The memory-trap and the breaking out of this trap.
--
In the last two posts it was pointed out how 'I' is the 'सत्' / " What IS ", while "I am" the memory manifest in the individual and the aggregate collective or "Totality".
Thus, "I" appears to have been divided into two mutually independent and separate entities one is the individual while the world is another one.
The "I am" manifest in the individual becomes the "personal", the individual consciousness while the 'world' is perceived as a counterpart to this "person".
This is plain truth that the physical body and the world both are made of the same fundamental elements and thus the physical body is only an infinitesimally small part of the infinitesimally vast and bigger entity, -'the world'.
The "I am" in man that is the memory of one's existence as "I" thus gets restricted and confined within the physical body and all things in its contact.
This "I am" thus repeatedly defined and cast into a form and shape at many levels, all basically taking the body as the point of reference.
This division of "I" in terms of a person and his world is therefore is but a baseless assertion that takes place in consciousness (sense of "I am") associated with the body.
The way this assertion (ignorance of the truth of "I") is removed could be done in two ways :
One is the Vedanta, that is the earnestness and longing to find out "What IS".
Vedanta proceeds with seeking the 'permanent' unchangeable in the temporary, the 'phenomenal'.
The core principle that could never be refuted nor denied by logic or experience is :
The all phenomenal is transient and lasts not, while the one who is the axis around which the transient keeps revolving is ever so unchangeable and self-sustained, evident.
This self-sustaining principle, personal or impersonal whatsoever, is the consciousness in which perception happens, and not the converse.
This consciousness is not the result of mutual interaction of the elements, on the other hand, the elements owe evidence to this consciousness.
Whatever "IS" is perceived in consciousness.
But again consciousness IS; the unbroken continuity of 'knowledge' of "What IS".
The "IS" and the 'knowing' is indivisible whole.
--
Vedanta however insists upon 'effort' that is meditation upon "What IS" and also upon "What is not", yet appears as something Real in thought.
This effort can take different forms like :
Staying in "I am",
Finding out the ground / substratum (अधिष्ठान) of "I am",
Staying in "What IS",
Finding out the true purport of "I am",
This effort results into stabilizing the mind in "brahmakara Vritti" / "ब्रह्माकार वृत्ति ".
That is, the mind by means of any or some of the above efforts culminates into the Cosmic-Consciousness (ब्रह्मन्), the totality of being and knowing that is not focused at a center.
This "brahmakara Vritti" / "ब्रह्माकार वृत्ति " is the experience of the one indivisible Reality, yet in this experience the seed-consciousness "I am" is latent.
The one who sees 'All is one indivisible whole' keeps and secures oneself as an independent separate entity (observer) while ब्रह्मन् to him is yet another entity.
This is nevertheless a notion only and falls on its own, for there could be no cause that could be attributed for this.
Then the experience is translated into the simple and direct (अपरोक्ष) awakening :
"The observer IS the observed".
This awakening is verily the breaking out of the memory-trap.
--
Incidentally, some may come across this without going through the route narrated above.
Or, we can say they have not noted that they discovered the Reality through this route.
For them, there is no path to Reality.
Yet no doubt they are authentic and their word is the evidence.
--
--
In the last two posts it was pointed out how 'I' is the 'सत्' / " What IS ", while "I am" the memory manifest in the individual and the aggregate collective or "Totality".
Thus, "I" appears to have been divided into two mutually independent and separate entities one is the individual while the world is another one.
The "I am" manifest in the individual becomes the "personal", the individual consciousness while the 'world' is perceived as a counterpart to this "person".
This is plain truth that the physical body and the world both are made of the same fundamental elements and thus the physical body is only an infinitesimally small part of the infinitesimally vast and bigger entity, -'the world'.
The "I am" in man that is the memory of one's existence as "I" thus gets restricted and confined within the physical body and all things in its contact.
This "I am" thus repeatedly defined and cast into a form and shape at many levels, all basically taking the body as the point of reference.
This division of "I" in terms of a person and his world is therefore is but a baseless assertion that takes place in consciousness (sense of "I am") associated with the body.
The way this assertion (ignorance of the truth of "I") is removed could be done in two ways :
One is the Vedanta, that is the earnestness and longing to find out "What IS".
Vedanta proceeds with seeking the 'permanent' unchangeable in the temporary, the 'phenomenal'.
The core principle that could never be refuted nor denied by logic or experience is :
The all phenomenal is transient and lasts not, while the one who is the axis around which the transient keeps revolving is ever so unchangeable and self-sustained, evident.
This self-sustaining principle, personal or impersonal whatsoever, is the consciousness in which perception happens, and not the converse.
This consciousness is not the result of mutual interaction of the elements, on the other hand, the elements owe evidence to this consciousness.
Whatever "IS" is perceived in consciousness.
But again consciousness IS; the unbroken continuity of 'knowledge' of "What IS".
The "IS" and the 'knowing' is indivisible whole.
--
Vedanta however insists upon 'effort' that is meditation upon "What IS" and also upon "What is not", yet appears as something Real in thought.
This effort can take different forms like :
Staying in "I am",
Finding out the ground / substratum (अधिष्ठान) of "I am",
Staying in "What IS",
Finding out the true purport of "I am",
This effort results into stabilizing the mind in "brahmakara Vritti" / "ब्रह्माकार वृत्ति ".
That is, the mind by means of any or some of the above efforts culminates into the Cosmic-Consciousness (ब्रह्मन्), the totality of being and knowing that is not focused at a center.
This "brahmakara Vritti" / "ब्रह्माकार वृत्ति " is the experience of the one indivisible Reality, yet in this experience the seed-consciousness "I am" is latent.
The one who sees 'All is one indivisible whole' keeps and secures oneself as an independent separate entity (observer) while ब्रह्मन् to him is yet another entity.
This is nevertheless a notion only and falls on its own, for there could be no cause that could be attributed for this.
Then the experience is translated into the simple and direct (अपरोक्ष) awakening :
"The observer IS the observed".
This awakening is verily the breaking out of the memory-trap.
--
Incidentally, some may come across this without going through the route narrated above.
Or, we can say they have not noted that they discovered the Reality through this route.
For them, there is no path to Reality.
Yet no doubt they are authentic and their word is the evidence.
--
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