IGNORANCE  (Avidya)

In short, avidya is the belief that ‘There exists a reality which is not Brahman or cosmic consciousness’; when there is the certain knowledge that ‘This is indeed Brahman’, avidya ceases. Page 339

All prosperity and all adversity, childhood, youth, old age and death, as also suffering, what is known as being immersed in happiness and unhappiness and all the rest of it: all these are the extension of the dense darkness of ignorance. Page 335

Know that all that you experience in the name of mind, egosense, intellect, etc. is nothing but ignorance. Page 496

IMAGINATION

All . . . takes place in the light of consciousness. In this there are gods who are created within the twinkling of an eye by the creator Brahma; and there are beings who are destroyed by the very act of Brahma closing his eyes . . . However, all these are but imagination which is a manifestation of ignorance. Page 335

INFINITE CONSCIOUSNESS (Brahman)

Whatever there is and whatever appears to be the world-jugglery, is but the pure Brahman or the absolute consciousness and naught else. Consciousness is Brahman, the world is Brahman, all the elements are Brahman, I am Brahman, my energy is Brahman, my friends and relatives are Brahman, Brahman is the three periods of time, for all these are rooted in Brahman.  Page 340 

Brahman is an indescribable mass of cosmic consciousness. Page 547

INQUIRY (Vicara)

What is inquiry? To enquire thus: “Who am I? How has this evil of samsara (repetitive history) come into being?” is true inquiry. Knowledge of truth arises in oneself; and from such knowledge there follows tranquility in oneself; and then there arises the supreme peace that passeth understanding and the ending of all sorrow. Inquiry is not reasoning or analysis; it is directly looking into oneself. Page 33

Who am I? I am not, nor is there another ~ nor is there anything which is non-self. (a mantra)

JIVA (See Mind)

JNANA (Self-Knowledge, Wisdom)

Jnana or wisdom is self-knowledge; other forms of knowledge are but its pale reflections.  Page 504

Self-knowledge . . . is the realization of the unreality of the ego-sense. Page 491

KARMA

When (the) diverse jivas arise in the infinite space of consciousness, seemingly composed of the elements, into each of the bodies consciousness enters through the aperture of life-force, and thence forms the seed of all bodies, both moving and unmoving. Thence, birth as individuals takes place, each individual being accidentally brought into contact with different potentialities whose expression gives rise to the law of cause and effect, etc. and thence to rise and fall in evolution. Desire alone is thereafter the cause of all this.  Page 115

Whereas pure movement in consciousness is action without an independent doer, when it pursues the fruition of such action, it is known as karma (action). Page 118

KRIYA

I once asked my grandfather, “Which is superior, kriya (action, the practice of a technique) or jnana (self-knowledge)?” And, he said to me: “Indeed, jnana is supreme for through jnana one realizes the one which alone is. On the other hand, kriya has been described in colorful terms, as a pastime. If one does not have jnana then one clings to kriya: if one does not have good clothes to wear, he clings to the sack. Page 440

KRTANTA

Yet again there is another aspect of the Time, known as krtanta ~ the end of action, its inevitable result or fruition.  Page 16

LIBERATION (See freedom)

LIGHT (Physical)

Light is experienced only in relation to another. Since in the beginning there was no such division or duality, let this light be experienced within yourself. Page 702

MATTER

The natural movement that arises in consciousness is also known as smrti. When that movement occurs repeatedly it is seen externally as matter. Page 672

The strings (vibratory fields) are the building blocks of the appearance of objects. 

To the man of self-knowledge what the ignorant man thinks real (time, space, matter, etc.) are non-existent. Just as in the eyes of a brave man there is no goblin, in the eyes of the wise man there is no world.  Page 529

Matter and mind are identical; and both are false. Page 529

MEDITATION

Not the forcible restraint of thought, it is the dissolution of any duality.

The practice of contemplation in which the mind is restrained from undergoing any modification is as good as supreme inertia; on the other hand, when such modifications exist in the mind, it is the seat of diversity or samsara. By such contemplation a state of equanimity is not attained. If it is claimed that liberation is attained when the mind is forcibly restrained from all modifications, then why is it not attained in sleep? Therefore, only when it is realized that there is no creation at all, does real self-knowledge arise which leads to liberation. Page 674

The Lord is not to be worshipped by material substances but by one’s own consciousness. Not by waving of lamps nor lighting incense, nor by offering flowers nor even by offering food or sandal-paste. He is attained without the least effort; he is worshipped by self-realization alone. This is the supreme meditation, this is the supreme worship: the continuous and unbroken awareness of the indwelling presence, inner light or consciousness.  Page 379

MEMORY (Kalpana)

What is kalpana?  It is only the egosense . . .  Memory is kalpana. Hence the wise say that non-remembering is the best . . . Abandon ‘remembering’ what has been experienced and what has not been experienced, and remain established in the Self. Page 486-7

Memory arises only in relation to the objective universe, thus providing the cause-and-effect sequence. When such an object of perception itself is non-existent, how and where does memory arise or exist? When the truth is that all this is indeed Brahman or the infinite consciousness, there is no room for memory. Page 672

MIND

The mind itself is Brahma the creator. It is in the very heart of this creation and it alone does everything and destroys everything. Page 675

The mind is the dynamic and aggressive form of infinite consciousness. Page 691

When (the) infinite consciousness considers itself as other than it really is, that is said to be self-destruction or self-experience. That self-destruction is the mind. Its very nature is the destruction (veiling) of self-knowledge. Page 456

It is the mind alone that perceives all this now, visualizes all this as if in the future, and remembers all this as if in the past. It is the mind alone that is experienced as dream, illusion, illness, etc. Page 263

Mind takes on the form of that which it intensely contemplates. Existence, non-existence, gaining and renouncing; all these are no more than moods of the mind. Page 161

The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme Self ~ Brahman. Page 399

Only when one severs the very root of the mind with the weapon of non-conceptualization, can one reach the absolute Brahman which is omnipotent, supreme peace.  Page 130.

MOMENT

Live in the present, with your consciousness externalized momentarily but without any effort:  when the mind stops linking itself to the past and to the future, it becomes no-mind. If from moment to moment your mind dwells on what is and drops it effortlessly at once, the mind becomes no-mind, full of purity. Page 265

MOVEMENT (See Vibration)

. . . in the Self which is infinite consciousness there is no . . . movement at all.  Page 500

It was the movement of energy in the infinite consciousness that subsequently created earth and the physical elements, mind and other psychological categories, which were nothing but notions in consciousness. This movement of energy is like the inherent motion in air which takes place without mental activity or intention.  Page 675

Movement belongs to the life-force which is inert: intelligence or the power of consciousness belongs to the Self which is pure and eternally omnipresent. It is the mind that fancies a relationship between these two factors: but such fancy is false and hence all knowledge that arises from this false relationship is also false.  Page 214

Kalaratri (the divine mother) is to the Lord what movement is to air. Just as in empty space, air moves as if it has form, she moves in the infinite consciousness executing the will or the wish of the Lord, as it were.  When there is no such movement of the energy, then the Lord ‘alone’ exists. Page 575

1)      There is no movement in the infinite

2)     In the ‘brain’ ~ cessation of movement would mean a thought-free state

3)     In the physical world ~ if the ‘strings’ ceased to vibrate, there would be dissolution of matter

Why ‘movement’ does not exist in the infinite: it is like ‘moving water’. In relation to itself it is flowing. Take a ride in a hot air balloon ~ you’d think you’d feel wind, but because you are moving with the wind, you feel as if becalmed.

NESCIENCE

Ignorance ~ Webster's

NIRVANA (Emancipation)

He who . . . sees the universe, without the intervention of the mind and therefore without the notion of a universe, he alone sees the truth. Such a vision is known as nirvana. Page 455

Nirvana or liberation is the non-experience of the ego-sense. Page 527

NIYATI (Nature/cosmic order)

. . . the world-order (niyati), which includes the fundamental characteristic of the objects, arises in the infinite consciousness without any intention or mental activity whatsoever. Page 665

OBJECTS

The object is externalized mental activity and mental activity is the impression formed in intelligence by the object. Just as the same water flows in different streams with different names till it reaches the ocean, the same consciousness is both the diverse objects and the corresponding mental action. The object and the mind are thus non-different. Page 529

. . . one does not experience consciousness in the infinite in the absence of objectivity. Page 49

All the objects of consciousness in this world are just an idea; reject the error of ideation and be free of ideas; and remain rooted in truth, attain peace. Page 123

. . . when consciousness is objectified in an effort to experience the objects of the senses, the self is forgotten, as it were, and there arise thoughts concerning the creatures of the mind. Page 214