VSF: The idea that “We are not the Doer” of all our acts is perhaps one of the most difficult to absorb. Am I really merely the instrument, or as Ramana Maharshi says the ‘tool’ of the One? Here is a quotation of Ramana Maharshi in the book “Be As You Are: The Teachings of Ramana Maharshi” edited by David Godman:
Question: Is God really the doer of all the actions I perform?
Answer: The present difficulty is that man thinks he is the doer. But it is a mistake. It is the higher power which does everything and man is only a tool. If he accepts that position he is free from troubles, otherwise he courts them.
VSF: How could it be otherwise? There is only One! It is our ego that allows us to believe that we are separate from God and thus we think our actions, whatever we do or think, come solely from us. But that could never be. Everything is God, the One. When we realize this fact, we are free from the binding effects of our acts. We are Liberated from the bondage of Delusion.
We are designed to imagine that we are separate from the One God, veiled by God in our self-created illusions and delusions that allow us to manifest and experience the vast infinite potential of the One God Creator. When we are weary of this Divine Play, the LILA in Sanskrit, or when we begin to see how intensely repetitive it all is — then we turn within, into the Heart, where the God-within us that is all pervading, ubiquitous is patiently waiting for our sweet Return!
Why wouldn’t the God-within be patient. Time does not exist!
Below are some thoughts I wrote on the Truth that we are not the doer inspired by the Bhagavad Gita. May you be forever Free!
You are not the Doer! Part I / Bhagavad Gita XVIII.16
There in truth thus, the one who acts,
Who sees himself, indeed, as the only exclusive agent,
He sees, he perceives from an imperfect incomplete understanding
He sees not, the blockhead!
tatraivam sati kartaram
atmanan kevalam tu yah
na sa pashyati durmatih
Durmatis (m.) – fool, blockhead; ‘Du’ – to be burnt, to be consumed with internal heat or sorrow.
Krishna’s choice of the Sanskrit word durmatis, which is translated as either fool or blockhead, has always amused me. It gives the dialogue a very human touch. Here are the two greatest warriors in the world poised in the middle of Kurukshetra, a vast battlefield of opposing armies waiting to slaughter each other. Krishna is in the last moments of the Gita, his great ‘song’ of what-are-the-rules wisdom to his friend Arjuna — and the poet Seer Vyasa chooses the word ‘blockhead’ to emphasize the sheer density of our human ignorance to imagine that we ever do anything! There is only the One and we are That veiled in data-collecting vehicles.
The idea that we are not the Doer of our acts is presented earlier in the Bhagavad Gita III.27, Krishna says that all actions are performed by the gunas, the modes or qualities that belong to Prakriti, the matrix and our material Nature. Yet as long as our mind is confused and deluded by egotism (ahamkara), we continue in the mistaken belief that ‘I am the doer!’ In truth we are not the Doer. All actions are the product of Prakriti and whatever we do is merely the result of these modes working together, weaving upon the other modes, the ‘qualities (gunas) acting among the qualities (gunas)’ [BhG.III.28].
Swami Lakshmanjoo: “There is only one difference between an ignorant person and that person who is residing in the Parabhairava state [meaning who has Become the Oneness]. The person who has got ego and who is residing in the limited cycle of limitation, he always thinks that, ‘I have done this, I have done this.’ And the others who are residing in God consciousness, they say, ‘although I have done this, I have not done this. I am not the doer. The doers are the inferior cycles of organs. I am not the doer.’ This is the difference between the one who is residing in the Parabhairava state and the other one who is residing in his limited cycle of being.”
The Sanskrit word Prakriti is defined as primordial Nature, the creatrix, and is derived from the verb-root ‘kri’ meaning ‘to make, to do’ and ‘pra’ meaning ‘forth’ [J. Grimes]. The conceptual theory of Prakriti’s gunas (sattva, rajas, and tamas) is derived from Samkhya [pronounced San-kay]. The origin of Samkhya is elusive, but the influence of Samkhya is found in the Upanishads, Buddhism, Jainism, the Mahabharata and the Bhagavad Gita. The Indian scholar K.K. Nair/Krishna Chaitanya says that even though Samkhya is “the source for the factorial analysis of action, it cannot be derived from any Samkhya text.” Samkhya literally means the ‘enumeration’ and perhaps the term evolved from seers gleaning a compilation of wisdom from many sources “as the perspective gained from the integration of reason and knowledge.”
K.K. Nair/Krishna Chaitanya: “The seat of matrix of action is the frame of body, life and mind…The instruments are primarily the motor organs but also include the sense organs…the various patterns of coordinated operation for the realisation of objectives…” Thus the body is the instrument of various activities and is presided over by ‘daivam’ meaning belong to the gods, fate or diving providence and “specifies the overall texture of the web of the world’s action which is woven from the strands that link specific causes to specific results.”
The ‘gods’ are the specific forces residing within our body. This is esoteric knowledge and scholars who are researching the Rig Veda have come to understand that the deities being propitiated in the hymns are not external deities, but rather the subtle essential modes of various powers that make up human consciousness. Our human body is a microcosm of the One. The human body is a data-collecting vehicle for the One who dwells in the Heart of all beings.
K.K. Nair/Krishna Chaitanya: Daivam means the vaster action of nature beyond the small illuminated circle, which is all that man, even with the greatest foresight can take into account in planning his action.” Unintended consequences abound and even the best of prophets often get it wrong. The fabric of the temporal illusory holographic matrix is interwoven, complex and interconnected. “When we select and stimulate a single strand of cause-effect relation for reaching our objective, we often forget that the strand is part of a fabric of great extension, both in space and time. The tensions on the other strands of the fabric may cancel, distort or reinforce the action on the selected strand.”
We are the Oneness, Veiled
The idea that we are not the Doer goes back into the question of Free Will, which I have explored in XVIII.61. The One uses us to create and enjoy our countless adventures in this manifested universe. The enigma and mystery of our origin and purpose drives us to further actions. If we knew that we are the One and thus the entirety of all, what would drive us to change and uncover new adventures in creativity and invention? Thus we remain Veiled and motivated.
The One has Veiled Itself as us in Time/Space to play in this temporal illusory polarity universe. We are in disguise ‘playing’ various roles, like Shakespeare’s “All the world’s a stage.” We are not here to give up everything, but to enjoy everything – and eventually, inevitably in Self-recognition, Remember that we are the One. Thus it is the One doing the actions as primordial Nature, Prakriti and her gunas, which is a mechanism comparable to a machine-like matrix. The One is the Doer. There is only the One manifesting through Its data-collecting vehicles — us!
This does not mean that we are not responsible for our acts, we are. We cannot blame the One for our mistakes. As we sow, so we do definitely reap. Our every act and thought is embedded in the holographic spirit body within which we move from one life to another, as we seek to fulfill our endless ‘I want’ desires impelling us to more adventures in time/space. Our spirit body is made up of the accumulated sums of our thoughts and acts, which form the warp-and-weave of us as ‘apparent’ individuals. Our self-generated uniqueness serves to both limit and expand us. We are whatever we have done, as long as we remain in ignorance that we are not the Doer!
Swami Lakshmanjoo BhG.XIII.30: “Oh Arjuna, I am just open-heartedly waiting for everybody to come and embrace Me and become one with Me. [There is] no fear, nothing, don’t worry about anything. It will come in its place as soon as possible, as soon as you like [to have] it. It is your liking. If you don’t like it, don’t like it. Still you are with Me.”
Liberation from the Veil occurs as we lift up our consciousness and conquer our ignorance with and by the Self, the God-within, who acts as our friend. [BhG.VI.5-6] Until we want to acknowledge the God-within us and reach similitude, a resonance with the God-within us, we are on our own. Indeed, you might say that the One has surely cooked up an amazing challenge, a superb beautiful and terrifying ‘play’ — and this awe inspiring, temporal illusory holographic universe is but one jewel in the vastness of Its Creation.
BhG.X.42: “I continually support this entire universe with a single fraction of Myself.”
Wise men do not grieve
Imagine looking at the world through the eyes of the Creator, the One. What would you see? In the old made-for-television version of the Mahabharata, by B.R. Chopra, we begin to notice that Krishna is always smiling. No matter what is happening, Krishna is smiling! Obviously, as portrayed by the writers of the film, Krishna knows something we don’t.
BhG.II.30: “The eternal inviolable Self, is in the body of all, therefore, Arjuna, you should not mourn for any being.”
BhG.XIII.29: The one who sees that all actions and deeds are done, performed exclusively by Prakriti, our matrix and material nature, and thus sees that he is not the Doer, that one sees.
Boris Marjanovic translates Abhinavagupta’s comment as, “The yogin who with firm conviction thinks – ‘It is Prakriti which acts and not me!’ – such a yogin, even if completely engaged in activity, in reality does not act…such a yogin is not a doer.”
Prakriti is the matrix, our material nature and her creative powers are termed shakti-maya in Sanskrit and consist of the three gunas (sattva, rajas, tamas), the modes or qualities into which all aspects of the manifested temporal illusory hologram can the categorized. Seated within is the observer and experiencer, Purusha, which is sentient but inactive, and remains free, untouched, unaltered by any influence of the gunas. Purusha “possesses the power of consciousness and therefore, the presence of Purusha is necessary for the functioning of the intellect, the mind or any other modification of Prakriti.” [B. Marjanovic]
Both Purusha and Prakriti are eternal; they have no beginning and no end. “The union of Purusha and Prakriti is responsible for bringing creation into existence.” [ibid] Prakriti performs the action, generates endless variations of form, differentiated sense perception – but is unconscious. Purusha is conscious, and observes and enjoys Prakriti’s dance.
Samkhya and the Two Birds
The conception of manifestation being created by the union, one might say joint venture, of Purusha and Prakriti originates in Samkhya. The origin of Samkhya is unknown and as one Indian scholar puts it, “The origin of Indian philosophical systems is almost enveloped in darkness. Samkhya shares the same fate.” [P.Chakravarti]
Samkhya is critical of Vedic sacrifices, as Krishna is in the Bhagavad Gita; and may have been a reaction against Vedic ritual. Samkhya emphasizes knowledge of Purusha and Prakriti over ritual sacrifice. Unless and until we have a full understanding of Purusha as the observer and Prikriti’s gunas, we cannot hope to grasp the metaphysics in the Sanskrit texts.
In the Rig Veda I.164.20, there is a traditional parable tale thought to be the seed of Samkhya. “Two birds with graceful wings, close companions, embrace the same tree. One of them eats the same fruit. The other not eating, simply looks on, all the time.” [Translation by R.L. Kashyap] Here we see the metaphor of the two birds, one acting, doing, eating as the manifesting matrix Prakriti — and the other ‘simply looks on’ as the observer Purusha who doesn’t need to eat.
This story is also found in the Shvetashvatara Upanishad IV.6 and the Mundaka Upanishad III.1.1-3. The Mundaka Upanishad is the wisdom taught by the great Rishi Angiras to his disciple Saunaka. The Mundaka is densely packed with the highest wisdom-knowledge for Liberation and written in exquisite inspiring verse. It has become one of my favourite beloved Sanskrit texts; and I prefer the translation by Swami Muni Narayana Prasad to others, but reading multiple translations is always of value.
Swami Muni Narayana Prasad’s translation is lovely, illuminating and speaks of the two birds as fast-bound companions, one eating delicious berries while the other looks on. The bird that observes, Purusha, is said to be the witnessing ‘I’ and always remains “the same, changeless, is free from all attachments, unaffected by the inconstancy of the other.” This witness is the same in all of us. It is an apparent portion of the consciousness of the One observing — and is the God-Consciousness that “witnesses everything that takes place in the whole world, in all the worlds. It sees everything is taking place within Itself, as activated by Itself.”
Observing Prakriti’s Dance
Life is the relationship between Purusha and Prakriti, the dance of the observer observing the observed, as Krishnamurti has said. Purusha is the observer, and Prakriti the matrix. Swami Muni Narayana Prasad feels that one is “meaningless without the other. In the absence of life, the existence of the self, self-enquiry and even the existence of God, would all be meaningless.” The two birds are perched in the same tree. God loves and needs us, just as we need and love God.
Swami Muni Narayana Prasad: “Every action that takes place anywhere in any of the worlds is but a part of the self-unfoldment of the one creative urge of this one Consciousness. Realizing this one dares not think of oneself as the doer (karta) of any action. The all-witnessing Purusha, the all controller (Isha), is the one doer (karta) of all actions.” It is only our ignorance, as long as we are Veiled in forgetting, that deludes us into thinking we do anything!
BhG. XIII.21: The Purusha (Spirit) abiding in Prakriti, material nature, enjoys and experiences the gunas, which are born from Prakriti, the matrix of material nature. Attachment to the products, the evolutes of Prakriti’s three gunas is the cause, source and instrument of rebirth into good and not good wombs.
Beginningless & Endless
Swami Lakshmanjoo: “Prakriti and Purusha are both beginingless and endless…all the objective world is produced by Prakriti. …Prakriti has made this for Purusha to taste so that he will be entangled in the wheel of repeated births and deaths. …She creates this for Purusha. As soon as Purusha gets awareness of Prakriti that ‘Prakriti is dancing for me,’ he will become mukta [liberated]. …As long as Prakriti is not aware that Purusha knows, she dances, she kicks him, she plays him, from one birth to another birth, from another birth to another birth, whatever she likes. …But as soon as Purusha becomes aware…then you will become jivan mukta [living liberated].”
BhG. XIII.22: The witness (upadrasta) in the body is the Great Lord (maheshvaras) and the Supreme Self (paramatma), the supporter, experiencer, and enjoyer.
Thus we learn that the Oneness dwells within us all, in the Heart observing and enjoying all. The Sanskrit texts say that once we realize the Truth of this ‘play’ and Recognize our Real Self as the One doing the creating, in that sublime astonishing moment of our awakening, no matter what condition of life we have been existing in — we are Free (Moksha), liberated from Samsara, the ocean of repeating death & birth. We are “not born again. [BhG, XIII.23]”
“Having reached this impermanent unhappy world…”
Swami Lakshmanjoo calls this earth plane ‘the plane of mortality.’ Krishna tells his friend Arjuna “having attained, reached (prapya) this impermanent and unhappy world” [BhG. IX.33], he should devote himself to the One. The translation by J.A.B. van Buitenen is thus: “Reduced to this passing world of unhappiness, embrace Me!” On a personal note, I remain puzzled by the verb prapya, meaning attained or reached. I wonder how or why I have ‘attained’ this impermanent and unhappy world; but as yet, frankly I have no resolution to my puzzlement. I only know that as Swami Lakshmanjoo says, all questions disappear when we are in the Oneness.
In his commentary on the Bhagavad Gita XIII.22-24, Swami Lakshmanjoo again takes a rather blunt tone saying, “Anyone who fortunately understands what is Purusha and what is Prakriti, and what are these gunas by which I was kicked by, played by Prakriti, sarvatha (in whatever way), if he knows, if he comes to this understanding, then he remains away, he remains aloof from Prakriti. He does not allow Prakriti to touch him! …He is established in the state of Parabhairava and he is mukta [liberated].”
“Purusha is actually dependent on Prakriti…and he enjoys the three gunas (three gunas means just that worldly creation)…And as long as Purusha is attached to the gunas, the three gunas (sattva, rajas, and tamas), it conducts for him numberless births and deaths…because he deserves that. And he never gets away from this, this grabbing [i.e., attachment by which] he is caught.”
Swami Lakshmanjoo makes a distinction between the Purusha who is caught up into Prakriti’s performance and the one who is witnessing [Upadrashta], saying that one in above the entanglement and one is caught. “Upadrashta, [the one] who is witnessing, what is going on, what is this damn thing going on, [i.e., happening] to Purusha, and he is tossed [around] with Prakriti…He [the witness] sees, He observes, He witnesses…and He thinks how far [Purusha] is entangled by Prakriti…and He [the One, Parabhairava] is also existing in deha [body] and observing what is happening to that [Purusha]. Both are [there]; one is above that and one is entangled in Prakriti.”
The Field & the Knower of the Field
In BhG. XIII.26 Krishna describes the relationship of the field [kshetra] to the knower of the field [kshetrajña]. Swami Lakshmanjoo: “Whatever happens in this world, kshetra and kshetrajña is conducting in each and every respect. Kshetra means this body, kshetrajña is soul. Which soul? Limited soul (Purusha). And limited soul is conducted by unlimited soul side by side in the body. [The unlimited soul] also whips [the limited soul]; He takes the whip and sees if he has some capacity for learning [saying], ‘let him rise, let him rise.’ The unlimited soul pushes him and he rises.” Thus we understand that the God-within us is encouraging us in various ways.
Swami Lakshmanjoo (from 1978) on Liberation from Prakriti’s mischief: “If you become slave of Prakriti, you are gone. When you follow these, follow the movements of these five sense organs, i.e., five senses of cognition and five senses of action, along with the touch of these three gunas, you are just sheep, you are just carried by Prakriti. And this is that individual being who is governed by Prakriti. He creates this, he creates this universe. Because everybody has his own universe in his mind; you have your own world, you have your own world, you have your own world. And that world you have created by combination of these…by following your nature. When you command Prakriti, then you don’t create your world. Once you have not created your world, you are free, you have no rebirth. You won’t come…you won’t be entangled in repeated births and deaths.”
I find the above quoted explanation to be very clear — and so interesting that Swami Lakshmanjoo repeated the phrase “you have your own world” three times, for my life experience certainly would agree with this. Does it not all too often feel that each one of us is living in our own individual world? One cannot imagine what another person sees when they enter a room, or feels when they first meet anyone. Communication between us humans entwined in our self-created holograms, remains elusive and mysterious at best.
The idea that ‘we are not the Doer’ is repeated in BhG. XIV.19: When the observer sees that there is no other Doer than the gunas, and he knows what is higher than, transcends the gunas, he attains My state of Being (madbhavam). Swami Lakshmanjoo says that “there is one [person] in lakhs (100,000) of people, there is some fortunate person who always observes that I am above the cycle of the three gunas…I am not touched or painted, whitewashed, whitewashed by the three gunas…he enters the state of Parabhairava.”
Direct intuitive perception!
Samkhya pervades the Sanskrit metaphysics and the sage Kapila is generally thought of as its founder. “Kapila, the great sage, is regarded as the propounder of Samkhya. In the Samkhya tradition, he is held to be the first among the wise and he appears at the beginning of each cycle of creation. [Pulinbihari Chakravarti]” Kapila is said to be the foremost of the siddhas, and endowed with perfection from the very moment of his birth. Kapila assumed a form by dint of his supernatural power and “had no physical body and thus cannot be regarded as an historical person. [Ibid.]”
The Mahabharata says that Kapila was the incarnation of fire [Agni], also the light residing in the orb of the Sun, and one of the mind-born sons of the god Brahman. There is a wonderful collection, ‘The Sankhya Aphorisms of Kapila’ that I have found to be clearly stated, inspiring and enlightening. [The word Samkhya is spelled both ways because of the Sanskrit letter involved.] Here are a few of my shortened notes on Kapila’s splendid astute aphorisms:
The true sense of bondage is non-discrimination. The bondage of the soul is merely verbal. Bondage resides in the mind and not in the soul — it is merely a reflection, like the redness of [pellucid] crystal [when a red rose is near it]. [Ignorance of delusion] can be removed by nothing short of direct intuitive perception! The origination of the diversified [world of sense] is that from which has no difference. The subtle body consists of light. The soul abandons the idea of its being Nature [Prakriti]. Live alone!
Emancipation is not a manifestation of Joy! Paradise is no security against transmigration. Moksha is not achieved by a counsel of heavenly people. The body is a site for experience. The subtle body attends the soul even during the periodic annihilations of the world.
Samkhya Karika of Ishvara Krishna
The book best known and most easily accessed, the Samkhya Karika of Ishvara Krishna, is now a free PDF online. This is said to be a compendium of the vast literature on Samkhya. The scholar P. Chakravarti says “the huge treatise of Kapila was not possible to master even in hundreds of years; hence the veteran teachers of Samkhya for the sake of benefit to their pupils dealt with the teachings of Kapila in the short treatises of their own.” Ishvara Krishna composed this compendium in an effort to clarify and simplify what had become clouded by “terse and subtle reasonings” in arguments from opposing sects. There is a Chinese version entitled ‘Gold-Seventy’ or in Sanskrit, Kanaka-Saptati.
There are many intriguing verses in Ishvara Krishna’s Samkhya Karika, for example: Regarding the three gunas, the Rajas attribute serves no useful purpose inasmuch as it energizes both Sattva and Tamas attributes which by themselves, are absolutely inert and as such incapable of performing any function.
Of the sense organs, the Mind possesses the nature of both the sensory and motor organs. It is the deliberating principle. The subtle body is incapable of having any experience without a physical body of six sheaths; that is why it migrates. The subtle body migrates as it is tinged with dispositions of virtue and vice, knowledge and ignorance, passion and dispassion, power and weakness. Impelled by the purpose of Purusha, this subtle body appears in different roles, like a dramatic performer, by means of association with instrumental causes and their effects, through the all-embracing power of Nature [Prakriti’s maya-shakti].
Purusha is never bound, nor is he released, nor does he migrate. It is Prakriti, being the support of manifold creation, that migrates, is bound and is released. Thus, from the practice of Truth, is produced the wisdom in the form: ‘I am not,’ ‘nothing is mine,’ and ‘not-I,’ which is final, pure on account of the absence of error and absolute knowledge. Doubt and falsity are the two impurities of wisdom.
The one (Purusha) thinks: She, Prakriti, ‘has been seen by me’ and therefore loses all interest [in her performance]; the other (Prakriti) thinks ‘I have been seen’ and ceases to act further. Therefore, even though if there is still connection, there is no motive for further evolution. With the absence of the bondage of erroneous knowledge, enjoyment of sense objects also cannot be there. Because of the momentum of the impulse of subliminal impressions, the Sprit continues to inhabit the body for a while.
The Rishis & The Essence of the Exact Reality
For millennia, Rishis, Seers and enlightened masters have gone deep into the Heart and all found the same experience: They did not exist. There is only the One. The One has been given 1000s of names, and yet is nameless. The One is infinite forms, and yet is formless. The experiences of those who came into the Presence that always exists within us all, found its way into countless expressions, systems of cosmology, metaphysics and philosophies.
No matter how you slice up the holographic pie, no matter how many terms describe the aspects of the One as it manifests through the Matrix in Time & Space, there is only the One.
When you become weary of learning metaphysical concepts that have evolved over the centuries, think of the enlightened genius Kashmir Shaivite, Abhinavagupta, who in his ‘Paramarthasara, the Essence of the Exact Reality’ has said:
“All Such Theories are Mere Suppositions & Imaginary Concepts of Thinkers”
Once you begin to consider the nature of your relationship to the universe and the origin of both, it is quite natural to want to systematize your findings to both share and clarify. Ever since we lost the memory of our absolute nature, we began this process. Abhinavagupta states that all such theories are “mere suppositions and imaginary concepts of thinkers.”
Why? Because – “No diversity is the real truth.”
Paramartharsara: 27. The Buddhist thinkers maintain that the constant flow of momentary consciousness is the only reality. The Vedic thinkers say that the single self, penetrating inside pervading, directing and governing all minds, is the ultimate reality.
Some Upanishadic thinkers take the power of animation as the ultimate truth, while other such thinkers say that one universal Atman, shining as all phenomena, is the only reality. Some other thinkers take either the psycho-physical organism or the generalities or lastly the individual as the ultimate truth.
But all such theories are merely dialectical speculations useful in discussions and debates. None among such entities has a real existence, as all these are mere suppositions and imaginary concepts of thinkers.
28. In the same way that matters like piety and sin, heaven and hell, birth and death, pleasure and pain… and so on, do never exist in reality, but appear in the Self on account of delusion (maya).
No diversity is the real truth. Its existence is simply apparent. It shines in the Atman as reflections shine in a mirror. All this appears to be a bonded being on account of the delusion caused by maya.
As I consider Abhinavagupta’s enlightenment to be beyond question, I feel I can draw certain conclusions from his emphatic statements:
*There is Oneness and the appearance of multiplicity.
*The domain of Prakriti is the ‘appearance’ of transitory multiplicity in the form of the temporal illusory hologram produced by the matrix, meaning Prakriti’s shakti-maya gunas.
*Therefore the mechanics of this multiplicity can be described in many diverse ways depending on the consciousness of the experiencer.
Threads in the Labyrinth
Throughout the four Cycles of Time we all have recognizable differences in the way we perceive life. Our holograms are not identical, as I am sure you have noticed. Thus when any one of us goes traveling into the inner worlds of our one Soul, we all come up with our own filtered versions of how the universe is constructed and manifested. None of which are any more real than the temporal illusory hologram itself – and none of which is any more real than another. However some do have a higher consciousness and are more useful than others, meaning they may guide us Home.
Each is a product of the individual’s consciousness based on his or her state of balance among the three gunas. Prakriti’s guna-maya manifestations are all a part of the illusion of multiplicity – even when they are grand and enlightening illusory thoughts. If it is true, as Abhinavagupta says, that all such theories are “mere suppositions and imaginary concepts of thinkers” then why should we read these wonderfully arcane and often complex metaphysical systems that take great pains to delineate the mechanics of consciousness? Metaphysical systems are the threads in the Labyrinth that lift our consciousness into the higher frequencies, out of the mundane and into the sacred.
The words of these ancient seers are in the higher waveform frequencies that we want to be in. Immersing yourself in their consciousness through reading their thoughts will bring our consciousness closer to theirs. You will still have to ‘experience’ what you read. Just reading or hearing the truth is not enough. You must intuitively perceive, know, and feel these teachings in your deepest being. They must become a part of you – experientially. This is why so many diverse forms of spiritual practices have developed. These practices are the effort that allows you to make Wisdom-Knowledge a reality, the Real that has power to release you from the bondage of delusion.
A huge piece of this ‘bondage of delusion’ is thinking that we are the Doer. However, having immersed our consciousness in Krishna’s sublime liberating wisdom and Samkhya, we now know that, “We are not the Doer!” We are neither as he cajoles Arjuna, blockheads or fools, in Sanskrit durmatis.
We meet in the Heart!
V. Susan Ferguson
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Essence of the Exact Reality or
PARAMARTHASARA of Abhinavagupta
With English translation & notes by Dr. B.N. Pandit
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