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

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.

Truth or Reality

Truth Reality Bhavagam (God)

Bhrigu said, ‘Truth is Brahma; Truth is Penance; it is Truth that creates all creatures. It is by Truth that the whole universe is upheld; and it is with the aid of Truth that one goes to heaven. Untruth is only another form of Darkness. It is Darkness that leads downwards. Those who are afflicted by Darkness and covered by it fail to behold the lighted regions of heaven. It has been said that Heaven is light and that Hell is Darkness.

Mahabharata Santi Parva Section CXC

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‘Reality’ is a metaphysical concept or notion (which thus combines reason and intuition. As a concept, it purports to refer to something which is actually existing and is not just verbal (that is, it exists outside its verbal expression). Continue reading

Q. 416 – More on evil

Q: If everything is the manifestation of consciousness, is there any explanation for so much pain, suffering, illness, disease, starvation, depression etc?

I have read and understood that Consciousness manifests itself in everything and  through human beings in order to experience the life (or dream) it created.

If this is so then one comes to the conclusion that sadism and masochism are experiences Consciousness also wants to feel, bearing in mind the atrocities that humans are committing nowadays.

A (Dennis): This is a question I am sure many will relate to. I can provide an answer in a number of ways.

Firstly, similar questions have been asked before. See, for example, Questions 100, 120 and 134. Secondly, I could throw this open to the other bloggers who may look at it from different angles. Let me know if you want me to do this. Thirdly, here are a couple of ideas that may help.

If, by ‘Consciousness’, you mean the non-dual reality (which I assume you do – so do I) then you have to concede that from that point of view there can be no ‘experiences’ and no value judgments. If you accept the conclusion of Advaita – ‘all there is is Consciousness’, then Consciousness is all there is! It is a bit like using steel to make scalpels and also to make daggers. From the standpoint of the steel, both are steel only. It is only the person who says one is good and the other bad. And the person, too, is only Consciousness.

Another way of looking at it is by comparing it to dream. Presumably you have dreams in which ‘bad’ things happen? Why do you do this? Why not always dream about good things? But, when you wake up, does it really matter? Was the bad thing really bad? When you realize the truth, you also know that the waking world is ultimately no more real than the dream world. Both are turIya, only.

Finally, you should note that Consciousness does not do anything, does not desire anything. Nor does it experience anything, either for itself or ‘through’ the supposedly created entities. The ‘bottom line’ of Advaita is that nothing has ever been created.

Q. 415 – Having the same thoughts.

Q: If thoughts arise from Consciousness, and Consciousness is the Absolute, AND we are all connected to the Absolute, why do we not all have the same thought simultaneously?

A: This is one of those many questions which confuse reality and appearance. The absolute reality is that there is ONLY Consciousness and, from that perspective you cannot say any more. At the level of empirical reality, there is clear duality – world, object, separate people etc. At this level, separate people have distinct thoughts, which are private. You cannot mix these two levels except to acknowledge that the empirical level is only an appearance (even though we believe it is real most of the time). As a crude metaphor, you might suppose that you take a lump of gold and make a ring and a bangle from it. If you drop the ring in some chemical and it is tarnished, you might ask why, since the ring and bangle are the same gold, does the bangle not become tarnished also. But this metaphor has its limitations!

You might enjoy reading the discussion at http://www.advaita.org.uk/discourses/teachers/mindreading_benjamin.htm. Benjamin asked a similar question here: Why can’t I read your thoughts?

Q. 414 – Is liberation guaranteed?

Q: Is final liberation from brith and death cycle guaranteed for everyone? Will some individuals attain liberation in 300 lifetimes, others in 300.000 but it will always be a finite time? Or is it the case that some individuals can collect worse and worse karma and as a result experience more and more suffering without end?

A (Dennis): I don’t really like this sort of question! Implicit in the question is the assumption that there really are individual people who undergo birth and death and rebirth. This, of course, is how it seems to be from the vantage point of the mind ‘before liberation’. And traditional advaita certainly teaches all of this in the beginning. However, the ‘bottom line’ of advaita is that there never has been any creation; there are not really any jIva-s or worlds; there is not really any karma or reincarnation. So, in the end, the question is meaningless. The truth is that there is only ever brahman or Consciousness, and brahman ever was and ever will be; no birth or death, no heaven or hell.

This may not be the answer you were looking for but I don’t want to give you an interim explanation which has to be taken back later.

Q: There is still the fear in me that my suffering will never end. It does not matter that this is only from a relative dreamer perspective. When I was young and stupid, I had an obsessive compulsive disorder which make me perform rituals. I had to do them in the proper sequence and time and told myself that if I ‘pass’ I will be happy forever and if I not I will suffer worse and worse pain – progressive suffering forever – the worst imaginable fate.

A: What you have to understand is that you are not these ideas in your mind. In fact, you are not the mind or body. One of the most useful metaphors is to think of the mind as a ‘reflector’ of consciousness, in a similar way to a mirror being a reflector of light. Just as the sun in the mirror is not the real sun, so the consciousness in your mind is not the real Consciousness. You currently think that you are the reflection but who you really are is the Consciousness itself, which ‘shines’ independently of the existence of the reflection. It is only the reflection that thinks it is suffering, just as a dirty mirror might ‘think’ that it is not reflecting properly. You are really eternal and ever free, unaffected by anything.

Q.411 Action and Knowledge

Q: Brief scenario: While walking I notice the  floor is wet. I decide to walk carefully because I fear I might slip and fall otherwise.

I could think that the entire situation takes place within Consciousness (Jnana) , all of it is in fact Consciousness (Jnana) alone. That would mean that  the  fear of slipping and falling, and the  decision made to walk carefully (or even the decision not to walk carefully) are  also Consciounsess  (Jnana). Am I correct here or do I depart from Consciousness each time I make a decision and execute it etc as in that scenario ?

If “yes”, why? If “no”, why ?

A (Dennis): Floors, walking, slipping, deciding etc. are all mithyA – they are not real IN THEMSELVES. Their substratum – Consciousness – is the only reality. But neither are they unreal. From the standpoint of Stephen, in the world, they are real. so walk with care!

Swami Dayananda often referred to the story of the sage running from a rogue elephant. Here is how Krishnan Sugavanam told it:
“I remember a story which once Pujya Swami Dayananda Saraswati narrated. There was a King in whose court there were a number of preceptors from various philosophies, including one from Advaita. The King was very close to the Advaitin and the other philosophers were looking for the first opportunity to prove the Advaitin wrong. One day, when the King and his retinue were walking in a forest, suddenly there appeared a wild
elephant. The Advaitin was the first one to take off and run for cover.

Later, when all of them assembled in the King’s court, preceptors of other philosophies wasted no time in grasping the opportunity to point out to the King, that though the Advaitin taught everything was “Mithya”, he was the first one to run on seeing the wild elephant – and they asked “Why would the Advaitin run on seeing the wild Mithya elephant?” The Advaitin queried them back calmly “yes I did run – but who said my running was Satyam – it was also Mithya”. :-)” Continue reading

Q.409 Materialism and Consciousness

Q: Regarding Gaudapada Karika 4.28, what is the best argument you are aware of against the materialist position that consciousness is an emergent phenomenon?   In particular do you think it is inherently illogical to say that consciousness can arise from the inert?

More generally, is it the position of Vedanta that the materialist position is inherently illogical/impossible or simply that it is incorrect because it is contrary to scripture?

A (Dennis): Schopenhauer said that Materialism is “the philosophy of the subject who forgets to take account of himself.” And this really sums up my own view of the situation with respect to Science and its so-called ‘hard problem’. Science is forever trying to discover how consciousness can ‘arise’ from matter and never even considers the possibility that matter might actually be name and form of Consciousness. I.e. Consciousness does not arise from matter, matter (as it were) arises from Consciousness. They view the topic ‘back to front’ because they ignore the significance of the observer. And this is despite their past realisation that the observer cannot be ignored in quantum mechanics, for example.

The term used in the scriptures for the materialist is lokAyata (worldly wise) or Charvaka, after the philosopher of that name who is associated with these beliefs. (They have also been called mAmsa-mImAMsaka-s or ‘flesh philosophers’ because of their belief that we should aim to maximise pleasure in life.) The beliefs are also associated with the god bRRihaspatI and Shankara has sarcastically used this term in a derogatory sense to refer to ‘intellectuals’ who play the role of disputant in his commentaries. Continue reading

Positivism vs spirituality (or metaphysics)

 

What are some really ‘deep’ thoughts?

www.quora.com/What-are-some-really-deep-thoughts

. The truth is the whole (Hegel)

.Consciousness is the whole of reality (advaita).

. Causation, space, and time are unreal (advaita).

. The microcosm is a reflection of the macrocosm – ‘As above so below’. Hermetism.

. If the doors of perception were cleansed, everything would appear to man as it is, infinite (William Blake).

. The kingdom of the Father is spread out upon the earth, and men do not see it. (Jesus).

. People forget the reality of the illusory world. (Huang Po).

. There is neither birth nor dissolution; nor aspirant to liberation nor liberated nor anyone in bondage. That is the ultimate truth. (Gaudapada). Continue reading

Q.406 Multiverse

Q: Although understanding that there is only one  true Self, can we not imagine multiple parallel consciousness-es of multiple Self’s? Are there any categorical arguments against such a thing existing? If Brahman came ‘of itself’ (anAdi, beginningless) ,  could there not equally be many anAdi Brahmans? I know that this doesn’t help in calming our brains at all, but it does challenge the non dual core concept, doesn’t it?

A (Dennis): There is only Consciousness, which is non-dual. There are not subject(s) and object(s). You can imagine whatever you like but imagination is not reality. Multiverse(s) is/are the realm of cosmologists trying to make sense of perceived things. But perceived things are mithyA. Even the perceiver is mithyA. It would not matter if there were multiple universes, they would all still be mithyA.

In kArikA-s 2.20 – 28, Gaudapada derides some 36 different, then current, theories of the nature of reality and concludes: “All these ideas are nothing but imaginations in Atman. In Consciousness, there is neither creation, nor sustenance, nor destruction – all are mAyA.”