Q. 424 Paradox of the Illusory Self

Q: I’ve read your wonderful book, Back to the Truth, and much from your website. I’ve learned so much from what you’ve offered, it’s impossible to thank you enough. I do have a question that continues to arise again and again. Though simple, it’s never quite answered head-on. It’s hard to phrase it in a single sentence, so here goes: 

Sometimes it seems that nondual teachers are simply saying “Did you notice you’re conscious? That’s what you are.” There are many such teachers, as I’m sure you are aware. Some, similarly, seem to say that realizing there is no person is all there is too it, everything else stays the same. Meanwhile there are many many accounts of realization that include an understanding of the nature of consciousness, of seeing he world of objects as empty or transparent, and many have said that the mark of realization is an awareness that does not go away (or seem to go away) during deep sleep. These understandings seem beyond no-self.

So when an instructor says something like “who wants to know” or “who wants enlightenment” I get very frustrated. I get it that there is no person that wants to know. Maybe I don’t get it enough (certainly not experientially), but just dropping the idea of a self and saying “yep I’m conscious, I’m aware” does not lead to these other powerful understandings, or deeper truths. 

Body minds that have realized no-self still go on through life with a few desires and interests that they try to satisfy (Ramana Maharshi reading the news, for instance). This body-mind is interested in big Truths. So why tell me that seeing through the self, knowing that I am aware (or awareness) is enough? There seem to be another, bigger, even more interesting truth to be discovered. 

So, I guess a simple way of asking my question is: Paradoxes rise from a illusory self seeking to see through itself. but they don’t arise from a body mind (or even an illusory self) seeking to understand oneness, consciousness, the universe, etc. I assume we have to see through the self to realize the rest, but why do so many seem to ignore the rest? Continue reading

Can we step out of Plato’s Cave? (Quora)

X  As I remember, Plato spoke of the few that escaped into the bright light of day, becoming (at least temporarily) blinded. That, by itself, has a metaphorical meaning. But if the question is rhetorical, the answer is a conditional ‘Yes’ – that is, by leading the life of a philosopher (‘lover of wisdom’), i.e. following the path of philosophy. That is a lifelong process or journey, in Plato’s terms.

Y  Plato mistakenly thought we could get a Truth by purely mental means and a priori principles.   Not so.  We have to look at, touch, feel, smell, taste and handle reality.

X  Sorry to disagree. First, we don’t know what were his oral doctrines to selected disciples (the 7th letter says something in that regard, while undervaluing the written word). Second, his ontology was non-dualist rather than a scalar one: all the lower steps or stages being incorporated step-wise in the higher ones, till getting to the Good as a first principle (supreme arché) – each step or degree of being, a reflection of the one above, exactly the same as with the five koshas or sheaths of Advaita Vedanta, except that here each kosha is within the previous one and thus becoming subtler and subtler. This would result in contemplation of a unity or oneness – one reality. When Socrates spoke of Diotima, his mentor, he did so reverently, signifying or suggesting something sacred – a spiritual transmission (one might google: Plato’s secret doctrines).

 

Q. 423 Logical proof

Q: Is there a logical proof that all souls are multiple personalities of the same self, and of what therefore  to do?

A (Dennis): ‘No’ is the simple answer. If there were, scientists would not still be looking for the origin of consciousness in the brain! It is rather that there exists a body of knowledge from those who have realized that this is how it is. ‘Teachers’ draw on this, together with their own experience, to explain things to seekers until such time as they realize the truth for themselves. To one who has been through this process, there is no problem in understanding that this is perfectly acceptable. To one who has not, however, it seems quite unacceptable and not really any different from the ‘faith’ of religions.

Incidentally, the phrasing of your question indicates that you do not appreciate the ‘bottom line’ message of Advaita. There are no individual ‘souls’ or ‘personalities’ and nothing to ‘do’ in reality. There is only the Self – and you are That (already). You just do not realize this. I.e. all that needs to happen is to remove the ignorance that is preventing you from seeing what is already the case.

‘I’ is a Door

Philip Renard appears in the ‘Teacher Lineage’ charts in Advaita Vision under Nisargadatta Maharaj but he has also been significantly influenced by both Ramana Maharshi and Atmananda Krishna Menon. In his first English language book, Philip writes about Advaita as communicated by all of these modern sages.

An extract from the book (about Atmananda) can be read here.

I have not yet read the book, which has just been published. It has a chapter devoted to each teacher, followed by a summary chapter, short biographies, extensive ‘Notes’ and bibliography.

It is available from Amazon in paperback and Kindle formats:
Paperback: Buy from Amazon US ($14.00) Buy from Amazon UK (£11.00)
Kindle: Buy from Amazon US ($6.06) Buy from Amazon UK (£4.59)

Q. 422 loka-s – ‘planes’ of existence

Q: I’ve just started reading about advaita and Hinduism and wondered about the concept of loka-s. Are these physical or mental places or do they not really exist at all? What do Advaitins believe now, after 2000+ years of advancement of scientific knowledge?

A (Dennis): Advaita is a ‘gauged’ teaching – the teacher aims to address the present level of understanding of the student. This is why the seeker should always try to find a traditional teacher and should not merely attend random satsangs given by non-traditional teachers travelling around the world and probably staying in one location for no more than a week or two. A ‘course’ of traditional teaching may take a lifetime and would certainly be expected to continue for a number of years.

The way that it works is that the teacher provides an explanation that is suitable for the seeker at that time, and advances the latter’s understanding. Later, that explanation will be taken back and a more sophisticated one provided in its place. The methodology is called adhyAropa-apavAda. The teaching of loka-s etc is an ‘early’ one, and was aimed at Hindus who were used to worshipping gods, believing firmly in reincarnation and so on. Continue reading

Ishvara or God

Vedanta uses the word ‘Ishvara.’ When teaching, my teacher, who is western, never uses the word ‘God.’

Why? Well, the word ‘God’ can be very loaded, and often for us born in the west, negatively so.

So what is Ishvara? When I first met my teacher, I noticed she used the word ‘Ishvara’ a lot, and I never really know what she meant by it.

The first time I met Swami Dayananda and heard him teach, he said, “If you want to see Ishvara in action, look around you.” Continue reading

Between Lives

I occasionally get asked questions about reincarnation, in respect of advaita. And the sort of answer that I usually give is along the lines of saying that who-we-really-are was not born and neither will it die. Accordingly, it is really a waste of time to worry about if, why and how, the unenlightened jIva navigates through saMsAra.

But there is a whole section in the Brahma Sutra  dealing with this somewhat abstruse, and seemingly ultimately irrelevant topic. It has some interest, and raises a few questions. So, for those who feel that they are doomed to return for at least another lifetime, here are some details about what the scriptures say is involved.

In the past, I had always assumed that the nature of the body into which a jIva is born in any given life is determined sometime between the events of procreation and birth. Not so! A rudimentary, ‘minute body’ is actually allocated at the time of the death of the previous body (according to the scriptures). This new gross body, along with the subtle and causal bodies, life forces (prANa-s), mind, sense organs and organs of action (j~nAnendriya-s and karmendriya-s), together with the accumulated saMskAra, then ‘travel’ (gati) to the next birth. Consciousness or chit does not travel, of course, since it already exists everywhere! Continue reading

TWO TYPES OF VIVEKA (DISCRIMINATION) AND VAIRAGYA (DISPASSION)

The teachings of advaita/vedAnta list several qualifications necessary for a student of self-knowledge to have. The first two are known as viveka and vairAgya. viveka is often translated as discrimination, which definition is further expanded to mean the ability to discriminate between the real and the unreal.

The real is defined as that which never changes. It is also known as Atma, brahman, the self, or absolute reality. The unreal is everything else. The hallmark of the ‘unreal’ is change.

vairAgya is often translated as dispassion. But as my vedAnta teacher has often pointed out, this isn’t really a very good translation of the word because it can conjure up images of a person with no apparent emotions who holds the world at bay. Continue reading

Q. 421 – Creation and lIlA

Q: I ‘understand’ that Brahman is Eternal, Changeless, Being, Its the mAyA aspect that is puzzling. Why create an illusion and then ignore it thru dispassion, observation, witnessing, spiritual practice, etc… the very thing you (Brahman) made for your play of a world/dream you now must awaken from. I have often pondered that Brahman did not make/create the world but the mind/Self did thru a type of mis-creation a false identification. Does this make any sense?

A: The ‘final’ message of Advaita is that there is ONLY brahman (i.e. really, really ‘non-dual’). Ideas such as mAyA are part of the interim teaching to help lead the mind to that final realization. Eventually, they have to be dropped. brahman did not create anything – there is no world as a separately existing entity – it is all only brahman. So yes, as you say, the apparent separation is effectively generated by the mind as a ‘false identification’. Read the adhyAsa series that I posted – http://www.advaita-vision.org/adhyasa-part-1/ – or better still read my book ‘A-U-M: Awakening to Reality’, which is all about this ‘final message’.