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mtony502's picture

"Getting Beyond Conceptual Understanding to Experiential Understanding (Awareness of Awareness) . . . ?"

Initially, the words "awareness awakens to itself" or "what is" awakens to "what is" . . . almost make sense to Mind . . . but not quite? What do they mean, it wonders, and what are they referring to?

First, understand that to fully explore "awareness awakening to itself, etc", one has to personally experience and recognize "experiential awareness" for what it is and isn't. Meaning, without basic experiential (nonconceptual) understanding one remains ensnared and bedazzled by "intellectual knowing, conceptual knowledge". (The fact is, Mind cannot think or reason its way to Awareness.)

So how does one realize this basic experiential nonconceptual understanding? Well, as Nisagardatta Maharaj points out (herein paraphrased), "The very act of perceiving reveals I am, you are, we are not what is perceived." (In other words, experiential awareness is innate in the act of perceiving.)

However, I'm not going to explain or analyze the meaning of Nisagardatta's words here but only suggest . . . a mental pause . . . between "thinking" about a response to his words and "directly perceiving" Awareness. (Remember, the "reveal" occurs in the moment of perceiving, not in 'thinking about' what is perceived.)

So, if you hear thoughts right now then note you are not these thoughts. If you feel bodily sensations right now, realize you are not these bodily sensations. You are That which is Aware of them . . . ever present Awareness unnoticed by Mind. (If this sounds a bit abstract, than it is, but what's referred to is living presence itself.)

Right now you are either "aware of awareness itself" or "querying what awareness is suppose to feel like, look like", etc, etc, etc. (In other words, still mired in Mind.)

mtony502's picture

A Story of Thinking Mind, Awareness and Awakening to "what is" . . .

Awareness is aware of "Thinking Mind". Thinking Mind is NOT aware of Awareness. However, because Thinking Mind can think about awareness it believes it is Awareness. It isn't.

Thinking Mind is only the means of creating and maintaining the "mind-created-story-of-me". Thus, Thinking Mind mistakes the "mind-created-story-of-me" as "Authentic Self". It is not.

So what's going on? Firstly, Awareness is formless and silent. And Thinking Mind is reflexively fearful of such silence for in that silence there is no identity, no Self. But with the act of "thinking" the "me-identity" blossoms into existence and Thinking Mind believes, "These are my thoughts, therefore, I exist. I am."

So Thinking Mind, creator of personal identity (Self) compulsively "thinks" all day long as an unconscious defense to dispell inner silence and "confirm" its Existence as Self. And on those rare occasions when Thinking Mind quiets, however that happens, Thinking Mind feels like "I disappeared", . . . but then with the very next thought believes, "I'm back! Oh joy!"

So from one perspective, thoughts and concepts, though formless, are 'mental objects' that for Thinking Mind Evidence "I am." And in the absence of such Evidence (thoughts) "I" disappears. Thus for Thinking Mind, "thinking" proves "I am", that "I" exist.

However, even though both Thinking Mind and Awareness are formless, Awareness doesn't require an Identity to Evidence its Existence, only awakening to itself.

And how does this Awakening (Recognition) happen? First, because no Identity is required, it's pretty straightforward. The issue of awakening is "reframed", that is, it's not Awareness that awakens to itself . . . but that "what is" awakens to "what is." This is a shift in perspective.

gachchy's picture

This 45 page book can transform anyone - If the Reader is ready (ripe enough) to realize the Ultimate Truth. Read 4 - 5 Times.

This 45 page book can transform anyone - If the Reader is ready (ripe enough) to realize the Ultimate Truth. Read 4 - 5 Times the main contents very Attentively and Slowly.

Those who have already realized the Ultimate Truth can verify the same through this book.

Atma Darshan At The Ultimate & Atma Nirvriti (Freedom and Felicity in the Self) - 1955
by Sri Krishna Menon

Free Download Link
File Type; pdf, 4.86 Mb, English & 45 pages



Interested Readers may also download other works of Atmananda Krishna Menon in the following link:

gachchy's picture

There is no ME except as a THOUGHT

There is no ME except as a THOUGHT

Pl. Click and see the following Image:

The 'Me' functions only with 'THOUGHTS' as locus. Remove the Thoughts, there is no 'ME'. But, You still exist as 'PURE AWARENESS' even when there are no thoughts. One can experience this Pure Awareness in states like Deep Meditation, Yoga Nidra, Samadhi, etc.

This Pure Awareness is the Universal Self. PURE AWARENESS HAS NO 'ME' COMPONENT. This Pure Awareness is all that exists, YOU, ME, DOGS, CATS, UNIVERSE, STARS, GALAXIES etc.

From the PURE AWARENESS the whole existence springs up. There is no 'ME' in reality. The 'ME' is only an 'EGO SELF,' a 'GRAND ILLUSION.' When the 'ME' vanishes simultaneously the 'WORLD' also VANISHES, which is also manufactured by the THOUGHTS through our FIVE SENSES.

SELF is REAL, other than it, all is fancy ~ From Tattva Bodha by Adi Shankara

gachchy's picture

Define: Pure Consciousness

Define: Pure Consciousness

The teacher proceeds to give several such pointers to help Asvalayana, the meditator, to recognize that innermost objectless Pure Consciousness within oneself. That Pure Consciousness is virajam, visuddham, visadam and visokam.

1.virajam - untainted by the agitations of the mind and disturbances of the intellect.
2.visuddham - It is absolutely Pure, Being the Whole, ONE without a second. It has nothing other than itself, and hence it is absolutely pure.
3.visadam - It is absolutely clear, being ONE which illuminates everything else.
4.visokam - It is absolutely free from any sorrow or grief, being independent of one’s mind.

Further, it is:

1.achintyam - It is not an object of thought. It is beyond the reach of thoughts.
2.avyaktam - It is not an object recognizable by senses
3.anantaroopam - Its form is endless and unlimited, being in everything and everywhere at all times in Unmanifest state.
4.sivam - It is ever-auspicious, Absolute Happiness
5.prasantam - It is Absolute Peace, being ever-quiet, alert and vigilant
6.amrutam - It is ever-Immortal, never subject to change, never subject to time
7.brahmayonim - It is the very womb (source) of The Creator, meaning, It is the cause for this entire creation; the first cause; the cause for the cause.
8.aadi madhya antha viheenam - It is without any beginning, middle or end, being infinite in all dimensions
9.ekam - It is ONE without a second.
10.vibhum - It is all-pervading. It is everywhere, in everything.
11.chidanandam - It is Total Awareness, Pure Consciousness, The Pure SELF, whose very nature is Absolute Bliss
12.aroopam - It is Formless, Limitless
13.adbhutam - It is Wonder beyond all description
14.Uma sahaym, parameswaram - It is also Uma and Parameswara together, prakriti and purusha together, The Manifest and Unmanifest together

gachchy's picture

Flow diagram of development of Selfishness in Human Beings

Flow diagram of development of Selfishness in Human Beings

I believe the following should be the chronological order of development of Selfishness in Human Beings:

Lack of Self Realization/Conscious-less-ness/Awareness-less-ness

of Excessive Body Identity
I, My, Me, Mine – We, Us, Ours (Ego)

Instinct for Survival / Security / Domination

Fear, Competition

Longing for
Name, Fame, Money, Power, Position, Possession, Recognition, Sex, Comfort, Attachment etc


Lying, Anger,Jealousy, Self Pity, Conflicts, Atrocities, Possessiveness
Accumulation of Wealth,Theft, Murder, Suicide, Violence, Terrorism, Wars etc

(So the root cause of Selfishness is due to Perception
of Excessive Body Identity I, My, Me, Mine – We, Us, Ours - Ego)

gachchy's picture



TATTVA BODHA - Sankara's Catechism


To whom this is addressed:

To the Master, the World-Soul, the Master of seekers for union, obeisance; to the teacher, the giver of wisdom. To fulfill love for those who would be free, this Awakening to Reality is addressed to them.


We shall tell of the way of discerning reality, the perfection of freedom, for those who are fitted by possessing the Four Perfections.

1. What are the Four Perfections?
The Discerning between lasting and unlasting things; No Rage for enjoying the fruit of works, either here or there; the Six Graces that follow Peace; and then the Longing to be free

2.What is the Discerning between lasting and unlasting things?
The one lasting thing is the Eternal; all, apart from it, is unlasting.

3. What is No Rage?
A lack of longing for enjoyments here and in the heaven-world.

4. What is possession of the Perfections that follow Peace
Peace; Self-Control; Steadiness; Sturdiness; Confidence; Intentness.

5. What is Peace?
A firm hold on emotion.

6. What is Self-Control?
A firm hold on the lust of the eyes and the outward powers.

7. What is Steadiness?
A following out of one's own genius.

8. What is Sturdiness?
A readiness to bear opposing forces, like cold and heat, pleasure and pain.

9. What is Confidence?
Confidence is a reliance on the Voice of the Teacher and Final Wisdom.

10. What is Intentness?
One-pointedness of the imagination.

11. What is the Longing to be free?
It is the longing: "That Freedom may be mine."


gachchy's picture

The Katha Upanishad - P A R T - II

The Katha Upanishad - P A R T - II

For The Katha Upanishad - P A R T - I Click Below:

The Katha Upanishad
Translation by Eknath Easwaran
The Secret of Death
(The story of Nachiketa, son of sage Vajasravasa, and his encounter with Yama, Hindu God of death)
5th century BCE

P A R T - I I
[ 1 ]

The self-existent Lord pierced the senses
To turn outward. Thus we look to the world
Without and see not the Self within us.
A sage withdrew his senses from the world
Of change and, seeking immortality,
Looked within and beheld the deathless Self.

The immature run after sense pleasures
And fall into the widespread net of death.
But the wise, knowing the Self as deathless,
Seek not the changeless in the world of change.

That through which one enjoys form, taste,
smell, sound,
Touch, and sexual union is the Self.
Can there be anything not known to That
Who is the One in all? Know One, know all.

That through which one enjoys the waking
And sleeping states is the Self. To know That
As consciousness is to go beyond sorrow.

Those who know the Self as enjoyer
Of the honey from the flowers of the senses,
Ever present within, ruler of time,
Go beyond fear. For this Self is supreme!                             [5]

The god of creation, Brahma,
Born of the Godhead through meditation
Before the waters of life were created,
Who stands in the heart of every creature,
Is the Self indeed. For this Self is supreme!

The goddess of energy, Aditi,
Born of the Godhead through vitality,
Mother of all the cosmic forces,
Who stands in the heart of every creature,
Is the Self indeed. For this Self is supreme!

The god of fire, Agni, hidden between
Two firesticks like a child well protected
In the mother's womb, whom we adore
Every day in the depths of meditation,
Is the Self indeed. For this Self is supreme!

That which is the source of the sun

gachchy's picture

The Katha Upanishad - P A R T - I

The Katha Upanishad - P A R T - I

The Katha Upanishad (Devanagari: कठोपनिषद्) (Kaṭhopaniṣad) is one of the mukhya (primary) Upanishads, embedded in the last short eight sections of the Kaṭha school of the Krishna Yajurveda.[1][2] It is also known as Kāṭhaka Upanishad, and is listed as number 3 in the Muktika canon of 108 Upanishads.

The Katha Upanishad consists of two chapters (Adhyāyas), each divided into three sections (Vallis). The first Adhyaya is considered to be of older origin than the second.[2] The Upanishad is the legendary story of a little boy, Nachiketa – the son of Sage Vajasravasa, who meets Yama (the Indian deity of death). Their conversation evolves to a discussion of the nature of man, knowledge, Atman (Soul, Self) and moksha (liberation).[2]

The Kathaka Upanishad is an important ancient Sanskrit corpus of the Vedanta sub-schools, and an influential Śruti to the diverse schools of Hinduism. It asserts that "Atman (Soul, Self) exists", teaches the precept "seek Self-knowledge which is Highest Bliss", and expounds on this premise like the other primary Upanishads of Hinduism. The Upanishad presents ideas that contrast Hinduism with Buddhism's assertion that "Soul, Self does not exist", and Buddhism's precept that one should seek "Emptiness (Śūnyatā) which is Highest Bliss".[5][6] The detailed teachings of Katha Upanishad have been variously interpreted, as Dvaita (dualistic)[7] and as Advaita (non-dualistic).[8][9][10]

The Katha Upanishad
Translation by Eknath Easwaran
The Secret of Death
(The story of Nachiketa, son of sage Vajasravasa, and his encounter with Yama, Hindu God of death)
5th century BCE

P A R T - I
[ l ]

Once, long ago, Vajasravasa gave away his
possessions to gain religious merit. He had a son
named Nachiketa who,

though only a boy, was full
of faith in the scriptures. Nachiketa thought when the
offerings were made

gachchy's picture

Alan Jacobs reads Talk 146 - Talks With Sri Ramana Maharshi

Alan Jacobs reads Talk 146 - Talks With Sri Ramana Maharshi


If there be a goal to be reached it cannot be permanent. The goal must already be there. We seek to reach the goal with the ego, but the goal exists before the ego. What is in the goal is even prior to our birth, i.e., to the birth of the ego. Because we exist the ego appears to exist too. If we look on the Self as the ego then we become the ego, if as the mind we become the mind, if as the body we become the body. It is the thought which builds up sheaths in so many ways. The shadow on the water is found to be shaking. Can anyone stop the shaking of the shadow? If it should cease to shake you would not notice the water but only the light. Similarly to take no notice of the ego and its activities, but see only the light behind. The ego is the I-thought. The true `I' is the Self.

Realization is already there. The state free from thoughts is the only real state. There is no such action as Realization. Is there anyone who is not realizing the Self? Does anyone deny his own existence? Speaking of realization, it implies two selves - the one to realize, the other to be realized. What is not already realized, is sought to be realized. Once we admit our existence, how is it that we do not know the Self?

D.: Because of the thoughts - the mind.

M.: Quite so. It is the mind that stands between and veils our happiness. How do we know that we exist? If you say because of the world around us, then how do you know that you existed in deep sleep?

D.: How to get rid of the mind?
M.: Is it the mind that wants to kill itself? The mind cannot kill itself.

So your business is to find the real nature of the mind. Then you will know that there is no mind. When the Self is sought, the mind is nowhere. Abiding in the Self, one need not worry about the mind.

D.: How to get rid of fear?