Omniscience is a very big subject. (laughs) It is all knowing. But not about knowing all things. It is about knowing all knowing. Total knowingness.

This can be very hard for the mind to grasp. The mind is about knowing things – ideas, concepts, facts. Much deeper than that is knowingness, the knowledge side of intuition.

This aspect of knowingness is where we can begin to tap into the edge of omniscience. But we can’t do this with local, human mind. Human mind is “special case” as Buckminster Fuller described. It can only focus on one thing at a time.

We have to step back into a openness or emptiness before we can take in the bigger picture.

We can always tell when mind has stepped in. As soon as we think we know something, we have shifted out of knowingness, into information. Mind. We discover that even when the mind has been expanded by new concepts, knowingness shrinks. Consciousness is narrowed when mind grows.

This is not a problem. It is the natural tendency of the mind to try and process whatever experiences arise. But what mind comes up with is a story. A story about life. But that story is not life itself so as long as we believe the minds stories, we won’t hear what’s really going on.

What is this knowingness that is pure knowledge? In Sanskrit they call it Veda. This is not the storehouse of impressions or Akashic records. That is just the data of the group experience. This is much deeper. It is not even the knowing of the mind of God. Veda is the pure knowledge of the intelligence of God.

It contains all possibilities in all possible creations. It structures the fundamental nature of everything that follows in expression.

Mind cannot digest the vastness of Veda. This is not knowledge one can know. It is knowledge we become. This is becoming the fundamental nature of who we are. This is true knowingness.

This happens by knowing nothing and being nothing. Then everything is known. This is called Vedic cognition. Self seeing Itself at the most fundamental level.

Thus, for this to take place, first we must come to know our true nature and become that. Then find that this nature is the nature of all things. And we become that. This is the dawning of unity consciousness. And the end of states of consciousness. We discover the unfoldment of consciousness in it’s totality.

One being, total knowing.
There is nothing else.

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  1. Davidya

    Thanks. I credit the vision of people who come before us, who found the wisdom to give language to the most fundamental aspects of our being. Not an easy job, to describe the indescribable.

  2. Davidya

    Thanks again for your feedback, Elena.
    That aspect of what and when you need it – this is your Self speaking to you through this vehicle. Which is also Self. This is the mechanism of awakening. We are surrounded by it in our everyday lives. Sometimes it just speaks a little more directly and we hear it a little more clearly.

  3. Thank you so much! That means a lot! And I know, it may be my ego being happy about these words of encouragement, but I am still very happy to receive some confirmation, that I am in fact doing something right, going in the right direction.
    Thank you Davidya for your time!

  4. Davidya

    (laughs) Ego has no reality. It is just a concept of a me. We feel happy from encouragement and it claims that. We feel badly about a mistake and it claims that. All of the judgments of mind, the emotions that pass across our screen of experience – these are just happening. It is when ego claims them for itself – what some call identification – that we get caught in a little box. A boundary that’s not really there. And that’s what leads to our confusing about what is.

    Glad the feedback was useful!

  5. Pingback: Creation, in a Nutshell « In 2 Deep

  6. Bojan Vranić

    Hi David
    In the past and even today, many people believed and claimed that Krishna, Buddha, Jesus and, more recently, Meher Baba, were omniscient (and omnipotent), even in their embodied, daily human lives. Do you think there is some truth in that or is this just a fantasy projected on these spiritual figures by people who worship them?

    1. Hi Bojan
      The answer here is not simple.
      Krishna, for example, was an embodiment of a deva, not a human. As such, he’s the closest thing to that ability, even in form.

      The others, to varying degrees. It’s one thing to have access to the roots of all knowledge. It’s another thing to actually be omniscient. The human physiology isn’t really capable of full omniscience as it’s designed for one thing at a time.

      In some cultures, it’s common to exaggerate someones greatness. They speak intentionally rather than factually. This isn’t fantasy, but from a factual perspective, is excessive. When intentional speaking meets factual listener, it then turns into shared “facts”. This is a cultural clash rather than a delusion, but can lead to poor understanding.

      Many of these beings, in their non-physical states, are omnipresent. That is, they’re available to many people at the same time. Their power varies – they tend to embody specific qualities so are powerful in specific ways rather than omnipotent.

      Yet ones experience of that will vary, if they’re the form through which God expresses to you.

      The above post itself is about the experience of a specific stage of development. From a factual perspective, it is not omniscience but rather, as described, is all knowingness. It is being the home of all knowledge. Thus, the understanding of whatever experience arises can come with the experience. But it’s not everything, everywhere, all at once. We can experience that but processing that experience then happens over time.

      No simple answer. I respect my teachers but prefer to see them as humans as then they’re someone I can become like. That doesn’t work so well if you put them on a pedestal. But true devotion amplifies their qualities in our awareness, which leads to effusive words. Which loops back to my comments above. Confusing perspectives can make it messy.

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