Guest guest Posted September 29, 2006 Report Share Posted September 29, 2006 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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? Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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 Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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. > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted September 30, 2006 Report Share Posted September 30, 2006 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. > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 1, 2006 Report Share Posted October 1, 2006 Namaste, Sri Ssunderji, Thank you for the references. With warm regards Mani R. S. Mani Everyone is raving about the all-new Mail. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 1, 2006 Report Share Posted October 1, 2006 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] > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 2, 2006 Report Share Posted October 2, 2006 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.). Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 3, 2006 Report Share Posted October 3, 2006 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) > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 3, 2006 Report Share Posted October 3, 2006 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. Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.