States of Consciousness – 2, 3, 4 and 1/2?

Okay, here is your starter for 10 – your time starts now! (If you’re not familiar with this phrase, it relates to the quiz show ‘University challenge’, which was on British television for many years.)

The question is: how many states of consciousness are there?

I can almost see your mind tripping up and reading that question again. Surely, you will say, there are three states of consciousness – waking, dreaming and deep sleep. What can I possibly mean by querying this? Well, actually, depending upon how you answer this question, the number of states of consciousness could be two, three or five (or 4 ½) or you could argue that the very question is misconceived!

It is true that most of the scriptures refer to 3 states. If you have read my book ‘A-U-M: Awakening to Reality’, you will know that it refers to jAgrat, svapna and suShupti. These three states are mithyA and the reality underlying them is called turIya. In the tattva bodha (attributed to Shankara), the question is asked: avasthAtrayaM kim? – What are the three states? Admittedly, this is a somewhat leading question but the answer is given: jAgratsvapnasuShuptyavasthAH – they are the waking, dream and deep sleep states. And it goes on to explain each in turn. Continue reading

Enlightenment (Part 3)

(Read Part 2)…

Simply wanting to become enlightened is of no use unless one understands that this means the acquisition of Self-knowledge. Swami Dayananda explains this:

“With so many concepts of mokSha available, a mere desire for mokSha is not good enough. It must be converted into jij~nAsA, a desire to know. This is very important. This conversion means recognizing the fact that mokSha is in the form of knowledge, which is to be gained here in this life. So mokSha is not later or elsewhere.

“Conversion of one’s desire for mokSha into jij~nAsA implies a certain cognitive change. To begin with, one has some idea about mokSha, which may not be more than a belief. When one thoroughly exposes oneself to the teaching, there is the possibility of discerning that the mokSha is in the form of knowledge alone and not in any other form.” [vivekachUDAmaNi – Talks on 108 Selected Verses, Swami Dayananda Saraswati, Sri Gangadharesvar Trust, 1997. No ISBN. Purchase from]

As I have put it elsewhere:
“The Self is already ‘enlightened.’ There is nothing that can or need be done to alter this fact. The problem is simply the mind and, in its ignorance, the identification with something limited, be it mind, body, role or whatever. Accordingly, to remove that ignorance, knowledge is needed and this process is all at the level of mind in the phenomenal world. When sufficient knowledge has been acquired, the ignorance is dissolved and the mind realizes that already existent truth. But nothing has actually changed. Continue reading

Enlightenment (Part 2)

(Read Part 1)…

Here is how Jean Klein puts it:

“…it lies beyond duality and cannot be grasped by language. One can however, endeavor to describe it by saying that the realized man is one who has reached a pure and full consciousness of ‘I am’. For the ordinary man, such a consciousness is always confused because it is impure, that is to say, accompanied by qualifications. ‘I am this or that’, ‘I have to deal with this or that’. In reality this ‘I am’ is ever there, it can’t be otherwise. It accompanies each and every state. To return to the ‘I am’ in its complete purity, there is no other way than the total elimination of everything that accompanies it: objects, states. Then that consciousness which hitherto used to turn to the innumerable companions of the ‘I am’, sees them all to be lifeless, finds itself, and realizes its own everlasting splendor.”
[Be Who You Are, Jean Klein translated Mary Mann, Non-Duality Press, 2006, ISBN-10: 0955176255, ISBN-13: 978-0955176258] Buy from Amazon US, Buy from Amazon UK

Unfortunately, between hearing this and knowing it to be true, there seems to be a very large, if not insurmountable, gap. How do we bridge it? Here is what Dhanya says: Continue reading

Enlightenment – akhaNDAkAra

The word akhaNDAkAra means ‘form of the whole’. AkAra means ‘form, shape, appearance’; akhaNDa means ‘entire, whole’ (a means ‘not’, khaNDa means ‘broken, deficient, fragmented’). So, what happens on enlightenment is that the previous mental disposition of believing ourselves to be separate and limited is replaced by the realization that we are the unlimited whole – brahman.

This realization takes place in the mind of a person at a moment in time but the irony is that, once it has occurred, it is then known that who-we-really-are is timeless and mindless.

Swami Paramarthananda tells a story about a game he used to play as a child. He and his friends would take a child into a room that was entirely empty and they would place pillows about the room and stand the child up against one wall. He was told to memorize the positions of the pillows and then they blindfolded him. He was then told that he had to cross the room to the other wall without touching any of the pillows. The other children then watched as he very carefully edged his way forward. Whenever they laughed, he would retreat and move sideways before trying again. Eventually he reached the other wall and was allowed to remove the blindfold. He then discovered that all of the pillows had been removed before he began and that he had been moving across an empty floor trying to avoid non-existent objects. Continue reading

The Fires of Reincarnation



(Continued from – ‘Between Lives’)

To summarize then, the stages through which the jIva is said to go after death, and leading up to the next birth are as follows:


Location or ‘Fire’ (agni) Offering in the metaphorical sacrifice Result or phalam of the ‘cooking’
1. Heaven (svarga) water (jala) moon (soma)
2. Cloud (megha) moon (soma) rain (vRRiShTi)
3. Earth (bhUmi) rain (vRRiShTi) food (anna)
4. Male (puruSha) food (anna) seed in the male body (bIja)
5. Female (nArI) seed in the male body (bIja) the new baby (puruSha, sthUla sharIra)

Continue reading

‘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)

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

Overview of Western Philosophy – Part 18

Note that this is the Concluding part

(Read Part 17 of the series.)

Nowadays, there are still large numbers of people who, even if they do not entirely accept all of the claims made by their religion and no longer recognize it as an authority for their everyday behavior, nevertheless pay lip service. And sentiments such as ‘love thy neighbor as thyself’ do seem to contain great wisdom, finding a balance between the two extremes given above.

But with all of our values no longer ‘supplied’ by religion, people have been forced to develop them for themselves. In the absence of expert guidance, the principal influence now tends to be the media and we have such ridiculous situations as the cinema’s cult of the anti-hero. It is now normal for films to conclude with the thief in some luxurious setting surrounded by money and women and no sign whatsoever of justice or retribution. It is acceptable for the individual to triumph over the perceived constraints of society, including its laws. And it is far more usual for the governments, police and similar bodies to be portrayed as corrupt, with ‘hidden agendas’ and secret conspiracies against you and me. And we have been brainwashed into cynically believing this to be normal.  Continue reading

Overview of Western Philosophy – Part 17

(Read Part 16 of the series.)

Morality (part 2)
One way of classifying the various theories is as follows:

  1. Morality might exist as absolute truths – so-called Moral Realism or Ethical Absolutism. Just as we believe that 1 + 1 = 2 must always be true, so perhaps it is somehow necessarily true that we should not kill another human being. This is effectively what Plato believed, with the truths somehow existing in the world of Forms. We discover these principles through philosophical insights rather than inventing them or devising them to suit our own purpose. And they necessarily apply to everyone irrespective of their inclinations or the nature of the society in which they live.In the absence of absolute certainty regarding these truths, we are obliged to act according to what we think they are.In this view of morality, things are ‘good’ irrespective of whether a God decrees them. We ought to be able to see that ‘loving our neighbour’, for example, is going to be beneficial to ourselves and society, whereas committing adultery is likely to upset a few people. We should not really need any outside agency to endorse such attitudes.

Continue reading

Overview of Western Philosophy – Part 16

(Read Part 15 of the series.)

So, do any of these philosophies provide us with the answer for which we are looking? It has been a very cursory overview and obviously much has been omitted, particularly the ideas of more recent philosophers. Again I must remind the reader that I have not studied all of these philosophers and my findings are the result of reading histories, dictionaries and overviews and of research on the Internet. I have extracted only those ideas that seemed relevant.

Philosophers typically take an interest in many areas, even if they concentrate principally on one or two and they often devote much effort to supporting, or more frequently refuting, the ideas of their predecessors. If you should attempt to go into any significant detail on any aspect of what has been outlined above, you would soon find yourself reading many books and studying often complex arguments on all sides of the issue. All that I have attempted to do was to find some relevant ideas and I have to say that none of the ones that I discovered seem entirely appropriate for today’s society.

Somehow, they leave a feeling of incompleteness or even emptiness. Maybe they provide excellent guidelines for discriminating between potential course of action in a specific situation but there is no overall sense of purpose and meaning. If I want to know whether I ought to go out to the cinema or visit my ageing grandmother, there is much material to provide guidance – in fact, I could decide to stay in and read all about it for the next few weeks instead of going anywhere. But when it comes to giving me a raison d’être for my life, it seems that, unless I adopt a religious outlook and acquire faith in a heaven and hell, then I am left with little of substance. Continue reading