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Ananta Yoga

Darshana







Not I

This is the first volume in the Ananta Yoga Darshana Series published by
Ananta Yoga Ashram. The full series will be made available in-full as a
compendium or as separate volumes. Anyone wishing to acquire any number
of copies should contact Ananta Yoga Ashram at ananta_yoga@upnaway.com

We pray that it will be useful to all who sincerely seek The True Self.

With love and respect
bindu
Perth, Western Australia
July 26, 2006



Ananta Yoga
Darshana




Not I







Is presented as a work of love to The Self in all beings. Its origin is that it was
written and compiled over 30 years by sri Anantabindu and is the record and
culmination of the sadhana and truth arrived at after 35 years of meditation
and study. It is the also the record of lessons drawn out of The Self by the
presence of the world-wide devotees over 7 years via the Internet and the
Ananta Yoga Web. May that Self who Dwells within always guide those who
seek Him with a sincere heart.
Copyright Ananta Yoga Ashram Perth, July 26, 2006

Copyright 2006 by Ananta Bindu
All rights reserved. No part of this book may be used or reproduced in any
manner whatsoever without written permission, except in the case of brief
quotations embodied in critical articles or reviews.
1
st
Published 26, July, 2006 by Ananta Yoga Ashram



Copyright Ananta Yoga Ashram Perth, July 26, 2006

CONVENTIONS ................................................................................................................................................ I
WHAT IS ANANTA YOGA.......................................................................................................................... II
FORWARD......................................................................................................................................................VII
THE LORD OF TIME.......................................................................................................................................1
NOTICING TRUTH........................................................................................................................................10
WHO IS GOD ANYWAY?...........................................................................................................................13
WHO IS THE CONSCIOUS ONE? ..........................................................................................................15
MEDITATING UPON THE SELF..............................................................................................................22
THE MINDS SURVIVAL..............................................................................................................................33
CONSCIOUS CONTEMPLATION............................................................................................................41
MYTHOS AND THE ORIGIN OF GOD..................................................................................................54
MYTHOS AND GOD - A COMPARISON OF MYTHOS AND TRUTH.......................................61
THE SUBTLE I - A COMPARISON OF SUBTLE I AND COSMIC I............................76
ARCHETYPAL REALITY..............................................................................................................................85
OF GODS, GODDESSES, DEVILS, DEMONS AND ARCHETYPES...........................................93
GOD, ISWARA AND CONSCIOUSNESS - A DIALOG................................................................108
THE BINDU OF CONSCIOUSNESS.....................................................................................................118
ON THE NATURE OF THE GURU. ........................................................................................................118
STILLNESS AND SILENCE .....................................................................................................................124
THE SECRET OF RENUNCIATION AND ACCEPTANCE.............................................................132
THE RESULTS OF REJECTING OMNIPRESENCE.........................................................................140
THE RESULTS OF REJECTING OMNISCIENCE:...........................................................................140
THE RESULTS OF REJECTING OMNIPOTENCE...........................................................................140
THE SUPPOSED IMPORTANCE OF THE BODY. ...........................................................................141
THE NATURE OF TIME.............................................................................................................................154
LETTING GO OF LIMITATION.............................................................................................................167
THE NATURE OF IDEAS ......................................................................................................................175
QUESTIONS REGARDING THE NATURE OF IDEAS..................................................................175
HOW CONSCIOUSNESS CAN BE CREATIVE.................................................................................185


Conventions

The conventions used in this book will include the use of upper and lower-case
words to define differences such as the difference between the SELF and the self; or
ME and me which will arise as a result of speaking either as or about THE SELF or
while speaking as the individual soul or Jiva.
For Example:
Me = The Self Referring to Himself.
me = The Jiva (Sanskrit for the individual soul) referring to himself.
I = The Self Referring to the REAL I.
i = The Jiva referring to what he thinks is the real I but is not The Real
I.
Myself = The Real Self Referring to His REAL Self.
myself = The Jiva referring to what he thinks is his self.
I Am = The Real Self referring to the fact that He exists or IS.
i am = The Jiva saying he is something, or doing something when he
isnt.
i

What is Ananta Yoga

Ananta Yoga is the Yoga of the Consciousness performed by Consciousness residing
in itself. It is not different from meditation upon The Self Itself as Itself. This is born
out by scripture, in that, Siva Sutra states:
"By non-contemplation of Me, are you bound!"
Again: In the Christian doctrine it is said:
Thou Shalt have no other Gods before Me!
The Yoga has been called Ananta
1
due to the fact that the practice of this Yoga,
brings about vishvagrasa
2
(absorption in GOD) the merging of the individual
consciousness into the Infinite. We could think of Ananta Yoga as the Yoga of The
Infinite, The Yoga of Infinity, The Yoga of The Sky or The Yoga of Space. Or to
address those who adhere to the Sanatan Dharma: It is the Yoga of Sesha or the
couch upon which Lord Vishnu reclines. (Anantanatha is the Name of Sivas Snake,
also)

Or in the Christian doctrine it is said:
He will trample the serpent under his heel!
The serpent being infinite Time which is the true nature of Sesha, or Anantanatha.
We say this because previous to the supposed fall from grace in the Christian
doctrine it is said that God dwelled with man in his own immortality. It was only
after the fall that man came to know death (Times effect).
Quote:

1 Ananta: The word Ananta comes from the Sanskrit and means; The Infinite or Infinity. The context of the word
here means the Union of the Individual Consciousness with The Eternal Infinite Conscious Absolute which
exists beyond existence, and is then transcendent of both Time and Space.
2
Vishvagrasa: "Total absorption." The final merger of the individual Soul in The Absolute Self at the fulfillment
of its evolution. It is ultimate union of the individual soul-body not by union in the context of existing in some
real somewhere where the God-Head enjoys Himself; but by realization of the evanescence of the Self.
ii

And God said: Let us send them from the garden less they come to know
good and evil as we do and live forever.
Or again in the Tantrica text from Vijnana-Bhairava
3
:
141-143. O Goddess, the being who masters one single point of these
practices, frees himself from old age and death, he acquires supernormal
powers, all yogini and yogin cherish him and he presides over their secret
meetings. Liberated in the very middle of activity and reality, he is free.

The Goddess Bhairavi
4
said:
144. O Lord, let us follow this wonderful reality which is the nature of the
supreme Shakti! Who then is worshipped? Who is the worshipper? Who
enters contemplation? Who is contemplated? Who gives the oblation and who
receives it? What gets sacrificed and to whom?
Bhairava replies:
O gazelle-eyed one, all these practices are those of the external path. They fit
gross aspirations.

145. Only the contemplation of the highest reality is the practice of the
Tantrika
5
. What resonates spontaneously in oneself is the mystical formula
6
.

146. In a stable and character-less mind, there is true contemplation.
Colorful visualizations of divinities are nothing but artifice.

3 Vijnana-bhairava: The Vijnana-bhairava is one of the classic Tantric texts. Sri Abhinavaguptas (ca. 950 -1014
c.e) respect for it is evidenced in his having termed it Siva-vijnana-upanishad (The esoteric teaching for the
direct knowledge of Siva)
4 Bhairavi: The Feminine of Bhairava who is an aspect of Lord Siva. While Shakti is Lord Sivas Feminine
5
Tantrika: (Anglicized: tantric.) Adjectival form for practices prescribed in the Tantra traditions. The name of a
follower of any of the tantric traditions.
6
The Primordial Pranavam; otherwise called omkara. It is not Om however, it is A-U-M. A= Akara, U =
Ukaaara, M = Makaara. A Corresponds to Shrusti --- English: = Creation. U Corresponds to Sthithi --- English:
= Sustenence, M Corresponds to Laya --- English: = Destruction. (see glossary of terms)
iii


147. Worship does not consist in offerings, but in the realization that the
heart is supreme consciousness, free from dualistic thought. In perfect ardor,
both Siva and Sakti dissolve in the Self.

148. If one penetrates one single point of the yoga described here, one will
know a plenitude spreading from day to day and reach the highest perfection.

149. When one casts into the fire of supreme reality the five elements, the
senses and their objects, the dualistic mind and even vacuity, then there is
true offering to the Gods.

150-151. O supreme Goddess, here what is to be sacrificed is nothing else
than spiritual satisfaction characterized by bliss. The real pilgrimage, O
Prvati
7
, is the absorption in the Sakti
8
which destroys all stains and
protects all beings. How could there be another kind of worship and who
would be worshipped?

152. The essence of the Self is universal.

It would seem then that the thought that anything is not the Conscious Absolute, is
the very device whereby the Consciousness of the Absolute is lost due to the

7
Parvati - (Sanskrit) "Mountains daughter." One of many names for the Universal Mother. Prayers are offered
to Her for strength, health and eradication of impurities. Mythologically, Parvati is wedded to Siva. See:
Goddess, Sakti (pronounced Sha - hkti).
8
Sakti - (Sanskrit) "Power, energy," from the root sak, "to be able." The active power or manifest energy of Siva
that pervades all of existence. Its most refined aspect is Parasakti, or Satcidananda, the pure consciousness and
primal substratum of all form. This pristine, divine energy unfolds as iccha sakti (the power of desire, will, love),
kriya sakti (the power of action) and jnana sakti (the power of wisdom, knowing), represented as the three prongs
of Sivas trisula, or trident. From these arise the five powers of revelation, concealment, dissolution, preservation
and creation.
iv

plethora of effect which comes into being at the very moment of the rejection of
Omnipresent Consciousness (or God) as the Absolute.

Realization then according to Ananta Yoga; first requires the realization of the fact
of the omnipresence of Consciousness manifested as all that is knowable; inclusive
of all branches of both subjective and objective knowledge; and then the realization
of the Cognating Consciousness
9
in Itself" beyond the manifestation of its all-
pervading Omniscience. (beyond its knowledge) To the extent that all gods and
archetypes are transcended and given a place in the hierarchy of the Conscious
Absolute which has manifested as Omnipresent Omniscient Consciousness.

The beauty of the Ananta Yoga system and its validation as a true yoga, lies in the
fact that nothing is discarded, thus making all religions and modes of living and life,
along with all practices, rituals and traditions, valid when it comes to the question
of inclusiveness in the knowledge which belongs to The Consciousness.
The question of knowing is answered in the realization,
that it is not "i" that knows any
or all modes of Being or manifestation
it is rather The Conscious Absolute which alone, knows!
God is the knower.
In the Bhagavad Gita Sri-Krishna says:
Know Me as the knower of the Field in all the Fields, O Bharata.
Or in the Christian doctrine we can read:

9
Cognating-Consciousness: 1. [n] a word is cognate with another if both derive from the same word in an
ancestral language 2. [n] one related by blood or origin; especially on sharing an ancestor with another
3. [adj] related by blood 4. [adj] (linguistics) having the same ancestral language; "cognate languages"
5. [adj] related in nature; "connate qualities" Thus to refer to the Cognating-Consciousness would be to refer to
the Conscious-Self engaged in the act of self-recognition. Source: www.hyperdictionary.com
v

I Am the Alpha and the Omega the beginning and the end.
Does this not mean that all knowledge falls between the beginning and the end
letters of ANY alphabet? Just as Number contains all numbers.

Thus this Conscious Self, This GOD; being as it is One, cannot but be a unitary
Omnipresence in which even infinity itself is resident (laid out) as is Void (Absolute
Space) and Time.

In short there is really no mission or calling to which those involved in this yoga
subscribe, except that just as more of the knowledge or omniscience of the
Conscious Absolute is manifested in Time by the evolvement of the Universe, so it is
that the Yoga evolves; evolving with and as the Sanatan Dharma itself. It could
therefore be called The Living Dharma also.
vi

Forward

If bindu chooses to express yet again
- "That" - Which cannot be expressed
Is it bindu who chose?

Not I , is the Message
Not I is the Creed
Not I Is the Way
Not I is the Goal!

If bindu is asked why; indeed bindu, why? This is going to be the wise reply
Not I, my Lord, Not I!

The Gist of the Ananta yoga, as he chooses to call the Unknowable - is:
The question of knowing is answered in the realization, that it is not "i" that
knows any or all modes of being, manifestation, or consciousness; it is rather
The Conscious Absolute which alone, knows! God is the knower.

In the Bhagavad-Gita Sri-Krishna says:
Know Me as the knower of the Field in all the Fields, Oh Bharata.

What more to say? What more to write? The preface is the Invitation to you to know
for yourself - The Not I The Unknowable!

Narinder Bhandari
Chandigarh (India)
26 Jan 2006
vii

Invocation

The Lord of Time

Who will know The I-Am?
I who have thrown the Cosmos into infinity;
Like a scattered bag of marbles;
Into the playground of Myself.

One knows Me on the wings of the breath
of a God who has lived forever;
Yet to Me that forever is but a moment;
And the God flings out existence on those wings.

It seems the in-breath lasts no time at all
before the out-breath begins yet again;
In mere moments eternity has passed;
While the Universe dies and is born on My breath.

Endless ages unfold endlessly
But I Am before and after them all.
To Me eternity is a mere speck;
While light blasts out of Me!








1





Yet moments, hours, days and years
Follow one-on-another infinitely;
Seeming to last as long as it takes;
But they are nothing in Me.

You see, you feel, you experience Time
Looking ahead, looking behind;
Who understands Me, before;
Beginning to know Times unfolding?

An infinitesimally short
halt of the clock , hidden in Now, I Am;
Can you not see that those moving -
though they move eternally, to Me do not come.

Eons pass, these to Me, are not
Neither do they exist, because I Am beyond;
All that seems to exist, though existing eternally
cannot surpass my duration for I Am Forever, and beyond.
2





Yet I have not been, nor shall I
For I was never not, to begin.
Yet events seem to unfold and you are lost again;
Looking forward, looking back.

Sitting in the ashram meditating on me;
Lying on your bed contemplating me;
Watching your breath, and Mind.
Beginning and ending that practice.

Time is passing, you think
Measuring the moments by Time.
Looking back, looking forward!

You do not know - eternity to Me, is over.
Before it begun, before it was -
Longer than eternity, more than a moment;
Impossibly longer than Time;
Though you do not know a single breath.
3





Each breath comes swiftly, followed by another
Each moment disappears whence it came;
Who knows these short specks?
Perhaps each is an eternity to Me?

Before a moment in Me passes -
The Universe becomes and dies;
Though one would think Time has passed;
Time no matter how long, to Me is nothing.

Moments seem therefore, to extend;
Time seems to be, yet it isnt!
Yet you are lost in Me, lost in Time!
Come, look at a moment; Who am I?

What is that thing you call Time?
That in which moments unfold.
In which things are, then are no more;
What is that to Me? Nothing, it was not.
4





Before it was, I was, who else could see this?
How could an unfolding be known except by one beyond?
You watch Time become; yet you think it passes;
How can that be, when always there is you?

The riddle is; who is this You?
What passes when moments go; who watches?
Always in the Now, beyond Time;
Watching it unfold, lost in Time!

Thinking something must occur
When you realize Me, as if I am in Time.
It cannot, because I am beyond those moments;
Requiring but an infinitesimal halt to the Clock.

A mere glimpse, a tiny breach in Times fabric!
An aberration of Mind; suspended cognition;
Recognition of extended infinity
- Being - expanded omni-presently.

5





Omniscient ParamAtma
10
meditating as Time;
Knowing any duration of Time is lost.
Lost in infinity, meditate forever;
Or realize The I Am beyond Time!

Watch the moments unfold, know them eternally
Know that each breath lasts an Eon;
Though each seems no time at all;
Seeming this way, because you are eternal!

Each second, an unfurled eternity!
Each being a God in decay!
And the very Cosmos, Times Being;
Is no more, nor ever was!

But who will know Me -
Knowing beginning in the unknown?
Yet I Am before Time -
After - there is only Me!

10
The ParamAtma is Absolute Atman (also wrongly translated to mean Super-soul, Over-soul or Supreme Soul
these terms refer to the Parapusha, not the ParamAtma) in Vedanta the ParamAtma is one of the aspects of
Brahman. (Bhagavata Purana 1.2.11) it is not an intermediary.
6





It is I, who am the knower of the moments.
I, who am the knower of the knowing;
I, before a seconds tick;
Beyond, though My heart beats for years.

Living, though I never was -
Countless beings live and die in Me.
They, measuring life by moments;
Do not understand.

Who can see that Sadhana
11
is over at the end of a moment?
Who can know that Time began again, on the in-breath?
It seems a moment, no matter how long, has duration;
To Me it is so little that it is non-existent

Therefore know that a moment
No matter how small or great
Is really eternal, containing the Cosmos;
Supported by the total, in that moment.

11
Sadhana is the Sanskrit term meaning spiritual exercise. In Hinduism the goal of sadhana is to attain Moksha;
(freedom form re-birth while still living.)
7





Who will know that I am The Omnipresent One?
Who sees I am The Eternal One?
Existing beyond, before and in between;
I Am the One Conscious of the Cosmos.

Knowing all, who will know what I am?
None, but The Omnipresent One;
Omniscient ParamAtma, Times Lord!
I! This I Am!

There flashing, a great light!
A true consciousness!
A bright bindu
12
rides on the brow of god!
A seeming spark, yet infinite.

The enlightened Lord of Himself
13
Birthing being; light pours forth into nothingness;
Sitting in himself, there The Great Siva-Lingam
14
shines;
Unimaginable rays shoot forth.

12
Bindu: Used in this context represents the "third eye," or the "mind's eye," which sees things that the physical
eyes cannot see. The dot that is Bindu signifies the silence into which the sound of Aum (or Om) leads and out
of which existence manifests.
13
The Self Himself - The I Am.
14
The Siva-Lingam is seen by Saivites as the symbol of the God Siva. It is worshiped as the point of energy,
point of creation, and point of enlightenment.
8





Like a struck gong, a mighty star throbs!
Four rays begin as one, as if a great eye opens.
There seems a solar eclipse;
But the great shining eye engulfs it!

There stands Great Siva! There is Atmans form!
15
Yet beyond there is a light!
It is as if struck in the pitch-black of a nowhere;
Yet the light rays do not move, there is simply an extension.

The center is still; the arms of the rays are seen.
There is a dark-bindu
16
, light leaking from around the edges.
The light, holy beyond explaining
The source of Time, the source of light!

No more than this, is there to know.
To the end I have come!
Who will know Me in Myself?

15
Atmans form: The Para-Purusha or Supreme Being. Not to be confused with the ParamAtma.
16
Dark-Bindu: The implication that the bindu exists; not its actual realization.
9

Noticing Truth

Let us go back to the beginning, before the Universe began, or alternately before the
world was created, before the Cosmos arose.

There was no thing such as the Cosmos existing; everywhere was non-existence.
Emptiness -- infinity was unknown, space was omnipresent; there could be no
measure of either Time or distance - "Relativity was not".

Yet there exists a very deep secret about how the existent or Transcendental God
acts to create; it consists in the fact that He\She\it does not act at all.

The sheer power of stillness.... causes the manifestation of Iccha-Sakti
17
(the Power-
of-Will), which vibrates as the primordial unstruck Pranavam
18
; then the moola-
maya
19
appears "AS" that manifestation of His potency. (as a RESULT of His NOT
MOVING HIS WILL). This potency is the potential-to-be which appears as the
diversity known as His Own Consciousness (we call it TIME). It is Maya, Samsara,
knowledge and ignorance. Then there comes the whole of the cosmic display.

But to return to the WILL; in Himself, God, shines forth as Cosmos simply by
existing, never by actually acting. We could think of it like the power in a massive
hydro-electric dam - pent-up unreleased, this is due to the tapas
20
which shines
forth as the heat which burns in stars. Due to existing in Himself, The Cosmos
arises by degrees of manifestation beginning in what we refer to as astral realms or

17
Icchaa-Sakti: Literally the power-of-Will-in itself; not to be confused with The English phrase: Will-power
18
Pranaavam: Is the name for the sacred A-U-M. Not to be confused with Om.
19
Moola-Maya: The delusion of something existing separately from him AS existence.
20
Tapas: (tpas) in Sanskrit means "heat". In this context it is used in the sense that intenseness of potency builds
while he remains still; hence the Cosmos IS that potency which comes forth as the potential-to-be.
10

Lokas; from this it can be seen that all realms are but aspects, modes or layers of
His consciousness or being. These exist as His Soul which thus remains in
meditation in the Astral while the dream of life is had. Thus, we refer to Vishnu
21
.

Whether then by a God, or by "The ONE GOD" (if there be such a "GOD"); or by the
so-called Big-Bang or some arcane-as-yet unknown law of physics, the Cosmos
appeared in that infinite nothingness; Impossibly, That Cosmos appeared in The
Omnipresent Infinity".

Being of the nature of omnipresence (seeing that there exists nothing but Cosmos)
whether Cosmos came into being in a moment or over unimaginable time spans;
that Cosmos fills Infinite Omnipresence utterly.

Time then arrived; whether that first moment of Time was so small as to be
unknowable or extended for eternity is irrelevant because upon Time's advent, all
Times arrived. (Every Time possible was there) because a moment requires many
moments among which to appear; else nothing could be, exist or have duration.
Hence the Cosmos is infinite; or perhaps it may be realized that the single moment
is Infinite?

So then that force of appearance which we know as Time, smacks of awareness
because there can be no appearance (no recognition of a requisite) of many, for the

21
Vishnu: Known as the Preserver, He is most famously identified with His avatars, or incarnations of God, most
especially Krishna and Rama. Additionally, another important name for Vishnu is Narayana. Some, who follow
Advaita philosophy, believe that deities such as Vishnu or Siva are various forms of one ultimate higher power
("Brahman"), which higher reality has no specific form, name, face or features. This idea is encapsulated in the
term "Nirguna Brahman" ("featureless reality"). The Vaishnava sect (worshippers of Vishnu) however believe
that God can transcend all personal characteristics yet can also have personal characteristics for the grace of the
human devotee. Personal characteristics are considered an aid for the devotee to focus on God. The Vaishnava
sect also believe that it is not necessarily wrong to view a form of God as long as it is recognized that God is not
limited to a particular form. (source: http://en.wikipedia.org/wiki/Vishnu)
11

appearance of one. Hence the question arises as to who is aware?

That Cosmos then was either Conscious itself previous to the existence of any one -
being who became sentient, or there is A Conscious Absolute ONE which has
always been; and hence existed previous to Cosmos. If the Cosmos is Maya or mere
potential-to-be as stated above and a single moment is infinite; then we must admit
of uncountable numbers of universes; we must admit to non-existence as truth.
Either way both I and it are one!

As a matter of course just after the appearance of Cosmos, a sentient being
appeared, else to the previously existing Conscious One the Cosmos did not
appear to come into being due to the fact of there being no possibility of comparison
in terms of time having passed. Time had not passed in that case. Hence neither by
doctrine nor by philosophy or scientific fact could it be known to exist.

Cognition then, whether by self-awareness or instinctual interaction as in the case
of beings such as single celled organisms, has a requisite of the past else perception
no matter how rudimentary would be impossible rendering any action, even such
actions as instinctively seeking food or reproduction would not begin. Because the
psycho-chemical motivations of all sentient beings are triggered by reactions
whether or not they are conscious reactions or decisions.


12

Who is God Anyway?

Many books have been written; many religions have risen only to fall. In the world
today there are at least 22 major religions, all claiming a direct line to, or path that
leads to God, or their version of heaven. Who is God anyway?

Each religion gives a different name to God, and prescribes different paths,
behaviors, ceremonies, traditions and modes or worship; which more often than
not, end up contradicting each other.

Here in the interests of talking about the nature of God and of truth as one-and-
the-same thing, there will be an attempt made to find, define and show a path to
the realization of the Spiritual Consciousness; that according to almost all religions
dwells within each and every one of us.

Almost all religions, teachers, swamis, gurus, and priests agree that we must
surrender to God. We are advised to give up some aspect of our willfulness and
selfishness. To this end there are countless books written on all sorts of modes of
consciousness and philosophies to which the human being is asked to subscribe if
he or she is going to find lasting peace-of-mind and perhaps union with, or at least
earn a place in the eyes of God. As it is with our fellows, we seek his
acknowledgment also. Yet if The Great One acknowledged other than Himself he
would not be omnipresent due to there being another in His very Being; Seeking is
thus absurd!

A lot of us go on inner journeys, or travel to the Himalayas hoping to find lasting
peace-of-mind in the words of a supernatural guide, or at the feet of a guru or so-
13

called realized master; but how few of us ever do? How can we ever tell that the one
who is sprouting the so-called truth is actually self-realized or has our best
interests at heart? Much less, gauge whether or not what is being said is actually
true.

Some of us may find a certain truth in the masters words or from a passage in a
book; or a-sometime-peace in prayer or meditation, which soon fades when we
return to the hectic modern world in which we live. Here by ancient yoga, we will
seek to find out why we lose our peace so easily and perhaps become established in
it permanently.

The old books extol that we should seek The Self within. Since time-out-of-mind
countless gurus and swamis have traveled (and still travel) the world telling
everyone they meet, to find out who it is that looks at our thoughts. They ask us to
withhold our judgments momentarily; to catch a glimpse of The Self who dwells in
the infinite beyond the mind.

The mighty Upanishads from the Vedic Tradition speak almost incessantly of the
marvel that dwells within each and every one of us. Here in this book it is hoped
that the Spirit of the Upanishadic Tradition can be rekindled in everyone that reads
it.

As a beginning, the following poem has the potential to momentarily open our eyes
as to who The Self is, as well as who He was before He appeared as the Cosmos.
14

Who is The Conscious One?

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.
22

On the other hand;
In the comparison of sound to soundlessness, the idea the concept that I exist
appears.
In the comparison of the seen to the unseen, the idea the concept that I exist
appears.
In the comparison of what is tasted to the tasteless, the idea the concept that I
exist appears.
In the comparison of sensation to sensationlessness, the idea the concept that I
exist appears.
In the comparison of Scent to the odorless, the idea the concept that I exist
appears.
In the comparison of emptiness to fullness - cognition appears composed of all
these.



22
The Self Resides in Himself: The verse does not mean to say that in death there is no possibility of sensation.
Nor does it mean to say that The Self is unconscious and devoid of knowership. What is meant is that when the
realization comes, conscious awareness is no longer a matter of comparison as is normally the case.
15

The beginning of comprehension - The beginning of apperception
23
- The Beginning
of I-ness - arises from the speck-like particle of the beginning of the comparison of
emptiness, to what is not.

When the thinker tries to think of the infinite; when attempts are made to quantify
infinity - a comparison must be made between a preconception as to the nature of
the infinite and that which is other than infinite. We will compare an idea of the
infinite in terms of fullness or massiveness to what is empty or small. But this is
where what is other, must merge with the infinite if we are going to understand it.
Hence that which is thought to be the Void (or empty-mind as it is called in the
Buddhist traditions) is not the infinite, but is merely the absence of what was. It
can never be What IS.
24
Surely, the comparison is made by someone or
something?

This is not to say that the Buddhist doctrine is in error, whereby it states that there
can be no Absolute Self; but it does give us the clue that the translation of the
word: Shunya
25
(traditionally interpreted to mean VOID) must be flawed. Just as
references to the Absolute Consciousness are also flawed because the Absolute is
Conscious of the Consciousness. It is not the other way around as the phrase The
Absolute Consciousness would have us believe. Instead, it should read The
Conscious Absolute.

How it it so? Well consciousNESS is not Conscious just as water is not wetNESS

23
Apperception: The process whereby perceived qualities of an object are related to, or compared to, or with
experience. i.e. without a past the possibility of consciousness as an individual is impossible. Hence, in the
beginning or apperception the i-ness arises.
24
What Is: This does not refer to the New-Age Concept of The IS. The IS as referred to by the New-Age
movement is a reference to what exists AT the moment While here we refer to that out of which what seems
to exist comes; or seems to arise but does not.
25
Shunya The literal translation is Void
16

wetNESS could be oil or paint or milk.. In the same way ConsciousNESS is not
conscious; rather The Unknowable Absolute Self is CONSCIOUS.

The books are translated to say that the consciousness is self-conscious (it shines
forth as itself it shines forth as the Cosmos it is self-shining and self-
illuminating) it is said that God is the ConsciousNESS but that is incorrect because
consciousness without comparatives is NOT and cannot be said to be Conscious.
However the Conscious Self does shine forth AS the Cosmos AS the
ParamAtma. And yes, it is God Himself.

No. The translation should read The Conscious Absolute which is a totally
different concept altogether because it is open-ended and as such is infinitely
transcendent.

After all the Bhagavad Gita says that Sri-Krishna (who is said to be the Supreme
Self) is, in His final nature Self-transcendent. I.e. His consciousness is of a
transcendental nature.

The Conscious 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 existence, if that were the case it would therefore be neither Infinite - nor
One and Omnipresent - as comparison connotes duality of consciousness. But the
purpose of the duality is inherent in the infinitely transcendent.

Does this mean each and every sentient being is schizophrenic? No, it means the
nature of being is of the nature of Consciousness. It means that the Nature of the
Consciousness is duality itself.
17


A quote from Verse 9, Chapter One of the Avadhuta Gita of Sri Dattatreya
Explains:
The mind indeed is of the form of space.
The mind indeed is omnifaced.
The mind is the past.
The mind is all.
But in reality there is no mind.
End Quote.
26
The Mind is of the form of space:
The Mind cannot be found or proved to exist in the absence of thought;
Thought appears in the mental space and hence the Mind is of the form of
space.

The Mind is omnifaced:
What appears to exist can only be mind or consciousness, because nothing
can appear, or be found to exist by anyone or by any means in this world if
the mind does not exist. It would seem then, that the mind is also conscious
of itself; i.e. self-conscious, but that is not so, because there is awareness in
the absence of that which appears as Mind or thought. (That which appears
is Mind that which Is Already and does not appear since it already exists
is therefore not Mind. The Buddhist doctrine has been translated in such a
way as to say it IS MIND, it is therefore mistranslated.)


26
Dattatreya: Although Dattatreya was at first a "Lord of Yoga" exhibiting distinctly Tantric traits, he was
adapted and assimilated into the more devotional cults; while still worshipped by millions of Hindus, he is
approached more as a benevolent God than as a teacher of the highest essence of Indian thought
18


The Mind is the past:
All that can be known to exist or perceived is the past; just as starlight seen
in the night-sky may be coming from a long dead star, so might what is
perceived no longer exists by the time it is perceived in the mind As the
Mind. There is a time-lapse. Thus what is perceived is over. But what is IN
the absolute now that is conscious of that past which is appearing as the
present? Being that The Mind is also the past?

The Mind is all:
The phenomenal universe - including all Time and Space The Cosmos.

In reality:
In the highest realization of the Spirit, there is no Mind - either empty or
otherwise. The mind cannot be found in the absence of thought, so it cannot
be the mind, the ego, or the individual Jiva (individual Soul) that is conscious
beyond itself. Vis: The Mind cannot enlighten or transcend itself.

When the first speck of the beginning of the description of anything occurs to The
Conscious Absolute; - when the first speck of the beginning of comparison - arises
In The Absolute; some form of selfhood is implied as pre-existing what arose, else
who or what could begin the comparison? This implied-self is thought to be the Jiva
or Soul to which we refer when we speak of i me and MINE. But who is doing
the referring?

The Buddhist doctrine states emphatically in many places that nothing has arisen
or arises; not ever. So are we to think that the speck spoken of in the previous
19

paragraph as having arisen - has not arisen at all? If that were so then any thought
or discussion about it having arisen is a useless exercise, because its having arisen
is illusion. Does this mean that The I is also an illusion? - Since the speck has not
arisen The implied I could not have arisen either. Or is the Conscious-Absolute-
Self predicated upon its own ConsciousNESS as the awareness of the speck,
yielding the implication that A SELF pre-existed the consciousness of the speck?

If this is so, then if the cosmos itself were taken to be a speck (due to its singular
nature) it could not have arisen either This must mean The Self must exist prior
to, during and after the Cosmos; and as such pre-dates Time itself and will remain
after the Cosmos collapses back into nothingness. Hence the Self is beyond
consciousness and cannot be thought, imagined or described to another. But He
can realize Himself in Himself as Himself He can achieve Self-realization, but the
Jeeva
27
cannot as they have not arisen and do not exist at all.

However The Self referred to in the last paragraph implied as existing prior to
consciousness -- prior to existence; IS just that; an implied SELF; just as the
existence of the Jiva is implied and predicated upon awareness, so is the conception
or idea that An Absolute Self exists, also predicated upon The Conscious Absolute.

However the difference between the Jiva and The Absolute Self lies in the fact that
the Self CAN refer to Jiva AS Himself without losing His identity; while the Jiva
Cannot refer to the Absolute Self AS himself without losing his limited identity.

In the case of the implication that A Non-arisen and Final Self is pre-existing the
consciousness; implication itself could not be known or referred to, unless there

27
Jeeva: Plural of Jiva
20

was a previously existing conscious Self. Thus the Self exists prior to consciousness
and never arose at all but has always been. While whatever objective awareness
seems to arise; arises as the Consciousness.

This means - The Self, (whether it is an implied Self or not) has always existed. It
means that there is no such thing as the duality of the Conscious-Self and His
Consciousness; because consciousness appears to arise but does not; it is merely a
case of the Self Being Conscious of Himself AS what seems to have arisen but has
not arisen at all. It means the Self is simply conscious AS The Cosmos which
never arose, but rather has existed since eternity because it never arose. We
conclude then that the Self-in-itself is indefinable due to the very nature of
existence itself, but none-the-less it exists. The only conclusion to be arrived at then
would be that The Self is The Conscious Absolute within which all exists.
28

28
All exists: here we refer to the certainty that everything that exists in a given time-frame is existing AS TIME
ITSELF due to the impossibility of literal separation either atomically and spiritually of any particle or being
from the whole. Yes we can speak can speak of particles as if they are separate but in reality they are not and
cannot be. For example: The result of the attempt to separate the atom is nuclear fission
21

Meditating Upon the Self

During meditation it can be seen that due to the fact of awareness remaining in the
abeyance of the senses, a Conscious Absolute-Self is implied as existing beyond the
boundaries of existence; else how came Consciousness? In whom, and to whom, did
it, or could it arise?

Either the Implied Conscious Absolute (known as the ParamAtma) is God, or
ParamAtma is the Cosmos itself. Hence the implied Self is and can only be the
Cosmos itself. Of course this means that the Cosmos is the God-with-form or
ParamAtma, of which the Vedic tradition speaks so eloquently. While The Conscious
Absolute (erroneously called The Absolute Consciousness) is the Infinite Para-
Brahman
29
.

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 the
original point of conscious light - from the first photon ever born!

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; and as such is truly
infinite.
Let us now go to the non-located realm of the supreme


29
Parabrahman: (Sanskrit) "Supreme (or transcendent) God." A synonym for Nirguna Brahman, Absolute
Reality, beyond time, form and space. Same as Parasiva. See: Brahman, Parasiva
22

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 or
limited anything - unless perception occurs - because if it did not, there would be
nothing to which comparison could be made. And hence he would not know he
exists.

So then, via meditation; via reason, via understanding let us come to the true
expression as to the nature of existence.

We can come to realize that the astral or spiritual world exists, through the means
of various techniques of meditation upon the chakra, the light of the mind, and the
attainment of the witness consciousness; yet even with the mastery of the senses,
emotion and the mind; or the complete ascension of the kundalini and the piecing
and purification of all the chakra, it is very difficult to realize that though the soul
does interact with the body it is NOT actually located in the body-itself! And is thus
not related to what is thought to be the individual.

HOW can such a thing be said!!!
Through many books there are scattered references to the lotus of one
thousand petals. In yoga texts and puranas, are countless accounts of what
was realized or experienced by meditators through-out all ages

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
23

syllable of the first description - and the pseudo existence of Jiva seems validated.
(i.e. The familiar: I think therefore I am dictum.) Yet from the absence of thought
(no Thought) nothing is compared to emptiness and the Self is realized; 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
30
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
31
, The ParamAtma, The Para-Brahman exists
then, as the one who is conscious IN all who seem to be - i.e. all the various
individual Jeeva, "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 Tejobindu
32
is nothing more
than nothing compared to emptiness also - because the consciousness of it existing

30
Conscient: Con"scient\, a. [from the Latin. consciens, -entis,.] Translated to mean conscious we use the
word conscient in the place of conscious because the word conscious has come to imply A Conscious Being (vis
an ego, or ID) whereas here we refer to the non-personal Absolute Self.
31
Para-Purusha: The word purusha has been translated as man, but in the Sanskrit it also has a flavor of meaning
leading to spirit of man or what we call the soul. Para: Higher or beyond. The sense in which it is used here is to
refer to the Higher Spirit or being. Para-Purusha is also often used to refer to the ParamAtma.
32
Tejobindu: Tejo comes from the word tejash, which means brilliance; hence the Tejobindu is THE (meaning
1
st
) brilliant point of light. i.e. the first photon of light that came into existence.
24

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; 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. You are not the Consciousness
YOU ARE THE CONSCIOUS ONE). The mistake is that the conscious ONE is limited
in Himself, thus we tend to think we are the limited individual and will always be
limited to some degree because that very individuality is dependant upon limitation,
separation and selfishness.

This is the complete definition of the VOID but you are not it. Then you are nothing-
like-nothing-compared-to-emptiness. Hence here lies refutation of the Void because
The Self is nothing-like-nothing-compared-to-emptiness.

Of what sort - of which genus was the first? Such as that quickening of life, whether
a cell that was the One and only Cell of the one and only being or a complex of cells
(within which each individual cell reproduced, just as did the 1st) there was life
born in and AS the mirror of consciousness; The consciousness of the
"Omnipresent ONE" took on form as the Cosmos.
25

Genesis 1:27 (King James Version)
So God created man in his own image, in the image of God created He him;
male and female created He them.
In His Image Created He Him. - He Created Him in Himself.


The mistake is that the conscious ONE is limited in Himself, thus we tend to
think we are the limited individual and will always be limited to some degree
because that very individuality is dependant upon limitation, separation and
selfishness.
26

Such then by refraction, by attenuation, faster than the speed of light, from that 1st
seed of recognition, arose the cognation or awareness of the existence of light; light
became conscious! Cells split, mutated, became other; D.N.A became by refraction
of and in the consciousness and diverse life forms likewise; the depths of
consciousness (being rooted in the "CONSCIOUS ONE) was as yet unknown to
them.

Time was born by the measure of the lifespan of each, such that the life-span of
each (to itself) appeared a long time; no matter how short each life, to each it is a
life-time. A moment, a day, a life of two minutes, a century and the life-times of
millions appearing to us as a week; to them is a millennia or more.

Here then each being's Life, (to that being) is lived in a universe governed by its' (a
given beings) idea of Time. After unimaginable Time-spans that original
manifestation became utterly complex such that being arose within all modes of
Time; there unimaginable numbers of universes arose also.

From The One Consciousness all begat their own. In each a conception of Time
arose; and within each of those conceptions arose greater diversity - greater
complexity. Within That First species by interaction and breeding, arose difference of
appearance, no other species had as yet arisen.

As the conception of Cosmos within the womb of Time progressed, different
probabilities fanned out; different pathways appeared; upon which diverse and
distorted versions of the first began the journey to selfhood.
27


The Break-Down of Self Consciousness
Each having within, "that which existed 1st as The One Consciousness" compelling
each to procreate, to mate; to seek union with selfhood in another; generating
further the diversification - began long ago.

Locked within egg, sort by the spermatozoa
33
of uncountable beings, is the union of
The Self and Cosmos and the birth of further pathways of Time - and with those the
inception of further Universes.

33
Spermatozoa: The male reproductive cell; usually thought of as the Human male cell. But here we refer to all
beings.
28





1. I-ness or Ego is Super-imposed upon The Absolute Light. Notice the
silhouetted, almost shadow-like outline of a man; this is Atman.
2. Individual thoughts, existences etc. Come into being due to the
fragmentation; each with its own Atman or inherent Deity\Archetype. Each a
complete reflection of the first in the consciousness; there thus appears to be
many, many beings but there is not.
3. Different Time-Lines or parallel existences. Each shooting out in countless
directions. These are universes expanding and traveling at the speed of light.
4. The super-imposition of I-ness upon the infinite causes the fragmentation.
While in The Absolute there is only light in light.
5. The beginning of fragmentation.
29

Now then a slice of the Cosmic-pie as-it-were, contains or harbors innumerable
tendrils of effected cause, such that it is impossible to unravel it. Yet "The History of
Being" can be known by the name of "Omnipresence" by the predication of each
Being upon its individual conception of Time-Passing.

So then unnumbered Beings:
Times uncountable rays conceived in cosmic manifestation, existing at all
levels of experiential perception in Time and Consciousness;
are the Omnipresent Omniscience of The non-manifest Omnipotent
Consciousness of The One True Self.
Here then, that Cosmos is Self-Conscious-as-Itself-within-Itself.
Uncountable diverse Beings then arose and arise NOW! In the omnipresence as
what is called That, as the prescience
34
of that Omnipresence. Yet The Self IS and
Was before the Cosmos appeared or became visible to perception; Before Time
appeared or appears in which a Being might Be to know that the Cosmos had
arisen in Infinity.

The Omnipotent One, whose Prescience exists as the Cosmos, in itself (in The Self
beyond being) cannot be spoken of as "It" nor can we speak of "It" as being "IN"
because seeing that it is infinite, it has no form to which we can refer to as "It" (as if
pointing it out); likewise nor can we refer to "IN" as the infinite is boundless by its'
very nature. Being boundless, being formless, neither Time nor Space, and therefore
existence in Cosmos, of the formless; is possible.

34
Prescience: In this paragraph, the word prescience is used in the sense of anticipation, readiness, expectation
and sheer presence.
30

This simply means that The Infinite Being cannot appear as a limited
Individual Being, because that Being
35
already exists as the Cosmos-
Itself.
However being that the Conscious Infinite and the one who is conscious in and of
the individual are one-and-the-same Conscious Self, it is entirely possible that the
individual consciousness might aspire to merge with The One Consciousness and
Realize Identity with The Omnipresence
36
.

So then to come to an understanding of this Omnipresent Consciousness we should
envision an hierarchy of Beingness existing in a Consciousness that permeates all
Being everywhere; beginning with the simplest, the most rudimentary life-form,
manifesting through the awareness of countless individual beings within the genus
of that species; existing, interacting and knowing itself as, and through the
awareness of innumerable species also. We will hence embrace the Darwinian
theory of evolution.

If we were to sum the total of those lives together we would know the Nature of the
Omnipresent-Consciousness. Consider then, the countless trillions upon trillions of
beings such as virii or germs, unnumbered insects and then picture the sum of the
experience of all those at any given moment.

Think then, of all the incredible multiplicity of creatures which move upon the
earth. Think of the impossible numbers of fishes and sea creatures and the birds,
the plants, animals and last of all, all the races of Mankind, not to mention the
unknowable numbers of beings existing in, on and above dimensions of which we

35
That Being: Refers to the ParamAtma.
36
Identity with the Omnipresence: Become Self-realized.
31

are unaware, then there will be an understanding of the Omnipresent
Consciousness. Yet there will not yet be the realization.
Sum all these under the heading of an Omnipresent Awareness or A knowing
of all things at all levels at all Times, which have been, which are, and which
shall be. This then is Omniscience. It is Consciousness which is aware of its'
own Omnipresence; It is the Omnipresent, Omniscient, Omni-Prescience.
32

The Minds Survival
In the last chapter, we saw how Omnipresence is linked to Omniscience in such a
way as to show how this Presence is Conscious; in this way the Omnipresence
factually exists as both the known and the knowing which exists as the Cosmos.
Seeing then, that we have established this, it naturally follows that by the process
of conceptualization and crystallization of cognition, the mental construct, (which a
given person believes is the Universe) comes into being. (Here we do not refer to
Cosmos
37
- but to Universe
38
). Along with this belief there must arise an idea of
selfhood, which is supported, by that belief. (i.e. a person interacts with the world in
which he finds himself in a way that reflects how he sees himself.)
Whether such a being is a man or a woman or any other creature, it is guaranteed
that this being to which we refer, will act as befits its nature. This is not to say
according to its physical appearance, but to say that this being will act according to
behavior patterns programmed into its D.N.A by previous experience in the Universe
it sees as its own. For example: A dog may begin to bite after he is abused. Yet we
will confine these documents to speaking only of Humankind, and via that we may
see how these things apply to all other species and genus within each species.

Tied irrevocably to ones' belief system about the nature of the Universe, is the
survival of that beings' conception of selfhood (the word selfhood is used in the
sense of that which in the minds-eye One sees as Ones self). This means the i-
ness
39
known as the ego is predicated
40
upon the CONTEXT
41
into which the ego is

37
We use the word Cosmos here to mean the sum of all Universes.
38
Considering that each being has a different view or perspective, which would necessarily
change, said beings perception of the Original Universe; there can be said to be many
Universes within the ONE Cosmos. For example an ant lives in a very different universe from
a fish or a cat; and so forth.
39
I-Ness: Throughout this work we will often refer to The I-ness when we are referring to the Self-Concept.
40
Predicated: In this sense we use the word predicate in the context of to put forward or to aver by
implication that an individual exists who is involved in the situation or Context.
33

projected by the Will. This yields his self-consciousness because the projection
created by the Will is projected onto the background of the True Self - By That Very
Self! Of course, the nature of the self-concept or I-ness known as the Ego is but one
conception as to the nature of reality when seen from a certain point of view. i.e.
Context.

This can be seen in the fact that human beings most often see themselves in the
minds eye as having attributes which include the objects and possessions in their
lives; along with the emotions they feel as a result of interaction with their world. In
short: A being defines himself in the context of his environment and feelings.
Thoughts arise after this definition such that incredibly, he then begins to think
that the definition of who he is actually thinks. But it is not so. For how can a
definition (or self-conception) think?
What has arisen as the One who seems to be thinking, is nothing more than a
reflection of the combination of the components of the definition.
Yet in he-himself someone refers to that effigy and says I.
Who is saying I in him? Who points at the Definition? Who is conscious of the
imagination? Who says MY? Who Says MINE? Who says I in him? Could it be the
definition referring to its-self? Of course not! It is preposterous to say that a mere
conceptual definition could be conscious of itself. Thus the Self must predate both
thought and Mind itself.

Why mind you ask? The conscious Self predates Mind because it can refer to the
mind even when the mind is empty in sentences such as MY MIND. Mind then is
a concept also.. But when Mind is empty when there are no thoughts, Mind

41
Context: The set of facts or circumstances that surround a person, situation or event
34

cannot be found to exist at all.

What then, or who - knows itself; beyond that which is attributable to, or caused
and defined by the exterior Universe and\or the context of beingness?
42
This very
question implies by reference to knowing or consciousness, that there is a Self who
is implied but not seen; whereas the ego or i-ness is deliberately projected onto the
background of The Self by The Self Itself.

This means that in relation to The Omniscience, the belief a person has about him
or herself - as being this or that - or as being defined by any attributes or any
combination of attributes, at any given moment; is the very thing which limits the
understanding of the true nature of the Conscious Self; which not only exists and
manifests as the entire Cosmos, but also peers through that very persons senses
into its' very Self!
43
.

The reason why this is so, is due to the fact that any definition must be localized in
the infinity of the Omnipresence, (defined) else it cannot appear. Of course with
definition comes division and hence the darkness of separation and
unenlightenment. However that Self which peers through the senses is never
separated in reality, and nor is the Self which looks at inner-definitions and
references to i-ness ever set apart from itself due to the fact that The Self is the One
referring to the I-ness AS itself in sentences which begin with the words I Am.

Yet the addiction to the definitions and attributes which the mind looks at saying
"ME" "I" is driven by fear of extinction, not only of the so-called person, but also of

42
Beingness; that which is projected as the self, (or predicated upon the background of The
Conscious Infinite Self) and presented as The Real Self when it is not.
43
Its Very Self: The ParamAtma: The Self, which exists as the entire Manifest Cosmos. We will refer to this
Self as the Conscious Self or Conscious Absolute interchangeably through-out this work.
35

the species. The reason why we mention the species is because a person sees
He\She is defined not only by race but also by genus. Saying to he\her self. "I am
Human and I am Caucasian or Asian" etc.

Attributes of ability, of color, of feeling, of wellness, of "I-ness", of selfhood, of
person, of sexuality, of gender, of nationality, of lovingness and lovability; attributes
of age, of name, of family, of strength, of hair type and skin tone and millions upon
millions of other ways in which a person refers to him/her self either mentally or
according to exterior attributes and achievements etc. All separate us from the
recognition of The Infinite-as-Self immediately upon mention to ones-self.
(Immediately anything is added to the words I-Am).
These references define us as existing in separation from the Conscious-Self who is
the one inside all of us referring to the attributable self AS IF IT is the Real Self.
But how can that self defined as having attributes be The Real Self when The Self
refers to it Points at the definition created out of the attributes?

Has not The Self (in the form of Will) depicted and formed a self out of
consciousness; which previous to depiction existed as the empty infinite aware
background which is aware of that which is seen in the minds eye? Literally, did not
the mind itself come into being at the very same moment that depiction occurred?

At the point of depiction or ascription of selfhood
44
, or of the depiction or ascription
of attributes to any other thing as existing, of course we have localized as, an
unseen-seer of the Universe in which that depiction is seen to exist; here the ego
arises. Referring to the Self in this way is to refer to what yoga would term "The Not-

44
Ascription: The Choice to attribute selfhood to that which has no self-nature cannot be made by that which is
designated or referred to as self by another.
36

Self"
45
So we again lose our connection with the Conscious Self in its pure
formlessness.


Yet to remain in The Absolute we cannot refer to a self
as being IN or defined AS anything.

45
The Not Self: Any self that can be referred to or defined as a separate entity could be called the not-self due to
the necessity of separation, if there is to be consciousness of existing as an conscient being.
37

Neither can we refer to a self as being in Samadhi
46
because in The Absolute there
is no definition whatever, because it is infinite; yet it is Conscious prior to
Consciousness. (Consciousness being an event occurring in or to The Conscious ONE
or Conscious Absolute.) Yet the event of consciousness is not an event of being
conscious of difference; it is an event of the recognition of Consciousness existing as
ALL or existence. Hence there is in truth no Self existing in The Absolute which has
any type of form that is definable or separable; either physically or conceptually
from the whole, because that would contradict the nature of Omnipresence.
The Self therefore, if it has form, must be the Cosmos itself!
or alternately as Vasishtha
47
- says: The Cosmos is a Dream.
Either way it matters not at all, because the fact is, that whether Omnipresence
exists as the Cosmos or as the emptiness in which all has its existence, nothing
that exists or doesn't, can exist unless there is Omnipresence because it is either
Omnipresent Non-existence or Omnipresent Existence; which amounts to the same
thing!

46
Samadhi or Nirvana; Stasis of emotional aberration. It is a state of residence in the background of a preceding
mode of consciousness, but is not the state of realization or enlightenment. Samadhi will equate to deep sleep
whereby the ego is at rest in the darkness of its own ignorance. Lying in abeyance as-it-were.
47
Vasishtha: The seventh mandala of the rig Veda is attributed to him. He composed many hymns in praise of
Varuna, the god of goodness. He is said to have been born from a pot (see Rig Veda 7:33) and supposed to have
begotten two sons. In the Mahabharata, Vasishtha is mentioned over a hundred times, and Shankara mentions
him as the first sage of Vedanta school in his commentary on the Bhagavad-Gita. Sage to Rama. Of course these
details are metaphorical and will not be described here.
38


An imaginary depiction of The Self-in-Himself

Accepting this truth then, brings about the realization of the impossibility of the
existence of a separate individual self. It comes home to One that the very definition
One has of Ones-self is nothing more than a further aspect of the Omnipresent
Prescience
48
; while the Awareness that ascribes attributes to The Self depicted in
Mind as "I" is transcendent of that self, the Mind and the manifest Universe.

However to live as if ever-abiding in the Conscious Absolute, One would go about as
if unhinged, "as an Avadhut
49
". It is obvious therefore, that if we are serious about
realization it is totally futile to go on thinking that the "I" - "ME" defined by belief
and attribute etc. is The Real Self. And therefore also impossible to think that the

48
Prescience: The power to foresee the future. The future is of course The Self. It is said that he is the same in
the beginning and in the middle and in the end. Hence prescience.
49
Avadhut: The word is often misunderstood to refer to a naked Sadhu or spiritual seeker who goes about naked.
However an Avadhuta or naked one is he who is existing in a state of seeing The Self as Himself without
attributes.
39

Not-Self
50
is the one who will one day attain Self-realization. Seeking then, is a fools
errand. What is it that you are trying to find? Don't you know The Self alone exists?

50
Not-Self: The Not-Self is referred to as the Jiva.
40

Conscious Contemplation

From the previous Chapter it can be seen that we tend to inhabit the actions we
perform (we invest a projected "I"-ness in an action) and point at what is occurring -
at what is being done, and say such things as; "I" am running; "I" am eating; "I" am
jumping etc. This is all very well, but apparent separation from the Conscious-
Absolute (loss of identity with the Absolute AS Self) is not bought about simply by
saying "I" am doing etc. because that is merely identification with the body-as-self.
On the contrary; Separation has already happened! in the fact that it is bought
about by the habitual or deliberate visualizing of ones-self as: "I" am a this" or "a
that"; for example it is always a pre-existing entity that is now golfing or eating etc.
e.g. "I" am eating and so forth.
But who is this "I" who mentions I Am?
First of all, to think of "I" is to separate from The Self because any "I" other than the
I- Am must be predicated UPON the I - Am by whatever designation of i-ness is
added after the words "I Am". This leads to the mistaken idea that both the i-ness
(the Jiva) and the Cosmos are predicated or superimposed upon The Absolute; as if
existence is a separate thing from the Conscious-Absolute; not unlike the paint on a
canvas or the ink on this page. For example there must first be the Consciousness
of I Am in order to add I to it; e.g. I am I.

However both superimposition and predication require the pre-existence of some
type of background upon which either may be projected or placed; some form of
intelligence is also required in order that the logical affirmation of either
superimposition or predication be carried out. Hence there is no alternate answer
but to say that it is the I Am who is the background upon which existence is
41

made manifest As the I am-ness or Consciousness OF the I-AM by the Intelligence
of the exact same I-AM. If this is the case then there is no possibility of an exterior
or interior self or existence. This I Am is what is mentioned the Vedic literature as
Aham Brahmasmi (I Am Brahman)
Whether Or Not It Is Real Or Not!
The objection might arise that according to the previous Chapters, the Cosmos does
not exist; or that it is a delusion like a city in the sky, or the rope which is mistaken
for the snake in the twilight; yet there is the following.
1. If there is the identification with the body as-self, then the I-ness appears
as if it is IN the Universe.
2. If there is the identification with the Inner I or witness as-self, then the
Universe appears as if superimposed UPON the Absolute.
3. If there is no identification with the body or the i-ness as Self, the Universe
appears to be the pure-I-conscious or I amness when it is not.
The Universe is merely the I-amness of the Jiva appearing IN The Cosmos; while
the existence of the consciousness implies another as is revealed in the fact that
the Cosmos NOT the Universe IS in fact the I-Amness of the Conscious
Absolute.
51

An alternate way to look at the above may be:
If there is no reference to the body as-self and if there is no reference to the i-ness
as-self, does the Universe cease to exist - or is it actually appearing IN not ON

51
This reference to the difference between the Universe and the Cosmos will become apparent as you get further
into the book.
42

The Absolute? Being that there are uncountable numbers of Universes, the
Universes are IN and comprise the Cosmos, but the Cosmos is the actual I-
amness of the Conscious Absolute. This is known as ParamAtma.

To give an incontrovertible answer as to whether the universe is actually appearing
IN The Self; or is superimposed UPON the consciousness OF The Self. Or
whether the Universe is The Actual-SELF Itself; we must destroy the notion of
both inner and outer reality by getting an understanding of the fact that according
to quantum mechanics there simply is no such thing as inner and outer because
the Matter and Space in ALL Atoms is not disconnected in any way what-so-ever.
It is all ONE MATTER and ONE SPACE where photons of light, (which are the
building blocks of matter) appear out of the sub-atomic emptiness as if by magic.
There thus can be no existence nor non-existence at all.!

The Astral Plane therefore is also this plane. However, because separation remains
in the fact that there is reference to the I-ness as-self in all cases, except in the case
of the ParamAtma; the Astral and so-called Physical realities are split by the
existence of the Jiva like a cloud floating in the clear-blue sky and all manner of
what seem to be other things appear to exist as reflections in the Conscious
Absolute of the distortion which is existing as the Jiva.
The Pratyabijnahyradayam States:
The Self Exists as if flashing He shines forth as existence itself!
While the "I" referred to inside us (the "I" at which our words point, when we say
to ourselves: "I") is an "I" that is superimposed, predicated and inferred by syntax as
existing inside us as-self; To speak of it; the Jiva is an "I" who is implied as pre-
43

existing the action as-it-were. Or alternately exists as the one referred to in the
statement: I played golf today. It is this process of ascertation and ascription,
which is the cause of the definition of a self or doer, in The Infinite. There is then a
Time component in all references to I-ness; while the I-Am has not yet been
ascribed as having a Time component and is hence not yet confused by the
existence of Mind which arises as the I-ness, Jiva or impostor of the I Am.

To put it simply: Confusion and bondage comes the moment that YOU entertain
the idea that "You-the-formless-Self" - are existing as an I who is doing this or
that, or affiliated with this or that religion or sect etc. regardless what form the i-
ness would take; either in the guise of some form of body or conceptual i-as-self;
even up to the Universal-Self (the Para-Purusha); when neither are The Self. How
could they be; since there is ONE who is unseen in us all and in all cases; who
refers, not only to the body as-self; but also to the concept-as-self existing as the i-
ness, no matter the size or potency of that referred-to-conceptual-self.

Therefore, the physical action, referred to as doer-ship is not the problem. The
problem is the reference to the "i-ness" as-self. Because doer-ship as jiva, as i-ness;
begins with the thought that i am doing; or the thought i am not doing; (i.e.
something has been added after the I-Am the I Am pre-exists the doer) i cannot
therefore abstain from doing as long as any form of self-inference is mistaken for
The Self. Hence it must be The Real Self Who is either imagining or saying: I AM!
44


The Conception of Void or No-Mind-As-Self, existing by not existing amounts
to the i-concept, which of course is formless but conceptually defined-as-self;
hence this artists impression of void-as-self.

Previous to the appearance of the particular "i", "I"-the-Omnipresent appear as The
Cosmos in My OWN Awareness; as the support, and the ground; as the foundation
upon which the particular "i is founded; for without the pre-existence of "I"-the-
Omnipresent, appearing as the Omnipresent Cosmos, a particular "i" could not
appear within it.

Does this mean that The Conscious Absolute first projects the Cosmos onto its own
consciousness via an act of supreme Will? And after that, does it then involve itself
by involution into the Cosmos, to be projected onto the Iamness as the i-ness to
then refer to the i-ness as itself in all minds everywhere? Or is the Cosmos and The
Conscious Absolute one-and-the-same-thing?
45


Standing on the threshold of existence and absorption, there appears a
God! Upon looking back countless lights can be seen. At first it appears
that they are countless beings coming home to Him, but no! While they
are in fact beings, this is only an illusion; they are projections of His
own Selfhood - of His own I-ness coming home to Him!

Each a Soul! Each a spark of Himself, having been projected out of His
own eyes long ago when He sought Himself; as they draw near there is a
great sound as of countless voices, singing glory to Him, and greetings
to the Great God of all the worlds! Yet the comparison between Jiva and
this (let us call it super-conception) actually makes it appear as if the
God has form!

Here the Marvelous Atman shines out! But wait! Look to the right of the
procession, look inside He Himself!
Blue Nothing but Blue! Blue the excellent Blue of purest awareness.
While Love shines, nay blasts out of those wonderful eyes!
46

There is no essential difference between the Cosmos and The Conscious Absolute,
else there could never be any "I" at all, nor could any Cosmos appear in any
awareness, which might exist without "I". The Cosmic manifestation in awareness is
therefore dependant upon "I" The Absolute Self, and any manifested particular "i" is
dependant upon the manifestation of Cosmos within Myself. Yet the apparent
difference (and it is only an apparent difference) is due to Time.

At this point we might begin to talk about the contemporary ideas and conceptions
as to the nature of reality including the New Age concept of what is called the
Now and the western interpretation of the Buddhist conception of mindfulness.
The NEW AGE concept of Living in the NOW has utterly nothing to do with
the sheer presence upon which existence appears AS that NOW.
Neither does the Buddhist concept of mindfulness have anything to do with
presence because there is no such thing as mind.

For example to address the erroneousness of New Age concept of The Now we can
understand that the star-light from a star we now see in the sky, may be light from
a long-dead star as it may have taken many light-years
52
to reach us; so also the
light perceived by the eye looking upon the world, left the observed moments ago.
Time passed, and then it was seen, known, perceived. There was a time lapse
between the light reflecting off the object, to the light reaching the eye, then the
visual cortex. How the observed object looked moments ago, may not be as it looks
at the moment that the visual cortex reports what is seen. A bomb may have
exploded. The same applies to all sensed and measurable phenomena, no matter

52
A light year is the distance that light travels in a year. How far is a light year? 10 trillion kilometers (or more
exactly, 9.5 x 1012 km). So it is quite possible that the star-light we are seeing from a given star might have left
that star a thousand light years ago.
47

what the nature of the instrument measuring it.

Hence nothing can be experienced of the Absolute Now by the senses, or any
combination of sensible or tactile perception. What is reported by the senses or
instrumentation then; can be seen to be the past and always will be. If we then
extrapolate this idea to its ultimate conclusion the world never came into being
because when it did it was already over. i.e. the perceivable up to and including all
of existence is over as it is the past.

But Ah!
The Conscious Absolute, resident in itself as pure potent Energy-of-Will (as ichha-
Sakti
53
), spontaneously appears in itself as the consciousness from which "i-ness is
formed" and because of that appearance of consciousness, "The Mind Comes into
being"; hence Mind can only be known to exist due to the appearance of that which
is thought; prior to this, previous to the thought, there was no designation; the I
Am alone existed. Hence consciousness arises in the Conscious Absolute first; then
Mind comes. In this way the diverse Minds and perceptions of all beings, belong to
and arise due to the Self existing; hence that Self is omniscient as all the beings and
omnipresent as existence! While the concept of No-Mind as it is interpreted in the
west, is nothing more than the conception of the absence of thought appearing in
the mental conception of mind itself.

Never-the-less it is "I" The Formless Infinite intent on The Absolute that caused
the birth in all beings of the thought of "I-The Mind" or My Mind. So then seeking,
looking or conceptualizing is the cause of that which is referred to as "the not-self".
Whereas remaining in itself the Conscious Absolute partakes of its own absolute

53
Ichha-Sakti The inseparable innate Will Power of Parama-iva or God (substitute the name of your god here )
intent on manifestation.
48

stasis; such that the potential existing as the emptiness manifests as Time and all it
contains. (Each seeming separate thing being a part of - or a possible reality in The
Self) this is the nature of omnipotence.

From the previous pages about the Omnipresent Conscious Self it is obvious that
Omnipotence cannot be removed from any treatise which would seek to express the
hidden meaning of the Siva Sutra; so how to understand it?

Contemplation upon the Omnipresent; upon the Cosmic I". Upon the resident in
the Conscious Absolute. Upon The Witness of Consciousness as opposed to the
constant thought of an i in the Mind" or as The Mind or Soul is the way. Therefore
how can contemplation upon The Absolute be done, when to contemplate upon any
"I" requires the contemplator, and hence separation between contemplator and that
which is contemplated?

Ah! It is to realize that, that which contemplates
upon The Absolute or Omnipresent
is that Very Absolute Omnipresence Itself!
It is to realize that the Cosmos is The Potent iichaa-Sakti Itself!

How Comes the Paradox of Human Consciousness? How does the Paradox of
Human Consciousness appear? How then does this seeming individual
consciousness, considering the subject of the last pages happen or come into being?

It will serve little purpose to speak of the how and why of the existence of any
individual beings state of consciousness; or of the nature of the species or genus of
any single being. However we will speak of the fact that individual consciousness
would like to justify the existence of a self that is separate from the Omnipresence.
49


First of all, it can easily be seen that something in all of us looks at the thoughts,
experiences or perceptions that occur at any given moment. Thoughts or events
which appear in the emptiness of awareness, as if by magic; Thoughts the existence
of which, cause the schism IN The Eternal Omniscience which we call The Mind;
and along with Mind, Time also
54
.
Note:
No thought can originate from Mind because the mind arises with them.
Mind arises after, and therefore as a result of an experience that has
recently occurred, thoughts are therefore affected and effected or displayed
upon the matter\atomic structure of the physical brain and are then looked
at by A Conscious Awareness that is separate from both the form and
structure of the body.

The Self can therefore As Reality never be bound to the body, but the belief is that
it is, and can be. Yet when one is said to have been rendered unconscious by
whatever means, it is said: "ONE IS UNCONSCIOUS. This is utterly untrue because
all that has occurred is that the display mechanism of the nervous system has been
impeded, or otherwise temporarily rendered incapable of presenting any information
to The Self who is Conscious of that which appears as the Consciousness. In short,
perception is not working because the apparatus is broken.

It is said that the consciousness or unconsciousness of someone is ascertained by
the existence of perception. While in the absence of perception, the ascertainment of
consciousness is said to be impossible. In that case, a person is said to be
unconscious due to the lack of response to stimuli. Perception then (or the Mind for

54
Time: See The Lord of Time at the beginning of this book.

50

that matter) could conceivably be stopped by rendering ones-self unconscious. This
is the point.
If one believes ones-self to be a body,
or even something as surreal as a presence within that body/mind labeled "I.
Then the existence of that body would be predicated upon
and dependant upon the existence of some-where, or some-when
and would also then be dependant upon some-what, or some-who,
or One who is knowable such as "I-Me"
The One who Refers to the body as myself!
Therefore The I Am is The Self.
When the body is rendered unconscious, (incapable of displaying the effect of events
on the nervous system), "The Self Itself", also appears to have become unconscious.
Hence that which is the image appearing as the Consciousness (vis: The Mind)
cannot display AS the attributes of Consciousness to The Self. "The True I" (The
Self) which notices these perceptions cannot be then said to be unconscious, there
is simply no perceptive process occurring. It is merely a case of cognition not
happening. Yet the the diverse beings remain conscious even if the being is now
dead.

In the case of the unconscious being, there is nothing of which to be conscious
because the mind does not exist previous to cognition. This does not mean The Self
is unconscious. It is merely a case of the designated "I"--- "the Not-Self becoming
unconscious. The Self never becomes unconscious. It is a case of consciousness not
appearing in the Jiva as mind or thought. This can easily be proven by the fact that
anyone can notice that something is watching the play of thoughts as they arise.
However, that watcher is never thought to be capable of being aware without the
51

apparatus of perception: vis Mind\Senses\Consciousness. How absurd! However,
if that so-called thought of "I-Me, is defined by the existence of perception, then
who or what is it that looks at the thought of "I"-within-Me?

If I, the watcher of the mind, am that which appears in the mind as well, then all
is within Me. On the other hand if I am not the Seer of Me then that which is seen
in the mind is actually "Me". Hence neither I the I Am, nor I the Jiva can exist in the
absence of Mind.

Again: If I" do not exist as either the watcher or the mind itself, there always
remains a seer of the seen and hence neither the perceived "I" nor the Cosmos
exists, but there is always Consciousness. There is always that which reflects or
displays upon itself, that which is seen whether or not the reflection is The True Self
or not or both its absence and the absence of mind. In any case "I" am designated
as "I by "I" the watcher existing within or predicated upon an "I" with form and
attributes. I am thus The I Am.

To realize that the "I" of form and attributes (whether or not these attributes are
mental or physical), is not separate from the external world of matter, is to achieve
Cosmic Consciousness. This is the First step in the realization of the omnipresent
nature of Omniscience.

To realize that the formless "I" is not separate from the Infinite in which the
Omnipresent Cosmos exists, is to lose the identity of "I-ness" as having form or
attributes, it is to transcend the actual Cosmos". This is the second step in the
dissolution of beingness in non-being. However, each of the steps mentioned above
(though we may have an intellectual grasp of them due to the simplicity of their
52

definition) needs to be lived and understood via a constant meditation upon these
two ideas, in the context of their effects upon ones belief in selfhood
and individuality; regardless of the massive connotations that these ideas have in
regard to the belief in the eternal existence of the individual human soul.

Love Speaks to the Heart of All Pathways
53

Mythos and the Origin of God
That Consciousness did not know itself even as its' own myriad particles sparkled
within it - how could it? That Consciousness, (being that it is the entire
Omnipresence), saw only that there could be no Definition-of-Self or "I-ness" in an
endless beginningless presence; -- except its' own prescience - - except its' own
recognition of Being-without-form. Thus that which is knowable can only be known
as existing in the past.

This prescience (the source of each manifest particle) manifests the particles which
make up all things comprising Cosmos. Attempting definition-of-self like, countless
reflections, it then discards all that comes into being, realizing at the point of
manifestation that nothing is, or can be the full definition of itself. This is not an
act of Will as we understand Will and Willing, on the part of The Self; rather
existence comes about in a spontaneous way due to the Nature of The Self. Each
beingness, (each particle) containing the hidden knowledge of an origin beyond
simple impregnation and gestation. It is the knowledge of Consciousness; Nameless,
Unknowable, Unfathomable.

This depth known as the unfounded-groundlessness in which all exists; in which
Cosmos exists; this womb of being has since time immemorial been given
attributes, named, blamed, denigrated and praised also as God. This origin does not
pertain to any one God, but to All. The Conscious Awareness hidden deep within
the beings knows the True Self exists as an unbounded-formlessness, which due to
the nature of formlessness is Infinite. For millennia this unbiased Conscious
Awareness of that within which all is manifest (the Omnipresence) has been
overlaid, added to and obscured by countless beliefs, and deep layers of fear; it has
54

been manipulated by countless generations of witch-doctors, politicians, kings and
teachers of so-called religious truth, until this (which is the very the foundation of
Being) is thought to be, or mistaken for, the overlay.

Countless belief systems, countless religions and countless delusions, all have
arisen in the darkness of the superstitious mind out of fear. A myth - many myths
of origin held together by fear of extinction. Yes extinction! Extinction of "I" --- of
"Me" The so-called Soul, supposedly existing separately from the Omnipresence - (as
if that were possible) such massive lies have been foistered upon us!

Couched in a Myth -- locked in Mythos
55
, countless beings writhe; they struggle for
truth yet cling to an original Myth peculiar to the individual. As each ascends the
hierarchy of Conscious-Omniscient-Omnipresence, that Mythological "I" That Ego
That Soul That Jiva That delusion-of-individuality is worn away by degrees. Yet
with each step deeper, with each fragment shattered, the truth is revealed more and
more. There appears to that Sadhu
56
an ever ascending hierarchy of being, such as
higher and higher angels or spirit-beings etc. Each vision, each realization or
illusion - each recognition becoming more and more subtle as the inner awareness
comes more to the fore. In this way the nature of the Conscious Self slowly reveals
itself to be knowable only in terms of The Consciousness Existing as the
ParamAtma. The Cosmos is seen to be the reflection of the Absolute by degrees. The
ParamAtma
57
slowly reveals himself.

This is how it needs to be, lest the full realization send the mind into madness.

55
Mythos: Collectively; the body of stories of origin associated with a civilization, culture, institution or person.
Ones Mythos is therefore ones Myth of origination. However belief does not make the truth true it merely alters
the appearance of the truth according to the believers preconceptions.
56
Sadhu: A good man or would-be-Saint. Traditionally associated with a dedicated and serious yogi.
57
ParamAtma. The ParamAtma exists as existence. This means that the Cosmic Purusha is the form or The Self
but is not the actual Self, yet the Self would be unknowable but for the existence of existence in non-existence.
55

Finally, it will be known that there is nothing that can be said to be The
Consciousness because The Conscious ONE is Conscious of it. The Consciousness
is not self-conscious. It has no self-nature apart from the Transcendental Conscious
Absolute. Which has then become Conscious of the ConsciousNESS; consciousness
being the effect of the existence of the Conscious Absolute; just as wetness is an
attribute of water but is not the water itself.

It is thus that the countless visions reported by many, are varied and mostly
dissimilar. It is thus that the gods realized, vary. Each god, each being, each
spiritual vision, each archetypal entity differs according to the mind of the viewer.
This difference is merely an appearance due to the particular mix of the viewers
Mythos.
56


From Tirumantirum Tantra Nine
2842: Behold Transcendental Light! (Param Jyoti
58
) As I clung to the Lord
that is Transcendental Light, The Transcendental Light in me entered and
remained; And as I sank and sank into the Transcendental Light, I beheld
the Transcendental Light, Himself aloud proclaiming.
End quote:

In each view God is said to be this or that, to have these or those attributes.
Agreement is rare -- except in the case of those who have penetrated to the depths
of unmodified Consciousness. In their case, agreement is unanimous, as the true
nature of being is realized to be non-dual Conscious Oneness.

In the case of all the gods, of all the realizations that have ever been, all the seeming
differences are mythos because the so-called realization is distorted by perception;

58
Param Jyoti: The Transcendental Light of Consciousness.
57

as each experience is had in the context of the individual; which individual is itself
a myth, as the God appears in a form that can be understood by the me who has
realized Him.
Individuality is a myth because there cannot be two beings
nor can there be a multiplicity of any description
in the PRESENCE of One Omnipresence.
Due to the belief in "I-Me" Time moves forward, the wheel of Karma Spins; How else
can two exist in the Present-Presence of Omnipresence? Thus by Mythos are we
driven to exist and to die in the Presence of Omnipresence Finally we return to
God. Finally we realize we cannot escape the Truth, we surrender the egoic Self; the
Jiva finds his Lord.

Yet Again From Jnaneshwari Chapter 11 verse 12
12. If the light of a thousand suns were to blaze forth in the sky all at once, it
might be somewhat like the radiance of that Supreme Self.

How can I describe to you the nature of that universal form? At the time of world
conflagration, it is said that twelve suns come together to destroy the universe.
Even if such thousand suns were to rise together, their cumulative light could not
equal the lustre of that form. If all the lightnings in the world were to gather
together and combine with the world-consuming fire and the ten suns at the time
of dissolution, their light would pale before the radiant beauty of that form and
certainly would not equal it in purity.
End Quote:

58

There comes the Presence of Truth -- Mythos is rejected, lightness of being is
achieved. The pseudo-God, - that Ego, - that Soul; the much touted JivAtma is no
more able to refuse union with the Omnipresent Consciousness.

There is the realization that the great myth of Time unfolding was caused by the
belief in the existence of the mythological individual. There is the recognition that
separation from the Presence of the Present Unformed, Infinite Unnamable Truth of
Oneness with The Absolute is the cause of all suffering. It is thus mythos which
causes the darkness and it is the rejection of mythos which sets us free.


To escape from Truth, to exist - we must deny Omnipresence
We must substitute omnipresence with a myth.
To exist as individuals we must lie!
To realize Truth, to achieve Union we must deny Mythos.
59

To deny Mythos, to save our sanity we must first understand Omnipresence. If not,
we will have to live in a state of half-insane fear, flitting toward death one moment
at a time. We will be experiencing mere moments of Satori
59
, fleeting Samadhis
60
.
We will be having visions, endlessly keeping the myth alive; for in these experiences,
visions and samadhis lies our selfhood - our presence-- or is it our absence?
Belief does not make the Truth True
It merely alters its appearance to those who believe.
Truth, on the other hand, has the characteristic
of standing on its own merits, regardless of believers or opinions.
Indeed Truth, if it be truth,
must be true in all places and cases, all the time
else it is simply not truth and cannot be true.
Truth must exist independently of he who would speak about it.
For this reason, any philosophy (regardless of its degree of acceptance or fame), if it
is dependant upon the rejection or absence of a mode of inclusion; or is dependant
upon any speck of exclusion; simply cannot be a final and true philosophy. It would
be a philosophy that is incapable of explaining the nature of existence and or God.
No, The Self-evident Truth is the fact of the existence of the Omnipresent Conscious
Absolute.

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Sartori: Momentary Physical, mental-emotional, and spiritual awakening and integration. The Zen Buddhist
experience commonly recognizes enlightenment as a transitory thing in life, almost synonymous with the English
term epiphany, which would mean Satori is the realization of a state of ephiphanic enlightenment.
60
Samadhi or Samadhis (plural) relates to concentration of the mind, Samadhi is the second of the three parts of
the Buddha's teaching, namely Sila (morality), Samadhi (concentration), and Panna (insight/wisdom). The state
where the aspirant is one with the object of his meditation.
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Mythos and God - A Comparison of Mythos and Truth

Does the Sadhu
61
then refuse Mythos, which is his very existence? Or could he
now choose the death to which he goes step-by-step? If he chooses to reject the
myth of being, what is left of him? What is felt of him?
At the point of choice what causes his disappearance?
Who chooses what, when the existence of the individual self is itself a myth?
Living a myth of selfhood, living in pure mythos, with the choice of the Self, nothing
remains of what never existed; nothing remains of him.

That Ego-death however cannot occur immediately; the connotations and effects of
the choice must first permeate the entire myth, which he sees as himself. That myth
must be given up.
Then upon release:
Where is he who held the myth of a self who believed in anything?
Who gave up anything?
Hence, one would think it would have been far easier
to have accepted everything in the first place.
Yet, every decision he ever made about the nature of Being and being, must be
released; unless that is done, there is still one who holds to this or that; there is still
one who thinks he has given up this or that; and thus the myth of selfhood and "I-
ness" continues. In the light of the previous sentence this may seem a
contradiction; yet it is not, because there is the reference to the fact, that his

61
Sadhu: A good man or would-be-saint; traditionally associated with a dedicated and serious yogi.
61

decisions about the nature of the reality connote an existent i-ness who is giving up
this and that; whereas there never was an i-ness who could have a position on
anything in the first place, to have to give it up, because the individual is nothing
but a myth.

At some point, which is dependant upon the progress made, the knowledge of the
true nature of The Self begins to dawn upon the Sadhu. He begins to realize that it
is never he who decides. Here then the recognition dawns upon the witnessing
consciousness that God is beyond anything anyone ever imagined. Mythos, being
an imagined idea or a description subscribed to - is realized to be just that -- "A
description".

Yet because the foundation of the psychological self is the Mythos, it is terrifying to
admit that the myth of having come into being as a real entity by some means is a
lie. Hence the psychological mind can come unhinged to a degree. But the mythos
serves another purpose in the Absolute scheme of things. Which purpose is to give
the mind a ground as the apparatus of the Consciousness is developed in the body.
We could think of it as something like building the Mother-Board of your PC; the PC
will not work until the final component is soldered into the mother-board. Yet when
the job is done, the screen displays the software. In the same way when the
construction of the conscient ability of the mind-body complex reaches a certain
level the foundation upon which it is built becomes redundant just like the bench
upon which the Mother-Board was assembled. Yet neither the Conscient ability nor
the Mother-Board could be built without the foundation.

How did the Mythos come?
The Sadhu when young heard stories of Gods attributes and nature while sitting
62

with saints, parents, peers, siblings, books, art, culture and in this day the
ubiquitous media. Maybe he read the descriptions of God transcribed by those who
listened to saints. Back then the mind was in-play and produced a fantasy of what
God is as a reaction to what was heard or read. Perhaps the mind built up pictures
and scenarios from the sum of his experiences and hid them in the subconscious;
to be revealed as his sadhana unfolded.
Previously it was a case of hearing
only what he thought about what he heard.
He did not often hear what was said.
Upon realization all beliefs, all ideas and descriptions are beggared. They are utterly
superseded, rendered infantile and miniscule in the face of The Actual Truth.
Such beggaring as this renders the mind destitute of understanding. This is
because the experience completely engulfs the mind in such a way as to cause the
bounds of its self-definition to disappear utterly. The Myth is then destroyed; Truth
Consciousness results.

After all, he that existed before, he who held those ideas, opinions and imaginary
descriptions, was nothing but a myth himself. He never existed; there was merely
the thought of his existence as "a possible Self," in the Consciousness of the real
indefinable Self.

The unrealized, being myth believes in myth and subsists by myth. Living the myth
of separate existence in the presence of The Singular Self which is Omnipresent.

The experience of The Truth comes suddenly, yet the preparation for its inception
may take many years or even many life-times. The fact remains that when it occurs
63

there must first have been preparation for it. There may hence be many visions and
belief systems to experience and go through for a given Sadhu or perhaps few. As
each particle of the phantasm has the potential to lead the mind out of its own
tendency to react to experience. It is as if the Consciousness itself, (its nature being
reflective or awareness) must transcend its own processes and in that its own
nature also.

The reflections or modifications of the imaginary or experiential universe
62
cause
trillions of modifications and reactions in the mind; which the mind itself believes to
be real, when in reality they are not. This imaging (yes IMAGING) not only creates
the belief system of the Sadhu but also creates the very world in which he finds
himself.

This whole Phantasm manifests as the inner and outer Universe within the Cosmos.
Not only the Universe but the Cosmos also, exists within The Conscious Self, AS
the Consciousness. However, that which the Consciousness-is-conscious-of within
itself; is not necessarily seen as being within anything or even existing.

The fact of the matter is that Consciousness reacts to stimuli in itself by producing
thought; then the mind appears with its apparatus and faculties. The appearance of
images in the so-called mind (which we call thought or perception) causes the
existence of an appearance of multitudinous (manifold) being. This is nothing but
Omnipresence, whether it is Omnipresent Being or Omnipresent Consciousness

62
Universe: Here we must define the sense in which we use the word Universe in this book. We will use
Universe to refer to the universe a given being experiences as his reality. E.g. An insects universe is, to all intents
and purposes different from ours; as is the universe of a dog or bee. Also you the reader, live in a different
universe to me and our paths may never cross; we live on a different time line as-it-were. We will use the word
Cosmos to refer to the fact that all these parallel Universes exist within and combine to make up the form of
the ParamAtma or super-being.
64

there is no difference at all. This tallies with the concept of the Atman
63
which is the
form of God, while God in Himself is that which is aware of the Cosmos in Himself.

It must then be obvious that This One who is Aware of the Atman existing as the
Cosmos within Himself is what is called the
64
ParamAtma.

While on the other hand, that which is imagined (Imaged, projected), conceived of,
believed in, ideated, or noted in Consciousness; is just that; existing in the
Consciousness as an Idea, as an image, as a myth. There hence can be no other
being or thing that is not Consciousness. This is born out by the fact that nothing
can be known to be existing; except that the knowing which occurs in the mind-
consciousness, be noticed by that which watches the play of that Consciousness
within itself. Although, to try to find The Self or the identity of that watcher of the
mind-images, thoughts and beliefs is an impossibility.

The fairytale begins like the following hypothetical story. Once upon a time, a child
heard or saw a description of God. Then the child walked away. Forgetting he ever
experienced that; however that image went deep to become his subconscious mind.
This image began to cause events of refraction in such a way as to build up a whole
Universe of belief. It became a hierarchy of Godhead containing Gods and
Archetypes; giving credence to the fantasy of the God began as Myth.

All manner of being arose and a level of existence also arose within the context of
which this arisen being could define self-hood; all this occurs in such a way as to

63
Atman: The Atman comes into being in the sum (is combined) of all matter and anti-matter, along with the
inner self of all beings.
64
ParamAtma: The ParamAtma is The Self in which the witness of the Consciousness, witness the mind. It is the
ground of the witnessing awareness which notices all thoughts. (Note: That the mind appears simultaneously
with thought hence mind and thought are synonymous.) Later in this book we will discus this.
65

create an ever ascending manifestation of being known as the astral plane. This is
the place upon, and in which that reality was created by the fantasy of Godhead.
However, the child was unaware of what was occurring deep in his subconscious.

There is/was/were gods and angels created within the fantasy; they came as a
result of the reflective nature of the consciousness and were made responsible for
any and all manner of experience and being. Those experiences etc. were fed into
the subconscious, by the conscious unfoldment of the supposed reality. Thereby,
the minds mythological creation and existence depended and depends upon the
existence of the pretend-god. The mind and the JivaAtma are co-dependant.
Indeed, what would god be without one to know him? Again, what would One be
without God as his origin?

There is the requisite for the existence of an image of God, a belief in that image
held in the mind, as the benefactor or creator of "me" or "I". This requires that the
whole phantasm exists, in order to fool The Conscious One Self into thinking He
has become the person, Jiva or Soul which is thought to be "Me or "I".

This sounds like saying that God does not exist but it isn't. It is saying God is
nothing that the mind can possibly imagine or construct from any belief system no
matter how elaborate; because the Truth about the Self, (about God) is so fantastic;
so impossible, so inexplicable, so utterly mind-numbing, that even Mythos as
described above goes begging by comparison.

The Phantasm in the subconscious mind which becomes manifest by degrees as
meditation takes one ever deeper, could be thought of as the definition of the form
of God, but due to the fact that the definition is ever changing, (due to the reflective
66

nature of the consciousness) it cannot be said to be the ACTUAL God.

Existence is at its Heart composed of nothing other than the same light of
Consciousness which notices perception in the inner-space appearing as mind; this
light is The Actual God. On the other hand; those mythological images of gods and
archetypes go to lead one by degrees to the belief in the actual truth of the reality of
the God or the pantheon of a persons religious belief system regardless what that
belief system or religion is; as the persons person is founded upon the mythos.
Truly, i will give a little of what experience has shown...
For several months while chanting with eyes closed, my inner attention would be
drawn to perceive the chant transformed into an energy which ran around the room
filling the devotees (the other people in the room) although they did not perceive it,
with light. As this was occurring the timbre and cadence of the chant would rise,
until the chant was happening in my body of its own accord, with me the observer
(the chant chanted itself).
The voice coming out of my mouth was far different from my own voice. There
seemed to be a presence within me that i was aware of, but could not fathom. Each
evening that i attended the chants a different experience would occur. Invariably the
chant would begin and soon it would be chanting itself then the unique experience
which seemed destined to happen on that day would occur.

One evening there was a feeling of being expanded, which was something like the
process of tension building; the feeling built until it was excruciating. (yet not in a
painful way). Suddenly it was as if my mind was in an invisible state or form which
67

had become the sky. The feeling of expansion accelerated and shot outward from
65

every direction. An indescribable bliss/joy arose and i found myself sitting back in
the meditation hall full of smiles and tears.

For several months following this there were many more experiences which i will not
cover here; but one of these experiences was proceeded by a period in which my
inner-being was full of light. Every time i would sit to meditate as soon as my eyes
would close, the inner attention would be engulfed in light. It was as if everything
was illumined from within, yet everything still existed. There was intense bliss
flowing all through my body; there were dozens of experiences for days and days.
Yet all were merely bathed in light there was no union with light.

I could go and sit anywhere and instantaneously see and feel this utterly intense
wonderful state as soon as i closed my eyes. At any time I could get up and go about
as if I was normal. Until one morning directly upon waking, I decided to go and sit
in the lounge of my home and meditate on how color of every description is nothing
but light of a different wave-length or vibration. As I sat down and closed my eyes, I
was immediately drawn into the inner-light. It was as if I was watching myself from
a great height getting smaller and smaller as if I was in an airplane. (when I refer
here to "I" I mean the one who up until that day, I was used to thinking of as Me)
but make no mistake, it was not due to any effort on my part, except my deliberate
giving of love-to-love; or God.

65
From: This grammatic error of using the word from instead of IN is deliberate because the expansion
expands multi-dimensionally inward and outward)
68


From Tirumantirum Tantra Nine
2686: The Light within is the blending of All Lights of Jnana, Siva
and Pranava
66
That Light within is pure as light of lightning; It is
Light that is great and red; It is the Light of Param
67
that beams
Jnana
68
; It is the Light of Adharas
69
six ascended, It is the Light
born of constant thought on Pure Word (Aum) It is the Light that
is blended of these lights all.

2687: The Little Light within points to the Effulgent Light. The
Effulgent Light stands as a concealed sparkling light; that ever to
the shining Lord points; It is the light of the heart; It is the rich
light that within the body pulsates, pervading all; -Thus did the
Lord as Light stand.

66
Pranava: praNava Is literally another name for AUM. However used as it is here it means the light generated
by practice of the pranava which is the practice of a certain breathing technique. See Manoyoga.
67
Param: Perfection
68
Jnana: The knowledge of truth.
69
Adharas Six Ascended: Adhara is the Sanskrit word for lip. Yet when used in the context here it means chakra.
69


2688: Divine Light devours Soul's darkness - Luminous is that
Light; It is Light that devours Soul's darkness; It is Light of those
who adore Him in Jnana light; He devours the poison that with
ambrosia arises from the milky seas and holds it in His throat
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ever; Unto it, is His Light too.
End quote

The I watching
71
the small I getting smaller had no definition. As I watched, that
little one shrank until it was a mere black dot upon an infinite expanse of light,
then it winked out as if it was turned off like a colored light globe leaving only the
pure light of Love. At that point, my inner attention found it could not look or see
anything or anywhere where there was not light; there was nothing but light! Then
the small being lost consciousness of the world, yet retained, or rather existed as
pure infinite Love-Light-Consciousness. I knew I had died.

70
Throat: Legend has it that once Siva ate poison then it remained in his throat as a blue mark. Of course this
refers symbolically to the fact that the one who has been given his grace can now speak of the light of the
consciousness which is said to be blue in color. Sticks in his throat means he cannot NOT talk of it as every word
he utters is full of consciousness like light shining thru blue cellophane. His words are like poison to the ego.
71
The One watching is the Witness Consciousness.
70


There was only pure Being, Infinite formlessness.

For a time which I could not then or now measure, I remained unaware of the
World, Universe or Cosmos. There was only pure Being, Infinite formlessness. After
a while, impossibly - the thought or idea of existence
72
arose in the light. Suddenly
a being composed of the purest golden light imaginable appeared; The being made
of light appeared in the light and looked toward the watching Consciousness.
Suddenly I became aware of the Universe again, and of existing. The being spoke
saying "I am Your God" I am The Love in yours and all other hearts - because I exist
so do you exist.

72
The thought or idea of existence: This refers to the Existence itself NOT the existence of the body
71


Because self-consciousness (consciousness of being alive) was somehow re-
kindled in The Absolute, God appeared in order that life return to my lifeless
body else I would have been found dead on the floor.
I was flung to the floor and awoke as if from a trance.
I packed my bags and left. The following six weeks were full of miracles; but that is
another story.

This experience is the reason i make the claim that there is no God that can be
imagined or described, the experience is beyond description; the mind cannot do it
justice nor can the most eloquent pen.

There is the knowledge that the Consciousness or Light is all that exists. Out of that
light or Consciousness the most amazing things that can be imagined or
experienced are created. They are made manifest, up to and including the entire
manifestation of every and any realm, Loka, Valhalla, or dimension either here or on
any astral plane anywhere and on or in any dimension. This is true due to the fact
72

that nothing exists, except for the light emanating from The Conscious-Self, as
Consciousness. Being that according to quantum physics, the matter of any
objective reality is first light, then matter. While this utter-god is the ocean of
Conscious-Love-Light.
A quote from Chapter Nine of The Tirumantirum
73
is appropriate here:
Quote from Tirumantirum Tantra Nine
2690: Lord's Light and Jiva's
74
Light merge within; The Light within is but
Jiva; The Lord too who stood within appeared as a great Effulgent Light;
Flashing as lightning in the astral sphere that Light with Sakti's
75
Light and
Jiva's Light merged into one.
This is the truth of the True Experience.
2694: He who Receives Siva's Light Becomes Jivan Mukta
76
, Rid of Mayaic
77

darkness The light Effulgent that glows afar is The Lord that spreads His
beams even unto the Sun; When He the Maya's darkness dispels, Jiva in this
body, a Jnani-renunciate becomes (Jivan-Mukta).
2695: Jiva Purified by Siva's Light unites in Him; His Holy Form is of
shimmering coral-hue; He wears the holy ashes pure white; He
78
is crimson
as pure gold and coral ripe; He is the Primal Lord; When I, dispelled of my
darkness, shone as coral red, He, the Dancing Lord, in me in union stood.

73
The Tirumantirum is the Holy Bible for the Saivite Hindu religion, expounding the yoga leading to Self
Realization.
74
Jivas Light: The light of the Soul (Jiva is the Sanskrit word for the individual soul).
75
Sakti: is the name given to the consort of Siva. She is depicted as a feminine energy because the masculine
Will merges into it and is disseminated as the Cosmos.
76
Jiva Mukta: Free while alive.
77
The darkness of Maya.
78
Crimson as Pure Gold: Gold was not as pure 3000 years ago as it is now (our gold is Yellow not crimson).
73

And again from Jnaneshwari Chapter 11 verse 15.
15. Arjuna said: Lord, I see, within your body, all gods and hosts of beings
of different species, Lord Brahma seated on his lotus seat, seers all and
Nagas
79
divine.
All these visions come in a form that is both acceptable in terms of the
sadhus mythos and of a nature that brings about the transcendence of the
same mythos.
Arjuna said: 0 Lord, glory to you! Because of your grace ordinary people
like me have been able to see your universal form (251-255). O my
Master, you did another good thing, which gave me great joy. It is that I
saw with my own eyes that you are the support of this created world. O
God just as there are forests inhabited by beasts on the plateau of a
mountain, I see on your body innumerable worlds. Like the cluster of
planets in the sky or birds' nests on a big tree, gods and heavens are
seen on your body. O Lord, I see in your body all the gross elements as
well as the creatures which are their products (256-260). So there is
also Satyaloka
80
in your body, and is he not the same god Brahma? If I
look in the other direction, I see Kailasa
81
with Lord Siva and goddess
Parvati
82
in another part of your body. Not only this, but, O Lord, I see
you also in your body.

79
Nagas: Sacred serpents. The name of Sivas snake is Ananta which means infinity. Then reference therefore to
Nagas is a reference to his infinities of being and consciousness.
80
SatyaLoka: The world of the enlightened beings.
81
Kailasa is the name of a mountain in the Himalaya. It is said that it is the earthly dwelling place of Siva
82
Parvati: The Wife of Siva.
74

I see the families of Kashyapa
83
and other seers and the nether world
along with the Nagas
84
are also to be seen in your universal form. Why
need I say more? ' 0 Lord of the universe, all the fourteen worlds ' seem
to be portrayed on the wall in the form of each one of your limbs and all
the innumerable denizens of these worlds are to be seen in these
portraits. I am thus beholding the fathomless glory of your being (261-
265).
This is nothing less than a description of the omnipresence of the
ParamAtma; of God, of Allah, of Jehovah; of all that is known as Absolute-
God

83
Kashyapa is said to be the father of Garuda. Garuda is the bird on which it is said, Krishna flies, but there are
many parallels in other places and religions all over the world. Vis: The Ruark of South America, The Garuda of
Indonesia, The Aryan Eagle etc.
84
Nagas: The vital airs of existence.
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The Subtle I - A Comparison of Subtle I and Cosmic I

At the heart of it there seems to be a presence watching what goes on in the mind,
this watcher could be referred to as the I Am. The I Am is the witness watching
what manifests AS Mind". As perception builds up a construct, it is noticed by
awareness. The perceived appears as consciousness only after the acceptance of
perceptions' reality occurs. This acceptance is according to the effect said
perception will have upon the current state of the recognition of the I Am as The
Self. It is a case of only accepting that which will not contravene ones self-image.
Hence what is perceived in the case of the subtle i is always seen in the context of
the i-amness. Previous to consciousness, it is direct perception of consciousness
which is awareness, not consciousness; it is a case of direct Self-recognition.
This is the state which is referred to in the Ajata Doctrine: (the doctrine of
NO-BECOMING) as "The Turiya State."
Guadapada
85
Gita States:
Quote:
10. In the matter of the eradication of sorrows, it is the Inexhaustible
Non-dual One - The Lord - who rules. Turiya is known as the all-
pervading source of all that is.
End quote.
Until the Cosmic Consciousness is attained, it appears that the witness of the play

85
The first systematic exponent of the Advaita was Gaudapada, who was the Parama-Gura (predecessor's
predecessor) of Sri Sankara, Heis said to have lived in the late 8
th
and early 9th century CE and is widely
regarded as the major seminal voice of the Advaita tradition. Govinda (one of his disciples( was the predecessor
of Sri Sankara. The teachings of Guadapauda (the central teaching of Advaita Vedanta) can be found in his
celebrated Mandukaya Karika. (Mandukaya Upanishad).
76

of Consciousness exists within the boundaries of the physical self or Universe. Yet
an underlying law is that there can be no knowledge of "I-ness or existence of "I"
without the existence of a representative "I".

This simply means that the so-called witness-consciousness exists as the inner-
reference, to an I-ness or Me, who is the witness of its own consciousness. This
makes it appear that there is an inner-self or individual witnessing the play of
consciousness. It makes it appear as if the soul is separate from God; when the
truth is that the soul (the Jiva) is His reflection in Himself.

This is right where we in the West land in a mire of delusion due to the fact that
there is a reference to MY mind. This thought of the existence of MY mind exists
even if the mind is empty. Hence to the Western Mind, there is no difference
between the so-called witnessing consciousness and the mind because the existence
of the witness cannot be verified without the reflection that appears AS mind. Hence
both the witnessing consciousness and the MIND comprise (to the Western Mind)
The conceptual I or Jiva regardless if the Mind is limited or not limited. We in the
west are hence in a very sorry state indeed when it comes to understanding the
Non-dual philosophies.

The process is that the consciousness flows through the senses and perceptive
faculties to become the limited mind or i-amness. Limitation of mind and efficacy of
Will in all modes of consciousness is in this way caused by self-reference. Hence,
Cosmic Consciousness is unattainable, while there is the reference to any form of
limited i-ness, referred to as-self by the indwelling Self. ( i.e. as long as there is a
concept of "I").
Yes, the body appears to be the Self, within which the perception is happening. Yet
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there is always one within the body\mind who refers to whatever is conceived of as
the self -- as itself..... This is where the subtle "I" or Ego/Soul/Jiva enters the
picture.

This Jiva, This Soul-ego is the "I" within us who refers to the Self known as "I the
golfer", "I the mechanic", "I the doctor, the yogi or house-wife etc. With such and
such attributes, yet the referrer is not the golfer etc.

The referrer is "The I Am; and it is the I Am who knows Me-The-Golfer etc." The
one referred to, is the I who ceases to exist, once referral ceases. This is The Ego.
It is The Subtle "I" or mental body as Sri
86
Aurobindo calls it. Imagine -- "I-without-
a-definition. Yet when the I Am is thought to be the individual as is the case in the
West (as described on the previous page), we are in deep trouble if we are seeking to
realize the Self.

As long as the Infinite Awareness refers to "any self with attributes," as its Self,
there will be the duality of Consciousness/Awareness. As long as A Concept of Self
exists, so does the illusion of an existence that is separate
87
from the Conscious
Absolute hold sway over Awareness. This is because with the apparent existence of
duality, Cosmos comes into being to support the manifestation caused by the
Omnipresent Consciousness having referred to I Am, as if it is an individual
something; the individual is then mistaken to be the whole Self; JivaAtma is born
from this. Here also with the advent of the
88
JivaAtma, God must also come into
being, as an archetypal, all-powerful deity. This all-powerful Being is called

86
Sri Aurobindo was a great yogi who lived in the early to mid 20
th
century. He is the founder of the world
renowned Sri Aurobindo Ashram Trust, Pondicherry, India.
87
An existence that is separate: Individual existence. Individual limitation. Limitation of mind and efficacy of
Will in all modes of consciousness.
88
JivAtma is the individual soul who is the god of his own universe.
78

variously: Iswara, Jahweh, Jehovah, and Allah and so on. This God is then invested
with all the powers and the glories which are sublimated in the choice the I Am has
made to be and exist as the limited JivAtma.

This does not mean the Jiva can act as God or is God; it means God has limited
Himself in efficacy and extent such that He can exist AS the Jiva and in this He
chooses His own limitation. Again, this does not mean the Jiva is God or can act as
God; it means the Jiva is limited yes, but it also means that God has become the
Cosmos itself in order that the Jiva can exist.
Quote from the Siva Sutra:
By non-contemplation of me, are you bound.
End Quote
All references to the one called "I", have attributes. The subtle I, which exists as the
concept that I exist, has none except by reference to God or the Witnessing
Consciousness; (which means it does not exist in reality). This means that in order
for ego to exist, it refers to itself as if it has attributes and says THAT is ME! The
collection of all the possible Is which exist as unnumbered beings, is known as
the Cosmic I. In the end, the consciousness expands to become the Cosmos itself.
The witness and the witnessing have become one and then since there is no longer
any witnessing-consciousness that could say I Am witnessing; It is NOW a simply
matter of I Am.
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While with regard to the Jiva, Ego or individual achieving what he mistakenly

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I Am: This I Am as described here is referred to in other yogic and Vedic documents as Existence-
Consciousness-Bliss or Satchidananda. Also it is referred to in many places in other books such as the Christian
Bible, the Jewish Qabalah and Talmud.
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believes to be cosmic consciousness, he lives in a Universe that is unique to him
which makes him think he has attained enlightenment, yet all that has occurred, is
a revelation pertaining to the true nature of the Cosmic Ego, or body of God. We
should not be interested in the body of God but in the Conscious God, out of which
the Cosmos arises. In That case to the Cosmic Consciousness, all Jeeva
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and
hence all universes are dissolved into an endless Infinite Conscious Absolute. This
does not mean the Cosmos disappears from view; nor does it mean the Universe
disappears either. It means that the duality of consciousness\awareness and hence
the i-ness of the Jiva is no more. What then becomes apparent is that the whole
Cosmos is a mass of love-light-being and consciousness. The details dissolve in
light itself.

To realize Cosmic Consciousness, is a process of the continuous expansion of
knowledge which dissolves into the River of Infinite Awareness. This is brought
about by the gradual orientation of mind toward Unity-Consciousness. The weight
of understanding brings about the transcendence of the egos belief in personal and
physical individuality.

Yet in the case of the ego or self-consciousness once it has transcended the
psychological programming, in order to continue to exist it produces a stupendous
effigy of godhead or archetypal being, which is representative of the knowledge that
ego has attained. This is what is referred to as
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Bhairava. He who is full of all.

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Jeeva: Plural for Jiva.
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Bhairava: He who is full of all.
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The Vijnana-Bhairava Tantra States:
Quote:
Bhairava and
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Bhairav, lovingly united in the same knowledge, left the
undifferentiated state so their dialog may enlighten all beings.
They left Unity-Consciousness. They only came into existence at the moment the
question of identity arose.
1. Bhairavas Sakti, Bhairav, said: O God, who manifests the universe
and makes light of this manifestation, you are none else than my Self. I
have received the teachings of the Trika which is the quintessence of all
the scriptures. However, I still have some doubts.
In this verse it is very clear that she says: He is none other than herself. Bhairavi is
the Individual Soul.
2-4. O God, from the standpoint of Absolute Reality, what is the
essential nature of Bhairava? Does it reside in the energy of the
phonemes?
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In the realization of Bhairavas essential nature? In a
particular mantra? In the three Sakti? In the presence of the mantra
which lives in every word? In the power of the mantra present in each
particle of the universe? Does it reside in the chakras? In the sound
Ha? Or is it only the Sakti?
She is asking Him what His essential nature is.

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Bhairav: The Wife or feminine of Bhairava. She is also the Individual Soul.
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Phonemes: One of a small set of speech sounds that are distinguished by the speakers of a particular language.
This is a reference to the science of Mtrka: Literally the matrix of speech.
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5-6. That of which all is composed, is it born out of both immanent and
transcendent energy, or only out of immanent energy? If it were the
product of transcendent energy only, then transcendence itself would
have no object. Transcendence cannot be differentiated in sounds and
particles for its undivided nature cannot be expressed in the many.
If transcendence itself has no object, realization would have no reason; the cosmic
manifestation of being would be meaningless. Yet without the foundation of non-
existence, the transcendent could not transcend, because there could be nothing to
transcend. Sakti being His non-existence (which, appears to be existence or Maya),
gives rise to His transcendence. Just as the acceptance of the nonexistence of the
subtle "I" gives rise to the transcendence of this World. So, He transcends non-
existence by existing as the source or ground of existence. Yet nothing really
happens and nothing is transcended at all. What really happens is that the Self
realizes who He is.
7-10. O Lord, may your grace do away with my doubts!
The Lord Bhairava replies:
Excellent! Your questions, O Beloved, are the essence of the Tantras
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. I
will reveal to you a secret teaching.
All that is perceived as a composed form of the sphere of Bhairava must
be considered as phantasmagoria, magical illusion, a ghost city hanging
in the sky. Such a description only aims to drive those who fall prey to
illusion and mundane activity towards contemplation. Such teachings
are meant for those who are interested in rituals and external practices

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Tantra: Scriptures of the Tantric Doctrine.
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and stuck in duality. We are concerned with how the delusion of the
existence of the Cosmos occurs so that it can be transcended.
11-13. From an absolute standpoint, Bhairava is not associated with
letters, nor with phonemes (syllables), nor with the three Sakti, nor with
breaking through the chakras, nor with any other belief, and Sakti does
not constitute his essence. All these concepts taught in the scriptures
are aimed at those whose mind is still too immature to grasp the
supreme reality. They are mere appetizers meant to spur aspirants
toward ethical behavior and spiritual practice so that they can realize
some day that the ultimate nature of Bhairava is not separate from their
own Self.
14-17. Mystical ecstasy isnt subject to dualistic thought; it is
completely free from any notion of location, space or time. This truth
can only be touched by experience. It can only be reached by those
entirely freed from duality and ego, and firmly, fully established in the
consciousness of the Self. This state of Bhairava is filled with the pure
bliss of unity between tantrika and the universe. Only this state is the
Sakti. In the reality of ones own nature thus recognized, containing the
entire universe, one reaches the highest sphere. Who then could be
worshipped? Who then could be fulfilled by this worship? Only this
condition recognized as supreme is
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the great Goddess.
end quote.
God arises with the birth of the Cosmos; in Himself that God Transcends the
Cosmos. Yet extreme trouble results from not knowing the nature of The True Self.

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The great Goddess: Sri Tripura The Triple Consciousness. See Sri Tripura Rahasya.
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So then who transcends what, in which place?
After realization, who is it that arises newly enlightened?
No-one, No thing - He Only - exists then.
It is not a case of the yogi becoming God
or of the consciousness becoming god either -
but it is a case of the Consciousness transcending itself!
Transcending that which causes Consciousness's Consciousness
Is The True Self".
While the Cosmic-Self is the Body of the Atman Only
causing consciousness's awareness of existence.
Bhairava is the Consciousness; in Himself He does not appear, nor does his Sakti
(manifesting power) who is called Bhairavi; because both are one in The Turiya
State.
The recognition or self-realization is that the Self is aware and understands that
existence or non-existence is existing as the potency of the Absolute-in-Himself.
Hence the Cosmos (being as it is in a constant state of creation and destruction) is
the Sakti (or creative energy) in the act of creation. It is the understanding that the
tension or omnipotence exists in the potential of non-existence as what exists.
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Archetypal Reality

Previously, we spoke about the manifesting power of Consciousness; we briefly
mentioned the trouble that can arise, as a result of not knowing the True nature of
The Real Self. An expos on the nature of that trouble, its causes and its remedies
follows. It will contain much about the Astral World, including its source, its effect
upon physical existence and upon the Individual Consciousness, in addition to the
effects upon the psychological mind.

To understand how the astral world comes into being we cast our attention back
to the chapter which explores the Omnipresence of Consciousness. The Astral
World and all its levels manifest as a hierarchy of degrees varying in density of light
and matter. Slowly, Consciousness manifests to finally appear IN the Conscious
Self. It is rather like water which fills gradually with crystals, until it becomes solid
ice. Imagine crystal-clear water appears invisible while if we put some other colored
liquid into it, it begins to be seen. Or it is like pure air that is slowly filled with
smoke.
However, we must understand the difference
between physics and metaphysics.
Physics is the science used to describe the physical Universe. Metaphysics is the
study of being and knowing. Physics is about the why of Physical events while
metaphysics is about existence itself.

There is great confusion and discord among all the worlds religions, as to the true
nature of the Astral World and the location or existence of heaven and so forth.
Each putting forth a belief system which states that their God is superior to all
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other Gods and their way is the best or only way to attain God. Many even go so far
as to say that we must practice their religion or be left out of Gods kingdom to
come. Worse still, we will be subject to some victimization by an evil being, who
lives in a place called hell and so on, and on and on.

Let it be said that looking at the whole in the context of Omnipresence, is the only
thing that makes any sense at all. The rest will not stand up to an analytical
scrutiny, whereas the oneness of Omniscience can stand the test of all analyses.

For example:
Viewing the Idea of the astral plane in the context of the Omnipresence, quite
readily reveals that the manifestation of the physical Universe (as is proved by
modern science), comes into being gradually in a hierarchical sense by degrees of
solidification of light and vibration to form the atom. This means The Omnipresent
One exists at all levels of manifestation within each category of the hierarchy.
Inclusive of all the steps between the manifestation of any and all dimensions.
Inclusive of all Lokas, Heavens, Hells, Valhallas or whatever! Hence, in Reality,
neither the Jiva nor the Iswara (God) exist as limited beings in The Conscious
Absolute Self.

Thinking as described above easily shows that in the process of the solidification of
the cosmic manifestation all the varying levels and dimensions appear out of the
Consciousness and manifest within the same Conscious Absolute from which it
arises. Water once being water is now ice. Nothing else makes any sense. We can
use all manner of description and hair splitting mumbo-jumbo we like, but nothing
will ever come close to the inclusiveness that is needed to describe the whole. The
only human thought or concept which comes close is the thought of Omnipresence
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and naturally following that, Omniscience also. Why? Anything else, any religion,
any creed, any belief system no matter how elaborate or complex requires the
exclusion of some other mode or manifest part of the Omnipresence in order to
stand whole and unconquered by some other philosophy.

In short all religions and philosophies, exclude something or someone or some part
of the whole, how ludicrous, when the Cosmos is a unified whole? The reason for
this exclusivity, (which may not be mentioned or possibly even thought of in a given
philosophy); is that a given philosophy often relies upon exclusion for its very
definition. If that which was excluded was admitted then the philosophy falls short
of the mark. Any Concise and true philosophy would therefore need to be all-
inclusive or fall due to exclusion.
The true Truth must be True
in all cases all the time;
else it simply, is not True at all.
The only philosophy that fits these criteria is a philosophy of total unity,
acceptance, integration and all-inclusiveness. In short, it would require a non-dual
philosophy.

Philosophies which revert to imagination, deification, and\or nebulous imaginary
descriptions of archetypal or super-beings, planes, Gods etc when they are put to
the test of honest analysis, can never measure themselves against the task of
expressing The Omnipresent Truth. Since, at some point the philosophy upon
which they are grounded is shown to be exclusive. For example, a philosophy which
is found wanting in the crucible of truth, due to the exclusivity upon which it is
founded, must lose its exclusivity and therefore be absorbed into the One
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Omnipresent Truth.

However, the problem is that people run about saying that this particular
philosophy or that one is the whole truth, nothing but the truth so-help-me-God.
Then other people go about saying: Why should I accept what you say as the
truth? Some might even say that there is no Truth at all or that nothing is true but
that which I can see or pull apart. Others might even say The Truth is the Koran,
The Bible, Kant, Emerson, Locke or Blavatsky and so on; Even going so far as to kill
others who will not accept their brand of the truth. Yet by their very acts they
contradict their own doctrine of an Omnipresent Godhead.

Many others go about trying to force what they think is the only truth, down the
throats of others; or suppress whole races and nations under some guise of truth.
The only purpose this confusion can serve is to reinforce the separation and
individuality which cannot exist; except in discord, exclusivity, selfishness, bigotry
and the arrogance of race, gender and species specific pride and jealousy. But why
does this seeming discord and such, exist in what is said to be The One Self?
The Omniscient, Omnipresent, Omnipotent, CONSCIOUS SELF is the knower of all
modes of knowing and of all types and levels of understanding. The Self (or God)
therefore experiences being, knowership and consciousness AS and through each
mode of His Own consciousness or being which is existing AS the individuals
experiencing what appears to be unique and personal perceptions and events,
within what appear to be separate groups but are not. Thus The I Am is the Knower
of all Knowing, including all the pushing and shoving egoic-selves who are trying to
enforce their view of reality.

Some reading this might think that they or someone else knows something the
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Omniscient does not know or that what they know, they alone know; Even that they
own the knowledge of this or that saying "I Myself Am The Knower Of This or That".
This is ridiculous because there is only one Cosmos, only one manifestation within
which all exists. There are excuses or contentions relating to what was just said
which might say: That "I am a Soul" "I am the knower within this Body" and so on.
But if this were true then the Idea or expression of Omniscient Truth is ridiculous
as is the Idea of Omnipresence also ridiculous. The idea of a Conscious,
Omnipresent God would then be a childs fantasy.

But to think the Idea of Omnipresence is ridiculous and untrue is to say that there
is no such thing as a philosophy under which all of existence can be grouped or
exist. Exclusion would be the truth as would discord, disharmony, randomness,
and meaninglessness. Moral then would also be a delusion.

Any Philosophy would then be nothing more than a device used to delude us into
accepting the unfairness and emptiness of life. I dare say that in a life without
meaning, all philosophy, religion and goodness would be used by the unscrupulous
to gain power, wealth and dominion over the masses.

There are also some who might quote the words of some prophet or other that said
such things as "Those who do not believe" or "Those who say or do such and such"
are rejected or thrown out of and excluded from heaven, by God. Deprived of Gods
love and left out in the cold. These statements either by the Prophet or by the
followers of such prophets are exclusive by their very nature. Those prophets,
parroted by his or her followers are therefore saying things which are utterly against
the nature of Omnipresence. One would think that if the supposed prophets were
actually prophets they would never have said such things.
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This makes one think that such a founder or philosopher of such a creed\religion (if
he or she said such as the above) could not possibly be enlightened or have any
true realization of any depth. Either the followers ruined his teachings long ago or
what is said to be truth is exclusive and cannot be the whole truth".
The fact of the Omnipresence of the Omniscient Consciousness allows for variety,
even for so-called evil or degrees of what appears to be right and wrong, as well as
good and bad.
However, since all this knowing is still what is known,
by the Conscious ONE who exists in all beings as The I Am.
It is That ONE who refers to the I-ness as itself.
It is the knowledge which that ONE has of the different modes of knowing, and of
differing attitudes and colors of meaning. Therefore, good and evil and all flavors of
them both are mere knowledge. If this is also erroneous then the Omniscience is
itself a fraud.

So that which is known as The Astral Plane and its supposed inhabitants, is
nothing other than the manifestation of subtler levels of the knowership of the
Conscious Self. Existing as The Consciousness (which is the Cosmos), just as it is
with this world also. While that which views the Astral, through the Conscious
mind of the one who travels, visits or exists in the Astral (in dream), as well as the
Waking and Deep Sleep State, is nothing other than the Conscious Absolute itself.

However, one who has realizations during meditation and\or visits the Astral
Plane... is not seeing or realizing God in his actual or real form at all. They are
merely seeing the Atman in another manifestation which is more or less subtle and
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hence of more or less moment or import than the physical being or mind which
reports the experience to the watching Conscious Self. Being that these
manifestations are of more or less import than the physical being in terms of their
effects upon the individual i-ness, they are simply accepted as further aspects of the
same self.

It is a matter of an assumption of identity at a higher level.

Those beings which are realized or seen etc. are archetypes; effigies which the mind
perceives as God. These constructs are the mind's attempt at giving credence to a
God with form and gleaning from that a justification, even a proof of the reality of its
own existence. Why is this said? The archetypes appear as separate beings or
effigies in some place or other, giving credence to separation. Whereas the real God
is Infinite-Being and Absolutely Conscious. His consciousness is not limited to, or
ascripted AS any Being; it is Omnipresent as The Conscious Absolute.

The Siva Sutra States:
He is free in ALL modes of His own consciousness.

The truth is that the place which exists in space and the occupier of that space is
one-and-the-same Presence. Is it not present in the same Time? --- Space-Time
cannot be separated........ PRESENCE... NOW-NESS exists NOW.

So then if Presence.... Space and Time are one......... mere presence of this or that in
the space of the present... means nothing really exists but the Omnipresent.....
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Thus all that exists is the Consciousness
Yet both existence and non-existence are knowable
only due to the previously existing Self.
Those who expound the merits of the Astral Plane and the desirability of its
attainment, are doing a disservice to serious, committed or devoted seekers after the
truth. Since the richness of the Astral Plane in Terms of its power to delude the
mind into believing all sorts of things, far outweighs the power or lure of the
physical realm. This is because in the Astral anything is possible due to the fact of
the mind being its creator. Therefore to seek Astral mastery is a fools errand
because the mind builds it to delude itself.
The Astral Plane can be thought of as the source of the creative power of the
imagination where all things exist in a half-formed, still-to-become-manifest
reality. They are on the way to becoming manifest in the physical realm.
As the Astral solidifies into the manifestation of the physical, we come across all
sorts of levels of density, and dimension. The point is that the countless levels are
themselves also parts of the Omnipresent, such that any or all parts are not the
Final Realizable Truth or God. Here then we can easily see that the way it is
described here, is the only way to describe it, that makes any sense; as this
description of reality as ot is inclusive of the whole and does not exclude an iota of
the manifestation.

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Of Gods, Goddesses, Devils, Demons and Archetypes

This chapter examines the nature of the conceptions about the Consciousness (of
the Absolute Consciousness). This is opposed to the Conscious Absolute, for
example the difference between Chit\Consciousness-in-itself, (Conscious,
Consciousness beyond objective reality) and Chitta\Mind (Consciousness of
objective reality).

Chitta: Due to the limitations of the English language and the afore-mentioned
conception as to the nature of consciousness existing in the Western Mind, the
Sanskrit word: chitta has been translated as the mind-stuff or mental substance.
But this is what the Western Mind intuitively (due to the underlying syntax of the
language) understands consciousness to be. Indeed, the Western Mind believes that
its consciousness is a product of the chemistry and functions of the brain. Yet the
Sanskrit concept Chitta is not mere mind substance as we are led to believe; nor is
it the product of the machinations of the chemistry of the brain. Chitta is the
reflection of the prakasaM
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of the Conscious Absolute appearing AS mind-stuff. It
is Idea; which appears AS the individual minds conceptions as to the nature of
the space occupied by the matter of all beings and things. i.e. For the individual
Chitta is (in the individual sense) the minds conception of the nature of reality. Yet
in the context of The Self Chitta is not mere mind-stuff it is the Prakasa or the
shining light of the Self, which is appearing in the Prkrti (psychic-space it is
existence appearing within the existence) of the Self or God, who is the PRESENT
Conscient Absolute. Vis: The Conscious Absolute exists as existence, but is

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prakasaM: The Illuminating power of the Conscious Self.

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transcendent of it also.
To Illustrate:
Neither existence nor non-existence can be known to exist except by
comparison as non-existence is known by the presence or existence of an
existent, while existence is known by that fact of the emptiness (non-
existence, or space) that the existent occupies; it cannot be other-wise. For
The Self the chitta then, exists as existence and non-existence also. As
existence of both existence and non-existence are the reflection of HIS OWN
NATURE in Himself.. i.e it is His omnipresent consciousness.. The correct
English word therefore for this is: PRESCIENCE not consciousness, not
presence.

However in the accepted translations we (due to this subtle difference in
translation), are led to the thought that Chitta is limited to the individual mind-stuff
or individual consciousness. It implies that there are countless, segregated bits of
consciousness, residing separately and individually in each being. Nothing could be
further from the truth. Referring to previous chapters which discuss the nature and
beingness of The Self, it might become clearer that the Chitta of the Self, (due to
there being no such thing as anyone but The Self) exists as the beingness in all
beings. It is obvious then that the term Chitta then refers to the manifold
consciousness which is manifest AS the Cosmos; Chitta is not that which is
conscious OF the Cosmos. However, the difference between the translation and the
actual meaning is only useful if we wish to define what is not the state of
realization-consciousness. It is also useful if there is to be the possibility of
referring to consciousness, which is conscious AS consciousness; vis: The
Conscious Absolute which is conscious of itself without its object.

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In Sanskrit the word, Chit refers to the consciousness which is conscious as
the consciousness. Chitta is not conscious but the Western belief that thoughts
appear in MY MIND would imply, that the individual mind is actually conscious.
This is a misconception existing in many Sanskrit-to-English translations due to
the syntactic incompatibility of the English and Sanskrit languages. For example:
many, many English words (which are themselves concepts) are not direct
references to the object in question, they are references by implication and often
have many meanings. e.g. English is mostly interpreted by what is implied rather
than the actual meaning of a word, sentence or gesture. This syntactical difference
is responsible for much of the confusion, misunderstanding and disagreement
between many schools of thought, when it comes to English translations and
discussions as to the nature of The Self as expressed by the great Sanskrit and
Vedic Sages of long ago.

Chit:
Chit has been translated as Consciousness-in-itself. This is what the western
Mind subconsciously conceives of as MIND; which of course may be
referred to as The Mind by something other than itself within all of us. This
is not the same as what is referred to in Sanskrit as Chit. Mind is really only
the closest English word we have to what Chit really is. In Sanskrit, Chit is
NOT mind or MIND nor is it Pure Mind. It is Awareness beyond the need for
any objective reality. To be conscious as that is to be in what is called the
Turiya
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state.
For example:
In the West a man might say: "This is in MY mind" referring to a visualization

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Turiya: (also called caturtha) is a state of pure consciousness, or the experience of ultimate reality and truth. It
is a fourth state of consciousness that underlies and at the same time transcends three common states of
consciousness: (i) the state of waking consciousness (jagrata), (ii) the state of dreaming (svapna), (iii) and
dreamless sleep (susupti).
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or thought construct. In reference to that thing, he might say "I am conscious
of it". He thinks it is his consciousness that has appeared in HIS mind; as if
he existed as an invisible being that looks on the mind. This is merely an
illusion of selfhood that is implied as existing as the one who is conscious of
the MIND, by the implied existence of a Conscious Self;
How so?
If there is the consciousness of a given object or event, it would seem to
naturally follow that there is a conscious being who is conscious of that object
or event. The error of thinking that there is an individual conscious-self
comes from this implication of existence. Then due to the implication of an
existent i-ness existing as this implied I, the I who is implied as existing is
merely a Conceptual I. Thus, a man has a concept of whom or what he is.
This is what we westerners call the ego; yet it is not generally understood in
this way at all. Defined as above, the word ego comes to equate with the
Sanskrit word Jiva hence the context in which the word MIND is used in
most translations of the ancient texts, actually refers to the ego and not to
the Absolute.

Man splits his mind in two by referring to his mind as a thing that is distinct from
the consciousness (this occurs the moment he says MY). This causes the
Consciousness to appear as the duality of the Conscious-self and that which he is
Conscious Of, (it appears as the MIND and its content) up-to and including the
entire Cosmos. The reality is that the Conscious-Self is the consciousness and the
Consciousness is The Conscious Self.
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Quote: Paramarthasara of Abhinavagupta
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The Essence of Exact Reality.
Sutra 30:
The darkness of delusion is this: That all existent phenomena are taken as
different from The Self, though they are non-different from it because of their
becoming apparent only inside its psychic light of consciousness. Only such
a thing can appear as an existent entity which shines within prakasa
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, (the
psychic luminosity of consciousness). In fact it is such prakasa itself which
taking up the forms of such entities shines like that. How can then any such
entity be different from prakasa known as Atman? But still this is all taken
as non-self and that is the darkness of ignorance.

Sutra 44:
All that is ever willed or cognized or created gets reduced to the position of a
sky-flower if it is not illumined by consciousness. It is only consciousness
which illumines an entity. Only that thing is accepted as an existent or non-
existent entity which shines like that within the psychic light of the
consciousness of a being. A thing which does never shine there is reduced to
total nothingness. Therefore it is in fact the divine consciousness which alone
shines as any phenomenon that is ever willed, observed or created.

And again in Sutra 49:
Just as every existent entity (thing or being) shines within the light that
illumines it, so does everything shine within the psychic light of the

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Abhinava is considered to be one of the greatest exegetical theologians of the Shaiva religion in the mediaeval
period. A prolific and polymathic writer, he authored dozens of works, only some of which survive to the present
day. Weaving together citations from dozens of authoritative scriptures, his monumental encyclopedic work the
Tantraaloka or Light on the Tantras is one of the greatest accomplishments in Indian theology.
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Prakasa is the Sanskrit word for the luminosity of consciousness. It is literally the principal of self-revelation
i.e. consciousness.
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consciousness of the Atman. In fact, it is light which takes up the forms of all
material substances against which it is focused and shines as those
substances. In the same way the Atman assumes the forms of all phenomena
and shines as everything phenomenal in character.
End Quote

When this is fully understood both the Self (implied by the fact of there being
consciousness) and the individual consciousness merge into one Conscious
Absolute sans-consciousness to realize a state prior to consciousness. This is the
state of consciousness-of-consciousness (it is the Turiyatita); which can only be
known by immersion in the Conscious Absolute Reality. This is Chit.

A man may also think he actually owns his mind. Even after he has removed the
thought that he is what he perceives he is. However even after removing his
thoughts, he still exists as an invisible thing because he refers to his having
attained empty Mind; or he refers to himself as having A Soul, yet there is still the
one who is referring to that. This invisible being is what he calls himself, regardless
of consciousness, because he says consciousness exists IN MIND. He says this is
MY mind. This is MY soul. This is MY consciousness. This invisible being is the
mental being. It is The "I". - often called the subtle I'. It is the one who exists by not
existing in the case of the Idea of empty-mind. This idea that he exists as Jiva (or i-
this being or soul etc) is merely a concept which as such cannot have any self-
nature.

Chit then means, all this is actual consciousness, including this awareness which
exists beyond what mind contains; this includes all the Jeeva (all the Souls). It
could be called Consciousness but due to the fact of there being no differentiation
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in it; it cannot be called by a name such as consciousness... because the "ness"
suffix to the word consciousness implies that consciousness is an attribute of
something or someone. For example, a piece of steel has hardness, it is not
hardness - water has wetness but it is not wetness and so on. The Conscious
Absolute is not the quality of the ConsciousNESS! The Consciousness is appearing
in it like a reflection in a mirror. The consciousness then is the Prakasa (or self-
revelation principal) of the Conscious Absolute.

The ONE who is Conscious is not consciousness, He is Conscious. But the ego-
mind can avoid the realization of the above, by saying: I am not consciousness, I
am Mind which is conscious AS Me. Hence, the Ego then assumes the identity of
the Conscious Absolute by assuming it is what HE thinks is himself; existing as a
separate individual from the Absolute Self.

Mind is thought to appear as the Chitta or mind-stuff IN the Jiva or Soul but this is
incorrect also.

While the mind-stuff is in fact Chitta and does appear, the idea that it appears in
Jiva, IN ME, is erroneous because Jiva too, is a conception or thought and as
such is composed of Chitta also. It is merely a definition, a conceptual division in
The Absolute. This is born out and is directly verifiable by quantum physics.
Therefore, the correct English meaning of Chitta is that the Chitta is-itself the
substance of consciousness; it is the entire manifestation. It is not mind-stuff which
implies minds or a MIND no matter how vast. And it is the Prakasa which illumines
it.

On the other hand Chit-Consciousness-in-itself is something that is not defined as
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an object. It is defined as the foundational consciousness that is the unchanging
principal of change itself (it is the matrix of existence).
Now then all these beings and things which are appearing to exist as Chitta are
creations of consciousness, or alternate self-definitions; which means they are
products of the ego seeking to exist as an alternate Self.

For example:
All beings whether real or imagined are simply examples of the multiplicity of
the consciousness's knowledge;
They are simply manifestations of consciousnesss knowledge about itself.
Also, if the world and everything in it is illusion; if it is nothing but Maya, then I too
am Maya; but never-the-less that is exactly why I am the same as them and they as
me; that is why they are worthy of love; indeed they are my peers. They are further
parts of my very Self!

A further example might be that the diverse beings (including the archetypal and
physical beings) are imaginary beings which have imaginary attributes of varying
degrees of moral integrity - or degrees of good and evil - hate and love etc. Yet it is
this very degree of love and emotionality which connote difference of nature, form
spiritual intelligence and the diverse knowledge of the nature of the Omnipresent
Self

The existence - the very being of these individuals, manifests spontaneously as a
focal point, repository or archetype/owner of the attribute each represents and
fulfills in the omniscient nature of the omnipresent consciousness; hence the
consciousness is conscious in all its modes via the diverse beings.
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Hence difference and the idea that evil Beings exist comes into being as a result of
refusing to involve or include them as attributes of God-Consciousness. We create
them ourselves by rejecting the negative side of being, when previously they were
non-separate from, and therefore non-existent in any way that could be said to be
separate or evident parts of the Omnipresent-Consciousness-Knowledge.

This means that in the act of self-creation (the subscription to the belief in
individual i-ness, either our own or others) we (in order to define this selfish false-
self) conceive of a self who has certain attributes; In short we cut out a self from the
whole and build it up by gathering those experiences and people who contribute to
its false separate reality; and we defend the false reality of difference and
individuality (ours or others) by accepting or rejecting them or our true nature
which is the Self..

Again, by the rejection of anything, the ego is empowered; we give it a place of
residence. This splits the mind, so that it comes to believe it is experiencing other
than the reality of The Self-as Consciousness; yet this other is created by the
decision to trade the consciousness-knowledge of The Self for selfishness. So then
in this lies the source of the diversification of the beings, the knowable such as
knowledge about an attribute of being, the consciousness of the existence of
archetypes, of powers, emotions and concepts which bring about death,
destruction, discord and darkness, evil and hate and so forth; or alternately re-
integration with the truth.

On the other hand, if we do not discard those attributes they will not take on an
existence or life of their own, but they will remain as integrated (let us call them
particles of being). For example: God, Love or the Consciousness etc. has all the
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attributes and knowledge that exist, both good and evil.
Hate is love because its result shows what love is not. Someone who hates lives a
Love-hate existence; his very existence shows him the result of hating Love. His
existence is miserable so he cannot escape from Love in the form of his own
consciousness of the effects of not having loved. Evil is good for the same reason.
Darkness shows what light is and vis-a-vie in all cases of opposites though they
appear to be diametrically opposed or paradoxical; they are illumined by the light of
The Self shining in the psychic light of consciousness. Hence that which we are
NOT looking AT in order to see WHAT WE ARE looking AT - has been
sublimated AS The Conscious Self which then is Illuminating that which we ARE
looking at.

For example:
Knowledge is only knowable by comparison to its opposite; hence to know a
thing we need its opposite position; so either we assume the identity of the
opposite or the Self is conscient of both at once and is thus transcendent of
both; else comparison and hence knowledge is impossible. This means that
to select a mode of consciousness from the infinite Conscious Absolute the
omniscience must be held in abeyance else the selection of a certain mode
would be impossible. For example to select a number from an infinite amount
we must hold that number and let go of the infinite In the same way we let
go of The Infinite-Love-Consciousness of The Self.

Of course this leads to the point where God, by existing, exists (by existing he
creates existence) or because of His existence, Cosmos exists in Void. But the
miracle is that once the Cosmos is removed by resolution of it into sameness with
the Void, the Absolute is, or rather comes to know; that even though it-itself is
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formless and cannot be known or proven to exist there is awareness beyond Time;
and because of that it exists beyond psychic and physical space or Void also; and is
hence truly infinite.
Upon realization The Conscious Absolute comes to know
that it-itself is conscious as that infinity into which the space
which previously contained the eternal Cosmos or dharma has dissolved.
Existence having dissolved; the Dharma is now obsolete.
This is the ParaBrahman into which and out of which
The Dharma is resolved.
The fact that beings who seem to exist, have attributes of space between the atoms
out of which they are made, and also spaces existing as silences in the words and
sentences which they might speak; shows that both their actual existence, as well
as what they may or may not think or say is dependant upon the space existing
also. This simply means that space is universal. Hence the Void ACTUALLY IS the
psychic-space of the Self, but is ignorant of what it-itself is because it requires the
intelligence of the Self to recognize it. Yet this recognition is impossible without
devotion and love for The Self, God, Guru or one pointed devotion to an ideal that
embraces and includes love and compassion for all that exists.

To Illustrate:
Each of us can notice that thoughts, (which are reactions to stimuli or
events), arise in an emptiness which we think of as the mind, or we can use
the Will to stimulate that emptiness by imagining a pink elephant. For
example. There being no parallel in reality to a pink elephant we must
compose it out of two unrelated components. (Pink and elephant) and the
pink elephant appears out of nowhere, in the inner space as if by magic. Also
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we cannot think two thoughts at once; the space must be emptied of the
previous thought before another can replace it. This means there must be an
intelligence emptying the space by Will!

This means the Will is potent in-itself to affect the psychic space. It means, that
which we think of as Mind, is not Mind at all, it is a division in the psychic space of
The Self - which is ridiculous because space itself cannot be divided by anything,
except if someone places objects in it. Hence thought is itself MIND. Yet even if
objects are deliberately thought of, we in our modern world know that the matter
(out of which all existent things are made), is born in the dawn of the photon of light
- which of course is the Consciousness. Yet the Will can affect the Consciousness by
imagining such things as a herd of pink elephants or visualizing covering a physical
light with something. But no matter what we do, we cannot completely hide the
light because some rays pass right thru the object beyond the perception of the
human eye, or mind itself. Yet the space in any object between the atoms and
molecules - is not separate from the external space at all.

To Encapsulate:
1. Light is affected but unstoppable, thus it shines in The Void as
Consciousness.
2. Will is superior to Consciousness because The Will is its source.
3. That place into which the Will projects the pink elephant is not mind
at all. In fact mind appears as the pink elephant.
4. Mind comes into being as the localized space in which the thing exists.
5. The minds existence is dependant upon the presence of the dividing
object (in this case the pink elephant).
6. In the absence of thing-ness the mind cannot be found to exist at all.
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Then these minds or beings, real or imagined, in fact all beings (along with the
entire Cosmos itself), have the same quality, existing as light in space. They are the
Consciousness only. That in which these exist, (spaces as opposed to "SPACE
ITSELF") is not separate from Absolute Space due to the fact of the spaces in atoms.
Thus spaces, though they appear to exist, do not and are included in Absolute
space; truly the Conscious One sees no barriers. It is thus the Para-Brahman.

Now then if a voice, perception, being, object or even the Cosmos appears, it is in
space. Its existence requires the pre-condition or pre-existence of somewhere in
which it can manifest. Thus, The Awareness or The Witness of thought does not
arise because of the thoughts or objects having appeared. No, awareness pre-exists
what arose and doesnt rise. This non-arisen Self is inherent in Will. Therefore, a
pink elephant could not be imagined, nor could a hen with teeth, not to mention the
simile of the child of a barren woman and other anecdotes arise; without the co-
operation of the Will.

So what might be imagined as other voices and other beings by meditators,
psychics, channelers and so on, regardless if they are or are not imagination,
illusion, Maya etc., are merely another aspect of Consciousness that is rejected in
order to remain separate. They are in effect creations of the Ego, Mind, Jiva or Soul;
they may even be the people you have been in previous lives. You must forgive them
and move on by showing them what love is. You can only do this by accepting who
they are, and reveal to the previous you, what you have discovered so far.

However, if we were to remove the ascription of personality from those supposed
beings, you would notice they are aspects of Kali, Darkness, or death; they are the
negative quality of the positive. You would notice that all beings both physical and
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astral issue from the idea that there is another in The One Omnipresent. From this;
Idea and Concept-itself, along with beings such as the Devil, demons, demigods
and goddesses, come into being. Thus, all beings arise from and in The Mother who
comes into being as the originator in which this phantasm seems to exist. After all
nothing can come into being without some form of origin. In this way it is thought
that all beings arise from The Mother. It is actually true because the concept, idea
or thought of ME or I or YOU, causes the fragmentation of what was previously
oneness. Therefore, the mother is called Mtrka. She is the potent womb out of
which and in which all things appear in the moment of ascription.

The conception of The Mother as an archetypal being or goddess is then projected
into the black void and the Cosmos comes into existence AS that mother. But as
can be seen from discussions earlier in this book the Sakti pre-exists manifestation;
thus what comes into being as the Cosmos is merely the reflection of the Sakti in
the Self. Hence by the union of the Mother (Sakti) with the Will or Father (Siva) the
Cosmos is coming from the nila-bindu, Cosmic-Egg or Siva-Linga and is conceived
and manifest as the Cosmic Purusha

In this way Yama or other imaginary effigies of beingness also arise. Vis
Siva/Shakti, Bhairava/Bhairavi good/evil light/dark Gu/Ru or whatever form of
god, demon angel or whatever god or process that you believe is the originator of
yours or anyone elses individual existence. If however, you merge the inner-space
with the outer-space (remember all is nothing at all but space and light), you will
get light shining in void/space.

Now then, in this understanding you will notice all is Space - all is One Space... Ask
there, from this Awareness; Who am I? As described in the Trika texts, the
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realization of Turiya will result. You will become Bhairava because of the
transcendence of duality.

Om Tat Sat.
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God, Iswara and Consciousness - A Dialogue

Sadhu
When you cite difference between becoming God and existing AS God; in the first
case, the person keeps doership in his hands until he realizes God. Is he
constantly discriminating? And in the other case does the devotee just exist as the
mother appears in Him?

bindu:
If I understand you correctly, then yes. For example:
If you, God - keep saying: I am Manoo, (remember you are not who you think
you are nor are you the mind, the mind does not exist), or referring to the body as
yourself, Mr. God. Then you must obey your own law and become Manoo.
Mr. God, if you say you are Manoo, you become him
and are limited in both freedom and efficacy due to that.
Sadhu:
You mean when a person says 'I am God', he is referring to something, by keeping
reference to him?

bindu:
No, I am not saying that yet. However, I may say it later. At the moment, I am
saying that when the voice inside him says I am John, It is God saying He is the
name He calls Himself; because the voice that arises within the man, arises from
out of nowhere and appears as the mind or thought etc. When He says; I am John
He, (God) must obey His own law, that voice is the speaker called God, it is not
John.
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So, we meditate to make the voice believe he is Siva. By Siv-om or Soham or hamsa
etc...

Sadhu:
Mmmm

bindu:
We amass a huge understanding by jnana of the nature of God yes? By the sheer
weight of the argument for the truth of existence of the Omnipresent Self, the Mind
is gradually transformed until it disappears into nothingness; that nothingness is
The Absolute.

Sadhu:
Thanks, I was concerned about how do we transcend what Shakara, Advaita says,
does he not say the same?

bindu:
Yes, but by a route that is harder to understand. The fact is that the consciousness
IS what the Awareness of the-One-Who-is-Conscious IS CONSCIOUS OF.

Even if we say the Consciousness is self-shining as the whole of existence. Trika
goes to the situation where the consciousness has not yet arisen as the light called
consciousness. It is a state of being where it is Conscious without the
consciousness/light. Thus it is infinite and is truly independent of even the
consciousness itself. For example, the consciousness belongs to God, while the
conscious One is God Himself. So it is to merge into the very godhood beyond
existence.
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Sadhu: You mean to say Advaita of Shankara goes up to the leap of Iswara?

bindu:
Yes, so the Conscious Absolute HAS consciousness but it is not THE
consciousness.

Sadhu:
Mm

bindu:
Consciousness is the first attribute or possession of Iswara (God) which makes him
exist; remove consciousness and He is not separated from His Absolute infinity. He
has transcended His own definition or existence; and is in this way truly the
Transcendental-Self who alone knows Himself. The Vaisnaivas know him as Sri
Krishna, the Saivites know him as Parama-Siva, The jews call him Jahweh, the
Christians just call him God, the Buddhists call him The Tathagata and other
names.
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God Comes due to the existence of i-ness in the Conscious Absolute.
An animation depicting this can also be seen at the Flashing Consciousness Web
site.
http://www.upnaway.com/~bindu/animbindu/animbindu.htm

Iswara comes into being because the consciousness comes. For example: Siva and
Sakti are co-dependant, remove one and the other is no more. I.e. if we were to
remove the Void in which the Cosmos spins. Then the void/space could not be
limited by the existence of the Cosmos, so it would then be an infinite void. Or
Brahman, not merely an empty space where the Cosmos once was.
Remember the Cosmos is the whole of existence, everything existent is inside it
along with every space which each single object occupies. (See plate six on page 39).
An animation depicting this can also be seen at the Flashing Consciousness Web
site.
http://www.upnaway.com/~bindu/animbindu/animbindu.htm
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Space merges into space which by its nature - is Infinite.
Sadhu:
Mm
bindu:
Sri Ramakrishna said:
Oh Kali please do not take me into yourself!
As if you do, you too will disappear and who will worship you?
If we now think of it in terms of science; if we were to remove all that exists what
would happen to the space in which all things are, and which is also in between the
atoms? It would of course revert to infinite space. I.e. Bhairava

Sadhu:
Yes, do you mean awareness before consciousness of Self?

bindu:
No, there is no self to be designated, it is an Infinite Self who has no form, so it is
Awareness of Awareness. Listen very carefully; Iswara or God, comes into being only
at the time that the consciousness does. Previously, He is merged in Himself and
cannot be found at all; so His form or name or designation does not exist.

Sadhu:
There is only one and that one is zero?

bindu:
Yes.... NONE, neti neti, HE IS NOT, yet is. Now, then this next bit is utterly
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stupendous.

In Himself there is the unstruck sound called OM. This OM is produced by the
potency of Infinite emptiness, it is potent because it has the potential to be or
contain everything - it contains the non-existence of everything... which of course is
the negative of existence. So, then this tension causes the existence of vibration, the
vibration reflects cause and effect, off itself. This transmutes into countless
refracted creations and you can see that the single first photon, (bija, nila-bindu,
seed, and tejobindu), creates itself again by reflection. Then light comes; because of
the reflection, this is the birth of consciousness and atomic reality also. So then,
this light shines in the Absolute as unformed consciousness\light, duality has
arrived, because there is Void and Light -- shining and awareness of it.

Bhairava takes on form as black space/void, in which the light/cosmos manifests;
light is called Sakti, Bhairavi, The Mother etc. The dance of Nataraj begins and the
reflections spin out into the void and all the uncountable trillions of permutations of
the first come into being and continue to grow more and more complex as time goes
on....... Time is then born from this vibration. Again this is depicted at the Flashing
Consciousness Web site.
http://www.upnaway.com/~bindu/animbindu/animbindu.htm
Yet the consciousness does not exist until Iswara says I Am... When He says I
Am, He grows a form which is the space in which the Atman is.

Sadhu:
If I understand you correctly, may I put it into my words: Shankara Advaita says:
Give up Time to go into Timeless and Trika says you are already there where Time
and timeless are as yet not separated? Am I right?
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bindu:
Yes that is right, yes. So then, we are talking of ichaa-jnana, not simple jnana

Sadhu:
Mm, okay

bindu:
Now when He says I AM, He becomes whatever He says..

Sadhu:
So Sakti has a lot to do with It.?

bindu:
Yes. So the decent of His grace upon the Sadhu is reliant on His decision. If the
Sadhu realizes He is God, it is not enough; nor is it enough to realize that the whole
is nothing other than consciousness. God must realize who HE was before HE
creates the consciousness. This is the goal of Trika Saivism.

bindu:
So, then the trick is to decide as The Absolute who dwells beyond Time, that You
are not Manoo. It is to decide that You are the Infinite; and it is to say honestly that
You are God..... If you do not have the honesty to accept it, it will not be true.

Sadhu:
Mm

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bindu:
About karma. Dear God, karma is the device you use to pretend you are manoo or
anyone else, because the world runs on karma. After all, the law of cause and effect
is incontrovertible, is it not? So then when YOU say YOU are manoo, it is the truth.
You must obey your own law. Dear God, when YOU say in yourself I am God so it
is, but manoo cannot say he is God, only YOU can. Thus You are the owner and
instigator of ALL Karma; in this way Karma makes us what we are but it is not ours
it is YOURS!.

Dear God, to give yourself freedom or Moksa, YOU have to give it to yourself before
Time comes into being. This means YOU must fore-give it, (give it before Time
arrives). How? Ask who is the imaginer? Ask who is the speaker? Ask who is the
hearer? Ask who is Conscious of the Consciousness? Ask who is Conscious?
When YOU realize that YOU are God.
Only then can YOU say I am God, not manoo.
To realize that YOU are God, YOU must give yourself permission, YOU must forgive
everything that exists. I.e. YOU must accept or merge everything into YOUR
Omnipresent Self and see that That is Your Self.

Fore-giveness (fore - as in before) is acceptance, acceptance is grace. Denial of
YOUR own Godhood is what causes karma; i.e. denial of anything as a part of God,
(of yourself), constitutes denial of YOUR Self. Does it not?

So then to fore-give, to cease applying the karma to the Jiva which is making it stay
in existence as a separate being, YOU must accept who YOU are and what the
cosmos is --- the cosmos is the Consciousness. It is yours; it is not YOU, just as the
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body that is said to be manoos is not him. YOU are Conscious of consciousness you
see. So Dear God, once you do this, then YOU can say I am not manoo. I am God.
If manoo has one speck of denial of Godhood he will be manoo. Since the one in him
who is denying YOU is yourself, God You see?

Sadhu:
Yes

bindu:
One generates the whole; one NUMBER means all numbers, and so on. Now then,
to understand that all is space - light/matter, i.e. it all exists in space, like a ball
suspended in an absolute NULL; we can see that the space in which the ball exists
only has limitation because the ball is in it. Remove the ball and space collapses
back into infinity. Yes? Smash the jar and space enters all space. Again, this is
depicted at the Flashing Consciousness Web site.
http://www.upnaway.com/~bindu/animbindu/animbindu.htm

Sadhu:
Yes. I see.

bindu:
So this is how The Bhairava, Siva, and Iswara work as well. The black God is the
space, this is the ego. The Cosmos is Bhairavi; it is the Mother. The Space added to
the Cosmos is ParamAtma. The space is Iswara - when the Atman is no more. The
space is merged beyond Time. The reason I mention this is due to the fact that all
are conceptions as to the name and nature of the Conscious Absolute Who is
beyond both Name and form no matter how vast.
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Now, when a single concept is thought to exist in the Absolute it is just as if a ball
has been added to the infinite, it causes countless multidimensional (tangential)
effects in uncountable numbers of ways due to the connotations of the existence of
that concept in the context of the Absolute. The first as well as these reflected bindii
radiate in all directions both inward and outward, thus, the universe expands in
multidimensional directions all at once. This is the big bang, all arising from the
bindu. All are reflections of the first speck-like thing or the First Conception.

So then these directions are infinite in number due to the multiplicity of angles of
effect of mass/light in motion. It is like an imploding nuclear bomb, this creates the
cosmos instantaneously. Yet the Conscious Absolute is outside of this because both
the Iswara and the Atman exist in him, do you see who this Is?

Sadhu:
Yes. Its Absolute Union of Time and Timeless before they separate out as distinct.

bindu: Yes, this is called the consciousness of Bhairava; it is Sri-Tripura
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in
herself. So then the I, that which speaks is That. There is no man, there is in
reality no concept we can point at and say that is Iswara either.

Yet to say i am Manoo or Peter or anyone or anything else, is to create the Iswara.
God is HIS own creator you see, He is Self-caused Om.

100
Tripura: The Triple Consciousness.
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The Bindu of Consciousness
On The Nature of The Guru.

bindu:
Dark and light, GU and Ru.... Light. Physical reality is the consciousness. That
infinite within which the consciousness shines is the Brahman/Absolute beyond
consciousness.

The Conscious Absolute shines forth as the consciousness, this is Atman. Para-
Brahman - The darkness in the background then the Light of the Bindu, then
Atman then Jeeva which connotes the world; the background of all existence is
space. That which exists is the light shining as the consciousness; Guru is not the
man you see. Guru is the principal of light and dark. To recognize the Cosmos as
the manifestation of The Supreme Self-in Himself, is to know The Sadguru.

That which sees light and dark is the conscient non-existent space beyond
manifestation. Within which all exists, inclusive of all times and beings, always,
forever. That is eternity, but it is not infinite; only the space in which that eternity
manifests is Absolutely Infinite. The manifestation of the knowable is for Loves
sake.

That Infinite One is the Turiya it is the Brahman. It is Homogenous existence like
the sky. (as Dattatreya says).

Hari:
What is the significance of blue bindu? Of The Nila-bindu period.
bindu:
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Is it Blue in color? It is a way of talking about sameness - i.e. one uniform whole.

Hari:
Integration of dark and light, is that right? That which a saint exists through but
not as.

bindu:
Yes integration...
Yet much more than this; bindu is the first photon of light appearing in the
Absolute. From which the whole cosmos arises, (as is proven by modern science).
This bindu appears in the Infinite so when in the Absolute, looking back into the
Cosmos/existence, the Absolute sees first the bindu, (the bindu arises in the
Absolute). Then it lights up and becomes a photon of light. Light expands out of it,
and then objects appear lit up by that. For example: In the heart of the atom there
is infinite energy, this emits light. Light photons are consciousness particles; upon
colliding with each other, the universe comes into being.

Paramasiva is that one who is this Absolute. All else is the light/consciousness.
Physical light is the light of consciousness. It is at the heart of all atomic form; thus
The I Am is All.

Space in you is not different from space in The Absolute, it is the same space. The
space is conscious - Aware of itself, - just as it is aware of you inside you. The
thing to do is smash the barrier between what you think you are and the space.
Then know that your body no matter how fine, refined, subtle or so on, it is still
composed of light and space.
Inner space is not disconnected from the exterior space because there are spaces in
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between your atoms. This is a fact of science. So then nor does the universal fabric
stand in my way, I am the Absolute Brahman! He who thinks I AM not HIM is a
being. All things exist, they are My beingness; They are not I, they are in space,
space is Me, the space in them is Myself.

Be careful here:
HE is you.. YOU ARE NOT HIM
Hari:
But how does multiplicity come about?

bindu:
It comes about by the fact, when I seek myself, the bindu arises - the spark of being
(of I-ness) is born. Things seem to exist but they do not because they are seen by
the physical eye as they are going into the past. They are in atomic decay; time is
passing just as the eye itself cannot have come unless there was a past. Why? It is
so because they arose in me as light/consciousness.

Light flashes in me and reflects; the photons collide with one another. These
reflections are the orbs which make up atoms. That photon, that bindu is seen as
the spiritual sun by Sadhus. Though, few come to realize it is the container of the
universe, from which the cosmos arises. It could be called my soul... but I prefer to
say sol or sun. Some have seen that the One-Soul, is composed of filaments and
that each filament is a single sol, this is true. Again, this is depicted at the Flashing
Consciousness Web site.
http://www.upnaway.com/~bindu/animbindu/animbindu.htm

bindu:
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When all the barriers are removed from between all existent beings; and all
resistance is released, you will recognize that all is the bindu; that is the spiritual
atom. I am that bindu when I appear in this world, yet in Myself I am nothing
namable, save that the I Am is A Conscious-infinite free and devoid of attribute
and limit. Thus, no one exists - no man, no being, and no time because all appear
as space to Me. Yet my Self-Love is the existent thing and from it comes existence
and light also and hence compassion.

While the solidity of the universe is nothing but the light of my own consciousness,
it is not segregated into countless beings or times at all, nor is the space. Those
beings and objects exist in their myriad forms due to light photons flashing and
reflecting in countless ways, in myself. Thus, the universal matter expands in space
and in un-numbered permutations of the first bindu, to become all and Time also. I
Am hence also all of the Buddha realms and there content also.

Everything that will ever exist is nothing but my consciousness, ever transcending
itself. Within myself, I am beyond existence and am infinite. Therefore, that
consciousness expands and is within me. I Am one unified truth; I Am Siva and all
gods because they depend upon Me for their form. There is also space in them; it
makes them appear in the astral or on any loka or planes that exist - again in My
own space... Om!

My God!
My tears filled up the ocean;
My anger filled up eternity;
My heart was an iron bell
which no-one heard.
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As the wind of my breath
swelled the clouds of my being
like sails alone in a storm;
My own footsteps rang loud
on the cold stone of my mind.

None heard. Not the sigh of another;
Not the merest hint of one,
save myself stood there
I was alone!

Traveling forever, I arrived no-where;
I saw nothing and met no-One
upon the road within the emptiness.

No God sat upon a throne
and no Devil howled beneath my feet;
for all these but drew breath
at the very whim of my own imagination.

To myself I speak the truth;
I am! - I am, I am!
I am alone - I am...........
My God!

The depiction of four-armed-gods, gods with many arms and heads, names and
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forms, as are depicted in the various religions, merely signify that what has being is
directed by and inhered by Me like the driver of a chariot as is described in the
Bhagavad-Gita.

That Atman...... That Iswara is nothing but an effigy of the shape of men. It has no
actual shape - it is like a chameleon. It is neither this nor that - it is the
consciousness. To a dog it might appear as a super-dog, to a cat as a cat-god and so
on. To men - Jehovah, Allah, Buddha and so forth, to me, it is nothing but my
light.... shining eternally. That being is called Parama-Purusha. That Iswara - is
my effigy - I am Narayana. I am also Sri-Tripura - I am not, yet am I do not even
exist. So how can it be said that this man has become Siva?

No, Siva is the whole - no man is enlightened The one saying I Am is the Absolute;
it is The I Am who is always light. I Am lit up space - shining as truth - no being
can find Me, I Am space, not there. I have gone away even as I arrive. I have not
moved nor come anywhere, I cannot be found - that is My nature.
Om! This is the true nature of the bindu.
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Stillness and Silence

Sadhu:
Could you please tell me about stillness and silence and how these relate to the
Self?

bindu:
Stillness, first can be called The Self before it has acted. Previous to acting, The Self
is in itself, which is infinite stillness. For example when a man acts, there is action
happening. The man says I am doing such and such; but The Self he saw as
himself, previous to acting was not cognized, then the acting occurred. He says I am
now doing the action, so that the non-acting Self has now disappeared and become
the self involved in the action. (This Self is now the Jiva; He has sublimated His true
nature.) It is the same with the Real Self; in Himself He is Absolute Stillness itself....
when He acts stillness disappears and being appears. Which is the cosmic
manifestation of all that He is; i.e. everything that was invisible and non-existent
before He acted

Sadhu:
Are you saying that the cosmic manifestation is All of Siva? Since consciousness is
an expression of The Conscious Absolute; but consciousness isnt Conscious i.e.
consciousness cant know The Conscious Absolute, therefore consciousness cant
represent everything of The Conscious Absolute.

bindu:
Yes. very well put Dear. Later the secret of His movement without action will be
shown.
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The difference between the man and the Real Self
is the fact that when a man is in himself he thinks he is something
other than infinite stillness;
so that when that thing he thinks he is, seems to be acting,
or is seen to do this or that,
he says I (referring to what he thinks he is) do it.
But with regard to the Real Self, that Self who was still,
now knows He is not still also,
though He also knows He is still at the same time.
This means He knows He is what is moving or existing in the stillness of Himself.
HE knows this with the aid of consciousness; without consciousness there is no
knowing because then there isnt the apparent separation; He knows that even
though He appears to move He is not moving at all... because how can anything
move in infinity? Where would it go? What would move? Where would action occur?
Of what would the action, the active and the act be composed? How could
comparison be made to gauge distance? How then could it be said movement
occurred?
This is the crux of the appearance of duality. Refer to Chapter Six.
The Self who isnt acting, is now not still.... in his own stillness.
Yet he moves as other beings in countless ways;
Also as the flashing Spanda-Sakti.


An old Buddhist koan asks:
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What is the sound of one-hand clapping?
Silence is stillness because sounds are really waves which oscillate (move or vibrate)
in stillness, so there is an oscillation between stillness and silence, this causes
sound. The great OM is born here. The OM is the sound of the Spanda-Sakti; it is
silent and unstruck, yet exists none-the-less. The great silence is the stillness
impregnated with waiting, or tension caused by absence; it is a stasis of emptiness;
which is utter moment, because of the-potential-to-be. Time then is born here. Time
equals movement or existence you see. More on this can be learned from the Official
Paul Brunton
101
Web Site:
http://wisdomsgoldenrod.org/notebooks/

Sadhu:
So Time comes into existence because consciousness arises and then space and
appearances (or existents) in the space (which creates appearance of distance
between these appearances) which manifests as time between each, like the space
in a room that contains a chair and table the distance between the two is the time
factor.

bindu:
Yes, This is what could be called Tangential- exigency, you can think of it as a
dynamic-tension which is multi-dimensional in direction and angle of escape from
the stillness. It could be thought of as an orb of imploding atomic being.
An animation of it can be seen at the Flashing Consciousness Web Site.

101
Who was Paul Brunton? Paul Brunton (1898-1981) was a British philosopher, mystic, and traveler. He left a
successful journalistic career to live among yogis, mystics, and holy men, and studied a wide variety of Eastern
and Western esoteric teachings. With his entire life dedicated to an inward and spiritual quest, Brunton felt
charged with the task of communicating his experiences to others and, as the first person to write accounts of
what he learned in the East from a Western perspective, his works had a major influence on the spread of Eastern
mysticism to the West. (source: Wikipedia: http://en.wikipedia.org/wiki/Paul_Brunton)
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http://www.upnaway.com/~bindu/animbindu/animbindu.htm

This is also called bindu or point of light, spiritual atom, Siva-linga
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and so on.
For example: to visualize it, picture a block, or ball, or orb of solid rock in infinite
space, this is like seeing stillness in a symbolic form (conscious-ness, rock-ness
permanence etc, but we know rocks are atoms which are in flux) so there is a
permanency of atomic flux, and stillness, which is infinity itself. In reality Infinity
does not oscillate but there is the tension which is due to the absence of anything;
due to NOTHING; this is full to the brim with emptiness.

Sadhu:
So then existence is the very consciousness; the paradox is that the Conscious
Absolute never changes and is always prior to the whole display of consciousness
this can be realized at the core of every so-called jiva.

bindu:
Yes, and hence spatial awareness and dimension comes from that due to Time
SEEMING to have arisen.


Sadhu:

102
Lingam (also, Linga; Sanskrit lingha?, meaning "gender" in general, and also "phallus" in particular by some
etymologists) is used as a symbol for the worship of the Hindu God Shiva. Others state that the lingam means
"mark." The use of this symbol as an object of worship is a timeless tradition in India; mainstream scholars
connect the origin of the lingam to the early Indus Valley civilization. Lingam is usually found with Yoni. It was
natural for the tribes of Indus Valley to look at the togetherness of genital parts of the male and female (Lingam
and Yoni) as the point of energy, point of creation, and point of enlightenment. Such revelation was later
enriched by many philosophies and theologies as man's knowledge of God widened with civilization. Yet the
secret meaning has nothing to do with this. < Source: http://en.wikipedia.org/wiki/Lingam) However the
nature of Siva-linga is a reference here-in to the conception that the Self is one and singular; being without form
or dimension in any direction, it is hence realized to be the progenitor of all else. Hence the classic idea as to its
nature as depicted above is inadequate to express its nature.
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Yes but its the whole fabric of Time that is really imagined in consciousness. The
Conscious Absolute is never involved directly hence your realized acts without
acting.

bindu:
Not quite. Your Statement: the whole fabric of Time that is really imagined in
consciousness. No. Time appears AS consciousness itself!

Imagine; there was stillness and emptiness before the Universe began. All directions
were identical; nothing showed difference, any moving was not moving. This
stillness is still accessible far behind the matter of which your body, or any body
and particle is composed. In the heart of the atom, there is space or stillness. This
same applies to the matter of the entire Cosmos. This stillness is the source of
consciousness.

However, a man sits in his body and believes he says: "I am the visible self" - "That
is ME" he is not correct. However it can be realized that the speaker in the body is
The Self. The delusion is that it is the Jiva who speaks.

To think, something must look at the thoughts as they appear in what he calls
inside himself; that looker is not only in him it exists in all beings. It is
formlessness, silence, and stillness. The whole Universe is inside this formless,
silent stillness. So then, He, who looks out of that place from within it, is existing
beyond Time. In the stillness and silence which is the source of Actual Being-
Itself.

Further; it has been said, that The Self dwells within all. God dwells within you as
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you! This is a very misleading way to say it. Why? There is no such being as you.
There is no inside and no outside, there is only infinite being, which is all that
exists; of which all that exists is composed. There is no second and no others at all.
However, Man looks inside HIMSELF for me. While he is in ME, there is no him! I
am that Infinite One who is the all-in-all OM.

The emptiness appears as knowledge which is called ignorance (i.e. objective
knowledge or all of relativity). While in reality, the stillness is not moving at all.
What moves, moves in itself. How can anything move in infinity? This seeming
movement is the tension between stillness and silence; between wave and particle.

Lets look at the nature of the concept of relativity. It implies something is relative to
something else, so this means if there is no relative particle, such as would be the
case in infinity, then there is no relativity at all. Nothing could be said to move
because particle physics takes a dive into oblivion
So then, in The Self of The Self, nothing moves
This is stillness. and silence.
Yet Jiva looks out as the man, at the world, and he looks into himself for the truth.
He must find out that the actual Conscious Infinite Absolute looks into space
through the consciousness; which enlivens that mans being. He must find out that
Jiva is like a shadow cast across the face of truth.

Inside himself, a man can go so deep that he merges into an Absolute that does not
see anything like his body as itself. The man can come to understand that the
consciousness which exists as actual infinity does not see atomic reality in the
same way as a man might. That infinite Being sees it all inside His own infinite
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being, as atomic vibration or flux. He sees it as the Spanda-Sakti. So there are no
objects, no forms, no limit at the edge of a thing, due to matter extending into the
space, beyond the object. As the atoms of the air etc. is also connected, so on up to
Siva Himself. He sees everything as the vibrating Sakti or tension inherent in
infinity.

To quote Dr Quantum:
All this is in here!
It is NOT out there!
End quote.

This is found through, and deep beyond the man. Now then he who gets this far
does not locate himself at all, or as any object or form. He locates himself as the
actual infinity which is looking out of infinity. At the outside of the Cosmos as if it
were the outside of an egg. "That" looks at the light of the big-bang; he looks at the
genesis of the Universe as it explodes out of infinity due to the existence of the
infinite stasis of the emptiness. "That" sees all stars in the huge massive light-blast
beyond the comprehension of mind and is aware of the birth of awareness, as being
arises in the Cosmos. He notices the Light of existence blasting out of the Spiritual
Sun shining on the forehead of God who realizes who HE is in the moment of
realization. It can be realized that the Sun and the Moon are the two eyes of The
Self!

The Consciousness is born there, and "That" looks thru it like thru a window. It
notices everything in itself using the senses of all beings and species everywhere.
"That" does not look as a man looks at all, it is not located in this Universe It is not
conscious in the way a man or being is conscious. There is no inside or outside it is
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beyond all opposites.

If you like, you could say the Cosmos is its brain; the beings are the cells of that
brain, there are no beings in it at all. He is all of them, all that is seen or existent;
yet He is far more than this. Every speck of thought and consciousness arises in
Him, in the infinite. This is what appears in countless minds from inside the atomic
particles of matter. We know matter is everywhere....... as is light. "That" is Infinite
light. Nothing appears from outside "THAT".

When a man meditates he looks inward so far, until the consciousness in him goes
deeper than the atom, here he finds the Absolute-Infinite beyond all form and
existence. It is "NOT IN THE MAN OR JIVA" it is at the very foundation of the matter
of which all is made.
"THAT LOOKS OUT OF THAT PLACE
THROUGH THE WINDOW OF CONSCIOUSNESS.
It is entirely possible to realize this and hold the WILL there in the heart, in dvada-
shanta. To hold the Will in the infinite, imagine the rock as above and always stay
there. This will bring about an amazing transformation of consciousness which
dwells in the being. It will release consciousness from the bounds of matter itself.
Then the man will not know who he is anymore. He will become something
incredible, looking out of the infinite through that mans being.
This is peace, stillness, and silence.
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The Secret of Renunciation and Acceptance

Much has been written by many people from many different, divergent faiths and
sects, about this most difficult of subjects. Renunciation is recommended in the
interests of attaining the supposed requisite of humility, in regard to surrendering
the Ego to whatever God, ideal or mode of consciousness one believes in. Yet in the
end we must come to see that there can be no such thing as surrender because who
is it that surrenders?

The nature of Will precludes any success at this. Due to the fact that the Will must
be used, if one is to give up anything. Thus in the final analysis we cannot give up
the Will.

It has been written a million times over, that we have been given Free-will in order to
be willing to surrender; yet in the giving is the receiving.

Many religions all over the world teach that God gave us free Will; it is said He or
She or it will never break that covenant with us. There are even television programs,
which are also created in such a way to illustrate this fact to millions of eager
viewers. But this very fact, paradoxically gives us a means of avoiding
responsibility.

Much of our lives are spent learning to release; to let go of the past, to forgive, and
move on etc. However, there hardly ever seems to be any consistent way to deal
with or learn how to renounce, let go, release or forgive. Many religious leaders tell
us to forgive, to let go, to have faith, while the world as well as the home is often a
place of great discord reflecting the inner-conflict. It is only through forgiveness that
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these conflicts can be resolved.

Renunciation or Faith is always a matter of trust, how can we have faith in what we
do not understand or know to be true and real? How can we accept the things we
do not recognize or are not comfortable with? How can we transcend our own fear of
the unknown or unfamiliar? Where or who is this God in which we believe but call
by different names? What is the perfect political system upon which we can all
agree? What would its tenets and beliefs be founded upon?

In the current world political situation there are countless systems of government.
There are many religions or religious sects all claiming to be the way to truth. In
many cases it is actually recommended that the exclusion of other beliefs and/or
political ideals is necessary. Citing such things as other religions, sects, and
political systems, are not going to be saved by God.

There is no general agreement or consensus as regards who or what god is; much
less how to worship him/her/it. Nor is there any agreement upon what manner of
government is the optimum for human happiness and prosperity.

Here we will attempt to apply the concepts of self-realization to these very difficult
questions in such a way to bring about the recognition as to the true nature of Self
dwelling within all beings. To this end, the lies and half-truths to which we as
individual beings subscribe, to which we all-too-often subject others and for which
we have sold the truth due to fear and the idea that change is too hard; we must be
honest in this. But all to-often the programming that nothing comes without pain
holds us to ransom.
A body of truth must be arrived at that will hopefully bring us to the conclusion of
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Oneness. Of not just our humanity, but also a unity of being that transcends all our
physical, racial, religious and species-specific beliefs, pride, selfishness and
arrogance.

To reveal how we are wired or programmed as regards our individual beliefs,
we must take a long hard look at what motivates us as individuals.
So then let us begin.

First we will need to strip the individual down to his/her essentials before we can
even begin to tackle the concepts of belief or god etc. To that end there are quite a
number of components which influence how we behave or what we think; not to
mention what we subscribe to as regards our ideals and belief systems both
politically
103
and religiously speaking. In short, this refers to all that-to-which we
must subscribe if we are going to be seen to be acting in a way that is socially
acceptable or politically correct.

Secondly: The very existence of our so-called individuality; our self-esteem, self-
image and hence our experience of life, is inextricably tied to and defined by an
inner image we have of ourselves. This of course is what we think of as ourselves, as
The Sum of OUR I if you like. It is our individual identity.

Thirdly: This inner-self has many attributes, which for the sake of this document we
will refer to as I-ness.


The attributes of this I-ness are:

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Politically: The word Political is all too-often associated with politicians and is not generally understood to
refer to the social relationships involving authority as is the dictionary meaning of the word.
134

1. The image or thought of what is believed to be the Soul or the one we refer to
when we say I.

This referred to - or implied I is seen in a different way by each and every being in
existence, which leads us to believe we actually exist as individuals. This is the
beginning of our different religious and political belief systems.

Who we think we are begins here. It is the I we think we are; it is the I we see as
subscribing to a religious, social or political ideal or combination of ideals. Which
validates our specific conception of I-ness and everything progresses from here.

We as children are more often than not, programmed by our parents inserting us
into social situations which they are comfortable in. Which also validate their own
I-ness.

We are taught first by our families, then by our peers, clubs, churches, genes,
priests, teachers, monks, lamas, religious and political leaders, peers and siblings
and extended socioeconomic groups, to whose ideals, beliefs etc., we and\or our
parents to some degree, subscribe.

These groups all have one thing in common; they are GROUPS to which others add
their voices. The groups of which we will speak herein are groups of people who
attend, subscribe to, or put forward ideals or beliefs which they believe are better
alternatives than GROUPS to which others might subscribe.

Some Example of such Groups are:
1. I-ness Those things or attributes which we think define us as individuals.
2. The attribute of I-ness I call MY e.g.
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3. MY Family.
4. MY Friends
5. MY School Classes and groups of friends at school.
6. MY Whole school group.
7. MY neighborhood group or residents and so on.
8. MY groups such as the group of football supporters or sporting code or team
or club of supporters, which I might follow.
9. MY group of colleagues such as work mates. Or trade fellows or groups of
professionals such as doctors, professors, priests, pastors, or team members etc.
10. MY group or religion to which I belong or in which I believe or attend and
sub-groups or sects of these groups.
11. MY group of those who believe in a certain God to the exclusion of others who
do not.
12. MY group such as the collective group of sects of believers such as different
sects or branches of a given religion such as is given the heading of Christians or
Muslims or Jains, Sikhs, Buddhists, Hindus and so on.
13. MY group of people or individuals who dwell in such and such a city etc.
14. MY group of citizens who are united under one political affiliation.
15. MY complete group who are the citizens of a given country.
16. MY Racial group to which I belong.
17. The Groups who believe in the superiority of a given race over others.
18. The group to which we all belong. Humanity as a whole
19. The Species to which we belong.
20. The group called those who are sentient or living.
21. And the collective known as The Cosmic consciousness.

Subscription to any or all of these groups to the exclusion of any other is a type of
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Ego, which allows us an I-ness as a matter of course. This I-ness therefore begins
deep inside our being and extends outward into every aspect of our lives. Thus our
group subscriptions in combination bring about the definition called I-Ness.
Note: The above list is by no means anything like an exhaustive list of those groups;
it is merely an indication of the part ego plays in our lives.

From this, it can very readily be seen that the ego exists as an ever ascending
hierarchy. Hence to finally become free of the ego, would require the absolute
transcendence, not only of what we believe to be our very self; but also of existence
itself due to the fact that collectively, the group of beings and things which exist can
be seen to be the extended I-ness.

Here it can also be seen that it would be absurd to think that one could achieve
enlightenment, through renouncing ones affiliations with all groups, to which one
subscribes. One must therefore also renounce the "i" itself, else realization would be
nigh on impossible.

However, renunciation of the i also presents a problem, because it is thought that
renunciation means giving up the actual object to which one is attached; or from
which one derives a sense of ego-self or identity. Yet there must be someone to
renounce this or that which in this case would mean we must become a renunciate.
In this way, we become someone who is holding on to rejection or exclusion.

We must understand then, that true renunciation is to put an end to judgment. It is
to accept everything and everyone. It is to renounce renunciation or exclusivity. For
example we go around saying I am a golfer, or I play golf. We say I do such and
such which implies an entity by reference to I-ness.
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We think such things as I am a Sanyasin, I am a Swami and so forth. We may
think NOW finally! I am pure!, NOW finally! I am worthy when the body or mind
has been purified etc. But this is incorrect because the body and its condition have
absolutely nothing to do with the limitation of truth; and besides this there is
reference to me in the idea of purity as if Me then you and hence existence
(which is one-whole beingness) is not pure and good.

What matters is that we do not exclude anything from the Omnipresence of
whatever God we believe in. Understanding is to come to see that there is no such
thing as a type of knowledge which is, in-itself (apart from any application of it)
inherently evil. We make it evil by our application of that knowledge.

We always have a choice to love or to hate, but due to our group subscriptions, we
often choose hate, prejudice and bigotry over love. Since, to choose love in
circumstances which would bring the group ideals into conflict would be to bring
our self-hood, definition or ego into conflict; this of course may make us feel
threatened. Additionally, because we define ourselves in terms of these
subscriptions, our position in the hierarchy of the group might also be threatened
in the same way

So there is a personal Ego.
A Family Ego.
A Group or peer-group Ego.
A neighborhood Ego.
A suburb Ego.
A city Ego.
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A State Ego.
A Country Ego.
A Race Ego.
A Species ego.
An Emotional ego.
A mental ego
A Soul Ego.

While in the final analysis, the Vedic concept of The Jiva; is the combination of all
these egos.
All must be put to rest; not by renouncing who or what we are, or by joining one
group or denigrating another. Rather by accepting the multiplicity and diversity of
the Omnipresent Being which is present as each and every particle of the whole
Cosmos. After all, this is The Nature of The ParamAtma!
What are the results of rejecting this?
To renounce a single part, or to get rid of or reject a single atom of the whole of
anything, is to reject the whole. For example, if you reject your wifes hand you
reject her because she is inseparable from her hand. Does it not make more sense
to renounce your erroneous ideas of specialness and superiority which are based
upon the various levels of Ego?
The idea that there is a select, special group, a certain category
or manifestation of being that is superior to all others,
is a contradiction of the very thought
we all employ when we say that God is Omnipresent.
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The results of rejecting Omnipresence:
If a religion has the concept of Omnipotence, Omnipresence or Omniscience
incorporated into a description of God. Then that religion cannot escape or avoid
contradicting its own tenets if it believes it is special, or that God favors said
religion in any way above any other part of HIS OWN OMNIPRESENCE because
that would contradict the very Omnipresence itself. It would mean that such a
religion was suffering from a great schism at its very heart. Such a God as this then
would be proved schizophrenic.
The results of rejecting Omniscience:

If a religion were to say; That God rejects any other sect, being, religion, or part of
Himself or any knowledge. Then that thought is also a contradiction of the claim
that God is Omniscient. Since, it would imply that God is limited in His knower-
ship; it would imply that His knowing is limited only to knowledge which is
constructive or supportive of that groups group Ego. How preposterous! This then
will mean that there is a schism in The Absolute due to such a God hating,
rejecting, being bigoted and prejudice against of His or Her own manifest being. It
would mean His knower-ship was dependent upon one mode of His consciousness,
either being absent or present. Again this is preposterous!

The results of rejecting Omnipotence

On the other hand if an adherent to a given religion were to state that God does not
know evil, then that is also a contradiction because either God is Omniscient or He
isnt. If He isnt Omniscient then He is not God. Again, if He did not know evil then
He could not see any imagined stains of sins either. If it was also stated that God
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did not accept evil then again He would be rejecting a part of His very omnipresent
omnipotence. To think that the omnipresent, omniscient and omnipotent God is evil
or knows or acknowledges the existence of evil; is itself an attitude of prejudice
against the very omniscient omnipresent God.

The Christians might here be forgiven for thinking that God threw everyone out of
the Garden of Eden because they ate of the fruit of the tree of the knowledge of good
and evil and SAW THAT IT WAS GOOD - - which could not be possible unless in the
very moment of deciding it was good they knew evil also; i.e. no knowledge whether
good or evil is knowable without comparison; but they will quote the following; lets
leave the interpretation up to the intelligence.

And God said:
Let us put them forth from the garden (evict them) lest they come to
KNOW GOOD AND EVIL and become as we are and live forever!
The supposed importance of the body.

Many religions attach importance to the existence of the body because of the
attachment of the living to the personality of the recently dead and an instinctual
recognition and non-acceptance of their own mortality; grief is also based upon this
as death reminds us of the futility of the ego in the face of the divine; this is due to
the non-admittance of the fact that the personality dies with the body. Indeed
massive edifices of theology have been created by almost all religions on earth to
dress-up, over-lay and generally distract each and every one of us from the finality
of death.
This addiction, this need, this unspoken refusal to admit that what one thinks one
is, can be nothing more than a transient idea of i-ness existing for what amounts to
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less than a nanosecond when compared to the ageless Cosmos.

This attachment is again a contradiction of the Omnipresence of God because
physics shows us that there is no disconnection of the matter of our bodies from the
rest of the Cosmos. Nor is there any disconnection with the space between our
atoms, from the space in which all things exist, along with the space between the
atoms of the existent things (the objective universe) either. This however only
answers the physical aspect of existence.

Yet many religions will say what of the soul which dwells within the body?
Trumpeting about, going to their idea or conception of heaven, hell or reincarnation,
within which the ideals of their group ego/consciousness will be honored.
Anyone can understand that this too is a contradiction of the Omnipresence
since, how can there be a hierarchy in the knowership of God unless He values
favoritism above integration. Which would mean His knowledge is not open-
ended as Omniscience would require, because it would imply that one form of
knowledge is superior to another.
Now we come to the Soul itself. If there are many souls and Not ONE living AS all.
Then there is more than ONE in Omnipresence which would again contradict the
very nature of The God in which these religions believe. Vis an OMNIPRESENT
GOD!

So then, upon the death of each being the Soul (which is Part of the ONE SOUL)
due to the Will of the God inherent in the so-called Soul or Jiva in itself (which is
masquerading as the I-ness), will again become what that God decrees. This will
obviously follow the course of that which that God-Soul-Part believes it is and tells
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itself to be at the time of death.
So on the one hand there is the existence of the individual soul
but in reality that individual is a mere reflection
in the consciousness of God, of His One Single Soul.
It is not an individual separate entity at all; else the very nature of Gods
Omnipresence would be directly and irrevocably contradicted. There are not many
consciousnesses; there is ONE. Nor are there many souls, there is Only One. Any
other way of thinking of this is a contradiction of belief and faith in the existence of
the God which most religions believe is Omnipresent.

Also according to quantum physics; there are no separate particles; there can be
no movement of any particle of a mass without an effect in the rest of that mass;
such, that when a hand or a single atom moves, the entire universe moves to
accommodate the presence of the hand or particle in a given space.
Space does not move, nor does it change.
It is a constant because a thing always moves in a space equal to itself
or equal to its volume (which is the same thing).
For example: If you were to place your hand in a bucket of water the water level
will rise, if you move that hand the water will move around your hand. The same
applies to the air when you move your hand through it; it is displaced, and the
atmosphere is moved by your hand! The Cosmic dust is moved by the atmosphere
having moved. The eddies and waves of energy sent out by your movement flow into
the whole and are absorbed. You cannot move without the whole moving, so it
moves as you move So you are not separate from it.
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So then when a thing moves,
though it appears to move or exist independently of the Universe,
it does not move at all, the Universe moves.
Again: When a person thinks, he thinks that he is thinking inside himself; but the
space in which he thinks is the same space in which the WHOLE COSMOS exists;
this is so because the space inside him is not disconnected in any way from
absolute space. Nor is it disconnected from the space in adjacent atoms.

Now then, upon enlightenment a huge star is seen inside that space this is the
actual Cosmos shining in The Absolute Space. The star is utterly massive but it
takes up no more than what appears to be a room sized space, but this is because
the space it resides in is infinite.

That light shines out of the building-blocks of matter, appearing as the photons of
light, which manifest that matter in space. There is no disconnection of the atoms,
from the atoms containing-space, nor from the space in the atoms with the outer-
space. That massive ball of light is the mass of group I-ness called existence and is
defined by the space in which it sits; yet remove that space and the space in which
it sat disappears into absolutely infinite space; since, in the absence of Cosmos or
light, space has no meaning at all, nor do any other concepts.
So then where has the individual soul gone in all this? Has it gone to some
unimaginable realm or heaven etc? Where again it can enjoy the exclusiveness
of the group to which it subscribed while it was in the flesh?
As if segregation or fragmentation would have any meaning to an Omnipresent,
Omniscient God who recognizes Himself in all beings and forms, as well as in
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infinite formless consciousness.
This transcends existence itself! Jai Sri Krishna!
God is Omnipresent or He is not, it is that simple. There cannot be two or many in
Him, unless the thought that there are many is a trick or a device to engender or
project a degree of ego-self upon an otherwise unitary completely Omnipresent,
Omniscient entity, existing as all that exists.

Again: If He is neither Omnipresent nor Omniscient then He is not omnipotent
since, if there is more than One Being in existence, He is not the only power that
exists, because that other can choose to defy Him or deny His existence. Yet the
belief that we have free-will fools us into thinking we are autonomous. What we do
not realize is that since all that exists is HE HIMSELF it is impossible to choose
anything that is not His or Him. Nor is it common knowledge. He who chooses as
US is Him!

Many actually subscribe to this denial also, but the question can be asked of them.
In what does thought arise in your so-called separate mind-space, which cannot be
separated from the absolute space as described above? Or as Sri-Ramana Maharshi
has said: To Whom Does it Arise?

The answer to this might be they arise in my head and are a product of my brain
etc. But it has been shown above, that space can not be separate from the absolute
space; nor can the atoms of the brain be separated from the quanta of atomic
reality.

Another reply might be: So who directs your Will to imagine a pink elephant as has
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just been suggested to you? Does your mind appear in the absence of thought?
Does it appear only when you think? Who looks at the thoughts that arise? Could it
be the physical matter of your brain? Which when you are dead has no thought
waves in it. Could it be that you are the unknowable watcher of the thoughts? Who
dwells in the space that does not stop at the edge of your body or even at the end of
the Universe? Yes, this has been shown in the preceding pages.

One might also say that "MY Soul" is something that dwells - and has its being
beyond matter; it is a metaphysical entity dwelling in the spiritual realm which is
outside the physical universe. This cannot be, due to the Omnipresence of God who
exists as all that is or can be; else there is a contradiction of that very
Omnipresence. Saying one is separately existing in that Omnipresence is absurd,
because this precludes and contradicts Omniscience which is a requisite of
Omnipresence, they are co-dependent.

So then, to remove the ego of group-consciousness, we should not renounce things
or people as objects. Rather, there must be acceptance of the idea that difference is
a delusion. There should be acceptance of the idea that there is no such thing as an
individual who could renounce a thing. Renounce the thought that we exist as
separate beings or individual Souls or Ego and so on. By Acceptance! Never by
rejection.. But by unconditioned Love-Consciousness.

This will lead to the realization that the thinker is the Absolute, whose nature is
like Infinite Space. It will lead to the understanding that the one who shines as the
cosmos is none other than The Real Self. This is inclusive of all else and exclusive of
none save exclusion itself. It will reveal the truth of Love-Bliss-Consciousness.

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Yet this is not easy to achieve, due to the latent tendencies stored as memories in
the brain. These are nothing more than habits, programs and conditionings; which
run when the group-program, belief, religion or tradition, (which justifies the
existence of the group or individual) is contravened by new instructions given the
mind by the Will.

When the program is contravened, at first there will be a feeling of discomfort then
perhaps negative emotions will arise. Followed by tricks the mind has here-to-for
used, to make us remain in the comfortable and familiar. We must understand the
ego is going to kick up one hell of a ruckus. Since, its very existence as an
individual depends upon the existence of segregation and the belief in its
uniqueness.

The thought of ownership, possession, or description of attributes-of-self of I-ness
or ME, not actual possessions, is the habit which makes one continue to define
oneself, as existing as an individual; who is by its very nature, unable to exist
without discord and disharmony. The individual can only be split away from God
through constant adjustment, change, discord or contention. This is why karma or
the law of cause and effect are the very ground of the existence of everything that
appears to exist in this Universe.

So then it would appear that the lack of acceptance of each others personal
individuality or individual group-belief systems is the cause of the hate,
misunderstanding and enmity between the various religions and group
consciousnesss or egos. But this is not so at all.
The cause is the individual desire to exist.
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This desire comes into being as a tension or potency in the Conscious Self as a
result of the existence of the composite image (Aggregations) of many group
subscriptions by which the individuality is defined.
To be a little more detailed; this causes effects which (due to the finite number of
subscriptions having finite effects) become the individual who is composed of series
of personal preferences (the effects promote the definition of self) this desire is then
attached to the composite, is mistaken for The Self and is maintained as the i-ness
or Jiva\Ego by rejection and segregation of any and everything that would
contradict its philosophy, religion or the group-consciousness to which it
subscribes; and by which it identifies itself and others by contrast to itself.
From this, it can be known that the existence of the individual depends upon this
segregation and discord; it is then impossible to exist as said individual unless
there is the dependence upon religious and philosophical doctrine or the mythos
which justifies this. There is thus separation from the unity of Gods Omnipresent
Consciousness. Hence, discord and massively incompatible groups exist and are
maintained by the fear of individual or personal death; and or religious or
philosophical universality based in integral and unconditional love.

The situation is that the answer is not a matter of accepting each others belief
systems or right to exist within a certain group. The answer lies in understanding
the nature of the Omniscience of God. Which of course would mean there must be
a philosophy and religion under which and within which all modes of knowledge
and knower-ship, philosophy and religion are valid and have their place in the
omnipresent omniscience.

Toward an understanding of that Omniscience we will talk of how all knowledge, no
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matter the branch, import or content in regard to any group definition, reason for
that groups or religions existence; or individual is part of what the Omnipresent
Consciousness of God knows about its own nature.

It is in short all knowing, knowledge, philosophy, religion and modes of
consciousness existing within the scope and range of His knowledge. Thusly all
beings exist and know differently and are existing as his omnipresent omniscience
and their diverse genetic makeup across species and within species is supplying the
difference in experience and understanding. Just as are the various levels of
knowing within the human genus also contributing to His Omniscience.
The Cosmos - The Uncountable Universes
are merely the Nature of His Omniscience.
The Countless beings - The Uncountable Experients
are merely the Nature of His Omnipresence
Hence the seeming difference.
We have already shown that there are no individuals, so the knower in all of us is
none other than He-himself; else His own Omnipresence goes begging. Or perhaps
He does not exist?

It might be argued that there is a human soul or that God dwells in us in tandem
with our own soul, but this is incorrect too as that would preclude the existence of
Omnipresence. No, the existence of the individual Soul is impossible. Yet as said
earlier, HE is pretending to be the individuals.

Additionally to arrogantly maintain that only humans have a soul, if such a thing
existed as an individual. Would mean that God, who is the SOUL in us, does not
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know what ants, dogs, cats, dolphins or any other creature knows, because it is the
Soul that is the spark of consciousness. Ask what makes them live? What moves
them out of the way of danger etc? But yes, only human beings have what THEY
REFER to as A Soul, it is AN EGO! It is An Arrogance!

The word arrogance comes from the word ARROGATE which means:
- Demand as being one's due or property; assert one's right or title to..
- Make undue claims to having.
- Seize and take control without authority and possibly with force;
- Take as one's right or possession.

Surely these are traits expressed in the words this IS MINE .. this is My Soul! Etc..
How can that be when there is only ONE OMNIPRESENT GOD? No. if the devil
exists it is he who has convinced you that you exist separately from god, or DO NOT
HAVE HIS SPIRIT IN YOU. i.e YOU ARE NOT HIM -- HE IS YOU! Since He is
omnipresent and created you; there is no possibility of you owning yourself; He
owns you. Hence your soul is His not yours. And if that is so then you do not exist
except by Him. i.e as the Buddhists say: The Jiva has no-self nature of his own.

Factually, most of us in the West either consciously or unconsciously subscribe to
the Darwinian theory of instinct causing lower creatures to behave in certain ways
although, modern science has proved otherwise in almost all cases; as does ones
own experience with such animals as horses, dogs and cats. Not to mention the
enigmatic Dolphin and Chimpanzees. Even the lowly house fly can navigate through
obstacles in a room in which it has never been before, proving it has a degree of
self-awareness. Else it would crash into all obstacles it had not seen before. Nor
could it navigate between narrow spaces. As it so skillfully does, due to not having
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any spatial awareness of the dimensions of its own body, thus it is self-aware even
if in a rudimentary way.

No the only thing that makes any sense is that the sum of all the knowledge known
by all creatures is His very Omniscience. For example: A given creature or being
knows what it knows about its environment, this is its universe. A dog does not
know a germs universe, nor does a cat or a fish. So then to all intents and
purposes, these are different universes or dimensions of knowledge. Think of the
uncountable creatures which have died, are living and will live and die in the
future. It is easy to see that the limit of His Omniscience can never be reached.
This is His Consciousness.

That which is CONSCIOUS as opposed to what that ONE WHO IS CONSCIOUS is
conscious of via: CONSCIOUSNESS exists as, and in all the beings everywhere.
This is His Omnipresent BEING while His I-ness is the entire Cosmos.

To Him there are no species, no groups, no religions and no individuals. He sees
nothing but His very-self everywhere. That is His Omniscient Omnipresence. His
Omnipotence exists as both His manifestation and His power to know Himself. It is
in short His Will, which manifests as the law of cause and effect to become part-
and-parcel of the Cosmos. It is in effect His Karma.

Even though existence seen from the individual perspective seems to contain
countless other beings, the truth of the matter is that there is nowhere at all, where
a separate entity, could exist due to the Omnipresent Nature of God. As is shown
above even science can prove that there is utterly no hope of separation or
individuality given the nature of the atom.
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True renunciation therefore is renunciation of I-ness only. Although, that I-ness is
very difficult to give up, if we do not understand, that the whole Cosmos is seen by
the Ego-as-itself.

Existence of the Cosmos connotes I-ness. Why?
Existence implies that there is a knower of that which exists;
else it could not be known to exist.
So I am either a man or The One True Being. If a man, then I am destined to run
the round of I-ness forever because I do not acknowledge the existence of the
knower beyond existence. On the other-hand, if I am really the One True Self in
disguise, then I am the knower beyond existence, existing in diversity, as
Consciousness, in all beings everywhere.

As shown earlier, He who is the thinker in all of us is that ONE. He is not solely the
Individual, nor is He the body. He has no specific body and will not admit of one.
His Omniscience is His knowership of all modes of being and awareness; on every
level and branch of knowledge, up to His own nature itself. There is no division in
His knowership or consciousness what-so-ever. If there were, He is neither
Omnipresent nor Omniscient. God in that case would be a farcical being. So then, if
I say I am a man, it is not the man which has said this; it is I The Absolute who
says it. So I obey my own law and limit myself to being that man. If on the other
hand, I The Absolute say: I AM that Absolute then I must obey that command
also.



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God might have said:
If you want to worship Me then accept My Omniscience and my
Omnipresence.
If you wish to reject My Omnipresence or My Omniscience then you
have rejected Me.
Therefore, no matter what you do you will never know Me!
If you think you can own me or exclude any part of Me, then you will
never know who I Am either.
In short if you think you or anyone or anything is separate from Me
then you are far, far away from me.
He might say: You must renounce exclusion. If you include all in My
Love then you too are included not otherwise.
Neti-Neti is the Cry! Not this not this No I Am not this nor this nor
that . I AM ALL!
Om..
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The Nature of Time

In previous chapters, we spoke about I as the Conscious Absolute yet it might be
said that in our busy lives these days we do not or cannot make time to meditate
upon this in a way that might yield results. We would like to say however, that this
comment may be based upon the conception that meditation is something you do at
some exotic retreat, or on a mountain-top etc. but this is a misconception.

Meditation upon the I-I is a matter of the constant remembrance of the presence
of the I Am in the moment. The moment we refer to here is not the NEW AGE idea
of the NOW, as that NOW is merely a reference to what is, NOW EXISTING. No,
the NOW; the MOMENT we speak of, is a reference to not only what is in the
NOW or what IS but also to WHO it is that IS AWARE of the NOW itself. It is
the constant remembrance of the I Am. This is meditation in the context of being
present as The I Am, rather than the focus upon what exists or what is present.

The focus upon what exists, (rather than upon being present and focusing upon
The Self) -- is then focus upon the thought (All-be-it) indirectly -- that I am the ego;
who is validated as existing by reference to the presence of the Self-Himself!

It is the thought that whatever we come into contact with is I-I (it is the Self) and
as such is worthy of veneration and love, there is no other than the I Am, who is the
consciousness you see. So it is an attitude; a deep inner commitment to forgive and
see all as The Self no matter what we are doing.

Some one might say, how can I think of anything that is not I?
This question translates to:
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The essential nature of everything is worthy of being known.
It is said that the mind is knowledge (because knowledge is obtained through the
mind). One should consider knowledge to be identical with the object of knowledge.
There is no way other than that to liberation.

One ought to consider knowledge, to be identical with the object of knowledge. i.e. it
is The Self, all knowledge then is the same. The objective world then, and the Self -
are merged, such that there is no longer any question of what knowledge is this or
that. It is a case of this is the consciousness. It is no longer a case of meditation;
rather it is a case of immersion in The Self.

Knowledge is always about something. The only thing that exists is consciousness,
so then there is an end of knowledge and its object.

Tyrone:
When I try to think of nothing and concentrate on awareness, the only thing I cant
eliminate is the breath; will that drop off with time?

bindu:
Well the breath seems to last a certain time. A time of inhaling and a time of
exhaling, simply look at it. Know that although it seems that such a short time
passes for each in and each out breath, those times are eternal. This is the trick of
understanding how to transcend Time.
Realize deeply that The Self is infinite.
Therefore, that which is seeing such a short breath
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is really seeing the complete manifestation and re-absorption of the universe,
happening each time the breath goes in and goes out.

Think about this a moment:
The Conscious Absolute, which is existing beyond eternal Time, looks at the
eternal vibration existing as the breath. It is called the Spanda principal; it is
so incredible that no matter how long or short a duration of time has passed,
to the Conscious Absolute it looks like a moment; in each infinitesimally
small speck of time the whole is absorbed, expressed and is re-absorbed
So the breath goes in and goes out, dont focus on the body, think what is
happening here. The Absolute is creating the Cosmos via the breath, re-absorbing it
via the breath so, who is breathing? Certainly not the body! The waves of Spanda-
Sakti pulse as the cosmic dance that lasts eternally or what amounts to less than a
heart beat to The Conscious Absolute. There is no difference.

Tyrone:
hmm. Well I read that the breath could symbolize birth and death, but I never
thought that witnessing it could be the same as witnessing the Cosmos coming into
being and dissolving also..

bindu:
Yes. So then, ask the witnessing consciousness who is noticing the breath the
following question:
Say to it: Who is breathing? Where and what is being taken into what?
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Understand that the waves of breath are like the tides of the ocean, they rise and
fall. This goes on in all beings.

It cannot be emphasized enough, that time no matter how long or how short, is
nothing to the eternal Conscious Absolute.

So then small or large makes utterly no difference, yet we humans think a
microsecond is worthless; we think a year or an eon is what is needed etc, a light-
year etc. We don't understand Time at all. The consciousness is beyond it, no
matter the duration of time that passes, is it not the Conscious Awareness that
notices it? That Conscious Absolute sees a trillion light-years as nothing.

Tyrone:
But watching the breath, is not the same as 'attention attending attention' is it?

bindu says:
No I am not saying watch the breath. I am telling you how to look at it. Then once
you know what it is, it does not matter if you breathe or not. Ignore it; merge your
attention back into the attention or awareness watching awareness. Do not separate
the breath, or the fact that your body is breathing from the whole.

Saying I exist because there is breath is only another way of being an I.
Knowing that the Spanda-Sakti is doing all breathing in all cases is not the same as
watching the breath, because watching the breath is an individual thing.

In Time, planets, stars and suns, the very universe arise and dissolve. This is the
Spanda also. The breath is not separate from that, leave the breath to the Spanda-
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Sakti. This process (Spanda-Sakti) is OM, it is eternal, but in its modes, it is not
infinite in the sense of Time. Because it vibrates in and out of being; the eternally
infinite is another matter, Sri-Nissagadatta says:
"It is not light, nor dark, not black nor white it is dark blue"
(signifying it in itself.....)
How I see things is like the following:
I walk down the street, I see people, and I hear sounds, see thoughts arise as
a result. I allow them to dissolve in myself, in the silence. In the non-visible,
both the silence and the invisible are the I Am, you see. Those things that
have arisen i.e. people, sounds and so on; the sun, the sky, all are in me. I do
not tell anyone inside myself what they are. I am peace, stillness... nothing
moves in me I walk, peace walks.

Again Sri- Nissagadatta says:
"When the utility of what is noticed is thought upon there is the ego"
Right at that moment ego is born and the universe becomes visible; do not look at
the thoughts as they arise until they are merging into the consciousness which is
The Self, you will then see that they are the consciousness.
If we think: What does this mean? Or ... Oh my goodness isn't that woman beautiful
or gee I love this food; or I want that thing I am looking at and so on; as we perceive
those things, we lose the contact with the consciousness - right there. Because we
look at the thing in and through the context of who we think might be able to enjoy
that object; of course the one who we THINK will enjoy it is the Jiva. But the fact is
that is it The Self recognizing Himself.
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We should say to ourselves instead - this means The Self.... all this is The Self this
too is The Self, beauty is The Self and so on. We should go about with a smile.

Again Sri- Nissagadatta says:
"Everything is the Advertising for the Consciousness".
When we say The Self, what we are really referring to is a Self over there i.e. we
are remaining separate from The Self and pointing at it. This is the incorrect way to
understand, we must see that, that which points and that which is seen is the
same. It is the Self, it merely looks different if we look at it in the context of how our
body can interact with the object or person seen etc.

When we look at it; as The Self, seeing The-Self-in-The-Self, There is no need to
think of the thing as different, it is The Self also. To get this set in the Jiva though,
we have to make the Jiva dissolve into the watcher and become the witness as
completely as possible. This is what we must practice; I don't say ignore all else per-
se. I do say; know the nature of what you are seeing instead, because it is easier
that way. I wish, I could describe this state to you, but words cease as they end at
its edge. All we can try to do is lead one to the edge and point. It is like sky
dissolving into sky, the objects become sky then merge with sky. To make them
become sky you have to be sky knowing they are sky, and then their form is lost in
Self, Lost in Oneness.

We must reside in the sky of Love; in consciousness as The Formless Infinite Being.
In that case, there is no such being as a man, woman or any other being. There is
no universe, no cosmos, No people - nothing but I-I, existing as existence itself
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without name or designation.

What am I? I Am an empty sky whose consciousness is also sky, whose Self is neti-
neti - sky.......... I am empty.................... Utterly full of myself - which is empty -
neti-neti.. All this dissolves into emptiness just as it does with time.

I am that place into which it all merges. So then looking at those objects I take them
into my very Self. Which is the emptiness; it is sort of like speeding up Time or not
allowing it to begin. I reside there; in that place there is no I, who is like anything.

Love and Light radiates out of Me but I Am not mere light; matter exists in Me but I
am not matter. Energy results from the interaction of light and matter but I am not
energy. I am that in which all exists. Again, space appears to exist in me due to the
interaction of energy and matter, which gives the illusion of time having passed,
whereas no time passes in Me.

Who would notice Time if you were dead? Not you, you are beyond Time; you are
my very Self. Because you do not exist in any form what-so-ever you are the
watcher of the consciousness........ Without Time there is no consciousness of this
or that, there is merely the Conscious, I-I there is OM. There is, therefore no such
thing as what Conscious is Conscious of, as consciousness... there is merely The
Infinite formless Oneness.

Give up your existence; not your life............ give up thinking you exist; instead
think who am I? In whom do these thoughts arise? Think: (having found you do not
exist) In who does this non-existence reside?

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I have said the consciousness does not exist in Me beyond Time. To be conscious of
an object such as the cosmos, time must pass. Just as your P.C needs a time-clock
in whose ticks the processor can process information. So does the Jiva require time
in which to act, so then go beyond Time. The Jiva will die very quickly; but it is not
really correct to use the word die. The Jiva is dissolved into nothingness that
nothingness is the Brahman; it is the Conscious I-I beyond form. You will soon
realize Aham-Brahmasmi (I Am Brahman or the I Am is Brahman).

Tyrone:
So where does non-existence reside?

bindu:
How can non-existence reside, Tyrone? That is why it is infinite because it cannot
be said to reside or be. Yet it exists; this appears strange.... but I can tell you, that
Non-existent-ONE, is actually conscious, not with attributes, not as a form, not as a
being.

Tyrone:
So the world resides in the unmanifest but it cannot be the other way around?

bindu says:
Yes that is correct. That is why you must teach yourself to reside in yourself. It is
also why a man cannot say he is now enlightened, as it is that non-existent, who is
the one who recognizes that existence is none-other than His own consciousness.

We use the terms "His" and "HE" but that is not correct either, it is a metaphor. He,
has no body... no beingness, no attributes, no limit. Imagine you are water in water
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- in infinite water........ Or light in light - in infinite light that is as close as language
can come to describing it.

Tyrone:
Or silence; but that's even tougher to decipher.

bindu:
Sri-Nissagadatta says: The cosmos arose from concept.

The Science of Matrka
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outlined in Siva Sutra, says that it arises from sounds (i.e.
syllables) or letters, nada. A single concept of I, that or this.... causes the cosmos.
The esoteric Kabala says it arose from the word, The Name of God etc.

Existing - I am not............ I have become "NOT" this very statement is a
contradiction. It implies I who am endlessness and beyond being, have become
what I am not. It implies I have become limited in efficacy and freedom and that I
have been subordinated to the modes of my own consciousness. A victim (if you
like) of my own self, since there is no other in this Omnipresence but This I; who
Am, is The Conscious Absolute.

The Time scenario, as described above, I think is easier for the mind to grasp. So
then if it is an utter contradiction such as light in light, in infinite light how then
can any "THING" be conscious there? It (the infinite) is The Conscious ONE. Imagine
thus: There is no-one; all things merge into me; this is how to look at whatever you
experience.


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Matrka: (1) Defined as the little mother, the letter and word power which is the basis of all knowledge. (2)
The paravak Sakti that generates the world. She is the mother whose mystery is not realized.
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Another example is:
Science proves that all atoms at the heart arise out of and as photons of
light. Thus it is all light; what is weird is that light is conscious, this whole
talk makes it very clear.

In the mind of Tyrone; in the physical brain there are synapses across which sparks
of electricity jump. When they cease Tyrone dies; thus that light is in Tyrone as
those sparks. That is why Tyrone is warm; the spark has heated him up. But all
heat is borrowed from the stars, so these stars are the source of being. All stars are
from one event; so that event is the advent of the Cosmos. Yet that occurs faster
than the eye can see. Faster than thought, the universe dies and is dead for
countless centuries which seem like the length of a breath eons; but who
breathes? Who sees that breathing? That one cannot be said to exist, as that would
imply (by reference) a time when He did not exist. Nor can it be said; He has an
ending. He exists when the breath is held as the watcher - the breath when released
manifests the cosmos and He becomes That.

Understand that everything seen, perceived or cognated is already going into the
dissolution, as Time is passing. That which you look at, is not what it was ten
minutes ago; nor even a nanosecond ago. It is a totally different thing; thus we must
keep the Will held in the moment before things arise. Then merge all things that
arise back into that moment, by recognition as to their true nature.

So, then what arises, why? What does it arise IN? It all arises in HE. Nothing can
arise that is not in HE, because it is all I. So then nothing truly arises at all does it?
Could it then be said that I arise? What do you think? Or have I existed forever?

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Tyrone:
Well. Yes. And to keep this outlook continuously is meditation.

bindu:
Yes. Meditation is not to sit and meditate from Time to Time, but to make it
constant. Again, Sri-Nissagadatta has said it:
"The memory is the whole problem."
So then I am sitting here thinking nothing arises except my own self then my wife
comes home, what has happened? I mean I did not think of her, why did she come?
Can you answer this?

Tyrone:
Ok. Um, was it the thought of 'I' that arose spontaneously and then this thought of
the wife followed?

bndu:
No, she came in the door. Why?

Tyrone:
That's what you use to get in the house.

bindu says:
No, no. No-one and nothing arises, but me in myself, she did not come no one was
seen, nothing happened but myself in myself.

Tyrone:
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Oh...so its like 'can there be a world with no one to perceive it"

bindu says:
Yes, that is what I am driving at. If the sky could see itself it would see nothing but
Itself yes?

Tyrone:
yes.

bindu:
So in the same way the nothing sees nothing; the hard part is getting past Time. For
example, the mind has this annoying habit of describing things; this is how it binds
us to Time. We listen for the duration of its blathering, then miraculously, once it
has finished its commentary, the experience finishes. We are left outside of the
truth again empty-handed. The trick is to ignore its descriptions or deliberately
make it understand, that what it is reporting to the awareness, is merely another
particle of the nothingness; of The Self; of The Consciousness. We merge those
reports into the invisible, stay in the NOW where there is no arising or dissolution.
Don't let the cosmos grow out of the seed, go about your life seeing things, doing
things, experiencing things etc. But always merge them into the infinite truth of
that which looks at the mind, stay in That.

Yet as it is said, the Truth can only be found by making Awareness become Aware
of itself. Without the Cosmos, that of which we are Aware, is Awareness in all cases.
We are Aware of sights & sounds the body is not, it does not exist in The Absolute,
else a dead man could hear and see and so on.

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Awareness is always present, the hardest thing is to get it thru our thick heads
that the Awareness is The Self. Neither the body, nor the subtle I, nor the mind is
The Self. Neither is the emotional being, nor is the soul. Jiva is not.
The Self is infinite, all that exists recedes into the past,
it goes into non-existence into Zero, from which it arose.
In all beings, there is something which notices this and that event in the body
organism; it is the same Awareness, as in All. This is hard to accept because of a
pride and arrogance that is as deep as the DNA of a species or of a genus - that ego
must go.

Western humans uniquely think that Man alone has a soul, how arrogant we are.
This pride is the individual awareness which makes all beings eat, run from danger,
procreate; navigate through obstacles and so on. The descriptions are endless.
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Letting go of Limitation

bindu: Good morning. I think today we will do something a little different

We will talk about how to let go of being limited. First we need to understand that
normally when we think of "I-me." We tend to think of an I who is limited, by
having some sort of attributes, form or size. We think of that person as having
certain qualities. When we realize the truth, there is still an I existing, but it is not
an "I" who has any form or attributes. So, how to become the real I? How to become
the Real Self, Normally there is an "I-me" who does things.

The Advaita doctrine says that you are not the doer, so how "DO" we become
realized........? How DO we find the truth?
Think a moment.
There is an I who is the Real Self, How can that I realize it is The Absolute? How
can the Real I recognize that it is the Supreme Brahman? The I who we think we
are, is the REAL Supreme Brahman pretending it is the Jiva. Do you agree?

Sadhu: Yes

bindu: So how to stop pretending? How to be real? The universe is a projection from
the Conscious Absolute.

The thing is that the Universe is not a single universe. However, the Universe each
being is experiencing is to all intents and purposes, appearing to be a different
Universe. The number of universes is as great as the number of beings. This means
ALL beings from the most complex to the least complex, (including all species and
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genus). The sum of these Universes is what is known as the Cosmos. I said the
universe is projected by The Self into Himself. This means an individual universe is
created by the hidden Atman in each being, so how to stop pretending?

Atman; that which is pretending to exist as the Jiva or ego, has to withdraw itself
from its projected Universe. This is what happens when we meditate; we withdraw
the self from the universe, INWARD. We attempt to pull the projection back into the
Conscious Absolute.

Some of us use pranayama, some one-pointed focus, some use (pranavam)
(chanting of A-U-M) and a hundred different ways. Essentially, it is a matter of
holding the Will inward of keeping the attention directed inward until we reach the
most inward. Until at a certain point, we feel a coming in or retraction of
energy/consciousness. It feels like a rush, like a speeding inward. It can happen
suddenly, or we can make it happen; this is what I want to talk about today, How to
make it happen.

As I said, Advaita says we are not the doer; so how can we DO it? Ah! That is a
secret! The Absolute is pretending to be Jiva. Pretending; so the Jiva or ego is not
the doer at all even though it appears to be. Do you see?

Sadhu:
I do not see how The Absolute can be the doer either? Unless you consider Him as
all that IS including the action which seemingly come to pass in the phenomenal
world.

bindu:
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Precisely put, Yes.
We have to realize that the Will is not part of the Jiva at all. It has nothing to
do with the Jiva. The only WILL in Existence is Gods Will nothing happens
except by His WILL. The only existent BEING is GOD.
The Omnipresent, Omniscient God exists as all this. He says so in the Bhagavad-
Gita, in the Bible, in the Koran and in all religious books everywhere. So He is the
doer. It is His Will that is used to say I am ME. It is His Will that is used to say I
am The Absolute HE IS THE DOER. The Jiva The individual does not exist at
all.

There is no such thing as Jiva. He imagines something and Jiva is born but Jiva
does not come out of him. It is created in Him and appears in Him. Like a thought.
The Bible says: In His Image created He Him. But this is sadly misunderstood,
possibly even deliberately mis-translated (unconsciously of course) by the ego of the
translator; whereby he could justify his existence.

There is thus no such thing as several or countless beings in One Omnipresent. So
how can there be any other doer but He?

The thought that the phenomenal world does or does not exist is irrelevant because
nothing exists but Him. If a thing does or does not exist, its existence or non-
existence is created by Him in Him. It is imaged by Him in Himself Again: The
Bible says: IN His Image Created HE Him!

All things exist --- or they do not - If they do not then that non-existence also
appears in Him. He is beyond existence and beyond non-existence also. But let us
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get back to the doer.

The Absolute is the only doer. It is GOD HIMSELF, without a form of His own. We
use the word He to refer to the fact that there is a Conscious One, beyond
existence. We could use the word She instead but it makes no difference. So that
God imagines all this and existence IS! He said let there be light and there was.

He is Narayana! Narayana
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is given a form by the scriptures but in Himself He is
the Transcendental Conscious Absolute. It is when He imagines, that the form
known as the Cosmos (which looks like some god or other), comes into being.

Now this next is a very subtle point: It is said that when He imagines, the Cosmos is
born. However at the moment, we are concerned with each individual universe, not
the entire Cosmos, Which is the sum of all universes including Time. (This is
covered in detail in the next chapter.)

So in Narayanas imaginary Cosmos there are countless beings; existing in AND
AS individual universes. Those Universes that the beings live in are projected out of
them, just as the Cosmos is projected out of Lord Narayana

Why? Because, Atman is the God of each Universe, the sum of those Jivatma is
ParamAtma. This is Gods form. It is Narayana. But That Transcendental Conscious
Absolute, known as the Para-Brahman, is formless.

The Jivatman is the god of its own universe. When we realize this we are not
enlightened, as it can be seen that there is still the fact of not realizing Narayana.

105
Narayana is another name for Vishnu or the Hindu name for God and appears as the 245th name in the
Vishnu sahasranama.
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Narayana contains all Jeeva, Jiva is the Soul only. So how to withdraw the creation
of the Jivatma, and dissolve the Jivatma into the absolute in which it appears.
Again we must refer back to the withdrawal of Creation.

It is said that Narayana projects the Cosmos, and Jivatman projects the Universe.
So, in the withdrawal of the Will of the Jiva from the universe, the universe will
dissolve into nothingness. We will realize the truth that the existence of the
universe, is existing because The Supreme is pretending to be the Cosmos, in which
the countless universes are appearing. So upon the withdrawal of the SINGLE
INDIVIDUAL WILL from the universe, the universe is dissolved back into the
Absolute. So, the doer is GOD, pretending to be the limited Jiva, who thinks he is
the doer, when he is not; as there cannot be two in HE who IS ALL THERE IS.

So we sit and meditate. We practice devotion to a single point. The single point can
be a word such as Om - Or a God or anything as long as it is single. Some use the
Siva Lingam, Some Kali - or whatever. And some go by devotion, seva, service, or
ritual with one-pointed devotion.

This single pointed focus of the Will withdraws the Will from the creation (SLOWLY)
but we want it to go as fast as possible. How can we do this, now that we have seen
that the real doer is GOD. The answer is in the nature of the WILL.

The Will is the manifesting power of the LORD GOD. HE works through all beings
and upholds the entire COSMOS, as well as the individual UNIVERSES.

How to use that Will? Previously it was shown that we are not the doer HE IS THE
DOER! So how can WE DO the withdrawing?
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Easy............There is................. NO I ....................OR ME ................OR WE..... OR
US! There is only HE.

Swami Muktananda chanted the ham-sa mantra and got enlightened after many
years. I chanted siv-om for 25 years and got enlightened. Many have done it by
chanting OM. Those ways are not fast enough.

One guru went to give darshan and said to his devotees: He who is willing to get
enlightened right away must come outside and have his head removed, only one
devotee stood up.

This means that you must be willing to die immediately. Why? Because at the
moment of realization the I who we have thought we are for countless life-times
comes to an end; he dies. But it is not like physical death; it is a merging into the
most amazing love-consciousness beyond the minds understanding.

If we think about it, if we see that God manifests this all in His imagination,
realization is merely a matter of having faith and trust in Him. After all, He is the
DOER, acting in us as the Will. He is the one who uses the Will.

In my own case:
Once i went out into the bush and tried to give up my Will. i lay on a large boulder
in the sun like a drying fish. i made sure a sharp protrusion was sticking into my
back to keep me aware of what i was trying to do, and so I did not have to use my
will to stop my mind from falling into Samadhi. i laid there the whole day trying to
give up my Will. Toward the evening, i realized that you cannot give up the Will,
because you must USE the Will to give it up. You MUST Will it.
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So we must Will realization? Yes, but we first must see that the Will does not belong
to us. We must see that the Will is HIS and HIS alone. When i was on the rock, i
saw that the Will cannot be given up because you do not have it, HE Wills
everything that occurs.

In the scriptures, it is said: It is He who gives realization. Only by His grace will
we realize Him. This leads to the question as to the nature of grace. What is His
grace? Grace is about accepting.
It is about graciously receiving. It is a matter of Faith.
For example: A wife graciously receives her husband. A person graciously accepts
an apology. Grace is therefore tied up in acceptance.

So to receive the Grace of the Lord, let us study the simile of a wife receiving her
husband; to graciously accept what He offers. A wife absolutely must have trust in
the integrity of the Gift her husband gives her. She must not imagine that her
husband gives her a bomb, or a snake wrapped in silk. If she has not that faith
then she will not accept the gift. Realization is the same; we must have faith that He
will save us when we accept the gift of the death of the Jiva.

So realization is a simple question of how to die. How to accept the death of the
Jiva. Mind seems to be the self - it thinks that. Or the Soul seems to think it is the
self also. Neither is true, the mind does not want to die. Once we remove that fear
by meditation, the soul still does not want to die - but it realizes that it must trust
God.
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Even though it thinks it will die it won't.
It must trust. So it is a matter of accepting Gods integrity.
Either we trust Him or we exist in the world and are born again and again; we are
subject to karma forever. So, how to trust Lord Narayana? Ah! Lord Narayana is
very frightening - after all He his is death itself! So, how to trust DEATH ITSELF?
The Lords integrity cannot be doubted. If we doubt it then we cannot get
realization.
It is the gift of Moksa. He offers it.
The soul should be like the good wife who trusts her husband.
Its very easy....
In my own case, i read as much as possible about Kali, then i visualized her
standing in the emptiness inside, and thru myself into her mouth and said god will
save me. Thats all there is to it, easy.

The images at the yogic fire site
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are what i saw as my sadhana progressed. They
are as close to faithful reproductions as my computer talent allowed me to
reproduce.
In summary:
Receiving the Grace of God is a matter of Trust.
Receiving Mukti is a matter of Faith & Trust you see.
No more need be said!



106
The Yogic Fire Web Site UR:: http://www.upnaway.com/~bindu/yogicfire/
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The Nature of Ideas
Questions regarding the nature of ideas.

Sadhu:
Question One:
1. Natural forms such as trees and flowers are these also manifest from ideas
and if so in whose mind did the ideas originate? It is my understanding that
Mind and ideas create. For example: Everything first starts out as an idea
within a mind. So that a bridge or building etc first started as an idea within
someone's mind before being brought into physical manifestation. Again, if
the cosmos is a single idea in the mind of an infinite being, then there is only
one happening. This has always been the same happening and this has
occurred but once. In other words, I have always written this to you, and you
have always read it. The Cosmos has always existed!

bindu:
In the Bhagavad-Gita Sri Krishna says: I am all that exists. So then, when he
says: I am John or Jack, a mechanic etc. He is not lying, he is telling the truth; the
trouble comes the moment the reflection of his statement in Himself is shone back
to Him by His own consciousness-love, the reflection is mistaken for the Self; it is a
case of the sky in the pool being mistaken for the real sky. So it is God who is the
doer. It is His will that is used to say I Am ME or Myself or I or MINE. It is His Will
that is used to say I Am The Absolute HE IS THE DOER." There is no such thing as
Jiva. HE imagines something and Jiva is born, it is created in Him and appears in
Him. The Christian Bible says: " In His image, created He him" (referring to
Man/Soul). There is thus no such thing as several or countless beings. So how can
there be any other doer but He?
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Yet to address the thought that this has always happened - if we were to think in
terms of each moment existing as it is, that would be only the half of it, because
what exists is composed of atoms within which the flash of the consciousness is
continuing eternally. From this we can say that the flash of the consciousness is
eternal; The Spanda-Sakti Flashes eternally! All these details are manifesting
without change for eternity. Each within its Time-frame like an atom of paint on a
massive canvas, but we should forget the atom and ask: What is the portrait? Since
all is in flux, is it not existence in the act of existing?

Question Two:
2. What is the difference between an idea manifested by Man and an idea
manifested naturally in natural forms? Phenomenal objects are either mind
or substance, (mind or consciousness). Is it correct to simply call them
consciousness or consciousness in a certain *form* or mode of being. How
should we think of phenomenal objects?

Answer to Question Two.
These two questions are really one. They are consciousness, yes. Whether
they are consciousness in a certain form or mode such as a seemingly
different idea is irrelevant, like water is water whether it is clear or not, it is
still water. In the same way, it is all The Consciousness. The trouble only
comes when you try to drink the dirty water. Again here is where moral is
important, as is discrimination. However, we must ask who is the Conscious
ONE? Who is Conscious of the Consciousness?
Question Three
3. What is the difference between a thought and an idea? Does the infinite
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Being have a will or can it make a decision?
Question Four:
4. In a being that perceives, what is the relationship between their perceiving
and what they perceive?

bindu:
All of these questions are very deep and should be treated as a whole, to that end
there is the following.

Many people have said that the phenomenal World does not exist, but the thought
that the phenomenal World does or does not exist is irrelevant because nothing
exists but Him.

If a thing does or does not exist, its existence or non-existence is created by Him in
Him. It is imagined by Him - all things exist --- or they do not. If they do not then
that non-existence also appears in Him, He is beyond existence and beyond non-
existence also, else who is conscious in you of your thoughts? So then, back to the
doer.

The Absolute is the only doer; it is GOD HIMSELF without a form of His own. We
say He to refer to the fact that there is a "Conscious One" beyond existence; we
could say She or It it makes no difference.

That God imagines all this and existence is born; existence IS LITERALLY His
imagination! He is Narayana, Jehovah, and Yahweh all names are His. As
mentioned in the last chapter; Narayana is given a form by the Scriptures but in
Himself He is The Absolute. It is when He imagines that the Cosmos is real, that His
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Form (which looks like some god or other) comes into being.

This next is a very subtle point:
It has been said that when He imagines, the Cosmos is born, does He deal with
each idea, thought, form or mind? No.
When He imagines, His imagination takes the form of I Am.
The Cosmos which is His Omnipresent-potency-made-manifest
and His Omniscience also, suddenly appears.
That Cosmos existed in all its multiplicity in The Absolute as the potential-to-be and
contains all (after all this is the actual Nature of Infinite Space). This is also the
nature of Time that has not yet happened, as in the Absolute NOW. In this NOW
nothing has appeared or changed, because the beginning of its appearance and
change is also the beginning of Time. Again, this is born out by scripture:
From the Flight of the Garuda:
In the beginning, before anything was, nameless samsara and nirvana
were pure potential in the original ground of being.
From the Bhagavad Gita: (10.06)
The seven great sages and four ancient Manus, from whom all these
creatures of the world were born, originated from My potential energy.
And (4.07-08)
Yoga-Maya is the same as Maya; it is the supernatural, extraordinary,
and mystic power of Brahman. The word Maya means unreal, illusory, or
deceptive image of the creation. Due to the power of Maya one
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considers the universe as existent and distinct from Brahman, the
Supreme spirit. Brahman is invisible potential energy; Maya is kinetic
energy, the force of action. They are inseparable like fire and heat. Maya
is a metaphor used to explain the visible world or Jagat
107
to common
people.
bindu:
If Time began then the Cosmos appeared also. Even as a thing appears, the space it
occupies comes into being at one-and-the-same-instant, as the ground of its very
being. But the beginning (the space that Time Itself occurs in) arose in The Absolute
Infinite Space because A space cannot arise at all since it is inseparable from the
Absolute space.

Sadhu:
Is there a beginning to the Cosmos? Is it not the Spanda-Sakti, principle? Are there
two different spaces, one in the Absolute and one as the Space-Cosmos?

bindu:
No, there are not several spaces, even though the words seem to say there are. It is
a matter of the Spanda-Sakti as you say, but in one mode it is hidden in the
Absolute as the potential-to-be (which is the Mother or paravak
108
it is SPACE),
then Science has shown us that space and time are inseparable. However, this only
applies up to the Void, because in the absence of Cosmos, both time and space are
redundant. They are merely relative. (if you wish to get the scientific proof of this
please see Albert Einsteins special theory of relativity).

107
Jagat; The Universe. Comment: Because the word universe is used here in the sense of the VISIBLE, the
phrase must be referring to the personal universe and cannot mean Cosmos because each beings universe is
different according to the life circumstances and species.
108
Paravak: The paravak is the primal word vis : AUM.
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The Cosmos could be said to have existed eternally, or that it will eternally exist.
But this is to subscribe to the existence of zero, from which we begin counting. Who
counts? Where can a being, be found in the Infinite? The Infinite is beyond zero.
However this may be impossible to understand without realization.

All things and ideas or thoughts that appear, arise in Time, they cannot arise
otherwise. If Time has not yet moved, then that which will appear is still hidden in
the NOW in the potential or latency of The Infinite.

To speak as the new age movement does about THE NOW is to say, that what
exists NOW is what IS. That is not NOW at all, because measuring, seeing or
cognizing that which exists in THAT NOW takes time and occurs in Time. Such that
even as the NOW they speak of is cognated; it has already become something else.
Such, that all that is perceived is the past.
In The True NOW, nothing has yet appeared,
It is the Absolute Being in the act of Being
Time that has not yet moved is eternal, and just as the thought of "A Space" in
Infinite Space becomes redundant. Time also becomes redundant in Eternity. This
means that The Absolute Infinite Being is both eternal and infinite due to its Nature
being nothing but The Infinite Conscious Absolute called I Am.

The Absolute is the space in which the space that the Cosmos occupies appears. So
that the Cosmos, along with the space it occupies, appears in The Absolute.

The space that the Cosmos occupies is the VOID, but the Absolute space is beyond
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the void, and is infinite because it is not limited by ideas of Void, or existence of any
sort. It is Conscious Space Absolute! At one time it appears to exist at another it
does not appear this is born out by quantum physics also. The Spanda-Sakti
causes the constant flash of the light of the consciousness.

Ideas such as this Cosmos, or that there is an email being written are all composed
of particles of consciousness. Each particle has always existed, and will always
exist, yes. The situation in which it is happening (along with all the particles),
exists in the Omnipresent Omniscience - as a part of that Omnipresent
Omniscience. For example: If we were to remove even a single quark of the
Omnipresent (as if we ever could) then that Omnipresent would be contradicted as
would the Omniscience. Since, the part we have removed would be incapable of
being known by The Omniscient Absolute. But there would still be the knowledge of
it having been removed hence it is impossible for the Omniscience to NOT KNOW.

In The Absolute Infinite Conscious Absolute, before the idea of Omnipresence or
Omniscience or other ideas arose, there is no manifestation of these happenings; or
of ideas either; Time has not yet arrived or moved. The objects and ideas are
residing there potentially, because The Absolute is pregnant with the potential-to-be
all things; due to its nature of being Infinite.

Therefore, how can anything exist, other than the Infinite? If the Infinite exists;
anything that could appear, would appear in Infinity. Since, infinity is all there is,;
thus it is said everything appears in that Infinite Absolute. Hence, whatever appears
is cognated by that Infinite Conscious One, up to-and-including the Consciousness.

Whatever appears in The Cosmos, pre-existed as potential in The Absolute. Such,
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that upon the Thought of I Am, (which is the only act of Will due to choice) The
Consciousness appeared in the Conscious Absolute, all else then appeared
spontaneously as the details or knowledge of Consciousness due to that without the
need to Will or act; because upon the appearance of I-Am, My Omnipresence came
into view because the nature of My Omnipresence, is that it contains all and is all.
It is The Space.

That Space is conscious in all beings, but because thoughts are reflected in the
beings, the mind comes and the connection with the Absolute Conscious Space is
forgotten. It is rather like a Japanese Screen we see the screen and think the
room is only so big, when in fact it is Infinite.

What is the difference between a thought and an idea? Does the infinite
Being have a Will or can it make a decision?

Will is the Omnipotence; it is the latency of the Absolute Space. It is the-potential-
to-be, so He wills without willing. He is free of even having to Will anything into
being. He says: I Am and so He is.

Infinite multiplicity comes into being as does all Universes, Times, and everything in
them. He appears as the Omnipresent Omniscient. His I-amness appears. The
consciousness comes. But His saying: I Am is not mentioned by Him in anyway at
all. It comes spontaneously as the Pranavam. It comes as Om and resonates
throughout His own being. This resonation vibrates and the bindu comes. The first
particle of the first atom appears. Countless atoms arise from this as reflections of
the first.

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In a being that perceives, what is the relationship between their
perceiving and what they perceive?
Their perceiving happens in the inner-space which is not disconnected from the
Absolute Space. What is perceived also appears in that space, even though it may or
may not appear exterior to the body.
For example:
Thoughts appear to arise inside your body; while objects seem to appear
outside it. In truth there is no outside and no inside either, due to the inner-
space not being disconnected from the outer-space. Nor is the inner
disconnected from the Infinite Absolute.

Due to that ALL thoughts appear in The Absolute; this means All thoughts of All
beings everywhere. The space in all individual beings, is the Same Space in all, it
is not disconnected in any way at all. Thus, all thoughts are His; He is the Sole
Perceiver of what seems to be perceived by all but is not. Yet when what is
perceived is seen in the context of the individual, it is of course distorted by the
individual consciousness, even though the individual does not exist in reality.
Because the thought of I-consciousness effects the reflection, we call perception.
Also, with the advent of the individual the details of the Cosmos appear as the
definition of what He is not; thus He comes to know in Time, that the Jiva is not
what he is.

What has to be done to reach true understanding?

1. All thoughts and the deep programming about a mythological Origin of Being
must be dug out of the mind because while there is a foundation there is also
selfhood. This does not mean that they should be rejected (as is commonly
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thought) it means they have to be realized to be part of the omnipresence;
they are not to be seen as excuses for lack of acceptance. Forgiveness and
love both of The Self-in-Himself and The Self in all the various modes of His
own consciousness.
2. All fear must be gotten rid of, including the fear of death.
3. All delusion must be exposed.
4. Complete acceptance of all opposites as nothing other than knowledge-
consciousness, must be achieved.
5. Issues and beliefs in the existence of Good and Evil have to be resolved.
6. All preferences must be let go of.
7. All opinion must be superseded by understanding.
8. Final acceptance of all as having arisen as a result of Him simply existing
(even though He appears to not exist) must be embraced.
184

How Consciousness can be creative

Sadhu:
I have been thinking about my question from yesterday: "Mind and ideas create.
Everything first starts out as an idea within a mind." Mind and ideas create; the
world is a mental creation.

bindu:
If you look at the image in (Plate Six on Page 39) this is MIND without anything in
it. This signifies the Buddhist no-mind idea as you can see it too is an idea. Mind
cannot be seen or found without thoughts or ideas in it because mind does not exist
at all. The world is an imaginary creation in the Absolute.

Sadhu:
So mind is really defined by ideas?

bindu:
Yes and no. Many Advaitins say there is no god with form this is incorrect. His
Form is formless and neither formless nor form.

Advaita also says that in reality the Cosmos does not exist either. While this is true,
telling those that believe they live that the Cosmos does not exist is unhelpful. For
those who believe they exist as individuals there is a God with form and a god
without form also. To them there can be the realization of both the god with form
and the god without form. The highest realization is that in reality God does not
have a form. Yet for those who believe they exist as individuals the realization of
God with form, is a step in the right direction; but let us get back to the subject at
185

hand.

Sadhu:
But why do you prefix creation with the word imaginary?

bindu:
We can ask the Advaitins how the idea which is the Cosmos arose in the first place;
who imagined it? Thus the world is an imaginary creation in the Absolute. It is not
so much imagined by the Absolute, but, because the Absolute exists, the I AM (the
I-ness of the Absolute) comes into being spontaneously. The details of the I-ness,
such as things and beings come into being, as a result of the Willingness of the i-
amness to describe itself. It comes by the very nature of the consciousness - which
is mirror-like; it cannot correctly be said, that the Cosmos arose spontaneously.
Though The I Am did arise spontaneously as shown in the last chapter.

Sadhu:
Is the cosmos one *single* idea?

bindu:
Yes it is. It is an omnipresent idea. The idea that is exists as The Cosmos is
imagined by an Infinite Conscious. (I did not say an Infinite Consciousness).

Sadhu:
Why use the word imagined instead of thought?


bindu:
186

The word "imagined" is used because thought implies a being who is limited to time,
A being which thinks etc.

Sadhu:
What is the difference between a thought and an idea?

bindu:
Unless we slow down, you will only get the answers to what is in your mind, you
will not get the answers that lead out of the mind.

Sadhu:
OK. So, there is only one happening and it 'has occurred but once'; you and I have
*always* had this conversation.

bindu:
Thoughts always occur in the inner space which is not in the body. It is the space in
which the whole of the relative Universe appears. This is because that inner-space
is not separate from the exterior space, nor is the exterior space separate from the
Infinite space. It is not separate due to the fact that at the heart of ALL Atoms there
is Space "NOT A SPACE". It is Space because the atoms themselves are not
disconnected from the rest of the atoms which comprise the entire Cosmos. Mr.
Einstein showed us this.

There is thus no "I" nor is there any I-amness unless it is the whole. Science itself
says that the universe is composed of atomic particles, which are interconnected
everywhere. So the space in the atoms of my body is connected to all other spaces.
Thus, there is a connection to The Absolute in the heart of the atom. So when we
187

say: this is my thought, this is my idea, this is my mind none of it is true
because, the I implied here is the individual; but who says that in that empty
Space? It cannot be me, it cannot be you; There is no I, no you, no others due to the
interconnectedness of the whole. Or to put it another way: due to the Omnipresence
of God.

Sadhu
What perceives?

bindu:
Indeed, yes what?

Sadhu
Yes. Why are humans the way they are and flowers the way they are?

bindu:
Yes indeed why so? We arrive at the point where we can ask: Ok, so how come
things are as they are? Why are they shaped like so and so? Why does the human
look like it does etc? We arrive at the question of appearance, of genesis. HOW DID
IT HAPPEN? Why? Advaita says "It arose spontaneously" this is untrue.

Sadhu:
Because that implies Time?

bindu: Yes, the infinite is beyond time. So God exists, yet transcends existence as
we know it. To say the Cosmos arose spontaneously is to say it has no cause.
Although the space in which consciousness arises is the same space in which
188

things arise. So the universe arose as the Consciousness by The Will of the
Unknowable, Conscious Absolute or Formless God. Hence HE has the intelligence
which we call consciousness. The fact is that our limited minds and senses cannot
even perceive a tiny amount of the fantastic number of light waves, colors or sound
waves which exist. Yet we think that what our senses are capable of perceiving is all
that exists. How narrow minded we are, but it is not unknowable in itself. It knows
itself, men and beings cannot know it. The error is in the phrase: The Absolute
Consciousness. If we reverse this and instead say That Conscious Absolute, it
becomes easy to understand how it is immanent and transcendent at the same
time. To the extent that on the one-hand Time exists; but on the other it does not
exist. Hence it neither arose nor did not arise.

Sadhu:
So only by becoming it can one know?

bindu:
Again: Yes and no, as it is not a matter of becoming anything, but of not
becoming in the first place. Only when we disappear as a separate entity can we
know. At that point the space in us merges with The Absolute Infinite Space and
knows itself as Conscious Absolute, which is something like Space itself. The
Conscious Absolute is infinite and indestructible. It cannot be dismantled, yet all
things appear in it, as if they are in space. So then, all things exist inside that One
who has realized the truth. This is called the Para-Brahman by the Yogis.

Sadhu:
The Universe becomes their 'body'
bindu:
189

Yes that is correct. In yoga that is called The Atman, so He sees Himself as all this,
He sees that the Cosmos is His own consciousness. Saying everything is
consciousness is all very well but where does it come from. How did it arise "Advaita
says it arose spontaneously". No sorry, no cigar. The Cosmos is consciousness yes,
but the Absolute is prior to it, beyond it. The Absolute is Conscious of
consciousness, or is merely conscious of itself. Without what could be called the
sciousness of consciousness. The Cosmos is the NESS of the Conscious, like
wetness. E.g. Water is wet but it is not wetness.

Sadhu:
In an individual that sees the world then, what is the perceiver, and what is the
relationship between the perceiver and what it perceived. I perceive a coffee mug in
front of me now but what is the relationship between awareness and what is in it?
What about in an ordinary human being, what is the relationship between perceiver
and perceived?

bindu:
You say: But what about in an ordinary human being, what is the relationship
between perceiver and perceived? First we don't talk about a human being because
all beings are equal in Him. All beings perceive, because He (The Infinite) is the
perceiver. All of that which is perceived is nothing but possibilities or ideas in Him.
Memories are patterns of manifestation either chemical or they are made into icons,
idols, or physical symbols such as these letters.

Sadhu:
Each being reflects the entire cosmos through itself?
bindu:
190

Ah! You are very quick saves me a lot of typing; yes you are right. Ideas are the
combinations of experiences existing as memories and perceptions; the combination
of perceptions and memory create the mind, but MIND in truth does not exist.

In Chapter 1- Verse 9 of his marvelous Avadhuta Gita Sri-Dattatreya writes:
9. The mind indeed is of the form of space.
The mind indeed is omnifaced.
The mind is the past.
The mind is all.
But in Reality there is no mind.
Sadhu:
I had spent 3 years in contemplation and wrote pages of material just on this, it is
just wonderful to finally know that I made some headway. You have made me very
happy.

bindu:
Now to your first post at the Ananta Yoga MSN Forum; MIND, as opposed to
consciousness --- or conscious as opposed to consciousness. I said in English we
cannot translate the Sanskrit word Chit into the word consciousness (which is its
normal translation into English). Chit is like awareness but it isn't awareness
either. To we English speaking people, the word awareness always implies a being
who is aware. Thus chit does not signify awareness as we westerners see it either.
The same applies to the word consciousness.

To we English speaking people, it implies a being that is conscious. The word
"conscious" is the closest we can come in English to what is meant by chit; this is a
191

very important distinction. We can say the Absolute is conscious - conscious of
what? It is conscious of everything; it is an evanescent knowing; becoming more
subtle by degrees it gradually enters the infinite formlessness - or neither
formlessness nor conscious of conscious-NESS. It is conscious as zip-zero-null and
is conscious of That.




192
It has no form in itself because if it did it would not - could not be infinite. It
is the Space in which The Cosmos appears. There is no such thing as
Individual Mind, because if you remove the Cosmos the space it occupied is
irrelevant to The Infinite - it is extraneous and moot. In the image below, it
can be seen that the space displayed as MIND is the VOID of the Buddhists.


This space has no meaning or sense in the infinite. It disappears into
nothingness and Absolute Being. But like the Soul it remains while ever
there is the idea of a distinct individual whether that individual be
conceptual or otherwise.

Glossary of Terms

Ananta: The word Ananta comes from the Sanskrit and means; The Infinite
or Infinity. The context of the word here means the Union of the Individual
Consciousness with The Eternal Infinite Conscious Absolute which exists
beyond existence, and is then transcendent of both Time and Space.

Vishvagrasa: "Total Absorption"; the final merger of the individual Soul in
The Absolute Self at the fulfillment of its evolution. It is ultimate union of the
individual soul-body not by union in the context of existing in some real
somewhere where the God-Head enjoys Himself; but by realization of the
evanescence of the Self.

Vijnana-bhairava: The Vijnana-bhairava is one of the classic Tantric texts.
Sri Abhinavaguptas (ca. 950 -1014 c.e) respect for it is evidenced in his
having termed it Siva-vijnana-upanishad (The esoteric teaching for the
direct knowledge of Siva)

Bhairavi: The Feminine of Bhairava who is an aspect of Lord Siva. While
Shakti is Lord Sivas Feminine.

Tantrika: (Anglicized: tantric.) Adjectival form for practices prescribed in the
Tantra traditions. The name of a follower of any of the tantric traditions.

The Primordial Pranavam; otherwise called omkara. It is not Om however, it
is A-U-M. A= Akara, U = Ukaaara, M = Makaara. A Corresponds to Shrusti -
-- English: = Creation. U Corresponds to Sthithi --- English: = Sustenence, M
Corresponds to Laya --- English: = Destruction. (see glossary of terms)

Parvati - (Sanskrit) "Mountains daughter." One of many names for the
Universal Mother. Prayers are offered to Her for strength, health and
eradication of impurities. Mythologically, Parvati is wedded to Siva. See:
Goddess, Sakti (pronounced Sha - hkti).

Sakti - (Sanskrit) "Power, energy," from the root sak, "to be able." The active
power or manifest energy of Siva that pervades all of existence. Its most
refined aspect is Parasakti, or Satcidananda, the pure consciousness and
primal substratum of all form. This pristine, divine energy unfolds as iccha
sakti (the power of desire, will, love), kriya sakti (the power of action) and
jnana sakti (the power of wisdom, knowing), represented as the three prongs
of Sivas trisula, or trident. From these arise the five powers of revelation,
concealment, dissolution, preservation and creation.

Cognating-Consciousness:
1. [n] a word is cognate with another if both derive from the same
word in an ancestral language

2. [n] one related by blood or origin; especially on sharing an ancestor
with another.
3. [adj] related by blood
4. [adj] (linguistics) having the same ancestral language; "cognate
languages".
5. [adj] related in nature; "connate qualities" Thus to refer to the
Cognating-Consciousness would be to refer to the Conscious-Self
engaged in the act of self-recognition. Source:
www.hyperdictionary.com

ParamAtma: The ParamAtma is Absolute Atman (also wrongly translated to
mean Super-soul, Over-soul or Supreme Soul these terms refer to the
Parapusha, not the ParamAtma) in Vedanta the ParamAtma is one of the
aspects of Brahman. (Bhagavata Purana 1.2.11) it is not an intermediary.

Sadhana: Sadhana is the Sanskrit term meaning spiritual exercise. In
Hinduism the goal of sadhana is to attain Moksha; (freedom form re-birth
while still living.)

Bindu: The word bindu used in this context represents the "third eye," or the
"mind's eye," which sees things that the physical eyes cannot see. The dot
that is Bindu signifies the silence into which the sound of Aum (or Om)
leads and out of which existence manifests.

The Self Himself: The I Am.

The Siva-Lingam is seen by Saivites as the symbol of the God Siva. It is
worshiped as the point of energy, point of creation, seed of existence and
point of enlightenment.

Atmans form: The Para-Purusha or Supreme Being. Not to be confused with
the ParamAtma.

Dark-Bindu: The implication that the bindu exists; not its actual realization.

Icchaa-Sakti: Literally the power-of-Will-in itself; not to be confused with The
English phrase: Will-power.

Pranaavam: Is the name for the sacred A-U-M. Not to be confused with Om.

Moola-Maya: The delusion of something existing separately from him AS
existence.

Tapas: (tpas) in Sanskrit means "heat". In this context it is used in the
sense that intenseness of potency builds while he remains still; hence the
Cosmos IS that potency which comes forth as the potential-to-be.

Vishnu: Known as the Preserver, He is most famously identified with His
avatars, or incarnations of God, most especially Krishna and Rama.
Additionally, another important name for Vishnu is Narayana. Some, who
follow Advaita philosophy, believe that deities such as Vishnu or Siva are
various forms of one ultimate higher power ("Brahman"), which higher reality
has no specific form, name, face or features. This idea is encapsulated in the
term "Nirguna Brahman" ("featureless reality"). The Vaishnava sect
(worshippers of Vishnu) however believe that God can transcend all personal
characteristics yet can also have personal characteristics for the grace of the
human devotee. Personal characteristics are considered an aid for the
devotee to focus on God. The Vaishnava sect also believe that it is not
necessarily wrong to view a form of God as long as it is recognized that God
is not limited to a particular form. (source:
http://en.wikipedia.org/wiki/Vishnu)

The Self Resides in Himself: The verse does not mean to say that in death
there is no possibility of sensation. Nor does it mean to say that The Self is
unconscious and devoid of knowership. What is meant is that when the
realization comes, conscious awareness is no longer a matter of comparison
as is normally the case.

Apperception: The process whereby perceived qualities of an object are
related to, or compared to, or with experience. i.e. without a past the
possibility of consciousness as an individual is impossible. Hence, in the
beginning or apperception the i-ness arises.

What Is: This does not refer to the New-Age Concept of The IS. The IS as
referred to by the New-Age movement is a reference to what exists AT the
moment While here we refer to that out of which what seems to exist
comes; or seems to arise but does not.

Shunya The literal translation is Void

Dattatreya: Although Dattatreya was at first a "Lord of Yoga" exhibiting
distinctly Tantric traits, he was adapted and assimilated into the more
devotional cults; while still worshipped by millions of Hindus, he is
approached more as a benevolent God than as a teacher of the highest
essence of Indian thought

Jeeva: Plural of Jiva

All exists: here we refer to the certainty that everything that exists in a given
time-frame is existing AS TIME ITSELF due to the impossibility of literal
separation either atomically and spiritually of any particle or being from the
whole. Yes we can speak can speak of particles as if they are separate but
in reality they are not and cannot be. For example: The result of the attempt
to separate the atom is nuclear fission

Parabrahman: (Sanskrit) "Supreme (or transcendent) God." A synonym for
Nirguna Brahman, Absolute Reality, beyond time, form and space. Same as
Parasiva. See: Brahman, Parasiva
Conscient: Con"scient\, a. [from the Latin. consciens, -entis,.] Translated to
mean conscious we use the word conscient in the place of conscious
because the word conscious has come to imply A Conscious Being (vis an
ego, or ID) whereas here we refer to the non-personal Absolute Self.

Para-Purusha: The word purusha has been translated as man, but in the
Sanskrit it also has a flavor of meaning leading to spirit of man or what we
call the soul. Para: Higher or beyond. The sense in which it is used here is to
refer to the Higher Spirit or being. Para-Purusha is also often used to refer to
the ParamAtma.

Tejobindu: Tejo comes from the word tejash, which means brilliance; hence
the Tejobindu is THE (meaning 1st) brilliant point of light. i.e. the first
photon of light that came into existence.

Spermatozoa: The male reproductive cell; usually thought of as the Human
male cell. But here we refer to all beings.

Prescience: In this paragraph, the word prescience is used in the sense of
anticipation, readiness, expectation and sheer presence.

That Being: Refers to the ParamAtma.

Identity with the Omnipresence: Become Self-realized.

We use the word Cosmos here to mean the sum of all Universes.

Considering that each being has a different view or perspective, which would
necessarily change, said beings perception of the Original Universe; there
can be said to be many Universes within the ONE Cosmos. For example an
ant lives in a very different universe from a fish or a cat; and so forth.

I-Ness: Throughout this work we will often refer to The I-ness when we are
referring to the Self-Concept.

Predicated: In this sense we use the word predicate in the context of to put
forward or to aver by implication that an individual exists who is involved
in the situation or Context.

Context: The set of facts or circumstances that surround a person, situation
or event

Beingness; that which is projected as the self, (or predicated upon the
background of The Conscious Infinite Self) and presented as The Real Self
when it is not.

Its Very Self: The ParamAtma: The Self, which exists as the entire Manifest
Cosmos. We will refer to this Self as the Conscious Self or Conscious
Absolute interchangeably through-out this work.

Ascription: The Choice to attribute selfhood to that which has no self-nature
cannot be made by that which is designated or referred to as self by
another.

The Not Self: Any self that can be referred to or defined as a separate entity
could be called the not-self due to the necessity of separation, if there is to
be consciousness of existing as an conscient being.

Samadhi or Nirvana; Stasis of emotional aberration. It is a state of residence
in the background of a preceding mode of consciousness, but is not the state
of realization or enlightenment. Samadhi will equate to deep sleep whereby
the ego is at rest in the darkness of its own ignorance. Lying in abeyance as-
it-were.

Vasishtha: The seventh mandala of the rig Veda is attributed to him. He
composed many hymns in praise of Varuna, the god of goodness. He is said
to have been born from a pot (see Rig Veda 7:33) and supposed to have
begotten two sons. In the Mahabharata, Vasishtha is mentioned over a
hundred times, and Shankara mentions him as the first sage of Vedanta
school in his commentary on the Bhagavad-Gita. Sage to Rama. Of course
these details are metaphorical and will not be described here.

Prescience: The power to foresee the future. The future is of course The Self.
It is said that he is the same in the beginning and in the middle and in the
end. Hence prescience.

Avadhut: The word is often misunderstood to refer to a naked Sadhu or
spiritual seeker who goes about naked. However an Avadhuta or naked one
is he who is existing in a state of seeing The Self as Himself without
attributes.

Not-Self: The Not-Self is referred to as the Jiva.

This reference to the difference between the Universe and the Cosmos will
become apparent as you get further into the book.

A light year is the distance that light travels in a year. How far is a light
year? 10 trillion kilometers (or more exactly, 9.5 x 1012 km). So it is quite
possible that the star-light we are seeing from a given star might have left
that star a thousand light years ago.

Ichha-Sakti The inseparable innate Will Power of Parama-iva or God
(substitute the name of your god here ) intent on manifestation.

Time: See The Lord of Time at the beginning of this book.


Mythos: Collectively; the body of stories of origin associated with a
civilization, culture, institution or person. Ones Mythos is therefore ones
Myth of origination. However belief does not make the truth true it merely
alters the appearance of the truth according to the believers preconceptions.

Sadhu: A good man or would-be-Saint. Traditionally associated with a
dedicated and serious yogi.

ParamAtma. The ParamAtma exists as existence. This means that the
Cosmic Purusha is the form or The Self but is not the actual Self, yet the Self
would be unknowable but for the existence of existence in non-existence.

Param Jyoti: The Transcendental Light of Consciousness.

Sartori: Momentary Physical, mental-emotional, and spiritual awakening and
integration. The Zen Buddhist experience commonly recognizes
enlightenment as a transitory thing in life, almost synonymous with the
English term epiphany, which would mean Satori is the realization of a state
of ephiphanic enlightenment.

Samadhi or Samadhis (plural) relates to concentration of the mind, Samadhi
is the second of the three parts of the Buddha's teaching, namely Sila
(morality), Samadhi (concentration), and Panna (insight/wisdom). The state
where the aspirant is one with the object of his meditation.

Sadhu: A good man or would-be-saint; traditionally associated with a
dedicated and serious yogi.

Universe: Here we must define the sense in which we use the word
Universe in this book. We will use Universe to refer to the universe a given
being experiences as his reality. E.g. An insects universe is, to all intents and
purposes different from ours; as is the universe of a dog or bee. Also you the
reader, live in a different universe to me and our paths may never cross; we
live on a different time line as-it-were. We will use the word Cosmos to refer
to the fact that all these parallel Universes exist within and combine to make
up the form of the ParamAtma or super-being.

Atman: The Atman comes into being in the sum (is combined) of all matter
and anti-matter, along with the inner self of all beings.

ParamAtma: The ParamAtma is The Self in which the witness of the
Consciousness, witness the mind. It is the ground of the witnessing
awareness which notices all thoughts. (Note: That the mind appears
simultaneously with thought hence mind and thought are synonymous.)
Later in this book we will discus this.

From: This grammatic error of using the word from instead of IN is
deliberate because the expansion expands multi-dimensionally inward and
outward)
Pranava: praNava Is literally another name for AUM. However used as it is
here it means the light generated by practice of the pranava which is the
practice of a certain breathing technique. See Manoyoga.

Param: Perfection

Jnana: The knowledge of truth.

Adharas Six Ascended: Adhara is the Sanskrit word for lip. Yet when used in
the context here it means chakra.

Throat: Legend has it that once Siva ate poison then it remained in his
throat as a blue mark. Of course this refers symbolically to the fact that the
one who has been given his grace can now speak of the light of the
consciousness which is said to be blue in color. Sticks in his throat means
he cannot NOT talk of it as every word he utters is full of consciousness like
light shining thru blue cellophane. His words are like poison to the ego.

The One watching is the Witness Consciousness.

The thought or idea of existence: This refers to the Existence itself NOT the
existence of the body

The Tirumantirum is the Holy Bible for the Saivite Hindu religion,
expounding the yoga leading to Self Realization.

Jivas Light: The light of the Soul (Jiva is the Sanskrit word for the individual
soul).

Sakti: is the name given to the consort of Siva. She is depicted as a feminine
energy because the masculine Will merges into it and is disseminated as the
Cosmos.

Jiva Mukta: Free while alive.

The darkness of Maya.

Crimson as Pure Gold: Gold was not as pure 3000 years ago as it is now (our
gold is Yellow not crimson).

Nagas: Sacred serpents. The name of Sivas snake is Ananta which means
infinity. Then reference therefore to Nagas is a reference to his infinities of
being and consciousness.

SatyaLoka: The world of the enlightened beings.

Kailasa is the name of a mountain in the Himalaya. It is said that it is the
earthly dwelling place of Siva
Parvati: The Wife of Siva.

Kashyapa is said to be the father of Garuda. Garuda is the bird on which it
is said, Krishna flies, but there are many parallels in other places and
religions all over the world. Vis: The Ruark of South America, The Garuda of
Indonesia, The Aryan Eagle etc.

Nagas: The vital airs of existence.

The first systematic exponent of the Advaita was Gaudapada, who was the
Parama-Gura (predecessor's predecessor) of Sri Sankara, Heis said to have
lived in the late 8th and early 9th century CE and is widely regarded as the
major seminal voice of the Advaita tradition. Govinda (one of his disciples(
was the predecessor of Sri Sankara. The teachings of Guadapauda (the
central teaching of Advaita Vedanta) can be found in his celebrated
Mandukaya Karika. (Mandukaya Upanishad).

Sri Aurobindo was a great yogi who lived in the early to mid 20th century. He
is the founder of the world renowned Sri Aurobindo Ashram Trust,
Pondicherry, India.

An existence that is separate: Individual existence. Individual limitation.
Limitation of mind and efficacy of Will in all modes of consciousness.

JivAtma is the individual soul who is the god of his own universe.

I Am: This I Am as described here is referred to in other yogic and Vedic
documents as Existence-Consciousness-Bliss or Satchidananda. Also it is
referred to in many places in other books such as the Christian Bible, the
Jewish Qabalah and Talmud.

Jeeva: Plural for Jiva.

Bhairava: He who is full of all.

Bhairav: The Wife or feminine of Bhairava. She is also the Individual Soul.

Phonemes: One of a small set of speech sounds that are distinguished by the
speakers of a particular language. This is a reference to the science of Mtrka:
Literally the matrix of speech.

Tantra: Scriptures of the Tantric Doctrine.

The great Goddess: Sri Tripura The Triple Consciousness. See Sri Tripura
Rahasya.

prakasaM: The Illuminating power of the Conscious Self.

Turiya: (also called caturtha) is a state of pure consciousness, or the
experience of ultimate reality and truth. It is a fourth state of consciousness
that underlies and at the same time transcends three common states of
consciousness: (i) the state of waking consciousness (jagrata), (ii) the state of
dreaming (svapna), (iii) and dreamless sleep (susupti).

Abhinava is considered to be one of the greatest exegetical theologians of the
Shaiva religion in the mediaeval period. A prolific and polymathic writer, he
authored dozens of works, only some of which survive to the present day.
Weaving together citations from dozens of authoritative scriptures, his
monumental encyclopedic work the Tantraaloka or Light on the Tantras is
one of the greatest accomplishments in Indian theology.

Prakasa is the Sanskrit word for the luminosity of consciousness. It is
literally the principal of self-revelation i.e. consciousness.

Tripura: The Triple Consciousness.

Who was Paul Brunton? Paul Brunton (1898-1981) was a British
philosopher, mystic, and traveler. He left a successful journalistic career to
live among yogis, mystics, and holy men, and studied a wide variety of
Eastern and Western esoteric teachings. With his entire life dedicated to an
inward and spiritual quest, Brunton felt charged with the task of
communicating his experiences to others and, as the first person to write
accounts of what he learned in the East from a Western perspective, his
works had a major influence on the spread of Eastern mysticism to the West.
(source: Wikipedia: http://en.wikipedia.org/wiki/Paul_Brunton)

Lingam (also, Linga; Sanskrit lingha?, meaning "gender" in general, and also
"phallus" in particular by some etymologists) is used as a symbol for the
worship of the Hindu God Shiva. Others state that the lingam means "mark."
The use of this symbol as an object of worship is a timeless tradition in
India; mainstream scholars connect the origin of the lingam to the early
Indus Valley civilization. Lingam is usually found with Yoni. It was natural
for the tribes of Indus Valley to look at the togetherness of genital parts of
the male and female (Lingam and Yoni) as the point of energy, point of
creation, and point of enlightenment. Such revelation was later enriched by
many philosophies and theologies as man's knowledge of God widened with
civilization. Yet the secret meaning has nothing to do with this. < Source:
http://en.wikipedia.org/wiki/Lingam ) However the nature of Siva-linga is a
reference here-in to the conception that the Self is one and singular; being
without form or dimension in any direction, it is hence realized to be the
progenitor of all else. Hence the classic idea as to its nature as depicted
above is inadequate to express its nature.

Politically: The word Political is all too-often associated with politicians and
is not generally understood to refer to the social relationships involving
authority as is the dictionary meaning of the word.

Matrka: (1) Defined as the little mother, the letter and word power which is
the basis of all knowledge. (2) The paravak Sakti that generates the world.
She is the mother whose mystery is not realized.

Narayana is another name for Vishnu or the Hindu name for God and
appears as the 245th name in the Vishnu sahasranama.

The Yogic Fire Web Site URL: http://www.upnaway.com/~bindu/yogicfire/

Jagat: The Universe. Comment: Because the word universe is used here in
the sense of the VISIBLE, the phrase must be referring to the personal
universe and cannot mean Cosmos because each beings universe is different
according to the life circumstances and species.

Paravak: The paravak is the primal word vis : AUM.
Bibliography
Ananta Yoga Web Sites
Ananta Yoga Web
http://www.upnaway.com/~bindu/anantayogaweb/
The Ananta Yoga Archives
http://www.upnaway.com/~bindu/index2005.html
The Yogic Fire Web Site
http://www.upnaway.com/~bindu/yogicfire/
The Jiva Pages
http://www.upnaway.com/~bindu/yogicfire/jiva/jivaindex.htm
The Flashing Bindu
http://www.upnaway.com/~bindu/animbindu/animbindu.htm
The Upanishadic Search Engine
http://www.upnaway.com/~bindu/yogadocs/upanishadsearch.htm
The Sanskrit Dictionary
http://www.upnaway.com/~bindu/anantayogaweb/dictionary_project/ni
ndex.htm

Yoga Sources
Avadhuta Gita
Siva Sutra
Vijnana-Bhairava
Spanda Karika
Pratyabijnahrydayam
Triadic Heart of Siva
Guadapada Gita
Bhagavad-Gita
Tirumantiram
Tikural
The Essence of Exact Reality
Sri Tripura Rahasya
Upanishads
The Christian Bible (King James version)

Other Web Pages
Hyper Dictionary:
http://www.hyperdictionary.com
Wikipedia Dot Com
http://en.wikipedia.org/wiki/Main_Page