Kathopanishad : The Science of the Inner Life 1.9. Swami Krishnananda.

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Friday, January 21, 2022. 7:00. PM.

1.INTRODUCTION : 

9.SELF CONTROL : CONTINUED

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Since it is evident that worldly consciousness and Divine Consciousness do not co-exist, it is also clear that sensuality is the opposite of Self-knowledge. Sense-knowledge is natural to the individual, whereas Self-knowledge is extraordinary. This is the reason why everyone is by force made to experience the Anatman or something objective. 


They are children who follow the course of the objects of the senses. They fall into the wide-spread net of destruction. Those who have consciousness of the Immortal do not ever seek it among things impermanent. The cause of destruction or death is wide-spread, i.e., it is everywhere. The meaning is that the outward conditions necessary for the destruction of something are made manifest by the corresponding conditions in the thing to be destroyed.


 Since all desires are connected with their respective objects and not with the entire existence, it is not possible for one who desires, to escape death. Death is the process of the extension of one's consciousness by casting off the obstructing factors, viz., limited experiences. The spiritual heroes do not find Reality among shadows, because the Infinite Subject, viz., the Atman, never becomes an object of itself. This Self does neither increase by good action nor decrease by bad action. Its glory is eternal, because it is independent of all externals. 


The wise ones, therefore, have no desire for anything at all, for they do not find anything as valuable as their own essential consciousness. They experience every objective condition as an intense opposition to what is absolutely Real, and cast it off as pain. In short, absorption into the Self is the same as absence of sense-experience and the negation of thought in pure awareness.

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The Self has the knowledge of every kind of existence. This knowledge, however, is not the pain-giving temporary knowledge acquired through contact, but the knowledge of every fibre of being, in essence. Every constituent of existence is known by it in the most perfect manner, because all these constituents are parts of itself alone. Its knowledge is knowledge of itself, and is not separative knowledge which is possible only in terms of space, time and causation. Hence the Self is omniscient and, therefore, absolutely perfect.

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Whatever is here, is there; and whatever is there, is here; he goes from death to death, who perceives diversity here. The substance of immediate existence is the same as that of remote existence. Persons move from place to place in search of things, because of the ignorance of the fact that everything can be found everywhere. The different forms of experience do not mean that they are really different. 


These differences belong to the cognitive organs or the modes of knowledge, and not to the objects of knowledge. The whole universe of creation is a gradual unfoldment of one substance alone. Through meditation on the Reality of oneness of substance, it is possible for one to actualise or make manifest anything, at any place, in any form. Truly, there is no diversity here. Those who perceive diversity due to the defects of the inner organs experience birth and death, as they have to conform to what they believe in. What one intensely believes in, that one experiences, because every belief pertains to an aspect of reality. 


But, because individual beliefs are partial, the experiences corresponding to these, too, are partial. This is the reason why desires or perceivers of duality and multiplicity do not have absolute experience, but are caught in the meshes of the effects of their own desires. Meditation should, therefore, be practised in the form of the affirmation of the divisiones being which is full, and which includes everything. This is the same as meditation on one's own Self.

To be continued ......


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