C. – I suppose efforts have to be made in the waking state, which implies that moksha can be gained only in jagrat.
Bh. – Quite so, awareness is necessary for mind control; otherwise who is to make the effort? You cannot make it in sleep or under the influence of drugs. Also mukti has to be gained in full awareness, because the Reality itself is pure awareness.
C. – There seems to be nothing but awareness, for to know anything there must be knowledge – we cannot get over that.
Bh. – Certainly. Subjective knowledge – knowledge knowing itself is jnana. It is then the subject as the knower, the object as the known and the knowledge which connects them.
C. – This last is not clear to me in this case.
Bh. – Why so? Knowledge is the light which links the seer to the seen. Suppose you go in search of a book in a library in pitch darkness. Can you find it without light, although you, the subject, and the book, the obj ect, are both present? Light has to be present to unite you. This link between the subj ect and the object in every experience is chit, consciousness. It is both the substratum as well as the witness of the experience, the seer of Patanjali.
C. – Is the vibratory movement of the Centre felt simultaneously with the experience of Pure Consciousness, or before, or after it?
Bh. – They are both one and the same. But sphurana can be felt in a subtle way even when meditation has sufficiently stabilised and deepened, and the Ultimate Consciousness is very near, or during a sudden great fright or shock, when the mind comes to a standstill. It draws attention to itself, so that the meditator’s mind, rendered sensitive by calmness, may become aware of it, gravitate towards it, and finally plunge into it, the Self.
C. – Is the I-I Consciousness Self-Realisation?
Bh. – It is a preclude to it: when it becomes permanent (Sahaja), it is Self-Realisation, Liberation.