Qn: You say Reality is one. Oneness-unity is the attribute of a person. Is reality a person with the universe as its body?
Ans: What you say may be both true and false. Words do not reach beyond the mind.
Qn: You are telling us of the Person, the Self and the Supreme. (Vyakti) , (Vyakta) , (Avyakta) . The light of Pure Awareness (Pragna) , focussed as 'I am' in the Self (Jivatma), as consciousness (Chetana) illumines the mind (Antahkarana) and as life (Prana) vitalizes the body (Deha) . But I get mixed up in myself the person from the Self and the Self from the Supreme.
Ans: The person is never the subject. You are always the Supreme appearing at a given point of time and space as the witness, a bridge between the pure awareness of the supreme and the manifold consciousness of the person.
Qn: Looking at myself, I see several persons fighting for my body!
Ans: They correspond to the samskaras of the mind. Don't identify with them.
Qn: How do I know myself as the Supreme?
Ans: The source of consciousness cannot be an object of consciousness. To know the source is to be the source, the pure and calm witness, fearless awareness.
Qn: How is the Absolute experienced?
Ans: It is not an object of experience.
Qn: Why are there many centers of consciousness?
Ans: The objective universe Mahadakash is in constant movement. Whenever a form is infused with Life (Prana), Consciousness (Chetana) appears by reflection of awareness in matter.
The source is not affected by the vagaries of the river nor is the metal — by the shape of the jewelry. In consciousness all is possible.
Qn: What is the link between the Self (Vyakta) and Supreme (Avyakta)?
Ans: To the Self, the world is known, the Supreme unknown. The Supreme makes every thing known, itself remaining unknown.
The Supreme is the easiest to reach for it is your very being. All desires, holy and unholy, come from the Self and hang on the sense "I am".
All desires aim at happiness. Where inertia (Tamas) predominates, we find perversions. With energy (Rajas) passions arise. With lucidity (Sattva) the motive behind the desire is goodwill, compassion.
But the Supreme is beyond All, yet because of its infinite permeability all cogent desires can be fulfilled.
Qn: Are you living in the Supreme unknown?
Ans: Where else. No desire arises in my mind. There is perfect silence. Knowing itself, I feel no urge to satisfy a desire.
Qn: Why do desires arise?
Ans: Desire for embodied existence is the root cause of trouble. Outside the Self, there is nothing. In the waking and dream states, it is the person.
In deep sleep and Turiya , it is the Self.
Beyond the alert intentness of Turiya lies the great, silent peace of the Supreme.
Ans: What you say may be both true and false. Words do not reach beyond the mind.
Qn: You are telling us of the Person, the Self and the Supreme. (Vyakti) , (Vyakta) , (Avyakta) . The light of Pure Awareness (Pragna) , focussed as 'I am' in the Self (Jivatma), as consciousness (Chetana) illumines the mind (Antahkarana) and as life (Prana) vitalizes the body (Deha) . But I get mixed up in myself the person from the Self and the Self from the Supreme.
Ans: The person is never the subject. You are always the Supreme appearing at a given point of time and space as the witness, a bridge between the pure awareness of the supreme and the manifold consciousness of the person.
Qn: Looking at myself, I see several persons fighting for my body!
Ans: They correspond to the samskaras of the mind. Don't identify with them.
Qn: How do I know myself as the Supreme?
Ans: The source of consciousness cannot be an object of consciousness. To know the source is to be the source, the pure and calm witness, fearless awareness.
Qn: How is the Absolute experienced?
Ans: It is not an object of experience.
Qn: Why are there many centers of consciousness?
Ans: The objective universe Mahadakash is in constant movement. Whenever a form is infused with Life (Prana), Consciousness (Chetana) appears by reflection of awareness in matter.
The source is not affected by the vagaries of the river nor is the metal — by the shape of the jewelry. In consciousness all is possible.
Qn: What is the link between the Self (Vyakta) and Supreme (Avyakta)?
Ans: To the Self, the world is known, the Supreme unknown. The Supreme makes every thing known, itself remaining unknown.
The Supreme is the easiest to reach for it is your very being. All desires, holy and unholy, come from the Self and hang on the sense "I am".
All desires aim at happiness. Where inertia (Tamas) predominates, we find perversions. With energy (Rajas) passions arise. With lucidity (Sattva) the motive behind the desire is goodwill, compassion.
But the Supreme is beyond All, yet because of its infinite permeability all cogent desires can be fulfilled.
Qn: Are you living in the Supreme unknown?
Ans: Where else. No desire arises in my mind. There is perfect silence. Knowing itself, I feel no urge to satisfy a desire.
Qn: Why do desires arise?
Ans: Desire for embodied existence is the root cause of trouble. Outside the Self, there is nothing. In the waking and dream states, it is the person.
In deep sleep and Turiya , it is the Self.
Beyond the alert intentness of Turiya lies the great, silent peace of the Supreme.
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