“Now, when you are introduced (to your own intrinsic awareness), the method for entering into it involves three considerations:
Thoughts in the past are clear and empty and leave no traces behind.
Thoughts in the future are fresh and unconditioned by anything.
And in the present moment, when (your mind) remains in its own condition without constructing anything,
Awareness at that moment in itself is quite ordinary.
And when you look into yourself in this way nakedly (without any discursive thoughts),
Since there is only this pure observing, there will be found a lucid clarity without anyone being there who is the observer;
Only a naked manifest awareness is present.
(This awareness) is empty and immaculately pure, not being created by anything whatsoever.
It is authentic and unadulterated, without any duality of clarity and emptiness.
It is not permanent and yet it is not created by anything.
However, it is not a mere nothingness or something annihilated because it is lucid and present.
It does not exist as a single entity because it is present and clear in terms of being many.
(On the other hand) it is not created as a multiplicity of things because it is inseparable and of a single flavor.
This inherent self-awareness does not derive from anything outside itself.
This is the real introduction to the actual condition of things.”
~ Padmasambhava
(excerpted from Self-Liberation Through Seeing with Naked Awareness)
*
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and in relation to “this” . . . “i love” “that” word pointers from –>
“The Doctrine of Vibration
An Analysis of the Doctrines and Practices of Kashmir Shaivism
MARK S. G. DYCZKOWSKI ”
“II Light and Awareness: The Two Aspects of Consciousness
Absolute consciousness understood as the unchanging ontological ground of all appearing is termed ‘Prakasa’.
As the creative awareness of its own Being, the absolute is called ‘ Vimarsa’.
Prakasa and Vimarsa—the Divine Light of consciousness and the reflective awareness this Light has of its own nature—together constitute the all-embracing fullness (purnata) of consciousness.”
“Although the Light shines as all things at all times and hence also makes their diversity manifest, penetrating each object individually as well as collectively, it is not totally ‘merged’ (magna) or identified with the object so as to suffer any division within itself.
Our experience of any object is of the form: ‘i see this’: it is not itself an object, but the
manifest form the object assumes as a luminous principle of experience.
The Light is ever revealed and can never be obscured; objectivity can
never cast a shadow on the light of consciousness.
The Stanzas on Vibration declare:
That in which all this creation is established and from whence it arises is nowhere obstructed because it is unconditioned by [its very] nature.
This Light is the highest reality (paramdrtha). It is the ‘Ancient
Light’ (purdnaprakdsa) that makes all things new and fresh every moment.
It is ‘always new and secret, ancient and known to all’.
It is the form of the Present (yartamdnarupd), the Eternal Now.
Time and space are relations between the contents of consciousness; they
cannot impinge on the integrity of the absolute itself.
Neither space nor time can divide it, for they are one with the Light that illumines them and makes them known as elements of experience.
But this Light is the shining of the absolute, it is not an impersonal principle.”
thanks for this, stefan 🙂
The distinction drawn in this passage between Prakasa and Vimarsa sounds, to my ear, to be more-or-less equivalent to “Sat” and “Cit” in the Vedantic trinity of Sat-Cit-Ananda.