The neurocognitive physical body seems like a subject that perceives physical objects of a real objective world.  If a higher self or subject is sought after, then vivid dreams and near-death experiences of being a mind, a subtle body or psyche, seem to reveal a subtle subject that perceives subtle objects.  From the standpoint of the subtle subject or self, the physical seer and the physical seen are a nondual continuum of cognition with no real subject as such and no real object as such.  At the same time, the bodily subject that acts is fundamentally inseparable from that which is done, changed or made.  From the subtle dimension, the physical actor and the physical action are the same.

If consciousness goes beyond the subtle dreaming body or mind, then it is in the causal world of timespace where thoughts are things and things are thoughts.  From that Third Consciousness, the subject or seer then perceives the dreamer and the dream, the subtle bodily subject and subtle objects, as a nondual continuum of mind only, a subtle continuum of subtle non-duality.  Now the causal apparent “self” can think, “I am neither organic body nor subtle ghost.”  The physical and subtle worlds of life and death appear as gross and subtle nonduality with no subject as such and no object as such.  There seems to be only the idea of subject and idea of object on any given plane of Existence.

The subtle seems like a real self with the physical body as a false or illusory self if one is spiritually awake on the subtle plane.  If one is awake and functional on the causal plane, then the subtle self is revealed as an illusion.  But now we can go up to a recentering on the supracausal plane, which now appears as a Real Self beyond the three bodies below, which are now all nondual continuums.

Some say that when that Fourth State is reached, there is no higher and even more divine realm.  However, it just so happens that there is at least a Fifth State that reduces the supracausal fourth body to a non-subject in a supracausal fourth world of non-objects.

Truer “Selfhood” is always relative to the lower body or plane of existence.  The experience of Selfhood is relative to the subtlety of the Objective realm of dualistic experiences.  There is no theoretical upper limit to the experience of Self.  So, Self is not anybody of any level of existence.  Self is more properly the vertical Thread-Self that cuts through all the planes of existence.  The Thread-Self that links all levels of bodies and worlds is the Absolute Self; all selfhood attached to a particular level is an illusion, a mere relativity.

The Seer is the object seen, the Thinker is that which is Thought, the Transcendental Being is all the beings experienced as being there.  But, even more importantly, the Absolute Self is the Absolute Object on all levels of Existence.  I am that Being; you are That Being.  Absolute Nondual Being is no particular plane of Existence, regardless of how high or seemingly “ultimate” the plane of Existence.  Planes, dimensions, tattwas, are secondary horizontal manifestations of the primary vertical being.

From the standpoint of ancient Chinese Zen, the physical heart is the location of the Guest and the subtle heart of the mind is the location of the Host beyond the physical body.  At the same time, the subtle heart of the mind is the location of the Guest and the Bodhi Heart or Dharmakaya Buddha-nature of the causal level is the Host.  However, from the supracausal point of view, the Bodhi Heart or Dharmakaya Buddha is the Guest and the Superheart of the Vajrakaya or Diamond Body of Self-nature is the Host.  Beyond that in the Fifth or Transcendental World Body, the Vajrakaya Superheart is the location of Guest and the Transcendental Heart the location of Host.  Thus it is that any differentiation of Guest and Host as identification with two particular planes of Existence is just sheer ignorance based on a common cosmological error in consciousness.

This same misconception takes place in Mexican Seership when differentiating Tonal and Nagual on various levels of attention.  Second Attention is Nagual to First Attention Tonal; but Third Attention is Nagual to Second Attention Tonal.  Also, there is the unknown Fourth Attention Nagual to the Third Attention Tonal, which most Mexican Seers never got to.

The next real step to take in all this is to train oneself to pragmatic nonduality as a consistent insight in every breath you take, which is the essential import of mantras like Hamsah and So’ham as taken up by Yogis of India.  But, when doing such practice, one should also keep in mind something Wei Wu Wei Terence Gray once said:

 “This which practices is That which is practiced; That which is practiced is This which practices.  There is no practicer, and no thing is practiced.  The functioning of ‘practicing’ by whole-mind is conceptualized by split-mind as Practicer and Practice.”

In deepest truth, everything and everyone that exist are the Absolute Practice of the Absolute Practicer.  An entire Universe is Hamsah Yoga, as is a single Atom in your body.  Seeing this from Macrocosm to Microcosm is the Cosmic Recursion Samadhi of the Tejobindupanishad.  There is no limit to Pragmatic Nonduality.

I am that Being.  I am Brahman.  I am everything and I am Nothing.  I am the vertical all-recursive Thread-Self.  This body, this mind, this consciousness and this supracausal awareness of Being are all reflections in the Transcendental Mirror of Transcendental Buddhahood.  No common seeming object in the house or outside in nature is anything or anyone else.  The Eyes of Oneness are everywhere as everything seeing everything everywhere.

Again, to quote Wei Wu Wei Terence Gray on the essence of Pragmatic Nonduality:

 “Practice is deepening understanding, for understanding is first an intuitive glimpse of the truth of this, then the obtaining of this intuitional glimpse at will, and, finally, the permanent installation of this inseeing when ‘walking, standing, sitting and lying’, in public and in private, asleep and awake.”

One delightful thing that can happen is that all that ordinarily looks solid and substantial on Earth begins to look empty and dreamlike, whereas the ordinarily empty appearance of space all around begins to look and feel like hard all-pervasive crystal.  This Diamond Sky experience is fundamental to Vajrayana Buddhism and is the essence of it.  The bliss of solid space pervades all worlds, dimensions and beings.  All zones of Existence, human and non-human are completely available to this total awareness.

Is there Absolute Self?  There is nothing but Absolute Self.

©2006 Kevalin Absoluto