Levels of Consciousness


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When you look at human beings, you will see different levels of consciousness manifesting and different usage of the brain capacity. When the brain is being used fully and in the light, we call that expression sattvic; it is full of sattvic qualities – peacefulness, harmony, unity, compassion, kindness, selflessness.

When there is darkness, ignorance, we see tamasic behaviour.

We can see degrees of processing:
– in the dark when the intellect is being used in ignorance, we see tamas
– in varying degrees of light, the desire is there to transform things for selfish reasons; we see the rajas;
-and ultimately in the light, intellect is used for unselfish reasons and we see satva.
                                                                                                                                        Sri Vasudeva

Meditation: Centre in the Consciousness


butterfly-insect-wing-wildlife-87039.jpegLet us give attention to the consciousness space. How do you do that? It may sound simple, but actually it is very profound. The consciousness space is that centre of being in which the ego operates, the sense of “I,” and it is that centre of conscious experience. It is that centre of pure awareness within you in which you are experiencing the elements of nature, the movement of the mind, the movement of emotion.

In that centre of being you have a consciousness of Self, you have a consciousness of the elements, and then you have a consciousness of the subtle reality of mind and emotion and intention. Centre in that experience of “I exist.” Not that you are the thinker, that’s a role. Not that you are the one who is feeling, that’s a role. Not the body, that’s another role. But that very centre of being where the “I” plays in the consciousness, assuming all these different roles.

The goal in the play is to stay beyond the roles that you play; to get to that centre where you can observe every role without being caught in it, identified with it as your only reality. Centering in the consciousness space means centering in the “I” experience, but beyond every role; beyond the thinker, beyond the one that feels, beyond that vital person that drives the body, and beyond the body.

This is an experience that comes with grace, as you open up to grace. You cannot have this experience just by wanting it, but by opening up your being with humility and with a sincere desire to manifest the all of you. Surrendering to that inner process of transformation, that inner space will open up to you. It cannot be had by the one that plays with the ego or is caught in the ego.

Excerpt of guided meditation by Sri Vasudeva, for more go to  www. blue-star.org

Witnessing Can Take us to the Rapturous “I”


Magnolia_Close_600.jpgIn the Māyā, we have this identity of Self but it is an ego identity, not true Self. And this ego has to be transcended as it were, because we need to come back to the experience of true Self. The ego will still exist though in the experience of true Self because once you have a form, the identity of the form is there and that is the ego. We have an energetic form on the inside and we have a physical form, so we have an energetic ego and we have a physical ego.

We have a causal ego with all the karmas that are sleeping in the causal body; we have a subtle ego in the dream state – the dream is the mind state – and; we have the gross ego or that of the waker, the physical body. So we have the three states of consciousness; the waking, the dreaming, the deep sleeping. And we have spoken about that fourth state, the turiya. In all of these experiences, we have an ego at play, and this ego has to undergo a transformation in the evolutionary process obviously.

It requires witnessing, the posture of the sākśī, and it has to move from the waker, through the dreamer in the mind, beyond the deep sleep, into that fourth state of witnessing. Can you be excited about that? Can you be excited that in focusing on beingness, you can really see the journey? But if you are caught, if you become the doer, you cannot. So you need to be in the beingness observance. And there it is the “I am”; not the “I am the doer,” but just the “I am,” just coming more into “I am.” So when you think of “satchidānanda,” “sat chit” is just that pure consciousness state where just the “I” exists in its pure being, and the “ānanda is like the “ābhoga”; it is the joy, the rapture. So when we say, “satchidānandoham,” that is what we are saying; we are that sākśī that is in bliss. Satchidānandoham. Satchidānandoham. That is the same turīyā bhoga, the rapturous experience of the “I” in freedom.

For more details on the practise listen to Sri Vasudeva on Day 33 Forty days 2017. The full talk and meditation is available for a few days here.  To download a personal copy go to  www. blue-star.org