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

Vedanta the Solution – Part 42

VEDĀNTA the solution to our fundamental problem by D. Venugopal

Part 42 provides a detailed explanation of the of the pa~ncha kosha prakriyA – the ‘sheath’ metaphor from the Taittiriya Upanishad.

There is a complete Contents List, to which links are added as each new part appears.



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?


. 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.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!).

Two questions in QUORA

Q&As in Quora)

What are some essential self awareness exercises?

M. None, unless attention… Greg Goode (a Non-dualist teacher) recommends ‘Standing as Awareness’. That is the title of a booklet by him.

In Advaita Vedanta Gaudapada and Shankara did not recommend any exercises except, perhaps, Asparsha yoga (which means, ‘no-relationship – with anything), and only as a preparation for less-gifted students. All experiences derived from exercises, including Samadhi, are only temporary. Advaita is not Yoga, and there are no injunctions or exercises in it – only Intuition and reasoning based on it. There is the triple way or method: ‘hearing’ (the scriptures= Upanishads), reflecting on what has been read or listened to (if one has a guide or teacher), and contemplation (nididhyasana). That is all. (There are other answers to this question and the following one).

Will we as humans be able to distinguish between our conscious and electrical conscious?

M. I don’t understand what you mean by ‘electrical conscious’. Do you mean the electro-chemical signals between synapses in the brain which transmit and share information between neurons? That is only the physical basis or vehicle for consciousness. Consciousness is not a phenomenon, it is an (ontological) reality – ‘what is’ – beyond even conceptualization, and not physical. Consciousness is indescribable and unknowable by the mind (brain-based mind, again, being a vehicle or ‘transducer’), and, thus, a metaphysical or spiritual reality.


Overview of Western Philosophy – Part 11

(Read Part 10 of the series.)


Kant’s noumenal consisted of the reality of mental things – plural – though we could never be objectively aware of them in any sense, and effectively acknowledged the existence of many minds as well as that of God himself. Kant was very influential, thought by many to have been the greatest of modern thinkers, and a number of philosophers attempted to build upon or revise his ideas, in particular to do away with his unknowable reality.

Johann Gottlieb Fichte was the first of these and he conceived of an absolute mind or ego, divided up into the relative egos of human personalities, which together were evolving. Objects or ‘things in themselves’ became redundant. History is explained, and our sense of meaning is gained, by reference to this absolute ego. Even supposedly straightforward explanatory accounts of his philosophy, however, are incomprehensible without attempting to read any of the original material (and possibly with, too, but I have no direct knowledge of this). Continue reading

Tattvabodha – Part 21

Part 21 of the commentary by Dr. VIshnu Bapat on Shankara’s Tattvabodha.This is a key work which introduces all of the key concepts of Advaita in a systematic manner.

The commentary is based upon those by several other authors, together with the audio lectures of Swami Paramarthananda. It includes word-by-word breakdown of the Sanskrit shloka-s so should be of interest to everyone, from complete beginners to advanced students.

Part 21 begins the chapter on micro and macrocosm with a look at the jIva and its distinction from Ishvara.

There is a hyperlinked Contents List, which is updated as each new part is published.