The Perfect Science of Packing (a concept) / Reversed

[Guest guest]

(There are several

explanations on creation of speech as similar to the creation of a universe.)Now what if ( speaking of matter : ) the smallest unit is

like a seed, never anything else but one and the same ?To cut the

journey short on this matter the 'Spiritual Instruction of Bhagavan Sri Ramana

Maharshi'has a very good comparison. And it cuts like a knife through the

'catch 22' of the world.Look, even these words are in 'The

various kinds of pictures appearing in the light of the screen.' (So who can go beyond the concept of this saying the world

is an illusion?Say dependent on tendencies, still we are here. )Alan

******How can there be a connection between the Self which is pure

knowledge and the triple factors which are relative knowledge?

This is, in a way, like the working of a cinema as shown below:-

 

 

 

 

CINEMA SHOW

 

 

SELF

 

 

 

 

1/ The lamp inside (the apparatus)

 

 

1/ The Self

 

 

 

 

2/ The lens in front of the lamp

 

 

2/ The pure (sattvic) mind close to the Self.

 

 

 

 

3/ The film which is a long series of (separate

photos).

 

 

3/ The stream of latent tendencies consisting of subtle

thoughts.

 

 

 

 

4/ The lens, the light passing through it and the

lamp, which together form the focused light.

 

 

4/ The mind, the illumination of it and the Self, which

together form the seer or the Jiva.

 

 

 

 

5/ The light passing through the lens and falling

on the screen.

 

 

5/ The light of the Self emerging from the mind through

the senses, and falling on the world.

 

 

 

 

6/ The various kinds of pictures appearing in the

light of the screen.

 

 

6/ The various forms and names appearing as the objects

perceived in the light of the world.

 

 

 

 

7/ The mechanism which sets the film in motion.

 

 

7/ The divine law manifesting the latent tendencies of

the mind.

 

 

 

 

Just as the pictures appear on the screen as long as the film throws the shadows

through the lens, so the phenomenal world will continue to appear to the individual

in the waking and dream states as long as there are latent mental impressions. Just

as the lens magnifies the tiny specks on the film to a huge size and as a number of

pictures are shown in a second, so the mind enlarges the sprout-like tendencies into

tree-like thoughts and shows in a second innumerable worlds. Again, just as there is

only the light of the lamp visible when there is no film, so the Self alone shines

without the triple factors when the mental concepts in the form of tendencies are

absent in the states of deep sleep, swoon and samadhi. Just as the lamp illumines

the lens, etc., while remaining unaffected, the Self illumines the ego (chidabhasa),

etc., while remaining unaffected. *******Says Lalleshwri. My Guru gave me but one

Gurashabad; He told me to move within from without. That hit my

(Lalla's) Nail, on the head; I realised myself and shed off the veil; Self realised, I began to dance In freedom

[Guest guest]

Shri Ramana Maharishi compared the self to the screen of a bioscope. The bioscope was a projector of the olden times. Shri Ramana Maharishi says, the sensorium focuses the images gathered from the outer world on the screen, and the screen is the self. The screen is not tainted by any of the images projected on it. Regards VenugopalHow can there be a connection between the Self which is pure knowledge and the triple factors which are relative knowledge? This is, in a way, like the working

of a cinema as shown below:- CINEMA SHOW SELF 1/ The lamp inside (the apparatus) 1/ The Self 2/ The lens in front of the lamp 2/ The pure (sattvic) mind close to the Self. 3/ The film which is a long series of (separate photos). 3/ The stream of latent tendencies consisting of subtle thoughts. 4/ The lens, the light passing through it and the lamp, which together form the focused light. 4/ The mind, the illumination of it and the Self, which together form the seer or the

Jiva. 5/ The light passing through the lens and falling on the screen. 5/ The light of the Self emerging from the mind through the senses, and falling on the world. 6/ The various kinds of pictures appearing in the light of the screen. 6/ The various forms and names appearing as the objects perceived in the light of the world. 7/ The mechanism which sets the film in motion. 7/ The divine law manifesting the latent tendencies of the mind. Just as the pictures appear on the screen as long as the film throws the shadows through the lens, so the phenomenal world will continue to appear to the individual in the waking and dream states as long as there are latent mental impressions.

Just as the lens magnifies the tiny specks on the film to a huge size and as a number of pictures are shown in a second, so the mind enlarges the sprout-like tendencies into tree-like thoughts and shows in a second innumerable worlds. Again, just as there is only the light of the lamp visible when there is no film, so the Self alone shines without the triple factors when the mental concepts in the form of tendencies are absent in the states of deep sleep, swoon and samadhi. Just as the lamp illumines the lens, etc., while remaining unaffected, the Self illumines the ego (chidabhasa), etc., while remaining

unaffected. *******Says Lalleshwri. My Guru gave me but one Gurashabad; He told me to move within from without. That hit my (Lalla's) Nail, on the head; I realised myself and shed off the veil; Self realised, I began to dance In freedom

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