About Anáma-Rúpam

Discovery

In my journey inward, I began to strip away the identities I had otherwise constructed and held. In reading many texts, I discovered that new identity supplanted old with a monastic name change; e.g., Ananda (Bliss). I began to ponder what referent would reflect my journey in realizing Self; that is, which name I would reflect and embody. The more inward I turned my gaze, the greater I realized that a name would not exist for me. Rather, I realized that nothingness, as we can understand it, was the essence I was to reflect and embody. This realization crystallized while reading a text wherein Anáma was described. Instantly, I understood that the essence of this is that, which I am. Anáma is described as the only real substance in the universe, Sat. In further realization, I became aware of Anáma-Rúpam, which comprises for me, the conception of embodiment of such essence.

Meaning

In Sanskrit, Anáma (pronounced as a-naama) refers to that which is without material name. That is, conceptually, that which is being described cannot be described or understood using any reference except in describing namelessness. Hence, what exists transcends name. Rúpam (pronounced as ruupam) refers to that which is without form. Thus, in formlessness, it exists. Combined, Anáma-Rúpam refers to that which has neither name nor form, the essence underlying all creation and non-creation in its infinite manifestation. It is also from this essence in creation that we perceive form. As such, we begin to associate our understanding of creation using our sense perceptions. From such perception, we construct creation as distinctions rather than illuminating that, which underlies such creation. With form, we develop names such that we can understand and further delineate form. We observe our relationship to name and form in the following example.

This is a Bud.

This is a Blooming Rose.

This is a Dry Flower

This is a Dry Rose petal

This is a Grain of Dust

In looking at the above example, what has changed? Relative to our mind and sense perceptions, form and thus name However, that essence which hath comprised all states, has that changed? You do not know insofar as you rely upon sense perceptions and intellect. For that essence, that which IS about each state has not changed. It IS nameless and formless. Without name and without form, intellect cannot construct any representation of it. In description, we must use something to point at it intellectually. Hence, Anáma-Rúpam as used herein is a description rather than a name proper. However, immediately, it is intuitive to expect that we will have a tendency to create form and name from formlessness and namelessness. As such, for many, Anáma-Rúpam will become conceptually represented thereby rendering it with form in name rather than mere description. Alas, one of the trappings of our mind related activities. Anáma-Rúpam. Ω