The Little Lower Layers of Causality

0. on satkaryavada, vivartavada, and ajativada

First, the effect is same as the cause. Moreover, the effect is merely an appearance in an immutable cause.

Actually, cause itself is an appearance. Nothing is ever born. There is existence and existence only.

As maya is the power of saguna brahman, causality is the potency of maya. Samsara is the effect of ignorance. 

Destroying ignorance is the effect of knowledge. Knowledge is the effect of the all-knowing. Non-origination is beyond original sin.

1. on the force (of prajnanam)

It's the mind divides and the intellect decides. And not the mind divides and decides, and the heart of intelligence covers the mind's ass in reams of rationalization.

Consciousness is, so to speak, the single cell which has never divided.

Addition nor subtraction, there is neither. To be fruitful and multiply is maya's directive. In division but not of division, consciousness talking to consciousness, that is.

footbotes

a 

It's the mind divides and the intellect decides. And not the mind divides and decides, and the intellect covers the mind's ass in reams of rationalization.

The intellect is the reflection of pure intelligence as knowledge is the reflection of pure consciousness.

As the 'I Am' is the reflection of pure existence and happiness is the reflection of ananda.

b.

Consciousness is, so to speak, the single cell which has never divided.

Am I the filament or electricity? Am I the manifestation of light or light? Outside of the mind, there is no question.

The opposite of pure existence, the sat of satcitananda, is life and death.

The opposite of pure consciousness, the cit of satcitananda, is ignorance and wisdom.

And the opposite of pure bliss, the ananda of satcitananda, is sad and sadder.

c.

"By criticizing worse views one arrives by stages at better ones. 

For example, the view that effects are different from their causes (asatkaryavada) is worse than the view that the effect is essentially identical with its cause (satkaryavada);

within the latter, the view that the cause transforms itself into its effect (parinamavada) is worse than the view that it manifests its appearance as effect without itself changing in so doing (vivartavada);

still, all views that take causation seriously are inferior to nonorigination (ajativada), since causal relations, as any relations, involve differences and are thus tinged with ignorance."

~Karl Potter