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.

Frequency Domains

There are layers to consciousness that can actually be quantified by frequencies.

For the past month or two I’ve been exploring those domains. Most of us have been passing through those domains on our way to the transcendence. But if we slow down the process those domains can be individually experienced.

Gurus have agreed that there are 12 layers or domains to the spirit world but I have identified 14. I’m writing this blog in order to provide some detail so you, the consciousness researcher, may more easily find these domains and experience any of them by choice. Let’s get start.

Those of you reading this will likely be between levels 7-10. With the highest of us being at 10.1 to 10.8. Domain 11 are folks like Jesus and/or Maharishi, around 11.2 to 11.4 with Elohim and Yahweh at 11.5 to 11.8 and Guru Dev at 11.8 or 11.9. Frequency levels in the 12’s would be reserved for the higher gods and goddesses like Mahalakshmi or Lord Vishnu. These deities live primarily in the highest realms of creation. I thought I was at the end of this frequency universe with the twelves but not so.

Shiva was found in the thirteens along with other realities mentioned in the Bhagavad Gita by Lord Krishna chapter 15 verses 17-18. Named paramatma, ishvarah, and purushottama in that order. Each of which are firmly established in thirteenth domain/frequency layer.

Brahman seems to be the one and only inhabitant of frequency 14.

Frequency 13 has a beautiful stillness to It, especially purusottamah. A super deep stillness. Zero activity.

For me Brahman is not always totally accessible but being at the high end of purusottamah is usually enough to feel the radiance of Brahman which is far too glorious for words, so I won't even attempt to describe.

I’m writing this for the very few who have felt these domains within their own deep consciousness dives but aren’t sure how to get there or hold that lofty space or measure it against other experiences.

Firstly, know that they are real, and accessible. Secondly, the powers that be will help you to experience them. I’ve found level 14 to not always be fully available to me but I’ve been in the vicinity countless times.

So how to get there?

Simply climb into your meditation and after you find yourself comfortable and settled ask, "please allow me to experience level 10". This is a good starting place. Within the realm of the highest consciousness people on earth. Nice start.

Then, ask, please allow me to experience level 11. In almost nothing flat 11 will open to you. Stay alert, you will notice a difference between 10 and 11. If you don’t believe it, ask to go back to level 10 and notice the frequency change.

Stay at 11 for sometime then ask for level 12. Most of you will notice some kind of disorientation. Once disorientation starts don’t go any further. In fact take it down a notch. You can play with incremental increases or decreases. Such as, if you find 12 to be too much ask for 11.8 or 11.6 until you find your comfort zone.

Feel free to experiment like asking for level 11.0 then simply think mentally 11.1, now 11.2 and so on and notice those incremental changes in frequency awareness. This is a gentler approach and more soothing.

Another important aspect to this frequency elevation technique is how much you give yourself to it while doing this technique. Meaning if you are in some way watching the technique and its effects, you are not wholly in the experience but rather an observer to the process. The closer Self gets into the process the more the benefit and subsequent transformation will be. This is, in a way, your creation. As such, it will take stepping into your creation to fully experience all its nuances.

Initially once or twice a week will be enough. Don’t overdo it and don’t press yourself to experience the higher frequency domains. Too much of even a good thing can be harmful. Safety first.

Enjoy ❤️❤️❤️

Brahman Consciousness

For some months now I’ve been feeling/thinking on how best to approach this blog topic. Even at this time I’m not completely convinced I have the right approach, but I have to say something.

 This website is really for the more advanced seekers/knowers of higher states of consciousness so tighten your seatbelt.

Pure Consciousness eventually culminates in Unity Consciousness where we see our Self as everything and everything in our Self. A nice blend between pure consciousness and the material world. But this is not Brahman Consciousness. As per my own direct experience, I’m finding UC to be creation specific because it needs The Relative (the items and attributes of the material world) to unite something(s).

We can look at it as pure consciousness, being the tablecloth for a nice dinner with the beautiful place setting as components of the material world (foundational components) and the food as an endless array of sensory taste objects, selected from the field of all-possibilities. None of which would be on such a beautiful display without the covered table (Brahman).

When you look around you right now, in the place you are sitting, while reading this article, you see objects, but we can also see/sense/know that pure consciousness really permeates all those sense objects evenly. It even permeates you, the observer, your body, your thoughts, your emotions. This happens to such an extent, in this state that there is no difference between everything you are and everything you see.  Even what you don’t see beyond the walls around you extends to infinity.

However, if you look/feel closely, you’ll notice that you somehow are more brilliant than the evenness of pure consciousness. You have a radiance greater than pure consciousness and you can see or sense it in other awake souls you come across. So, what is that? This thing that is brighter than pure consciousness with a sense of being as foundational as pure consciousness but somehow more than pure consciousness. Where does that come from?

 I went into that brilliance, into Self, and couldn’t find Its source. I assumed It was somehow a creation of pure consciousness but that wasn’t the case. It stands alone. Self-effulgent in Its own nature. Not an outcropping. If anything, pure consciousness is a development of this brilliance. I was perplexed for many days. Making many consciousness trips to this brilliance seeking out Its source. I did find a point value to It. A highly concentrated brilliance that shook my physical body on a deep level and delivered high amounts of bliss. Along with a continuous abstract folding and unfolding undulation of newness. Like Self in a creation mode but with nothing actually manifesting, but continually creating. The verse in the Gita came to mind, ‘Curving back on My own nature, I create again and again’.

While in that state I can easily slide into It where all that is around and through my Self is brilliance. No others. No world. No agenda. Just pure Self in radiant bliss. I’m thinking this may be Brahman Consciousness. I don’t own that state yet, but I know the trail to It. I find my meditation continually culminating there.

 I’m writing this so you too will find a way to rest in your own brilliance. Know that there is a difference between resting in your radiance and in the point value/center or source of that radiance. The source point is in the heart of the soul located in the center of the chest, spoken of in the Upanishads as the size of the thumb. Tread carefully there, it can be extremely intense as a full dose, but you can back-off of it to where it’s manageable for your nervous system. It will be better for your consciousness development to take smaller doses and allow for assimilation. Enjoy.

 Love always my friends ❤️❤️❤️

Psychology of Consciousness (Part 3)

I want to make a few things perfectly clear. First, full Oneness can only be had by the extinction of devotion. Devotion is a beautiful habit/addiction that reinforces separation. I don’t say this so you, the reader, actively work to get rid of devotion but rather so you will not be surprised when devotion starts to fade away, naturally. It’s inevitable. If you really miss it, you can bring it back but only as a secondary reality, because as a primary reality full oneness can not happen.

Once, you realize your guru or god isn’t separate from you, you may still seek guidance from time to time to help you convey teaching knowledge to others. Its like the adult child consulting with their parents on parenting techniques. So of course there’s a respect and admiration for the teacher/guru but not so much that one falls into a parent-child relationship again.

Secondly, Oneness is not the end of the road. Its simply the unification of the world of things. We are getting into deep waters now.

As I mentioned in Part 2, Lord Krishna states in chapter 13 v 12 that the highest brahman (consciousness) is Not This. Not That. So where is oneness in Para Brahman? Its gone. Because it doesn’t exist in the highest brahman. A state of absolutely No attributes. Now that’s the end of the road. Hahaha.

So how do we live or function?

Sidebar: That Nothingness can either be perceived as all light or all darkness. Subject for another discussion.

Back to how do we function.

Once, you embrace Nothingness, for a while you will be in a state of not caring because frankly, what’s the point.

You have lost your guru and your god. Everything around you is now known to be an illusion. So it really doesn’t exist. And you are now resting in a state devoid of attributes it can feel like rock bottom so why engage in anything?

By the way, although it sounds like a state of depression but in some weird way you feel a quiet contentment. Completeness. Done. Finished. This state offers its own deep satisfaction.

Gradually, you realize, you still have a body. You still have others depending on you, from a day to day perspective. You still need to eat. Haha. So you participate.

At first reluctantly, because there is a flavor of ‘why bother’ still lively in your awareness. Never the less, you participate. Of course, its a strange participation you are somewhat engaged but as time goes on you integrate. Some quicker than others.

It's like someone having a particular regional accent to their speech then they move to another region. Many people quickly adapt and pick up the new regional accent and some people never do. In that same way the "integration" after such a dramatic awakening can take a while depending on one's ease in shedding attachments.

Summary: In our consciousness development we find ourselves moving past devotion to make room for full oneness. The destruction of separation. The joining of worshipper and worshiped.

We then realize that oneness in the final analysis is really Not This. Not That. Full negation of everything. An awareness devoid of attributes. Para Brahman.

After some time, we notice we are still physically alive and must respect this plain of existence because we are in a state of saying Yes to everything, illusion or not. That’s actually the living of Brahman. Wholeness. Totality. This state is the infamous “integration” many speak of. Where we come full circle. Right back to being an ordinary citizen. Fully assimilated into our day to day but somehow very different.

Know this my friends, no matter how ordinary you look or feel, you will always radiate a subtle but beautiful light that the angels, gods, and gurus eternally rejoice.

With so much Love to All …

❤️❤️❤️

Patanjali and Chapter 4 Verse 25 of Bhagavad Gita

In the yoga sutras Patanjali delineates three sutras in particular, dharana (focus), dhyana (meditation) and samadhi (transcendence). Together Patanjali terms them as samyama, a method for invoking knowledge of the object of focus, to know the very essence of the object.

Example: by lending focus (dharana) to say, the quality of friendliness we may travel into finer layers (dhyana) of friendliness until we transcend (samadhi) friendliness.

The internal experience of such an act would be to know the object so completely that we adopt the essence of that object, in this case the quality of friendliness.

Another thing is happening during this exercise. We are going beyond the object and experiencing samadhi. However, the experience of samadhi is flavored by the entryway in which we came. Its samadhi but it tastes like some version of friendliness.

So outwardly, we immerse ourselves in friendliness and in someway take on that quality of friendliness. But inwardly, we transcend with the flavor of the object, in this case friendliness.

At this fine layer of awareness the object, friendliness, looks and feels like a colored mist, for me its light green. This mist is actually the veil of maya, illusion, flavored as friendliness. Know that this is the view from the material world.

From the world of the transcendent, Patanjali terms it, savichara, samadhi with seed as opposed to samadhi without seed, nirvichara. Perspective does matter.

A term that encompasses both may better be, ritam bhara prajna, intelligence filled with truth. In this layer of awareness we know the object in its true and perfect form. The blueprint form, its vedic form as such it can be understood as both/neither simultaneously as subtle material or nothingness. If you’re in an upbeat place its glorious beyond glory. If you’re not, its zero, nothingness. If you’re feeling harmonious its both glorious and zero. If you’re feeling non-harmonious its neither or total negation. As maturation of consciousness development sets in, your awareness will grow beyond alteration of the options, into simultaneity of the options. It’s no wonder many enlightened people are looked at as nuts. :) In many cases you become a party 🎉 of one. :)

Let’s get back to this element of the experience of subtler layers. Frankly, it’s much easier to follow.

So as we experience finer states of the object we transcend samadhi with seed, savichara, and go into samadhi without seed, nirvichara. This is a state of atma or brahman. In knowing this we come to realize that following any object to its purest state will deliver us to brahman. And by doing this exercise with object after object one can stitch together brahman, as it were. This is the essence of the Brahma Sutras.

What this also is, is the discovery of a path to brahman consciousness. In chapter 4 v 25 it states, "Some yogis perform yagyas (sacrifice) to the gods. Others offer sacrifice to the fire of Brahman". The offering of sacrifice to the "fire of Brahman" uses the god as an avenue to Brahman. By doing the yagya like this both the god is satisfied as well as Brahman. The main reason there is worship to any god is so we may select a relative perfect form/vehicle in which to travel to Brahman. This is the main purpose of a mantra.

Note, that in the same way we use a sutra to experience finer levels of the object and arrive at samadhi with a specific flavor by using a mantra or name of a god or goddess we will also find samadhi to be flavored with the essence of that mantra/god.

As one moves forward in their own consciousness development at some point this phenomenon is naturally recognized and we find ourselves using the mantra less because its not pure enough. We innately desire to experience brahman without the flavor of something else so we drop the training wheels. At this stage of our consciousness development we can arrive at brahman without aids, without seeds, solely by itself/ourself. We recognize in ourselves that we are brahman and everything we perceive is brahman and brahman alone is.

Mantra meditations and Patanjali sutra exercises have served to deliver us to the goal. As such we lose the appetite for them. We respect their royal standing and honorably bow to them but we move past them to pure direct experience of brahman without these filters, or flavors.

Do we now enter brahman with some other kind of filter? Yes, but that filter now is our own nature. Brahman has become personalized. Its our Brahman. We own It. It owns us. Looking at this from either way it ends up being the same. Lending value to the concept of "sameness". An appropriate description. Sameness in all directions.

Wisdom of the Bhagavad Gita (Part 4)

It would seem that in chapter 13 v 12 where Lord Krishna says, “param brahman “, the highest brahman, is neither existence nor non-existence, that the door to consciousness development is now closed. From a state of consciousness it is. However, Lord Krishna continues, in chapter 15 v 16 for yet another 5 verse run. Chapter 15 v 16, “There are two “purusau” in the world, the perishable and the imperishable...”

Chapter 15 v 17, “But the highest (uttamas) purusas is another, called param atma (supreme Self). Who entering the three worlds as Isvarah, supports them (the perishable and imperishable).

Wow, we are definitely in deep waters here. We had the perishable and imperishable but now we have Isvarah who appears to be an overlord that supports the previous two.

Chapter 15 v 18, “Since I transcend (atitas) the perishable an am higher than the imperishable... I’m celebrated (prathitas) as purusottamah (the supreme purusa)”.

“Higher than the imperishable”? This is incomprehensible. I mean, think about it. How can one be higher than the imperishable. Like, where is that state? Just feeling into this reality causes one to be completely without foundation. Talk about true non-attachment.

Verses like this can’t simply be thought of. They must be taken into the heart and deeply felt.

Lord Krishna, in the form of Vishnu, Ishvarah (param atma), and now Purusottamah, the ultimate (uttamas) Purusa, is to be known through a perfect blend of mind, heart and soul.

Chapter 15 v 19, “He who, undeluded, unconfused, knows Me, as Purusottamam, he, sarvavit (all-knowing, omniscient, omni-cognizant), bhajati (worships, loves) Me, with sarvabhavena (all, whole, entire being).

Again, as in chapter 13 v 18, a brilliant folding in of a statement of achievement with a compassionate invitation to join Him in a place (loka) which is higher than the imperishable or not existence nor non-existence. A place/state that is incomprehensible nothingness yet simultaneously full, leaving one wanting for nothing. :)

Chapter 15 v 20, “Thus this most secret doctrine has been taught by Me, O Arjuna; having awakened to this, a man should be (syat), buddhiman (wise, enlightened) with all duties fulfilled (krtakrtyas).

Amazing how Lord Krishna takes Arjuna from the highest of spiritual highs in the previous verse to, down-to-earth, in this verse creating linkage and practicality. Useful in this moment. True mastery.

So, from the seemingly impersonal state of param brahman in chapter 13 starting with verse 12 of "not existence nor non-existence" to the very personal state of purusottamah, "higher than the imperishable". I get a sense of initially knowing the Highest then stepping into the Highest. The knowledge in chapter 13 addresses the question of, What am I? While chapter 15 answers the question, Who am I? What vs Who. These are probably the two eternal questions posed by the true seeker. From the standpoint of God it may play out as - once the creation is complete (the what) the creator (the who) steps into their creation.

In someways this can be seen as the journey of the seeker but in a deeper context it’s our inevitable evolution. Where we feel our way, through the avenue of the heart, to a state of oneness with this divine entity, Krishna, Vishnu, Isvarah, Purusottamah and in so doing, step into, realize and become our destiny.

copyright © jim rocca, 2020

Wisdom of the Bhagavad Gita (Part 3)

The Bhagavad Gita is a 2 hour conversation between Vishnu, in the personage of Lord Krishna, and a great, highly intelligent, deeply sensitive, archer named Arjuna. Arjuna poses excellent questions of Lord Krishna about what he is about to do in the heat of battle against many of his respected teachers and relatives. This conversation takes place in the middle of this battlefield prior to war.

In this discussion Lord Krishna, driven by Arjuna’s profound questions, delivers a gigantic tranche of high knowledge about enlightenment that sages are still writing commentary about today. Over the roughly 5,000 years since that monumental event, commentary on the Bhagavad Gita has become a standard of consciousness development for those who have attempted commentary on the text.

No book has ever been written before or since containing the depth and breathe of this level of knowledge. Mainly, because no one has a better understanding of enlightenment that has chosen to speak on the subject beyond Lord Vishnu. If one really wants to know all there is to know about enlightenment they will find themselves humbly at the threshold of this study, no matter what their level of consciousness experience.

I write this to shine a spotlight on this work. A work that's designed to remind us of the value in undertaking the search for our truest nature both as individuals and as a civilization.

In my opinion, for the true seeker of knowledge, the study of the Bhagavad Gita, the words of Lord Krishna, is the pinnacle of knowledge.

In the previous two blogs I identified 3 iconic sections of the Gita that I feel denotes 3 very distinct evolutions in consciousness development. Each of these states are in the field of enlightenment. So, even the mastery of the 1st level of awareness is a great achievement. It would be easy for a seeker to uncover the wisdom in chapter 2 v 45 and experience, Liberation. Yes, with a capital “L”.  Being without the 3 gunas ... possessed of the Self (atmavan), resting in Atma is indeed a great attainment. The only reason I am writing more is because the knowledge that Lord Krishna reveals, doesn’t end there and internally I am compelled to honor the knowledge for some reason. The knowledge and the speaker of the knowledge, demand to be heard. As such, I find myself unfolding this cognition.

The instructions in chapter 2 v 45 takes the seeker from living life driven by the small self, an ego based reality, to living life driven by big Self, a divine based reality. For most of us that is phenomenal. However, there are layers to this reality. Initially, it’s felt as almost a bubble of awareness extending around us for maybe 10 to 20 feet in diameter but over time that bubble is sometimes known to be considerably larger with a depth of endless unfoldments within it. A strange thing happens. You begin to know your divine nature as very large but the rest of the world outside of Self is separate from your internal reality. However, one day that outside world becomes known to your infinite expanded Self as “another” infinite expanded Self. Both these infinities then look at each other and literally fall in love.

Some have described this as the divine worshipper meeting the divine worshipped, God for short. Haha. This is such a beautiful time. Your glorious grand Self finds someone or something that really knows It’s own nature, completely. It’s the best that a relationship can be. It’s the highest of relationships. But then the relationship ends. It ends in both infinities merging into one magnificent infinity. The relationship is no more.

When waking up to this some say, “Where did my God go?” We realize that the very essence of our Atma, our Self, is identical to the very essence of the Self of God. No difference. No separation. Perfect Oneness. Self has now grown to encompass everything. This state of awareness is expressed in chapter 6 v 32 of the Gita. “He who sees evenness everywhere by comparison (analogous to) their own Self... Is thought to be the highest yogi.”

In the commentary to the Bhagavad Gita by Maharishi Mahesh Yogi he speaks clearly about this transformation of consciousness. He states, “... the link of worship, of adoration and devotion, finds fulfillment in its own extinction, leaving worshipper and worshipped, together in perfect oneness...”

This is clearly a state beyond devotion. When experienced, one alternates between one’s own individualized Self and the Self of God, being unsure who is observing and performing at any given moment.

What could be greater than this? Many sages have ended it here. However, it seems consciousness isn’t finished developing. One more major discovery remains.

I have personally named this awareness the pinnacle of “white enlightenment” or “white transcendence” as opposed to “dark enlightenment” or dark transcendence”. One is the epitome of Everything - All Light - White Transcendence. The other is the epitome of Nothing-ness - No Light - Dark Transcendence. I found support for this experience in the words of Lord Krishna in chapter 13 v 12, “It is the beginningless (anadimat) highest (param) brahman, that it is said (ucyate) to be not (na) existence (sat) nor (na) non-existence (asat).”

So, the highest brahman is not existence nor non-existence. I love this. We are now looking at consciousness from the standpoint of negation. Not this. Not that. As such, providing knowledge by way of no limits.

Many have described the ultimate state by what Its not, leaving Its description as un-named. Like, the Un-created, Un-changed, Un-bounded, Attribute-less, In-finite, Im-perishable.

This opens the door to the realm of Nothing-ness as the basis or highest state, this dark transcendence phenomenon. A state absent of Everything. Even Maharishi had touched on this awareness terming it the “Fullness of Emptiness” as opposed to the “Fullness of Fullness”. He related this to the first two letters of the first verse of the first Veda, RK Veda. The first letter is “A” (Ah) meaning Full Open. The second letter is “K” (Ka) meaning Full Close. Full Open the Fullness of Fullness. Full Close the Fullness of Emptiness.

So from two impeccable sources, the words of Lord Krishna chapter 13 v 12 “not existence nor non-existence” and the first two letters of RK Veda, “A” and “K”, we see evidence of the Fullness of Fullness and the the Fullness of Emptiness.

To finish this exposition I’d like to turn back to the Bhagavad Gita chapter 13 v 18 where Lord Krishna states, “Thus the field (ksetram), knowledge and the object of knowledge have been briefly described. My devotee (madbhaktas) understanding this arrive into My state of being.”

This is so very beautiful. In this statement Lord Krishna is both describing a process of achievement and compassionately extending an invitation to be joined, somehow blending devotion and oneness. No more need be said. Simply rest in the experience. May the influence of these divine waves of knowledge penetrate deeply into your core. 

copyright © jim rocca, 2020

Wisdom of the Bhagavad Gita (Part 2)

Those 3 examples of the Gita, mentioned in the previous blog, really denote steps of enlightenment.

Chapter 2 v 45 is really about Cosmic Consciousness. The state of awareness where one becomes acutely conscious of the silent witness, aspect of our selves that is always there resting behind our thinking and actions that quietly observes everything we do. We become so keen to that state that we simply rest there and notice how our thoughts and actions carry on there functions, automatically. That which was silently in the background, is now in the foreground as our primary state of awareness. 

Chapter 6 v 32 is Unity Consciousness or the Unity of God Consciousness as Maharishi terms it. A state of consciousness that allows the individual Self to realize that ultimately its nature is identical to that of God. As such, the worshipper has risen to the level of the worshipped. One’s psychology is found initially to alternate between identifying with one’s supreme state of Self and God. Over time that alternation matures and that state grows into a simultaneous state where these realities live in perfect oneness, thus the term Unity Consciousness. 

Chapter 13 v 12 is about para brahman - Brahman without attributes - the highest Brahman. Much high level commentary on "param brahman is neither existence nor non-existence" have said it’s “neither” because it’s both. I say, not so. If that were the case we'd be right back to UC which was expressed in chapter 6 v 32. 

Chapter 13 v 12 is clearly a step up. Its approach is from a level of negation. Not this. Not that. Its the removal of any form of identification not of small self but of Big Self, universal Self. That's a whole different zip code. This is not a UC level of experience. 

This level of negation speaks to the very heart of identity. It’s beyond Self. Even the word Self denotes ego, identity. Yeah, its Big Self a great state of awareness but it’s still a form of identity. As such, there is still a sense of attachment. Lord Krishna is bringing Arjuna to the ultimate non-attachment - Param Brahman. Brahman without anything else. Not even Self. 

This is total renunciation. An absence of attachment. A field of awareness that contains zero influence's. Lord Krishna has allowed the psychology of Arjuna to be devoid of everything. He now will simply and directly do his duty, his dharma. His skills are free to be expressed at their highest level. Lord Krishna, the charioteer, will deliver Arjuna, the archer, to where they will be most effective and the action will happen, automatically, with perfection. Such, a beautiful metaphor for life in this glorious state of awareness. 

copyright © jim rocca, 2020

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

Cycling of Consciousness

Cycling of Consciousness is the precursor to something else.

Many awake folks experience new awakenings regularly. What I’ve noticed is each of these cycles have the same pattern.

Initially, there’s a grand overview like I am everything. Then, there is a second experience like, I am nothing. Finally, I am everything and nothing simultaneously and therefore whole again.

This really is the rediscovery of knowing yourself to be complete, whole or brahmam, using vedic terminology.

It sounds simple and benign, After the fact. But when you’re going through the experience it can be traumatic. Finding yourself to be either everything or nothing is okay but when both are experienced as your whole self and you are alternating between them you soon find yourself in limbo. Lost in no-man's land asking, “Which one is it? Which am I?” It’s psychologically painful.

The in-between state, many times is experienced as, “the dark night of the soul”.

It takes the alternation of awareness to mature to a simultaneous awareness to get relief. Once one is able to grow past the seeming duality to arrive at singularity the cycle is complete. We find ourselves to be whole again.

Within the growth of Brahman Consciousness, there is the development of the Brahma Sutras. This “cycling” of consciousness is the living day-to-day version of the Brahma Sutras. The actual stitching together of Brahman Consciousness. The putting together of wholeness, endlessly.

“Curving back on my own nature, I create, again and again”. Bhagavad Gita ch 9 v 8.

Perception

Looking into the object we initially see difference. However as we continue to gaze into the field of objects we start to see a homogenous nature. The world of difference started to play a secondary role. Initially the difference is still there but we have a knowingness that it’s not all that’s there. We sense and can almost see the even presence of consciousness virtually everywhere. Vision is transparent as it were. 

Over time that consciousness becomes lively and even vibrant and seems to generate its own self effulgent light. Over time that light becomes richer and even golden. Over time that light gives way to a strange vision one of nothingness. We actually transcend vision and see the true nature of the object.

What happens psychologically is initially we see our own consciousness in the object and feel like we are seeing our own Self in the object but over time the visual evolution begins to be reflected in our own consciousness. The object’s nothingness causes us to find our own nothingness. This gives rise to the state of No-Self. Its a loss of identity. The “sat” part of sat chit ananda. 

Going from small self to big Self is an internal development. Going from big Self to No-Self is initially an external development through the mechanics of perception that ultimately reflects back on our own consciousness. 

Self and No-Self together simultaneously equals Brahman, Wholeness of life.