Chapter 9: The Fallacy of Knowledge
These three: total existence, absolute existence, authentic is-ness, authenticity of is-ness. You are, only you are. Neither this nor that. Simply is-ness - you are not this nor that. You are; being, unidentified with anything. That’s why it is “pure.”
Second: bliss. Not happiness, not joy: bliss. Happiness has a shade of unhappiness, a remembrance, a contrast. Joy, too, has tensions overflowing, not at ease, continual tension, which is bound to be released to go down. But bliss, bliss is happiness without any shade of unhappiness. Bliss is joy without any abyss around it, going downwards. Bliss is non-dual happiness - the true joy. There is no contradictory term for bliss. It is the midpoint.
The contradictory terms are always of the extremes - of one extreme or of the other. Joy is one, sorrow the other. Bliss is the midpoint or the beyond point or the transcendent. It has both the depth of sorrow and the height of joy. Joy is never deep. It is superfluous. It has a height, no depth. Sorrow is deep, it has a depth - an abysmal depth, but no peak. Bliss is both: the light of the joy and the darkness of sorrow; depth and height both, simultaneously. So it transcends both. The light is pure. Only a non-extreme midpoint can be a point of transcendence.
And the third is consciousness, chit. Chit is not our conscious mind, because our conscious mind is a fragment of a greater unconscious one. It is not the consciousness which has with it the unconscious. When you are conscious you are conscious of something. Our consciousness is always objective; it is about something. Chit consciousness is simply consciousness, about nothing. It is conscious and conscious not of any object; a light. But we never see light. We see only lightened objects. We never see the light; light is never seen - only the object with the light. A light-fallen object is seen; light as such is never seen. So we never know consciousness, we know a consciousness which is always objective of something. Chit is absolute consciousness, consciousness as light, not as the lighted object. Consciousness not arrowed against something, but unarrowed. That light can be infinite and pure. There is no object in it. Nothing can make it impure. It is and it is and it is.
These three terms, sat-chit-anand, these terms are positive. So these are the boundary terms, at the most what can be said. But this is the least of what can be experienced. This is the last boundary of expression and the first jump into the unexpressed. From here - not that here is the end. From here is the beginning, from this point our mind can have a glimpse. This glimpse, too, is of our world, of our knowledge, of our minds.