1998/02/05 00:31
kundalini-l-d Digest V98 #100
kundalini-l-d Digest Volume 98 : Issue 100
Today's Topics:
What is the Totality IV [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
RE: What is the Totality II [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
Date: Thu, 5 Feb 1998 18:26:04 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'Dieter Dambiec'" <d.dambiecATnospamstudent.canberra.edu.au>,
"'kundalini-lATnospamexecpc.com'" <kundalini-lATnospamexecpc.com>
Subject: What is the Totality IV
Message-ID: <01BD3263.9184EA00.d.dambiecATnospamstudent.canberra.edu>
IV - The qualifying factor
This unit consciousness is not consciousness only but has a quality also with
the help of which it manifests itself into different functional forms of mind.
This quality is not consciousness (per se), as otherwise it will not be
necessary or capable for unit consciousness to take up a functional form to
manifest as the feeling of 'I exist' and acquire the 'I' of 'I exist' - which
is different from the witnessing entity (unit consciousness).
Consciousness and its quality are therefore two 'separate' entities in Atman or
unit consciousness. They are separate for philosophical discernment only but
in no case can they be actually separated from each other - they are two sides
of the same piece of paper.
The quality being different from consciousness must have been obtained from
somewhere. There
should be some other factor to qualify Atman or unit consciousness (soul) to
manifest itself as the feeling of 'I exist' (ie from Absolute to relative).
That which gives this quality to Atman (unit consciousness or soul) can be
called the Operative Principle (or Creative Force - although Operative
Principle is better terminology as Creative Forces has connotations about
Nature, and nature is only a manifestation of Operative Force, ie nature is
only an expression and not the cause of anything). In other words, it is due to
Operative Principle qualifying Atman (unit consciousness or soul) that it (unit
consciousness/soul) is manifested as the feeling of 'I exist' (and gets the
feeling of 'I.')
What is Operative Principle (qualifying factor) must be further explained.
Operative Principle means that which controls natural phenomenon. Operative
Principle is not nature or quality itself. For instance the quality of burning
is said to be the nature of fire. There must be something which gives fire this
quality; just as there is some entity which imparts quality to unit
consciousness (and gives it the feeling of 'I exist'). This is Operative
Principle (and not the quality which is exhibited due to its influence) and it
is a speciality of unit consciousness and as all unit consciousnesses equate to
Cosmic Consciousness it is also a speciality of Cosmic Consciousness.
Unit consciousness establishes its existence in the realtive sphere only on
being qualified by Operative Principle. In other words Operative Principle
qualifies unit consciousness or Atman to give it the realization of its
existence.
By analogy, energy is required to perform any action. Operative Principle, as
it performs the action of qualifying Atman or unit consciousness is (similarly)
a unique force. Actually, Operative Principle (or qualifying factor) qualifies
everything in this universe. It is is a principle which qualifies unit
consciousness. It is Operative Principle which, by its influence on unit
consciousness, gives it the qualities of different functional forms (starting
from I exist [sentient] to doer I [mutative] and ending with done I [static]).
Operative Principle is a unique force; but whose principle it is and where it
comes from is a question which comes up. Operative Principle (qualifying
factor) is the principle of unit consciousness (or on a Macrocosmic level of
Cosmic Consciousness) only, and it is by its own principle that it is being
influenced and qualified. Operative Principle being principle of unit
consciousness (and on the Macrocosmic level of Cosmic Consciousness) must exist
within it/It. In fact it always does.
Unit consciousness (and Macrocosmically, Cosmic Consciousness) and its
Operative Principle can never be separated from each other like the burning
principle of fire which cannot be separated from fire. Anything, which acquires
or gets a characteristic quality due to the influence of a principle or force,
cannot exist if that principle or force is withdrawn from it. The two will
always be together and so would unit consciousness and its principle -
Operative Principle. Unit consciousness and its Operative Principle are
inseparable like the two sides of a sheet of paper. The only function of
Operative Principle is to keep on giving different functional forms by its
influence over consciousness. Indeed by its influence over Cosmic
Consciousness on a Macrocosmic scale (note: both in terms of unit consciousness
and Cosmic Consciousness the Operative Principle is the same, there are not two
different principles unit wise of Cosmic wise).
Had there been no Operative Principle (qualifying factor) nothing could be
created from Absolute Cosmic Consciousness, ie relativity would not be manifest
and Absolutivity would be all there is (Absolutivity being absolute cannot in
any case be recognised in a dualistic sense - it can only be a Oneness).
As stated, unit consciousness is the witnessing entity and realizes its
existence only when it is qualified to manifest as 'I' of 'I exist.' The
qualifying factor (or binding force) of Operative Principle which establishes
the existence of unit consciousness by qualifying it derives from its sentient
aspect (ie its ability to generate or its subtlety) and is the sentient
principle; and enables the part of mind which is thus formed to give it the
feeling of 'I exist'. Thus, under the influence of sentient principle, unit
consciousness manifests itself as 'I exist'.
Every action (even the most subtle thoughts) presupposes existence. Unless 'I
exist', I will not be able to see. Also when there is qualification of unit
consciousness we find 'I' having two different functional forms or
counterparts. The first is the witnessing entity or consciousness which in
order to prove or realize its existence has acquired the feeling of 'I exist',
and the same 'I' now performs the function of seeing (ie witnessship). The 'I'
of 'I exist' while seeing (witnessing) takes up the new function of seeing in
addition to establishing the existence of unit consciousness. Unit
consciousness on being influenced by Operative Principle manifests as 'I exist'
(which is in turn witnessed absolutely).
Similarly, the additional quality of performing an action is also endowed by
the influence of Operative Principle on the feeling of 'I exist', ie there is a
further crudification of the 'I feeling'. Thus, Operative Principle will be
present in 'I exist' also, as it is only a manifestation of unit consciousness
(wherever and in whatever form it may exist). The principle or binding factor
of Operative Principle which gives this quality or capacity to 'I exist' is the
mutative principle. Thus the feeling of 'I exist' on being influenced by
Operative Principle displays two functional forms or counterparts. The latter
which it gets from mutation (mutative principle) and which gives it the
capacity or quality of performing an action is the 'doer I' (or ego). That is,
'I exist' manifests itself as 'doer I' when influenced by the mutative
principle of Operative Principle (qualifying factor). It is mutative because
it makes the mind work or be operational - operational capabilities cause
mutation in the process.
Every action is bound to have a result in the end. For example, while seeing a
book the result of the action of seeing a book is, the book which is seen. How
one sees a book has already been explained. The 'done I' or ectoplasmic mind
stuff, which is a part of mind, grasps the form producing inferential waves of
light in relation to the book, or of the book, and itself becomes the form of
the book (an impression is left in the ectoplasm). It is that book which the
'doer I' sees. It is the waves of the book which are picked up by the mind.
The ectoplasm of the mind (ie the 'done I') takes up the form or becomes like
the one that the 'doer I' (ego) wants it to be. When the 'doer I; (ego) sees a
book, then the ectoplasmic mind stuff becomes a book and when it hears a sound
it becomes that sound. Ectoplasmic mind stuff ('done I') therefore is that
stuff, ie the form it takes up, and which is entirely dependent on the 'doer I'
(ego).
Ectoplasmic mind stuff keeps on changing its form at the bidding of the doer I
(or ego). It must then be very closely connected with the 'doer I'.
How this ectoplasmic mind stuff is formed needs clarification. The 'done I', as
explained earlier, is a part of mind, and the feeling of 'I exist' and the
'doer I' are the other two parts. The feeling of 'I exist' and the 'doer I'
are manifestations of unit consciousness formed by the influence of sentient
qualifying principle of Operative Principle (qualifying factor) over it (unit
consciousness/soul) and of mutative qualifying principle over 'I exist'. In
other words it is unit consciousness only which under the influence of
Operative Principle takes up the functional form of 'doer I' also in the
secondary stage.
Hence Operative Principle (qualifying factor) would be present in 'doer I' and
is bound to qualify it further. In fact, it is due to the Operative Principle
qualifying 'doer I' (or ego) that it (ego) manifests itself as a resultant or
the ectoplasmic mind stuff of 'done I'. This quality of Operative Principle
which influences 'doer I' (ego) is the static principle.
It is a result of the influence of static principle that 'doer I' (ego or that
'I' which works) has to take up the ideative form of the result of its action.
This means that when 'I' sees a book it is 'I' that becomes like the book.
Another 'I' thus comes into being under the influence of static principle (it
is static because it is a resultant and lacks dynamism as it cannot act of
itself). It is this 'I' which takes the ideative form of the book while a book
is being seen. This 'I' which becomes like the book or takes the form of the
book is ectoplasmic mind stuff. Thus it is unit consciousness only which
gradually manifests itself as ectoplasmic mind stuff also.
Thus it has been established with the help of logic and reasoning that it is
unit consciousness only which on being influenced by different principles of
its Operative Principle (inherent in it) which gradually manifests itself into
ectoplasmic mind stuff ('done I'), and as a result of this mind comes into
being. Operative Principle must be inherent in unit consciousness otherwise
nothing in this relative world could exist and accordingly the mind itself
(which is a relative phenomenon) could also not exist. Operative Principle
implies qualification from Absolute to relative and this is precisely what
occurs.
Thus, the existence of unit consciousness is essential for mind which is only a
gradual manifestation of unit consciousness under the qualifying influences of
Operative Principle. Accordingly, mind, in fact, cannot be formed without the
presence of Atman or unit consciousness. Hence Atman or unit consciousness or
soul is also present in every individual and every piece of individuality in
this expressed universe (no matter what it may be).
Empirically, it is evident that the three qualifying principles (sentient,
mutative, static) exist in nature because everything we see or understand in
the relative world is brought into generation (sentient force) through birth or
creative application of some kind, has some operational capability (mutative
force) no matter for how long a time or can mutate and must eventually be
destroyed (static force) or face death or decay or become inert due to
staticity.
V - The Totality
There are innumerable individuals in this universe and as Atman or unit
consciousness is reflected in everyone, there appears to be many an Atman or
unit of consciousness. The collective name for all these Atman or units of
consciousness is Brahma or God or Paramatman.
Just as twelve units make a dozen and twenty make a score, the collective name
for a very large number of soldiers is army; the collective name for all the
reflections or all units of consciousness is Paramatman or Supreme Soul or
Cosmic Consciousness. The name of God hence should not be construed to mean a
mighty supernatural figure with powerful hands and feet. It is the collection
of all our Atman or souls. Indeed, the nearest word in English which may be
used for Atman or unit consciousness is soul. Hence God may also be named as
Universal soul. This shows that God does exist and that It exists as
Paramatman or Universal Soul or Cosmic Consciousness or Brahma - the Eternal
Blessedness.
Date: Thu, 5 Feb 1998 18:04:24 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'kundalini-lATnospamexecpc.com'" <kundalini-lATnospamexecpc.com>
Subject: RE: What is the Totality II
Message-ID: <01BD3260.843113E0.d.dambiecATnospamstudent.canberra.edu>
It serves little purpose in understanding k if one does not discern the nature
of mind.
II - Faculties of mind
The characteristic of a human being is to attain Brahma - Infinite
Consciousness. It is, therefore, necessary to see whether Brahma - God at all
exists or not. It would otherwise be futile to attempt to get something which
does not actually exist. If Brahma - God exists, we must know what I/it is.
Every action a person performs, appears to have been executed by their physical
organs. These organs are ten in number and almost every action of a person
appears to have been performed because of these ten organs. Yet actually it is
not so.
If the mind does not work behind these, the organs by themselves cannot perform
any action. It is the mind which works and the ten organs are merely the
instruments through which the work is executed. The action which originates in
mind, only finds its external manifestation with the help of organs.
To explain we can take the example of a person seeing a book. It is the mind
only which visualizes the book with the help of the instruments of the eyes. If
the mind does not work
they eyes will not be able to see the book. For instance, a person in
senseless state either with the help of anesthesia or otherwise, will not be
able to see the book even if their eyes were wide open. In such a state of
senselessness the eyes are not damaged yet they cannot perform their natural
function due to the contact with mind being suspended. That is why under the
influence of anesthesia, the organs or organs do not function, although they
remain in perfect order.
How often, when absorbed in some though, we miss to notice a person or
recognize a friend standing right in front of us. This is only because, in
spite of eyes being in perfect order and wide open, the mind, which actually
performs all actions, does not make use of these organs - the instruments of
eyes. It is the mind which works and the organs only help in its manifestation
externally.
If it is mind only which works, how does it act with the help of these organs.
For instance seeing a book is an action which mind performs with the help of
eyes. When mind sees a book, what actually happens is that mind with the help
of eyes takes up the shape of something we call a book. This shape, like of
which the mind becomes, is different from the image which is said to be formed
on the retina. This is because mind can see and become like a book even when
the eyes are closed; while the eyes cannot see when the mind does not function.
So it is mind which becomes like the form of a book, while the action of seeing
the book is being performed.
This portion of mind which becomes like the form of a book, is the ectoplasmic
mind stuff (the done I of the mind or the object in the mind). As soon as
ectoplasmic mind stuff takes (ie does work) the form of a book, it (the book)
will have to be seen. There must, then, be something different from ectoplasmic
mind stuff (or the done I of the mind) which does the work of seeing.
The part of mind which does the work of seeing is the doer I (or ego - it has
the sense of doership of the mind being able to work).
But the doer mind will not be able to work or 'see' anything unless 'I' exists,
ie unless there is a sense of existence in the first place. So there must be a
part of mind different from 'done I' and different from 'doer I' (which,
respectively, takes the shape [done I] and performs the action [doer I] of
seeing).
This third part of mind which gives the feeling of 'I' is called the pure I
feeling (the feeling of 'I exist' - knowledge of self). Without the feeling of
existence of 'I' or knowledge of self, no action can be performed.
The collective name for these three is mind (or in sanskrit 'Antahkaranah' -
introversal psychic force).
But, it then becomes evident, that these three portions of mind are only
manifestations of my mind. It is with this mind that the action of seeing a
book is performed. The action of seeing is a psychic assimilation of the
inferential waves of light from the object emitting it and that is what is
being seen.
That is, the subtle form in which the organs grasp a crude form is such that it
can be said that the idea of a book is grasped with the help of the inferential
waves (or the ideatory vibration of nerve
creating image or figure) when one sees the book with the help of the mechanism
of the eyes.
But if the eyes be closed or if one is in a dark place, one can still recognize
a book by touch. Here the idea of a book is grasped by another form of
inference or inferential waves, ie, the ideatory vibration of touch or physical
perception.
Again if someone drops a book outside the scope of visibility or out of reach
of touch, it would be possible to identify it as a book by grasping the idea
with the help of auditory inferential waves.
In this regard, quantum physics tells us that all matter is composed of waves
of some kind of frequency (long or short, the shorter then the more cruder and
solidified). Matter is crude waves. Solid matter is the crudest of waves.
Ether is the most subtlest of waves in the material sphere as it gives the
scope for space to be created. Subtler than ether are the thought projections
of the Cosmic Consciousness. Beyond these thought projections lies no
relativity and no attribution or qualification of any kind (ie relativity in
terms of time, place/space or person/frequency is non-existent due to the state
of Absolute Subjectivity which is the state of Supreme Bliss or Ananda and
which due to its infiniteness also lies quiescent in all relativity as well -
it pervades everything - Consciousness is and pervades everything).
Therefore, in the relative sphere ectoplasmic mind stuff simply comes in
contact with inferential waves (reflections of condensed states of
Consciousness) and this only happens when the doer I or the working mind wants
it to do so (either deliberately or through interaction in the course of
events). The actual action of seeing or identifying a book has to be done by
the doer I (or the mind at work) as ectoplasmic mind stuff (the resultant done
I) by itself does not possess the capacity of performing any function.
When the part of mind which works wants to see a book, what happens is that
eyes receive the inferential waves of light of the book. But this only happens
if the ectoplasmic mind stuff comes in contact with the organs of sight (ie
eyes) because the doer I wants it to. That is, even though the book may be in
the near vicinity it can be completely overlooked if ectoplasmic mind stuff
does not associate itself with the inferential vibrations of light from the
book by coming in contact with the organs of sight. This inferential vibration
which is always present in the environment in the form of waves strikes against
the ectoplasmic mind stuff to come in contact with the outside world.
Ectoplasmic mind stuff with this impact assumes the shape of the book and the
doer I (ego at work) then identifies or sees the book the shape of which
ectoplasmic mind stuff has assumed.
Similarly when the doer I (ego) wants to hear some words it sends the
ectoplasmic mind stuff outwards to come in contact with the organs of hearing -
the ears. Ears receive the sound
inferences (vibrations), which are always present in the physical environment,
through the medium of sound waves. Ectoplasmic mind stuff, with the impact of
these inferential vibrations on it, becomes the sound itself the doer I (or
working ego) hears that sound only.
This shows that whatever the doer I (or ego at work) desires or does,
ectoplasmic mind stuff takes that form. Conversely ectoplasmic mind stuff
manifests all the actions which the doer I (or working ego) performs and so all
actions leave an impression in the mind.
Ectoplasmic mind stuff (done I), ego (doer I) and the I feeling (I exist)
constitute the mind. Ectoplasmic mind stuff has only the capacity of taking
the form of what the doer I (ego) wants it to become like. Similarly the doer I
(ego) has only the capacity of action. It can only work.
There must be something to make it work or motivate it to work. That something
is the feeling of existence which gives one the feeling of 'I'. This feeling of
'I' (I exist) is derived from my mind (ie part of mind) and 'I' in my mind
makes the doer I (ego) and ectoplasmic mind stuff perform their respective
functions. Without this 'I' it would not be possible to feel or realize the
form of the book [even if, under the functioning influence of ego (doer I), the
ectoplasmic mind stuff becomes like a book]. Therefore, then this 'I' also is
a part of my mind. That is, there is another 'I' which is the "possessing 'I'"
of the feeling of individual existence or the 'I' which knows that there is a
mind (ie the 'I' feeling) which is the latent 'I'.
This aspect of 'I exist' is different than the I which works (doer I) or the I
which takes the form of the resultant (done I - ectoplasmic mind stuff). While
part of the same psychic structure its faculty is different.
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