As the natural is this world of illusion always changing,
the supernatural is that immutable beyond illusion.
In other words, supernatural doesn’t mean a higher form of natural.
The supernatural is the substrate upon which the natural is superimposed.
Maybe the word, supernatural, is a little misleading
but the word, subnatural, would certainly be worse.
Instead of supernatural, one could call it ultranatural or metanatural
or just change one’s own definition of supernatural instead.
Obviously, whatever changes isn’t real—it’s here today and gone tomorrow.
Thus the first rule of reality is immutability.
Brahman is the immutable substrate of the outer objective world.
Atman is the immutable substrate of the inner subjective self.
The glorious revelation of the upanishads is—atman is brahman.
Or ayam atma brahma, aham brahma asmi, prajnanam brahma, tat tvam asi.
Deliberately doing is rajas. Deliberately not doing is tamas. This is avidya.
Surrendering to nondoing is sattva. This is maya.
Saguna brahman is brahman with the qualities of sattva, rajas, and tamas.
Nirguna brahman is brahman without qualities.
Seeing through avidya is one thing. Living with maya is another.
This is the way of the jivanmukta. It's in the world but not of the world.
1
Open head, insert universe.
Be all the ouroboros you can be.
2.
No consciousness, no mind nor body, no nothing.
I’ve seen the best minds of my generation destroyed by neuroscientific materialism.
3.
It’s not what you dream but that you dream—this is the meaning of all dreaming.
It’s true that god is dreaming you. That you are god is the little lower layer.
4.
Neuroscientific materialism is that pseudo-science attempting to prove consciousness is a product of the material world.
It's an impossible task of course but at least the money's good. It's one of the highest priorities of the material empire.
0.
In the reflexive universe of Isvara, everything but realization is an illusion.
1.
Consciousness, like light, is completely free. The speed of light is beyond space and time.
In the nuclear world, there’s wave and particle, neither of which is completely free. Apres tao, la yin and le yang.
The atomic world is one of identity. There’s a periodic table of the elements arranged in rows and columns by a periodic law.
2.
The molecular world has zero freedom. Not only does classical physics reside here, but dna makes its appearance in the seventh substage.
(Interestingly enough, dna requires cells that appear in the next stage of Young's universe. In other words, each stage is dependent on the next stage. Every stage has its satguru.)
Further, in the fourth substage of the fourth stage is the great turn of functional compounds, organic chemicals, and sex hormones.
3.
In the vegetable world, there is growth, organization, reproduction, and flowers.
In the animal world, there is mobility, action, nervous systems, and animal souls. Like birds in flight and the great queen bee.
In the human world, there is the inner soul of atman, and the outer soul of brahman, and the mahavakya—ayam atma brahma. Self-realization!
0.
In conclusion, light (nuclear, atomic, molecular, vegetable, animal, human) light.
In the absolute nirguna brahman point of vew, pure awareness is not aware of itself. For it’s not an it—just the pure subjective self.
Yet being omniscient, parabrahman is of course self-aware. This is the saguna brahman point of view.
Because nirguna brahman is immutable, saguna brahman can’t be real. It’s reflexive universe is an illusion. But its realization isn’t.
Thus nirguna brahman and saguna brahman share a common brahman. It’s called self-awareness.
1.
Disidentifying with individual consciousness
and identifying with universal consciousness
is one’s natural religion of consciousness.
2.
Stand there—there's nowhere else to go—
not only is there no doer—there’s no door
—the door is conditioned consciousness.
3.
There’s only universal consciousness.
I am god the universal child appearing in
the mother of all brahman—parabrahman.
Common consciousness is the universal consciousness reflecting in the subtle body and spreading like wildfire to the far extremities of the outer body.
The body-mind is just a node in the network of universal consciousness. When it ceases to exist, nothing really happens.
Before the node, universal consciousness. During the node, universal consciousness. After the node, universal consciousness.
Of course, this is Maya’s point of view and Maya has ten thousand points of view. They’re called myths. This one is called the myth of Isvara.
In this way, pure consciousness, pure existence, pure bliss, satcitananda, parabrahman, is the nondual absolute godhead
in which saguna brahman god of universal consciousness in the name of self-awareness, Isvara, appears. Tattvamasi.
Mahavakyas are not of the mind nor for the mind but of consciousness for consciousness.
Physical education is fine but consciousness is quicker.
The sun of intelligent awareness is burning off avidya as the mahavakya speaks.
There are four mahavakyas as there are four cardinal directions.
In a world of 360 degrees there are 360 mahavakyas. In a world of 108, 108.
Only the knowing (and not the knowledge) is brahman—prajnanam brahma. That’s all.
Individuality is war. Universality is love. Choose one.
But identification with the body-mind is the original error.
Nodes are not separate but connected to Isvara’s network in multiple ways.
Whether Isvara is Maya’s creation or Maya is Isvara’s magic wand is not the point.
Isvara is the true manifestation. An individual is just false.
And no place to take one’s stand in the land of self-realization.
