Post by Raj Don Yasser on Mar 19, 2018 19:41:13 GMT
In Kenneth Grant's At the Feet of the Guru we read, in the chapter One and the Same: A Note on the Tree of Life the following:
With the formation, as it were, of the dual aspect of the Lord, there comes simultaneously into being the particular phenomenon, known as Daath in the Western Tradition, which is in fact exactly what Bhagavan has described the Chit jada granthi to be. It is that false link between the Void and it's realization in terms of motion which lends it's air of reality as a limited and individual entity, and it is significant that in the Western Tradition this Sephira is described as Accursed, being a false sephira being added to the glyph to make it's comprehension possible; for there are in actuality ten Sephiroth and not eleven, yet this false Sephira -- Daath-- is, from the view of the mind of man, the most important of the series, for it is the key to the comprehension, in terms of intellect, of the whole system.
What is this "Chit jada granthi"? Sri Ramana Maharshi says:
From the functional point of view the ego has one and only one characteristic. The ego functions as the knot between the Self which is pure consciousness (chit) and the physical body which is inert and insentient (jada) [When you say "I am the body", the "I am" part is consciousness or chit and "the body" is the insentient part or jada]. The ego is therefore called the chit-jada granthi (the knot between consciousness and the inert body). In your investigation into the source of aham-vritti ('I'-thought), you take the essential chit [consciousness] aspect of the ego. For this reason the enquiry must lead to the realization of the pure consciousness of the Self.
This inert body [jada] does not say 'I'. Reality-Consciousness [chit] does not emerge. Between the two, and limited to the measure of the body, something emerges as 'I' ('I'-thought). It is this that is known as Chit-jada-granthi (the knot between the Conscious and the inert), and also as bondage, soul, subtle-body, ego, samsara, mind, and so forth.
You must distinguish between the 'I', pure in itself, and the 'I'-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure 'I' is the pure being, eternal existence, free from ignorance and thought-illusion. If you stay as the 'I', your being alone, without thought, the 'I'-thought will disappear and the delusion will vanish forever. In a cinema show you can see pictures only in a very dim light or in darkness. But when all the lights are switched on, the pictures disappear. So also in the floodlight of the supreme atman all objects disappear.
Understanding Daath as a knot/gateway/contact-point linking "consciousness" and the "inert body" seems to induce a greater understanding, from my experience, regarding the significance of Lam, as well as possibly enhanced means of more direct, "less muddy", contact/communication with such consciousness/intelligence. We read in The Lam Statement section II, regarding preparations for Lam working, that after recommending the banishing rituals:
Then, proceed with a silent invocation of Aiwass, and intense aspiration to Yuggoth (Kether) and the Great Old Ones, before actual LAMeditation commences.
The implications seem rather profound, if one can read between the lines.
With the formation, as it were, of the dual aspect of the Lord, there comes simultaneously into being the particular phenomenon, known as Daath in the Western Tradition, which is in fact exactly what Bhagavan has described the Chit jada granthi to be. It is that false link between the Void and it's realization in terms of motion which lends it's air of reality as a limited and individual entity, and it is significant that in the Western Tradition this Sephira is described as Accursed, being a false sephira being added to the glyph to make it's comprehension possible; for there are in actuality ten Sephiroth and not eleven, yet this false Sephira -- Daath-- is, from the view of the mind of man, the most important of the series, for it is the key to the comprehension, in terms of intellect, of the whole system.
What is this "Chit jada granthi"? Sri Ramana Maharshi says:
From the functional point of view the ego has one and only one characteristic. The ego functions as the knot between the Self which is pure consciousness (chit) and the physical body which is inert and insentient (jada) [When you say "I am the body", the "I am" part is consciousness or chit and "the body" is the insentient part or jada]. The ego is therefore called the chit-jada granthi (the knot between consciousness and the inert body). In your investigation into the source of aham-vritti ('I'-thought), you take the essential chit [consciousness] aspect of the ego. For this reason the enquiry must lead to the realization of the pure consciousness of the Self.
This inert body [jada] does not say 'I'. Reality-Consciousness [chit] does not emerge. Between the two, and limited to the measure of the body, something emerges as 'I' ('I'-thought). It is this that is known as Chit-jada-granthi (the knot between the Conscious and the inert), and also as bondage, soul, subtle-body, ego, samsara, mind, and so forth.
You must distinguish between the 'I', pure in itself, and the 'I'-thought. The latter, being merely a thought, sees subject and object, sleeps, wakes up, eats and thinks, dies and is reborn. But the pure 'I' is the pure being, eternal existence, free from ignorance and thought-illusion. If you stay as the 'I', your being alone, without thought, the 'I'-thought will disappear and the delusion will vanish forever. In a cinema show you can see pictures only in a very dim light or in darkness. But when all the lights are switched on, the pictures disappear. So also in the floodlight of the supreme atman all objects disappear.
Understanding Daath as a knot/gateway/contact-point linking "consciousness" and the "inert body" seems to induce a greater understanding, from my experience, regarding the significance of Lam, as well as possibly enhanced means of more direct, "less muddy", contact/communication with such consciousness/intelligence. We read in The Lam Statement section II, regarding preparations for Lam working, that after recommending the banishing rituals:
Then, proceed with a silent invocation of Aiwass, and intense aspiration to Yuggoth (Kether) and the Great Old Ones, before actual LAMeditation commences.
The implications seem rather profound, if one can read between the lines.
