Q. 425 Truth and reality

Q: As I see/feel it, Truth (with a capital T) is a human concept, and like all concepts, is not real (except in our minds). “What is” is simply “what is” … period, end of story (literally).

Advaita Vedanta seems to say that Truth (Brahman) is real, that it is in fact the only reality.

  1. Are the two assertions above incompatible? (I have the feeling that, ultimately, they’re not, because the Truth I’m talking about is a concept and Brahman is not.)
  2. If they are, is my take that ‘Truth is a human concept and therefore not real’ a deep obstacle (perhaps even a show-stopper) to my studying Advaita?

A: It is not possible to talk about brahman/reality because it is non-dual and without attributes (see Q. 328). You need to accept/appreciate this. But of course, as part of the process of removing self-ignorance from the mind, we do need to ‘as if’ talk about it. And we do this via pointers, negation and so on. All of these are concepts and have to be dropped IN THE END. But, in the interim, we make use of them without worrying about the fact that they are mithyA.

The other point is that words are very slippery things and different people can understand different things. The word ‘sat’ can certainly mean both ‘reality’ and ‘truth’ (as well as ‘existence’). Whether or not you regard these as synonyms may cause you a problem of the sort you describe. But the word ‘reality’ is as much a concept as the word ‘truth’! These are the sort of things that twentieth century Western philosophers argued about. Don’t worry about it! Gain Self-knowledge and you can then happily drop all the concepts, or simply use them as appropriate when you want to talk to someone who doesn’t have Self-knowledge!

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

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


‘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



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., wpl@gmx.net

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