Let's do a self-exploration meditation on the Nivṛtti and Pravṛtti arts.
Let's close our eyes and let's sit comfortably.
Let's bring up our personal experiential recognition of our Svapna Nidra Jnana Sādhana.
At the end of the waking state,
The waker dissolves into the gap between waking and dreaming.
At the end of the dreaming state,
The dreamer dissolves into the gap between dream and deep sleep.
All that remains is simply the gap.
In fact,
It becomes evident that only the gap is.
It is,
In reality,
The infinite background of awareness or consciousness or nothingness and not simply a small gap.
On that background of nothingness,
The waker arose,
Played and dissolved.
The dreamer arose,
Played and dissolved.
And the absence of the two arose,
Played and dissolved.
You are not the waker.
You are that who knows the dance of the waker.
You are not the dreamer.
You are that which knows the dance of the dreamer.
You are not even the deep sleeper.
You are that which knows the silence of the deep sleeper.
On the path of nivritti,
Notting oneself is essential.
Not this.
Not this.
Neeti.
Neeti.
This is the process of notting oneself.
What remains beyond is called the paramakāśa.
Paramakāśa is where no thing is.
Paramakāśa is where the world is not.
Paramakāśa is where the body is not.
Paramakāśa is where words do not reach.
Not this.
Not this.
Paramakāśa is what remains when all is not.
Paramakāśa appears like darkness and silence to the mind.
The notting of oneself is necessary for this highest truth to be revealed.
Abide beyond the world,
The body,
The mind.
Abide in your own true nature.
Allow the I-thought to collapse.
Simply be.
Simply be.
Notice that the I-thought cannot tolerate the silence of nothingness.
Notice its restlessness.
Notice how the I-thought attaches itself to something and starts indulging in a story.
This popping out of the I-thought is the beginning of the path of pravṛtti.
The I-thought itself is the birth of the mind.
This has been termed as chidākāśa.
It in turn projects the world,
Mahadākāśa,
Out of its own desire to experience.
It imagines a world and manifests its own imagination.
It projects a structure and identifies with the structure.
What is it that is propelling this structure?
It is desire to become.
The nature of desire is to provoke chidākāśa to create an imaginary world for its fulfillment.
Thus chidākāśa manifests mahadākāśa out of desiring a goal.
It strives towards it with the means to attain the goal,
With all its courage and energy.
Desire is a divine attribute.
Don't deny it.
Imagination of goals is a divine attribute.
Don't deny it.
Imagination of striving towards goals is a divine attribute.
Don't deny it.
Imagination of means to attain goals is a divine attribute.
Don't deny it.
Imagination of a vision for the goal is a divine attribute.
Don't deny it.
Imagination of energy and courage to fulfill the goal is a divine attribute.
Don't deny it.
Because whatever happens in imagination cannot affect anyone.
Things act on things.
In fact,
Imaginary things act on imaginary things.
Imagination acts on imagination.
Desire can only produce a universe of imaginary action.
The very purpose of creation is the fulfillment of desire,
Irrespective of whether it is noble or ignoble.
Akāśa is neutral.
The space is neutral.
One can fill it with what one likes.
And then one must suffer from his own rejection.
Every subtle thought has the potentiality of cross-manifestation.
Seeing and acknowledging this truth about one's own projection and manifestation requires courage.
When one gathers this courage,
He acknowledges that everything is only me.
The world is me.
This power to manifest everything and see it as only me is termed as God.
God is not a person.
God is the power of manifestation.
The power called God does not say that I am doing all this.
It simply happens by its own nature.
The power called God is the all-doer as it projects and manifests everything.
In that doership of all,
Good and bad,
Both are included.
God and the devil are one and the same.
God is equal to devil.
Devil is equal to God.
With manifestation come the imagined results of manifestation.
Hence,
The right path would be to have only the right desire.
And what is the right desire?
The only right desire is to want to rise above desires.
This helps free oneself from the urge to create and recreate worlds.
There is an instant priceless recognition.
All worlds are abodes of pain.
Pleasure is also pain.
Hence,
One becomes free from the urge to create and recreate pain.
When you rise above the urge to manifest imaginary worlds,
You will know that you are not you.
And that will trigger a natural seeking for your own true self.
Notting yourself is the only way inwards.
Not this.
Not this.
Not this.
Neeti.
Neeti.
That is the path of Nivritti.
Embrace the path of Nivritti.
Relinquish the desire to be in an imaginary world.
Relinquish the lust for imaginary relationships.
Relinquish the craving for imaginary events.
Relinquish the feverishness for imaginary objects.
They are not the truth.
Neeti.
Neeti.
Not this.
Not this.
Relinquish the pining for identification with an imaginary mind.
Relinquish the yearning for identification with an imaginary intellect.
Relinquish the hungering for identification with an imaginary memory.
Relinquish the hankering for identification with an imaginary body.
What remains is the true you,
The nothingness,
The nobodiness.
The power to recognize your own truth by moving in the direction of the right desire is called Jnana.
Embracing only the right desire of relinquishing the lust for projection and manifestation is called Jnana.
The one with such a power is called a Jnani.
God is the all-doer,
The Jnani the non-doer.
Have you relinquished doership yet?
Are you a Jnani yet?
