Self-Realization and Other Awakenings

One arrives at this state by locating the sense of ‘I’ within one’sSubtle Body and following it “downwards” through the Causal Body (^)
into the core Self, Turiya. Bliss and the ‘I Am’ feeling open a “tunnel”for the meditator to follow in order to claim the deepest state of (^)
personal consciousness.
that although this state IS the ‘I-Am’ feeling, that he or she is stillAfter experiencing this state for a while, the meditator recognizes^
apart from it. He or she really is beyond the totality of itself as the supreme witness, the Absolute, the Noumenal Self whichconsciousness (^)
can never be seen as an object, but only experienced whenbecoming the Absolute. To the meditator in this state, consciousness (^)
is felt to be insubstantial, an unreal presence that comes and goes,and the only reality is the unmoving witness of the Absolute, which ‘I (^)
Am’.
bodies of It is from this noumenal, non-existence that the world and all fourconsciousness emerge. One might say all of existence is^
only a reflection of the mystery of “me” as the Absolute. Here wemake the very clear distinction that the ‘I’ feeling, the ‘I-Am’, is really a (^)
reflection of something deeper, unknown and unknowable, the eternalmystery of me.
we consider to be ‘me’, and this changes as we get deeper andThe ghost-like entity is one’s sense of presence, which is what^
deeper into meditation until it expands into Krishna consciousness. “Me” gets wider and deeper throughconsciousness, Turiya: the (^)
full-blown ‘I Am’ experience. Yet even this is “transcended,” afterwhich the entire structure of consciousness, body, ‘I Am’, and the (^)
Absolute are owned as ‘me’.