“Non-dual Consciousness and Practice”


Short explanation of video: “Non-dual Consciousness and Practice”

This video will show you the apparent paradox of non-dual Consciousness and practice. How do they go together? If there is only one formless non-dual consciousness, why should you do practice? Consciousness is all there is! But as long as the attachment is there to the appearing manifestations that seem to exist within the formless non-dual Consciousness there appears to be a path to follow and practices to do. Therefore watch to video to inspire you to do practice so that you can dive into non-dual formless Consciousness.

On this page you will find a brief explanation on the words used in the video
5 kleshas: avidya, asmita, raga, dvesha, and abhinivesha
3 gunas: tamas, rajas, and sattva
5 elements: space, air, fire, water, and earth
4 functions of mind: manas, chitta, ahamkara, and buddhi

Text of video “Non-dual Consciousness and Practice”:

“There is no path, but only a fool doesn’t follow it” ~ Author unknown
 
Here you are… appearing to be a “you” and somewhere you may have heard that “All there is, is formless non-dual Consciousness”. Encountering this wisdom may have confirmed or awakened the intuition of the existence of formless non-dual Consciousness and now the longing has arisen to experience it ….Thus, your journey to seek the direct experience starts with the intuition of its existence.
 
Contemplating that Pure Consciousness is non-dual, the understanding may arise that there is nothing but pure consciousness and therefore you may also realize “I am also That”, so “I am Pure Consciousness”, as there is nothing but pure consciousness. Merely realizing or intuiting this does not mean actual Self-realization. It means that you now have a philosophy with which you can continue your search. Because why are you not yet experiencing everything as the formless Non-dual Consciousness?
 
So it appears as if there is a veil between you and Pure Consciousness….It doesn’t matter if you call it Maya – the illusion, Shakti – the appearing manifesting power, or Leela – the Divine play of Consciousness.
‘Appear’ means that this veil itself is merely an illusion; it only seems to exist….because all there is, is the formless Non-dual Consciousness….
 
You may think if this veil doesn’t exist why should I even spend time with this veil? Why not only contemplate on That?
 
Because as long as this veil appears to exist you are constantly disturbed by movements that seem to appear within the non-existing veil, and because you identify yourself with these movements, and are attached to these movements. Therefore you will have to deal with the attachments in order to reach Pure Consciousness
 
So as long as this veil appears to exist; why not get to know it, train it and master it so you can decrease the attachments to it?
 
This is why the yogis gave us all kinds of concepts that seem to appear within the non-existing veil, so that structures, patterns, and clusters of movements and attachments can be observed.
 
Briefly, a few of these concepts are:
• The non-existing veil seems to be made of 5 different layers or colorings: kleshas: avidya, asmita, raga, dvesha, and abhinivesha
• The non-existing veil seems to have 3 aspects/gunas: tamas, rajas, and sattva
• There appear to be 5 elements within the non-existing veil: space, air, fire, water, and earth
• The mind appears to have four functions: manas, chitta, ahamkara, and buddhi
• And you appear to be built in the non-existing veil as body, breath, conscious mind, active unconscious mind, and latent unconscious mind
 
Recognizing and observing these concepts within yourself will expand your understanding of how the non-existing veil seems to work. Practice these concepts and gaining mastery over them will reduce the attachment and will slowly turn these concepts from identifications into beautiful instruments and tools. Then you will be able to play in this magnificent non-existing veil in a non-attached way.
 
When awareness is trained to move inward through the layers of the non-existing veil you can train the appearing concepts to be as still as possible. This means when awareness is directed to the most surface level of you, it is made still so that awareness can dive beyond it, knowing that who you really are has nothing to do with the temporary existence of the concept body.
 
Awareness is then directed to the next layer and is allowed to flow as smoothly and calmly as possible, which will have a direct influence on how the layer beneath it moves, as breath and conscious mind are each other mirror.
 
Then awareness is trained to be undisturbed, unaffected and uninvolved by the movements that appear from the deeper layers of the non-existing veil so that it can dive beyond all the movements into the depth of stillness and silence. Now awareness is barely engaged in the concepts of the non-existing veil and is able to become aware of what it truly is.
 
To have all the awareness gathered in this stillness and silence is a different place then where the non-existing journey started. Here awareness can sink into the silent awe of knowing that all there is, is the formless non-dual Consciousness, therefore allowing the Pure Consciousness to reveal itself.
 
And then when awareness appears to move outward, when consciousness appears to play as you in the non-existing veil with all its concepts, it knows “I am the formless Non-dual Consciousness”
This realization is now based on constantly directly experiencing this Truth and not merely based on intuition or philosophy.
 
Therefore it is said; “there is no path, but only a fool does not walk it”. For there truly is only the formless Non-dual Consciousness and all you ever are is That, but until this is fully realized the non-existing veil will allow there to be a non-existing path.
This saying can be expanded: There is no practice, but only a fool does not do it. Or there is no veil, but only a fool does not purify it, train it, master it, and gain non-attachment to it so he can go beyond it.
 
But actually know that it is Pure Consciousness itself that only appears to manifest outward, therefore there never was a “you” moving inward through the non-existing veil. It was consciousness appearing as you doing practice, walking the non-existing journey through the non-existing veil…ooh how magnificent is the play of Pure Consciousness!

 

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avidya= spiritual forgetting, ignorance, individual illusion, this is the first veil or kleshas
asmita = the second veil, with colors consciousness with I-ness
raga = attraction, third coloring
dvesha = aversion, fourth coloring
abhinivesha = is a layer of fear that is added on top of an attraction (raga) or an aversion (dvesha). Because as soon as an attraction appears there will be fear of not getting it, or losing it once you have it, and when an aversion appears there will be fear of getting that you don’t want, or once it is there the fear arises that will not go away, that it will stay.
An attraction or an aversions is like a living entity in itself which is leading its own life, and like we want to life, they want to life, like we don’t want to die, they don’t want to die, therefore the attachments will protect themselves with adding a layer of fear.
 
Avidya means “ignorance, or lack of knowledge of reality.” A means “no”, vidya means “knowledge”. According to Patanjali, ignorance is the root cause of all pain, misery and suffering. You are suffering not because someone wants you to suffer, or because a devil or something evil is making you suffer, but because of lack of knowledge and clarity of mind. A preliminary step on the path of enlightenment is to accept the premise that you are ignorant – to know that you do not know.
Another meaning of avidya is the failure to perceive the true nature of the objects of the world, to see them as they are. You don’t see the universe as it really is because your perception of the universe is individual. You see things only partial through a little window of your eyes. This partial knowledge has nothing to do with the totality of experience and thus cannot be considered to be truth.”
~ Swami Rama Sadhana pg. 40
 
”The greatest obstacle after avidya is asmita (egotism or self-centeredness). Asmi, the first part of the word asmita, means “I am”; -ta means “-ness”. To become egotistical means to go to the darkness of ignorance. Asmita is the failure to comprehend the true nature of the soul.”
~ Sadhana pg. 69
 
“Attachment [raga] is always a source of misery, no matter who or what you are attached to, while love is a source of liberation. Attachment is dependent on others or on a particular object that will inevitable change, whereas love is dependent purely on knowledge and the reality. For example, if the person whom you claim to love changes, your feelings for that person will also change. Being attached to someone may give you pleasure, but that attachment could also lead you to dvesha.
Dvesha means “repulsion or feeling of hatred for persons or things”. Raga and dvesha, attachment and hatred, are two sides of the same coin. You cannot separate them. Dvesha may cause pain when one is confronted with an object or a person one does not like or when such an aversion assumes the form of contempt, hatred or open hostility. When you are atachted you become blind and forget the reality.”
~ Sadhana pg.80

 

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Guna = attribute, quality, tendency
rajas = active, dynamism, energy
tamas = inertia, darkness, heaviness, sloth, laziness
sattva = equilibrium, balance, purity, illuminating force, uplifting energy, tranquility, equanimity, peace
 
”It is true that a human being is a compound of three qualities – the animal aspect within him, the human in him, and the divine aspect in him. In the Bhagavad Gita, these three aspects are referred to as tamas, rajas, and sattva. When the aspirant learns to tame the animal within and expresses his creative, human potential through mind, action, and speech, then he becomes fully civilized and is prepared to attain divinity. The divine qualities in the human being remain latent as long as the human and animal qualities remain predominant.
The concepts of tamas, rajas, and sattva are also known as the three gunas, or the three principles that combine in various ways to make up apparent reality. Tamas is the obscuring or veiling quality, associated with darkness, ignorance, inertia, and doubt. Tamas is heavy, slow-moving, and dense and has the most concrete material quality. It also has the traits of stability or permanence. The most tamasic aspect of the human being is the body.
Rajas is the energizing quality associated with movement, desire and action. It is more dynamic quality than tamas, but it can also be considered to be agitated or restless. Its most useful aspect is the potential to direct energy in a specific manner. All human beings are related to this guna, especially all creative activities. This quality leads one to earn, to have, and to enjoy the things in the worlds. Those who are led by the predominance of this particular quality remain active in the external world. The most rajasic aspect of the human being is the mind.
Sattva, by contrast, is the quality associated with energy that is balanced, serene, harmonious and highly evolved. It is associated with clarity, brightness, and wisdom. The sattvicc aspect of the human being is Atman, or the spirit within.”
~ Swami Rama – Wisdom of the Ancient Sages pg. 49

 

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5 elements: space, air, fire, water, and earth

earth = Prithivi, qualities of solidity, firmness, stability, hard or dense
water =Apas, qualities of fluidity, moving or flowing
fire = Agni/Tejas, qualities of energy, warmth or power
air = Vayu, qualities of lightness or airiness
space/ether = Akasha, qualities of existence, beingness
 
”In yoga philosophy, the universe is thought to be formed from combinations of five basic elements, or bhutas. Each combination has a different proportion of primordial matter (prakriti) and consciousness (purusha). The bhutas are each associated with a human cognitive sense. We have noted for example, that the sensation of any sort of fragrance, the objects of the sense of smell, is related to the muladhara chakra.” ~ Swami Rama

 

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manas = sensory mind, lower mind, in- and exporter of sensory impressions
chitta = unconscious storehouse or reservoir of all impressions, or the function or ability of the mind to store.
ahamkara = ego, or “I-maker”
buddhi = intellect, that which knows, judges, decides and discriminates
 
Manas uses the senses to go out to the objects of the world. Manas imports and exports through the ten senses, but it has no power to import and export whatever it wants. Manas is called the doubtful faculty of your mind. Before you do something, first manas says; shall I do it or not? Manas has no power to decide. Sometimes you want to decide, but you wait.
Conflicts arise in your mind because you do not decide things on time. The nature of manas is to argue and to pose questions, but has no power to decide, to judge, or to discriminate. These are the functions of the faculty called buddhi. Manas the doubtful part of your mind, puts both sides before buddhi, the decisive faculty, and immediately buddhi makes a decision.
Buddhi has the very important post of financial advisor. Buddhi checks manas. You need to train your buddhi, which discriminates, judges, and decides, so that your mind can import and export according to your capacity. If you go beyond your capacity, the firm will fail. Is your buddhi prepared and sharpened enough to teach manas? Is manas listening to your buddhi?”
~ Swami Rama – Samadhi pg. 37
 
“If you train manas, and if you lead your ahamkara toward chitta and your manas toward buddhi, then you have accomplished something. Don’t do anything in life unless your buddhi, the counselor within, tells you to do it. You need to make internal experiments with yourself: you need to train your buddhi to give a correct, clear judgment to your manas. You also have to train your manas to take advice from buddhi. Perhaps you feel deprived of something of value and suddenly the idea occurs that you want to steal it. You know that it is wrong, you you want to do it. This is due to your mental habits. So you must train both your manas and your ahamkara, and that process is what we call polishing your ahamkara.”
~ Swami Rama – The Art of Joyful Living pg. 82
 
“There are many levels of chitta, the reservoir of your unconscious mind. The unconscious mind is a storehouse for all the impressions you have been storing. As a river cannot flow without a bed, there also has to be a bed for the flow of thoughts. The unconscious mind is actually part of the conscious mind. You do not have conscious and unconscious dreams, or conscious and unconscious sleep. What you call the unconscious is really a part of – another level of – the conscious mind. But if it is a level of the conscious mind, then why are you not aware of it? You are not even aware of the conscious mind because you do not study and train it.”
~ Swami Rama – Samadhi pg. 41

 

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Yoga Meditation, Contemplation, and Devotion for Self-realization

This site is an offering to those who deeply long to experience Pure Consciousness that is known as Divine Mother or Tripura (‘Tri’ means three, and ‘pura’ means city); She is the one that lives in the three cities of Waking, Dreaming and Deep Sleep. Temporary leaving behind the three cities and residing only in Pure Consciousness is called Self-realization. Another name for this realization is Yoga; the union of the individual self with the universal Self; the union of Atman with Brahman, or Shiva with Shakti; or the dis-union of Purusha and Prakriti. Some might think of Tripura as an anthropomorphic being but She is not, She is the Non-dual Reality in which all appearing manifestation seems to exist. All that is, is the Non-dual Reality.
 
On this site the teachings of Yoga, Vedanta, and Samaya Sri Vidya Tantra are offered to guide you in learning to meditate directly on Tripura by using modern ways of communication such as through animations, while preserving the ancient wisdom. These teaching have been given to us by an ancient lineage of meditation masters, lovingly called the Tradition of the Himalayan masters. These practices lead us to a space of stillness and silence where Yoga meditation, contemplation, mantra and prayer converge into deep devotion and constant awareness of Tripura. At the end of the journey when all efforts are exhausted, grace will dawn. This is known as shaktipata, through which the final barrier is removed, which is the piercing of the bindu, and leads to the direct experience of Non-dual Reality. This finally reveals an unimaginable Joy from knowing the Non-dual Reality or Pure Consciousness!

 

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