As the mind permeates the sleeping dream, the dream feels real. As brahman pervades the waking dream, the dream feels even more real.
The mind infuses the sleeping mind; brahman, the waking one. Attention as if without awareness is like dreaming. Attention with awareness is like viveka.
In mutual superimposition, from the point of view of God’s own Maya, not only is imagination superimposed on reality, but reality is superimposed on imagination. And that’s why things feel so real.
1. reality figures
As brahman is in everything and everything is in brahman, and atman is brahman, one’s real self is in everything and everything is in oneself.
This is the transitive property of consciousness, the paradoxical physics of reality, and the ancient math of nonduality.
Poets sing the reflection is in the water and the water is in the reflection. Sages say the world is maya. There’s only brahman.
2. nondoing my way
Without detachmant, discipline, earnestness, and viveka, there is no way. By the way, brahmavidya, self-inquiry, and intuition is my way.
Consciousness-existence is not only ground, that rope, the substrate of all superimposition, it’s you minus what you think you are.
God minus universal consciousness equals me minus individual consciousness. That pure consciousness is Atman is Brahman.
3. your real god
Intuition is at the crossroads of atman and brahman. Intelligence is the nature of brahman and not an attribute.
Artificial intelligence is like artificial consciousness. It's unreal. As old gods fade away, new gods appear. God is not dead.
Gods may be seen through. People can be deconstructed. Find true north. Real gods lead you to reality.
1.
Intuition is at the crossroads of atman and brahman.
Intelligence is the nature of brahman and not an attribute.
Artificial intelligence is like artificial consciousness. Unreal.
2.
As old gods fade away, new gods appear. God is not dead.
Gods may be seen through. People can be deconstructed.
Find true north. Your real god will lead you to the truth.
Without detachmant, discipline, earnestness, and viveka, there is no way. By the way, brahmavidya, self-inquiry, and intuition is the way.
Consciousness-existence is not only ground, that rope, the substrate of all superimposition, it’s you minus what you think you are.
God minus universal consciousness equals me minus individual consciousness. That pure consciousness is Atman is Brahman.
As brahman is in everything and everything is in brahman, and atman is brahman, one’s real self is in everything and everything's in oneself.
This is the transitive property of consciousness, the paradoxical physics of reality, and the ancient math of nonduality.
Poets sing the reflection is in the water and the water is in the reflection. Sages say the world is maya. There’s only brahman.
Consciousness-existence is the ground upon which the mind constructs its many castles.
Ordinary attention is that consciousness mixed with thought. Often mistaken for foundational consciousness, it's not.
Attention is like this murky solution. When left to sit silently, thoughts settle to the bottom leaving crystal clear awareness where it's always been.
In several passages in Śańkara’s Commentary on Gaudapāda’s Kärikäs and in the Nineteenth Chapter of the verse section of the Upadeśa Sahasrī we find ‘acosmic’ doctrines buttressed by theoretical arguments as well as by upanishadic quotation. They are associated with a world-view in which the external world is reduced to the ‘oscillation’ of the mind (citta-spandana).
In some places the Self is represented as imagining the individual soul, who then proceeds to imagine his own private worlds, a waking-world which recurs, and dream-worlds which differ from the waking-world and from each other.
From the waking standpoint, it is clear that dreams are illusory. But for their part, the dream-worlds exhibit all the characteristics of the waking-world, including a kind of Alice-in-Wonderland time-space-causation framework of their own.
More important still, from Śańkara’s point of view, is the fact that they contain a distinction between physical and mental (external and internal) and between real and unreal. This parallel between the (admittedly) false dreaming-worlds and the waking-world is used to bring home to the mind the falsity of the latter. Both worlds are the mere play of false ideas consequent upon ignorance of the true nature of the Self.
And a critique of the whole conception of causality is developed, aimed partly at refuting the natural and common conviction that dream-experience is an illusory ‘effect’ arising from waking-experience conceived as a real cause. In these passages there is a tendency to emphasize the irrational and spontaneous character of the experiences of both the dream and the waking states.
Outside the above-mentioned two works, Śańkara rarely if ever attacks the notion of causality, or establishes the irreality of waking-experience from the parallel with dream. He inherited this line of teaching from Gaudapāda, who was himself largely indebted for it to Mahāyāna Buddhist teaching. If Sankara made little use of it outside his commentary on Gaudapāda’s Kārikās, it may be that he considered it suitable only for a particular kind of pupil.
It has been argued that he was initiated into Advaita as a pupil of a Teacher of Gaudapāda’s line and that he later gradually emancipated himself from the acosmic and subjectivist views of Gaudapāda under the influence of other traditional Vedanta teaching.
Whatever be the truth here, he and his great pupil Sureśvara express a reverence for Gaudapāda which they nowhere retract, so that the texts in which he expresses the kind of views we more specifically associate with Gaudapāda deserve to be represented.
~Alston, Creation, p.244
In this reflexive universe, there are stages and substages. Both number seven.
The seventh substage of any given stage in this reflexive universe of evolutionary self-awareness requires the first substage of the next stage to be pre-existent.
This evolutionary universe is not propelled forward by its past but is being beckoned back by the future.
Not only is truth beyond words, words have never existed in truth. With great imagination comes a world of words.
Like a dream, it’s not real. That it feels real is an attribute of dreaming. Reality, like deep sleep, doesn’t feel a thing.
It's like the classic trope of snake and rope. Just because the snake appears to be real doesn’t mean it is. Perception is the very stuff of dreams.
Even these observations are things perceived and aren’t to be believed. Nonduality is not a belief system but a method for the practice of disbelieving.
Creation myths are made to be destroyed. Theories explaining all phenomena are constructed to be deconstructed. Worshiping the gods is prologue to seeing through them.
