"I and my Father are One" is the same statement as the Vedanta of "This Atman is That Brahman"

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After hearing (sravana) the Truth that the "I"-conceit (i.e., that the "I"

is the basis of an identity to thought images and impressions) is based on

the primordial evil Ignorance and that this Ignorance is due solely to the

non-enquiry into the nature and source of the "I" sense, there begins to

dawn within the mode of the mind the idea that the "I" sense may be the

substratum of the thoughts and images focused on and is not the basis of an

identity with these changing images.

 

The reflection that arises in the mind (manana) as a result of the ability

of the mind to now discriminate between the sense of "I" as the subject from

the appearing images, acts like a beacon that seeks out, dissolves and

outshines every thought that arises in the mind, leaving over the sense of

the single "I," which the mind is now able to reflect with greater and

greater clarity and purity.

 

While this sense involves a profound and continuous deepening and sense of

deeper knowledge, insight and abidance in the Truth, it is still a

reflection of the Truth (flashing forth from the Heart [Hrdayam]).

 

The realization that Atman is the eternal Witness of the waking dreaming and

deep sleep states as well as all modes of mind and planes of consciousness,

does not in itself convert the individual to that Witness, which is the all

pervasive Brahman. In other words, the awakening to the Christ

Consciousness does not also mean that one is One with the Father.

 

The key to the final realization of the Truth is in the unique and formless

objectiveless meditation, which is called "abiding."

Explaining how His Truth is in fact the Truth of all, Christ states in John

Ch 15:

 

 

"Abide in me, and I in you. As a branch cannot bear fruit of itself, except

it abide in the vine; no more can you, except you abide in me. (verse 4)

 

"I am the vine, you are the branches...apart from me you can do nothing."

(verse 5)

 

 

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By continuously hearing that the "I" sense, that which gives the feeling of

realness to everything, is actually a reflection of the Universal

All-Pervasive Consciousness (the Father), and by shifting the mind's

attention from the use of this "I" sense from focusing on this and that to

formulate an identity, to beginning a new formulation to sort out this

apparently new concept that the "I" mode of the mind, which carries with it

that "I am this and that" may in fact be single and only a reflection of

something much greater and more profound, results in what appears to be a

flashing forth or pulsation of the "I."

 

The "I" sense, which was formerly always thought of as being the basis for

one's sense of identity to the body and impressions and images filling the

mind, begins to be drawn into its source, giving the sense of absorption and

enquiry, an enquiry into a sense of such single importance that it begins to

overcome all other pursuits of the mind, as though they are trivial by

comparison.

 

At some point this absorption is recognized as "abiding" in and as one's own

Self and the reflected consciousness that formerly denoted an "I" in the

mind is outshined, Pure Being Consciousness flashes forth and one abides as

that Center, that Ground, in which there is no time, no space, yet

space-like. The fictitious "I"is Transfigured.

 

This abiding (niddidyasana) is the meditation of "I and my Father are One."

John 10:30.

 

The "I" conceit, i.e., that the "I" is in identity with anything focused on

in the mind, dissolves completely, and what remains is beyond duality,

oneness and non-duality.

 

In Revelations, Ch I: 8, Christ tells John:

 

"I am the Alpha and the Omega, the beginning and the ending" sayeth the

Lord, "which is, and which was, and which is to come, the Almighty."