Atma Darshan Krishna Menon Pdf Files

Atma Darshan Krishna Menon Pdf File. Assassination of Mahatma Gandhi - Wikipedia. Mahatma Gandhi, was assassinated on 3. 8 by Nathuram Godse at Birla House (now Gandhi Smriti) in New Delhi. Gandhi had just climbed up the steps of a raised lawn behind Birla House where he. Atma darshan shri atmananda krishna menon. As well as pdf files.Krishna Menon is the author of Atmananda Tattwa Samhita 4. Sri atmananda krishna menon pdf.

Author by: Greg Goode Languange: en Publisher by: New Harbinger Publications Format Available: PDF, ePub, Mobi Total Read: 84 Total Download: 726 File Size: 48,9 Mb Description: Written by leading non-duality author Greg Goode, After Awareness offers an insider’s look at the Direct Path—a set of liberating spiritual teachings inspired by Shri Atmananda (Krishna Menon). This book shares secrets of the Direct Path that are rarely revealed. It examines topics hardly ever mentioned in non-duality discussions, such as the importance of ethics, the language of non-duality, the role of the guru, and the provisional nature of the Direct Path itself. Our modern world is one of myriad beliefs and traditions. Most seekers explore a variety of ideas and spiritual paths before finding something that feels right: Eastern and Western philosophies, orthodox practices and mystical experiences, independent studies or devotion to a teacher.

After Awareness takes this diversity into account, treating the Direct Path as one approach among many, rather than an objectively true description of reality. This is no prescriptive, step-by-step book: After Awareness examines core principles in non-duality and provides context, examples, and critiques of these ideas. It explores the Direct Path without presuming belief in the path’s concepts. Instead, you’ll discover the central elements of the Direct Path—such as direct experience, awareness, and the witness—offered as tools of self-inquiry, not eternal truths. With this open, pragmatic, and deconstructive approach, you’ll see the Direct Path from many different angles.

Most important, you’ll learn how an exploration that begins with everyday perspectives and experiential investigations into the nature of the “I” can lead to a sense of peace and joy, free from judgment, grasping, and self-consciousness. Author by: Dada Bhagwan Languange: en Publisher by: Dada Bhagwan Aradhana Trust Format Available: PDF, ePub, Mobi Total Read: 49 Total Download: 140 File Size: 47,6 Mb Description: “Aptavani 8” is the eighth in a series of spiritual books titled “Aptavani”. In this series, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan addresses age-old unanswered questions of spiritual seekers. Author by: Jeffrey Moussaieff Masson Languange: en Publisher by: Untreed Reads Format Available: PDF, ePub, Mobi Total Read: 66 Total Download: 125 File Size: 41,6 Mb Description: As a child growing up in the Hollywood Hills during the 1950s, Jeffrey Moussaieff Masson thought it was perfectly normal that a guru named Paul Brunton lived with his family and dictated everything about their daily rituals, from their diet to their travel plans to his parents' sex life.

But in this extraordinary memoir, Masson reflects on just how bizarre everything about his childhood was-especially the relationship between his father and the elusive, eminent mystic he revered (and supported) for years. Writing with candor and charm, Masson describes how his father became convinced that Paul Brunton-P.B. To his familiars-was a living God who would fill his life with enlightenment and wonder. As the Masson family's personal guru, Brunton freely discussed his life on other planets, laid down strict rules on fasting and meditation, and warned them all of the imminence of World War III. For years, young Jeffrey was as ardent a disciple as his father-but with the onset of adolescence, he staged a dramatic revolt against this domestic deity and everything he stood for. Filled with absurdist humor and intimate confessions, My Father's Guru is the spellbinding coming-of-age story of one of our most brilliant writers. REVIEWS 'An uncompromising yet compassionate book...

A coming-of-age memoir unlike any other.' -The Toronto Star 'AN EXTRAORDINARY CAUTIONARY TALE. About the enduring human impulse to imbue charismatic individuals with superhuman attributes.' -San Francisco Chronicle 'Told with a mixture of humor and compassion.... Throughout this confessional book a grown man tells of an unusual, even weird childhood and the blind submission that consumed his family's life.' -ROBERT COLES The New York Times Book Review 'My Father's Guru is an interesting account of a warped upbringing made fascinating by the insight it provides into Masson's adult life.

He makes no excuses: in initially revering Freud and other authority figures, Masson realizes he was seeking new and better gurus that Brunton-and was fated to reject them pitilessly when they showed themselves, like Brunton, to be merely human.' -Los Angeles Times Book Review 'Beneath the guru-bashing, the book is Masson's poignant and loving indictment of his parents, worth reading for his psychological portrait of coming-of-age disillusionment.' -Seattle Weekly. Author by: Radhakrishnan Pillai Languange: en Publisher by: Jaico Publishing House Format Available: PDF, ePub, Mobi Total Read: 87 Total Download: 445 File Size: 50,8 Mb Description: Chanakya, the most powerful strategist of 4th Century BC, documented his ideas on management, in the Arthashastra.

In the present book, the author simplifies these ageold formulae for success in today’s corporate world. Corporate Chanakya on Management applies Chanakya’s wisdom across a host of areas including recruitment and employee management, finance and accounting, time management, the role of team work and organisational strategy. Gain from this guide and discover the Chanakya in you. Author by: Radhakrishnan Pillai Languange: en Publisher by: Jaico Publishing House Format Available: PDF, ePub, Mobi Total Read: 72 Total Download: 606 File Size: 50,5 Mb Description: Chanakya, the most powerful strategist of 4th Century BC, documented his ideas on leadership, in the Arthashastra. In the present book, the author simplifies these ageold formulae for success in today’s corporate world. Corporate Chanakya on Leadership applies Chanakya’s wisdom across a host of areas including power and the responsibilities of a leader, decision making, nurturing people, ethics in business, how to prepare for competition and all that a leader should avoid doing.

Gain from this guide and discover the Chanakya in you. Author by: Billy Doyle Languange: en Publisher by: New Harbinger Publications Format Available: PDF, ePub, Mobi Total Read: 9 Total Download: 185 File Size: 40,9 Mb Description: In Yoga in the Kashmir Tradition, Billy Doyle gives a simple yet profound guide to a yoga that is far removed from the “glorified gymnastics” and almost competitive nature of yoga that some of us are familiar with.

Jean Klein, Billy’s own teacher taught this approach, based on awareness through body sensation. “If we have first understood, or have the deep conviction, that in our real nature there is nothing to become, nothing to attain, then we can explore the body and its movements without end-gaining. We can practise yoga to free us from what we are not, and perhaps more profoundly, simply for the joy of it. “Jean also had reservations about certain dualistic tendencies in yoga: yoga means to join, but to join what?

We are one from the beginning; we only have to see it. The emphasis here is not on achieving something but on listening and exploring without will or effort. In the progressive approach one evolves through various levels of spiritual attainment. But there is always a someone, an ego, still evolving. In the direct approach there is simply recognising the false as false, that you can never be something objective.

The personal has no role to play.” Jean Klein was a master of Advaita (non-dualism) and yoga. He taught yoga in the Kashmir Tradition, an approach based on awareness through body sensation, which is here presented by Billy Doyle, a long term student of Jean Klein. This teaching was grounded in the non-dualistic perspective. Yoga in the Kashmir Tradition: The Art of Listening therefore covers all facets of Jean Klein’s teaching.

Author by: Ved Prakash Bhatia Languange: en Publisher by: Notion Press Format Available: PDF, ePub, Mobi Total Read: 49 Total Download: 681 File Size: 40,7 Mb Description: Indian culture has a rich spiritual heritage, deeply rooted in Dharma signifying ethical values. These ethos insist on understanding the nature of good, laying down practical means of attaining a life of perfection, with actual application of moral ideals. Ethical Values like truth, ahimsa were the core of social life in ancient India - demonstrated, endorsed and re-emphasized in various ancient Indian scriptures like the Vedas, Upanishads, Mahabharata, Bhagavad Gita, Manusmriti, etc. This book consists of nine chapters portraying a treasure of ethical values and is an attempt by the author to highlight these jewels of ancient Indian heritage which have stood the test of times and can help our society at large and corporates in particular, for being imbibed, to lead a more contented life and better sustainable business. Happy Reading. Author by: Greg Goode Languange: en Publisher by: New Harbinger Publications Format Available: PDF, ePub, Mobi Total Read: 48 Total Download: 634 File Size: 52,9 Mb Description: Inspired by Sri Atmananda (Krishna Menon), the Direct Path is a “pathless path.” It simply articulates the being of you and the world as loving, open, clear awareness. If this truth is realized as your experience, then nothing need be done.

The path disappears, and life is lived in sweetness and celebration! But if there are still questions or doubts, the Direct Path contains unique and powerful resources that stabilize this truth as your everyday reality. This is a revised edition of the book, expanded to add chapters on the Direct Path in addition to its selection of dialogs from a decade of “Nondual Dinner” gatherings. The first three chapters unfold the basics of the Direct Path, such as standing as awareness, being in love with awareness, and exploring awareness.

Included are several experiments that help establish your everyday experience as awareness, always and already. The dialogs cover questions such as the desire for enlightenment experiences, the relationship between the brain and awareness, the question of “nondually correct” language, the belief in physical and mental objects, the idea of having a sage’s experience, and more. Author by: Joseph Campbell Languange: en Publisher by: New World Library Format Available: PDF, ePub, Mobi Total Read: 39 Total Download: 146 File Size: 42,5 Mb Description: 'Balancing Campbell's penetrating discussions of mythology and history are his often-amusing observations of an alien culture and his fellow Western travelers. The text is enhanced by more than sixty personal photographs, specially commissioned maps, and illustrations redrawn from Campbell's own hand. Baksheesh & Brahman illustrates Campbell's working method and grants an illuminating look at the thoughts and experiences of an incredible mind, as well as a revealing portrait of the roiling Indian subcontinent of fifty years ago.'

--BOOK JACKET. Author by: Sebastian Kim Languange: en Publisher by: Cambridge Scholars Publishing Format Available: PDF, ePub, Mobi Total Read: 26 Total Download: 900 File Size: 46,7 Mb Description: This volume examines the role and contributions of art, music and film in peace-building and reconciliation, offering a distinctive approach in various forms of art in peace-building in a wide range of conflict situations, particularly in religiously plural contexts.

As such, it provides readers with a comprehensive perspective on the subject. Author by: Radhakrishnan Pillai Languange: en Publisher by: Jaico Publishing House Format Available: PDF, ePub, Mobi Total Read: 42 Total Download: 906 File Size: 53,6 Mb Description: Chanakya, who lived in 4th Century BC, was a leadership guru par excellence. His ideas on how to identify leaders and groom them to govern a country has been well documented in his book Kautilya’s Arthashastra. This book contains 6000 aphorisms or sutras. In the present book the author simplifies the age old formula of success for leaders of the corporate world. Divided into 3 sections of Leadership, Management and Training Corporate Chanakya includes tips on various topics like – organizing and conducting effective meetings, dealing with tricky situations, managing time, decision making and responsibilities and powers of a leader.

Call it your guide for corporate success or a book that brings back ancient Indian management wisdom in modern format – you just cannot let go the Chanakya wisdom contained in each page. Flip any page and discover the ‘Corporate Chanakya’ in you. Author by: Anthony J.

Parel Languange: en Publisher by: Oxford University Press Format Available: PDF, ePub, Mobi Total Read: 84 Total Download: 992 File Size: 44,5 Mb Description: Notwithstanding his contributions to religion, nonviolence, civil rights, and civil disobedience, among other areas, Gandhi's most significant contribution is that as a political philosopher. While he is not often treated as such, Gandhi was, as Anthony J. Parel argues, a political philosopher sui generis, both in his philosophical method of constant self-criticism and his framework of philosophical analysis. Gandhi wrote daily on politics, but he did so as an activist; political philosophy was to him not just a way of understanding truths of political phenomena but was directly related to understanding those truths in action. If realized in action these truths would give rise to new political institutions, which in turn would create a corresponding peaceful political and social order.

Parel dubs this order Pax Gandhiana. The main contention of Pax Gandhiana is that peace cannot be achieved by politics alone. Peace requires the confluence of the canonical ends of life: politics and economics (artha), ethics (dharma), forms of pleasure (kama), and the pursuit of spiritual transcendence (moksha). Modern political philosophy isolates politics from the other three ends, but Gandhi's originality, according to Parel, lies in the way that he brings all four together. In fact Gandhi's political philosophy is relevant not only to India but also to the rest of the world: it is a new type of sovereignty that harmonizes the interest of individual states with the community of states. Arguing against scholars who dispute a theoretical unity in Gandhi's writings, Parel suggests that Gandhi is the preeminent non-western political philosopher, and in this book he seeks to identify the conceptual framework of Gandhi's political philosophy, the Pax Gandhiana.

Author by: Dr.

Sri Atmananda (Krishna Menon) was a teacher whose teachings flow from the fountain of nondual wisdom known as Advaita Vedanta. He lived in Kerala, South India from 1883 to 1959. This was in the same modern era shared by Ramana Maharshi (1879-1950) and Nisargadatta Maharaj (1897-1981). Like Ramana and Nisargadatta, Atmananda inspired Easterners and Westerners.

And like Ramana and Nisargadatta, Atmananda even has a giant book of insightful dialogues rich enough to be contemplated for years, which has the ability to help establish one as nondual awareness. Sri Atmananda is much less well known than Ramana or Nisargadatta.

As I write this paragraph, there isn't a Wikipedia entry on Atmananda, and there are relatively few published books either by him or about him. Yet, speaking for myself, I resonated more quickly and solidly with Atmananda's teachings than with Ramana's or Nisargadatta's. Atmananda uses concepts very well suited to a modern Westerner accustomed to logical or scientific discourse - concepts that seem simple and intuitive, and yet when examined, totally dissolve under scrutiny.

This feeling of having the rug pulled out from under one is part of the experiential teaching that has direct and tangible effects as one proceeds with it. Atmananda has had well known students, some of whom became teachers in their own right. Examples include John Levy, Jean Klein, Wolter Keers, and Paul Brunton. My own association with the teaching comes through the Jean Klein branch via Francis Lucille. Francis gave me a copy of ATMA DARSHAN one day, and I read it with the attention and respect I felt went along with such a gift.

This short book resolved in a wondrous flash a subtle question I had been contemplating for several years about the difference between subject and object. Here in ATMA DARSHAN were several sections devoted to the exact issue I had been pursuing, issues I had never seen touched upon in the hundreds of other books on Advaita or Western philosophy I had read. There's something else too in my case.

When one first encounters Atmananda's teachings, they can seem similar to the Western philosophy of Idealism, especially as taught by George Berkeley (1685-1753). It just so happened that I had been seriously studying Berkeley's teachings and before him, Brand Blanshard's (1892-1987) teachings as part of my own academic training in Philosophy.

This had been going on for 25 years before I encountered Atmananda's teachings, during which time 'physical' objects had lost their associated feelings of hardness, opacity, heaviness and brute physicality. I experienced physical objects as ideational. And this is very very similar to the way that Atmananda first approaches his teaching.

He starts by having you contemplate a physical object and acknowledge that it can be 100% accounted for by visual, tactile, auditory and intellectual 'forms.' And that apart from, say, a visual form that arises only as something in knowledge, it makes no sense to think that we 'see' an object. We simply never experience anything 'of' an independent object other than this form.

So we have no way to establish that this form is 'of' the object. We have no experience that there's an object independent of this form. My Berkeley teacher gave me lots of hints that Berkeley was actually a nondualist; but to actually find this element in Berkeley's works, one must cultivate the skill of esoteric and hermeneutic reading. On the surface level at least, Berkeley wrote as a bishop in the Church of Ireland; he had to write as though human minds and the conventional figure of God are well and good, separate and intact. But writing in a different culture in the middle of the 20th century, Sri Atmananda didn't have to worry about persecution by religous orthodoxy. His investigation goes very directly and openly to the core of being.

Atmananda applies the same sort of scrutiny to the sense modalities, to the body and to the mind. We simply never witness anything external to witnessing awareness. There is no evidence for a limitation to seeing, or a gap between subject and object. There is also no evidence that awareness is personal, separate, limited or compartmentalized. And so nothing is missing. ATMA NIRVRITI can be seen as answering questions that might have occurred to the reader of ATMA DARSHAN. Questions may arise such as how there can be seeing without a seer or indeed without an actual object that is seen, or how knowledge of your nature is different from everyday factual knowledge.

ATMA NIRVRITI clarifies the issues in ATMA DARSHAN from different angles of vision, and in places from a higher level. In addition, ATMA NIRVRITI has three articles as appendices, 'I,' 'Witness,' and 'World' which are extremely helpful in understanding how these concepts are regarded by this unique teaching. It has been many years since Advaita Publishers last reprinted these two great works, which carry a copyright date of 1983. With available copies having gravitated into the rare and out-of-print book markets, I had created a PDF file of the combined edition of ATMA DARSHAN and ATMA NIRVRITI, which could be downloaded from this site. Recently, Advaita Publishers wrote informing me that the books are still under copyright. Out of respect for this legal issue as well as respect for the heirs of Sri Atmananda, I have removed the downloadable PDF file from this site. The publisher wishes me to make known that any copies that have been downloaded from this site are similarly in violation of Sri Atmananda's heirs' rights of copyright.

This awareness is clear, open, and loving, and is the reality of our experience at every moment. It is happiness. The direct path is complete from “beginning” to “end,” and is found by many people to be very intuitive for modern times. Basically, it • Requires no need for expertise in meditation • Involves both understanding and heart • Has been tested by experience; there is no belief required • Sees through creation stories • Dissolves issues about doership • Involves the body in a holistic way • It is modern and incisive in style • It transforms one’s attitude towards language, perception, thought, others, and the world • Gets past common sticking points. The inquiry proceeds through a direct and experiential investigation of the world, body and mind. This investigation results in the knowledge and unshakable experience that there is no separation or difference anywhere. The inquiry is global, and includes an examination of every type of experience.

This includes physical, psychological, emotional, social, esthetic, intellectual, religious, mystical and spiritual facets of experience, as well as waking, dreaming, deep sleep, trance, anesthesia, clairvoyance, intuition, samadhis and meditative states, etc. The reality of experience (as well as the reality of the self, mind, body and world) is actually experience itself.

The nature of this experience is the same everywhere – free, open, loving, and sweetly beautiful. It is the same awareness to which everything appears, and as such, is your very self. This is where other writers, both Eastern and Western, can support and enhance one’s inquiry. These writers help examine the assumptions behind these common beliefs. The most intuitive and helpful approaches I have seen come from the following. My own Standing as Awareness performs some of the same functions, especially as it addresses common sticking points the come up during the inquiry: • George Berkeley’s clear, intuitive yet destabilizing Three Dialogues between Hylas and Philonous, and A Treatise Concerning The Principles Of Human Knowledge. • David Hume’s Enquiry concerning Human Understanding, which helps break down (i) one's notions of causality, (ii) the belief that external objects matching sensations, and (iii) the assumption that there is a separate self inside the mind, • Gaudapada’s masterful “karika” or commentary on the Mandukya Upanishad • Nagarjuna’s groundbreaking Treatise on the Middle Way • Brand Blanshard’s Nature of Thought.

The direct path can proceed in two possible directions. Both are possible ways of dissolving the distinction between the self and the world, or subject and object. • One may examine the self to see that it is the world (inside out) -- This consists of looking at the separate 'I', which seems small and separate, and making it larger and larger until it incorporates everything. In this way, one begins with the subject and shows that it’s really the object.

After this point, the distinction between subject and object drops away. • One may examine the world to see that it is the self (outside in) -- This is the direction taken by the direct path. It starts with what seems most obvious in our experience. It dissolves the distinction between the world and the self by examining the world.

The world seems infinitely large and separated from the observer by an un-crossable gap, but when approached in this direct method, it’s seen as nothing other than the 'I'. This method proceeds by several stages, which correspond to the stages outlined in the writings of Atmananda and George Berkeley: • Objects into sensation -- You examine an object in the world and see that there’s no evidence of an object external to colors, sounds, textures, etc. Ophthalmic Lenses And Dispensing Ebook there. Objects never claim that they exist separately, and there’s no experiential evidence that they do.

The most important realization at this stage is this – since everything you think you experience about an object already includes sensation, there’s no independent way to verify that you actually sense AN INDPENDENT OBJECT. Sensation actually goes into the characterization of the object, and there’s no way to separate them. The sound of the barking dog IS the barking dog. Free Ioncube Decoder.

There’s no independent access to the object other than sensation. Therefore, there’s no way that you actually SENSE an OBJECT. This is key to the direct path’s approach, and it’s easy to overlook its importance.

If this stage is realized clearly, two things happen. (i) the basis for the sense of physical separation as well as the sense of all other separation is removed.

And (ii) the rest of the stages are very easy because the realizations are analogous to this one, but on more subtle levels. Because This is not easy to see, and the best texts to have as assistance are George Berkeley’s Three Dialogues and Treatise Concerning The Principles Of Human Knowledge, and my own Standing as Awareness. And it’s pivotal to examine one’s own body in this same way, because similar discoveries apply to the body as to the barking dog. The body does not convey sensation.

Rather it is made out of sensation. • Sensation into thought -- Here’s an analogous process. Sensation now dissolves into awareness the same say that in Step 1 objects dissolved into sensation.

Once objects are seen as nothing more than sensation, you examine the senses themselves, and see that they are not subjects or experiencers, but rather experiences. Seeing, hearing, touch, taste and smell are not experienced as existing apart from witnessing awareness. In other words, seeing must arise as an appearance in awareness in order to exist.

It does not exist somewhere else. Along with this investigation of seeing and the other senses as faculties, one investigates the apparatus of the eyes, ears, nose, tongue, hands, skin, etc. This is done in stillness, in motion, and in locomotion.

Examination shows that they are nothing other than arising thoughts or appearances in witnessing awareness. This awareness is not personal, because there is no basis left for the distinction between one separate point of Awareness and another. Awareness is not the kind of thing there can be two of. All distinctions are witnessed thoughts only.

The person has dissolved into the sweetness of Awareness. • Thought into pure consciousness -- The relationship between witnessing awareness and thoughts is analogous to the processes in step (1) and (2). At this stage, one analyzes memory and the relationship between thoughts more carefully. Because a thought is never experienced to exist apart from the presence of Consciousness, it makes no sense that a thought actually exists in the first place. If it is never your experience that a thought exists outside of consciousness, then it makes no sense to carry around the notion that it really does exist externally. And because memory is itself another thought, it can’t prove the existence of another thought even within consciousness. One realizes that there’s no evidence that a thought existed other than the present thought.

There cannot be two thoughts. If there can’t be two, then it makes no sense that the present thought is actually a thought in the first place. At this point, thought itself dissolves into consciousness.

Even the most subtle separation and movement and sense of existence/non-existence dissolved into the sweet, loving arms of pure consciousness. The direct path mentions three stages along the path of realization. At each stage, the interest is placed on something more subtle, and what was seen as real and inherent to a lower stage is seen as nothing but the play of a higher stage. • At Stage 1, everything seems like it exists independently, and consciousness seems as though it comes from the head and flows out through the senses into the objective world. • At Stage 2, the activities (AKA superimpositions) of Stage 1 are seen to be appearances in impersonal, non-localized consciousness, which reveals them in the light of awareness. • At Stage 3, even the subtle superimposition of “revealing” or “illuminating” falls away, and consciousness shines in its own glory.

One of the surprising and hidden principles that traditional nondual teaching methods use is this - use the lowest-level or least abstract teaching that helps deconstructs the current object at hand. For example, if a person has a question about memory, it is more effective to examine memory's false claims directly than to tell one's self 'Don't worry about memory, everything is consciousness anyway.' Both methods tell the truth about things, but from their own level. If one immediately goes to the 'everything is consciousness' answer, then the question is likely to pop up again and again. But if the claims of memory themselves are seen to be false and unwarranted, then that very seeing will dissolve the very roots of the question and it will not come up again. In general, too subtle or abstract a teaching given too early will simply not have any lasting transformational effect. It can inspire and motivate and open the heart to some extent.

But it will also be taken literally, which therefore gives the student another set of beliefs which will have to be examined later. But a more down-to-earth, less subtle teaching will be experienced as more relevant. It will have a more powerful effect on the inquirer since it accords with their background assumptions more fully. And then this lower level teaching will itself be deconstructed with a more subtle teaching later. This is why many nondual teachings seem gauged and staged.

In the present example, at an earlier stage the focus is usually on the world and its nature. The questioner’s natural assumption might be that the world is made out of physical stuff, like rocks, chairs, or sub-atomic particles. The direct path’s strategy at this point is not to deny that the world exists. That would be too much too soon, and might alienate the inquirer. It could be scary if you’re used to a world and are told all of a sudden that there isn’t one! So instead, the direct path takes advantage of the assumption that the world exists, but refines the assumption by specifying how it can’t be made of anything other than consciousness. This is a smaller leap for the inquirer.

Later, the focus is on consciousness itself. At this point the issue isn’t what the world is made of, but whether it exists at all. When there’s the feeling that the world exists, even when it is thought to be made out of consciousness, there’s still a bit of separation between the I and the world, between the subject and object. So at this point the strategy is to deny the very existence of a world, which amounts to refuting the distinction between subject and object. Waiting to do this at a later stage is not so jarring and un-intuitive as it would be earlier on. This is why there is a distinction between how the witnessing awareness seems when the teaching is beginning and how it seems when witnessing has stabilized.

As one learns the witness teaching, the witness seems psychological (with the ability to record and retrieve memories), less abstract, and easier to grasp. It is not personal, but can seem almost personal. And although it isn’t an accurate characterization of consciousness, it nevertheless allows you to deconstruct your everyday dualistic presuppositions, showing what was assumed to be definitive of your self is actually an object appearing to the self. This is a much more subtle interest, one which is able to be satisfied wherever one looks.

One has also dropped the superimpositions that had been attributed to the witness. It’s now realized that memory is itself an arising, along with valuation, thought and sensation. In the more subtle witness there’s no separate mind, body or world. All there is (and it’s even too much to say this) is awareness and the appearances that arise, abide and subside in awareness. It feels warm and wonderful and sweet. The investigation at this level is very subtle, but the basic insight is the same as it is everywhere. There is no experience of objects outside of awareness.

There is no phenomenon that organizes or structures awareness; if there were such a phenomenon, then it would be just the same as any other phenomenon has been discovered to be: just another arising in awareness. This was what was realized with color, sound, the body, seeing and hearing, memory, will, intention and causality.

So the same realization is available for these ultra-subtle relations - relations such as subject/object and multiplicity/unicity. There is no subject/object distinction outside the current arising. It is never witnessed. There is a projection or presumption of this distinction, and the presumption is nothing other than an image in this very thought.

When it is seen that neither distinction nor multiplicity is an objective feature anywhere in experience, then the feeling that these sbutle things are present dissolves. And then experience will no longer seem conditioned by any duality, even the most subtle or hidden duality. Another way to see this is also to see that, according to the way the witness is structured, only the current arising is ever experienced.

There are never two arisings experiences, expecially since memory is itself inoperative. That is, memory itself has been seen through as merely an arising, therefore absolutely incapable of establishing anything other than what is current. So there cannot be said to be two or more arisings.

And nor is it your experience that there is an arising before THIS or after THIS. If there cannot be two arisings, then how can there be even one? What is present is not even the kind of thing that numbers apply to. The present is not one of several items in a string, nor is it experienced in any way like that. Without the present seeming like it arises in a numerical series, then the very notion of arising itself gently and peacefully collapses in to pure consciousness.

Consciousness shines as itself. Openly, sweetly and lovingly.