43 5 CONSCIOUSNESS IS NOT THE “HUMAN MIND” THE FACT THAT - TopicsExpress

SelMir Hrnčić

43 5 CONSCIOUSNESS IS NOT THE “HUMAN MIND” THE FACT THAT CONSCIOUSNESS, the One-Self here, now is pure Inﬁ nity means It is nothing like what is usually called “human consciousness” or the “human mind,” which would be ﬁ nite throughout. Exactly what is this ﬁ nite “human consciousness” or “mind” as the term is typically used? In present day language—whether in science, philosophy, religion, or even everyday conversation—the functioning of the “human mind” generally is said to consist of the activity of the ﬁ ve senses, as well as the thinking and emotions that are related to what the senses sense. The term “mind” as used here does not mean the brain. The mind appears to involve processes—such as thinking, the experiencing of sensations, emotions, etc. The mind, or that which is mental, seems to be an activity, distinct from a brain which would be an organ of the body. As said earlier, all of the mind’s activity or experience involves forms. It could involve the sensing of so-called physical forms, such as the sight of a tree or the touching of an apple. It could involve mental forms, such as the thinking of the intellect and mental images. Or such mind-activity could involve experiencing and reacting to emotions. All of the mind’s forms are ﬁ nite because they are somehow noticeable or observable— and all of them seem to be experienced in passing time. Even that which is called subconscious, subliminal, or extra-sensory and psychic, involves some type of observable or ﬁ nite form. Meanwhile, pure Consciousness Itself is none of that, because It is unobservable, inﬁ nite. What matters is that not one of the mind’s so-called observable forms itself is conscious. Nor are any of these mental forms inﬁ nite, measureless. None of this ﬁ nite mental activity of the so-called “mind” is the same as pure Inﬁ nite Consciousness Itself, being—which is the One and Only Consciousness there is.44 CONSCIOUSNESS IS ALL So to avoid confusion when referring to these ﬁ nite forms of experience on the level of the “mind,” the terms ﬁ nite sense, or ﬁ nite “sensemind” are used instead of “consciousness.” Only by starting on the level of a sensing human mind would one ﬁ nd forms, ﬁ nite-ness, opposites and duality. It would be the realm of dark and light, up and down, hot and cold, true and false, good and evil, etc. The formless Inﬁ nity of Consciousness is entirely different. Speaking in terms of Consciousness’ Inﬁ nite Presence only, It has no shape or outline, nothing observable whatsoever. The fact that Consciousness is inﬁ nite also means It is not-ending. So there is no point at which Its Inﬁ nite Presence comes to an end, thus nowhere in pure Consciousness can another state begin. It is One, nondual, and has no opposite. Inﬁ nite Consciousness does not “see” any human experience. It beholds, or is, only Its own pure Timeless Presence, sometimes called Spirit. Clearly, pure Inﬁ nite Consciousness Itself, as It is timelessly being, is not the same as the so-called “sensing mind’s” dualistic ﬁ nite experience that seems to occur in time. consciousness” which consists of forms and ﬁ This distinction between the “sensing mind” or so-called “human nity—and true Consciousness which is Formless Inﬁ nity, is all-important. It brings up a major point, one on which this book departs from most others on the subject of consciousness or mind. The point can be illustrated by this typical, mistaken human assumption: “Consciousness has to be inside the body. Why? Well, suppose my body had surgery, and was given heavy anesthesia. Or suppose my body got knocked out. I would be ‘unconscious’ or ‘unaware.’ Consciousness is altered when the body is altered—Consciousness stops functioning— so Consciousness must be inside the body.” No. In such cases something seems to cease functioning, of course. But it is not the Inﬁ nity of Consciousness that stops. Admittedly, in common language this activity which stops usually is called “consciousness.” But when you examine it closely, it is the so-called human, sensing “mind,” or that which is ﬁ nite, that stops—not the Inﬁ nite, not Consciousness. They’re not the same at all. To see how vastly different they are is not difﬁ cult. It’s a matter of staying consistent and clear with what is true of Inﬁ nite Consciousness. Consciousness Is Not the “Human Mind” 45 In present day language—whether in science or medicine, philosophy or religion—virtually all mention of “being conscious” refers, again, to the experiencing of the ﬁ ve senses, the activity of thinking, and the emotions that usually are based on what the senses sense. When one is not experiencing sensations, thinking, and emotions, one is said to be “unconscious.” That’s the mistake. Sensations, thinking and emotions are not actually conscious in the ﬁ rst place. Sensations, thinking and emotions would be activity only on the level of the “mind.” It would be only what one appears to be conscious of. None of that is pure Consciousness Itself, though that activity always has been mistakenly called “consciousness.” Just be speciﬁ c about what is referred to. You’ll conﬁ rm for yourself that what stops functioning in such cases is the operation of the ﬁ ve senses; the body’s neurological system, the “body mind,” or so-called ﬁ nite human “sense-mind.” If it appears the body is given anesthesia or suffers a severe blow to the head, exactly what would it be that stops? It would be the capacity to sense that stops. That which is incapacitated during “unconsciousness” is the constant chain reaction of all those sensations that the mind experiences when the body is up and walking around. There is no experience of seeing visual images. There is no sense of tactile touching and feeling of objects. The capacity to hear sounds, to taste and smell is absent. These sensations normally trigger emotions and thoughts—all of which are accompanied by more ongoing sensations. A far more accurate description is that the body is knocked “sense-less.” In other words, it would be everything one seems to be conscious of that gets disrupted, not Inﬁ nite Consciousness Itself. What gets knocked out is everything that has observable form. Consciousness Itself never is observable anyway, because It’s Inﬁ nite, Unobservable. So just because everything observable seems to have gone, that doesn’t mean Consciousness Itself has gone. Since there no longer seems to be any ﬁ nite mental activity, no thinking or sensing going on—it would be merely everything ﬁ nite that gets “knocked out,” not the Inﬁ nite. When a body appears to become “un-conscious” it is only sensing, thinking and emoting that becomes “un,” not Inﬁ nite Consciousness. When you knock out the projection of the movie, the movie stops—but 46 CONSCIOUSNESS IS ALL you haven’t touched the theatre. Yes, it may seem on the level of the “sensing mind” that one experiences sights and sounds. But when those sights and sounds stop, they do not make Consciousness Itself go away— any more than the stopping of a movie’s picture images and sounds makes the theater go away. To the extent one seems to ignore or be separate from Inﬁ nite Consciousness, and operates only on the level of what the senses sense—if that is all there is to one’s experience—then naturally when that sensing is stopped, it seems one’s entire experience has stopped. Even if a body appears to “die,” Consciousness or Life Itself never is touched. Inﬁ nite I-Presence never is affected. How could that which is inﬁ nite get knocked out or killed? Where would one inject a needle into, or strike at, pure Inﬁ nite I-Presence, which has no physical structure or form and is completely undimensional? Perhaps another thought has come, “But, when the body is knocked out, I have no sense of time passing; there is no recollection of being at all. In fact, I have no memory of having been conscious at all. So Consciousness has to have stopped.” Is It really Inﬁ nite Consciousness, Being, that stops? Pull it all apart again and look at it closely. To say one had no sense of time passing is really saying what? It means one didn’t experience any sensations. Imagine taking away all the sensations you’ve had on any given day—all the sights of that day, all sounds of it, all the touches, tastes and smells. Take away all thoughts and emotions, too. Could you even say there had been such a thing as that day? No! Could you say there was time itself? No. It is only the experiencing of the ﬁ ve forms of sensation, thinking, and emotions that makes up the entire human sense of time. There’s absolutely no evidence of time without these. Yet none of that is the same as formless Inﬁ nite I-Consciousness being. As pure Inﬁ nite Consciousness, I-Presence alone, You have absolutely no sense of time because Inﬁ nite I-Presence doesn’t have ﬁ ve senses to sense time; only a body appears to. To assume the Inﬁ nite, I Am, should experience a passage of time is to not make a distinction between pure Consciousness, Being Itself—and that which is sensed and observable. It’s not starting with Consciousness at all. Only if one identiﬁ es with senses, with what pure Conscious Being is not, does one assume there is time passing.Consciousness Is Not the “Human Mind” 47 “If Consciousness is conscious, is present, even when the body is ‘knocked out,’ then why isn’t there any memory of the experience?” the thought may insist. Well, exactly what is memory anyway? Memory is entirely a function of thought or a sensing mentality—it has nothing to do with Inﬁ nite Consciousness, pure Being. They’re not the same at all. Memory is merely the projected thought of people, objects, places, feelings; myriad images—all of which are mental forms. The capacity to project these ﬁ nite mental images is what has stopped, not Inﬁ nite Consciousness, undimensional I-Presence. Don’t confuse projected thought forms with formless Consciousness—just as you never confuse the moving images on a movie screen with the screen itself. Consciousness as It is being doesn’t involve thinking; so It doesn’t involve memory or project thoughts of past or future. It is a state of pure Is. Consciousness simply never leaves being present—and one cannot have a memory of the present. As It is present only, Consciousness Itself never jumps back or ahead in time, past or future. Thinking seems to project thoughts of past or future, but that’s thinking doing that, not Awareness being. Awareness cannot have a memory of having been. Why? Its only state is that of being present. Because Awareness changelessly is, It can’t become something that was. It can’t look back upon Itself because It’s not back—It’s present! This Present-ness that Awareness is, is exactly the same as not being able to have a memory of now. It simply is not possible to say you have a memory of the now that is now, because it’s not past—it’s now! As further proof that pure Awareness is not in the realm of memory, notice that It can’t be memorized. The would-be ﬁ nite “thinking mind” based on the senses and time is incapable of coming up with any thought, any ﬁ nite mental form to express this undeniable Truth. You “glimpse” or be your own Inﬁ nity—and the constantly running ﬁ nite mind stops dead in its tracks. Yet You don’t stop. You still are very real and present as the permanent Now that pure Consciousness is. Life, Being, is present. You simply have nothing objective to You. You don’t identify with any form, but only as the formless Inﬁ nity of Your Self—pure unthinkable Being. This completely un-ﬁ nite, unlimited “vastness” that pure Consciousness is, is why It is in some traditions called “emptiness” or “no-mind.” 48 CONSCIOUSNESS IS ALL It sometimes is called nothingness. That really means no-thing-ness, because that’s exactly what It is—pure Consciousness alone, apart from ﬁ nite things. Rather than being a nothing, Consciousness is speciﬁ c vital Presence—just without a form. Only a state of limited thinking based on the ﬁ nite senses would insist on experiencing some observable form or phenomenon, would want to be able to point to it and say, “I had that experience.” As Pure Consciousness, You never are the same as any experience you appear to have. All experience would be what one appears to be conscious of on a ﬁ nite basis. The Inﬁ nite Consciousness You are is not an experience that is objective to You. You’ve just shown yourself the difference between Consciousness Itself, and what appears. You are out of the realm of limited form. In Truth, Your Consciousness never was in it. So never look for, or wait to have the “big spiritual experience,” whatever that might be. Never wait for any type of time-event or ﬁ nite phenomenon, to verify that you ﬁ nally have “arrived.” You never will arrive at Inﬁ nite Consciousness because You never left. It may still appear you are aware of time passing for quite an indeﬁ nite period. The point is that time is not passing in You; in the pure Being You are. One still will be free to use and enjoy all that appears to occur in time. The things that appear to be of use in daily experience won’t suddenly vanish. They are seen in a new light. “But this takes away all my handles,” the thought may come. “As Inﬁ nite Awareness, there’s nothing to grab hold of.” Exactly. The only thing that would be “taken away” is a would-be state of limiting ﬁ nite thought that never was true of You anyway. One hasn’t let go of Being, the Inﬁ nite Self, because It can’t let go of Itself— and It is the only One being conscious right here. Does the Inﬁ nite Itself need a handle on being inﬁ nite? Does God need to get a grip on being God? Does Consciousness need a ﬁ nite concept of Itself, something in the realm of form, to cling to as a security blanket, for fear It won’t properly be conscious? Who is there being conscious besides Consciousness Itself to need such a thing? You never are afraid of the freedom of Inﬁ nite Being; It is what You unavoidably are. The intellect runs from the Inﬁ nity of Consciousness, because It means the intellect isn’t “the only game in town.” Consciousness pulls the rug out from under the intellect, exposing it in all its Consciousness Is Not the “Human Mind” 49 shifting impermanence as a mere chain of unaware thoughts, with no status as a conscious entity. Human thinking based on the limited senses has no awareness of the Inﬁ nite, but would speak wholly from the basis of the ﬁ nite, that which has form. The thinking “sense-mind” pompously places all value on its own thinking, yet it would be completely ignore-ant of Inﬁ nite Consciousness, thus is ignorant from the viewpoint of the Self, Reality. Because it is ignorant, naturally ignorance never knows just how ignorant it is being! Even though you may not have heard any of this before, or seen it brought out in a book—that doesn’t make it any less true. In fact, it’s so basic, so clearly undeniable, it’s almost embarrassing. What always has been called consciousness isn’t conscious at all, but merely a lot of stuff one appears to be conscious of—all the while overlooking Consciousness Itself entirely. Needless to say, the way Life is in terms of Inﬁ nite Consciousness is completely different from how things seem or appear to be, by way of the ﬁ ve senses. The words seem and appear are used frequently to make the essential distinction between how things seem or appear according to ﬁ nite, sensed time-experience—and what Inﬁ nite Consciousness actually is. Be alert that when seem and appear are used, what they refer to is not Inﬁ nite Consciousness, Formless I-Presence. Yes, it seems that Consciousness is conscious of a ﬁ nite world of many kinds of forms and appearances. And because Consciousness Itself is not in any of those forms, it seems or appears as if Consciousness “includes” them all. It even appears as if Consciousness is conscious of, or includes an entire stellar universe of time and vast space. This book uses those expressions in these early chapters to make certain points clear. But that is far from being the Absolute Truth. The Absolute Truth is, to Inﬁ nite Consciousness, there is only Itself, the Inﬁ nite. As It is entirely Inﬁ nite, Consciousness does not “see” anything ﬁ nite. Inﬁ nite Consciousness really is not conscious of any appearances. As It is wholly Inﬁ nite, Consciousness really is not conscious of time and space—for there is only the Timeless, the Spaceless, the Undimensional. To Consciousness, there is not Its Inﬁ nity and a world of ﬁ nity. There is only Inﬁ nity. The reasons why this is true are made clear in upcoming chapters.50 CONSCIOUSNESS IS ALL If at any point you disagree or feel a doubt about what is said here, stop. Ask who or what is disagreeing. Invariably it is a would-be intellect, conditioned to think according to the senses and time on a ﬁ nite basis—it is not Your Consciousness, Life’s Intelligence Itself. If it seems an intellect objects, or if this seems abstract, keep reading until the full meaning is clear. Any disagreement could be due only to semantics. The trouble is not coming from the Inﬁ nite Consciousness You are, which goes effortlessly right on being aware. Pure Consciousness Itself never is complex or difﬁ cult. It is utter simplicity. Its Being is unavoidable and “instantaneous,” requiring no steps to arrive at, no possibility of a wrong choice or delay. Only ﬁ nite thinking, reasoning, and constant mental maneuvering would seem complicated and laborious. It always involves choice, the many, indecision, an endless chain reaction from cause to effect. It is always driven by need, a lack that must be met or ﬁ lled. Again, so-called human mental experience always would be a process. Pure Conscious Awareness is changeless Presence. The human mentality always seems to be moving non-stop from one sense impression, feeling or thought to another. The movement of thought, no matter how lofty, is still on the level of thinking. Only Consciousness can be Itself, and Its Changeless Being never is jump-started or manipulated by thinking. Thinking deals solely in ﬁ nite information. The ﬁ ve senses and emotions are still other forms of information. The ﬁ nite “mind” is like a data base, dealing in all kinds of information—sensory impressions, reaction, causes and effects, ideas, memories, future projection. It always compares, reasons, and analyzes things: “Should I have coffee or tea? I prefer dinner to a movie.” The thinking “mind” always would put value in things, comparing one to another, when only Consciousness is of real value. None of the intellect’s would-be comparison or analysis ever is Consciously Alive Presence. Information always is what one seems to be conscious of. It never is Consciousness or Being Itself; never the Intelligence that makes use of information. Being never is more present as a result of information. Being is not even ethereal forms of information such as “soul-sense,” or what are called extra-sensory, paranormal or psychic phenomena. A seeming constant ﬂ ow of many forms of ﬁ nite information passing in time, never is the same as pure Awareness, simply being present.Consciousness Is Not the “Human Mind” 51 This book most emphatically is not opposed to thinking; it has no interest in intellect-bashing. In fact, many statements and questions here will cause one to think deeply about the Inﬁ nity of Consciousness. The point is, while one uses thinking freely, Consciousness need not think about Itself in order to fully be Itself. There is nothing wrong with emotions or sensations either. One never tries to stop them; one never condemns or tries to stop a thinking, sensing “mind.” Such effort only keeps one stuck on that “level.” The Inﬁ nite Awareness You are never experiences such problems, but is alive as pure Being only. One identiﬁ es as pure Awareness which knows no levels, but only Its serene Inﬁ nite Presence. The more one identiﬁ es as what One already effortlessly is—pure Awareness only—the thinking is from an entirely “new” viewpoint. It takes on a far better quality, and seems clearer, sharper, more discerning and astute. It seems “cleaner,” meaning free of “mental junk,” distraction, and its attendant emotions. Thanks to not being on their “level,” you appear to use thoughts and emotions; they don’t use you. In everyday affairs, one has a clearer sense of what is true and actual. One acts less naively, less prone to misguidance from limited personal judgments, extreme emotionalism, criticism, and opinions. Why? Consciousness—wholly apart from such things—is unconditioned Intelligence or Wisdom. It could be called clear, unbiased Perception. This never causes one to act as a know-it-all, because It never is a personal ability. The Self has no interest in trying to appear more intellectually agile than another, for It knows no other. The Self is too busy being One to be worried about being “right.” Awareness never struggles. You are not some furtive thinking process in operation. You are effortlessly present Awareness in operation. Is there ever a time when Awareness is not effortlessly present?

Posted on: Sun, 23 Jun 2013 17:57:34 +0000

43 5 CONSCIOUSNESS IS NOT THE “HUMAN MIND” THE FACT THAT - TopicsExpress

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