An introduction to Individual Philosophy, by means of the spoken or written word, is an interpretation, a particular human being according to the particular experience of that being.
A speaker or writer makes a particular interpretation born of his particular experience, translating that experience into words as best he can.
The listener or reader makes a particular interpretation of the original interpretation according to his particular experience.
At the level of sensory perceived objects, those particular interpretations, for the purpose of communication in the sensorily perceived world, apparently coincide.
Hence, when the word "bread" is used, two persons speaking the same acquired language, visualize a similar object. At this level, with variable efficiency, the human being, as a sensorily perceived object, functions in relation to all other objects in the sensorily perceived world. But, at a level other than that of the sensorily perceived world, there can be no certainty that interpretations do coincide.
For example, when the word "Consciousness" is used it is not possible for one person to convey to another exactly what he (inwardly) experiences as consciousness. Each must realise for himself what such a word means in his own experience. One can give another bread; one cannot give another consciousness.
One person cannot tell another what consciousness is because of the limitations of spoken and written word. The impossibility arises from the fact that, in order to describe an abstract experience, abstract words have to be used (abstract here meaning that which is other than sebsirily perceived or described in terms of senoriliy perceived world). And how could it be possible to define the abstract words needed in order to define the abstract?
Consciousness cannot be defined nor described because it does not have the properties and limitations of a sensorily perceived object . It is not possible to describe what consciousness is. All confusion in philosophy and religion is due one adopting the interpretation of another, forgetting the interpretation of another, forgetting that every experience of the indefinable and indescribable cannot be conveyed by the spoken and written word.
The fact that the forms of religion and philosophy are only interpretations tends to be forgotten; the maintenance, propagation and destruction of interpretations becomes an end itself.
The purpose of religion and philosophy is not to persuade or manipulate one to believe in another's interpretation and assertion, but to guide each one to observe and interpret his own experience; to liberate him, in fact, from the interpretation of others. Their purpose is not to include belief but to liberate from false belief.
The failure of religion and philosophy is that they become a substitute, deflecting a man from his responsibility, responsibility here being the ability to respond, the ability to observe and answer to his own experience.
For example, it is possible for a man to say: I believe in God. But only he can know what he means by the statement, He certainly cannot tell another what it means to him as an experience.
If someone asks: Do you believe in God? the appropriate answer must be: First you tell me what you mean by God'' And if one asks another to believe in his interpretation or assertion of the indescribable. For one cannot truthfully believe,be free, in the interpretations or assertion of another, If he truststhat another's interpretation or assertion is reliable evidence of the indefinable, he is deluded.
He must convince himself through his own experience.
For, at the level of bread', there are other people; at the level of consciousness', there are no other people. There are many loaves of bread and many people; but how many consciousnesses are there ?
At a level other than that of the senorily perceived world one person cannot be said truthfully to comprehend the experience of another. Two person cannot be in the same place simultaneously.
Particular speaks to particular. a part to a part; the individual, that which cannot be divided, cannot speak to another because He is One and Alone, All-One.
Can one person do another's dying for him? It is not possible for me to convince you' that you do not die; but it is possible that He does not die.
There is limitations in any philosophical interpretation/ The interpreter is limited in that he must use words in an attempt to define and describe and the receiver then has to make an interpretation of that interpretation, attempting to understand what the originator means.
There is therefore need for cation. The speaker or author and the listener or reader must be constantly mindful of his insuperable limitation. Each must exercise discipline, that of always being a disciple, one who needs to learn.
The speaker or written must use words with care, realizing that he cannot describe the Truth, only attempt to guide by demonstrating the un-true or false; and the listener or reader must neither accept nor reject any proposal until he has put it honestly to the test of his own experience, experience being that which reveals itself in any given moment
For it is not until a man begins to observe his own experience, free from indiscriminately acquired assumptions, that he can realize what is undeniable.
Words lead the mind into ignorance; they also have the power to demonstrate that ignorance. The mins led out of ingnorance dis-covers Truth.
In beggining was the Word. The Truth is before the beginning that which speaks the word in the first place.
Ultimately, a person can only discover what is undeniable through observation of his own experience, each person's experience telling him precisely what he needs to know. And this is not possible whilst the mind is occupied with beliefs adopted, assumptions made and opinions formed indiscriminately which is to say, adopted, made and formed unquestioningly without the exercise of reason.
Philosophy might be described as the examination of belief, for what a man believes in his philosophy. Every man is a philosopher in that every sane (healthy) man cines ti believe in something and what a man believes is the truth for him.To believe in something is to have faith in it or to trust it as seeming constant or reliable.
A philosopher is essentially the beliefs under which a man conducts himself since his beliefs usually rule and regulate his actions.
There are those who learn the interpretations of others, compare and contrast the interpretations of others and postulate their own interpretations without reference to their own experience. They thereby confine philosophy to a heretical study which has no practical significance.
And there are those who develop haphazard personal philosophies born of their varied experiences in the sensorily perceived world. These personal philosophies, crude and limited though they may be, serve the conduct of their day to day activities.
They are practical but, since they change circumstances, and since they are therefore partial and inconsistent, and, as such, nor lastingly reliable, they are of little value to others, nor, ultimately, of any deep value to themselves.
The former might be likened to those who have many theories as to how to make bread but have no experience of actually making it and latter to those who attempt to make bread without proper instruction and therfore produce an unsatisfactory and unsatisfying result.
There are many philosophies and religions and hence confusion, conflict and little common understanding. The evolution of the human being depends on his admitting that his acquired beliefs are unreasonable, inconstant and fundamentally unreliable.
If he admits to the incompleteness and unreliability of his particular philosophy, he will seek to discover one that is complete and reliable. It is proposed that there is, always has been and always will be one individual philosophy, from which has stemmed all teachings and religions, all teachings and religions being particular interpretations of that one inexpressible , innate, Individual philosophy.
A philosophy based on acquired beliefs; The one Individual philosophy is innate in each human being. It is discovered through LOVE OF KNOWLEDGE and leads KNOWLEDGE OF LOVE.
The one individual philosophy has been interpreted through the spoken and written word in a different languages at different points in the cycle of time, on each occasion in a manner appropriate to the state of humanity. It reveals the answers to the important questions innate in each human being.
Among the most important questions pondered by the human mind are:
What is man?
What is the Universe?
How are the two related?
The realization of the answers to these questions is knowledge.
Considering these fundamental questions is another aspect of philosophy, and the ability of the human mind consider them is its most important responsibility. All the rest is dream.
Upon this responsibility all other responsibilities depend, for until it is known what Man is, what Universe is and how the two are related, the mind cannot know fully what responsibility means.
Responsibility means the ability to respond. To what is the human mind responsible? To what does it respond? If the mind is permitted to consider such questions, it is understood that without such knowledge living is irresponsible and apparently meaningless.
It is frequently said in so many words, No one has ever found the answers. This is because, through education, we have become accustomed to finding answers "Out there" in the world and no one has ever found the answers there. THE ANSWERS ARE WITHIN. and can only be revealed by looking within to dis-cover what has really been known always, especially as a child.
The law us however that it is impossible to tell others party because the relating of experience can never transfer the experience to another but mainly because the experience reveals that there ARE NO OTHERS TO TELL.
Accepting responsibility then is answering to the knowledge "Within" As surely as the important questions arise from within so are they answered within. The going out and the returning are a lifetimes work.
Any man who ignores the responsibility of en-devouring to find the answers to the important questions is IGNORANT, an ignorant man being one who ignores. All normal Human beings ask these questions, normal here meaning one capable of development,but,because they fail to find satisfactory guidance or because of involvement in wordy affairs, they remain IGNORANT.
The realization of the answers to the important questions is Knowledge, Knowledge being Realization of the Real. All the rest that is called knowledge is learning or knowing about things (about=around). Knowledge becomes burred in learning. Learning is introduced to the mind after physical birth; Knowledge is present always, Like the heart knowing how to beat or a flower how to grow, and it is quite other than knowing about things.
Real knowledge, Knowledge of the Real, the Regal is not learned; is is already there within. The uncovering of it, the realizing it,the making it real, is the purpose of philosophy, the purpose of man.
Real knowledge is within it is always available to this creation whilst there is Human Being. But it is forgotten. Learning is got in exchange for Knowledge, whereas learning about things should be the complement in existence of knowledge.
Knowledge remains hidden within so long as the mind pursues learning about things alone in the belief and assumption that learning about things is able to provide the answers to important questions; and so long as the mind ignores what is known, no matter how much is learned about the world, no matter how much pleasure and comfort are found, the man is never any the wiser as to what he is, what the universe is, nor how the two are related.
The real knowledge has to be remembered, the mind has to be remembered, for the knowledge to be recognized.
When some truthful statement is encountered, one that has not been encountered before, something within recognizes it; it could not be recognized(re-known) unless it were already known.
Real knowledge is conscience (with- knowledge,in-tuition). Conscience is often in conflict with what has been learned by a particular mind in a particular time and place.The conflict between what is known inwardly and what has been learned externally is the conflict of the mind.
This is a war of mind as opposed to peace of mind and the resolution of the former into the latter comes with the realization of the emergence of knowledge. Reliance on the undeniable replaces reliance on partial information.
The real knowledge is in the heart of every human being and it is in this respect that all men are equal. Inequality amongsst t men lies in the differing degrees to which knowledge is hidden or ignored. It is for each to un cover it discover it through observation of his own experience guided by truthful interpretations of all individual philosophy.
Being known undeniably in the heart, it is there in potential, waiting to be realized. It is itself without form, outside form but expresses itself in form; all form in form of it.
If he will withdraw a while from the confusion of learning,
if he will rest a while from the pursuit of pleasure and comfort,
if he will refrain for a while from reliance on things OUT THERE.
if he will observe his own inner experience and see what that experience reveals, the knowledge is restored and he knows UNDENIABLY.
When a man is moved to discover what he is, he becomes disciple. A disciple is one who puts himself under discipline in order to be educated, led out of ignorance, by the innate knowledge. Putting himself under, standing under knowledge, there is under standing.
The authority which is under stood is the author of the knowledge; the knowledge is constant, standing-with the author.
The one Individual philosophy is the knowledge what man is, what the universe is, and how the two are related. Man has always been blessed with his knowledge,the birthright that makes Him what He is, the birthright that is sold for partial knowledge. It is within each human being, quiescent, when the body is born and as he grows up, when the mind receives a truthful expression of the one philosophy through the spoken and written word, the knowledge within responds.
Responsibility is to live in response to that knowledge. Recognition of that knowledge,re knowing that which has been forgotten, is the real meaning of education the leading out of IGNORANCE. What is commonly called education might beter be called Induction, the channeling or feeding into the mind of information about the names and properties of things.
According to the degree to which the community in which he lives worships learning or worships sensory pleasure, so men become more or less ignorant of the one Individual Philosophy.When it is not sought, it remains hidden. This is not to suggest that learning or pleasure be forsaken or forbidden it simply that, when they become the total concern of man, when he believes and assumes that they are the source of real knowledge and lasting Happiness, he will never find lasting fulfillment nor contentment. Learning and pleasure have their place, but it is subsidiary or complementary place.
NAMES AND PROPERTIES.
Learning, or knowledge about a thing induces the mistaken belief and assumption that the name and properties of the thing are what it is.
Consider an apple..
Apple is the name given to a particular object. It is the name given to it, for the purpose of identification, in a particular language. An Englishman would say the object is "Apple" a french man would say it is a "une pomme" it cannot be two things at once.These are just names that have been given to the object. So, to what have the names that have been given? What is an object before you believe it to be what you have learned to call it ?
The object is further described as round,firm,fleshy, many-celled,red or green or yellow, edible and so on; all these are its properties. But the properties of a thing are what belong to it; they are not what it is; So, what is that to which these properties belong? The object cannot be the sum of its properties but that which posses the properties. Looking at the object called apple with a clear, silent and unprejudiced mind, it is known that it is none of those words that described it. That knowing undeniably is knowledge. That knowing that an object is none of those words which describe it is knowledge arising out of experience. To believe an object is what it is called is ignorant because believing it is what it is called ignores what it really is.
One who thus contemplates(Within-temple, with open space) free of belief, assumption and opinion even though he has believed since childhood that an apple is the name he as learned to call it, realizes undeniably , in truthfulness, that is not what it is. Knowing undeniably further, that it is not known what in reality the object is, is to move away from ignorance towards wisdom, Realization of the real.
The prelude to wisdom is to realize that it is not known what anything is.
For the purpose of communication and conduct in the sensory perceived world, it is necessary to learn concerning the name and properties of particular objects. But it is ignorant to believe that it can be learned what in reality those objects are.
In order to realize what a thing is, it is necessary to give up believing that it is what one has learned and assumed it to be. If a thing is neither its name nor its properties, what is it ? It is not possible to know what a thing is because it is knowledge.
BODY IMAGE AND THE SELF.
The ignorance which surrounds, or is super imposed upon, real knowledge has been linked to the cloud of fog and it is formed of the accumulated assumptions, based on haphazard beliefs picked up at random from various sources throughout the current physical existence. Chief amongst misleading beliefs are those that which give rise to the mistaken and limiting assumptions which a man makes about himself.
They are chief amongst misleading beliefs because in turn, they lead to a misleading and limiting view of the universe, and hence to a multitude of mistaken, and ultimately useless, attitudes and opinions. The ides encouraged, which through interpretation become particular concepts, which then through adoption become particular beliefs, which then become established as a habitual assumptions, giving rise in turn to a pattern of attitudes and opinions, will be those held in a particular time and place., the time and place of the current embodiment.
Why should one belief be adopted in preference to another ?
Why should beliefs be adopted at all ?
Since the power of discrimination does not operate in the first years or phase of embodiment, the power discrimination here being the power of the real knowledge or conscience to reject that which is unreasonable, the mind will adopt without question a whole pattern of beliefs introduced to it. Automatically arising from those beliefs will be the proliferation of assumptions, attitudes and opinions under which that mind will thereafter laboour.
It is these beliefs, assumptions attitudes and opinions which will burden, blind and limit the mind, which will absorb considerable energy for their maintenance,which will cause considerable tension when their validity is contracted and threatened, unless until the one Individual Philosophy frees the mind of them and reveals the freedom of the state of pure believing.
As long as the mind possesses beliefs, the mind is possessed.
Consider one of the principal beliefs, that which in great part leads a man to assume what he is. A baby lies awake receiving impressions through the senses; he cannon, because the operation of memory and the accumulation of learning have hardly begun, interpret the impressions being received.
There is, for that being just hearing, touching,seeing,tasting, smelling. but no interpretation as to what is heard, touched,seen,tasted,smelled.
He does not name anything.
He does not think he knows what anything is.
He does not have a concept of himself.
He is; but does not know that he is (innocent
For him there is no concept of himself nor interpretation of what is sensed. There is no separation, no thinking being separate. There simply is what is, as unified whole. For the baby, then there is no duality conceived, no concept of himself as an entity being distinct from what is being sensed. If he could express himself, he might say I AM or THERE IS.
As memory begins to record experience, that which appears out of the current physical existence, he begins to take interest, from the capital investment of his being. He begins to become involved, turned into, and as if by magic is turned into the sensorily impressions being received. Associations are formed and he gives meaning according to his learning.
Those who care for him and come into contact with him speak to him as though he is the body as in which he has been born.In this way he acquires the belief and makes the assumption that he is the body,or better the body image.The belief takes root and grows as the assumption that he is the body image created from sensory impressions.
Thus he creates himself. Likewise he assumes that other body images are other people because in the speech he hears he comes to associate me and you. With his body- image and another body image. Assuming that other body-image are other people the belief is held and the assumption made that he is amoungst a multitude. Assuming them all entities, invested with particular names and properties, HE CREATES THEM ALL.
At the same time, he hears certain forms given particular names. To meet the need to identify and to differentiate one from another, he associates particular names with particular forms. The people in his environment have assumed that a thing is what is is called and the child automatically, by imitation, falls into the same assumption.
His body image is given a name and, when asked, that is who he says he is. He learns to refer to people as their body images with their particular names.
Holding the belief of himself as his body image with a particular name, and other people as being their body image with their particular names, and a multitude of different objects with their different names, he comes to believe in a multitude of separate entities. The unified whole experience by the baby has become a multitude of divided parts.
Through sensory impressions, especially sound,touch and sight, the child acquires a store of information of the properties of things in relation to his body soft, hard, hot cold, large,small and so on.Through the motion of his body, he accepts the concepts of time and space.
Thus he accepts a concept of the universe entirely related to his body and, since he believes himself to be the separate body image he becomes bound to the belief that the sensorily perceived world is separate from him, the realty "Out there" the place where he is and where he belongs.
He does not realize that the whole assumption as to what he is, and what the universe is, has been entirely fabricated, created under the spell of acquired belief.
The belief in there being both himself and the universe is a fiction a made up story.
Believing himself to be his body image, who is the he to whom the body image belongs ? and believing in a universe related to the body image, he assumes himself separate from that which is apparently providing the experience, a thing separate from all other things.
A fundamental deep in the mind duality is established. For him,the reality appears to be himself the center of surrounded by the universe. In reality, such assumption is not reasonable.
In this picture, he assumes himself to be more o less constant; yet what is constant ? The body and the contents of the mind are changing continuously dependent on the in flow and out flow of substances and impressions; they could not exist, would not be, without their environment. The belief in himself as a constant and separate entity is, upon examination and reflection, untenable.
All super imposition is a quantum jump from beginning when as a baby there was no concept of duality nor multiplicity, whereas it was me and that me and all those.
Forsaking the state of pure unified being, a fall that seems unavoidable in this creation, a man becomes almost totally involved, bound in the belief in himself as a separate entity surrounded by the entity the universe.
Having this path, he assumes himself to have been born when the body was born and he assumes that he dies when the body dies; when there is pain, he believes he is in pain; he becomes subject to all the laws that flesh in heir to. He falls into ignorance, and in this state of involvement he sleeps, forgetting what he really is.
The important questions come to mind to wake him; he tries to answer them within his concept of reality and they are not answered. His concept of himself as the body image, and of the universe related to his body image, will never answer them.
In order to remember what HE REALLY IS, the mind needs to be loosened, liberated from limitations of primitive concepts, acquired beliefs, blind assumptions and valueless opinions. He must come out of what he is not.
It is known within undeniably that in reality he is not the body image; the body is a vehicle and tool for use in this time and place. It is known within undeniably that in reality he is not the contents of mind; these contents are the agents of through which the processes of creation, maintenance and dissolution take place. Hence, one to whom the body and the contents of mind belong.
THE FALL or the original sin is the for getting and forsaking by man of what really is, with its complement, the assuming himslef to be that which he is not. The great and fundamental mistake is the coming to believe himself to be the body image, for beyond that assumption depends his view of the world and his relationship to it; and though for practical purposes, he has to learn of the laws and the nature of the physical world, because he has been incarnated, it is a limiting view because it confines him to a reality which will never give him lasting fulfillment nor contentment.
It is an ignorant view because it denies or ignores the view which can enable him to evolve to understanding.
The limited view continually fills the mind with confusion, which means in this case the fusing or mixing together of that which is accurate with that which is inaccurate, of what is really known with that which has been mistakenly learned. For power of discrimination and evaluation is continually confronted with the problems that arise from duality of me and that. It has to work continually to choose what is best for me, in relation to this or that phenomena which is separate from me, within the context of acquired beliefs as to what is beneficial and what is disadvantageous for me. Anxiety and tension arise in the mind, projecting distortion in the body, because requirements that me makes upon it.
A continual was rages between ought and ought not, what ought to happen and ought not to happen, what me ought to do and ought not to do, what me ought to have and ought not to have; a destructive, futile and never ending war.
This occupation of the mind with the continual problem of me and my place in the world, the image building of me for my benefit and others, the striving for my comfort and happiness and so on, gives rise to inaccurate judgement and selfish action, a confusing and blinding fog or cloud which denies the mind its proper functional tranquility. Because the pre ocupation with me in relation to that is at variant the minds desire to obey, the accurate assessment, born of knowledge which is present at the same time, is frequently distorted or ignored.
For example, consider the belief in the possession of things and the assumption that the possession of things brings happiness. At the same time as the desire to posses something occupies the mind, there is the knowledge that the fulfillment of that desire to possess will not bring lasting happiness.
For each knows that in Reality, it is not possible to POSSESS ANYTHING, inasmuch as any thing thought to be possessed may be taken away. How can any thing that at any moment might be taken away be truly possessed? Since at any moment any thing can be taken away, why rely on it to provide happiness ?
Accurate and objective assessment meets the need of the situation, giving rise to clean action, without the importation of my judgement of or my justification for the action, either before or after.
If the action required by the situation is modified by the intervention, the coming between of me or by the interference, the making between of me, that action rendered selfish. If an action free of machinations of the false, illusory self, that action remains self less, no matter how it may be judged by others.
It is not appropriate to judge the actions of others to be selfish or selfless; Apart from the impossibility of doing so with certainty, what value is it to you to think that you know that another man's action is selfless or selfish?
But it is of great importance to the man himself that he should be able to observe and asses his own actions and their effects.
The intervention and interference by me for my benefit, especially at the expense of another, and the permitting of my judgement as to how thing ought or ought not to be, are both cause of useless disquiet.
A concept is the birth in particular mind of an idea, an idea being neutral, without form, impersonal, universal and becoming a concept when interpreted in form by particular mind.When conceived in particular mind, the impersonal idea becomes a personal concept and may then become rooted and grow as a belief as trust or faith is put into it.
Without discrimination, any belief can become established and produce a dense foliage of assumption, attitude and opinion.
As the belief thrives and gives rise to assumption, its power to influence and restrict deprives the mind of its natural magnanimity. Occupied with belief, the mind is robbed of its space for tolerance air of inspiration, water of fluidity or flexibility, fire of enterprise and light of discoverym and its earth of common sense and stability.
When the power of discrimination is feeble, beliefs rule the mind, often in conflict with each other. Often in mankind, beliefs are strongly inculcated into the minds of CHILDREN, so strongly that their POWER of discrimination never develops and they never have the opportunity to choose whether they would prefer not to adopt those beliefs.
The practical purpose of philosophy is the beginning of a man to observe objectively beliefs held; not just the superficial beliefs but those so DEEP ROOTED that he may no even be aware that he has at some time squired them, so established are they assumptions.
Having observed them, those beliefs that are found to be unreasonable may be dislodged by the power of discrimination which is the power of innate knowledge to discern and divide the appropriate from the in appropriate , the proper from the improper, the reasonable from the unreasonable, and so on. Once dislodged, the assumptions, attitudes and opinions dissolve, hence modifying actions so that they become reasonable.
Belief, trust or faith in all things, in any thing, is replaced by belief, the natural, obedient, clear and peaceful state of mind with a cloud of useless imaginings and opinions. The knowledge innate is re leased, realized, as the organ of discrimination is Educated.
The usefulness of the mind is its emptiness in the same way that the usefulness of the pot is the space inside. The conflict of ought and ought not is resolved by NOUGHT.
The basic illusion,
Upon which is built all further illusion, is the belief that one is the sensorily perceived body-image, mistaking the experience of one self to be ones self.
So what is One-Self? In the first place, in Reality, ONE IS. In second place, in Creation. One is that which witnesses creation. One is that which perceives in preference.(made-before), to that which is perceived; Which is a reflection of the perceive; the perceiver reflecting upon HIMSELF.
Supposing someone produces a photograph of you as a child and says" This is you when you were young" Is it not known that the statement is inaccurate ?
Is it not impossible to believe that that strange image is what you were or are ?
Perhaps the scene when the photograph was taken is remembered. The experience of that scene being remembered , is it not known that you were looking through the eyes of a child? And is not that which was looking through the eyes of that child the same as that which is looking out now ?
The appearance of the body-image changes, the contents of the mind alter, but that which is looking at the sight trough the eyes, that which is watching the changing contents of mind, has that grown older or changed? Who or what is there in the black fathomless depth of the nought in the center of the eye, out of which there is seeing?
The body is the vehicle through which the creation is perceived but who or what is doing the perceiving? What is that which witnesses through senses? What is that which witnesses the thoughts and images of the mind?
That witness is what YOU ARE; that is the ONE SELF that is the I the one EYE the one and ONLY I. ONE IS I, I IS ONE.
That which witnesses though senses is what one is, the real self the REAL I. And what can be said of that self which witnesses? What can be said of that which hears through the ears,sees through the eyes,touches through the skin and so on ?
What is this I ? Where is THIS I?
Since it witnesses all that is desirable, it must itself be indescribable. If it were describable, there would still then be that, beyond, which was witnessing in order to be able to describe. Any thing is describable since to be a thing it must have qualities and properties to make it appear as that thing. It therefore follows that the self IS NOT HING.
Contemplate, in experience NOW, what witnesses through the senses. Can it be said to have desirable form ? What can be said of it? Wherever there is awareness of any thing, IT IS THERE. It is always the same, baby child, youth, man, It never alters nor decays. It is not subject to the laws of the sensorily perceived WORLDS. All things change but not that which witnesses the changes,
The self is that which witnesses the sensory impressions; the self is that which wintenses the thought and images of mind; the self is that which witnesses DREAMS OF SLEEP; and that which witnesses only witnesses. The self does NOTHING, achieves NOTHING possesses NOTHING. The self is therein the newly born baby and in the aged man, just witnessing all that comes to pass. That I is the SINGLE EYE OF THE MIND and the realizing, the making real, of the self is SELF REALIZATION.
Because the self has no definable properties, the self is indefinable. Because it cannot be said how large or how small the self is, the self is formless, there is only ONE SELF.
Because the self does not alter nor decay and is always THE SAME..
The self cannot die and is therefore ETERNAL. Because the self is formless, the self cannot be said to have location and is therefore, at the same time, everywhere and nowhere.
Being formless,being everywhere and nowhere, the self has no motion and is not subject to passing time. All things pass before the self, all things come to be witnessed, what other reason can there be for the UNIVERSE than that it is to be witnesses ?
If mind falls still and contemplates, it can admit and acknowledge the presence of the self. Such contemplation reveals that the self, being formless ,limitless and unified, is the same self which hears though all ears seas through all eyes and witnesses though all senses, as the Universal witness. In the physical world there are many bodies; in the mental world there are many thoughts; but that which witnesses all bodies and all thoughts is the same self, the ONE AND ONLY I. That self is indivisible, all pervading. The Realization of that self reveals the individual.
After many years, perhaps many lifetimes, or believing one self to be the body image, the knowledge of the self as being Universal witness is a revelation of ENORMOUS SIGNIFICANCE.
It represents a great task of re orientation or Education since it runs contrary to the mass of belief held by HUMANITY where the body image and its welfare dominant.
In the Golden age the Individual Philosophy is received by ALL MEN as undeniable and is understood wholeheartedly.
Knowing themselves to be the ONE SELF, there is no seeking to possess at the expenses of others. Knowing the natural law, there is no seeking to alter or defy it. Knowing that happiness does not depend on any thing, there is no ENVY no JEALOUSY, GREED OR HATE. Each resolving war in his own mind, RESOLVES ALL WAR;
Each finding peace in his own mind, ensures all PEACE. But in the iron age, the mind is blinded to the self and each seeks to find in the witnessed what is ALREADY HIS AS THE WITNESS.
An essential, comforting and beautiful symbol, representing an ultimate in human understanding is nougat or nothing.
The mind requires that beyond which is impossible to conceive, a totality, an absolute; and, as such , the idea of Nothing. Is common and undeniable to all men.
Nothing is the only indivisible absolute which the mind is capable of appreciating and understanding.
The only qualification of Nothing is that there is only one; there cannot be two Nothings.
It cannot be multiplied or subtracted from. Nothing precedes and understands One. One is created out of Nothing, standing simultaneously with it. The un manifest One is Nothing. One can be divided, all numbers resulting from the division of one.
One is continuously being being divided and qualified, depending always on Nothing to uphold it. Nothing never changes , containing all that changes. Nothing is the greatest mystery upon which the mind may dwell and in which it finds its rest.
To be considered positively, Nothing can be a appreciated as the womb of all things, the place of immaculate conception , the never changing background against which all things come to pass. "Nothing matters" can be the negative apathy of surrender by me or it can the positive appreciation of that which understands all that matters, comes to matter, materializes.
It is Nothing that matters. As sound depends on the ever present silence preceding it, containing it, subtending it, following it, being always simultaneous with it, so Nought or Nothing to the one that is All Things.
If there were no Nought, there could not be any thing for there would not be anywhere for that thing to be, in the same way that there could not be sound without the silence i which to sound.
Nothing is the place of beginning and sustaining, and the dissolving of all things.
The created Universe is one born of Nothing. The one Nothing is before and after and without the One. The apparent divisions seeing or seeming two of the one, produces two ,the potential for creation being manifest active passive, positive-negative, energy- matte, light-dark, male-female,man-womb of man,father-mother.
The three, proceeding from one as two is realization by the one itself.
The self witnesses the experience of all things. The self has no form, all forms being an expression or reflection of the self. All senorily perceivable things are properties of the self; all mentally perceivable things are properties of the self; but the self, being no thing, is the one born of Nothing that contains ALL THINGS..
The self is deceived, robbed of birthright, if the organ of discrimination in mind believes any particular form to the self. If any thing is spoken of as "I" or me or "Mine" and believed in mind to be so, the un-truth is spoken, self deluded.
There is only One Self, which never changes, and the self witnesses the body and the contents of mind. All the passing show of "is" and "me's" are an illusion, the cloud of assuming the self to be that which is not, a cloud under which the mind labors so long as there is forgetting and ignorance. In Man is the Miracle of being able to contemplate its own existence and it is only through the Human being , amongst all forms of being, that the self may be remembered.
So what, since the self is no thing, can the self be said to be?
When the question arises in the mind"Who Am I"?
And it becomes clear that in truth one is none of these things that the self has assumed Itself to be, what remains?
"I" may be considered as Consciousness, Knowledge, Bliss. Pure Consciousness, Pure Knowledge and Pure Bliss may be said to be the three aspects of the self creation. Before creation, the three are as One, the same; the three in One are, in Creation, the One n Three.
Before creation is caused, the three aspects of the self, Pure Consciousness, Pure knowledge and Pure Bliss, remain in the formless, un manifest, absolute potential of the undeniable, ever present Truth, Nothing.
In the beginning the ever present beginning the Eternal now, the one self,creating,becomes the three aspects, and the potential becomes the dynamic expression, the World.
The self as knowledge is expressed in form, according to the world; the self as Consciousness is expressed as being the All Things; and the self, making ALL Things through Itself, makes perfect; and the self, through the arising of knowledge of its own being, comes to Realize that Perfection through Man.
The creation is not only than made Perfect but, Man, is seen to be perfect.
REALITY AND ILLUSION.
The self, creating, carries all the creative force of wanting to be something.
As a consequence wanting to be something is a powerful and natural force to be something leads away from, and obscures, its source which is Nothing. It is natural for the expressed being to describe to identify itself; in looking for identity in its own creation the Self naturally falls into ignorance, ignoring and forgetting ITS SELF.
It is natural to come to believe that the sensorily perceived world is the reality, to give value to things, to identify with things, to divide the universe into a multiplicity of separate things. It requires Education to bring about disillusionment, to be able to give the proper value, the value appropriate, belonging to things. To remain in the belief in things themselves is to remain with limitations that such a belief imposes.
It is to out faith in the effect and deny the cause. So committed to the effect does not mind become that it is reluctant to admit the cause. Confuse with the effect, refuse cause.
When the mind is involved in the belief that the sonsorily percieved world is the reality, value is given to things and they asume a posative existence. Hence,Nothing is considered negative and a Man eho says he believes in nothing means that he has found that he cannot believe in anything. A man who persists in believeing in some thing is de ceveing the Self, and sooner or later is bound to be disillusioned. He is bound in order to be unbound. There has to be realisation that He can only believe,Be free, in Nothin.
The mind bound to belief in the illusion is bound to be disillusioned since all things alter, decay and die. At birth, the mind is turned outwards to the senses and, having come to believe in the reality of the sensorily percieved world, disillusionment can be uncomfortable for, wihtout beingg aware of alternative, the mind clings tenaciously to familiar beliefs and being oarted from them is not so easy.
BEFORE MAN can accept that only Pure Believing is in Nothing, he must give up belief in all things, including vaufe concepts of "GOD".
God as creator of All things is NOTHING.
Nothing is God.
Believing in some thing is the obverse of believing in Nothing; believing in some thing is the refusal to believe in. GOD.
The posative believing in the substance Nothing is belief in God . Just beleieve, Be free, Be loved.
The prelude to wisdom is to realise that no thing is known; the beginning of wisdom is to begin to know NOTHiNG.
Man finds fulfillment in dis covering Nothing, that Nought out of which All things appear and into all thins dissapear. That which appears out of Nothing is Experience.
Mind is a word carelessly used, referred to often without consideration by the speaker or writer as to what he means by it.
All attempts to define the word 'mind in physical terms fail and yet, when commonly used, it is assumed by the speaker, writer, listener, or reader that he knows what he means by it.
Mind is referred to and assumed to be something that man possesses.
Yet,where is it? What is it? How big is it? Where does a man's mind begin and where does it end?
Observation and contemplation show that mind cannot be described nor measured in physical terms. Mind is thought to be somehow synonymous with brain. Yet, where is what is heard, touched, seen, tasted, smelled ?
Are the sounds translated by the aural mechanism inside the brain or "out there" in the world?
Do you see star or an image in mind called star?
It is impossible to be sure whether what is sensed is inside the head or outside it?
If the sensory experience is translated in the cortex of the brain, how can it be known for sure what is out there?
How can it be known with certainty that one ,an's image of the world is the same as another's?
None of these questions can be answered satisfactorily by the man who believes himself to have a separate and independent mind, and, believing in such illusion, he can never answer the problem of duality arising from such view.
Only from the viewpoint of the one self, seeing objectively, are such questions known to be unanswerable because, from that viewpoint, there is no separate and independent entity and therefore no duality, and therefore no illusion of inside and outside. It is essential jot to confuse mind with what the realm of mind contain.
When a man speaks of ' having something in mind' he speaks accurately. He means that there is observation of thought or image in mind.
Observation and contemplation show that mind cannot be described and a physical thing can be described. All experience are in mind, are contained by mind, for where else could they be?
SCIENCE CAN NEVER DISCOVER what mind is, as describable phenomena, because the instruments of science are extensions of sensory mechanisms and are only capable of investigating phenomena projected into the sensory perceived world.
MIND CONTAINS SCIENCE .
How could science investigate THAT WHICH CONTAINS IT?
Given that all things are experienced in mind, the nearest that it is possible to approach an appreciation of mind is to consider it space or void.
Mind is space
In the sense that all things are contained in space. Mind substantial,formless space substantial being that which stands under and formless being that which has no shape and is therefore limitless.
Being limitless there can only be one.In truth,there is only one mind which contains all forms manifest - manifest being that which is perceivable. Everything is in the mind. For where else would it be?
It is not a question of experience being inside or outside. The sensory experienced world, all experiences in the mental realms,they are all one mind. There is in reality No DUALITY of in and out above and below before and after, these are all relative to the separate body image in the physical world.