This point is mentioned in 1.4 1, "The real knowledge is that the perceiver, the perceptive ability and the perceived are completely transparent". This awakening or fusion is actually the fusion of all subjects and objects, perception and perceiver.
I remember Krishnamurti once said, he said: When awareness and the object of awareness are integrated, that is, when awareness and the object of awareness are integrated, awareness comes into being. What does this sentence mean? In other words, true awareness is the unity of subject and object of awareness.
For example, I am looking at my laptop now and talking to it. I am now a subject and an observer. And this notebook is an object, a thing. So where is consciousness at this time? Perception is that when you look at this notebook, you see the people sitting here looking at it at the same time. You see both at the same time and look at them as a whole, not in order. At the same time, at the same moment, I saw this notebook and the person sitting in front of it. You can try. Can you do it? When you see this notebook, you are sitting in front of it. When you look at it from such a holistic perspective, you suddenly find that you have some kind of transcendental awareness. It's a sense of transcendence, and you suddenly have a sense of transcendence.
People who have participated in consciousness internalization courses may easily feel this sense of transcendence, which is very easy because they are trained. Those who haven't learned can give it a try and see if they will have such a global view. Let's do it again. When you see anything in front of you, such as a notebook or a teacup, or anything in front of you, please try it with me. When you see these things in front of you, you should also see the person you are watching and the person sitting here. Can we watch it together? Can you reply to me by typing?
Yes, you can. Then I want to ask you, how do you feel when you see both the subject and the object? Do you have a strange sense of transcendence? Is there a feeling of not seeing with your eyes? You are looking with your consciousness, and you are actually aware of the subject and the object?
Let's respond, how do you feel about trying to see them together now? Now everyone who can type in front of a notebook will respond. We need to know everyone's experience. "A feeling of integration." Exactly. I'm going to look at your experience now and see what kind of experience you will have. "A sense of unity, a sense of wholeness." Exactly. Others talk about their feelings? "Very complete and clear." That's right, very good, which shows that everyone has great potential. "Still a person." What you said is actually right. Your sense of transcendence is still individual transcendence. You haven't fully integrated into the essence of light, and you haven't reached that kind of overall transcendence. It's just the difference in degree, which is not important. First of all, it is good for you to have personal transcendence.
Ok, we need to do further experiments. That is, the second sentence, it says: perception and behavior run through. We are going to do another experiment. What we just did was you looked at yourself and the opposite. Now we have to do something dynamic, because it must be realized in the dynamic, and see if you can achieve it.
I want you to do one thing now, shake your head. Can you do it when you shake your head left and right? At the same time, you can see people sitting here looking at notebooks and static notebooks. This is a bit difficult, but it is still feasible. The trick is that you don't turn around with the shaking. If you don't turn around with your shaking, but still maintain that transcendental awareness, then you will experience the same sense of integration. That is, the Buddha once said that if you move, you will not move. You can try shaking your head from side to side and looking at yourself and your notebook at the same time. If you look at it, you will find that it is completely motionless. Only this body is moving. You see, it's actually completely static, right? All those who have done this, we want to talk about something deeper. If you can perceive this transcendental consciousness in a dynamic situation, we can achieve something deeper.
In the past two days, someone asked me: "If you want to get rid of your thoughts, can you do introspection in the south?" I replied at that time: "If you do this kind of consciousness internalization, it is unnecessary, because the insight spread from the south and the way of insight passed down from the Buddha have been greatly distorted.
What you see now is actually distorted. If you want to know the true Vipassana, you need something deeper. What is something deeper? That is, as we mentioned here, your perception and behavior should run through. You should not only see the subject, but also the object. This is the real Vipassana. Now, I don't know if any of our students are involved in the reflection on the spread to the south. They only pay attention to the subject. He told you to pay attention to the physical behavior, the movements of hands and feet, the movements of thoughts and feelings. But did you find out that his objects are subjective, and he pays great attention to himself, but this is only half. He doesn't pay attention to objects together. So they can never produce real transcendence and complete awareness. When you don't have complete transcendental consciousness, you can't actually solve any problems. Your attention is not awareness. If you only pay attention to the subject, but not to the object, it is actually not awareness. We must realize this.
This kind of attention is called introspection in psychology. You can always pay attention to the inside of your body and your thoughts. This is actually a focused attention, focusing on that direction and subject. This is actually a kind of reflective concern, which has been reflecting on your every behavior, every action and every idea. This kind of reflection will always be focused and will never produce a transcendental awareness. In your introspection, you agree with everything you see, which includes both approval and criticism. When you see something, such as your idea, whether it is good or bad, you can. You actually have a potential judgment on this idea. You either agree or disagree. If you only see one side, then you must have some kind of subconscious mind of approval and opposition in it. This is actually a judgment and a criticism.
So I teach you to do the third experiment: the subject and the object are aware at the same time, resulting in transcendental awareness. Now let's all try it: when you look at this notebook and yourself at the same time, this behavior, when you look at both together, you have a detached look. Do you find that you can't make a judgment at this time? At this time, even if you have an evil and bad idea, you have no judgment on it.
You can try. When you realize the subject and the object at the same time, when you see yourself reading a notebook, you will find that this kind of eyes are detached, as if you were a bystander. You can even take the initiative to produce a bad idea, such as an annoying idea, or even think that you want to kill someone, so go to hell. When you think like this, if you are still conscious outside the earth, you can wait. You will find that you have nothing to do with this idea at all. You even have no judgment on this idea, and you have no judgment on likes and dislikes.
In other words, when you are so aware, that thought disappears from the beginning. It can't even think like this for a long time. It can't go on like this. It lost its mind from the beginning. If you look at the two in a detached way, it is difficult for you to have thoughts. So this is the great difference between transcendental awareness and focused awareness.
What is sad now is that the whole southern communication is teaching a sense of paying attention to methods. That method can only bring "stop" in observation, not "observation" as if you were repeating a name, "support more", or Buddha, or Buddha's name. It has the same effect as that, it produces the power of stopping, but it can never produce the power of watching. Even if you say you are looking at your thoughts, this kind of looking is not a kind of looking, but also a kind of stopping. So we must understand the difference between these two kinds of awareness: one is transcendental awareness, that is, your subject and object look together, and the other is focused awareness.
Transcendental awareness is not like being in a daze. It feels like a daze because you haven't integrated with the light source yet. Once you are integrated with that source, your sense of transcendence will be fuller. It is like flowing light, very lively, completely lively, just like you see a bright flower, and your whole person smiles, similar to this feeling. It's like seeing a very green tree or a very bright flower, and your whole life is alive, just like that freshness. This is the most vivid experience of all life.
This passage is actually very important, which means that you will experience a real sense of unity, a real sense of transcendence, and a real experience of blending with things and me. It is the most profound, it refers to transcendence and integration with the light source. That is to say, Buddhism says that you suddenly merge into the great light and the nature of nirvana. This way of internalizing the curriculum through the midrib of our consciousness will eventually be fully realized. Everyone can experience the ultimate source, the ultimate light. There is no doubt about it.
And everyone's consciousness is a part of light, but you don't realize it yourself. Several of us here are taking the course of consciousness internalization. They have experienced this kind of light, which still does not surpass light, and still belongs to individualized light, or some of it is individualized light. But if someone reaches this point, you can ask all the people who have achieved this bright experience in the process of consciousness internalization. He suddenly has a feeling that this kind of light has been experienced, that kind of light was once an experience of his consciousness, and he has not experienced anything strange or never experienced anything.
Students who have experienced this light in the course can talk about it. When you experience light, you will find that it is really there. It is something that already exists in the depths of your soul. You didn't get anything new. It's already here. It exists before you are born and after you die. It's very strange. Even the person who has experienced it doesn't need others to tell him this at all. He will immediately realize this intuitively and empirically, and the light is there.
Many students here have experienced it, and you suddenly find it is no stranger. You have even had it many times, and it is your original thing. Therefore, Zen calls it "true colors", which is not something to be achieved. Krishnamurti once said that ultimate awareness, ultimate source, is not new. It's already on you. The only thing you have to do is to find a way to blend in and get to know it better. You didn't create it, it's perfect. All practice is actually doing a definite job, and you are just getting more and more aware of this source. It is right there. So he said that this is the most precious thing in our life, and you can't find anything else.
For thousands of years, all religions of mankind have been looking for the source of the same thing, and it has always been on you. You have even experienced this inner light and joy countless times in one morning. I can say with great certainty that each of you has experienced it. Actually, now you can let everyone experience it for a while. When you realize both the subject and the object, you may experience it for a while. When you realize both in this way, you may immediately feel that your consciousness is clear and bright. This clarity itself is a kind of light, a kind of light of consciousness itself. It may not be obvious, because your midrib is not completely penetrated and the energy is not very strong, so the brightness is not particularly strong. But even a little is enough for you. At least you can taste it at a glance. So what you are looking for is very close to you.