Selling Brahman

1.

Being all that I can be is the nondual absolute self. Just do it!

This minus ignorance equals that minus maya. You know it!

Fire hurts and even kills me but it cannot burn my real self. Get real!

2.

To just do it is effortless nondoing.

That you know it is intuitive nonknowing; it's neither knowable nor unknowable.

Every day in every way is getting real.

3.

There are three kinds of ignorance but seven states of maya.

The seventh stage of every state depends upon the first stage of the next state.

This is the last stage of maya. Let's get really self-aware.

On One Nondual Teaching

That I think I am an individual dissolves in I am Brahman. I am the all-knowing and ever-pervading Parabrahman

always witnessing the waking and sleeping dreamstates and even the deep sleep state like a movie screen.

The world of objects only manifests in the mind when the mind is manifestly dreaming, waking or sleeping.

In deep sleep, mind isn't manifest and this world has no existence. I witness deep sleep too. Duality has no existence. I am nondual.

Jazz Symphony Number One in C²

Loving Isvara

In reality, there are no persons. So how is there a personal God?

The universal reflection of pure consciousness is to Maya as individual reflections of awareness are to ignorance.

This is what the sages say. But as long as you are acting like a person, love the God you’re with.

Atheists Are People Too

What if an atheist is a person in-between gods but doesn't know it?

Such avidya is of the same principle as the one behind this reflexive universe—

it’s a long strange trip from awareness to self-awareness.

My Meta Myth

Love the God you're with.

It's a long strange trip from awareness to self-awareness.

Your metaparadigm contains a god or goddess whether you like it or not.

My Meta Myth

Love the God you're with.

It's a long strange trip from awareness to self-awareness.

Your metaparadigm contains a god or goddess whether you like it or not.

Atheists Are People Too

What if an atheist is a person in-between gods but doesn't know it?

Such avidya is of the same principle as the one behind this reflexive universe—

it’s a long strange trip from awareness to self-awareness.

Loving Isvara

In reality, there are no persons. So how is there a personal God? The universal reflection of pure consciousness is to Maya as individual reflections of awareness are to ignorance. This is what the sages say. But as long as you are acting like a person, love the God you’re with.

Dayananda on Ananda

Ātman-bliss confusion

Brahma-ātman is presented in the śāstra as ānanda. This one experiential word ‘ānanda’ is frequently a cause for confusion. The Taittirīyopaniṣad presents Brahman as satyam jñānam anantaṁ. These three words are equivalent to sat-cit and ānanda.

The meaning of the word ānanda is ananta, limitlessness. The word, ‘satya’ which is generally an attribute to a thing existent in time, is in apposition with the word ananta. Because of the qualifying word ananta, satya is released from the three-fold limitations of space, time and object-status.

At the same time, being the cause of everything, satya is the truth of everything that is dependent upon it. And satya is also jñāna, which as a word can mean knower or knowledge or even known. But with the word ananta, the limited meaning of jñāna is removed and jñāna, the invariable consciousness presence in all these three, becomes its meaning.

The invariable content of the knower-known-knowledge is consciousness, which is satya. This satyam-jñānam-anantam, the consciousness, ātman, is predicated to Brahman which is the cause of the entire jagat. Later in the Taittirīyopaniṣad and elsewhere in the upaniṣads, the word ānanda is used in the place of ananta, which is the svarūpa of ātman. 

Here, the word ‘ānanda’ can be translated as bliss if ānanda is experiential. But when it is a word unfolding the svarūpa of ātman, its translation can never be bliss. A special bliss experience is not going to announce, ‘I am ātman bliss,’ so that it can be recognised as unlike any other bliss experienced before.

Even if there is an experience of bliss, as modern Vedanta promises, the experience is only as good as we interpret it. And the interpretation is again only as good as our knowledge. Self-knowledge requires a means of knowledge for which we have no refuge except the śruti. If the śruti is presented as theory, the seeker’s initial confusion gets confounded.

Then what is the necessity for using the experiential word ānanda? The word serves two purposes: Firstly, it shows that the knowledge of ātman is desirable because ātman Is ānanda svarūpa. Secondly, it shows that the source of all forms of ānanda is nothing but the limitlessness of ātman.

If ānanda is translated as bliss instead of limitlessness or fullness, the seeker is led to believe that there is a special bliss hitherto not experienced. In fact, the śāstra says that any form of ānanda, whether it is born of sensory experience, viṣayānanda, or in the wake of some discovery, vidyānanda or by disciplines of yoga, yogānanda, is nothing but svarūpānanda. 

The word ānanda, therefore, is meant to draw the attention of the seeker to oneself as the source of all ānanda. It means the seeker is limitlessness, fullness, which is experienced as happiness whenever the mind meets with the required disposition. The recognition of this fact removes the error of seeing myself as unhappy, ignorant and mortal. So the meaning of the words sat, cit and ānanda is important in helping the seeker recognise the self as free from all attributes .

~Dayananda

The Canticles of Satcitananda

1. the canticles of satcitananda

The principle of existence is that impersonal being and supreme presence, sat.

The ground of pure consciousness is that absolute awareness and foundational intelligence, cit.

Not experiential bliss, as the superimposition of attention is not the substrate of awareness, but nondual and limitless, holistic bliss infinity, ananda.

2. people are dreamed of

"My dear People, My dear Bagginses and Boffins, and my dear Tooks and Brandybucks, and Grubbs, and Chubbs, and Burrowses, and Hornblowers, and Bolgers, Bracegirdles, Goodbodies, Brockhouses and Proudfoots."

The body-mind is made from material of maya. Satcitananda gives it life like a red hot iron ball in the great inferno of this universal furnace. Experience is consumed. Memories are made. People are dreamed of. Prepositions are stranded.

In light, of light, from light, to light, for effortless nondoing and intuitive nonknowing, tattvamasi.

Joy of Metaphors from Atmabodha 2-4

THE JOY OF METAPHORS

Just as fire is the direct cause for cooking, Knowledge is the direct means of Liberation.

Knowledge destroys ignorance like light destroys darkness.

The Self reveals Itself by Itself – like the sun when the clouds pass away.

~from Atmabodha 2-4

Nikhilananda on Known and Unknown

 "Brahman is different from the known, that is to say, from the tangible world of name and form, because It is the Eye of the eye, and so on. All tangible objects can be known somehow, by someone, and to some extent. Brahman is quite different from such objects.

Lest the disciple should misunderstand the statement of the teacher and conclude that Brahman is altogether unknown, the preceptor says that It is above the unknown. The word unknown means the unmanifested avidyā, which is the seed of the gross universe.

By describing Brahman as both distinct from the known and above the unknown, the text indicates that Brahman is Atman, or the inmost Self of the knower; for none other than one’s own Atman can be distinct from both the known and the unknown.”

~Nikhilananda on Kena 1.4