Transcription
[Music] [Laughter] [Music] The story of two fullness, Brahman Consciousness, was recorded on the 16th of January 1973, in the evening, in Llantia, Spain. Part one of this talk is 68 minutes in length.
J. Gurudev, it's very easy to talk, talk about Brahman Consciousness, for the simple reason: no matter what we talk, that will prove to be the expression of Brahman Consciousness. Just that, no matter what we talk, it's going to be the expression of Brahman Consciousness. When we talk of a pillar, of a wall, of a ceiling, of a floor, what we are talking about, we are talking about the house. No matter what aspect of the house we talk, that is the expression of the house. House is the totality of all these small, small items which structure it. House is just the totals; the word "house" is the expression of totality of all these different constituents of it: pillar, the wall, the ceiling, the floor, anything—kitchen, dining, living, any room—is the expression of the house. Even the names of all these things, when we talk of the wall, the word "wall," the name "wall," also is the expression of the name "house," and the form of the wall also is the expression of the form of the house. So, name and form, two things: name of the totality is expressed by the names of the parts of the totality. The name "house" is the name of the totality of the expressions of the names: wall, floor, ceiling, pillar, all that. These are all the constituents; the constituent of the name are the names; the constituent of the form—home, house—is an assemblage of the form of the house. So, name of house and form of house: names of all these items which make a house, and forms of all these items which go to make the house. The name and the form—names of the parts, names of the parts (plural), names of the parts are the expressions of the name of the whole; forms of the parts are the expressions of the form of the whole. Having understood this, we have understood what Brahman is. So, what I said, that no matter what we talk, it will come out to be the expression of Brahman, and this is the status of Brahman: He's totality of life. So, no matter what aspect of life we talk, that is, in reality, the talk of the totality of life.
Now we'll go into a little bit more detail of explanation of it. Brahman Consciousness is the consciousness of the whole of life. Now you may come up to say, "I have experienced Brahman Consciousness," because every moment I take a dive. Transcendental Consciousness is certainly unbounded, and unboundedness must be called He's. There are no boundaries; it is the boundaries that partition the whole. So, when there is no boundary in transcendental Consciousness, we know from our own experience that it is—is it Brahman? The answer is, of course, yes, because if we experience He's, why not? That is one state of the what we call the essential nature of Brahman: He's unboundedness, unrestricted, and that is the Consciousness that we experience, He's. But we call it not Brahman Consciousness, but only transcendental Consciousness or pure Consciousness. We describe its character as He's and boundedness, infinity, unrestricted awareness, but we don't call it Brahman Consciousness. All right, this is like a, like a, an indication or a picture, a model of a house; a model—the architect makes a drawing, and we see the, we see the 16-story building; it's there, we see, but we don't call it a building or a home; it's a model. It gives an experience of the wholeness, but we don't call it a building. Building is structured from that basis, that wholeness, and then transcendental Consciousness, and then Cosmic Consciousness, and then God Consciousness, and then Unity—different, different values of Consciousness. All these different values of Consciousness are with reference to relative states of consciousness: waking, dreaming, and sleeping. These are relative States Of Consciousness—transcendental, absolute. Now, Cosmic Consciousness is that absolute transcendental Consciousness plus waking or dreaming or sleeping. So, transcendental consciousness gets another name, Cosmic Consciousness, by virtue of the inception of waking, dreaming, sleeping. So it is the relative States Of Consciousness that require another name, relative name. When we say CC, Cosmic conscious, it is compared to, it is with reference to transcendental consciousness. So it's a relative name; it has a reference; it has a reference. Cosmic Consciousness has a reference to Pure Consciousness—one C belongs to Pure Consciousness, Consciousness; the other belongs to Cosmic, CC, Cosmic Consciousness and Consciousness we experience as transcendental consciousness. God Consciousness is another relative Consciousness, and if this new name comes up because something happens to the waking and dreaming and sleeping States Of Consciousness—they begin to coexist with the transcendental Consciousness or pure conscious in their Supreme relative value, Celestial value—is supreme relative value. In Cosmic Consciousness, waking, dreaming, sleeping States Of Consciousness coexist with pure State of Consciousness in the ordinary way, but in God conscious, these waking, dreaming, sleeping States Of Consciousness begin to coexist with pure Consciousness in their Supreme relative value, Celestial value. Relative modifications present different states of Consciousness: Cosmic Consciousness, God consciousness. God Consciousness is that unbounded awareness of the self and object of perception in its Supreme relative value, in its Celestial value—so most refined relative perception on the basis of unbounded awareness. Unbounded awareness of the self along with the most enriched value of the object of perception. God Consciousness, from the Supreme relative value, the object begins to be perceived in its infinite value. This is rise of the value of the object from the ordinary gross value. In Cosmic Consciousness, the object has risen to the most refined value in the relative, become Celestial, and one more step of progression, one more step of evolution, and the perception gains the value of—perception gives the value of infinity to the object. The object then is experienced in its infinite value. Infinite value is like the value of the sap, unmanifest value, unbounded. So the unbounded expression of the object along with the unbounded expression of the subject, the self—unbounded self-awareness, unbounded self-awareness along with the unbounded value of the object—this is Unity Consciousness. When the carnation is perceived, it's perceived in terms of myself; my perceived is perceived in terms of myself; any object of perception is perceived in terms of the self. This is Unity consciousness; the sub—the object is raised to the value of the subject; the subject is as good as the object, and in this state the subject-object relationship seizes; the two become united. This, this is Unity Consciousness. Unity Consciousness: absolute value of the subject, self, unbounded; absolute value of the object, infinite, unbounded. Unity Consciousness.
Now you had to be a little alert: what more can there be? What more can there be? We'll talk about many things later, but let us now concentrate on this point: the object of perception is cognized in its unboundedness. I see a carnation, and I see it as myself. Beautiful perception of the carnation is accompanied with other values of perception as well. When I see a carnation, what I see—so many things in the background. So the primary focus of perception is on the carnation; secondary focus is on the wall, on the ceiling, on the pillar, on the table—secondary, and even in this secondary, something which is nearest may be secondary; something which is little farther away may go on the third level of perception; something little farther away may have the fourth degree of perception. Full major focus is on the incarnation, but minor values of perception extend to the environment of the, of the ation. So when Unity conscious begins to be experienced, first the object of primary focus gains infinite value; the object of primary focus is cognized in terms of the self; the object of secondary perception, third-grade perception, fourth-grade perception, they are not cared for, not cared for, but the, the primary focus is—the perception has raised the value of that to unbounded. Whatever is perceived, perceived in terms of the self; whatever is the background of perception, it's not involved in the evaluation of the object as myself. It is this little variation in the different—it is this, this little variation in the field of perception that still has to be evolved, as it is—the object of primary focus has evolved infinity; objects of secondary, third-grade, fourth-grade, fifth-grade perception—not yet in terms of the self, not yet in terms of the self. This is in terms of the self that is not cared for; everything else is not in terms of the self. Even though, even though the experience of carnation in terms of the self is not contrary to the perception of the background also in terms of the self, but yet that stage has not yet developed that the second-grade focus also is in terms of the self. And when this starts to happen, then Unity Consciousness starts to rise to Brahman Consciousness. It's a, it's a very fine thing; it's a, it's a degree of unity conscious; it's a degree of unity Consciousness, but it's very surprising when we say Unity Consciousness, then we come out to talk of the degrees of unity conscious. It's, it's rather, it sounds too far-fetched. Unity conscious is UN—the moment say Unity Consciousness, what more you take? But there is something more to it; there is something more to it; there is something more to it; there is something more to it. I'll make it a little more, more clear. What is the basis of unity Consciousness? From what it rises? Unity Consciousness. Unity Consciousness rises on its own level; there is a level of life within me which is unbounded, which I know. When my awareness reaches that area, I unbounded—it's within me, within the subject; deep within the subject is that He's of Life, unbounded. Likewise, deep within the object is that unmanifest value of the object, which again is free from the qualities of the form and name; that again is unbounded. So deep within the object, the reality is unbounded; the boundaries of the object—deep within them have something which is unbound, something which is unbound. So the object is boundless in its reality; the subject is boundless in its reality, and therefore Unity of existence has a level of its own. Unity of existence has a level of its own. Oxygen and nitrogen and hydrogen—all these different elements—deep within each of them is absence of the qualities of hydrogen, absence of the qualities of nitrogen, absence of the qualities of calcium, absence of all these qualities; there is something which is quality-less. If you go deep within the atom, finer particles, high energy particles—if we go deep, more deep within them, ground state, non-moving—physics calls it ground state—deep within ground state, vacuum, vacuum state—completely unmanifest, completely unbound, completely non-changing, immovable, Eternal, infinite, Immortal being; that is the reality. The reality of Life, the reality of all life is that omnipresent, unmanifest He's, unrestricted, unbound. We experience it as our Consciousness; that reality is experienced; it's a direct experience. Science of creative intelligence opens our awareness, opens our machinery of perception to that unbounded wholeness of life which is evenly present everywhere in its immovable, non-changing value—that vacuum state that does not rise or fall. I'm only playing upon the word of—when I said Unity Consciousness rises, now I'm clarifying that it does not rise; it's just an expression. Unity Consciousness rises; it doesn't rise. What rises is our awareness to that; our awareness rises to that or falls to that—doesn't matter—rise or fall; in that state our awareness rises to that, we can say, or our awareness spontaneously falls to that, to that; everything falls to that ground state, and ground state falls to that vacuum state. Now, Unity conscious—when we say Unity conscious rises, we only say our awareness rises to Unity Consciousness. We, we call it Unity Consciousness because as long as our awareness has not risen to that Unity Consciousness, so long it is in the conscious—so long it is a, it is that State of Consciousness which is non-unified. What dominates is the object of perception—this or that or that or that or that—so long it is not, it is ununified. And when the object and subject both have come onto that level of awareness where the differences are superficial, just on the level of the sap—the difference between the green and the red, they are too superficial even to be considered—so on that level of awareness which knows no boundaries, and which being faced with the boundaries also does not get perturbed or divided by the boundaries, and then we say it's Unity Consciousness. Unity Consciousness, from that level, the unity Consciousness, the, the friendship between the object and the subject—the friend extends to the environment of the object. First you become a friend of someone, and then you become a friend of his home, and then you become a friend of his kitchen and of his, of his this and this—all the library, everything. So it's like grabbing slowly, slowly, slowly, slowly grabbing the whole thing. So the subject-object relationship drops off as Unity Consciousness rises, and when even the environment of the object is spontaneously in terms of the self, the whole thing in terms of the self, then self in terms of the whole thing, whole thing, everything in terms of the self, self in terms of everything—the distinction between Unity Consciousness and Brahman Consciousness is that the self in terms of one thing is—whatever the object of perception, it is in terms of the self; whatever the object of perception, primary, it is in terms of the self. But when along with the primary objective perception everything else is in terms of the self, then it's real [Music] He's, then it is Brahman Consciousness.
Now we'll, we will understand it in a more, in a different way. Let's have a different way: how Unity Consciousness has risen. It has risen out of many, out of many varieties of development; various things have come together to constitute Unity Consciousness. Waking, dreaming, sleeping Consciousness became transcendental and Cosmic and God—all these have served to be the constituents of unity Consciousness. The very word "Unity" implies non-Unity, full of differences. So it's the differences that have come together to produce lo Unity Consciousness. Differences: firstly, the difference between waking, dreaming, sleeping Consciousness in the, in the, in comparison to transcendental conscious, and then difference between transcendental and Cosmic, and then between Cosmic and God Consciousness. All these differences gradually start to disappear, ually start to disappear, gradually start to disappear, and these—it is these differences which have proved to be the building blocks of unity Consciousness. The very word "Unity" indicates there has been some diversity; there have been some differences, and now they have been brought together, and we have a unified whole, Unity consciousness. The, the development or emergence of unity Consciousness has many, many reasons behind it, mainly release of stress, normal functioning of the nervous system, normal functioning of the nervous system, which is the result of release of stress and purified state of all the chemicals that constitute the nervous system; the purity of the nervous system and release of stress—this is responsible for the development of your Consciousness, which in turn is responsible for development of unity Consciousness. So we, we think in terms of the parts coming together to make a whole; parts coming together to make the whole, and you have heard a proverb: "Whole is more than the collection of Parts." Yes, the whole is more than the collection of Parts. They say a house is more than the collection of bricks; a house is more than the collection of bricks. The whole is more than the collection of parts. In this you find a very beautiful expression for Unity Consciousness and Brahman Consciousness. When the parts are collected, when the parts are collected—that means when the differences are collected together—when all the different things together, then they produce a unified State of Affairs, Unity consciousness. But there is something more which is conceivable out of all these parts coming together: the whole is more than the collection of Parts. Collection of parts has given us Unity; that which is whole is Brahman. Got it? How many have missed it? Collection of parts coming together of the differences has produced Unity Consciousness. So this is collection of parts. Now the definition of the whole is that it is more than the collection of Parts. The collection of parts, Parts is Unity Consciousness; that which is more than this collection of parts, that which is more than this Unity is whole, and that more is Brahman. Make sense? Collection of Parts produce unity; in unity, differences dissolve; no differences, no difference, because all the difference that there was, it doesn't exist in that unified state of awareness. Unified state of awareness, Unity Consciousness—one may see this and this and this, but then the predominance is not either of this or of that or of that or of that or that; predominance is of One's Own unboundedness; predominance, Unity dominates; differences have not much value; differences have not much value. It's like a millionaire spending $10 here, $5 here, $100 here, $1,000 here—established his awareness established in the whole of wealth; these transactions of these parts do not disturb his He's; there is no pinch—that whole, he doesn't feel—spend this, spend that—predominates, even though the behavior is in Parts. This is Unity Consciousness; the behavior has to be in, in the field of diversity, in the field of differences, but just as a millionaire—his awareness being established in the He's of wealth, unshakable wholeness of wealth in his awareness—spending this, spending this, he knows he spends, he enjoys, he suffers whatever, but all that doesn't have much meaning in the steadiness of his awareness of, of great wealth. Just like that, Unity Consciousness is not devoid of the experiences of the differences; only they don't much mean; they are, they don't shake his unshakable stand in the unified state of awareness. This is, this is Unity conscious. Something more than that: in unity Consciousness, whatever the object of perception, that is in terms of myself; whatever object of perception, that is in terms of myself. And in this state, something that is not the object of perception is not included within the range of the self; only the object of perception is in the, in terms of the self; something that is beyond the object of perception—away, far, here, there—it's, it is not taken into consideration; it's not considered. So Unity conscious is within the range of perception; whatever is perceived, that is in terms of the self; every object of perception, every object of perception, every object—we can add a word—every object of primary perception, because perception has its varying degrees: primary perception, secondary perception—there is main concern, there is subordinate, secondary concern. So secondary concerns are not involved in unity Consciousness. And when everything gets involved with anything being involved—when everything gets involved in anything being involved—then it's the He's which is more than the collection of the parts of consciousness; whole, whole is more than the collection of Parts. It's such a common phrase; we know it from 5 years of age: whole is more than the collection of Parts; the house is more than the collection of bricks—is more than the collection of parts. So collection of Parts presents Unity Consciousness; that which is more than this is Brahman Consciousness; more than this. This gives us a very good account of what the collection of Parts is and what we can expect from this situation when the parts have been brought together; when the parts have been—this collection of parts will produce something more than what it in itself is, and that will be Brahman Consciousness.
Now let us understand it in a more, in a more way. We started this whole consideration with these, with these pillars and the wall and the ceiling and the floor. In this, this whole thing—what we get out of this—the Builder raises a, a wall and build—ra pillar and a ceiling and the floor—builds these—what gets out of all this is collection of this: you collect all these things—pillar and this—taken together—collection of this gives a house. So house is equal to the collection of this. In the house, there must—there must be—house is like all these different constituents put together—wall, ceiling, floor—put together, collection, collection of these, we call it house; collection of these, house. House is like Unity Consciousness. What is more than the house can't remain a puzzle for a very long time—no. A builder, a builder, a builder builds the house; what he does—raises the pillar and raises the wall and he raises the ceiling and he raises the floor and he raises this and he raises this—for 6 months, one year he has been raising this and this and this; they, they all have been raised. Now the Builder occupies the house; he is in the house; he is in the house. But, but what is in his mind? The wall, the pillar, the ceiling, and always he said, "Oh, what a beautiful color of wood I have put in there," and that Factory from where it came was really good, and see whenever he sees a pillar, say they have made this—what he loses in his habit of constructing these parts—he is in the house, but house is not yet in his—all the—when he sees the wall, he says, "Oh yes, that factory really so good." Factory is dominating the color of the ceiling—all those things which he, which made him select that wood and select this color and select that lamp and select this table—these things are predominant just because by habit, association—he was in association with the pillar for so many days; he was in association with the wall for so many days because he was building them, building them. This long association with the parts, this long Association of the Builder with all these parts and the material and all that, a sort of comes on the way of his awareness of the house. He living in the house; he's living in the house, but all these things are Hing in his mind. So what is happening? Parts are predominant in his awareness; He's of the house is yet secondary. A few weeks pass; a few months pass; gradually, gradually more of the house awareness starts to dominate; more and more the awareness of the parts become secondary, become secondary, become secondary. A time comes when he doesn't bother about the pillar and just seeing the pillar and cornering it, going here and there—what is predominant is house; he wants to do that thing and that thing and is the use of the house that gains predominance in his awareness. Parts no longer predominant just by virtue of habit, habit, because one has been dealing with the part so long, so is natural for the awareness to remain dominated by the parts; and when one starts to use the whole, it's natural that long association with the whole makes his awareness predominant with the whole, and then the parts go in the background. Now from here we take another example to show something more. Now he is living in the house—ing the house—is a rented house; it's a rented—now the house awareness—house awareness—it's a rented house. This man has a bus somewhere; it is his own bus; house is a rented house; he lives here, comes, rest; his mind is in business which he owns. The moment he steps out of the house, even remaining in the house, he thinks of business; something that he owns is predominant in his awareness. The moment he's out of the house, he's out of the house; he's proceeding towards business office, office, office, office. The moment he, he, he closes the door, even the office is predominant; even the office, coming towards the house, even the office is predominant, even until he enters the house, then he has his house there. When the man doesn't own the house, then the house awareness is restricted for him only when he is within the Walls. Within the walls, he goes to office; he—all his awareness is for the office. When he enters the house, he becomes aware of the house, but the office is predominant in his, because he owns that. Such a man, when he owns the house, the moment he starts to own the house—house—even remaining in the office, he has the house. What is happening? The boundaries of the house extend to his office; the boundaries extend to wherever he may be; he goes to England, he thinks of the house. This Association of the house—owning of the house—has such great impact in his awareness that no matter where he may be, house is, is in his awareness, meaning thereby the boundaries of the house expand, expand, and they begin to embrace the entirety of the, of whole of Life. Expansion of the boundaries is a natural phenomenon with the association, with the association. Just this house is always a boundary, but there was a time when the house was only within the walls. Now there is a time when the house is far extended beyond the boundaries of the, of its own boundaries—far extended beyond its own boundaries. This expansion of the house is something more than the collection of brick; something more than the, than the collection of the parts of the house. The collection of the parts of the house—all these wall, ceiling, pillar—they gave a house, and house—this is the house; it's okay. But then the full value of the house is when wherever you may be, the house is in Awareness.
It has only what has become the boundaries of the house; are are broken. The boundaries of the house are broken. The house is everywhere. The limitations are 10, 20 ft room. It has expanded to unbounded expansion of the boundaries. How could this happen? When we are talking of the State of Consciousness, it's a reality. It's not it's not intellectual conception, or it's not psychological feeling. In these in these examples, it's a matter of psychological feeling. It's just an example to show something happens. But now we are considering what, why this thing could happen.
Unity Consciousness is a reality one knows from one's experience. Brahman Consciousness is a reality one knows from one's Consciousness. These two realities, they are not psychological realities. No, they are the actuality of one's awareness. They are they are the actuality of existence, actuality of life. It's not a conception, or it's not a a just a feeling, or just an understanding. No, it's a living reality. Just as transcendental Consciousness, we Di and say we come out and something else is there. So transcendental Consciousness is a reality. It's a reality. It's a level of life where one opens one's awareness. Cosmic Consciousness is a reality of life where one lives; even sleeping, one is awake; even acting, one is just a witness to one's acting. So it's not a psychological thing; it's a reality, starting to live life on that level. Brahman conscious ious Unity Consciousness; if it's a reality, how it happens? It happens on the level of experience only because it is so. It is so. If it were not so, if Unity Consciousness and Brahman Consciousness had no difference or something, then it would not be an experience. Now now let us let's Now understand what is behind the scene of the difference in the unity Consciousness. This is just the difference in unity Consciousness. On one level we call it Unity; when other kind of characteristics develop in that Unity, then we say Brahman conscious. It's the evolv of different characteristics. Where is this? The answer is very simple. The answer is simple. We have this this room inside; we see no space. 60 ft and 100 ft space can be measured space. Knowing this, analyzing this, we space outside; we go space. Analyzing this space, analyzing outer space seems to be the same thing. Inner Space, outer space. Inner Space, outer space; they are the same thing. Now at the door we find the junction of them; inner and outer meet there. At the door, inner and outer meet. At the other door, inner and outer meet. At the other door, the windows, there, the meeting points of the inner and outer space. The wall seems to to distinguish the inner and outer value of the space. The wall seems to distinguish between the inner and outer value of the space. But when we talk of space, we are not talking of any expressed manifest gross existence; we are talking of that which is finer than the finest material existence. What is finer than the finest of the material existence of the wall? Space. This gives us that the partitioning value is too superficial. Inner Space and outer space are always joined together on that level which is finer than the finest of the material of which the wall is made. On the level of space, there is homogeneity of existence of space in and out. This is the actuality. The wall, particles, calciums, Stones here there, C iron bar deep within every one of them, space. So Inner Space on the level of space is already connected with the outer space. Wall is porous as far as space is concerned, and therefore that which seems to be a boundary in reality it's not a boundary. Wholeness of Life. Wholeness of Life. Unity is wholeness of Life. The difference is that the difference that seem to be the difference that seem to be between unity and Brahman Consciousness, the difference that seem to be between Brahman unity and Brahman Consciousness is not a difference on that level of the omnience of the holess. On that level there is no difference, and therefore the difference between all these different states of Consciousness have no meaning. When we talk of the Hess of Brahman, it's only a matter of our ability of perception where it can take a stand and perceive. Our ability of perception can take a stand in the transcendental Consciousness, fine; it has that ability of unbounded awareness, but that ability gets lost when the eyes open and the ears start to hear. When again we are thrown back on the boundaries like that like that like that, and then the boundaries start to dissolve. CC develops, GC develops, Unity develops, Brahman develops. But all these developments of Consciousness have nothing to do with the characteristic or essential nature of the wholeness of Brahman Consciousness. All these perceptions, the varying degrees of our Perceptions in different states of Consciousness are on the basis of our ability. Varying degrees of perceptions, the our behavior in different states of Consciousness depends upon our ability of taking a stand on those states of consciousness. When we see, we see this blue color. When we feel, we feel uh some softness. It's it all depends upon our ability to feel how much soft we can feel. It all depends upon our ability of perception, how much bread we perceive or how much Radiance of the colorless Rays coming out of the red we are able to perceive. It's a matter of our ability, your perception. It's a matter of our how much normally our nervous system is functioning, and on that level our n our Consciousness takes a stand. But in reality, just as green and round and flat and red and soft and hard, all these are nothing but unmanifest St. This example goes to explain that in reality, just as all these differences have absolutely no meaning, in reality all these differences are sap and nothing but sap. In reality, that wholeness of life, that Brahman, that omnipresent unbounded homogeneous wholeness of life is all that there is, and and the differences are superficial. Unity is Unity on that level is the Ultimate Reality where Consciousness knows no differences, whether it's the focusing value of perception or the secondary value of perception or what. These secondary or the they don't have any meaning. Life is whole, and I am that, and thou are that, and all this is that, and nothing but that, and that, and that. This is Brahman Consciousness. It's conceivable. It's conceivable that there was a time we know from experience, house is just this much and this much and this much. But in our awareness these boundaries of the house are broken. When sitting in our office, being engaged there, we think of home. Home has expanded; there boundaries too superficial to be to to to keep the house bound only in this area and in this much length and breadth and height. No, it expands. So it is the expansion of one's own territory of experience. So the whole emphasis was that this homogeneous wholeness of life is open to our awareness, is directly open to anyone's awareness, just because that is the reality. Is the reality. Now it depends upon how much capable we are of having that in our stand. It's just like a new house. The Builder is always in terms of the wall and the ceiling and the floor; his awareness is, and the reason is long association with these parts. So when the awareness Rises, it is the habit of being associated with the parts of life, with the boundaries that alone are responsible for rest expecting living that Hess living that Hess is restricted by long association with the parts of life. So when Unity Dawns, it Dawns due to the long Association of that unboundedness, and where the association of unboundedness begins. Association with unboundedness begins from transcendental Consciousness for a little while; our awareness goes, and then we become aware of that unboundedness, and then we come out and we lose it, and a little bit more many times that it begins to stay in Cosmic Consciousness. It stays quite a lot. This habituating ourselves with the experience of that unboundedness more and more as practice grows, as time goes, that habituation of awareness, unbounded awareness begins more and more and more with that boundaries Begin to Fall. Boundaries Begin to Fall. Boundaries Begin to Fall. Means in our awareness and boundedness remains more and more in our Behavior. We have to behave Within boundaries; movements are all within boundaries, but then awareness is in that unbounded value of life. And as the habituation, as the habit of being aware of unboundedness becomes more and more, boundaries Begin to Fall more and more, and boundedness begins more and more. A time comes when whatever we perceive, we perceive in terms of that Unbound. Whatever we perceive, we perceive in terms of unboundedness, and that we say this thing, everything what we perceive we perceive in terms of ourself. Every perception is in terms of myself, because self is unbounded. We know from experience, and it has been established in CC. It has been established and then in God Consciousness that habituation of that unboundedness in CC raises our perception, and the boundaries of the object of perception begin to be more and more transparent. Boundaries begin to be more and more transparent. When the value of the house extends to office, it's not that the walls are broken. No, they remain, but then as if the walls become porous as if, and why? Just because the awareness is on that level of space abstraction. Boundaries have meaning; they are there, and yet they don't much affect. Just like when the awareness is in that Untold weth billionaire millionaire, and then 5 10 here there doesn't matter. What that association with that. If a poor man gets a loty today and he has always been thinking 10 times for spending $1, if his habit has been like that, and if he gets the lottery today, he may have his check and his in his name, the amount is there in the bank, but when he spends a dollar immediately that long habituated pinch of spending a dollar rises in his mind. Someone has to say, oh now you are a millionaire. Oh yes, I am. And a few times he gets the shock, usual shock, usual shock due to Long association with poverty. And then as the association with wealth starts to be more and more in in his awareness that pinch of dealing with the with the with the boundaries starts to disappear, and it does disappear just like that. It takes a while for the nervous system to get adjusted to to produce or maintain that unbounded awareness at all times, even when the eyes are within boundaries and ears are within boundaries and the movements are within boundaries. So just a matter of getting habituated. So the habituation, now we know what all these states of Consciousness are for.