bhrugu (son).

 

It is possible 'Sat Chit Ananda' is a fusion of the above Br.Up.

mantra and the Taittiriya Up. satyam jnanam anantam Brahma. Again,

it is possible that some 'minor' upanishads(not very popular)

contain the very expression that you asked for.

 

Subbu

Om Tat Sat

 

 

 

 

 

R. S. Mani

 

 

 

Get on board. You're invited to try the new Mail.

[Guest guest]

Namaste, Peterji and others,

Peterji said

<<<"Can experience take us beyond experience?">>

If at all that is possible, that will also be “an experience only”, with a beginning and an end, or Anitya.

Once Swamiji while taking a class said:

“Be all of you aware of an apple”

“Yes, now you all have apple awareness”

“Now aware of or think of a banana.”

“Yes you have now banana awareness or a banana thought”

“Now be aware of absence of a cat on my hand”

“Yes even for knowing absence of anything awareness must be there.”

He sighted many such examples, and said at last:

“Now, all of you be aware of awareness.”

“That is it; you cannot be or need not be aware of awareness, as awareness is never absent. This awareness or consciousness is your real nature or Swaroopa”. He added “no effort is required to be aware of or experience one’s awareness. But the problem is, while knowing or experiencing all other things, we miss the presence of this awareness or consciousness, which is actually one’s unchangeable, continuous, nature and of course, which has neither beginning nor end, because to know/experience any beginning or end of the awareness, requires the presence of awareness before the beginning or after the end.”

What he wanted to unfold was that “I” or “Self” is never absent and one need not make any effort to experience that fact. In fact, what one experiences in and through all experiences is that Infinite Awareness.

This awareness or consciousness is Chit or Gnanam and since it is always there with no beginning and no end, it is Satyam, the one and only Reality.

However, when we experience, we experience things other than “I” for example one’s body, one’s mind, one’s intellect, etc. and we take that experience as the experience of “I” and make wrong conclusions about “I”. It is because of the superimposition, which has lead to knowing/experiencing what is not “I” as “I” and vice versa, “Atmani AnAtma Budhi and AnAtmani Atma Budhi”.

BTW, the Neti Neti prakriya or method is for changing one’s Budhi/knowledge or negating one’s notion and no physical negation is involved in this attempt. Mithya is away from Satyam only in Knowledge and there is no physical distance involved, between the two, like the distance between gold and a gold bangle.

Peterji further said:

<<"Can any activity or experience - physical, feeling, mental - which is a characteristics of the waking state take us beyond the experience of the waking state?">>

Any such experience will also be of the waking state only. The only advantage of the waking state is that one is aware of that state while in the waking state, whereas one is not aware of dream state while in dream state, and also in deep sleep state, which is totally free from any experience i.e. totally ignorant of anything, although awareness is present during that state also.

I do not know whether the above is an answer to what you mentioned.

Warm regards

Mani

 

 

R. S. Mani

 

 

 

Everyone is raving about the all-new Mail.

[Guest guest]

advaitin, "subrahmanian_v"

<subrahmanian_v wrote:

>

> advaitin, "R.S.MANI" <r_s_mani@> wrote:

> >

>

>

> BTW, it may be interesting if someone could kindly give a

> reference of the Shruti where Brahman is mentioned as "Sat Chit

> Ananda".

 

> What immediately comes to mind is: 'vijnAnam Anandam Brahma'

> (Brihadaranyaka Up. 3.9.28.). Then, in Taittiriya itself, in

> Bhruguvalli, the realization of the aspirant Bhrigu is mentioned

> through the words 'Anando Brahmeti vyajAnAt' - he knew that

Ananda

> is Brahman. At this moment his quest ends and he becomes self-

> realized. The Shruti goes on: 'sA yeEShA bhArgavI vAruNI vidyaa'

> this is the vidya that was taught by Varuna (father) and received

by

> Bhrugu (son).

>

> It is possible 'Sat Chit Ananda' is a fusion of the above Br.Up.

> mantra and the Taittiriya Up. satyam jnanam anantam Brahma. Again,

> it is possible that some 'minor' upanishads(not very popular)

> contain the very expression that you asked for.

 

Namaste,

 

The word 'sachchidAnanda' is found in : Tejobindu, Maitreyi,

Nrisimhottaratapani, Muktika, Tripad-vibhti-Mahanarayana, Bahvricha,

Niralamba, Advayataraka, Ramarahasya, Narayana-Purvatapini, Rama-

rahasya, Upanishad-s.

 

Ananda alone occurs in:

 

aananda aatmaa - Taittiriya 2:5

 

aananda ityendupaasiita - 4:1:6 'Verily one should worship it as the

blissful'

 

aanandamyo hi aanandabhuk - Mandukya 5 'Full of bliss, enjoying

bliss'.

 

aanandaM vij~nAnasya (rasaH) - Maitrayani 6:13 'bliss, essence of

understanding'

 

aanando brahmeti vyajAnAt, aanandaad hy eva khalv imaani bhuutaani

jaayante, aanandena jaataani jiivanti, aanandaM prayanty

abhisaMvishanti - ' He knew that Brahman is Bliss. For truly

beings here are born from bliss, when born they live by bliss, and

into bliss, when departing they enter.'

 

The word aananda is not mentioned in the Gita at all!

 

 

Regards,

 

Sunder

[Guest guest]

Dear Shyam-ji:

Namaste,

 

Thank you for the clarification. The word Ishwara means God, does it

not? That is my understanding. You know much more about our traditions

so perhaps you and other learned members can elaborate on this for my

benefit and perhaps that of others. That would be appreciated. I believe

the term Ishwara means God. Out of habit, I tend to use term Parmaatman

or Rubbha (Punjabi), due to family upbringing. Are these all terms

equivalent and referring to the same? When I pray to Ishwara or

Parmatman or call out, I don't have a particular image in mind But in

the Mahabharata and Geeta, Lord Krishna has a specific name and form.

Also, Devi, has a specific form or I should say many forms in the way

She appears to yogis and devotees. Are these all the same as Ishwara? Do

they all give birth to Shruti? Is Ishwara different than these and only

Ishwara gives Shruti?

 

Love to all

Harsha

 

Shyam wrote:

>

> Dear Harsha-ji

> Pranams

>

> The words sat-chit-ananda did not come from a mere

> Sanskrit book, they come from Ma Shruti, which is the

> ONLY valid pramana. And Ma Shruti does not originate,

> in our tradition, from a jiva, its origin is Ishwara

> alone.

>

> If an absolute Truth were to be established by or

> based upon an experience of a jiva or jivas, then

> there would be nothing Absolute about it. No jiva can

> ever arrive at the Truth about his Absolute nature

> independent of acharyopadesha shravana and manana and

> Grace.

>

> Hari OM

>

> Shyam

>

> --- Harsha <harsha (AT) (DOT) com

> <harsha%40.com>> wrote:

>

> > Where does the term Sat-Chit-Ananda come from if not

> > from experience of the Jiva? This term is not a mere

> > sanskrit book term but comes from direct experience

> > of men and women whose mind became immersed in the

> > Self.

>

[Guest guest]

Thank you Sunder-ji for those prompt reference materials !

 

May i be allowed to add this to your exalted list ?

 

isvara paramah krishna *sac-cid-ananda* vigrahah

 

anadir adir govindah sarva karana karanam

 

 

Lord Krishna is the supreme absolute controller, whose form

comprises immortality, omniscience and bliss. He is without

beginning, the origin of all, the cause of all causes and the source

of the Vedas.

 

 

Brahma Samhita, chapter 5, verse 1

 

This is the 'saguna' brahman! (SAC-CHID-ANANDA VIGRAHAH)

 

Aum sri Gurave namaha!

 

( btw i have been enjoying the post by Sunder Rajanji , Mani-ji,

Neelakantan-ji among many others ( seasoned members)who are

making this list a truly valuable list.

 

 

advaitin, "Sunder Hattangadi" <sunderh

wrote:

 

>> Namaste,

>

> The word 'sachchidAnanda' is found in : Tejobindu, Maitreyi,

> Nrisimhottaratapani, Muktika, Tripad-vibhti-Mahanarayana,

Bahvricha,

> Niralamba, Advayataraka, Ramarahasya, Narayana-Purvatapini, Rama-

> rahasya, Upanishad-s.

>

>

[Guest guest]

Namaste, Sri Ssunderji,

Thank you for the references.

With warm regards

Mani

 

 

 

R. S. Mani

 

 

 

Everyone is raving about the all-new Mail.

[Guest guest]

Dear Harsha-ji

 

You are absolutely right.

Ishwara = God = Parabrahman = the Omniscient Eternal

Purusha

Any name is His Name alone..

 

In our tradition as you well know we give a particular

name and form to this aspect of Ishwara as a bestower

of Jnana, the Ultimate Guru, as Lord Dakshinamurti.

 

The symbolism associated with His name and form is

certainly well known to you but is ever worth

recapping and recounting.

 

The entire manifest Universe is represented in His

form in a eightfold aspect (yasyaiva murthy ashtakam)

 

The body or idol itself represents Prthvi or earth.

 

He has a different earring on each ear representing

both the male and female aspects.

 

The Ganges on his head represents water.

 

The damaru in one hand represents space or akasha.

 

The headband bandhana that ties the hair reveals the

presence of vayu or wind.

 

The flame in one hand represents of course fire or

agni.

 

On the head is the Sun one one side representing all

the luminous bodies, on the other the crescent moon

representing all the planets and satellites.

 

The four disciples represent Sanaka and other jivas

who first receive the teaching.

 

The vedas on one hand represent the shruti, the

pramana, the means of knowledge, and the japamala

represents the sadhana for attaining the right

preparedness of mind and intellect without which the

knowledge cannot take place.

 

Obstacles (apasmara) to this knowledge

(raga,ddvesha,kama,krodha) represent the figure under

his foot whom he (effortlesslly) vanquishes.

 

The chinmudra finally represents "tat tvam asi" - the

union of angushtha the thumb representing ishwara and

tarjanya the index finger representing the ego.

The angushtha is ever asangah - unassociated with the

fingers but without it the functioning of the other

fingers is impossible. The three other fingers

represent the three gunas (or three avasthas) and the

process of the ego dis-identifying himself from them

three and instead uniting with parameshwara is what

the chinmudra symbolizes.

 

The halfopen eyes symbolize awareness of both within

and without.

 

Thus in this particular form we have the entire srshti

represented as well as a representation of the

Ultimate Guru, who gives us knowledge of the Absolute.

 

Of course any form or name you invoke Him or Her, be

it Krishna or Shiva or Vishnu or Devi or Ganesha or

Surya is immaterial. He IS all names all forms and yet

formless and nameless.

 

Hari OM

Shyam

 

--- Harsha <harsha (AT) (DOT) com> wrote:

 

> Dear Shyam-ji:

> Namaste,

>

> Thank you for the clarification. The word Ishwara

> means God, does it

> not? That is my understanding. You know much more

> about our traditions

> so perhaps you and other learned members can

> elaborate on this for my

> benefit and perhaps that of others. That would be

> appreciated. I believe

> the term Ishwara means God. Out of habit, I tend to

> use term Parmaatman

> or Rubbha (Punjabi), due to family upbringing. Are

> these all terms

> equivalent and referring to the same? When I pray

> to Ishwara or

> Parmatman or call out, I don't have a particular

> image in mind But in

> the Mahabharata and Geeta, Lord Krishna has a

> specific name and form.

> Also, Devi, has a specific form or I should say many

> forms in the way

> She appears to yogis and devotees. Are these all the

> same as Ishwara? Do

> they all give birth to Shruti? Is Ishwara different

> than these and only

> Ishwara gives Shruti?

>

> Love to all

> Harsha

>

> Shyam wrote:

> >

> > Dear Harsha-ji

> > Pranams

> >

> > The words sat-chit-ananda did not come from a mere

> > Sanskrit book, they come from Ma Shruti, which is

> the

> > ONLY valid pramana. And Ma Shruti does not

> originate,

> > in our tradition, from a jiva, its origin is

> Ishwara

> > alone.

> >

> > If an absolute Truth were to be established by or

> > based upon an experience of a jiva or jivas, then

> > there would be nothing Absolute about it. No jiva

> can

> > ever arrive at the Truth about his Absolute nature

> > independent of acharyopadesha shravana and manana

> and

> > Grace.

> >

> > Hari OM

> >

> > Shyam

> >

> > --- Harsha <harsha (AT) (DOT) com

> > <harsha%40.com>> wrote:

> >

> > > Where does the term Sat-Chit-Ananda come from if

> not

> > > from experience of the Jiva? This term is not a

> mere

> > > sanskrit book term but comes from direct

> experience

> > > of men and women whose mind became immersed in

> the

> > > Self.

> >

>

>

>

>

>

> [Non-text portions of this message have been

> removed]

>

>

 

 

 

 

 

 

[Guest guest]

Pranams

Some more refs.

 

The words satyam jnanam anantam anandam occur in the

Sarvopanishad

The words chidanandaroopam occur in the

Kaivalyopanisad.

 

Hari OM

Shyam

 

> > advaitin, "R.S.MANI"

> <r_s_mani@> wrote:

> > BTW, it may be interesting if someone could

> kindly give a

> > reference of the Shruti where Brahman is mentioned

> as "Sat Chit

> > Ananda".

>

 

--- Sunder Hattangadi <sunderh > wrote:

> The word 'sachchidAnanda' is found in :

> Tejobindu, Maitreyi,

> Nrisimhottaratapani, Muktika,

> Tripad-vibhti-Mahanarayana, Bahvricha,

> Niralamba, Advayataraka, Ramarahasya,

> Narayana-Purvatapini, Rama-

> rahasya, Upanishad-s.

>

> advaitin, "subrahmanian_v"

> <subrahmanian_v wrote:

> >

> > What immediately comes to mind is: 'vijnAnam

> Anandam Brahma'

> > (Brihadaranyaka Up. 3.9.28.).

 

 

 

 

 

 

[Guest guest]

Dear Shyam-ji:

 

Thank you for taking the time to explain this. It is much appreciated.

 

Love to all

Harsha

 

Shyam wrote:

>

> Dear Harsha-ji

>

> You are absolutely right.

> Ishwara = God = Parabrahman = the Omniscient Eternal

> Purusha

> Any name is His Name alone..

>

> In our tradition as you well know we give a particular

> name and form to this aspect of Ishwara as a bestower

> of Jnana, the Ultimate Guru, as Lord Dakshinamurti.

>

> The symbolism associated with His name and form is

> certainly well known to you but is ever worth

> recapping and recounting.

>

> The entire manifest Universe is represented in His

> form in a eightfold aspect (yasyaiva murthy ashtakam)

>

[Guest guest]

Namaste,

 

What does it mean, to speak of being taken 'beyond experience'? It

means that we are thinking of 'experience' collectively -- as a

changing collection of many differing experiences that people

undergo, at different places and at different times.

 

But, in this way of thinking, there is something of a problem.

Experience isn't just a collection of experiences. More accurately,

it is a process that we undergo, as passing experiences are

assimilated into more lasting knowledge. And even this process is

not quite experience in itself.

 

Experience in itself is something that shared in common, by

differing experiences. It is a common principle that's shared by

different moments, in the process of experience. So it is that which

carries on, while moments of experience change.

 

And that same principle is shared in common by different people,

beneath their differences of personality. It's that shared principle

to which we must reflect, in order to communicate.

 

Thus each experience may be seen as a particular expression of

experience in itself. And, by following the expression back, each

experience may then lead to experience in itself, beyond all mere

collections and all processes of differing and changing experiences.

 

That following back is a kind of awakening, as described in the

verse that is appended to this posting.

 

Ananda

 

_

 

 

Awakening

=========

 

Body and senses

---------------

When body wakes, its senses show

a world of objects thought to be

outside the mind that thinks of them.

 

The mind then thinks that it's awake

to objects which have been perceived

to show a world of space outside.

 

This world of space is thought to be

made up of various different things,

which co-exist at the same time.

 

Each thing exists in its own place,

along with other things elsewhere.

So different things relate together

from their different parts of space.

 

Related thus, these different things

form larger structures, making up

a world that's built progressively --

as a construction made of parts --

with more and more complexity,

as more and more is seen of it.

 

This world to which the body wakes

is put together by the mind,

by adding more and more that's thought

perceived outside in course of time.

 

Dreams and mind

---------------

But what about the mind through which

a world of space is thought perceived

outside the thought that thinks of it?

 

How far, in truth, is mind awake

as it conceives what's thought about?

 

How far does mind imagine dreams

that show what isn't really there?

And how can thinking help correct

its own mistakes of blind belief,

so that it wakes to clearer truth?

 

The world that's thought perceived outside

must be conceived in course of time,

by changing process in the mind.

 

But, in this process of the mind,

there is no space where different things

can co-exist at the same time.

 

In mind, there is no structured space

where different points can co-exist.

Instead, there's only changing time

whose moments never co-exist.

 

Whichever moment may occur,

it's here all by itself, alone.

All previous moments have passed by.

No future moment is yet here.

 

Each moment brings a single state

of mind's conceiving process -- as

some feeling, thought, perception is

shown passing momentarily,

revealed into appearance here

before it's taken back again.

 

Each state of mind is shown thus in

the singular, as one alone:

replacing all those previous states

that went before, anticipating

all those states that are to come.

 

What's shown by mind is always one

at every single moment that

it's actually experienced.

 

And yet the mind thinks of itself

as showing many different things --

perceived and thought about and felt

through changing states that are revealed

by process in the course of time.

 

Each state shows just one single thing,

and yet mind thinks that many things

are shown by many different states

which come and go successively.

 

The mind thus thinks it undergoes

a process showing many states;

although what's actually shown,

in every state, is just one thing.

 

What's actually experienced,

throughout all time, is one alone.

All differences are dreamt by mind,

as it mistakenly believes

that its made-up imagining

is actual experience.

 

Knowing and consciousness

-------------------------

How can the mind awake from dreams,

where knowing has been found confused

with an imagined make-believe

in many different elements

of put-together picturing?

 

How can we know what's rightly shown

by pictures that our minds construct

from what we see and think and feel?

 

How can we truly be awake

to a reality that's shown

by various different views of it?

 

As that reality appears

in changing pictures of the world,

how can we find just what it is

beneath the change of picturing?

 

To find what's real, knowing must

reflect beneath the changing show

that is perceived and thought and felt

by mind-constructed picturing.

 

It must reflect to consciousness

that stays on present underneath --

while feelings, thoughts, perceptions pass

and states of mind keep getting changed.

 

As consciousness thus carries on

beneath the change of mental states,

all feelings, thoughts, perceptions must

arise from there -- each one of them

expressing its reality.

 

Just that reality is shown

by all of the appearances

of form and name and quality

that are perceived and thought and felt

in everyone's experience.

 

All genuine awakening

is to that one reality

where that which knows is found at last

identical with what is known.