Daily Sat Sangam - Post -2.Swami Krishnananda.

 

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Thursday 20, October 2025, 19:45. 
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Philosophy
Metaphysical Philosophy
Daily Sat Sangam - Swami Krishnananda.
January 
(from The Realisation of the Absolute)
Post-2.

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22. Truth Transcends Ideas of Omniscience and Omnipotence

It is not possible to rest contented that a personal God is the ultimate Reality, however displeasing this may be to those who do not want to dispense with thinking in terms of the categories of the world. The philosopher-aspirant who is possessed of a flaming passion for integrating himself in Existence does not have the dull patience to linger on with the slow process of progressive self-transcendence through the channels of the different degrees of reality. The highest scientific mind always tries to cling to the Whole, and not to even the biggest part, for, according to it, partiteness in existence is illogical and an ignorant conception. Truth, dependent on its own Self, transcends even the ideas of omniscience and omnipotence, for these involve relations which are a limitation on the Absolute.

23. Thought is Objectified Consciousness:

The knowledge of everything through the knowledge of One Thing implies that everything is made up of that One Thing. That the misconception of things being really made of differing natures has to be set aright is pointed out by the disgust that arises in clinging to the notion of the multiple permanence of beings and a passion for catching completely whatever that must exist. The growth of intelligence tends towards urging the individual to grasp the totality of existence at a stroke. This constructive impulse is inherent and is vigorously active both in the instinctive mind and the scientific intellect. The individual is a consciousness-centre characterised by the imperfections of limitation, birth, growth, change, decay and death. Thought is objectified consciousness. The greater the objectification, the denser is the ignorance and the acuter are the pains suffered.

24. The Perception of Unity Leads to the State of Immortality:

Truth does not shine as Truth, owing to the inner instruments, the clogging psychological modifications. The crossing the barrier of these limiting adjuncts seems to lead one to a vaster reality, greater freedom and fuller life. There is a common desire-impulse in every being to exist forever, to know all things, to domineer over everything, and to enjoy the highest happiness. The statement of the Upanishads that the cognition of manifoldness is the path leading to self-destruction is adorned by the supreme exhortation that the perception of Unity leads to the exalted state of Immortality.

25. True Love is Never Expressed:

The seekers who austerely transform the objectifying energy into the Conscious Power that causes the blossoming of the self-sense into the objectless Consciousness are the integrated aspirants of the Absolute, whose power is used to carry on profound spiritual meditation. The Chhandogya Upanishad says that, when purity and light are increased, there is a generation of steady consciousness which shatters open the knots of the self. Such glorious aspirants glow with a lustrous spiritual strength which handles with ease even the most formidable forces of nature. They are the heroes who have girt up their loins with the vow of leaping over phenomenon into the Heart of Existence. Love that wants an object is not perfect. True love is never expressed. It simply melts in experience.

26. Positive Bliss is Found Only in the Self:

All actions are done for the sake of the Self, not for external persons and things. It is not the existence of joy in the object as such that brings pleasure to the individual enjoying it, but the cooling of the fire of craving that is brought about by its contact with a particular object which is specially demanded by that special mode of desire generated in the ego-consciousness. The satiation is caused by a temporary turning back of the mind to the Self. The whole of the happiness of the world is, thus, purely negative, an avoiding of the unpleasant, and not the acquirement of any real, positive joy. This positive bliss is found only in the Self, the root of existence. The bustle of life's activity is a struggle to respond to the cry of the anxious ego which has lost itself in the wilderness of its separation from the Eternal Principle. The grieving self bound by fetters in the prison of life is ransomed by the knowledge of the non-dual nature of Existence.

27. No Human Being Can Claim to Be Omniscient:

Even the highest intellectual perception belongs only to the realm of relativity. No human being can claim to be omniscient and so he has no occasion to rejoice at his profits or grieve at his losses here. The real is not this; the attainment of That alone can liberate the soul from sorrow. Even death is not a bar in the process of the realisation of Truth. Death is a reshuffling of consciousness to adjust and adapt itself to a different order of life. The love for the knowledge of the Self cares not for such insignificant phenomena as the birth and the destruction of the body. The need for the higher illumination is more serious a matter than the birth and the death of the overcoat, and the quest for the Absolute should be undertaken even sacrificing the dearest object, fearless of even the greatest pain and loss that may have to be encountered in the world.

28. Whatever We Want, That Alone We See and Obtain:

The desire-centres shift themselves from one object to another and the pleasure-seeker is left ever at unrest. The chain of metempsychosis is kept unbroken and is strengthened through additional desires that foolishly hope to bring satisfaction to the self. Living in the midst of ignorance and darkness, conceited, thinking themselves learned, the deserted individuals seek peace in the objects of sense that constantly change their forms and natures. The objective value in an object is an appearance created by the formative power of the separative will to individuate and multiply itself through external contact. The nature of that which is perceived is strongly influenced by the nature of that which perceives. The moment the form of the desire is changed, the object also appears to change itself to suit the requirements of the centre of consciousness that projects forth the desire. Whatever we want, that alone we see and obtain.

29. Becoming the Object Seems to Be the Aim of the Subject:

Becoming the object seems to be the aim of the subject in its processes of desireful knowledge. The greater the proximity of the object to the subject, that is, the lesser the distance between the subject and the object, the greater is the happiness derived; whereby we are able to deduce that the least distance, nay, the loss of distance itself in a state of identity, a state of infinite oneness, where things lose their separateness, where perception and relatedness are no more, where the subject and the object coalesce and mere 'Be'-ness seems to be the reality, should be the abode of supreme bliss. This consciousness-mass is the one integration of knowledge where it is no more a means of knowing but the essence, the existence and the content in itself. The Upanishads are keen about turning our attention to this truth.

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Next-
30. The Self is Imperishable
Continues

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