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The Way

Into The Naked Reality

This is the Third 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

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

Copyright Ananta Yoga Ashram Perth, July 26, 2006

The Way

Into The Naked Reality

Is presented as a work of love to The Self in all beings. We make no claim to its truthfulness or otherwise. Let the reader judge for himself. Its origin is that it was written and compiled over 30 years by sri Ananta-bindu and is the record and culmination of the sadhana and truth arrived at after 35 years of meditation and study upon The Absolute Self; May He always guide those who seek Him with a sincere heart.

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. 1st Published 26, July, 2006 by Ananta Yoga Ashram.

BLUE .........................................................................................................................................6 How Existence is Like a Dream Part Two...................................................................7 The Nature of Will .............................................................................................................16 I Am Not What you Think I Am ...................................................................................21 Of Love and Devotion in The Naked Reality ...........................................................27 My God ..................................................................................................................................32 Incentive to Become Realized ......................................................................................37 How to Become NOT After Having Become ............................................................43 The Moment of Love ........................................................................................................53 The Fruit of Realization ...................................................................................................58 The Layers of Being ..........................................................................................................63 Glossary of Terms .............................................................................................................72 Bibliography.........................................................................................................................82

Looking up we see the blue sky

below the mist......

Above the sky.......

Looking into the mind - Mist.........

Looking into love.........

A sky ..... Freedom

In a clear sky there are no clouds.

With the leap of faith knowing pervades being.

Loving we Know peace......

Intellectualizing we see mist


Above Love.......Thus are we

able to let go of knowing.


How Existence is Like a Dream Part Two

The blue sky signifies looking into the true NOW in which the world has not appeared. The mist is the movement of Time and its non-reality, the mind is clouded by emotion and confusion results.

If we look for clouds we see clouds; therefore visualize vast sky; notice that, it is projected like an image in a mirror. Did the deliberate Willing actually create that image in your mind; or did The Self become the sky and shine AS it; making it appear in its own being (in the being of The Self) AS the mind like an image in a mirror? (Remember the mind cannot be found in the absence of thought). When the sky is visualized, The Self became the Sky, then it shone forth AS the Consciousness as the Sky! Quotes from Chapter Three of The Avadhuta Gita .

4. How shall I speak of desirelessness and desire? How shall I speak of non-attachment and attachment? How shall I speak of Him as devoid of substance and insubstantiality? I am the nectar of knowledge, homogenous existence, like the sky.

6. It is neither gross nor subtle. It has neither come nor gone. It is without beginning, middle and end. It is neither high nor low. I am truly declaring the highest reality I am the nectar of knowledge, Homogenous existence, like the sky.

So then, while remaining as nothing more than sheer WILL, visualize or picture an inner space as described above and enter it AS it; by the realization that to visualize the space YOU THE SELF, become THAT space and appear AS IT Shining in The Self .. become non-formed and infinite. Om!

You will soon notice that every existent thing (including existence itself), exists within that infinite space. The understanding may dawn that what is deliberately imagined by the imagination is not imaginary at all, it is actually the Will picturing or creating things.

One would think therefore that one is imagining this empty sky, or imagining that all beings live in it, but this is not the case at all, because the thing imagined is a thing IMAGED IN, or Projected INTO or ONTO something else. Where is that which

is imagined, existing; if not IN the ONE who imagines? It is therefore IMAGED IN, or CREATED IN the ONE who imagines. What we do not realize is that if we hold ANY visualization in the psychic-space long enough it will come about.

For example In the case of the proposed creation of Man: The Christian Bible says "In His image created He Him" this means He imagined man in Himself - it is unproductive to think it means He created him as looking like Him, as is the common interpretation of that passage.

Why? Because if God is Omnipresent as it is said, He, She or It is Omnipresent; where then could that God put Man that was not IN Him? IN His own Omnipresent Self? And if Man appeared or was imaged IN Gods OWN SELF, then all of every other being is also in HIMSELF - else God is not omnipresent is He? And if not then His very foundation which is His so-called omnipresence is contradicted and undermined, as is His Omnipotence; God would therefore cease to exist. Did not Jesus himself say I in thee and me in thee?

So the ONE who imagines is no-one but The Absolute God (who is The Self in ALL beings) because none can exist in omnipresence but ONE; NONE but THAT ONE! - thus the idea that beings are separately existing is mere imagination; they are existing like a dream within a dream of duality. So Mr. Self, imagine that space as being yourself Oh God, because it is true, OM! Oh Dear One Unspeakable Transcendental Self You created God to tell you WHO YOU are!

Realize that the space is actually conscious; it does not require any being of any form with any attributes in it to be conscious as that being. For example: Even though all beings seem to appear within space; and seem to be independently conscious of the space, the individuals are themselves projections of selfhood or Jeeva. This is evident in the fact that there is no possibility of self-reference without reference to a visualized self. So who refers to what?

The Self is projecting them all as well as the space The Self imagines the space He becomes the space by Will Then he places the Jiva in it by visualization and refers to it as Himself. He refers to the I-ness as if it is Himself!

In this way, all beings; though their physical presence seems to give them identity, are inhered by the Very Same Self who is The Same ONE in ALL of them. This is due to the fact that it is the Presence in the space within all beings that IMAGINES what is Imaged In or Projected Into that inner space and appears as perception and thought and is then called MIND.

Another way to say it might be: The Prescient Presence The Omnipresence existing as and in the space within All beings Imagines what is imaged IN or projected into that - inner-space; This appears as perception and thought and is then called Mind.

The thought that the individual mind exists; as either an I or a presence in the

inner space; is like saying that a space can be cut of from SPACE by a knife made of Space; which is like the child of a barren woman; or a city in the sky.

To think simply; the fact that there is space in atoms means that all space in all atoms is conjoint in such a way as to then think of individual space as not worth mentioning, because not only is the space conjoint, but the matter is also conjoint because matter does not end at the perimeter of a given atom. It continues to the end of the Physical Universe, all-be-it as different atoms such as oxygen and so on, but it is still matter; which also has space in it.

This means that even though the appearance of thought would imply that the individual mind exists, it cannot and does not exist, because thoughts appear as MIND in the space inside the being. The space in the being is the same space as outside the being! It cannot be otherwise due to the conjoint nature of the space in all atoms; yet if we remove all the atoms which appear to break up the space, the Cosmos itself would be removed; it could then be seen that the space was not broken up at all because it permeated every atom of existence.

So then where else is that One which is conscious of the MIND existing and what is it but infinite Being exercising its Will over the matter which is imagined IN or IMAGED IN itself! And what is imagination but the evidence of Will beyond imagination, visualizing the imagined.

To apply the Will to the imaginary is to impress upon the potential the visualization (it is to impress the Sakti) or projection of the non-existent. In effect, it is to Image In or imagine a non-existent scenario or object appearing in the INNER-SPACE. For example: The Will can be impressed upon to imagine something existing which

has no likeness in this world. Or it can be impressed upon to imagine or visualize things, events and objects out of which attributes of the NOW appear as the events and circumstances which appear to be real; while in reality they are not real at all So then: Who caused Will to visualize this phantasm? It can only be the Conscious Absolute existing as The I Am!

This action of exercising the Will is not applied to what has already appeared but is applied to what has not yet appeared. In effect, it is To Image IN. or imagine a scenario occurring in the INNER space not as a modification of the previous one but as a brand new one, out of which the attributes of the NOW appear as the events and circumstances thought and appearing to be real, while in reality they are not real at all. So who caused the Will to visualize this? It can only be the Conscious Absolute existing AS The I Am!

So then what is the nature and Will of God? What is malevolent Will? What is the answer to the question of Good and Evil? It is no use saying that the Self cannot be the doer of both good or evil deeds; as it is The Self who makes the Jiva do those deeds because the nature of the Jiva is due to the particular Karma attached to the Jiva. We used the word ATTACHED we did not say it is the Jivas Karma. The Karma makes the Jiva what he is, just as red paint makes a red car red but the red paint is not the car.

Due to there being only one self (One God) all karma belongs to HIM it does not belong to the Jiva in any way that the Jiva can say that this is MY karma. The Karma makes him what he is (it defines his unique individuality) but it is not his at all. How on earth can this be said? Ah! Since god exists as the Self in which all

beings exist, just for the very reason of His existence the karma is the result of HIS existing. Hence a more precise way of talking about it might be to say that Karma is inseparable from the Dharma of God; and then in that way the Kriya (or action of all beings) is due to Gods Karma, hence all Kriya is His and due to that all Jnana also. Thus the Self has Infinite Karma experienced and lived through all beings. Here it can be seen what Krishna meant when He said: I Am the Field and the Actor in All fields

The Jiva Thus exist as the possibility as a multitude of possible selves only; they have no self-nature of their own; hence they live and die in an endless ocean of being.

The absolute truth is that the existent things (including all beings) including all Jeeva, Gods and other beings are as a matter-of-course, existing and seen as existing only by reference, or in relative ways: (They exist by relation) and can only come into being as individuals within relationships hence all relationship from the point of view of the Jiva exists to validate the existence of the ego. Thingness and individuality can thus exist only in the context of the individual; else perception would be impossible; as would the existence of the witness of thought or consciousness also be impossible. Hence the i-concept is a necessary component of referential consciousness and deductive reasoning.

However all things including the afore-mentioned i-concept are existing in Time only due to the relative nature of existence. Does this imply that there is an Absolute Self? Or does it mean that the Jiva is the god of his own universe?

It is a fact that the possibility of reference to an existent is dependent upon what seems to be its exteriorness or its exteriority -- on identifying it; or upon its unique and individual thingness; this of course tells us that the individual consciousness is directly related to this; it tells us that the individual consciousness depends upon relativity for its survival. It tells us that the individual existence is dependant upon the objectification of reality. Thus the perception of either the objective or subjective existence depends upon the existence of the opposite; it means that either path can lead to liberation if followed exclusively. But the integration and unification of both modes of consciousness would surely cause less problems for the poor Jiva. Surely it would be easier to transcend than subscribe to the deliberate schism caused by rejection of either.

The key therefore cannot be in the rejection of either or the acceptance of one mode or path over another; rather an integral approach would most certainly be less fraught with error, disillusionment and pain.

Again: it is obvious that the exteriorization of; or the perception that the universe is outside us, is the cause of our unenlightenment, arrogance and selfishness; and with that our pain also.

Here we might do well to entertain the idea that perhaps the easiest path of return to the recognition that the identity of the Absolute Self is The Self in all beings (the easiest path to self-recognition or self realization) may be to come to understand not only that the existence is appearing inside us; but that it actually appears as the projection of the Self. This is by no-means new information; but what is new is, that contrary to appearances nothing (whether inward or outward) can be known to exist or even be experienced, unless there is the projection or reference to an

existent self who is conscious. This self then if limited in nature is the individual if unlimited then that is God but in both cases He is created to tell Himself who He is. Hence god exists because Jiva does. Yet Jivatma is not God, God is HIM.

So then by way of understanding, many texts and teachers direct us inward; that we might realize who we are. But going inward or going outward (going inward as opposed to going outward) is also a projection. Instead let it be suggested that The Self is present in the present; but even this smacks of referential consciousness in the fact that what is present is existence, but recall what is perceivable is the past; hence space-time is a projection also and if this is so; then the present-presence of The Self as any definable limited or describable being is also existing by the very nature of referential consciousness and description.

However if we were to notice that nothing can exist that is not referred to, either as an actual thing or by implication, it would be obvious that nothing can exist that is not in the mind. We would then soon realize that The Self is neither interior nor exterior; neither immanent nor transcendent; but is the very ground of reality and all possibility also; yet is Himself He is groundless, fathomless, incomprehensible and uncaused truth and Being within which every existent thing in fact All Time and ALL Space itself vis eternity takes place and exists.

In this way realization or enlightenment, is the recognition that this takes place in what I AM; yet I do not refer to any self as I nor do I refer to what is in me as existing as any final form of The Self.

Om Tat Sat.

The Nature of Will

The space in an individual (if it has any reality at all) is in fact the Will itself. So as is said in the books: He is limited in His efficacy due to non-contemplation of who He is. i.e. Siva.

This means in order to sublimate His super-conscient being and become Jiva He must deliberately limit His efficacy in the sphere of Will, because the Will and The Self are ONE-AND-THE-SAME! While it is said, that Siva has complete freedom of Will and action in all Ways. It is also said that without his Sakti (creative power) Siva is powerless.

This means nothing can come into existence except by an act of Will. An example is that no idea can be expressed in the creation of a new object without the application of the Will to draw the design or to bring the elements of the idea together into a whole such as would produce a car or a newspaper or any productive action at all. Another example may be; the body cannot deliberately act without Will, there will be only random movement, one would survive or one would not according to where he wandered, life is not like that at all for any being. The question arises: How can something imaginary have any being in itself due to it being imaginary? Further, if only ONE being exists AS that space then The Will is in it AS the space! And is therefore the infinite out of which all things come and are made. OM!

So being that it is imaginary IMAGED IN the Absolute; the space in which an object such as the Cosmos or a stone appears, is the mirror or PRESENCE of that object. While the Absolutely Conscious ONE, is the knower or one who imagines it

as such and such. This means that The Absolute WILLS IT. BY imagining it. BY Imaging IT By Projecting IT! Thus when we visualize a result, (apply enough Will to it) it will certainly eventuate, if not in this life-time then certainly in the next.. (Remember to the Self Eternity is a mere moment so patience is necessary.)

So then How to Imagine? How to create? If a thing is the center of its own existence then the imaging of it is its creation! Its existence and its presence!

How so? The Will is used to picture the thing Imagined appearing as if out of nowhere IN The Self; the presence of the visualization appears in the INNER space of the Present Jiva and is as it were; dragged into existence by the presence of the Watching God!

Thus the thing imagined (IMAGED IN) the present presence, will be drawn to the God who WILLS thus, and it will appear in Time near the body clothing of the Jiva within which this Will is being exercised. The Creation of the thing is therefore nothing more than its projection by Will.

But one would be forgiven if it was said that this is mere imagination and can never come about or eventuate in the so-called reality of the outer world. Well then, in the case of the Realized there can be and is no such thing as the outer world. To that ONE there is mere imaging, mere Illusion; appearing in that ONE such that there is no outer reality at all. Imagination (and therefore the Whole Cosmos) is realized to be nothing other than manifest Will.

Existence is shining in that ONE!

The fabric then of the so-called Consciousness is therefore created from purest Will! But who can exercise such massive Will as this that upholds and projects the whole Cosmos into being?


It is said elsewhere, that any particle of any sort that can exist, any Concept etc Causes the Cosmos for its place of existence; i.e. Will expresses or projects Time by imaging (by Imagining a thing as existing IN SPACE) this then creates the Time in eternity in which the Thing will appear and then the thing appears as itself IN that Time! Time-Space therefore unfolds as a result of this.

This means that the ONE who refers to something or anything as existing, is the instigator of its existence if it did not previously exist! So then, if there is the Will to think i am this man, women or being, or reference to an I who has attributes which are not Sheer Will, He has limited His efficacy in both action and freedom of Will.

It is thus impossible to use The Will to create anything out of thin air, unless He has Realized Himself in Himself as Sheer Will only. i.e. He has seen He is nondifferent from His Own Sakti or creative energy or power etc. and has realized that which appears to be diverse things are nothing other than the potency of That Absolute Will. Hence Sri Krisha Said: All things exist in my potency.

This means that that which appears to be real such as this Cosmos (because it is mere potential only) is in decay because the Will has not been kept in it once it manifested in that Will/Space/Sakti AS the expression of that Will. In short this

means that anything manifested in this world will only last so long as the Will which created it, is in operation within it or exercised upon or over it. On the other hand, nothing can be created in this world that is eternally existing because IT IS NOT the Will-itself but its manifestation only.

Only The Will which is non-different from the Absolute Itself, can exist eternally, while everything existent must first be predicated upon Eternity Itself; inherent then in the existence of anything is its non-existence due to time having to pass for the existence of the thing to begin. All things therefore end. But the Will of The ONE Self, remains outside the creations and manifestations which exist as existence.

Again: this Cosmos is nothing but a dream, more than this it is an IMAGINARY DREAM! How does the Imaginary fabric begin? It begins by the existence of nonexistence existing in The Absolute.

This non-existence is like a black-hole in nature, but has not come about by anything physical, (in fact that which we call black holes might be the Minds of those that have attained empty mind sucking the whole cosmos into themselves.) or they may be the generators of existence who knows? We can only surmise.

Yet this non-existence is to be thought of as absolute absence of either existence or non-existence nor both existence and non-existence. It is utter moment. Pregnant and implied with all the power of all the energy that manifests this Cosmos. It is the force which powers the stars. In itself, it is without-limit due to its self perpetuating nature.

It has neither physical parallel, nor manifestation except as that which is manifested as the WHOLE Cosmic manifestation (both micro and macro-cosmically speaking), yet in itself it simply cannot be depleted by creating or powering this whole Cosmos. This is named Omnipotence. It belongs only to the Omnipresent Omniscient ONE Self and can be used by no other. Thus we pray to God that He/She/It does not Kill us! We pray for His help while not knowing we are actually IN Him or that that which we call WE, which implies many or I this ME is an aspect of His own character; the whole sum of all beings Being what is called ParamAtma.

Yet while the Jiva is the god of his own universe, he is not the god of all universes, nor could he even conceive of being that god unless he becomes THAT GOD which is impossible without losing himself totally, such that it is said that by the grace of God he will give us moksa. (Freedom while alive).

Hence that which the god called JivaAtma can bring about is limited to that which does not undo him as that Jiva i.e. destroy the barriers of the efficacy that defines his existence as such and such a god in the Absolute OM! This is the absolute root of the ego or jiva. Recognizing this ego/Jiva is convicted of his inefficacy and impotence. Thus is it said you are not the doer!!!!

I Am Not What you Think I Am

A pair of jeans and a t-shirt - I'm not my clothing - this wonderful organ, skin over these bones - i am not that Clothing. These bones and these organs and meat - I am not. I am not what you think I am.

These labels given and attached to me so that you can exist - I am not. This idea this concept of I - I am not - neither am I the sum of those labels and clothing. Nor am I the one who seems to be the actor - I am not who you think I am.

I am not the clothing the body wears; nor am I the body itself. I am not who you think I am. I am not the one referred to in the sentence "I played Golf today"; nor am I the other referred to in the sentence "I Love You".

I am not who you think I am; I am not an idea or something designated either; I am not empty, nor am I full; I am not who you think I am; Nor am I this mind which appears as thought & nor am I a container which thinks. I am not who you think I am; nor am I the absence of thinking.

I am not emotion; I am not hearing, sight nor taste nor feeling. I am not who you think I am. All those are labels for the clothing - clothing for the body; clothing for the bones; clothing made of meat. I am not who you think I am.

Thoughts of clothing; - thoughts of i-ness; all clothing hiding the naked truth of who I am. Come to me naked discard your clothing throw away the rags of your ego.

Whose ego? Whose clothes? Whose veils? Hiding what? I am not who you think I am; nor am the thinker! Neither the Will nor the actor nor principal; I am not who you think I am.

When the thinker thought no more; when all the rags are torn away, who remains? Naked and empty - what is empty? I am not who you think I am!

I am not a thing - nor a being - nor a state - nor consciousness - I am not who you think I am. The rags - the clothing, the tattered mish-mash of rent cloth worn by the beggared ego is not who I am.

I am not the witness who is clothed in the beauty of beingness. I am not who you think I am. Nor am I the one who refers to you as "I" in your mind. All that is but clothing hiding your non-existence.

Remove your clothing. I am not who you think I am; I am far too great to be covered by clothing. I am not who you think I am. I was never born - I never existed; I am not who you think I am.

I am no ones clothing or any clothing seeming to be covering me. Something in you says "I Am" but I am not who you think I am. Who says that? To the ends of existence I am - But I am not who you think I am.

A designation, a conception appears in me and says "I Am" to this is added the clothing - it is clothed in I-Ness and refers to that as "I Am" so and so and "I Am That" But I am not who you think I am.

Say in yourself, "I am not that one I refer to as me"; Say, I am not this one referring to that either - Say, "I Am Naked Reality" Those clothes are the rags of my shattered Ego!

Understand - I am not who you think I am! Nor am I the one who thinks he thinksbe beyond, become naked! - Remove your clothing - come to me naked of self empty of ego, for I am not who you think i am. Om-Tat-sat

Willing to see the self as the clothing there is the pushing out of the clothing as the representative of I-Ness I who refers to I becomes I and puts on that clothing He then grows a body to clothe that idea - and also clothes it to become nothing but rags.

A shell that clothing - this to represent THAT! - Identity comes - a beggar in rags stinking of the putrid rejection of The Self; trading rags for naked reality.

He pushes out - saying I will become - I will arrive - I will be; - but I am not who you think I am. But he pushes and pushes, he tries to turn inside out but inside out clothing is still clothing. I am not the clothes.

He arrives in the ashram pushing a cart labeled John - But John is the clothing; I am not who you think I am!

Carrying a great pile of books and wonderful awards along with piles of PhDs and doctorates; John arrives with labels attached - To Clothing; - I am not who you

think I am. I am not who you say I am. - I am not who you constantly tell yourself you are.

The King arrives! I ask, who are you? He replies: I am the King! I say you are not who you think you are! You are not that Clothing - I am not who you think I am.

Along comes the Police, where is John they ask? I answer he is that pile of rags over there - but he is not who he thinks he is; nor is he who he seems to be. - I am not who you think I am.

Along came a great sportsman, he asked: Where is a magic cricket bat? I answer, how can a pile of rags swing a bat? YOU are not who you think you are, and nor am I who you think I am.

I am not the clothing worn by the ego. I am not the ego. I am not the Cosmos, which is nothing more than the clothing worn by empty Naked Reality!

I am Reality itself in all my nakedness; I have no clothing - where I am there are no tailors; I am naked reality and truth. I am not who you think I am. Om-Tat-Sat.

I am The Self, the one you cannot see who by referring to the clothing as itself becomes the Jiva; who is the one referring to another layer of clothing as itself.

This goes on in you; naked reality is clothed in the body of the I Am and begins to speak as if it were what it looks at. It looks at the clothing only and in shame runs away from itself!

A beggar in rags is the Jiva, clothed in other rags carried for eons. Stinking putrid rags of tattered clothing centuries old! Saying THIS! This is ME! But I am not who you think I am.

I am naked reality; I do not wear any clothing... I am The Self - not covered with rags. I have no baggage, because I carry no rags. I never had any. I was never born. But I am NOT who you think I am.

I am naked reality, all things exist in me. I am the Conscious One. Imagine now an emptiness, let your mind (your clothing) go. Do not push yourself forward into it - subside instead. Take off your clothing, get rid of the rags.

Stand out in nothing - in no place as naked reality, and notice all the things that it is possible to think or know are in you along with every being. Every other place also. Let your clothing subside and stop showing it to me.

I am The Self who points at himself and says "I" - I see myself and say I. Hearing you I hear only myself! Taste, feel, love myself. I am the Self. I do not push out the rags and by that push you away. You are my very Self. How can I reject myself? Om-tat-sat

I am naked Reality, but I am not who you think I am!...

I am The Conscious ONE. I am The Self. I am not who you think I am. Om-tat-sat.

But look and see I do not wear any clothing I am naked reality; look for The Self and you will not find yourself; look for me and you will lose your clothing! You will see that tattered rag called you.

Let the rags fall to the dust! Don't pick them up again... But the Will remains wrapped up in the rags! What now? I am not who you think I am!

Who decides to throw away the rag? Not You, YOU are the RAG! I am The Self I am naked reality. Wrapped in rags!

You had not Will, nor had you love; rags are but rags hiding your nakedness. I am naked reality; you had neither being nor life. I am the Indwelling Self in ALL beings! I am naked reality Full of consciousness.

I am naked reality Only I am Conscious, no clothing has ME. I am The Self which you have wrapped in rags! Om-tat-sat

Throw away the rags; get rid of the labels; rip off the covers; come to me naked-ofself; I am naked reality, do not cover me with rags!.

I am The Will - A diamond you have covered in i-ness and wrapped in rags. Stop trading in rags and colors of rags. I am not the clothing. I am not what you think! I am The Self.


Of Love and Devotion in The Naked Reality

Sadhu: hi bindu

bindu: Did you like the naked reality file?

Sadhu: Yes it is very nice. A good analogy.

bindu: I Am Naked Reality - But i am not who i think i am.

Say in your self: I (meaning you-yourself) am Naked Reality But I am not who i think i am. i.e. I am Naked Reality - But I am not who i think i am. Sadhu: ok. it is good. Do you mean this mantra to be used as in japa yoga?

bindu: Yes, chant it always inside. So how are you?

Sadhu: I'm good, but my knee got banged up in soccer. i cant move it that well, it seems sprained.

bindu: You should stay off your feet.

Sadhu: Yes i hope it'll be better for tomorrows game . i was probably too rough in that game anyways. i should've played the ball more.

bindu: Did you put ice on it?

Sadhu: Yes, it gets a little better as time goes on.

bindu: What did your coach say?

Sadhu: Nothing much, He told me to ice it. But we lost the game 4-2.

bindu: Was there any swelling?

Sadhu: I dont think so. i did Hatha yoga too this morning. A set of asanas was focusing on my calves and my knee; maybe that helped it not be so bad

bindu: It might not help actually dear; it might just stretch the damage and undo the healing - the body is rebuilding tissue.

Sadhu: Yes, but i did the yoga before the game in the morning; but i do know what you mean. Its hard even to lie down normally.

bindu: Yes, if you think about muscle tissue it heals in layers and strands like string laid out flat like a rug. When we damage a muscle the strands get broken and heal by reattaching; when we stretch, we rip the healing strands again, so don't do stretching till it is totally healed.

Sadhu: OK, thank you. My school is bothering me; its just so much work. It feels like to do well you have sacrifice so much.

bindu: m Sadhu: i will stay silent because i have nothing left to say

bindu: We will talk about love ok?

Sadhu: ok

bindu: Love is existence, while The Self is Naked Reality devoid of existence.

The Self is Siva... but Siva bereft of Sakti is a terror beyond endurance - Sakti is Love - Love is existence.

Loving the Self itself, (The Self loving The Self) is different from loving the rags of ego. Can anyone tell me why?

Sadhu: Is it because the love of others is seen in duality; while the love of the Self is seen in non-duality so there is peace

bindu: m, very well put: Yes.

The bliss of The Self arises from the realization, that bliss is the love. Being that the All-In-All is The Self and that all selves in all beings are The Same Self, loving that way is inclusive of The Self.

Loving one being exclusively is to love the rags, such that it is identical to loving the Jiva.

Who loves? Who is loving? In The Self, who is naked reality? The joy & bliss falls as the soma juice down to the mind and manifests in the body of the one who has realized the naked reality; Love, spiritual-light and Truth radiates out of the one who has realized the naked reality.

Whereas in the case of the Jiva, the love is only for rags to rags this perpetuates the Jiva's existence, ego to ego. Nothing shines out of the Jiva for others that do not love the rags. Strokes are given, bolstering and shining the rags, and making it ok to be and wear the clothing, because it is mutually agreed to by the lovers who love like that. It is agreed that we will love the rags and be rags together in our destitution of Self. Loving as the naked reality, all the selves of THE SELF in ALL beings, is not loving the rags, it is loving The Self. Succoring, bolstering and uplifting the ego is putting the rags before The Self... it is trading The Naked Reality for rag. Love can transcend this easily, by loving itself loving itself in all beings.

Do not lovers seek love? Why? Because love is their very existence; but the egoic love is mere death in disguise; death of the realization of the Naked Reality of The Self. Say I am Naked Reality.... I will not put on any clothing. I am not what i think i am. Nor is anyone else, who i think they are! All are The Self.

Does anyone want to say anything? Any questions?

Sadhu: i have none

bindu: Can i be any clearer in how i have presented this? Love such as love for The Self is transcendent and will allow one to transcend the Jiva.

Sadhu: As i understand it, the love that some have for others while not understanding the oneness of everything; those people and their deluded love, get dried up or go through the ups and downs of samsara.

bindu: Yes, they are reborn again and again seeking The I Am, but when the I - Am finds them (they DO NOT FIND THE I AM!), they will be freed The I Am cannot be found. I Am naked reality - I am not who anyone thinks I am; such that I cannot be found. I am the Self.

My God
My tears filled up the ocean; My anger filled up eternity; My heart was an iron bell which no-one heard. 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!

Sadhu: I see what you mean.

bindu: You see what The Self (who is The Self in YOU) means, He sees YOU, you do not see Him - The YOU is Him, YOU are not Him HE is YOU!

Sadhu: Yes. There is just one. So there's no need or reason to worry.

bindu: Yes, All anyone can do is go to the edge of the fire and throw away his rags and wait, The Self will come, HE will find YOU; NONE can find Him. He is Naked Reality.

But How to get to this edge?

Many ways are prescribed: Seva: service to the guru... but who knows the true nature of the guru? Meditation: but who knows how to meditate like the following: "I am naked reality - But i am not who i think i am." Renunciation, but who knows that renunciation is not giving up this or that; on the contrary: Renunciation is acceptance. It is the release of all mental Positions. Purification of the mind: but who knows that purification means non-judgment and forgiveness, not scrubbing a mirror.

Grace: but who knows that grace means accepting ones unreality of self

The Self is the GURU, the GURU is not The Self, Service is done to The SELF He is the GURU. The Self is the meditation. He is Naked reality and Mukti. Renunciation is to give up the rags, not by rejection of anything, but by acceptance of the fact of non-self; only this constitutes giving up the rags. In This way, the rags are replaced with the shining light of truth. That One who realizes Himself in ALL beings becomes a beacon to other parts of Himself.

Purification of the mind is the recognition of non-difference; it is not rejecting all evil thoughts or evil deeds. It understands the non-dual consciousness. Not by discriminating against one form of consciousness over another; it is removing preference; it is pure acceptance, forgiveness and Love.

Grace is not to think God is responsible for you. It consists in letting go of being anything He could be responsible for and ACCEPTING that the rags that are seen as The Self by the Jiva, are nothing but an excuse.

Grace is acceptance of the worthlessness of Jiva. It is letting go of the rags by an act of faith in The Naked reality. Without faith, there can be no realization. Faith is trust in The Self. This is grace. The grace of god will not come without trusting the gift. For example, if I give you a gift, to accept it you must trust that I would not give you a snake in a box. But grace is not rejecting the rags it is the recognition and acceptance of what they hide. TRUST! Without it, the ego comes clothed in rags.... rags clothed in rags looking like rags. This cannot be any more simply put than this. Any questions?

Sadhu: i havent any. but you have made things more clear.

bindu: The idea of rags is funny, it makes me laugh, but it works a treat as a device to get the ego exposed.

Sadhu: Yes, the word is appropriate.

bindu: We put forth these rags and call it the Self or me "I", as if it is the Real Self, and push it out as ego; we go to meet people we present the rags and say I am blah; they say here are my rags!

Look at the world of fashion! Look at the bodies! Look at the world! ALL rags. All are worthless but for The Self. Only this will set us free of rags. The rags are transformed and washed in the truth of The Self. The I Am is The Naked Reality, The I Am is The ONE-and-ONLY Self, all else is rag, without The I Am. IN all beings there is no such thing as their OWN Self! The I Am is The Self in the being of ALL beings Even of Gods and Buddhas! The I Am is The Naked reality; The I Am is The Self! OM-TAT-SAT Sadhu: Jaya Siva Sivaya!

bindu: Everyone competes to be the best raggedy ego, how funny! But I The Self worship myself AS ALL Beings. All Japa rises to me; all Bajans are sung by Me to

Myself! No one else sings; No one worships, but I The Self IN The Self of ALL Beings it is Only I-The Naked Reality worshiping myself AS that Self IN all, doing japa and singing bajans To Myself!

The I Am is The God of gods. Everyone worships The I Am; but they are fictitious beings for The I Am is The ONE Self who dwells in ALL BEINGS. Therefore, i worship The Self!

Om-TAT_SAT This is devotion and transcendental Love. Om! Only via this can one reach the Naked Reality of The Self. Why? Because the pride of selfhood is gone, the ego has been stripped of the rags which define it as existing. This is devotion to the ONE and ONLY GURU. Who is none other than THE ONE SELF IN ALL. OM!

So with deep respect and love That Self says I am Naked Reality - but I am not who you think I am. Only in this way can the rags be replaced with the truth.

Incentive to Become Realized

Sadhu: Good morning sir

bindu: G'day Mr. Self.

Sadhu: How are things?

bindu: Good yes thank you and you?

Sadhu: Its back to work today for this apparent jiva.

May I ask a couple of questions. 1. What requirement is there within the one Self to end its own game? 2. What requirement to insist that Jiva awaken and end the eternal game of hide and seek.

bindu: Q1. What requirement is there within the one Self to end its own game? Q1 - Answer: It is not a matter of ending it at all, it is a matter of understanding that existence is the ConsciousNESS of The Self... it is its mind and Knowledge about what it is not. What The Self IS NOT shows The Self what it is... now the second question.

Q2. What requirement to insist that Jiva\Ego\Soul awaken and end the eternal game of hide and seek?

Q2- Answer: Being that The Self is pretending to be Jiva and is conscious as you THINKING he (The Self) is the Jiva, He misses out on knowing the whole is Himself and is bound to being jiva because of it and He suffers greatly because He has hacked out a piece of His own heart and lost Himself.

Surely this is incentive enough? But in the case of a rich man it is less obvious that He suffers. Jesus said: "It is harder for a rich man to attain the kingdom of heaven than it is for a camel to pass thru the eye of a needle". The Rich Man is comfortable, he does not see the reason; he suffers little; he does not often have deep compassion because he does not understand that The Self dwells in ALL beings. If he did he would immediately seek the Truth of The Naked Reality so that he could help himself IN all beings; hence the requirement to end the game.

He cannot help from within the game because he does not see it is a game. He is powerless also because he does not have the tools with which to help others remove the chains regardless of his riches. Nor can he buy them; he must

become naked and selfless or remain impotent in the context of The Self.

He can, as an unrealized being, help the rags, to be rags (as you have discovered) but he cannot help The Self at all; so his compassion is meaningless. True compassion for The Self consists in finding out who He is, so that he can be of service to The Self IN All Beings.

Compassion is doing sadhana first then helping; helping otherwise is a case of the blind-leading-the-blind; which of course can lead to the calamity of making it harder for others who might be looking for The Self.

No, he must stop meddling and get his sadhana done; this is first willingness to love The Self and is then the birth of compassion. Remember Buddha saw the suffering then sought realization so he could help them. He knew he could not help them as a man OR as a king and he was a KING, so he did his sadhana and realized the truth. The supreme compassion is to do sadhana for the good of ALL beings; Not for the jiva/self/soul/ego/rags sake. It is to do work for The Self, this is what the true meaning of seva is (seva is service to the Guru) but we must understand that The Self is The Guru. The Guru-man is not The Self; that is a mere body (rags) so sadhana is seva for and to the Guru. The most important thing is to understand compassion. Both of your questions come from the standpoint of the individual ego/jiva either doing something or getting something... my answers are always from the point of view that ALL is the ONE Self; it is not a case of getting or doing; it is a case of giving and being instead.

Think again of the Christ and how he is said to give up his life for us all. This is the case of one who gives up his egoic life for ALL beings. This is not to say one should become a savior or grow a savior complex; it is to say that true compassion for The Self is realization.

Jesus often said: "The Son of man should be lifted up" ... which is commonly said to mean he was going to be crucified by the Romans; This is only the half of it; it also means we like him (because we are the sons of man also) should be lifted up as joint heirs in Christ; this means the spirit is crucified on the tree of life, which is the cross and also the body.

To crucify the egoic-self or the body of sin if you like, is to understand its nature The absolute compassion that Christ taught, was/is to let the ego die so that the Christ can ascend; and in this way come again to a new heaven and a new earth in which the conscious Christ (Self) is conscious upon the earth. This brings the new Jerusalem which is the supreme place of pilgrimage hence he who has realized The Self is the New Jerusalem or place of pilgrimage.

That one who has realized The Self in ALL beings, sees the whole creation in a new way; never again to die the death of the ego (it is written he will not taste of the second death)... The new body he has gotten is the old one transformed and expanded into the Absolute Self. It is the Atman. He has been resurrected due to compassion for The Self in ALL beings. Om!

One more thing recall that the body is the city of nine gates... there is more in your question than you thought?

Sadhu: This statement re: 1 Corinthians 15:54-56 (King James Version) 54: So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

55: O death, where is thy sting? O grave, where is thy victory? 56: The sting of death is sin; and the strength of sin is the law.

The death of the ego occurred several years ago so that will not re-occur? Or as Paul said: i die daily in Him.

bindu: No, it won't. To exist as a man death must be constant but the indwelling ONE is Naked Reality, the body is in decay.

Sri Dattatreya says in Chapter 3 verse 16 of Avadhuta Gita: 16. I am the death of the movement of the unmoving One. I am neither decision nor indecision. I am the death of sleep and wakefulness. I am neither good nor evil, neither moving nor unmoving, I am neither substance nor insubstantial. I am the nectar of knowledge, homogenous existence, like the sky.

Resurrection means the following: Even though he is in the world he is not of the world.... he dwells in The Self (He is with God). That which looks out of him is the Holy-Spirit (He is the Conscious ONE) He is anointed of God, he has realization.

This began out of compassion for The Self; realization must embrace all life, all truth, all religions and all philosophy; it must sow everything together, excluding nothing.

Exclusion is lack of perfect compassion you see. So realization is the renunciation of rejection; it is acceptance. The compassionate God accepts all, He turns no one away; if He did He will reject Himself. Either He is Omnipresent or

He is not god.

To put it simply: If omnipresent, then He must give compassion for Himself. If He chooses one over another, He has made that one more special than Himself, and set up another god (which is two in one omnipresent) He then gets an ego and puts on the rags of the beggar-ego and wanders in the wilderness of the world/desert/samsara. Ego is a schizophrenic god. Compassion is the recognition of who He is; The decent of grace is the acceptance of it; or the second coming of Christ. Sadhu: Jai vale baba!

How to Become NOT After Having Become

May this work be a gift from The Self to The Self! OM-TAT-SAT and may i not benefit at all from it - may He alone benefit NOT i. There are 112 Dharanas or meditation methods prescribed in the VijnanaaBhairava (the Vijnana-Bhairava is one of the most highly honored tantra treatises of Kashmiri-Saivism whereby both Abhinavagupta (940 1014 c.e) and his illustrious disciple Ksemaraja have commented from it in various places in their own master works.) We can look to the Vijnanaa-bhairava for many, many leads as to how to un-do the harm that becoming has caused us; but having studied yoga and meditated also for 35 years in this life-time I have only recently achieved the fabled state of Union with the Infinite Absolute while alive (vis. Moksa).

My study and my yoga has at last born fruit, however having come so far, I am concerned that there must be an easier way to undo the damage of becoming, such that a fall from grace as-it-were, will not constitute a serious problem for an aspirant, but rather make it a simple matter to re-establish the state at-Will, until the habitual mind-set of projection-of-selfhood which causes all so-called falls from grace is broken.

This treatise will seek to set out an easier and more accessible way to get back to The Original Self. It will be a treatise of the subject which not only is an expose of my own method but also a validation and integration with the pre-existing Saiva doctrine of self-realization which led me to this end. I will also seek to incorporate the Buddhist idea of non-arising and the Christian idea or conception of the

consciousness as the Christ-mind or Holy Spirit. Such that by not committing the sin of Self-willfulness; the Garden will remain accessible to those whose sadhana has taken on a Christian flavor. One can find the complete Christian interpretation of the reality of the indwelling Christ as it relates to the Doctrine of the non-dual consciousness among my other works at the Ananta Yoga Archive.

Far be it from me to seek to contradict, denigrate, reject or discard the efforts and wondrous works of the great masters who have gone before; or to try to assume a superior intellectual or egoic position to them. I will however seek to reveal an easier way.

The ancient masters were incredible, in that they did it WITHOUT the benefit of the mass of information that we have, it would therefore seem (to me at least) that due to these facts we can get the realization sooner, if not almost instantly via JnanaSakti. (Jnana-Sakti = The power of wisdom, knowing) This treatise will seek to bring that about.

My intention is to simplify things as much as is possible; and to surrender to the one in All Beings who is the Intelligence capable of writing this as well as that intelligent one who will understand it.


To begin: Quote

Dharana 39 Verse 62 from Vijnanaa-bhairava: "The Jaideva Singh Translation from the book called The Yoga of Delight, Wonder and Astonishment" ISBN: 0-7914-1074-9 from Suny press. Bhave tyakte nirruddha cin naiva bhavanataran vrajet tada tanmadhyabhavena viksatyati bhavana. Translation: When the mind of the aspirant that comes to quit one object is firmly restrained (nirruddha) and does not move towards any other object; it comes to rest in the middle position between the two and through it (through the middle position) is unfolded intensely - the realization of pure consciousness in all its intensity. End quote

This is the only clue we need concern ourselves with, as it reveals the actual place where realization can and does occur.

Restraining the mind? Surely not! Because it seems restraint and\or use-of-Will in or on any mode of mind or thought construct, causes the mind to react to that; such that it is like a pool whose ripples we are trying to stop by making more ripples. (i.e. by interfering with it) One might ask who interferes with or tries to suppress what?

The verse is accurate and the practice it describes is also valid, but it seems impossible due to action begetting reaction.

So how to get a hold of this mysterious middle? More WHO holds onto What? It would seem that we must let the mind-pool subside by non-interference. As the saying goes: Stop and Know that I Am God. But this takes too long, because the mind-ripples flow right out into the void and the very Cosmos appears because of it; for this reason Sadhana might be done for an age before the mind subsides. Who cares to wait that long in limbo? This is the case of the attainment of no-mind.

In the paragraph above I mentioned that "THE MIND SUBSIDES" I do not say the Thoughts subside!

This is a very important distinction, because the Mind cannot be found to exist in the absence of thoughts or perception. What will exist however; is the idea or concept of I-ness. THIS IS NOT MIND as is commonly thought in the West; nor is it realization. IT IS THE JIVA in himself.

Even though it is a state of no-mind it is still called "I" by we in the west, this means that the translations from Sanskrit to English (though not flawed) fail to use words in such a way as to refer to the way the idea or concept of I is thought to exist by the Western Mind. For example: The reference to this "I" as-self , by some other form of awareness in us, is a reference to a conceptual "I" or me, made by what seems to be some other entity than the one referred to as "I" which exists as the MIND that is empty. This is thought to be THE SOUL by the Westerners.

So then in the absence of Mind we could say the Soul\Jiva comes to the fore, so for we in the west, achieving the state of no-mind leads to a stagnant waste land in which the jiva sits in meditation crippled and unable to move. This is not freedom it is just another version of hell. It is the attainment of consciousness in deep-sleep that requires deep-sleep (Samadhi) in order to be experienced. But who sleeps IN what?

When the senses are employed in their activities they seem to (via their organs) bring their objects (their particular mode of perception - e.g sound for ears - sight for eyes - feeling for touch - taste for the tongue - smell for the nose and thought for the mind) to the inner-self (The Soul). I used the words "seem to bring" I did not say they bring anything.

This seeming bringing (what we call perception) causes the mind to appear as what is perceived e.g. the thought which appears as if out of nowhere about the particular perception or combinations of perceptions. This constructs our experience of our world for us, and we experience it second hand.

So then if our senses are the culprits that land us back in the morass of samsara every single time, we should do as the sutras say and extract the Will from the senses (remove the powers of perception from the sense organs.) i.e. invert the senses such that they do not perceive anything other than The Self. After 30 years of yoga, I have found this nearly impossible to achieve; but there is a way to do it in less than a heart-beat.

As an example, let us take a single sense and work with that.

First, realize that the senses reside in the organs of sense such as hearing for ears - sight for eyes smell for nose and so-on.

So using the sight: See that the distance to a sensed item or event in the outer world is located (brought into focus) in what seems to be the outer-space by going backward into ones-self to the same distance that the object is distant from the molecules of the eye. Via this, the focal distance is obtained and the object comes into sharp focus. Without this process, seeing is impossible.

The perceived object is moved an equal distance inward - as it is away from the sense organ outwardly speaking. The center of these two distances is the infinite zero position at which the perceived is neither outside nor inside.

This also gives us our location in space in relation to the object which seems to exist in the outward reality, because there must be two points of reference for triangulation to occur. We as existent beings are hence triangulated as existing in space by this process, even though we obviously do not exist at all, as is proved by the existence of the Infinity at the zero point or center.

To take this to its conclusion there can be no point at which we can truthfully say there is a difference between what is perceived as existing and the perceiver, if it is to be the exact center of the two distances, therefore with the mastery of this technique all the other senses are automatically mastered, due to the fact of the body organism disappearing into this non-dimensional infinite center.

To think such as this can instantly give realization of no-mind but it will not in any way give full realization, because the experience of The Self IN existence that will yield the bliss and freedom while alive (and this is the crux of it, "we want it while alive") requires the experience of Transcendental Love.

The reason for this is that it is the LOVE itself that is conscious-of-theconsciousness. Therefore as we achieve a degree of bhakti for the lord (devotional love for god Logos in Christian terms) so do we expand the consciousness to the degree that the mirror shines with pure being which is enlightenment or realization of The Self-In-The-Self-As-The-Self.

It is an act of Love to do sadhana in the context of Advaita but Advaita practiced without love is a sterile path that can only give final realization upon death; it cannot give Moksa, because the Lord of Life (and hence freedom while alive- or Jivan-mukti) is Love. Advaita-Vedanta practiced with love for the Lord however will bring the supreme truth. Om!

This will result in the dual-realization of both the God with form and the God without form. Yet consider that one who seeks realization (if he DOES attain it in this lifetime) has come to be the teacher of millions hence he must realize the supreme Person is none other than Sri-Krishna Himself. While to realize the truth of the One Conscious-Unformed-Absolute and go into it; is to die and not have taken on the job of compassion for all sentient beings. Thus the Ultimate Realization is to give it up once gotten; to be a servant of the lord, and incarnate as such. OM!

Sri-Krishna has said: Only his devotees will come to Him in Himself and see His face. But this has been mistakenly taken to mean that only those who practice the Vaisnava-Sadhana will find Him. But the fact is that the Self is The Self regardless what name we give to The Self. A Quote from Sri-Jnaneshwari:

The Lord Said To Sri-Arjuna: 20. Those who partake of this elixir of duty as is taught herein with faith, being solely absorbed in Me, such devotees are exceedingly dear to Me. Those who hear this talk of yoga, which is sweet like a shower of nectar and accords with duty and turn it into self-experience (226-230), develop an expanding faith and respect for yoga and practice it, after holding it securely in their heart. If they have attained a state of mind as described by me, they realize its fruit as from the best seed sown in a fertile field. But only those who bear loving devotion towards me and regard me as their all-in-all and as their ultimate goal are my true devotees and yogis and it is for them that I feel a strong longing. Those who are fond of hearing tales of devotion are the holy waters, the sacred places and the holy ones (231-235). I meditate on them, they are the objects of my worship, and I hold none else as superior to them. I am extremely fond of them, who are our treasure and I find great satisfaction in meeting them. End quote

My sadhana having at last born fruit; i can now relate how i met the Lord of Love Himself due to Bhakti-yoga. Having understood that all glory is to He Himself, i can now say that i have achieved complete and final realization of both the unformed transcendent ONE- and also of The Lord of Love. For this reason i can say that I have come to be a servant of the lord. Om! i bindu in these rags - am now Jivan-mukta. A while ago i saw Lord Krishna enter my body as a giant blue Purusha, He went in and out and showed me that He did not discriminate against me, as i did against myself. He showed me that He would always be with me.

A bit of time passed and He took me into the light of His own heart; then appeared to me as a Golden Lord radiating light in every direction. He spoke to me Saying: "I Am Your God - I Am Love!" Many gods came and instructed me for many years. In all manner of understanding; just as he did with Sri-Arjuna; He revealed His Cosmic form. Revealing how He exists as ALL that exists; as well as The Self in all beings.

Some more time passed, where i spent time alone, learning about the nature of Purusha and Para-Purusha. Then one day He came into this very body revealing how He had played with me for many years as if i was a doll.

After some more time, Lord Siva came and laughed at me! Then came Kali to terrify me for more years. The Giant Black Bhairava came then, and tore me to pieces. With my last gasp i threw myself into his gaping maw trusting always in SriKrishna's promise shown me years before.

For years i lost the ability to love. i lost sight of the Lord. Because i rejected Him as a delusion of the mind and traveled the path of the pure Advaita becoming lost in nothingness rejecting; even Samadhi as an aberration. i would not accept Him, i would not Love! But AH! The moment of LOVE!

The Moment of Love

From whence came the moment of Love? It came not from an empty life given upon a grey stone floor; Nor from the burning passion, of men flung against an angry God; It was not found in an empty realm or dreams come asunder from the hands of children.

In an empty hour, an empty pot was dipped into the stream of life, to find not the dead bird of death held the moment of Love; Nor life, nor thought, not even breath or the mist of a mountain top; Not one was found to say, when or how that moment ever began or stayed.

A cry rang out upon the dark but nothing, nothing heard, the breaking of tens of millions of hearts - or cared as any died; There was not God nor caring spirit left within my heart,

for came not any moment of Love, or wondrous light to save, or keep me from the dark of an empty life.

Of that illusive moment of Love not one spark I found, until I found myself alone, as the only one; Within without and round-about, none other did I find; But deep within my empty heart I saw something in the dark.

It was not dark, nor was it light but something other than; a living thing it did not know nor atomic speck of dust; A thing full in myself as well as a thing upon which I gazed; A thing in everything alone, something precious, not made of stone; Within which everything and nothing sent.

A mighty throb beyond the heart.. A being thing which had not form nor any name, or time in which to live;

For it was not born of men or creature sentient; Within the stone upon which was flung the life of emptiness; Not written on a golden sky nor with any pen.

A hand did not, nor did mouth utter a word, creating anything; This was ever there and gone, long before any thing or after time did end.

A moment full! A moment gone! An empty moment - lost! Gone forever! When broken hearts and bodies flung against an iron stone; Acid scorched, and ice wind bent not one moment here in the realm of time.

Whence came the moment of Love, Love not that thing hidden? Love came when time stood still!

For yesterday the memories of all the empty lives, the burning ships and murderous days - are gone!

Tomorrow or a moment hence, I see but another time, when the me I am will in that time be what I think I am; the which I see because I've been what the past has seen.

Yet now before another tick here in this moment of Love, can be found another one unhurt; Not yet burned, nor flung against, the empty stone of time.

Here at the end of now, that wonderful moment of Love, knows itself! I am not there yet something knows which is not me; But I know myself to be nothing I am the moment of Love!

To allow myself this, to give the Self I seem to be when I peer at life, but one full moment of Love by this alone am I freed and thereby know my name.


The Fruit of Realization

bindu: Think about the following: "Nothing exists but the Self so you do not exist, this is the fruit of realization - eat or starve to death".

Sadhu: What do you think of this?

I. ARUPA-BHUMI. This plane consists of four existences of Brahmas who have no physical body, but have a mind and they can create a physical body if they want to get themselves seen. Rebirth in these existences can only be achieved by those who practice intense Samatha meditation and have reached Jhanas or mental accomplishments during their life as humans. They do not have a faculty to perceive Dharma and therefore they are nonreturnees and can never become enlightened nor attain realization or Nirvana.



deva) The inhabitants of these realms are possessed entirely of mind. Having no physical body, they are unable to hear Dhamma teachings. Fourth formless jhana

Nothingness (akicaayatanupaga deva) Third formless jhana

Infinite Consciousness (vianacayatanupaga deva) Second formless jhana Infinite Space (The inhabitants of these realms are possessed entirely of mind. Having no physical body, they are unable to hear Dhamma teachings.)

bindu: Where did you find that material?

Sadhu: and:

bindu: I see. This is all you need to understand: "Rebirth in these existences can only be achieved by intense Samatha meditation" Ask the one who asks, "who asks who am I" ..... vis... Who meditates on what?

Sadhu: It seems there's nobody meditates on anything.

bindu: If The I Am is naked reality then The I Am is THE-ALL-IN-ALL so who meditates in what as what about what?

Sadhu: According to the Buddha, The Brahman is the edge of Samsara but not release from samsara; there is no eternal being according to the Buddha

bindu: Yes, there is nobody to be reborn - The I Am is Eternal Being. i agree with him yes, The I Am is beyond existence and non-existence also.

The I Am is naked and formless, unborn reality, not a being as such, The I Am is sheer Consciousness; but the NESS is a misnomer, it is unneeded, The I Am is merely conscious of naked selfless-being existing as The Conscious ONE who is eternal and infinite. Let us talk about it from a human point of view though.

In the body of the realized, there is no located mind, nor is he existing as the name attached to him; he is not existing in any place or anywhere; what is conscious in him is also conscious outside him. But the outside does not end in the world, it holds the whole world and cosmos along with All Lokas within it; his body is filled with it also, like wind blowing through one window and out the other. There is therefore no inside to him or outside either, and hence no inside or outside the Cosmos either.

There are no lokas, realms or beings - nothing but naked reality all through. That ONE is conscious in all beings AS them but they, from the standpoint of the jiva cannot see it.

The Jiva wants to see or ascribe limitation to The Self; either by describing ego, self or Jiva; or by describing an hierarchy of being that extends to Brahman and stops; this is what is called atman. But The I Am is indescribable and endless naked reality with utterly no features and no existence. The I Am is beyond expression and beyond thought ---- The I Am is not what anyone can think, might think or ever will think because The I Am is the thinker in all beings.

The delusion that makes people think The I Am is IN or OF something, when The I Am totally transcends everything that exists, could exist, might exist, did exist or will exist---- or is imagined to exist; is just that - imagination. I am totally featureless and inexpressible naked reality and being.... I am the Conscious One who causes life itself to exist in myself, but if one could get out of Myself and see who I Am; consider that I Am infinite and all that exists; how could that be done?

There are thus all these attempts at describing me... ascribing levels and places in which this or that one who has realized this or that about me, reside. Again, I totally transcend everything that exists, could exist might exist, did exist or will exist---- or is imagined to exist.

Realms, levels, lokas, heavens, hells, blah blah blah; realization of who I Am, can only come when ALL descriptions are discarded and acceptance of the nonexistence of everything comes about... This means EVERYTHING must be discarded from the lowest-low to the highest-high.... because in Me there is nothing but Myself and no discrimination either against Myself; saying this is high and this is low or this is in and that is out etc. is quite preposterous.

There are absolutely no dual existences of any description in Me; after all I Am the ALL and also all worlds, Lokas, levels, realms, blah!

So the realization can only come about via renunciation or all mental positions held about the nature of anything. This means acceptance is also recognition.

I Am naked reality, all these are mere drawings on me, they are clothing ... rags ..... stinking piles of putrid rag, ascribed as being me. BAH!

The Ego (The Jiva) carries these rags for eons and presents them As-Self saying "look here are my rags; here is my understanding etc...!

I Am un-understandable - I say again: I Am naked reality there is no understanding me; in the mind I Am unknowable and unthinkable; I cannot be presented or represented as such and such, I Am naked reality but I Am not what you think I Am.

Only from my point of view can you understand me; but my point of view is infinite so you cannot exist in it. Give up your ego and you will know who I Am in that very body called YOU refered to as YOU.

That body wears clothing, rags! It has skin again - rags! It has meat rags! It has bones - rags also! It has a mind --- rag! It has a self -- the filthiest rag! Then there is the Jiva; the most filthy of all, because the filth COMES out of it. All these are rags covering the truth of the naked reality; all are mere ideas --- rags! Thoughts! Rags also! What of the beingness and realization that might be had or realized by other than The Self? -- rags also!

No one realizes me, I realize Myself in Myself as Myself because I Am all there is. I Am naked reality; not a man who has become naked reality, or anything else for that matter nor is it the case that this man says he is naked reality. I-THIS-ALL Am Naked Reality NO-ONE EXISTS AT ALL BUT I - NONE. I Am All!

So how can there be levels and realms and other raggedy heavens or hells or loka or shmokas blah.... I Am all there is. Be careful to look at how i have shown the state of the body with the label; because an error can arise which says: This is mine (My Body, or his body etc) MY SOUL, MY Jiva, My MIND - RAG trying to exist as rag... burn it all in the naked reality and die Become extinct of mind body and soul. Then you will know who I Am, not otherwise. OM! These fools trying to describe me are deluded, i am naked reality ask Dattatreya he will tell you the same thing. Don't believe me and you can go to hell - eat or starve to death this is the fruit of realization Om-tat-sat.

The Layers of Being

A treatise on how the layers of experience gathered over millennia hide the truth and how we have mistaken these many layers for the self.

Our very first experience as a human being while in the womb of our mothers (regardless if we believe in reincarnation or not) caused a unique chemical pattern to arise in our nervous system; this unique pattern was stored as a memory, and the indwelling conscious-awareness was overlaid with it. It does not matter how or where we entered the life-stream because the result is the same. From this point onward we gathered more and more layers of experience and began to lose our ability to notice the clarity of the truth.

It will serve no purpose to argue with this or try to disprove it because the fact remains that experience is stored as memory, no matter what the nature of the creature or being. However we will deal with the human being, because the written language is for them alone.

Having encountered countless modes and layers of consciousness on our journey toward self-realization the countless experiences are recorded and built up to become what has been called the sheath of the soul (or the akasic-sheath) to form a body of experience which appears to have a reality of its own. This very body is what is actually thought to be the Soul itself! But it is not, it is merely a shell; which like a manikin, is totally empty! However the only purpose here is to reveal how the information gotten from experience hides the truth of unified consciousness and being, and how this sheath of experience is mistaken FOR The Self.

Regardless what anyone will say the fact remains that experience is recorded as memory, the very D.N.A of any being is a memory map of the experience of many beings of a particular genus over millennia; this is fact, else how did the D.N.A get programmed?

The religious people amoung the readers might cite God or A God as the cause saying: He made each of us the way we are as a unique expression of His Will. While this might be true in context of the particular D.N.A of a given genus it does not account for our ability to deliberately record things in our minds by learning; we would also find it difficult to remember anything because it would not stick in our heads. Memory would depend on gods whim as-it-were. We would be reduced to mere responding and reactionary automatons, driven only by the pre-existing D.N.A. We might also ask: If we are that much a victim of our D.N.A, where does free-will enter the equation? Why is it possible to learn from experience such as we learn that it hurts to put our hand in the fire?

In modern times it is generally thought that the characteristics of behaviour and character of an individual are also due to D.N.A programming, again if we are mere victims of our D.N.A there is literally no hope of changing. But many, many people change intrinsically at very deep levels due to experience and\or decision. our intent here however is merely to established that D.N.A plays a part in the layering, because it itself exists as a series of spirals or layers.

In short each recorded experience has a unique signature, which is recognized by some indwelling something or other. This is the common view. However what is not commonly understood is that each and every memory effects how we look at each and every new experience.

Memory could be thought of as a series of cellophane sheets through which we view reality. This would mean that memory distorts our perception in such a way as to make it almost impossible to discern the true nature of a new experience. Further, each new experience is ALWAYS distorted in this way. (The yogic name for these layers is: The Vasanas.) further distorting things. And then from the memory emotion arises

Regardless of the great mass of experiences, either good or bad that we have been through or have stored as memories mapped into our brains by emotion; As a whole it is not experience that is the problem, nor is the memory or emotion the problem in the context of finding out who The Real Self is. The problem is in the fact that we identify The Self AS the mass of experience. A way of understanding, might be to picture the mass of experience existing in the inner space that is always referred to as "I" as nothing more than emptiness wearing clothing. We might meditate for a hundred years and remove all this clothing, only to find we cannot speak of the unspeakable, so we put on another set of clothing. We might not do this meditation or this sadhana, but we might try to change the clothing we are currently wearing by putting on another set over the old - or we might think we can turn the clothes we currently wear into new clothing like a chameleon without removing it.

Whatever we do when we come out into the world or down from the mountain, it seems we are doomed to put on some clothing or wear some hat because it seems

others cannot bare to see the Naked One. The I Am is not readily accepted because to accept who or what he is; is to recognize that the individual does not exist.

We ourselves come out of our meditation or out of Samadhi and upon interaction with the world put on some form of clothing or assume some sort of identity which is merely another form of clothing or cover over the reality of the Self.

None of this is a problem: The problem is the identification with the clothing-as-self. When one realizes The Absolute reality, there is the tendency to put the clothing back on, but in the case of The Self who has realized Himself in Himself AS Himself, there is the understanding that The Self is clothed in the robes of Maya (illusion) which exists as existence itself. All beings exist within That One. That one understands that there is no person called "I", there is the understanding that the clothing covers NO - ONE. All are completely transparent to him.

To Him all are naked-of-self; though The Self presents the clothing of each one, and says "Here I am" the realized ONE knows The Self is not resident only in the clothing presented, but is resident in all things as the existence of beings as well as things. None of the clothing reveals any self-nature to The Self. We who would realize The Truth of The Self run about and think that we can modify our existing clothing so that it will miraculously become The Self, or at least cover The Self is such a way as to make ourselves and others believe that The Self

dwells within the clothing; often we do not understand that The Self cannot be represented or reproduced by any means.

The very reference to "WE" or "OUR" or "ME" or "I" or "THEM" or "THEY" or "OTHERS" or "THAT" which does or who might comment on or connote that the clothing is The Self or can be The Self, or even remotely resemble The Self; IS THE CAUSE of our trouble, because this is a reference to I-NESS which by its very nature, refers to another in THE ONE SELF. Of course referring to another as existing IN THE ONE SELF is absurd because there is but ONE not many. Thinking therefore that the clothing can be miraculously transformed into The Self, or that the clothing can contain or represent The Self, is to assume that by changing clothes the one who is defined by the clothing as existing separately to The Self can become The Self. In short this means we are deluded if we think mere empty clothing can become The Self.

A man comes into the dressing room and takes off his clothing, he quickly dons the garb of a football player or golfer or some other form of identity. He forgets he cannot hide the fact that even his skin, bones, meat and sinew are the clothing he has donned, such that the idea he thinks is himself can appear to exist in an illusion.

Going back to his seat the same man after having removed the layers of his outer garb, sits naked in his body and begins to go deep inside the clothing seeking The Self.

Layer by layer, he removes his clothing, it matters not what their names are or how they appear or effect the other pieces of clothing; nor does it matter how they complement or clash with the other layers; all these layers must be removed if he is to find who wears the clothing.

The layers of the senses and their effects, the layers of perception, the layers of emotion and how these distort the perceptions gotten via the senses, the countless concepts in which these perceptions are clothed, are removed one by one, or in great masses by reaching the deep places where a group of layers converge; a destruction of the matrix is required. We must strip away every layer until finally the Self stands free as a mere concept of "I-ness".

This concept is not The Self; it is the Jiva, Soul or Ego, it is the impostor who wears the clothing, he is a mere concept which as such has no self-nature at all. He has no attributes, no being, and no form. He is clothed in empty-mind. He is not The Self. He exists by not existing, and wears the clothing of reality. His name is Maya.

Something in the meditating person says I am meditating, or he comes out of Samadhi and says I was in Samadhi. He says I sat in, and as empty mind for such and such a period. He says I realized void-in-void-as void I became THE VOID! The watchers who saw him meditating for 5 days; comment that he was unmoving; that he had attained no-mind; that he had attained Nirvi-kalpa Samadhi. But he was merely clothed in emptiness. The clothing called the body did not move, but none-the-less the meditator was IN Samadhi. He was wearing another set of clothes.

After years and years and years, the one who had began to remove his clothing, understood that the meditator had no self-nature and could not be IN anything, not even that absorption called Samadhi.

He found the empty core was like an onion that had been peeled and eaten layer by layer; it had gone away with the removal of the last layer of clothing to leave nothing at all. He saw that the clothing was a mere shell containing nothing whatso-ever.

For aeons he would realize, Alas! I am NOT, I do not exist feared he! Suddenly he would run away as a mere concept to the dressing room, and done the nearest robe. But this must finally end.

Deciding to refuse the clothing great fear arises; the barrier that clothes the subconscious making it seem as if it exists is rent and the contents spills out. The meditator begins to have visions, see gods etc The clothing referred to as the body begins to manifest all manner of effect brought on by ripping away the subconscious clothing.

Remaining dedicated to finding The Self, he dives deep into the terrifying abyss from which all manner of beings arise, very Gods stand there. Terrors, devils, horrors, demons, wonders, stupendous realizations abound; all are empty-of-self; to the very last all are clothing. The Self Himself can be seen there, He-whoappears-as-The-Self, having dependence on None but The Naked One, Himself, clothed in the light emanating from Love! No matter the beauty. No matter the value, no matter the perfection of the clothing, all is as rags in comparison to He who is the naked reality.

But a man comes to the teacher asking a cupful of health; of sweetness, such that he succor his dying ego, but the teacher gives him a poison that will kill it. The man wants to heal a rent in his robe, he is afraid. The teacher tells him of love, of acceptance; of recognition! He wants to give the man the gift of immortality not mere rags.

Momentarily the robe is pulled aside to reveal an endless Self; an indomitable Oneness and a Love beyond exception. But the man takes exception to this love and hides his face in shame and embarrassment because he knows he refuses to love. He begs the teacher for a new robe to cover his refusal; he asks for a new rag, but the teacher having destroyed the factory and burned all the rags, has nothing to give him.

The master knows that The Self seeks Himself, he knows The Self Seeks Love, he knows The Self has mistaken the rags for himself, he knows The Self has mistaken the clothing for his own Being; hence he will not give mere rags, which will only cover The Self anew.. No the master, tells the man to strip off his clothing. He says do not show me rags. He asks for the man's heart.

The man cries and says: I want. I need. Where is my robe? What have you done with it? The master throws it into the fire! The man feels violated! He screams: How dare you?!!! The Master laughs. He says: look now you do not exist! Your clothing is on fire! Who are you? He says: Now you are naked where can you run?

He says my dear friend, run to The Self. Open your heart; get rid of your selfishness. The man leaves, humbled but goes to a shop and buys new rags! The idiot!

Again he comes to the master, begging for rice. But the master puts a snake in his shirt! The man tears off his clothes in terror! Again the master asks, Now you are naked who are you?


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: 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: 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 nonexistence. 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: 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: ) 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: 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.

Ananta Yoga Web Sites Ananta Yoga Web The Ananta Yoga Archives The Yogic Fire Web Site The Jiva Pages The Flashing Bindu The Upanishadic Search Engine The Sanskrit Dictionary index.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: Wikipedia Dot Com Paul Brunton ORG