Thursday, August 16, 2012

Till you hold ‘I’ as self you are holding false as reality




You are not the self.  Till  you hold ‘I’ as self you are holding false as reality. One has to get rid of the ‘I’. 'I'  is the physical shackle. 

·         ‘I’ is ignorance.
·         ‘I’ is illusion.
·         ‘I’ is duality
·         ‘I’ is universe.
·         ‘I’ is waking.
·         ‘I’ is dream.
·         ‘I’ is mind

 What is ‘I’? The ‘I’ disappears in deep sleep, so what is the use of being attached to it? It is illusory.
There is really no ‘I’. It dies in deep sleep. But the notion of its unreality will gradually grasped by the receptive seekers. Individuality is illusory.

One is ignorant of the fact that the ‘I’ is present as mind. Mind is present in the form of universe. The one that comes and goes as waking dream and has no permanent existence is only a mirage after all.

Soul or consciousness, the innermost self is that which knows everything, that which sees. Atman alone remains after one gets rid of waking or dream entity by identification with true self. Atman is the seer. The true nature of Soul or consciousness, is formless and nondual.

There must be a perceiver which knows that all these are illusions. The experience of the diversity is on a substratum--mind. Imaginations are possible only in duality. Even when one say he exists he is he exists as a person in duality.

That, which becomes conscious of the experience of diversity, is the seer/witness, the Atman, the Knower.  No one has ever seen the Atman, 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 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.

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 Atman; one knows only the changes in what is perceived by the Atman. When one realize the nature of Atman the true self, he knows the Real can never change, hence never die. Death is only in the region of the "seen/duality."

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 or dream)-never the Formless Witness.

Without the individual self one could never think. Through such thinking he is able to prove the existence of Atman, for the individual is finally identical with the 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 is immortal, because one sees change always in seen(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 Atman, it is only a thought or word, i.e. a seen (waking or dream). Reason when applied to seen (waking or 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.

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 Atman. Hence Formless Witness-Seen 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 Atman.