THE DEBILITATING EFFECTS OF DUALITY

THE EFFECTS OF DUALITY

This everpresent subconscious is then the basic constituent of each person's personality and is the objective site where the concept of an IDENTITY actually attaches.

IT IS NOT THE IDENTITY ITSELF.

It is the CONSCIOUSNESS within which the SEEDS of both IDENTITY FOLLY and NATURAL WISDOM can fall. It is here that these seeds also grow and develop on the basis of EXPERIENCE. The task then of calming discursive thought and our practices, which show and manifest the true nature of mind using the mind's innate capacity to reflect upon and know itself, is to look at pure and dormant awareness, refuting the delusion of DUALITY.

What we want to do, in view of the presence of the subconscious IDENTITIES and the general belief in our EXISTENCE as a separate creature, is replace the DUALIST FOLLY (the belief that all apparent phenomena have real and separate existence) with TRANSCENDENTAL WISDOM, performing a TRANSFORMATION to a BUDDHA MIND (ADARSANA JNANA).

The IDENTITY CONSCIOUSNESS is a product of the THINKING MIND which lays this debilitating DUALISTIC IDENTITY concept upon the ALAYA VIJNANA.

Unfortunately, the human creature does not accept the IDENTITY as a tool of CONSCIOUSNESS and instead creates "itself," an "I," as an apparently real element which is a complete DELUSION. This process of separating the whole into parts is the source of the IDENTITIES, for he who SEES SEPARATELY must see himself as a SEPARATOR of parts.

We say, therefore, that the CONSCIOUSNESS of a USEFUL IDENTITY is  conceptually different from that provided by the AFFLICTED THINKING MIND. What this AFFLICTED MIND does, is create the continual presence of the concept of IDENTITY which has DEMANDS, which is quite different from the neutrality of the correct neutral IDENTITY PERSONIFICATION.

Do you see this important difference? In other words, the impression which is a useful ILLUSION is posited as a real thing by the tainted MIND and thus becomes DELUSION.

This DELUSION then creates the fabric of the idea of the importance of the human creature and separates him immediately from all other apparent things in his environment.

              This creates:

ATTACHMENT TO THAT ILLUSION (ATMA DRSTI),

IGNORANCE about the "I" (ATMA MOHA), 

PRIDE in that IDENTITY (ATMA MANA), 

OPINIONS (ATMA SNEHA) based upon the IDENTITY and its DEMANDS,

ADULATION of that false concept of a real and separate self.

    There then arise all sorts of unfortunate secondary afflictions such as:

DISTRACTION OF SELF PRESENCE (VIKSEPA),

FIXATION upon oneself, 

LACK OF CONFIDENCE, 

LAZINESS, 

DULLNESS. 

This is the portrait of the pitiful human creature who has created himself by divorcing himself from all things.

 STILL IN CONSTRUCTION FOR COMPLETION