What is ‘I’?
Deeper self -search reveals the fact that 'I' is mind and mind is not limited to the physical entity but 'mind ' is the whole universe. the universe appears as waking or dream. thus 'I' the whole universe ,which appears as waking.
Deeper self -search reveals the fact that 'I' is mind and mind is not limited to the physical entity but 'mind ' is the whole universe. the universe appears as waking or dream. thus 'I' the whole universe ,which appears as waking.
The ‘I’ or mind or universe or waking disappears in deep sleep, so what is the use of being attached to it?
There is really no ‘I’ or mind or universe or waking because it
dies in deep sleep. But the notion of its unreality will gradually grasped by
the receptive seekers when he realizes the fact Individuality is part of illusory reality.
As person perceiving the world one is ignorant of the fact
that the ‘I’ or mind comes and goes as waking or dream and has no permanent
existence because it is only a mirage after all.
Consciousness is the innermost self that which knows
everything, that which sees. Consciousness alone remains after it gets rid of waking or dream by identification with its true nature. Soul or consciousness is the seer. consciousness is formless and non-dual in its true nature . consciousness is cause of everything that exist as universe and it itself is uncaused. thus the whole universe and its contents are nothing but consciousness . thus consciousness is ultimate truth or Brahman.
There must be a perceiver which
knows that the whole universe is mere illusions. Imaginations are possible only in duality. Even when one say he
exists he exists as a person in within the illusory universe.
That, which becomes conscious of universe , is the seer or witness, the consciousness, the Knower. No one has ever seen the consciousness , for it is
never an object. Hence logic, inference, cannot be applied to it, because
intellect, logic is for objective world and waking experience only, the state
where one infers effects from causes. The greatest mistake is considering the
duality[universe or waking] as reality, to confuse the object with the subject. There is no proof
that the seer is confined to waking or dream. It is universal because it pervades all the three states.
If the knower also had been
changing along with the changes, how could it ever have known of the changes?
It is only that which is known which is changing, otherwise it could not have
been known. Those who say the self is also changing are uttering words without
meaning. How could one know whether anything is changing unless there were
something which itself did not change and could thus note the changes?
One knows of no changes in
the consciousness, the innermost self; one knows only the changes in what is perceived by the consciousness. When one
realize the nature of the true self, he knows the Real can never change,
hence never die. Death is only in the region of the "seen or duality or waking or illusion ."
That of which one is aware
and which is nearer to him is the Formless Witness. Yet no statement can be
made about it. All words will concern ideas about it, i.e. seen [waking/dream]-never
the Formless Witness of the seen.
Without the individual self
one could never think. Through such thinking he is able to prove the existence
of Atman or consciousness, for the individual is finally identical with the consciousnesses or Atman.
If the unchanging had also
been changing, then the fact of change would never be perceptible to one. The Formless
Witness never alters and is thus the true witness.
The Formless Witness( Atman or soul or consciousness) is
immortal, because one sees change always in seen or waking or dream. One never sees
it in Formless Witness because he never sees Formless Witness. Hence one cannot
ascribe mortality to Formless Witness as we can to seen (waking or dream). He can
only remain silent about it.
Everything of which one is
aware is he is aware within the duality (waking or dream). As the ego is something
of which one is aware is part of the duality (waking or dream).
Whatever one says about consciousness, the innermost self ,
it is only a thought or word, i.e. a seen [waking/dream]. Reason when applied
to seen [waking/dream he can grasp it; but it can never grasp the Formless
Witness.
Reason can tell you the Formless Witness is there, but it cannot grasp it. This is the limit of reason. But the Formless Witness is always there; it cannot be known, or understood because knowing implies a second thing. But in all acts of knowledge, the Formless Witness is there when you are thinking, you are therefore seeking Atman. Hence Atman is known only in idealessness. It is impossible to be free from Atman, for it is impossible for any thought to arise without it.
Reason can tell you the Formless Witness is there, but it cannot grasp it. This is the limit of reason. But the Formless Witness is always there; it cannot be known, or understood because knowing implies a second thing. But in all acts of knowledge, the Formless Witness is there when you are thinking, you are therefore seeking Atman. Hence Atman is known only in idealessness. It is impossible to be free from Atman, for it is impossible for any thought to arise without it.
One must analyze himself
and see that whenever there is it seen (waking or dream), there must be the Formless
Witness which is aware of it. When he sees this, he knows the consciousness the innermost self. Hence Formless
Witness- three states analysis is so fundamental and so difficult.
People wrongly think that
the ego is the Witness, even though the ego vanishing along with the
waking or dream.
When one inquire and reasons deeply enough the ego disappears he finds
there are no separate individuals at all, there is no variety of beings, all
are really the undivided consciousness.
