Q.412 Definition of ‘Enlightenment’

Q: In your writings you use quite often the word ‘Enlightenment’. In ‘Back to the truth: 5000 years of Advaita’ you give the following definition of “Enlightenment”:

“Enlightenment is a sudden recognition that non-duality is, has always been, and will always be the reality of our experience”

and further you explain:

“[…] it refers to the transition from the position of believing oneself to be a person – body, mind etc. as described earlier – to the position of knowing, that there is only the non-dual Self […]”

This is probably a pretty good definition, however the words ‘recognition’ and ‘knowledge’ here can be easily misunderstood.

‘Knowledge’, in the view of most people, including most of the spiritual aspirants, is a kind of intellectual knowledge or insight. As a result these people hearing the Advaitic non-dual doctrine usually just add to their ideas a new one: ‘I am non-dual Self, I am Brahman’, thinking that this is the required knowledge (or recognition) they have missed so far and that this is the Enlightenment.

Moreover, the term ‘Enlightenment’ is used by many religious/spiritual traditions/movements and is differently defined/interpreted by them; in fact there is a wide range of interpretations/definitions of the word ‘Enlightenment’. Further, many claim that there are stages of ‘Enlightenment’, saying that that there can be a deep or shallow enlightenment, full or partial.

Advaita defines ‘knowledge’ or ‘true knowledge’ differently and according to Advaita such an intellectual knowledge or mental recognition of non-dual truth is not the true knowledge at all. So such an ‘Enlightenment’ has relatively little value in Advaita spiritual system, being seen just as an intellectual understanding of the non-dual truth. From this point there is still a long way to the authentic realization of the truth, called ‘true knowledge’.

Taking all that into account I am rather against using the term ‘Enlightenment’ in the context of authentic Advaita teaching. In my view it doesn’t bring much clarity, confusing many. Why not use original Advaitin terms, which are meaningful, concrete, almost free of misconceptions and leave little room for interpretations?

Would you please explain if the term ‘Enlightenment’ has any origin in traditional Advaitic texts? Which ones, please give the exact examples. What is the original Sanskrit word which is translated into English as ‘Enlightenment’? Continue reading

Q.410 Teaching the blind

Q: How do you teach Advaita to a blind person ? I am talking about a person who has been blind since birth, who has no vision of external reality/unreality. The adhyAsa bhAShya talks about superimposing the subject and the objects. But both subject and object are not perceived by a person who has been blind since birth. All that he/she would be aware of is taste, smell, sound, sensations. How would you proceed with such a candidate ? The theory of negating the superimposed almost fails for such a person, for he/she cannot ‘see’ or ‘perceive’ what is superimposed !

 I am not saying the avasthA traya is not a good way to start here, the avasthA traya prakriyA holds good for even a blind person. That is, your dream is just like your waking state. But the problem is, there is no perception in either dreams, waking or deep sleep for such a person. Here’s a video that confirms that people who are blind since birth don’t see anything in their dreams : https://www.youtube.com/watch?v=XpUW9pm9wxs.

If you’re a jIvanmukta, I request you to close your eyes and then tell me if you can still get established in the self, you’d understand how difficult this is !

Thanks for any and all inputs on this subject.

Note: I am aware that Atman is beyond perception, but to know one has gone beyond perception is easy when one still sees and not when he doesn’t see. It’s just the same for a blind man. Continue reading

REALIZATIONISM

//amartingarcia.wordpress.com/2016/12/04/consciousness-existence-love/#comment-953

X. Belief is not the same as knowledge or understanding. Concepts and ideas are not reality itself – they are pointers to reality (a ‘finger pointing at the moon’); they are things of the mind to begin with, but it is un-logical to think or say that any one of them has, or can have, no contact with reality – directly or indirectly.

Y. We never really grasp what these teachings are talking about except in our conditioned mind. 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

What We Cannot Know

What We Cannot Know: Explorations at the Edge of Knowledge
by Marcus du Sautoy

Review by Dr Pingali Gopal
(Blog site at pingaligopi.wordpess.com)

 

Science has achieved a lot; and it promises to do so in the future. The spirit of scientific enquiry based on theory and experiment is the bedrock on which humanity has progressed. The humans have this unique thirst to know which set them apart from other conscious beings. The spirit of knowledge and enquiry has made our lives comfortable over so many centuries. It has its own detractors. Science has given us the atom bomb too and the methods of mass destruction. Maybe, science has also equipped us with destroying ourselves. But, the fact remains that scientific enquiry will never stop so long as humans are alive, because the spirit of knowing more about the world is one of the prime movers in the individual and the collective scheme of things. However, there comes a point when the scientists must give up, put their hands up in despair, and shout,’ We cannot go any further’. There are certain edges beyond which everything is in a state of permanent fog and a mist. The author calls them the ‘known unknowns’. The book is a brilliant exposition of these edges of science which are beyond the grasp of the human mind presently. Continue reading

adhyAsa (part 3)

Notes on Shankara’s examination of the nature of ‘Error’ in the introduction to the brahmasUtra.

Read Part 2 of the series

Analogy of the Rope and the Snake
This example originates from the commentaries of gaudapAda on the mANDUkya upaniShad. Seeing a rope in the dark, it is mistaken for a snake – an error or adhyAsa. We mistakenly superimpose the image of an illusory snake onto the real rope. In just such a way we superimpose the illusion of objects etc. upon the one Atman .

If there is total dark, we would not see the rope so could not imagine it to be a snake. Hence ‘ignorance is bliss’, as in deep sleep – there can be no error. Similarly, if there is total light we see the rope clearly – in complete knowledge, we know everything to be brahman. Knowledge is also bliss! The error occurs only in partial light or when the eyes are defective. Then there is partial knowledge; we know that some ‘thing’ exists. This part, that is not covered by darkness or hidden by ignorance is called the ‘general part’ and is ‘uncovered’ or ‘real’. That the ‘thing’ is actually a rope is hidden because of the inadequate light or knowledge. This specific feature of the thing, that it is a rope, is called the ‘particular part’ and is covered. In place of the covered part, the mind substitutes or ‘projects’ something of its own, namely the snake. Continue reading

Q.404 Practising Advaita

Q: I need some practical guidance on practising advaita in daily life. Please advise me of the best course of action.

A (Dennis): You cannot ‘practise’ Advaita. Advaita is a teaching/philosophy. Its aim is to bring you to the total understanding that reality is non-dual; that all-there-is is brahman or Consciousness, and that who-you-really-are is that brahman. Only the body-mind can ‘practise’ or ‘live a life’ and you are not that. The body-mind and the world are mithyA, which means that they are not real in themselves; their real substratum is brahman.

Q: Many thanks for the response. I have a question though. I understand that Advaita is a philosophy.  But what does one do with a philosophy? Try to understand? Try to live it? What is my next course of action? I know that action should be ruled out. But what is the next step for me? What do I do or where do I go from here. I hope I am able to explain my point. I look forward to hear from you.

A: Advaita is a teaching methodology. It provides a step by step ‘education’ for the seeker to bring him or her Self-knowledge. Ideally, this teaching is given by a qualified teacher. This is someone who already has Self-knowledge and also has the skills to teach it to someone else. Since the original teaching derives from the scriptures, a deep understanding of these and a knowledge of Sanskrit is also deemed by many to be a necessary qualification for a teacher.

Accordingly, the next step would ideally be to find such a teacher and study with them for as long as necessary – usually at least a few years. Failing that, you have to read widely (but only those books that do not confuse!) and ask lots of questions (of someone who can answer them!).

Ramana on the deep-sleep state

SInce some of the participants in discussions at this site respect the words of Ramana Maharshi above those of most other sources, I thought the following might be instructive for the present topic of the deep-sleep state.

from “Maha Yoga Or The Upanishadic Lore In The Light Of The Teachings Of Bhagavan Sri Ramana” by “Who”, SRI RAMANASRAMAM, Tiruvannamalai, 2002

The State of Deliverance is egoless. So is deep sleep. So it would seem as if one can become free by merely going to sleep. But it is not so. No one becomes free by going to sleep. When he awakes he finds himself as much in bondage as ever before. We have seen that even the Yogi, when he comes out of his trance, called Samadhi, is in the same predicament. The question is: “Why does not the sleeper, who becomes egoless in sleep, stay egoless? Why does the ego revive again on waking?”

Before we consider the answer, we may notice another feature of sleep, which we find from Revelation. Not only is sleep not the gateway to Deliverance; it is also an obstacle to It. We shall see later on that if the seeker of the Self falls asleep while engaged in the Quest, he has to begin over again on waking. Only if he keeps wide awake all the time, and persists actively in the Quest till the Revelation of the Self takes place, does he become free from bondage. We find this indicated in the third part of the Taittiriya Upanishad, where we are told that Bhrigu, who received his teaching from his father, Varuna, obtained Experience of the real Self – therein named Bliss, Ananda – straightaway from the sheath of the intellect; he did not shed that sheath and become lost in the sheath of bliss – the Anandamaya – which would have meant falling asleep. This last sheath – the causal body – is not separately transcended, but only along with the sheath of intelligence. Continue reading

Q.402 – Witness vs jIva

Q: Please correct my logic below:

  • The ‘negating’ (neti, neti) is actually done by the not-Self (intellect, jIva).
  • The things negated are not-Self (body, senses, mind/intellect, jIva itself?)
  • The witness cannot be negated because it precedes the objects of negation and the act of negation.
  • The witness itself cannot negate but it is because of it that misidentification and negation are possible.
  • The knowledge that ‘I am That which cannot be negated’ is in the intellect, which is not-Self, and therefore unreal.
  • Once that knowledge takes place, then there is no further thoughts such as ‘I am an individual, so and so, this/that’. And I know that I never was.
  • Although the knowledge is in the intellect, it is as if the Self regains knowledge of itself. This individual ‘being’ just became sentient due to my reflection in it?
  • It is ‘me’ that is reflected in all apparent individuals?
    .

A (Dennis): That is mostly correct. Just a couple of points. The ‘witness’ also has to be negated intellectually, since the act of witnessing has to take place through the body-mind-intellect, which is not who you really are. And the Self-knowledge also takes place in the intellect – it is the jIva who gains Self-knowledge. ‘Self-knowledge’ doesn’t apply to the Self, which is never anything other than the Self. And it does not ‘know’ this in the sense that this word implies – to ‘know’ something requires seeming duality and an intellect.