Four Fold Nature

In chapter 15 verses 16, 17 & 18 of the Bhagavad Gita, Lord Krishna reveals the four layers of Himself. He starts with Ksaras, the perishable self, the persona, our personal self/identity or the personage known as Krishna. Then, he speaks of Aksaras, the imperishable self, our soul, or Vishnu in the case of Krishna.

Lord Krishna then moves on to some lofty heights, in verse 17, as he reveals the 3rd aspect of His nature, Ishwara and/or Paramatma. This is what we reference as the over soul. A state of awareness that oversees our individual soul. In psychology our subconscious referenced as our shadow self in more contemporary spiritual terms. The layer of deep awareness that drives our deepest desires in many ways unknown to our conscious self.

Ishwara and Paramatma, from Lord Krishna’s explanation appear to be two sides of the same coin with Ishwara being the more precipitated, particle aspect of Paramatma, the wave nature of the two.

In verse 18, Lord Krishna unveils the fourth layer of His own nature, Purusottamah, the Supreme Purusha. The God-head nature of Lord Krishna.

I see these layers of self/Self as being operational within our own nature. We are a persona, within a soul, within an oversoul, within a godhead self. We, in the ultimate analysis, are the full package. Whatever Lord Krishna is, we are.

There is also a relationship between this four fold nature of self and our consciousness behaviors. Sattva, Atman, Moksha and Brahman. In the Yoga Sutras of Patanjali, chapter 3 verse 36 and again in verse 50 Patanjali makes a distinction between sattva and atman to start it off. Although Patanjali didn’t present a sutra that offers a distinction between atman and moksha (liberation) he does devote the fourth and final chapter to Liberation. Perhaps a fifth chapter could have been cognized on the subject of Brahman.

If we are translating these states of awareness to sutras they may be something like this. Distinction between sattva and atma. Then distinction between atma and moksha. And finally distinction between moksha and brahm. With such a practice we would enliven the four fold nature of consciousness regularly.

Happy consciousness research my friends. ❤️❤️❤️

Samyama

Samyama consists of three components, Dharana, Dhyana and Samadhi. Dharana (one pointed focus) focus of one thing ( I use awareness as the object) and nothing else. This first component is all one needs. “Second” Dhyana (meditation) experience of the layers of the object). Of which there is only one in the final analysis since there is no space or time. Where are you going? In my experience, once I “start” the focus on the object, I’m done because the entirety of the object is known going all the way back/forward (it’s the same because there’s no time, no past, present, future in that state. So, Dhyana (meditation) the experience of the different layers is known instantly. So, travel from one layer to another is almost irrelevant. 

If you do it right, once you start, you're finished. Hahaha. This is not a happening because that implies a beginning, middle and end. Which implies sequence. Which implies time. Which implies a place for the happening. Which in that state does not exist. So, it’s not a happening for all those reasons. It’s an everlasting is-ness. So again, once you “start” you are “finished”. 

“Third” is Samadhi. What is termed as transcendence. Nothingness/Everything-ness. Source. The be all and end all. The beginning, middle and end. Remove time and space. And it’s an is-ness. Once you start you are finished. 

So, when I do samyama I simply shift attention to the object and nothing else, I am the object. Self serves as a blank platform for the knowledge of the object to be expressed/known. It’s not actually Big Self by the way but rather a replica of that or lower Big Self where the object reveals itself to lower Self, higher Big Self doesn’t give a damn. It remains untouched. The lower Big Self plays in the relative, material world, it has goals, purpose, desires, etc., all the bull shit we Think we need, or one’s emotionally wants. Needs and/or Wants. Which in the ultimate analysis is very close to worthless.

So yes, there are many more layers - books to total Veda. With endless deities and gurus shuffling around with endless iterations of supreme knowledge that provide endless regions of the-one-truth. For all these wannabe priests, gurus, gods and goddesses to call theirs (all ego trips) but with a sober eye, its imagination, illusion and ultimately just another way to get lost. In my experience the closer you get to The Truth the more powers you are given. Why? Perhaps, to re-engage us into some supreme level of greater illusion. Wow, I’m a God now. How great is this? Where is that Truth thing, we were so close to? Oh, we can check that out later. I’m a celestial now with lots to explore. Truth can wait. Oops, caught again. 

Anyway, that’s one prospective. Hope it doesn’t bum you out. The way I deal with it isn’t so much something I created but rather a frame of mind that has organically grown. Simply said, ‘I’m 100% engaged and 100% not engaged”. Simultaneously. 

If you are looking for something royal to focus on, then practice Samyama on the word, concept, sense, essence of: Sattva, Atma, Moksha, Brahm.

Blessings. 

Jim

P.S. all these gurus, gods and goddesses that you “speak” to… let’s step up your game. Instead of hanging around them and talking to them, explore them. Step into them. Wear their suits. Literally climb into them. Feel what it is like to be them. Then let yourself recede into them and transcend through them. “Some yogis perform sacrifice to the gods only, others by the union of the Self with Brahman, offer the Self as sacrifice into the fire of Brahman”. Chapter 4 verse 25 of the Bhagavad Gita. In this way both the god and Brahman are honored. Check out where the god gets their juice. And drop yourself into that. Use them as a gateway, portal, avenue to Source. Then come out through them. Then go back through that path to Source through them, then out, again and again. Eventually, you will find the proviral meddle road where you a both and neither Source and material. Simultaneously.

Wisdom of the Bhagavad Gita (Part 1)

There are certain iconic verses in the Gita that serve as anchors of consciousness. Chapter 2 v 45, comes to mind, “Be without the three gunas...possessed of the Self (atmavan)”. Lord Krishna provides the first truly profound instruction to Arjuna. Allow your self Arjuna to be held, possessed by Atma, that which is beyond the world of thinking, the world of loss and gain, of cause and effect. That state of awareness that is pure consciousness in its own nature. That state that some refer to as the silent witness. Rest there Oh Arjuna.

Another iconic verse for me is found in chapter 6 v 32. Lord Krishna said, “He who sees evenness in everything... Is thought to be the highest yogi”.

There is a five verse run up to this verse starting with verse 28 and the “contact with Brahman”. Then to verse 29, the seeing of Self in all beings and all beings in the Self. Verse 30, seeing all things in Me (Krishna). Verse 31, the honoring of Me (Krishna) abiding in all beings. And finally, verse 32, seeing evenness in everything.

In my humble opinion I find this to be the end of the Gita in many ways. Since, we have been taken from seeing everything as Self, a very non-personal state. To seeing everything in Me, the Lord Krishna, a very personal state. To seeing everything as evenness, a non-personal and personal state combined. A state where the Self and devotion to God meet in such a way that perfect oneness is known. Where both the illumined individual and the universal God are inseparable. Could there be more?

I never thought so until my new iconic verse hit me.

In chapter 13 v 12 through 16, yet another five verse run, there appears to be yet another wrinkle. Verse 12 states that the highest (param) Brahman is (na sat) not existence. Nor (na asat) non-existence. Whoa, what have we here?

Some say its both, in an attempt to regain a consciousness foundation. But, Lord Krishna says very plainly that its neither.

Right here is why full enlightenment is said to be incomprehensible. Logical thinking will never be able to explain the state of full enlightenment. I love it. A reality that will always be a mystery.

These five verses go on with statements like, outside and inside beings, moving and not moving, far away and also near. Finally ending in verse 16 with, “This is to be known as the sustainer of beings, their devourer and creator”.

Now, that’s heavy.

My sense is, Lord Krishna has painted an impossible portrayal, leaving Arjuna and in turn all true seekers with only one alternative - Surrender. Surrender to the will of God. You are the actor as well as not the actor. So act.

copyright © jim rocca, 2020