The Veritas Society

Discussion Areas => Spirituality => Topic started by: Neti Neti on September 23, 2004, 12:54:31 PM

Title: Final Non-Duality and the Refutation of the Void
Post by: Neti Neti on September 23, 2004, 12:54:31 PM
Message: 1        
   Date: Thu, 23 Sep 2004 05:33:08 -0000
   From: "bindu"

Subject: Final Non-Duality and the Refutation of the Void

 In the Absence of Hearing -
In the Absence of Seeing -
In the Absence of Tasting -
In the Absence of Sensation -
In the Absence of Scent. -
In the Absence of Thought -
The Self Resides in Himself.
In the comparison of sound to soundlessness, I appear.
In the comparison of the seen to the unseen, I appear.
In the comparison of what is tasted to the tasteless, I appear.
In the comparison of Sensation to sensationlessness, I appear.
In the comparison of Scent to the odorless, I appear.
In the comparison of emptiness to fullness -
cognition appears composed of all these.

The beginning of comprehension -
The beginning of apperception -
The Beginning of I-ness -
arises from the speck-like particle of the beginning
of the comparison of emptiness, to what is not.

When thinking tries to think of the infinite -
When trying to refer to emptiness -
There must be the comparison to what one previously knew existed -
hence that which is thought to be the Void (at least by way of
is not the infinite, but is merely the absence of what was.

The Absolute, The Para-Brahman, "The Infinite One" -
is not absence, is not Void -
it does not exist in comparison, else its existence is
dependent upon another, and is therefore neither Infinite -
Nor One Omnipresent - as comparison connotes Duality.

When the first speck of the beginning of description occurs -
When the first speck of the beginning of comparison -
arises in the The Absolute, Selfhood is implied;
Here arises Para-Purusha, ParaAtma -
The Supreme Self!

In The Absolute, if anything arose - no matter how great or how
small -
The Cosmos must arise simultaneously with it - as its existence.
This means that existence depends upon and arises from a mere speck -
from The TejoBindu - from a point of light - from the first photon!

Having believed he arose previously -
or believing he exists previous to what he is now perceiving
The Jiva, Soul, "I", "ME" does not understand -
that the source of his being is -
Nothing more than nothing compared to emptiness!

The Jiva, thinking he is real -
thinking he exists -
cannot exist without constant comparison -
he cannot remain in existence as any sort
of seemingly separate anything -
Unless perception occurs -
because if it did not, there would be nothing
to which comparison could be made.

By comparison, implication arises -
and the mind is born!
Seeming to exist in the implied-self -
who is as previously shown -
Nothing more than nothing compared to emptiness!

Suddenly! there is the first speck-like appearance -
of the beginning of the first syllable of the first description -
and the pseudo existence of Jiva seems validated.
(i.e. I think therefore I am!)

Yet from the absence of thought (no Thought)
Nothing is compared to emptiness -
He arises - he does not arise from thought!

Now the question arises: Who makes the first comparison
out of which the Cosmos comes (and also out of which the Jiva

This question can only exist if there is a conscient Unknowable Self
in which the Cosmos appears. Is this God? Is it ParaAtma?
Yes, it must be!!

If what is written above is untrue, then the very consciousness
itself does not exist
because above is written an accurate and true account of the process
of the arising
of perception and cognition. (i.e. Consciousness itself).

"The Infinite One", The Para=Purusha , The ParaAtma, The Para-Brahman
exist then as the one who is conscious in all who seem to be -
i.e. all the various Jiva, individual "I", "ME', "I -This Soul".

This "I", "ME", "Soul", Jiva and the Cosmos itself -
is in this way appearing in The Self - In The Absolute -
It is appearing inside The Infinite One".

Now then the entire Cosmos, Having arisen from the Bindu
is nothing more than nothing compared to nothing also -
because its source lies in the comparison as described above.

Again, refer back to the fact that this work is not referring to the
That anyone is at any moment perceiving a different Cosmos
(even though each Jiva is perceiving a different Universe of which he
is the God)
and also to the fact that it is the Same Self in all Jiva who is
of what is appearing in the Absolute, but is (due to comparison)
being taken to be the individual mind, when nothing could be further
from the truth.

If you are nothing and he is nothing
And that or this is also nothing -
Then you are nothing like nothing compared to nothing
compared to emptiness.