Self-awareness not only implies unawareness
but the temporary nature of this unawareness.
As if there is samsara
but one comes to nirvana through maya.
Like samsara is the space and maya is the time.
Like not only is atman brahman,
atman was never not brahman
and brahman is never atman.
There’s nobody but myself.
This is true for you too.
The cosmic egg cracks and there’s a mouth.
The mouth speaks and there’s atomic fire.
Nobody knows the samsara I have seen.
All myth revolves around yourself.
All words are my words, it doesn’t matter what you say.
I give them definition.
That’s why everyone is pointing at the full wolf moon.
End science.
The beginningless is brahman.
In the beginning was atman, the self,
and it’s world of self-awareness.
In the beginningless, there is no beginning.
In the beginning was maya.
Right here, right now, atman is brahman.
All appears in consciousness unless you think about it.
Consciousness minus thought equals absolute awareness.
In other words, prajnanam brahma.
Consciousness is primordial knowledge.
Thought is the stuff of dreams.
Belief is original sin.
Look, between self and self-awareness is a dream
because there is no difference between self and self-awareness.
Call this nonduality.
Prajnanam Brahma (प्रज्ञानम् ब्रह्म) - "Consciousness is Brahman" (Aitareya Upanishad 3.3 of the Rig Veda)
This One is (the inferior) Brahman; this is Indra, this is Prajapati; this is all these gods; and this is these five elements, viz earth, air, space, water, fire; and this is all these (big creatures), together with the small ones, that are the procreators of others and referable in pairs to wit, those that are born of eggs, of wombs, of moisture, of the earth, viz horses, cattle, men, elephants, and all the creatures that there are which move or fly and those which do not move. All these have Consciousness as the giver of their reality; all these are impelled by Consciousness; the universe has Consciousness as its eye, and Consciousness is its end. Consciousness is Brahman.
(tr-Gambhirananda)
eṣa brahmaiṣa indra eṣa prajāpatir-ete sarve devā
imāni ca pañca mahābhūtāni pṛthivī vāyur-ākāśa āpo
jyotīṁśītyetānīmāni ca kṣudra-miśrāṇīva
bījānītarāṇi cetarāṇi cāṇdajāni ca
jārūjāni ca svedajāni codbhijāni ca-
asvā gāvaḥ puruṣā hastino yatkiñcedaṁ
prāṇi jaṅgamaṁ ca patatri ca
yacca sthāvaraṁ sarvaṁ tat-prajñānetram,
prajñāne pratiṣṭhitaṁ prajnānetro
lokaḥ prajñā pratiṣṭhā prajñānaṁ brahma.
sah yah esah anima
aitadatmyam idam sarvam;
tat satyam, sah atma,
tat tvam asi
That which is this subtle essence
Upon which the world is superimposed;
That is the truth, that is the self,
That you are
Chandogya 6.8.7
Deconstruction only removes the ingredients. Silence cooks it.
Besides deconstructing the world, there’s pointing to the moon.
And the difference between pointers and paradox is the dark side of the moon.
Then there’s the mahavakyas: Tat Tvam Asi; Aham Brahmāsmi; Prajnanam Brahma; Ayam Atma Brahma.
While the fool points to the moon, the wise man looks at the dark side of the moon.
