The Tale of Man

Posted on by toomajj

Man wakes up in the middle of existence; he cannot remember how and why he ended up here. He doesn’t remember anything. Unable to remember, he decides to forget, to forget that he has forgotten something. In his attempt at forgetting his forgetfulness he begins to fill the surrounding void with objects of his own imagination; he is obsessed with decorating the void so he forgets he is in the void; he becomes the master decorator and he calls his business life. Little does he know that he is still in the middle of the void trying to remember how he ended up there. He makes up stories as to how he is here; he can’t help but imagine a fall; he makes up stories after stories, calls them science, philosophy, religion; he seeks as if there was something to seek for. He makes up names to account for the alleged fall: God, Self, consciousness, creation, Big Bang, world, Brahman, etc. He imagines a thing and calls it truth. He decorates the void with these idols.

How deluded is this creature! What he had forgotten after waking up in the middle of existence was that “waking up in the middle of existence forgetful of how and why he ended up here” was one of his own stories. In reality none of it has ever happened; nothing has ever happened; there is nothing to remember as there is nothing to forget. Nothing is nor is not. If truth is inexpressible it is because there is nothing to express; if Self cannot be known it is because there is nothing to know: Nothing has ever happened.

11 thoughts on “The Tale of Man”

  4. in a way u simplified the following NIRVANA SHATAKAM OF MANKIND (SOURCE -http://en.wikipedia.org/wiki/Atma_Shatkam#Meaning) . MY LOVE AND SALUTATION.
    IT IS LEFT TO PEOPLE READING IT BEHAVE RIGHTEOUSLY OR —
    1) I am not mind, nor intellect, nor ego, nor the reflections of inner self (citta). I am not the five senses. I am beyond that. I am not the ether, nor the earth, nor the fire, nor the wind (the five elements). I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.
    2) Neither can I be termed as energy (prāṇa), nor five types of breath (vāyus), nor the seven material essences, nor the five sheaths(pañca-kośa). Neither am I the five instruments of elimination, procreation, motion, grasping, or speaking. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.
    3) I have no hatred or dislike, nor affiliation or liking, nor greed, nor delusion, nor pride or haughtiness, nor feelings of envy or jealousy. I have no duty (dharma), nor any money, nor any desire (kāma), nor even liberation (mokṣa). I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.
    4) I have neither merit (virtue), nor demerit (vice). I do not commit sins or good deeds, nor have happiness or sorrow, pain or pleasure. I do not need mantras, holy places, scriptures (Vedas), rituals or sacrifices (yajñas). I am none of the triad of the observer or one who experiences, the process of observing or experiencing, or any object being observed or experienced. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.
    5) I do not have fear of death, as I do not have death. I have no separation from my true self, no doubt about my existence, nor have I discrimination on the basis of birth. I have no father or mother, nor did I have a birth. I am not the relative, nor the friend, nor the guru, nor the disciple. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.
    6) I am all pervasive. I am without any attributes, and without any form. I have neither attachment to the world, nor to liberation (mukti). I have no wishes for anything because I am everything, everywhere, every time, always in equilibrium. I am indeed, That eternal knowing and bliss, the auspicious (Śivam), love and pure consciousness.

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  5. Yet, even if we realize that all but experience that is experienced in the now, the realization begs answers as to how our personal and communal observations create the time and space that leads to the universe that we behold and study. In other words, though we can realize that we are the dream and not the dreamer, the history of how we passed through a continuous now to create the memories of ancient pasts as well as a continuous personal history remains foremost in our individual and collective lives.

    We must invent mechanisms and theories as to this being-within-ouselves as we are intelligent beings seeking to understand the mechanics of our memory and consciousness.

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