Texter - Pure Knowledge

Nedanstående text är ett kort extrakt från Shri Siddharameshwar Maharaj's:
Master-Key to Self-Realization »

Knowledge or Consciousness has already pervaded the whole
To better understand just how the 'One Pure Knowledge' is playing about, you have only to come out of the house, and look at the moon. With what speed does the Pure Consciousness rush towards the moon out from the window of your mind? See how it pervades the whole sky in a fraction of a second. Try this.

Does the mind have this much speed? The mind received the speed of awareness of the moon, only through the help of this 'Knowledge.' Wherever the mind goes, Consciousness is already there. What a wonder it is then that the movement of the mind seems stuck in this Consciousness. You only have to open the eyelids, and the 'Knowledge' (Consciousness) simultaneously pervades the entire sky, the vastness that contains the multitude of stars, and the moon. Instead of saying that it pervades, it is better to say that it has already pervaded the whole, which is now experienced.

When Consciousness travels from the eye to the moon and one recognizes it to be the moon, this is the objective knowledge. In this example, the moon is the object, and the Consciousness takes its shape immediately upon knowing that it is the moon. If there is a cloud in front of the moon, the Consciousness takes the shape of the cloud, and is viewed as that object. Thus, Consciousness pervades the cloud and knows the cloud to be an object.

Maya and Brahman
Now, try to notice the 'crust' of Consciousness without an object, the 'Pure Knowledge' without the mixture of any objects. That space, which is lying between the eye and the moon, did not come to your notice, yet still it was there pervading, existing in its own nature. That is the pure form of Knowledge. When empty space that is not noticed previously, is purposefully made an object of attention, it becomes the object of attention, as 'Space.'

What can be noticed is 'Maya', and whatever cannot be seen is 'Brahman.' While looking at the moon, the space in between did not come to your attention. Therefore, it is Consciousness without an object. If this space is separated, and is made an object of sight this Pure Knowledge is transformed into a zero, because if space is seen separately, the modification of the mind becomes a void.

If there is any difference between 'Space', and 'Pure Knowledge' it is this: To separately look at one's own nature is 'Space', and when the 'looking' is abandoned, it is 'Pure Knowledge.' Once Pure Knowledge is recognized properly in this manner, even when mixed with any object, it can be selected and recognized.

Once pure water is known, even when it is mixed with something else, its existence can be recognized within that mixture. Water is a fluid that can become condensed into ice. Even when water gives up its fluidity and assumes the density of ice, it is still recognized as water in the form of ice. It is not difficult to recognize the wetness in mud as water. Similarly, once Pure Knowledge is known, its steady existence in this moving world in the form of Sat-Chit-Ananda (Being, Consciousness, and Bliss) can also be recognized.

Pure Knowledge (Brahman) and Particular Knowledge (Maya)
Knowledge is of different types, such as general, particular, objective knowledge of imagination and doubts, and the Knowledge that is without any thought. The particular, objective, imagining, and doubting types of knowledge are contradictory to Pure Knowledge. When the Pure Consciousness through process of sight takes the shape of an object, one gets objective knowledge, or knowledge which can be of a particular type, or an imagination type, or of a doubt type of knowledge.

If the object is gross, it is objective knowledge. If it is only an idea that is subtle, it is idea knowledge, or Savikalpa. This means that when Pure Knowledge takes the shape of an object, an idea, or a thought, it then becomes categorized as particular knowledge. Particular knowledge, being artificial, is by nature transient and lasts only for a very short period of time. It is inherently transient and of an unsteady nature. However, the rule is that particular knowledge must return back into general knowledge, the knowledge that 'I Am.'

As an example, when we walk, this is considered the common or general speed, and when we increase the speed and start running, it becomes a particular speed. Yet, how long can we run? After sometime the running stops, and soon one assumes the natural speed again. Similar to this, we are naturally very loving and blissful within, and this love within oneself is the general type of love common to all. However, when love is for a son, a friend, or a house, etc., it is an objective and a particular kind of love. Thus, a love that comes, must also go. The love that comes, is of a particular kind which is transient and destructible.

The happiness that one gets from objects, also falls into the category of being of a 'particular' kind of happiness which only lasts for a very short period of time. A small thing brings in an experience of 'particular' type, but while our attention is focused on that, the 'One Thing' that pervades it cannot be experienced. The reason is, that the pervading thing is big and infinite, and in reality we are that same 'All-Pervading Brahman.' The 'particular' thing is Maya, and the general or common thing is Brahman, and we are 'That.' When we are focused on the experience of a 'particular type' we do not experience 'The Love of Our Own Self,' nor do we enjoy 'The Happiness of the Bliss of the Self.'