Clarified - On States of Being and an Expose of Consciousness

[Guest guest]

Namaste friends...

 

after much study of this post today i have edited the text somewhat

to make it clearer..

 

with love and respect bindu

----

 

Clarified - On States of Being and an Expose of Consciousness

 

When sleeping (if one is in dreamless sleep),this state is simply the

ignorance residing in itself.

 

Any mental act towards realizing the Self is necessarily a good thing

due to the desire for the Self which is the measure of a partially

awake or awakening beingness. For example the beginning of

understanding is that He who is within the mind is NOT YOU (Not the

Jiva) but is the Self. Hence it is said you are not the doer.

 

The statement that " You are not the Doer " also applies to the act of

thinking or directing the Will towards the Self. It is thus the Self

who is thinking or directing the Will.

 

No nothing needs to be stabilized, also, Nothing needs to be realized

nor sought; No journey need be taken. However the willingness to

surrender to the Self's OWN Conscious Consciousness is NOT put in

anyone's mind since no one exists.

 

Thusly this willingness appears in the mind at the behest of The

Self; or it appears spontaneously; the question then as to whether or

not it does appear spontaneously is then moot.

 

Yet The Self exists else how did " A " " YOU " or an " I " spring up out of

nothingness

 

The question then is: Since it is said the Self exists, does

He\Her\It or God, " ACTUALLY ACT " to create this or that or YOU or I

or Them or the Cosmos; and if so does that which seems to exist yet

does not, depend for it's existence upon the acts of that so-called

God for either its existence or non-existence? (Which existence seems

to exist yet does not; but none-the-less shines " AS " the

consciousness)

 

i.e Does the consciousness shine spontaneously within the Self? Or is

the Self actually choosing to shine " AS " the consciousness

 

To address the first part of the Question

 

Does the consciousness shine spontaneously within the Self?

 

If the consciousness shines within The Self " AS " the Self, then it is

the manifest-Self, manifesting within the Transcendental Self i.e it

is appearing in the para-brahman and is no more than a dream of

selfhood had by an inactive (yet unimaginably potent) Self as is

depicted in the vaisnavite doctrine. or to put it in terms for those

who believe in Sri-Krishna; The consciousness is appearing in the

Transcendental lord " AS " His consciousness! i.e He has said in Gita

that all things exist in His potency; and to the Sakta and Saivite

sects it might be said that existence is existing due to his ichha-

Sakti. (The power of His-Will

 

Referring to the Iccha-Sakti is where the advaitins have an objection

because there is the misconception that an omnipotent Will needs to

actually act to create or do a thing. But that is not the case at all

as it is the very nature of His conscious Self (it is the nature of

The Conscious Absolute) to reflect upon Himself or itself as THAT

conscious absolute is that in which all the modes appear like

flashing lights such as the photons and collections of atoms

 

But it does not matter what God-name or imaginary form the human mind

has cast upon this being, none can describe what it " ACTUALLY " is;

all the descriptions and concepts are merely human projections or

ideas upon which are cast all-to-human traits; which are then used to

validate the existence of the egoic-separate-self or Jiva. But since

these so-called Jeeva (Separate beings) do not exist, WHO casts what

upon what in whom at what time and is that done deliberately

 

The only conclusion here then will be that, " YOU " , " I " , " IT " , " THIS "

and THAT " etc (very " Concept-itself " i.e the concept of

consciousness) arises spontaneously; and having arisen spontaneously,

within what does it arise?

 

Does it arise within the Infinite-Self? It must; thus in the case of

the consciousness having arisen spontaneously, the consciousness will

be Self-Shining or Self-illumined or realized. It will then in the

moment of arising recognize (re-cognize) that it had been conscious

prior to it having arisen.

 

The Second part of the Question:

 

or is the Consciousness the Self?

 

Is the Self the consciousness? or to put it another way: Is the

consciousness the Self?

 

Both of these questions are reflections of each other; they are like

inversions of the same concepts. Who is having them?

 

That which seems to exist " AS " existence, is that which something or

some-one is conscious of; in that case it does not matter if that so-

called conscious-one is the Jiva or the Transcendental Self or God,

because that which that " SELF " would be conscious of, would be what

is perceived as existing " AS " that which the watching awareness is

conscious of, regardless if the self were thought to be the

individual " I " or The Transcendental Self; it would be its own

consciousness or mind.

 

This has two sides to it depending upon the perspective from which it

is looked upon.

 

Mind or Consciousness? Consciousness or Mind?

 

If we are coming from the perspective of Mind, then that will imply

that one exists who has this-so-called-mind within which perception

happens as-it-were as is the case in the statement " I Think " ; which

of course is a direct reference or subscription by implication to

Jiva " AS " Self

 

If we are coming from the perspective of consciousness, then that

will imply that some sort of all-be-it un-ennuciatable indescribable

yet infinite Transcendental " BEING " is having the consciousness; which

will mean that the consciousness is shining within that being " AS "

its omnipresent Self (it is shining as the Param-Atma) due to the

impossibility of anything but a particle of that infinity appearing

within that infinity. (In terms of yogic concepts this refers to the

tejobindu, the nila-bindu, the bija or seed of existence, the cosmos

appearing in a corner of the Self or Krishna etc.)

 

To understand this we need to understand infinity itself; being that

infinity is infinite, we cannot understand it from the starting point

of the noun " infinity " ; instead we must come from the adjective:

 

" The definition of Infinite is: " : " Having no limits or boundaries in

time or space or extent or magnitude " - No limits? No boundaries in

Time or space?

 

In application of the word infinite to the Self or God, does this not

mean that there can be no dimension (no size and form) no possibility

of measure or boundary in terms of atomic, unitary, or personal being?

 

For example though a thing or being appears to exist the atoms of

which it is made are not existing separately from the rest of the

Cosmos; and nor are the spaces within its atomic structure separate

from the other space in adjacent atoms such as a cup and the air in

which it is existing. (i.e. cup atoms and air atoms are adjacent to

each other but there is space in both the atoms of cup and the atoms

of the air hence that space exists in a manifold sense omnipresently

between and thru all atomic reality including all sentient beings.

 

That omnipresent space is then actually the awareness itself which is

conscious of its content. Just as the Jiva is also conscious of that

which has arisen in him (e.g. a conscious man is said to be conscious

of his thought, feelings or perception) The omnipresent Self is

Conscious of consciousness; and, is then having the nature of being

infinitely infinite (i.e. it is as the Buddhists say: empty) because

that is the nature of space; Thusly, The Actual Self is spacious and

infinite awareness, it cannot then be truthfully said to be the

consciousness.

 

The Consciousness is shining " AS " the Self. But once we have a sense

of who we are after looking into the bathroom mirror we no longer

need the mirror; in the same way once the Self is realized HE (The

Self) no longer requires the Consciousness to have the sense of His

own Infinity. The mistake though is that there is the thought that

the Jiva or individual can realize the Self; which due to the nature

of the Self being infinite is impossible.

 

Hence coming from the perspective of either Mind or Consciousness in

regard to the question: " Is the Self the consciousness? or to put it

another way: Is the consciousness the Self? " amount to the same

thing. i.e. in both cases the consciousness appears in what is

subcribed to, " AS " the Self. regardless if the Self is thought to be

The transcendental Self of the Jiva. The difference is then, that for

the Jiva-Mind there is limitation consciousness, but for the Self-

consciousness there is Infinite being and consciousness.

 

This then is the source of the minds conception or idea that the Jiva

(the so-called-individual self or soul) is actually God in disguise

 

Mind you, the idea that the personal or individual self is God need

not be a conscious thought in a persons mind because the subscription

to the concept of existing as an individual (i.e the belief in an i-

concept or me existing " AS " self) implies that there is another being

existing in opposition to the infinite Self; The individual must then

as a matter-of-course argue constantly for its existence hence time

passes and reincarnation comes about

 

Whereas deliberate meditation upon or subsciption or ascription to

the Transcendental Self " AS " Self brings about the realization that

the various degrees or modes of awarness or consciousness manifested

as " empty-of-self-beings-who-don't-exist " connote and modulate the

multiplicity of the consciousness of the Self which is in the process

of manifesting or evolving the Self-consciousness or realization of

its' (The Self's) own Existence in ALL beings. which either do or do

not exist. blah blah blah...

 

 

 

We should just accept and trust in the integrity of The Self because

it is too complex for the the mind to understand

 

This acceptance is the supreme act of love, thus love is wisdom while

knowledge is ignorance.