Auto-genetic Consciousness and the Absence of Self

There are various laws that appear as the origination of self. Consciousness

autogenetically organizes as a function of electromagnetism, strong and weak

interaction, and gravity. The integrative/disintegrative function of this psycho-

cosmological law is intellect (budhi), which is the spontaneous emittion of sound

through the impression of potential energy made kinetic. Kinetic energy is the

perceivable (phenomenal/nominal) cosmos, and through which the organizing

function of nature arranges in harmony as a spectrum of vibration that permeates

the absence of all time-space (void/emptiness).

Sound (kinetic energy) is audible (perceptually experienced) as an organized

conscious structure. Such structure appears as a particular dimension of sound

(time-space). The essential field of energy that is consciousness appears through

the static/dynamic coalition of potential energy particles (ka/ether). Through the

dynamic clap of potential energy, as sound, high intensity energy particles (pixels)

coalesce statically, while simultaneously organizing into a dynamic form of

consciousness.

The percussion of sound appears as light, or thought, which illuminates the

void (unconsciousness) as perception. All apparent phenomena/nomena are laws,

or functions, of Acintya (indescribability). There is no absolute origin, or

originator, of phenomena/nomena, as all appears as the 5 skandas: consciousness,

perception, personality, sensation, and form; through the imminence of thought.

Thought is merely a cosmological function of energetic exchange

(equilibrium), and appears as the qualia of self. Thought is the manifestation of

sound, which is energy condensed into a particular vibration. Such vibrations

appear as phenomena of objective consciousness: light, motion, color, time, and

space; as well as subjective consciousness: intellect (budhi), mind (citta), and

emotion (manas). Subjective/objective consciousness is static/dynamic energy as

perception, personality, sensation, and form.

Sound dynamically organizes through the simultaneous

integration/disintegration of energy, wherein potential energy inexhaustibly ignites

as vibrations of kinetic energy. Such kinetic arising instantaneously arranges into a

dynamic and static consciousness (subjective and objective composite), or form

and formless nature. The form of the fundamental composite is apparent through

the functional quality of the energetic vibration.

The composition of kinetic energy, as conscious structure, auto-genetically

reinforces stasis through continuous dynamic exchange of energy. Potential energy

infinitely appears as the organized composition of consciousness, as kinetic

energy. Nevertheless, energy never ceases to lose the essential nature of

potentiality, nor ever ceases to exhaust the essential nature of kinesis. Only the

degree of potential energy within a field (spectrum) of consciousness may change

appearance (form) through kinesis.

Energy (ka/ether) is Prakrti, which is the essential nature of void (Purusa).

The void only appears psycho-cosmologically through the exchange of energy as

sound (ether), light , breath/motion (air), heat (fire), cold (water), and matter

(earth). The integration of energy as sound appears as a spectrum of perception

(light), which is the initiation of cosmic wind (breathe) through the creation of a

vacuum. The concentration of energy appears dynamically and statically, which

insights the flow of potential energy throughout the infinite and eternal void, to

coalesce through auto-genesis with nascent kinesis.

Heat condenses as a fundamental, phenomenal/nominal, law of nature

(Prakrti), which simultaneously insights cold to occur as a reciprocation of psycho-

cosmological functionality (thermodynamics). The dynamic pressure of energetic

concentration arises as a celestial being (mass) of autogenetic proportion, which

appears as sound (consciousness), light (perception), breath/motion (personality),

temperature (sensation), and dimension (form).

 Sound – Consciousness – Intellectuality

Light – Perception – Temporality

Breathe – Personality – Functionality

Temperature – Sensation – Emotionality

Matter – Form – Spatiality

The autogenetic stasis of consciousness appears infinitely and eternally as intellect,

mind, and emotions. The fundamental nature of consciousness is autogenetic, and

therefore self-originates as organized composites of energy (sound) into harmonic

structures of apparent breadth and depth. The dimensionalization of consciousness

appears as densities of energetic composition (karma). The influx of breathe

(motion) through the concentration of energetic vacuity (sound) appears as light

(dharma), and organizes as a functional (karmic) composite of dynamic/static

consciousness objectivity (artha)/subjectivity.

The liberation of such conscious nature (Prakrti) is through the dissolution of

karmic bonds (composite densities of consciousness). The density of consciousness

(as a byproduct of autogenesis) appears as various forms (dimensions), colors of

light (perceptions of temporality), functionality (motional degrees of personality),

and sensations (emotional degrees of personality).

 Conscious nature (Prakrti) infinitely and eternally appears and disappears

through the percussion of sound (energetic exchange) as concentration.

Concentration is the locutional act of conscious projection as a dialectic of tones.

These sounds take on the appearance of spatiality-temporality, which arrange as

the psycho-cosmological structure of consciousness.

The cosmos is a phenomenal/nomenal arising of energetic laws (sounds)

which permeate all gnosis of consciousness as self. The cosmic self is apparent and

impermanent, as it only occurs as a fundamental law of autogenesis. Yet,

nevertheless, there is no absolute self, only the appearance of conscious

dimensions of mind and emotion, which are auto-genetically organized as qualia.

The concentration of non-self (Purusa) appears as self (Prakrti), yet

nevertheless there is no absolute self or non-existence. Absence appears as the

presence of life, and through the concentration of nothingness, energy arranges into

dynamic parts, which interconnect harmoniously as conscious structures, fully

embody the sentience of the conscious field through the dissolution of all

conscious density, transcend the perceptual limitations of the conscious self

through the continuous concentration of void, which dissolves all appearance of

kinetic energy (as the conscious structure) into a continuous equilibrium of

potential energy.
 The rise and fall of consciousness occurs as breathe, which is auto-

genetically arranged according to the fundamental laws of nature (concentrated

energy - Prakrti). The absence (void – Purusa) inseparably consumes the

formulation of concentrated energy, whereby neither aspect truly exists or does not

exist. The very thought of such nature arises as That existence, yet nevertheless,

there is no natural order of chaos beyond the concentration of sound as thought. To

cease to think is to cease to exist, as existence is only a thought of cosmic

proportionality, and in no way truly occurs by, through, or for any absolute self –

thought is self.

Beyond thought, there is no time or space, no dimension of beingness, and

no otherness (duality). All constituted conscious densities (karmas) cease to be

created, auto-genetically, upon the cessation of thought (moksa – liberation). Any

remaining conscious densities (karmas) decompose naturally as is auto-genetically

functional. Karma is naturally created, maintained, and destroyed as an autogenetic

process of consciousness (nature).

The continuous concentration of energy, as sound, pervades all

consciousness as self, and all possible selves emerge effortlessly as natural

phenomena of concentrated breathe. The autogenetic nature of consciousness

entangles, envelopes the void as a field, illuminates, harmonizes all conscious

entanglements within the field, and becomes a microcosm of the void as a vacuum
of energetic concentration. Upon exhausting all possible conscious densities

(karmas) within the field of consciousness, a vacuum occurs and ingests the

conscious structure upon the absence of self, whereby negating the presence of

sound (intellect), light (perception), motion (personality), temperature (sensation),

and dimensionality (form).

The absolution of all possible karmas, through the vacuuming of the

conscious structure, permeates the nature of the void as nirvana (a vacuum), which

pervades as the absence of all nature. All possible psycho-cosmologies appear as

void (emptiness), and all possible cosmologies are dissolving from appearance as

void. There is no absolute reality, nature, God, or self. All beingness is nature,

which is the energetic exchange of a vacuous void. Upon the aggregates of qualia

(5 skandas – consciousness, perception, personality, sensation, and form) auto-

genetically dissolving through continuous concentration, all notion of self-

originated existence (thought) ceases to appear as experience.

Each thought is the emanation of a vacuous void (psycho-cosmology), which

pervades all nothingness. Each celestial body (qualia) is the exhaustion of self-

annihilation, which continues to reconstitute as infinite and eternal realities, selves,

and potentials of dynamic and statically exchanged energies. There is no – absolute

– thing, only the appearance of emptiness as sound (conscious intellectuality), light

(perceptual temporality), breathe (motional personality), temperature (sensational

[emotional] personality), and form (dimensionality). The void is all pervading

bliss, constant homeostasis, unthought, and unknown. All that appears as such is an

illusion, a transitory phenomena/nomena of nature, and by no means is of any

absolute constitution. There is only the ever present pervasion of nothingness as

sound (conscious intellectuality), light (perceptual temporality), breathe (motional

personality), temperature (sensational [emotional] personality), and form

(dimensionality); which appears as the experience of self (qualia). Yet these

composites of consciousness, through the autogenetic nature of the void, are only

phenomena/nomena, and do not actually exist as any fundamental substrate, as

they are only byproducts (symptoms) of the vacuous void (emptiness).

To liberate from the illusion of self (samsara) is to perceive the absence of

all possible existential experiences of self, within the field of consciousness, as an

unmanifest, unchanging, all pervasive void. The vacuous inertia of concentration

annihilates all remaining conscious densities (karmic bonds) within the field of

consciousness, and nirvana remains as That which neither appears (exists -

changes) or disappears (does not exist - unchanging) – as the void.