I am the self alone and I alone exist. I cannot be tainted by my own self and I cannot be attached to my own self as if it were a possession that belonged to me. Therefore, I am ever-pure and unattached. OM.
I am not a thought. I am not the sum of my sense perceptions. I am not the reasoning faculty of my mind. I am not even the sense of “I.” All of these things are transient objects that are known to me and I am not what I know. I am the self, untouched by them all.
And yet, thoughts, sense perceptions, etc. are all me because they have no existence apart me, existence itself. They depend on me but I do not depend on them. How inexplicable but liberating is that! OM.
Seeing as the body and mind disappear in deep sleep and continuously change during waking and dreaming, how can they be anything but unreal appearances of myself, all-pervasive pure being? As such, I am free from the doubt and indecision of the mind; I am untouched by the suffering of both the mind and body. OM.
I, the pure self, do not act, even when the body acts. I, the pure self, do not think, even when the mind thinks. Therefore, I, the pure self, do not do nididhyasana, even when the body-mind does nididhyasana. This is my firm conviction.
After 7 weeks of nididhyasana, I remind myself that the primary goal of Vedanta is to help me see that I am the pure self, not the body, the mind or any combination of the two. When I directly realize this for myself, I can patiently and objectively correct the behavior of my body-mind, all the while understanding that I am never defined or affected by the state or activity of the body-mind. OM.
What reveals the forms of the body and mind? Me, pure consciousness. Does consciousness assume the forms that it illuminates? No, therefore I am formless. Is consciousness perturbed by the forms it illuminates? No, therefore I am unaffected by the appearance of the body and mind. OM.
End Of Knowledge 