TROTA | CHAPTER TWO | SWAMI KRISHNANANDA
|| 2 | THE NATURE OF THE WORLD ||
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|| 2.01 | THE DISSERTATION ON EXPERIENCE ||
The world is a presentation of outward variety and seeming contradiction in existence .
It is a disintegrated appearance of the Absolute , a limited expression of Infinitude , a degeneration of the majesty of immortal Consciousness , a diffused form of the spiritual Completeness , a dissipated manifestation of changeless Eternity .
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Each of such separated entities of the world claims for itself an absolutely independent existence and regards all objective individuals as the not-Self .
The not-Self is always considered to be in absolute contradiction to or at least absolutely distinguished from the self’s own localised being .
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The exclusion of other limited objective bodies from one’s own subjective self involves a relation between the two , and this relation is the force that keeps intact the network of diverse consciousness .
Everything hangs on the other thing for its subsistence through contact .
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A lack of the character of self-sufficiency discloses the deceitful nature of the relative reality of things marked off within themselves .
The obvious fact that every demarcated entity expresses within itself an urge to relate itself to other objective beings through internal psychoses and sense-operations points out the inability and impossibility of individualised centres of consciousness to maintain the apparent truth of their professed self-existence .
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The universe rolls on ceaselessly in the cycle of time , and reveals a newer characteristic of itself every moment .
Things do not rest in themselves but ever pass away into something else .
Everything in this universe is change .
Change is the law of life .
Nothing is without changing itself .
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An inadequacy felt in the attainments of the current state of existence is the forerunner of all enterprises in the life of the individual .
Action is impossible unless the self feels in itself a deficiency which can be filled up by an active endeavour to possess the missing part that would contribute to the completion of its nature .
A felt necessity for a fuller state of experience is the source of all attractions and repulsions .
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The whole cosmos seems to be a restless field where dynamic powers are arrayed in battle as if to extirpate themselves for a nobler cause .
Tranquillity can well be said to be non-existent in the history of the space-time world .
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Struggle is the meaning of phenomenal endurance .
The Upanishads solve the riddle of relative strife through the intuitive perception of the Essence .
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The heroic leap of the individual into the unknown is the expression of the want of a superior joy .
The dissatisfaction with limitedness in life directs the soul to catch the fullness of perfection in the truth of its Integrality , with which the individualised condition is not endowed .
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Hence , universal movement and individual effort , though differing in their altruism of nature , can be understood as a reflection of the tendency to Self-Perfection of Being .
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The pressure of the truth of the absoluteness of consciousness is the source of the force that compels individuals to transcend their finitude and find their eternal repose in it alone .
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This permanent Verity is the supreme object of quest through the cosmical endeavour in creation , wherein alone all further impulses for externalisation of forces are put an end to .
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The desire to become the All terminates in the experience of Infinitude . This aspiration to transcend states and things points to the unreal character of the universe .
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" The one Being the wise diversely speak of . "
— Rigveda I.164.46
" There is nothing diverse here . "
— Katha Up. IV.11
" Existence is One alone without a second . "
— Chh. Up. VI.2.1
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The life of every individual bears connections with the lives of other individuals in varieties of ways , in accordance with the degree of its awareness of Reality .
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Every thought sets the surface of existence in vibration and touches the psychic life of other individuals with a creative force the capability of action of which is dependent on the intensity of the affirmation of the mind generating that thought .
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Objects entirely cut off from one another can have no relation among themselves .
Sense-perception , cogitation and understanding are messengers of the fact that there exists a fundamental substratum of a uniform and enduring Consciousness .
Cognition is impossible without a pre-existent link between the subject and the object .
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Thought cannot spring from emptiness , for emptiness is itself nothing .
Activity is possible because there is creative imagination and imagination is a moving objectified shadow of Consciousness .
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The denial or assertion of something presupposes the awareness of the thinking subject and the subject cannot stand apart from self-awareness .
Self-consciousness is , thus , unavoidable in being .
It is an eternal fact .
TROTA | CHAPTER 2 | SEL0090 | SWAMI KRISHNANANDA
The perception of an object reveals the conscious relation that is between the subject and the object .
This relation should be based on a fundamentally changeless being , without which even a relation is not possible .
All contacts presuppose an immovable ground which supports all movements .
SOURCE | SATYAVEDISM.ORG