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

Overview of Western Philosophy – Part 14

(Read Part 13 of the series.)

Pragmatism and William James to Linguistic Analysis and Wittgenstein

Developed originally in America, and to some extent in rebellion against the metaphysical theories current in Europe at the time (especially Idealism), Pragmatism is effectively a method for determining the worth of philosophical problems and their proposed solutions. What was thought to matter was not all of the intellectual speculation and theorising usually associated with philosophising but the practical worth at the end of the day. Is a theory actually of any use to us in our day to day life? Will it make any difference to me if I follow it or am even aware of its existence? The word ‘pragmatic’ has now passed into everyday usage as referring to an approach that actually works.

The original ideas were developed by C. S. Peirce, who saw himself as following up the system devised by Kant. He thought the only purpose in philosophising to begin with was in order to solve problems that we actually encounter. We should then use the scientific method to enquire into the problem, drawing up hypotheses, experiments to test them and so on. Once we have an answer that gets us over the original problem we should simply stop there. A proposition is ‘true’ if everyone who investigates sufficiently thoroughly comes to the same conclusion. Continue reading

Is the universe conscious? 

Can you disprove the fact that the universe is conscious?

[“Universe” is defined as “all existing matter and space considered as a whole”.

There are conscious beings within this universe.

They are part of the universe.

Therefore, the universe is conscious (with its consciousness manifesting in specific places such as the brain of a conscious being).]


LW. No. You are essentially asking whether or not we can disprove the existence of a pantheistic god.

We can not disprove that possibility. However; we can take a look at the logic that underlies your supposition. Continue reading

Understanding Reality – Part 3


Understanding Reality
in the Vision of Advaita Vedānta

by Wolfgang P.,

Read Part 2 of this article

Consciousness is limitless, anantam

What is ‘everything that is experienced’? It is the empirical universe, the world, jagat, which consists of everything we experience. Every object or content of consciousness is jagat, and this jagat is mithyā, depending upon sat-cit for its existence. Not only the gross objects, but also the subtle ones, like emotions, thoughts, concepts and so forth. There is literally no limitation to the possible contents of consciousness. Even when you say, “I found something that cannot be an object of consciousness” you have proven yourself wrong at the very instance, since this ‘something’ has to be already a content of consciousness to make the claim in the first place.

Is consciousness limited space-wise or time-wise? If yes, consciousness would be an object within space and time, having a certain location, a certain spatial and temporal expansion. But this is not the case. Consciousness is not an object within space and time. It is the other way round: Space and time are experienced in consciousness, so they are also mithyā. Furthermore, sat-cit is not limited spatially. Consequently, there cannot be two of them, otherwise they would have a spatial border. Therefore, sat-cit can only be one. If we apply this reasoning to time, the same applies. As time is mithyā to sat-cit, sat-cit cannot be dependent upon time. Hence, sat-cit is beyond time, which means it is uncreated, ajāti, and eternal. Continue reading

Realizing Transparency

An essay by Michael Damian

Self-realization is a matter of clarifying the relationship between experience and truth, which in our habitual, conventional view is entirely clouded. In this existence we can speak of three modes of perception or experience. Each of them has a different relationship to the ultimate truth. Let’s begin with the mode where most of humanity lives:

  1. Somethingness. The first mode is of finite, materialistic perception and identity—remembering that how we perceive determines our identity, and our identity conditions perception. In this mode, “God” or truth is basically seen as Nature, or Life in all its earthly wonder, its pain and pleasure, failure and triumph. In this mode everything and everyone is a “something,” a limited and known entity. A good example of perception in this mode is how children, and even some adults, will personify inanimate objects and project feelings or a soul into them. We might see everything as precious and special, but most importantly, things are regarded in their multiplicity. We see God as a great Something under which we are each another unique something, as in “all God’s children.”Love is therefore perceived as a special connection between separate entities. In egoic, finite consciousness we believe we have to fight and struggle so that “Love can win,” or that good can overcome evil. Hence, the tendency in this mode is to identify and split up into factions and parties, where we imagine we are on the side of good. Here we find all the divisive negative qualities of our limited view of somethingness. Everyone and everything gets sorted into identities and categories. There is no understanding of the unity beyond that, even though one may talk about or seek a limited unity of some kind. One does not understand precisely where and how that unity already exists; it is imagined as something—you see, another “something”—that we have to create.

Continue reading

Advaita Vedanta – A Long Lost Tradition Revived

The terms  ‘Vedanta’ and ‘Advaita Vedanta’ are used loosely nowadays to describe teachings whose principles do not factually meet the subtlety within the profound truth of  ‘One-without-a-second’ or ‘There is only the Absolute.’ If this principle is corrupted or compromised then guidance to the truth can be affected from the beginning, which may in turn lead to an incomplete realisation. Alternatively, we may only hear statements describing the highest (Paramarthika) Reality without any means at our disposal for approaching such a Truth.

Being the foundation of its teaching, the principle of Advaita need not be compromised in allowing for the ‘mundane’, empirical experience of the seeker and the questions stemming from his or her experience – the entire Vedic system naturally accounts for development at all stages of life and Vedanta gives an understanding of the exact status of the world, as we experience it, in relation to Reality. Continue reading

If we do not experience from within a body, then where oh where do we feel-think-do from?


Image by valemngilda

Think of a whirlpool. There seems to be a definable shape that we can point to and know as a whirlpool, and yet there is nothing separate or fixed about its whirlpool-ness. All the water that constructs the thing we have labelled “whirlpool” is in flow, never the same water in any moment, and yet it appears to hold its shape/from so convincingly that we believe we can point to the moment our whirlpool began, measure it’s lifetime, and record the moment it ceases to be.

But what is it that convinces us that the whirlpool is separate and of its own causal relatedness to “other” forms we have labelled in the single field of All That Is?

For as much as we focus on the ways to practice into a consciousness immune to mithyA, we have the experiences we have as All That Is in constant flow, unfixed and inseparable, no matter how we might label that experience.

It seems prudent to mention at this point that we are prone to use the word experience to separate so-called “personal identity” from “other-ness”, so the concept of experience encompassing all that we have labelled inner, outer, before, present, and so on, is an unnatural leap… until one comprehends the arbitrary lines we have drawn (even in language being the means of defining ideas that can be fixed in objective transfer of meaning), and recognise these too as whirlpools in the ocean of All That Is.


Image by Andrey Alyukhin

Of course, the analogy can only go so far. According to the assumptions of our current cosmology, to know-observe a whirlpool is to be separate from it, and to literally form a whirlpool the ocean must exist within an atmosphere. But in our present physics of a causal universe, we have no means of explaining an alternative conceptual reality with words. Even the term “reality” inspires our perceptual bias dividing existence as dimensional from that which cannot be known/named/defined.

Which also means that while it seems that we can be taught the Vedantic mokSha; that there are those who trust innately, and perceive (for want of a better word) the whirlpool in its ocean state. Those who seek to trust, and devote themselves to practices which might reveal an ocean in all things. And those who examine trust through chemical, experimental, and philosophical means in order to demystify that which defies explanation (which will ultimately allow us to speak of that which language is yet to adequately express)… we do not experience (learn/live/know) from within a body because the “body”, the “self”, and experience as a point of separation, are all whirlpools within an ocean of All That Is.

“There is no dissolution, no origination, none in bondage, none possessed of the means of liberation, none desirous of liberation, and none liberated.” Gaudapada (K2.32)

The Mystery – Part 3

Continuing this new, short series presenting the booklet by Bimal Prasad, in which he answers some ‘Rarely Asked Questions’ on Life. Primarily from the perspective of Advaita, questions addressed include the nature of happiness, consciousness, mind and ego. There is also practical guidance on meditation in the final chapter. Answers are relevant and succinct, so that many of the issues of interest to the seeker are covered.

This third part is entitled ‘Pointers to Consciousness’ and answers questions about the nature of existence, reality, truth and consciousness. See the Contents List or go straight to Part 3 of the series.

The complete (electronic form) booklet may also be purchased from Amazon.

The aim of Advaita VIsion


If you click on ‘About’ in the menu bar at the top of the page, you will be taken to the page that lists the aims of this blog and the associated website at This page was written by Peter Bonnici (with assistance from Ramesam), with whom I initiated Advaita Vision around 4 years ago. (As most readers will know, Peter is unfortunately no longer with us.) Despite its ease of accessibility, one wonders how many visitors actually read it. Certainly it would seem that some have never done so. Accordingly, I reproduce it below, since its content is so important.


This site provides a platform for all who are attracted to the vision of non-duality and like to share their views and their approaches.

Here’s why Advaita Vision will be an open platform for all committed to self-enquiry:

  1. People are at different points on their spiritual journeys.

Therefore different expressions of the fundamental principle of advaita are needed to meet their specific different needs. Continue reading