Ananta Yoga Darshana Volume Three

8/13/2019 Ananta Yoga Darshana Volume Three

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The Way

Into The Naked Reality


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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 [email protected]

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


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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.


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©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.


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BLUE .........................................................................................................................................6How 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 ............................................................43The Moment of Love ........................................................................................................53The Fruit of Realization ...................................................................................................58The Layers of Being..........................................................................................................63

Glossary of Terms .............................................................................................................72Bibliography.........................................................................................................................82


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BLUE

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

Ghosts......Emptiness.........

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

able to let go of knowing.

Above.......sky

below.....Mist.......


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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


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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!


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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


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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


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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 Jiva’s 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


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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?


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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


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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.


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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


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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!


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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?

Ah!

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 non-

different 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


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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!!!!


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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.


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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 one’s 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.


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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 thinks-

be 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


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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!


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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.


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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-of-

self; 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.

Om-tat-sat


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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 can’t 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.


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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.


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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.


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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.


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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


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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?


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Sadhu: i haven’t 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 Buddha’s!

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


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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.


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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: It’s 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?


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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.”


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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.


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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?


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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!


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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 Vijnanaa-

Bhairava (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


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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.


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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.


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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.


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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-the-

consciousness. 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!


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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


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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 Sri-

Krishna's promise shown me years before.


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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!


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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,


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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;


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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!


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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.

Om-tat-sat!


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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 non-

returnees and can never become enlightened nor attain realization or

Nirvana.

“Neither-perception-nor-non-perception (nevasaññanasaññayatanupaga

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 (akiñcaññayatanupaga deva) Third formless jhana

Infinite Consciousness (viññanañcayatanupaga 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.)


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bindu: Where did you find that material?

Sadhu:

http://www.accesstoinsight.org/ptf/loka.html

and:

http://www.triplegem.plus.com/tinhtut9.htm

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.

http://www.accesstoinsight.org/ptf/loka.htmlhttp://www.accesstoinsight.org/ptf/loka.html


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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?


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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.


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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 god’s 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.


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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.) And then from the memory emotion arises

further distorting things.

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


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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


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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.


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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.


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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 what-

so-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-who-

appears-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.


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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!


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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?

Om-Tat-Sat


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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 IndividualConsciousness with The Eternal Infinite Conscious Absolute which existsbeyond 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 ofthe individual soul-body not by union in the context of existing in some realsomewhere where the God-Head enjoys Himself; but by realization of theevanescence of the Self.

Vijnana-bhairava: The Vijnana-bhairava is one of the classic Tantric texts.

Sri Abhinavagupta’s (ca. 950 -1014 c.e) respect for it is evidenced in hishaving termed it “Siva-vijnana-upanishad” (The esoteric teaching for thedirect knowledge of Siva)

Bhairavi: The Feminine of Bhairava who is an aspect of Lord Siva. WhileShakti is Lord Siva’s 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, itis A-U-M. A= Akara, U = Ukaaara, M = Makaara. A Corresponds to Shrusti --- English: = Creation. U Corresponds to Sthithi --- English: = Sustenence,M Corresponds to La

Documents

Ananta Yoga Darshana Volume Three