The Absolute

Is there such a thing as the Absolute or Brahman? The Absolute might as well have no existence, rather, Brahman might as well be merely a conjecture. One must identify oneself with as the Absolute, only then, it is possible to come to terms with the transcendental state. Inert and static It is the basis of all. What basis? How can the Absolute support anything if It is spaceless? It is omnipresent? Where, show me please? It is incomprehensible, right! Where is space in it? If there is no space in It, where is here and now and omnipresent? Is It omniscient? No-Jnana is Jnana and Jnana is no-Jnana. Here and now is mind stuff anyway, its spatial and temporal, and the past already, catch it if you can. Space is the first thing reflected, they say, without which, nothing can appear, nor time. The writer can only say the Absolute is silent, inert, unimaginable and spaceless. Is it self-conscious? It is neither Consciousness nor non-Consciousness, within or out with. There is no way in which It can be conveyance. So, tell the writer please, is spacelessness comprehensible? In what way? That is why it is said that mind or intelligence cannot go there; mind, the dynamic aspect of Consciousness, cannot survive or exist in spacelessness, because its nature is space. The Absolute is spaceless, therefore, there is nothing here at all; there is no reflection, no creation, no manifestation. In what way and how can these occur without space? To know and realize the Absolute, is to be the Absolute, spaceless, unreflective, unmanifest, so the closest idea of the state of the Absolute is called Nirvikalpa Samadhi, a state of total repose. The awe and the memory of the uncommon experience enables one to identify the transcendental state. Here only the One is, and that is I. I am the Absolute, who else? Tripura Rahasya, Ch XVII, Verse 110. Nirvikalpa samadhi is characterised by the experience of the true Self alone, namely, Pure Intelligence. Though eternal and resplendent even ordinarily, this Abstract Intelligence is as if it did not exist. If the I has no space, where is you? Who said I reflect or manifest, what, where? There is no space for you to appear, sorry. There is no partitions nor divisions in it, how can anything appear in It? I make all this appear, the world and you and them, in my space, in my own imagination, my own reflection, which I normally do whilst waking and dreaming, through my own Maya. Do we see how we reflect the waking, dreaming and sleep from within ourself in space and in time? Then we cringe and moan about misery. This is I who wanders looking for fun. Who is non-dual and dual? Clear the room to make space please, then I can manifest duality. I mean, there is only I everywhere, where from does the notion of non-duality arise? I will tell you, because the mind creates space for duality to arise, so we think about non-duality. Can we understand this? Tough, huh. Its tough alright. But it is easy, because I am the Absolute. The I is never anything other than the Absolute. Neither Sat-Asat, nor Chit-Achit, Nor Ananda-Aananda. You are bored, huh, so Moksha is out of the equation then, go wander about like I does. Tripura Rahasya, Ch XX, Verse 56. When the mind has completely resolved into the Self, that state is called nirvikalpa samadhi (the undifferentiated peaceful state). After waking up from it, the person is overpowered by the memory of his experience as the one, undivided, infinite, pure Self and he knows ‘I am That’, as opposed to the puerile (childish) I-thought of the ignorant. That is Supreme Knowledge (vijnana or pratyabhijna jnana). So, can time appear in no-space? No, Can Maya appear there? No. Can motion appear there? No. Can ether appear there? No. Is there cosmos in it? No. Is it outside the cosmos? Yes, beyond the mind. What can be? Nothing. This is Jnana. The Absolute is beyond the trinities, knower, knowing and knowledge; seer, seeing and seen; waking, dreaming and sleep, etc. Furthermore, can one distinguish the Self, Atma and Brahman? Since, it is beyond and transcends the mind, in what way can these be distinguished or partitioned, like this is the Self, this is Atma, this is Brahman? However, that which is common of the said is Consciousness. Consciousness, then, is, in other words, the Absolute or the Self or Atma. None of the said can be partitioned in reality because they are one and the same. Consciousness cannot be partitioned, however, Consciousnesses own power seemingly partitions Itself into variety…seemingly. Then walks in the Jiva and further partitions itself into waking, dreaming, and sleep, past, present and future, me, you and them, etc. This is the mystery beyond the trinities. Therefore, tell me if one behaves like a log of wood in Nirvikalpa Samadhi or one is engaged in duty, both abiding in Consciousness, what is the difference? None. As long as ignorance is crushed at its root; that is why it is said Sahaja Samadhi is best amongst all other states. That is why the writer maintains that I is the Absolute. When one penetrates the deep mysterious centre (viz, transcends the mind), which is in all beings, one’s selfhood is literally gone, absorbed into nothing-ness. On recollection, the writer can react and say, after much deliberation, it is spaceless or no-space. Can this be said to be absolute stillness? We must not even try and attribute the Absolute in any way. It Is. There is no love, no joy, no compassion, no positive nor negative emotions, etc in that state, let us not fool ourselves and others about this. When dynamic Consciousness merges into static Consciousness, what arises is simply the purity of the divine and static Consciousness. When we challenge the existence of the dynamic Consciousness within us, it disappears, leaving merely the light of the eternal static Consciousness. We have then realize our true state of purity and Absoluteness; in reality, there is only this, nothing else, and we are never apart from it. Gripped by static Consciousness results in a state free from rebirth, free from karma, free from misery, which has hounded us for many uncountable life times because we have abandoned our natural state. Having said this, our reaction (human reaction) to the engulfing subsequent natural state, Sahaja or Turiyatita, is delight. We come down to earth so to speak and are filled with delight. Worldly transactions will go on, dying, death, and whole caboodle will be witnessed, pain and pleasure will be witnessed, but we will be free from the ignorance that has gripped us for numerous births, and that is because of I-am-the body-sense that long grasped us. Now, the Self grasps us, cradles us, for we cannot grasp the Self, the Self cradles us. though we are the Absolute. The Self then reflects clearly through the I. Goodness will follow us. Love will follow us. Compassion will follow us. We will lose I-am-the-body sense, we will gain the Absolute-is-I-sense. With this new sense on-tow, we will see the Self as all and the whole and everywhere present. The chase is finished. That’s It. Off course, there are a variety of Sages engaged in all sorts of dharma and duties, from abiding in Samadhi to ruling their kingdom, for their prarabdha makes it so, but no-Jnana-Jnana is never lost, in fact, it never gets lost; Our human reaction to Sages is judgemental because we constantly and habitually partition static Consciousness. To this we have to make the effort to repair within our own self. Only then we realize this is Seeing God As He Really Is.