objects are the ingredients of perception, the population of the mind. an object is always an act of perception. the act of perception creates the object in the form of its perceived characteristics, which depend on the nature and conditioning of the perceptual mechanism. therefore any object is neither always nor exactly the same for different perceivers. an object then is always an invention, a symbol of that to which the perceptual mechanism is actually exposed. that which the perceptual mechanism perceives is a perceptual construct. an object, as it is perceived is then always an act of perception: it has no inherent, absolute nature that is encapsulated or defined by its perceived, or perceptible, characteristics.

things, phenomena, objects have no inherent selfexistence. they are perceptual projections. they are extracted from their source as acts of perception. their extraction takes place in the perceptual mechanism, their existence is only in the mind(s). objectness is the projected perceptual grid of individuated phenomena extracted perceptually from the inherently unravellable matrix of prakriti which is their source. prakriti is that to which the perceptual mechanism is exposed. objects are that which the perceptual mechansim delivers to the mind.

projections take place in the perceptual split, within which the perceptual field of undifferentiate awareness has been broken into a grid based on the subject and its objects, within which objects appear to independently interact on one another. when this split resolves, and objects and their subjects are no longer being extracted from the singular field of awareness no objects are being created. pure awareness is always and only objectless. objects appear as awareness-of the breaking of the perceptual field. a perception, an object, is a conditioning of pure awareness into awareness-of, or a perception.

during meditation the transition from dhyana to sabijasamadhi clarifies the nature of objects. the elucidation of the nonseparateness of an object from the totality of manifestation undermines the very process of perceiving separate individual objects. objectness is a function of perception, it is not the nature of that which is. it requires the proliferation and differentiation of perceptible qualities and characteristics. in sabijaamadhi these constituent characteristics and their underlying qualities are elucidated or seen through (paridrsto). This seeing is neither visual nor cognitive. It is a function of awareness or "citisakti" (consciousnessenergy) and functions as prajna.

objects and their constituent factors when seen through lose their conditioned significance. phenomena, which are nothing other than perceptual acts, are no longer taken out of their underlying context as separate objects in an objectgrid. there is no longer a dissecting of the web of manifestation into defined objects, actions, events and situations. awareness-of becomes simply Pure Awareness within which awareness-of (objects) comes and goes. this coming and going is seen to be a play of the mind, a projection based on the perceptual mechanism.

as the conditioned activity of the mind (vrtti) slows down its underlying context and source: citisakti is naturally uncovered. the slowing down of conditioned perception renders the mind transparent (empty of objects). through that transparency the ground within which perception spontaneously arises comes to the fore. the background has merged with the foreground, the foreground with the background. the perception of objects can and will still occur should action require it. but the tendency to regard any objects, actions, or events as independent and autonomous from the flow of totality, which is thereby overlooked, is being undermined. instead objects, such as they are, are experienced as being emanations of the totality specific only and momentarily to definable coordinates of space and time. however these co-ordinates are only functions of their definition as such. they also are functions of perception. "unconditional samadhi undermines the sense of self as the projected play of perception and time cease". as objects resolve into the mandalic web of citisakti, so also does the subject lose its significance. in the light of unobstructed citisakti neither subject nor object can sustain their significance. in this way the tyranny of dualistic perception arising from the sense of separate self is fully undermined.