throttled down....

[yajvan]

hariḥ oṁ
~~~~~~
namaste

This is the fundamental desire of the seeker - to be in samatā, (sameness) with the supreme... to move about (khecarī); to achieve (siddhi) this khecarī-samatāṁ.
It is from this question that the parā-trīśikā vivaraṇa tantra knowledge unfolds. This tantra is offered by abhinavagupta-ji.

If one refreshes their memory with post 1 & 6 above, this post is an extension of that thinking....

This is the fundamental desire of the seeker - to be in samatā, (sameness) with the supreme... to move about (khecarī); to achieve (siddhi) this khecarī-samatāṁ.

I thought to extend this conversation just a bit more...

Here’s abhinavagupa-ji’s words on this notion of khecarī, he says :
khecarī bodhahūmisañcāriṇi sati iyaṃ saṃvic-chaktiḥ

this says, khecarī is the consciousness/power that moves about on ( or within) the plane of bodha or universal divine consciousness.

Bodha is defined as waking , becoming or being awake , consciousness. When a human is ‘fully’ awake then it is divine consciousness. ( I will compare and contrast
this bodha to abodha in a moment). Abhinavagupa-ji then goes on to offer us the characteristics of this bodha and says, avikalpatvaṃ, pūrṇatvaṃ.
So, this bodha ( divine consciousness) is avikalpatvaṃ & pūrṇatvaṃ or thought free & full, whole, complete. This suggests when this level of being/existence is
re-recognized the human condition the experience is fullness of Being, and thought free, stainless, undivided, non-fragmented existence. Re-recognized suggests
we are that already.

Well, can we get a better ‘feel’ for what this condition or state is ? Yes, by looking at its opposite, abodha. Let’s slow down just a bit more and try and get a handle on this, as it is
quite important and a cornerstone of the blossoming of one’s experience of Self ( Being / pure Presence ). The offer here is for intellectual comprehension but its total understanding
comes with a glimpse of this condition ( even for a moment or two). I say this because for some they will say they don’t get it and that is fine; they’re just missing the personal experience of it.

Looking at its opposite
The opposite of bodha is abodha. Abodha suggests that this divine consciousness is on the level of boundaries, constraints, limits, and it ‘moves about’ (khecarī)
within this field of objects and experiences and is captivated by it. That is, your awareness which is throttled down divine consciousness ( post 1 above) ‘moves about’ within the
field of objects, emotions, thoughts, feelings, likes-and-dislikes. As it moves about within this field ( some call life) it is captured each time by an object, say a car or house that is within
one’s field of view. I am looking at the house or car, yet my consciousness ( SELF) does not retain its independence - it is co-mingled in the experience and perception of the house.
My avikalpatvaṃ & pūrṇatvaṃ is not maintained while I experience all the actions, perceptions, feelings that go on around me. My consciousness is ‘caught up’ in the experiences that
are happening and is not able to keep its independence.

So, it’s said our awareness/consciousness roams within the field of objects and is conditioned or captured by what is sees, touches, smell, hears, etc. Compare this to khecarī bodha.
When one’s consciousness is once again reunited with that fullness of divine consciousness that has the qualities of fullness and being thought-free, one will experience the whole world
and what it has to offer yet never lose the experience of being seated in Being/Self, wholeness, stainless consciousness.

It is said when this condition arises then there is a level of harmony between the individual and the Divine. That is, ‘individual’ is that of the body and all the functions it continues to do ,
on its own ( really via nature and the laws therein) and divine consciousness that is unconditioned and remains perfectly whole and full. The body does what’s it is supposed to do within the laws of nature, but one’s Self is aligned ( moves within – khecarī) the divine. Said another way, Self and divine are non-different. Since this divine is everywhere, the person now aligns themselves, associates themselves with this unboundedness.

To suggest there is 2 is a misnomer. It is just the re-recognition that this divine consciousness was me all along, and it was loaned out, applied in a limited way, within the human condition.
One then sees that this human experience is just one ray of the divine consciousness operating within limits of its own choosing ( but still the same divine consciousness) used within the human experience.

Instead of roaming from object to object, experience to experience, one then roams within the divine no matter where they go…

iti śivaṁ