The all ground, Self

Much of what I have been trying to communicate on my blog and other places has been an attempt to communicate the importance of recognising the value and implications of what we constantly refer to in the sastras as Atman or Self.
Before beginning this essay I would like to bow down to Nara-Narayana Rsi, Mother Saraswati, and Srila Vyasadeva. I also seek the blessings of Sri Ganesh who used his very own tusk to write down the words of Vyasa. Taking permission from Sri Guru I will try to expound on the importance of our very own Self, without knowing whom, one can never transcend the threefold illusions of Devi Dhama. Taking Shelter of Lord Sankarshana we begin our journey into discovering what has always been.

Try if you can to contemplate what it is that supports the possibility of your experience in this world. Right now, you are sitting in front of your computer, reading these words, and trying to analyse just what this crazy writer thinks he's trying to say. If we look at that scene we can see there are several factors at play to provide an experiential framework.
Now, when we pull it apart we find the following. Your eyes are looking at an object placed outside of your physical frame(The computer screen), your intellect is providing perfect instantaneous clarity of the distinctions between various letters, combining them to make intelligible words, and deriving meaning and value in them.
In other words, the senses are engaging with sense objects and your intellect is deciding what it should pay attention, the mind decides if it likes it or not, and the ego decides its relationship with said objects. You, The conscious witness having immersed yourself within these faculties since time immemorial, having concealed yourself through your own will are under the impression that you are in fact sitting there reading this post. The body has become equated with the self and the mind and intellects purpose has become directing and guiding the body for its own benefit.
This is an obvious misconception for when you fall asleep, the body appears inert yet internally you may be experiencing so many dreams and events all within the faculties of the mind space.
Even in Deep sleep, although nothing is experienced, one knows, "I have slept deeply"
The ground or basis of all these potentialities is you,  for, Without your I, you cannot see, smell, taste, touch, hear, think, express, or do anything whatsoever.
Without this Self that you are already, since beginningless time, there is no possibility of anything at all, and this can be said about every individual self of every species of life in all times, places, and circumstances.
This Self is revealed to itself, by itself through its own grace or Anugraha as soon as it turns towards itself.
It is one yet it is many, It is small yet it is infinite.
All individual Jiva selves are sparks or energies of the one Paramatma Self, who is the Antaryami or indweller who can be known only to the human heart through the process of Yoga, Jnana, and ultimately Bhakti.
This Self that appears as Not-Self is the True Self of all, He is the great Black sky, Bhagavan, Sri Krsna and he can only be known by direct loving service to his Feminine potency Srimati Radharani and her Sakhi friends
This is the Vaishnava teaching, Acintya bedhabedha tattva and Raganuga Prema.

May any faults in this essay be forgiven.  May it shine the light upon your own self, and may it be the manifestation of Guru's Anugraha in kali yugas darkest hours.

Jai Nitai, the name of Grace and Mahakaruna

Nilamani Krsna das