Final Non-Duality and the Refutation of The Void

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Dear friends,

 

A study of this may produce surprising results.

 

 

 

with love and resepct

 

bindu

 

 

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In the Absence of Hearing -

In the Absence of Seeing -

In the Absence of Tasting -

In the Absence of Sensation -

In the Absence of Scent. -

In the Absence of Thought -

The Self Resides in Himself.

 

Note:

(The " i " referred to in the next Stanza is the Jiva).

 

In the comparison of sound to soundlessness, I appear.

In the comparison of the seen to the unseen, I appear.

In the comparison of what is tasted to the tasteless, I appear.

In the comparison of Sensation to sensationlessness, I appear.

In the comparison of Scent to the odorless, I appear.

In the comparison of emptiness to fullness -

cognition appears composed of all these.

 

The beginning of comprehension -

The beginning of apperception -

The Beginning of I-ness -

arises from the speck-like particle of the beginning

of the comparison of emptiness, to what is not.

 

When thinking tries to think of the infinite -

When the jiva is trying to refer to emptiness -

There must be the comparison to what one previously knew existed -

hence that which is thought to be the Void (at least by way of

description)

is not the infinite, but is merely the absence of what was.

 

The Absolute, The Para-Brahman, " The Infinite One " -

is not absence, is not Void -

it does not exist in comparison, else its existence is

dependent upon another, and is therefore neither Infinite -

Nor One Omnipresent - as comparison connotes Duality.

 

When the first speck of the beginning of description occurs -

When the first speck of the beginning of comparison -

arises in the The Absolute, Selfhood is implied;

Here arises Para-Purusha, ParaAtma -

The Supreme Self!

 

In The Absolute, if anything arose - no matter how great or how

small -

The Cosmos must arise simultaneously with it - as its existence.

This means that existence depends upon and arises from a mere speck -

from The TejoBindu - from a point of light - from the first photon!

 

Having believed he arose previously -

or believing he exists previous to what he is now perceiving

The Jiva, Soul, " I " , " ME " does not understand -

that the source of his being is -

Nothing more than nothing compared to emptiness!

 

The Jiva, thinking he is real -

thinking he exists -

cannot exist without constant comparison -

he cannot remain in existence as any sort

of seemingly separate anything -

Unless perception occurs -

because if it did not, there would be nothing

to which comparison could be made.

 

By comparison, implication arises -

and the mind is born!

Seeming to exist in the implied-self -

who is as previously shown -

Nothing more than nothing compared to emptiness!

 

Suddenly! there is the first speck-like appearance -

of the beginning of the first syllable of the first description -

and the pseudo existence of Jiva seems validated.

(i.e. I think therefore I am!)

 

Yet from the absence of thought (no Thought)

Nothing is compared to emptiness -

He arises - he does not arise from thought!

 

Now the question arises: Who makes the first comparison

out of which the Cosmos comes (and also out of which the Jiva

arises)?

 

This question can only exist if there is a conscient Unknowable Self

in which the Cosmos appears. Is this God? Is it ParamAtma?

Yes, it must be!!

 

If what is written above is untrue, then the very consciousness

itself does not exist

because above is written an accurate and true account of the process

of the arising

of perception and cognition. (i.e. Consciousness itself).

 

" The Infinite One " , The Para-Purusha , The ParamAtma, The Para-Brahman

exist then as the one who is conscious in all who seem to be -

i.e. all the various Jiva, individual " I " , " ME', " I -This Soul " .

 

This " I " , " ME " , " Soul " , Jiva and the Cosmos itself -

is in this way appearing in The Self - In The Absolute -

It is appearing inside The Infinite One " .

 

Now then the entire Cosmos, Having arisen from the Bindu

is nothing more than nothing compared to nothing also -

because its source lies in the comparison as described above.

 

Again, refer back to the fact that this work is not referring to the

fact

That anyone is at any moment perceiving a different Cosmos

(even though each Jiva is perceiving a different Universe of which he

is the God)

and also to the fact that it is the Same Self in all Jiva who is

aware

of what is appearing in the Absolute, but is (due to comparison)

being taken to be the individual mind, when nothing could be further

from the truth.

 

If you are nothing and he is nothing

And that or this is also nothing -

Then you are nothing like nothing compared to

emptiness. (i.e. Consciousness).

 

This is the complete definition of the VOID but you are not it.>>>>

Then you are nothing like nothing compared to nothing

compared to emptiness. Hence here lies refutation of the Void

because the Self is nothing like nothing compared to emptiness.