Weekly definition - 'cit' or 'consciousness'

[Guest guest]

'cit' is the knowing light of consciousness, found in each person's

mind.

 

In everyone's experience, it is a subjective knowing that

illuminates whatever may appear or disappear. As time proceeds in

any mind, perceptions, thoughts and feelings come and go. But

consciousness continues as their knowing principle. It stays present

always, illuminating all appearances and disappearances. It is a

common principle of knowing, found always present in all states of

experience, beneath their changes and their differences.

 

Found as a knowing principle, consciousness is called 'praj~nAna'.

It's that which is prior (pra-) to all different instances of

knowledge (j~nAna). Where different things are told apart, we speak

of a discerning knowledge called 'vij~nAna', with the prefix 'vi-'

implying differentiation. Where different things are put together,

we speak of an associating knowledge called 'saMj~nAna', with the

prefix 'saM-' implying mixture or inclusion.

 

But consciousness itself is neither differentiating nor associating.

Its knowing is no action that tells things apart or puts them

together. Its knowing is no act that it starts doing at some point

of time or stops doing later on. Instead, its knowing is just what

it is. Its very being is to know, to shine with knowing light. That

light shines by itself, by its mere presence in all changing states

that show a differentiated world.

 

All differences appear through changing acts of perception, thought

and feeling in our bodies and minds. It is these changing acts that

produce the different things we perceive or think or feel. And it is

again these changing acts that put things together, in our

constructed pictures and stories that describe a differentiated

world. All telling things apart and putting them together are thus

personal acts, which are performed by our minds and our bodies in

the world.

 

How then can we come to a true knowledge of reality, which is shown

in common by our differing descriptions of it? How can we interpret

our constructed pictures and stories, so that we may know more

clearly and more truly what they show? This investigation is pursued

in the j~nAna mArga or the way of knowledge. Here, truth is

approached by questioning belief. Our descriptions are examined to

uncover the assumptions that we make in them, so as to remove

confusions and mistakes of unquestioned belief.

 

In the tradition of Hindu texts, the j~nAna mArga first shows up in

some philosophical chants from the Vedic Samhitas. It is further

shown in various passages from the Upanishads, which raise basic

questions about the Vedic world view. But in the Upanishads, the

questions are raised through some rather condensed and cryptic

statements, without much explanation or systematic treatment of the

questioning.

 

The systematic treatment is put forward in the darshanas or schools

of philosophy, which have developed a variety of differing world

views. The differences have naturally given rise to philosophical

debates, through which the various schools have developed their

theoretical systems, in relation to each other.

 

However, such debates are institutional and theoretical. Debate is

what pandits or scholars do, as they construct and establish the

competing views of their various different schools. This is a

theoretical activity, in which each school sets out its own system

of thought, in competition with other schools.

 

This construction of world views is not the actual practice of

philosophy. It cannot be more than a theoretical preliminary, which

serves to prepare a student for reflective questioning. The actual

practice of philosophy does not begin till reason is reflected back

from built-up ideas, so as to question the very basis of assumptions

upon which the ideas have been built.

 

So long as reason is applied to question someone else's beliefs,

then that is just a theoretical debate, which is used largely to

prevent the questioner's beliefs from being opened up to question.

But when the questioning turns round reflectively, upon one's own

assumptions, then one's own understanding is at stake. And if such a

questioning is genuine, it then amounts to an investigating

experiment, in which one looks to see what clearer understanding it

may lead towards.

 

The results of such a questioning are then inherently practical, for

the new understanding gets inherently expressed in further feelings,

thoughts, perceptions and actions that arise from it. It's through

such questioning that we get educated, as we learn in practice from

the process of experience.

 

The actual practice of philosophy is just that turned back

questioning. It takes place within all schools: as each student

learns received ideas and gets to question what they mean, for

herself or himself.

 

Debate and enquiry have thus two different functions. Debate is used

institutionally, to set out a systematic view of world that

represents a school of thought to those who see it from outside.

 

Enquiry serves individually, for each student of a school to learn

its ideas and to investigate their meaning from within. An inner

education is here sought through an individual questioning, under

the guidance of a living teacher. That inward and individual

emphasis lies at the heart of the j~nAna mArga.

 

In the Katha Upanishad 5.15, the 'cit' aspect is described as that

light which does not shine from sun or moon or stars, nor indeed

from any object in the world. It shines instead subjectively, as

self that knows itself within. That shining is just what it is, with

all the world found shining after it, as its mere reflection. The

passage is appended below (with a somewhat free translation).

 

Ananda

 

 

Na tatra sUryo bhAti na candra-tArakam

nema vidyuto bhAnti kuto 'yam agniH

 

[in that, the sun does not shine,

nor do the moon and stars,

nor these flashes of lightning.

How, then, this fire here?]

 

tam eva bhAntaM anubhAti sarvaM

tasya bhAsA sarvam idaM vibhAti

 

[That shines itself.

Everything shines after it.

All of this world reflects its light.]

[Guest guest]

Namaste Ananda-ji

 

I think you should be writing all the definitions for the 'Weekly

Definitions' because yours is so much precise, to the point, and

brings the essential core to the front. In particular, in the present

definition, in addition to emphasizing that the whole write-up on the

definition of Consciousness is one more gem for the postings on our

list, I would like to highlight the following paragraphs:

 

" Found as a knowing principle, consciousness is called 'praj~nAna'.

> It's that which is prior (pra-) to all different instances of

> knowledge (j~nAna). Where different things are told apart, we speak

> of a discerning knowledge called 'vij~nAna', with the prefix 'vi-'

> implying differentiation. Where different things are put together,

> we speak of an associating knowledge called 'saMj~nAna', with the

> prefix 'saM-' implying mixture or inclusion. "

 

 

> " This construction of world views is not the actual practice of

> philosophy. It cannot be more than a theoretical preliminary, which

> serves to prepare a student for reflective questioning. The actual

> practice of philosophy does not begin till reason is reflected back

> from built-up ideas, so as to question the very basis of

assumptions

> upon which the ideas have been built. "

 

" Debate and enquiry have thus two different functions. Debate is used

> institutionally, to set out a systematic view of world that

> represents a school of thought to those who see it from outside.

>

> Enquiry serves individually, for each student of a school to learn

> its ideas and to investigate their meaning from within. An inner

> education is here sought through an individual questioning, under

> the guidance of a living teacher. That inward and individual

> emphasis lies at the heart of the j~nAna mArga. "

 

And, incidentally, the Kathopanishad quote: " na tatra sUryo bhAti .. "

is my own favourite!

 

Thank you. May God bless you!

 

PraNAms to all advaitins.

profvk

[Guest guest]

I would like to second the view of Sri ProfVK. Anandaji-s definitions read

with the lucid clarity of his teacher, Atmananada Krishna Menon. Were he to

continue providing these definitions, one could easily compile them into a

book for the benefit of seekers everywhere.

 

Thank you!

 

Dennis

 

 

 

 

advaitin [advaitin ] On Behalf

Of V. Krishnamurthy

08 April 2007 14:21

advaitin

Re: Weekly definition - 'cit' or 'consciousness'

 

 

..

 

<http://geo./serv?s=97359714/grpId=15939/grpspId=1705075991/msgId=3

5584/stime=1176038483/nc1=4507179/nc2=3848553/nc3=3848567>

 

 

 

 

 

[Guest guest]

well, it was little me (Dhyanasaraswati or Adi_shakthi16 - the rose

smells sweeter by any other name) who had all along maintained that

Ananadaji is veritably a true leader of this satsangha - his posts

are non-controversial. Not only that , there is not a trace of false

ego or ahamkara in his messages . Rather , he speaks from atma

anubhava (personal experience) and presents the teachings of his

great teacher Atmaananda in a very lucid and eloquent style - a truly

great sisya of a great teacher ! now , it is heartening to see both

profeesorji and dennisji echoeing my sentiments ! only a njweller

knows the know the the value of a jewel! Anandaji is truly a 10 carat

diamond! For his posts are soulful and divine ! May his tribe

increase!

 

May i please be allowed todedicate the following lines from William

wordsworth to Anandaji - my Atma Guru!

 

BEAUTY EXALTED, WILLIAM WORDSWORTH

 

What we have loved,

Others will love, and we will teach them how;

Instruct them how the mind of man becomes

A thousand times more beautiful than the earth

On which he dwells, above this frame of things

(Which, 'mid all revolution in the hopes

And fears of men, doth still remain unchanged)

In beauty exalted, as it is itself

Of quality and fabric more divine.

 

 

with love and regards

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

advaitin , " Dennis Waite " <dwaite wrote:

>

> I would like to second the view of Sri ProfVK. Anandaji-s

definitions read

> with the lucid clarity of his teacher, Atmananada Krishna Menon.

Were he to

> continue providing these definitions, one could easily compile them

into a

> book for the benefit of seekers everywhere.

>

> Thank you!

>

> Dennis

>

>

>

>

> advaitin [advaitin ] On

Behalf

> Of V. Krishnamurthy

> 08 April 2007 14:21

> advaitin

> Re: Weekly definition - 'cit' or 'consciousness'

>

>

> .

>

> <http://geo./serv?

s=97359714/grpId=15939/grpspId=1705075991/msgId=3

> 5584/stime=1176038483/nc1=4507179/nc2=3848553/nc3=3848567>

>

>

>

>

>

[Guest guest]

advaitin , Ananda Wood <awood wrote:

>

> 'cit' is the knowing light of consciousness, found in each person's

> mind.

>

 

>

> [That shines itself.

> Everything shines after it.

> All of this world reflects its light.]

 

Thank you Anandaji.

 

I found your post very helpful, and worthy of

reading and pondering again and again, a true

pramana.

 

Best wishes,

Durga

[Guest guest]

In order to set the mood and the tone for the next

definition 'Ananda'in this three part series Sat-Chit-Ananda,may i

please share this verse from Srimad Bhagwat Gita on 'Cit ' or

Consciousness ?

 

 

isvarah sarva-bhutanam

hrd-dese 'rjuna tisthati

bhramayan sarva-bhutani

yantrarudhani mayaya(chapter 18:61)

 

Swami Chinamayananaji's wonderful explanation :

 

The Lord dwells in the hearts of all beings, O Arjuna, causing all

beings, by His illusive power, to revolve, as if mounted on a

machine.

 

The advice given by the Lord is clear and beyond all shades of

doubt. " Remember the Lord, " says the Geetaacharaya, " as the One who

organises, controls and directs all things in the world and without

Whose command nothing ever happens. In His 'presence' alone

everything can happen --- therefore remember Him as Ishwara. " The

steam functioning in the cylinder of the engine is the " Lord " of the

engine, and without it the piston can never move. It is the steam

which provides the locomotion and renders the train dynamic.

 

Do not remember the Lord as merely a personified Power, as Shiva in

Kailasha, as Vishnu in Vaikuntha, as the Father in Heaven etc., but

recognise Him as one who dwells in the heart of EVERY CREATURE. Just

as the address of a person is given, in order that the seeker of

that person may locate the individual in a busy town, so also in

order to seek, discover and identify with the Lord, His " Local

address " is being provided here by Bhagawan Krishna!

 

When we say that " THE LORD DWELLS IN THE HEART OF ALL LIVING

BEINGS, " we do not mean the physical heart. In philosophy the use of

the word " heart " is more figurative than literal.

 

RESIDING THUS IN THE HEART --- meaning, in the mind of one who has

cultivated the divine qualities such as love, kindness, patience,

cheer, affection, tenderness, forgiveness, charity etc. The Lord

lends His Power to all living creatures to act on. He energizes

everyone. Everything revolves around Him --- like the unseen hand

that manipulates the dolls in the marionette-play. The puppets have

no existence, no vitality, no emotions of their own; they are only

the expressions of the will and intention of the unseen hand behind

them.

 

It is not the matter in us that moves or becomes conscious of the

world of transactions; or else the cucumber and the pumpkin, the

corn and the tomato of which our bodies are made, will also have

locomotion or Consciousness. When the same vegetables are consumed

as food and are digested and assimilated to become part of our

physical body, the matter, in contact with the Life-Principle in us

becomes vibrant and dynamic, capable of perceiving, feeling and

thinking. The Spark-of-Life presiding over the body, the Pure

Eternal Consciousness, is that which, as it were, vitalises inert

matter. Pure Consciousness in itself does not act; but in Its

Presence the matter envelopments get vitalised, and then they SEEM

to act.

 

The Atman, conditioned by the body, mind and intellect, expresses

dynamism and action, and creates what we recognise as the manifested

individuality. " The Supreme functioning through the total bodies as

the cause of all action " is called Ishwara. Life functioning in each

one of us is the master, the controller, the director and the Lord

of our individual activities.

 

The essential Life in all of us is one and the same; therefore, the

Total Life functions through and manifests as the entire universe,

energising all existing equipments. Thus expressing through all

activities, is the Lord of the Universe, Ishwara. With this

understanding, if you read the stanza again, you will comprehend the

metaphor employed herein. "

 

Yes , after understanding Sat and Chit, WE COME TO ANANDA .... and

how is 'Ananda' possible except through Surrender and Ishwara's

Grace ?

 

As Sri Ramana Bhagwan himself says

 

" Sri Ramana Maharshi: There are two ways. One is looking into the

source of `I' and merging into that source. The other is feeling `I

am helpless by myself, God alone is all-powerful and except by

throwing myself completely on Him, there is no other means of safety

for me.' By this method one gradually develops the conviction that

God alone exists and that the ego does not count. Both methods lead

to the same goal. Complete surrender is another name for Jnana

(knowledge) or liberation. "

 

Om Tat Sat