Q: I’m struggling (a lot) with ‘believing in’ Brahman.
I realize the problems inherent in this struggle: (1) It’s probably futile in my early stage of Advaita studies; (2) Brahman is beyond mind, so any attempt to truly apprehend it is doomed to failure. And yet I persist. 😉
I can walk with Advaita Vedanta through all the Neti-ing – I/Truth am not this, not this – but when Advaita makes the leap to IS THIS … I shake my head and turn away. Brahman seems like an abstraction born of fear/uncertainty, like other similar abstractions such as Heaven, The Ground, The Truth, etc. (I am not saying I know that Brahman IS an abstraction born of fear, rather that it seems to me that it could be.)
So I keep looking for analogies, things I can/do or ‘believe in’ that might be similar enough to Brahman that I could relax into it a bit.
Today I thought: Perhaps Brahman is (quasi-)synonymous with Nature? Nature – ‘everything that is’ – is all-encompassing in a way that suggests Brahman to me. Science’s take on Nature is conceptual, but the essence of Nature is, I think, not conceptual.
So: ‘Everything that is’ + non-conceptual – this sounds Brahman-esque to me. Yes? No?Continue reading →
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.
Q: Advaita says that ‘sarvam khalvidam brahma – all this (including all objects, which have form) is brahman’. Therefore, how can we say that brahman is without any attributes at all (including form)? Surely brahman must be both with and without form? Isn’t this what neti, neti means (not this, not that)?