From Denali to Parabrahman

i.

I is parabrahman.

I am is the conceptual reflection of pure consciousness, that I.

Omkara meditation is the invariable sea (C) immutable consciousness substrate.

If I equals C and I Am equals Wave, I Am Wave equals avidya (beginningless ignorance).

ii.

No one hikes a mountain; at some altitude the mountain hikes you.

In North America this mountain is Denali, the Big.

Tibetan for Mount Everest is Chomolungma, Mother of the World.

Nepali for Goddess of the Sky is Sagarmatha.

iii.

Neither north face nor south face, atman is deep face.

That deep unborn beginningless brahman is the substrate.

The world is just a dreamlike superimposition on the substrate of parabrahman.

Parabrahman is I.

iv.

Strawberry Pratibodha Forever—

Either identify with i or disidentify with x says i to i am.

I is the substrate but x is phenomenal. Timothy Leary's dead.

Nonduality is the Jesus. Advaita is the Brahman. Within without is the ouroboros, Paul.

Parabrahman In Excelsior

Awareness is unadulterated consciousness. Pure consciousness is parabrahman.

On the one hand, thought superimposed on satcitananda is the world of samsara.

On the other hand, disidentifying with some time-consuming stream of thought

naturally reveals the great substrate of unadulterated consciousness I really am.

For verily pratibodha viditam is parabrahman in excelsior!

footnote 1

Not to be vedantic, but it’s not a stream of consciousness; it’s a stream of conscious thought.

Beneath the stream of conscious thought is the immutable substrate of Brahman.

Thought in itself is inert because the mind is nonsentient without that reflection of unadulterated consciousness.

This reflection of pure consciousness is not as much a phenomenal reflection as it is a conceptual one: I am.

footnote 2

A wave acquires sentience from the unadulterated sea.

A wave is rising from the sea and falling back into the deep blue sea.

Like sparks returning to their bonfire, aham bonfeu asmi.

footnote 3

The Mundaka can be necessarily mundane at times but when it’s not it’s glorious. I’m using Dayananda as the main text and Chinmayananda for review. Gambhirananda is always in play because of Sankara’s bhasya. And Nikhilananda is always clear and bright.

Basically I’ve found Dayananda, Chinmayananda, Gambhirananda, and Nikhilananda speaking Nisargadatta’s language when it comes to the vastness of the upanisads. That’s paramount here. Ymmv.

Tolkien’s ents were trees without clothes, the i am without x. Again, the reflection of consciousness is more conceptual than phenomenal, more ‘I am’ than anything else.

footnote 4.

I is parabrahman.

I am is the conceptual reflection of pure consciousness (i).

Om is the invariable sea (c).

If i equals c and i am equals wave, i am wave equals avidya (beginningless ignorance).

footnote 5.

No one hikes a mountain; at some altitude the mountain hikes you.

In North America this mountain is Denali, The Big.

Tibetan for Mount Everest is Chomolungma, Mother of the World.

Nepali for Goddess of the Sky is Sagarmatha.

Neither north face nor south face, atman is deep face.

On Om

Dayananda on Om

The linguistic meaning of Om:

One looks at Om as a word with a specific linguistic derivation. In Sanskrit, one traces the derivation of a word from its root. Om is a derived word. It comes from the root ‘av, rakṣaṇe, to protect, to bless.’ Avati rakṣati iti Om, that which protects or sustains a person is Om.

To get the meaning of Om in the sense of agency, one adds a suffix ‘man’ to the root av. There is a rule in grammar which says that both the ‘a’ and ‘v’ of the root ‘av’ will be substituted by ‘ū’ when ‘man’ is added. Now we have ‘ūman’. When there is a ‘man’ suffix, ‘ū’ takes its guṇa form and becomes ‘o’-man. Now, ‘ṭi-lopa,’ dropping of the last syllable,’ takes place. Here, the ‘an’ in the ‘man’ drops off. What remains is Om, the protector.

how Om becomes a meaningful name for Brahman

In amātrā, there is no ‘a’ ‘u’ or ‘m,’ no waker, dreamer or sleeper. Amātrā, silence, is caitanya ātman, pure consciousness. When you chant ‘Om,’ caitanya ātman is manifest in the form of the whole creation; when you stop chanting, caitanya ātman is free of manifestation. The invariable is caitanya ātman, and that is the truth. The letters ‘a’ ‘u’ and ‘m’ and all that they represent are but superimpositions on ātman, which is why they can resolve in ātman. In the chant, Brahman is saguṇa with incidental attributes. When the chant ceases, Brahman is nirguṇa, free of all attributes, being its svarūpa, pure consciousness. It is how Om becomes a meaningful name for Brahman. It covers both aspects—the manifest and the unmanifest.

The meaning of Om is consciousness that is invariable in all thoughts. It is something you can straightaway see. Every thought that occurs in the mind has to be recognised as Brahman. Then the thought really loses its virulence, and your vision is only in Brahman, which is you. 

May you take the great bow of Om that is revealed in the upaniṣads and fix the arrow of mind that is sharpened by meditation. Then may you strike the target of Brahman with a mind that is committed to the meaning of Om by pulling the string of the bow.

~Mundaka 2.2.3 (tr-D.)

Oṁkāra is the bow, ātman indeed is the arrow and Brahman is said to be its target. It must be known without indifference. One should become one with that Brahman, like the arrow (with the target).

~Mundaka 2.2.4 (tr-D.)

Focus, Friend:Transcreating Mundaka 2.2.2 & 4

2. That which is self-shining, that which is most subtle, but which worlds and their inhabitants depend upon for support, that is indestructible Brahman.

That is the vital force. That is speech and mind. That is the Truth. That is immortal. That alone is the target. Focus, friend.

4. Omkara is the bow, Atman is the arrow, and Brahman is named the goal. That is to be struck by an attentive mind. And as that arrow becomes one with the target, one's Self is known to be Brahman.

Nisargadatta on Waking Sleep

Q: I know only my conditioned existence; there is nothing else. 

M: Surely, you cannot say so. In deep sleep you are not conditioned. How ready and willing you are to go to sleep, how peaceful, free and happy you are when asleep!

Q: I know nothing of it.

M: Put it negatively. When you sleep, you are not in pain, nor bound, nor restless.

Q: I see your point. While awake, I know that I am, but am not happy; in sleep I am, I am happy, but I don't know it. All I need is to know that I am free and happy.

M: Quite so. Now, go within, into a state which you may compare to a state of waking sleep, in which you are aware of yourself, but not of the world. In that state you will know, without the least trace of doubt, that at the root of your being you are free and happy. The only trouble is that you are addicted to experience and you cherish your memories. In reality it is the other way round; what is remembered is never real; the real is now.

The Missing Koan

The universe is Isvara consciousness. Individual consciousness is a samsari. Individual consciousness understanding there is no individual consciousness is priceless.

Individual consciousness breathes free will like vital air. Free will makes you suffer but you’re addicted to its thrill. Free will kills.

Identifying with the past and forgetting the past are two sides of every coin. Seeing through the past and beyond the future is the third side.

Maya Child of Three Koans

1.

Maya is the unmanifest swelling in Brahman.

Parabrahman is beyond the unmanifest

although the unmanifest is made of nothing but Brahman.

2.

Saguna Brahman gives birth to this manifested Maya.

Thus Maya is the child of two Brahmans

or an immaculate conception.

footnotes

The universe is Isvara consciousness. Individual consciousness is a samsari. Individual consciousness understanding there is no individual consciousness is priceless.

Individual consciousness breathes free will like vital air. Free will makes you suffer but you’re addicted to its thrill. Free will kills.

Identifying with the past and forgetting the past are two sides of every coin. Seeing through the past and beyond the future is a third side.

Triangulating Brahman (the maker and the material) On Mundaka 1.1.7

In Mundaka 1.1.7, three analogies are given as ways of seeing brahman as both the maker and the material of manifestaion.

First, the spider spins its web from material within itself.

But analogies are useful only to a point.

To subtract the possible interpretations that the spider is outside of the web or that the web is created for a personal purpose, another analogy is inroduced.

As herbs and grasses sprout from the earth, so is manifestation a divine emanation for no ulterior motive.

But this analogy may lead one to see brahman as inert like earth, so another analogy is introduced.

Like hair growing from one’s head.

"So from the Imperishable comes out the universe here."

Aham Brahma Asmi, after all.

~quote from Mundaka 1.1.7 (tr-Chinmayananda)

A Nondual Quartet (Opus 231028)

i.

The sun is seer.

Without the sun

there is no world—

without the world

I am the sun.

ii.

People get addicted

where the yin meets yang—

it's like satcitananda!

iii.

They fuck you up,

your mother earth

and father sky.

Realize that

while you can.

iv.

i (i am(i am x(i am not x(i am i am(i am i)))))

I Am I (Aham Brahma Asmi)

Awareness is pure consciousness. This is the absolute subject without an object, physical or mental. Its mathematical symbol here is ‘i’.

The reflection of awareness is the reflection of pure consciousness, conceptual consciousness, the immaculate conception and ‘i am’ is its mathematical equation.

This conceptual consciousness ignorantly identifies with x instead of i. Such maya is apparently beginningless. Its equation is ‘i am x’.

Neti neti deconstruction is the nondual mathematic way of minusing the ’x’ until ‘i am’ nakedly remains. Actual meditation stops there—until that ‘i’ reclaims its manifest verb to be a la Aham Brahma Asmi.