Www.yogadarshana.com Pages Karma

8/8/2019 Www.yogadarshana.com Pages Karma

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karma

although the concept of karma is endlessly abused with unsubstantiable hearsay, foolishness and wishful thinking it is at the very heart of patanjali'sconceptualisation of freedom. meditation does not liberate us by magic. it happens through one very simple process. an erosion of the sense ofself. the sense of self is constantly being reinforced by every action that we participate in, that we experience as being personal: be it physical ormental. personal experiences always take place within the perceptual split of subject and object. they are an action taken within this split. all theelements of this split are projections: the action, the subject, the object. this only becomes apparent when the mind starts to deeply relax. which is

what meditation is for.

within that deep relaxation the inherent and continuous oscillation of awareness in and out of the perceptual split becomes apparent. this oscillationis not generated by meditation, it is revealed. within the slowing down of this oscillation it becomes apparent that life does not stop just because weare not directly experiencing it: when we are absent from the perceptual split. life is still happening. but when no perceiving subject is present to thathappening life is without objective condition or attribute. a falling tree makes sound only to a tympanic membrane in earshot. when the field ofawareness is split by a perception into a grid of perceived objects and actions, the sense of self is reinforced. when awareness oscillates out ofthe perceptual split it is not.

although this oscillation is inherent and continuous, the sense of self is not usually undermined by the dipping back into the unified field of pureawareness. for this dip to undermine the sense of self first it has to be recognised. then it has to draw the oscillation more and more to its pole.finally it has to become the dominant pole. this transformation is essentially a function of familiarity . as the mind more and more often relaxesdeeply, wether in formal meditation or daily life, this transition takes place by itself. meditation however greatly facilitates this process. but only whenits focus is the inherent activity of the mind. mental activity resulting not from sense contact, but from the stirrings of the soul. thereby the presence,nature and significance of this oscillation, and its transformation become apparent.

when inherent mental activity is focussed on, the mechanism of perception becomes elucidated. within this elucidation the projected nature ofactions, objects and their subject becomes apparent and they lose their power. this happens within the osci llating flow of awareness through thetransformative states of the meditative mind. first in pratyahara attention is released from the tyranny of the senses, and is drawn to the flow ofinternal activity . this is a flow of perceptions arising from the soul, or what patanjali calls the action-deposit (karmasayo). as the mind relaxes morethis flow becomes suspended on a single perception in dharana . as the mind relaxes more the perception opens out in dhyana . within thisopening out the nature and source of the perception are elucidated.

most immediately this is a subliminal perceptual impulse, a pratyaya. this charge of psychic energy is the result of a past experinece trying toresolve itself. it arises from a behvioural impulse, known as a vasana. externally a vasana is a psychological tendency to behave in a given waywhen exposed to a given set of stimuli. internally it is a configuration of deeper psychic impulses known as samskaras. a samskara is a psychictrace in the memorydepths left over from a past experience. over time qualitatively similar traces coalesce into potent psychic tendencies. thesetendencies then drive our actions unconsciously, by way of impulses to act (pratyaya). the nature of this drive is a direct expression of the quality ofthe originating experience(s) that left their traces in the mind. this is how our mind, and our behaviour is conditioned, moment by moment. eachexperience leaves its trace and modulates our conditioning and thereby our predisposition to act in specific ways. our future being programmed byour past.

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life does not always leave its traces in the mind. traces arise only within the perceptual split. deep relaxation, within which the awarenessfield is notsplit by perceptions-of, leaves no trace, has no impact on our conditioning, our future behaviour, our karma . however, when that relaxation is afunction of deep internalisation it does undermine the sense of self. by virtue of the internal transformation into dhyana the opening up of aperception reveals its origins, as vasana, and as samskara which is the leftover impact of the originating experience.

experience, ocurring within the perceptual split, occurs within separateness. separateness is always dissatisfying, and is a distortion of whatactually is. all experiences, no matter how wonderful, leave a taste of dissatisfaction (dukkha) within. the taste of separateness and its symbiotic

longing for wholeness. it is this longing for wholeness that drives samskaras together to generate vasanas to trigger actions that might potentiallyresolve that longing through a return to wholeness. this wholeness becomes accessible during meditation through the elucidation of this process,specific to a particular perception. any perception can lead back to its samskaric source(s). of which, of course, there can be any number. asawareness deepens in dhyana, awareness, now stable, tranquil and far beyond the habit of turning away (vrtti) , absorbs the charge underlying theperception (pratayaya) and dissolves both the perception and its source (samskara) into the open embrace of its undifferentiating light. into thismelting the sense of self, as the subject of the perception, also dissolves.

this process is of course not happening within the perceptual split. it is not a question of watching a movie. however movie like impressions canarise. as awareness oscillates in and out of dhayana it can momentarily reopen the perceptual split. an impression related to the originatingexperience, can then be drawn into the perceptual split, as an image or flow of images triggered by memory. this oscillation can occur rapidlyenough to give the impression of reviewing the originating experience(s). when this happens, impressions are left in the memory as

understandings of or insights into our behaviour, action, choices and motivations.

any pain that is experienced during this process is not a reliving of original pain. it is always a function of resistance to its release, of the mindturning away from that which is actually happening, on the basis of habit or expectation of more pain. eventually this elucidation of the source ofperceptions resolves the underlying traces, or samskaras. this always involves a deep swing out of the perceptual split and its sense of self into aneffortless expanse of selflessness. in this way the sense of self is undermined through meditation. as a result of this process the vasanasgenerated by aggregating samskaras slowly dissolve also. then the compulsive behaviours that they generated no longer have a psychicfoundation, and no longer arise.

in this very simple way, meditation can relase us from our karma. but this process can also be accessed in the opposite direction. eventually goingfar enough in one direction triggers the other, and then the process quickens. for our vasanas and their component samskaras constitute the base

of our identityfield. the psychological structure through which our sense of self defines and asserts itself. moment by moment this assertion takesplace as a personalising of actions through identifying with them. this identification is a function of limited awareness, that is originally inherent inthe bodimind. however meditation, as it reveals the inherent oscillation of awareness, and the mechanism of perception, elucidates the nature of allactions and all objects as being nothing other than projections: conditioned, limited and distorted extractions from the inherently unified field ofawareness. within this elucidation it is no longer possible to attribute any action exclusively to any object. all actions are seen to be caused by theendless interaction of all objects without exception. all actions are seen to have an endless matrix of causation. each action has exactly the samematrix as its cause, even though it looks different from the perspective of each action, and each object. this elucidation deeply undermines the habitof personalising actions, wether of the socalled self or the socalled other. this elucidation is another aspect of dhyana, whereby the essence of anyobject of perception turns out to be nothing less than the attributeless oscillation of consciousness from which all objects and actions are extracted.

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this awareness is reached by way of the elucidation of the context of any perceptual object/action. which context is always exactly the same for anyand all perceptions: the infinite and indivisible matrix of objects and actions of which any object or action is simply a viewing of the matrix from aunique spacetime perspective. which perspective, of course, belongs to another object, and is an expression of its innate conditioning or karmictendencies.

when an action is no longer personalised it does not reinforce the sense of self. i f this happens consistently enough the sense of self atrophiesthrough disuse, like any muscle. as the sense of self weakens it no longer calls as it did on the identityfield to confirm itself. the sense of self is thecentre to which the elements of the identityfield: memories, preferences, assumption, knowledge, fears, hopes, dreams, compulsions, behavioural

tenedencies, vasanas and samaskaras all point. it is their integrating centre. as this centre begins to dissolve, so too does the identityfield itself.this generates a selfperpetuating cycle of relaxation and insight that deepen more and more. then more and more often and easily the soul gives upits unresolved traces (samskaras) into the healing resolution of the light of awareness. with or without formal meditation.

with or without conscious recognition within the perceptual split, that this is happening.

so meditation, and spontaneous insight, can and do work in two directions. on the one hand resolving the base of our psychic structure and therebyreleasing us from compulsive behaviour which as it takes place in the perceptual split, reinforces the sense of self. this weakens the sense of selfby undermining its structure. on the other hand elucidating the impersonal nature of all actions, which undermines the assumption of a personalcentre of action and volition: or sense of self. this monetarily banishes the mirage of the self and thereby indirectly weakens the structure whichreinforces and confirms it. weakening of the centre and the structure are mutually reinforcing.

within this process it soon becomes clear that there is actually no self. that the self is simply an impression of personal identity, imposed bycontinuity of awareness and similarity of perceptions in a single locus of consciousness: the locomind with its unique spacetime coordinates. thehuman being. simply the deluded result of identifying actions with their instruments. thereby it becomes clear that while experiences always leavea trace in the subtle depths of their instrument, and must perpetuate themselves into the future until they are resolved, that karmic traces (nor theirimpulses and actions) neither belong nor point to any personal entity who must be reborn to resolve them.

while sometimes requiring conscious instruments to bring them about perceptibly extractable actions do not indicate the existence of anyindependent, personal entity capable of making decisions and taking actions. all actions and decisions are made by the totality of all actions,which is nothing other than the perceptibility of pure consciousness in selfexpression. of no action is there an individual doer. of no experience isthere an individual experiencer. of no life is there an individual liver. there never was anyone born, there is noone ever to die or be reborn. there isjust an endless coming and going of impersonal impulses to action coalescing by resonance into action-instruments, such as human beings, bywhich the undifferentiate singularity of consciousness inherently expresses i tself. life is but a play.

a play that if it could be said to have been written would have to have been written by god. a play that if it could be said to be being directed andproduced would have to be being directed and produced by god. a play that in its being watched is being watched only by god. a play within which,likewise each and every part is always and only played by the one consciousness named god.it is in this way exactly that both the writer and thereader of these words can also only truly have that very same name, or, more truly, none whatsoever.

for that b which both readin and writin occur is not onl one and the same, but also in bein that alone which brin s about ever sin le action,

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has no inherent qualifiable attribute. all atributes, every existent and nonexistent condition, are its instantaneous, simultaneous and continuousexpression. other than this by which you read, i write there is no thing. and that itself can not accurately be said to be a thing. there is only thesingularity of undifferentiate, attributeless consciousness in inherent selfexpression. consciousness all pervading, all expressing, all creating, allseeing: or god. all else is simply its appearance to itself. the substantiality of any aspect of that appearence being only that of a shadow orreflection, having no independent, absolute existence of its own.

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