Chapter 4: The Nature of Reality : 2 -6.
2. Brahman as Consciousness or Intelligence -6.
It is only in deep sleep that we practically become one with the Absolute.
But the presence of ignorance, the store of the potential objective forces existing in an unmanifested state, prevents us from having the experience of Brahman. The unmanifest inert condition is not Reality.
Reality is dynamic Consciousness; yet, it is the highest tranquillity.
It is the unimaginable fourth state, which includes and transcends the other three states.
The Real sees not and knows not anything; It is seeing and knowing itself; “It, the Seer and the Knower, has no interruption of seeing and knowing, because it is Indestructible—there is nothing second to and distinct from it, for it to see and know.”
“Even as a lump of salt has no distinguishable in or out, and consists through and through entirely of the essence of savour, so in truth this Self has no in and out, and consists through and through entirely of the mass of Consciousness” (Brih. Up., IV. 5. 13).
“As a lump of salt thrown into water would dissolve in the water itself, and there would be nothing of it to be picked up, but wherever one may take it, it tastes salt alone, so indeed is this Great Being, Infinite, Endless, only a mass of Consciousness” (Brih. Up., II. 4. 12).
That is the Ocean of Wisdom and Light in One.
“There no sun shines, no moon, no stars, no lightning, no fire; from it, which alone shines, all else borrows light; the whole world is illumined at its splendid shining” (Katha Up., V. 15).
He who has the Consciousness of this lives in eternal sunshine, it is always day for him.
For him the sun does not set.
The Atman is compared to a bridge that connects worlds together.
“Upon crossing that bridge, if one is blind, he becomes no longer blind; if one is wounded, he becomes no longer wounded; if one is diseased, he becomes no longer diseased. Upon crossing that bridge, even night appears as the bright day, for the State of Brahman is eternally illumined” (Chh. Up., VIII. 4. 2).
To be continued ...