Brahman, the illuminator in all, is the One Consciousness by which everything is known intellectually, realised intuitively, and experienced spiritually. Since the Consciousness in us brings our various experiences within our understanding and knowledge, it is generally compared with light. To see an object, it is not only sufficient that the object is in line with a healthy pair of eyes, but the object must also be bathed in light. Taking this experience in the outer world of cognition as an illustrative analogy, within us too we must have some “Light” to illumine, since we can see and have the knowledge of the different types of emotions and thoughts that arise and exist in our bosom. This Light-of-Wisdom, by which we become aware of our own mental and intellectual conditions at any given moment, is called the “Light” of the Soul, or the Self, the Consciousness.
By the “Light” of Consciousness, every thought is brilliantly lit in the awareness of our life. Thus, it has become a spiritual tradition to call Consciousness as “Light.”The moment the student comes across such an expression, he is apt to misunderstand it as the LIGHT he has experienced in the world. The brilliance of the light experienced in the outer-world belongs to the realm-of-objects, and it cannot be the subject that is conscious of it. Therefore, it is necessary that the teacher should indicate, in some way, what exactly is meant by such familiar terms as “the Illumination of the Soul,” “the Effulgence of the Self,” “the Incandescence of the Consciousness.”
LIGHT-OF-ALL-LIGHTS — To indicate the Subject, we have to negate the entire field-of-objects. Sources of light such as the Sun, moon, stars, lightning or even fire, are described as having no illumination at all in the blinding luminosity of the Self. Therefore, Krishna indicates that the Self, in each, is the “Light” which illumines all other perceptible lights! Even the Sun, though it has light of its own, is immaterial to the living world of beings, if the Consciousness in them does not illumine it. If I am not aware, but I am told by some wise-looking sage, that I have a pair of horns, it does not matter to me, because they are not available for my enjoyment, nor are they useful in my life, as long as I am not aware of them. My world can give me my quota of cherished joys and pains only when I am conscious of it. Light, as a principle manifested, can serve my world only when it comes into my awareness. Thus, all sources of light are illumined by my Consciousness. Therefore, the Self is indicated as the Subject that experiences the entire world of objectified light.
THAT IS SAID TO BE BEYOND DARKNESS — Even after the indication that the Self is Consciousness that illumines all other Lights of the world, the impression of Light, as an object of our experience is so powerful in our finite intellect that the average student can still retain only his “relative concept” of light. In the world outside, light, in its empirical sense, is that which we comprehend as a contrast to darkness. If there were no light, there would have been no days; in the Sun there is no meaning for the word light, since the Sun knows no darkness! Thus, to indicate the Absolute nature of the Infinite “Light” of the Soul, it is stated that it is beyond the concept of darkness; it is Absolute Light, the Consciousness.
Even to say that THERE IS darkness, we must be conscious of it. The “Light” of awareness is so subtle and Absolute, that It illumines not only the various sources of light in the world, but also the experience of darkness itself! That which illumines both light and darkness must be a factor that transcends both these experiences. Thus, the Spirit is indicated as that which transcends even darkness.
The second line indicates that the Spirit is (a) Knowledge (Jnanam), (b) that which is to be known (Jneyam), and (c) that which is to be reached by knowledge (Jnana-gamyam). In short, this is the final experience that is to be gained for which we have prepared ourselves through moral perfections such as “humility,” etc., (XIII-5 to 11) and have tried to concentrate upon the “Knowledge” (XIII-12 to 17). This is the point-of-concentration for the head and the heart that have been already disciplined for the final flight in meditation. The Consciousness that transcends our experiences and illumines our life is the very goal in all spiritual endeavours, at all times, and everywhere.
DWELLING IN THE HEART OF ALL — If there is an Infinite Light of Knowledge to be known — without which life is impossible, in the presence of which alone all experiences can have a meaning and existence — then this Infinite Goal is certainly to be acquired and possessed. Where am I to seek it? What pilgrimage must I undertake? Am I capable of making an expedition? Probably, I am not in possession of it today as it must be something to be experienced yonder in some unknown time and place. To negate all such misconceptions, it is boldly declared here that this Infinite dwells in the hearts of all.
Philosophically, “heart” means the area in the mental zone from where noble and pious thoughts spring forth. In an atmosphere of goodness, when the intellect steadily contemplates upon the “Light” that lies beyond darkness — the Absolute Non-dual Self that exists, transcending all — but also immanent in its subtle all-pervading nature — It can be contacted and realised, and therefore, the “heart” is considered as the dwelling place of the Self.
The Consciousness functioning in the seekers’ mind and intellect, if lived and experienced by Itself, must give the experience of the Infinite, just as by knowing the composition of a minute particle of salt, the world of sodium-chloride is understood.
SEEK THE “LIGHT” THROUGH DEVOTION: HERE FOLLOWS A CONCLUDING REMARK FOR THE THEME DISCUSSED SO FAR:
