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Advaita Vedanta says, Pure Consciousness (Chit) cannot be known as an object unlike Reflected Consciousness (Chidabhasa). How can we understand that all things appear to Pure consciousness but not the mind or to the reflected consciousness? How can we know something which exists beyond the mind?

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In The Complete Works of Swami Vivekananda, Vivekanandaji says (Complete Works, Volume 6, 'Conversations and Dialogues', V. - available here - https://advaitaashrama.org/cw/content.php):

Disciple: Well, is then all this relative experience not true ?

Swamiji: As long as the idea of "I" remains, it is true. And the instant the realisation of "I" as the Atman comes, this world of relative existence becomes false. What people speak of as sin is the result of weakness — is but another form of the egoistic idea, "I am the body". When the mind gets steadfast in the truth, "I am the Self", then you go beyond merit and demerit, virtue and vice. Shri Ramakrishna used to say, "When the 'I' dies, all trouble is at an end."

Disciple: Sir, this "I" has a most tenacious life. It is very difficult to kill it.

Swamiji: Yes, in one sense, it is very difficult, but in another sense, it is quite easy. Can you tell me where this "I" exists? How can you speak of anything being killed, which never exists at all? Man only remains hypnotised with the false idea of an ego. When this ghost is off from us, all dreams vanish, and then it is found that the one Self only exists from the highest Being to a blade of grass. This will have to be known, to be realised. All practice or worship is only for taking off this veil. When that will go, you will find that the Sun of Absolute Knowledge is shining in Its own lustre. For the Atman only is self-luminous and has to be realised by Itself. How can that, which can be experienced only by itself be known with the help of any other thing? Hence the Shruti says, says, " — Well, through what means is that to be known which is the Knower?" Whatever you know, you know through the instrumentality of your mind. But mind is something material. It is active only because there is the pure Self behind it. So, how can you know that Self through your mind? But this only becomes known, after all, that the mind cannot reach the pure Self, no, nor even the intellect. Our relative knowledge ends just there. Then, when the mind is free from activity or functioning, it vanishes, and the Self is revealed. This state has been described by the commentator Shankara as or supersensuous perception.

Disciple: But, sir, the mind itself is the "I". If that mind is gone, then the "I" also cannot remain.

Swamiji: Yes, the state that comes then is the real nature of the ego. The "I" that remains then is omnipresent, all-pervading, the Self of all. Just as the Ghatâkâsha, when the jar is broken, becomes the Mahâkâsha,* for with the destruction of the jar the enclosed space is not destroyed. The puny "I" which you were thinking of as confined in the body, becomes spread out and is thus realised in the form of the all-pervading "I" or the Self. Hence what matters it to the real "I" or the Self, whether the mind remains or is destroyed? What I say you will realise in course of time. " — It is realised within oneself in due time." As you go on with Shravana and Manana (proper hearing and proper thinking), you will fully understand it in due time and then you will go beyond mind. Then there will be no room for any such question.

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