Hi Pattern,
In your opening post you mentioned some higher levels?
Onr of them was not higher reasoning?
Then Label mentioned something she herself, along with your own, was looking for.
Something came to mind and I would like to submit for your perusal some thruths that I have discovered and ask your opinions on it.
It's about phenomenon and neumenon. Manifest and unmaniest are one.
Thanks, and kind regards always,
d.
http://prahlad.org/gallery/nisargada...searchable.pdf
Scroll down (slide bar) to Chapter 17 for the full discourse. It's not long winded.
It's a very brief chapter only a couple small 'pages' chapter 17, if one could even consider them that, that follow a certain train of thought, or no thought, as the case may be.
I would appreciate your perspectives?
"The sentient being is only a very small part within the
process of the apparent mirrorization of the noumenon into the phenomenal universe. It is only one
object in the total objectivization and, as such, 'we' can have no nature of our own. And yet — and
this is important— phenomena are not something separately created, or even projected, but are
indeed noumenon conceptualized or objectivized. In other words, the difference is purely notional.
Without the notion, they are ever inseparable, and there is no real duality between noumenon and
phenomena.
This identity — this inseparableness — is the key to the understanding, or rather the
apperceiving of our true nature, because if this basic unity between the noumenon and the
phenomenon is lost sight of, we would get bogged down in the quagmire of objectivization and
concepts. Once it is understood that the noumenon is all that we are, and that the phenomena are
what we appear to be as separate objects, it will also be understood that no entity can be involved
in what we are, and therefore, the concept of an entity needing 'liberation' will be seen as nonsense;
and 'liberation', if any, will be seen as liberation from the very concept of bondage and liberation.
When I think about what I was before I was 'born', I know that this concept of 'I am' was not
there. In the absence of consciousness, there is no conceptualizing; and whatever seeing takes place
is not what one — an entity — sees as a subject/object, but is seeing from within, from the source
of all seeing. And then, through this 'awakening', I realize that the all-enveloping wholeness of the
Absolute can not have even a touch of the relative imperfection; and so I must, relatively, live
through the allotted span of life until at the end of it, this relative 'knowledge' merges in the noknowing
state of the Absolute. This temporary condition of 'I-know' and 'I-know-that-I-know' then
merges into that eternal state of 'I-do-not-know' and 'I-do-not-know' that 'I-do-not-know."