Everything emanates from Consciousness
Is sustained in Consciousness,
Abides in Consciousness,
Finally merges in Consciousness,
That which remains ultimately is Consciousness.
Is sustained in Consciousness,
Abides in Consciousness,
Finally merges in Consciousness,
That which remains ultimately is Consciousness.
1.2 As countless rays emerge from the sun and ripples from the surface of the sea, so emerge from consciousness infinite worlds, including our own.
1.3 In this world the manifestation of consciousness takes two forms, the objective and the subjective. While the objective is the result of objectification of consciousness, the subjective is the consequence of restoration of consciousness to itself.
1.4 The parallelism of the objective and subjective gets graded into four as manifest in the four states of the human consciousness, namely, the waking, dreaming, dreamless sleep and what in the Veda is called the fourth -- turiyam svid (later known as turiya).
1.5 The waking consciousness bears correspondence to the gross physical as available to us through our senses, the dream consciousness does so to the subtle, the consciousness of the state of dreamless sleep runs parallel to the causal while the fourth gets reflected in it on the axis of coincidence the Ultimate Reality itself.
1.6 Due to the parallelism of the subjective and objective and their coincidence in consciousness, every act of perception presupposes the corresponding sense organ while the latter’s power of perceiving anything has its source in manas or mind. Mind, in its turn, is dependent on the real cogniser lying behind it.
1.7. Sense and mind are just tools placed at the disposal of the Cogniser to make contact with the world outside.
1.8 To restore the Cogniser to its integrality is the concern of yoga.
1.9 Yoga is, thus, a system by which the individual consciousness retraces itself to its original state of purity and immensity.
1.10 The Cogniser is essentially self-luminous, self-conscious and free of the limitations of space and time.
1.3 In this world the manifestation of consciousness takes two forms, the objective and the subjective. While the objective is the result of objectification of consciousness, the subjective is the consequence of restoration of consciousness to itself.
1.4 The parallelism of the objective and subjective gets graded into four as manifest in the four states of the human consciousness, namely, the waking, dreaming, dreamless sleep and what in the Veda is called the fourth -- turiyam svid (later known as turiya).
1.5 The waking consciousness bears correspondence to the gross physical as available to us through our senses, the dream consciousness does so to the subtle, the consciousness of the state of dreamless sleep runs parallel to the causal while the fourth gets reflected in it on the axis of coincidence the Ultimate Reality itself.
1.6 Due to the parallelism of the subjective and objective and their coincidence in consciousness, every act of perception presupposes the corresponding sense organ while the latter’s power of perceiving anything has its source in manas or mind. Mind, in its turn, is dependent on the real cogniser lying behind it.
1.7. Sense and mind are just tools placed at the disposal of the Cogniser to make contact with the world outside.
1.8 To restore the Cogniser to its integrality is the concern of yoga.
1.9 Yoga is, thus, a system by which the individual consciousness retraces itself to its original state of purity and immensity.
1.10 The Cogniser is essentially self-luminous, self-conscious and free of the limitations of space and time.
1.11 Everything in this universe is interrelated. The bond of relationship is formed by the consciousness which is the secret sutra of the Upanisads.
1.12 Ignorance is caused by the breakage in that bond of interrelatedness.
1.13 Study of scriptures and books of the sort facilitates knowledge of consciousness to some extent but falls short of making us realise it as such.
1.14 Realisation comes only through intense and subtle awareness of one’s inmost core of being. In that core, consciousness lies in its undiluted integrity and is known as the fourth, turiya, as distinct from the remaining three states known as waking, dream and dreamless sleep (jagrat, svapna and susupti).
1.13 Study of scriptures and books of the sort facilitates knowledge of consciousness to some extent but falls short of making us realise it as such.
1.14 Realisation comes only through intense and subtle awareness of one’s inmost core of being. In that core, consciousness lies in its undiluted integrity and is known as the fourth, turiya, as distinct from the remaining three states known as waking, dream and dreamless sleep (jagrat, svapna and susupti).
1.15 Inward movement to that core is undertaken successively via the annamaya, pranamaya, manomaya, and vijnanamaya kosas which form different grades of our being.
1.16 Normally, our states of wakefulness, dream and profound sleep bring interruption in the free flow of consciousness. The interruption is caused by transition from one state of consciousness to the other.
1.17 All states of consciousness (waking, dream and deep sleep) are ascertained with reference to the Cogniser.
1.16 Normally, our states of wakefulness, dream and profound sleep bring interruption in the free flow of consciousness. The interruption is caused by transition from one state of consciousness to the other.
1.17 All states of consciousness (waking, dream and deep sleep) are ascertained with reference to the Cogniser.
(To be continued.....)
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