About amartingarcia

Surgeon, retired. Student of non-duality and advaita vedanta

Experience vs. Knowledge

Q. ‘Is finding true self also a feeling or emotion?’ Quora

SK. Emotions and feelings are deeper than thoughts. Attachments and aversions are deeper than emotions and feelings. True self is deeper than attachment and aversions. Even though some people think of it as feeling or emotion, in reality it is much deeper than just that. The reality of true self only comes with direct experience of prolonged practice of consistent meditation for a long period of time. Continue reading

Doership and personal responsibility

Q. Is the standpoint of the Vedanta man not the doer? If so, where does his/her personal responsibility begin and end? (from Quora)

A. Individual man is a doer (and an enjoyer) so long as s/he identifies themselves as such, thus reaping the results of their actions. If the presumed – seemingly independent – individual knows that s/he is in essence the supreme Knower/Actor, that is, pure Consciousness, then actions, enjoyments, happen, but s/he does not claim any of that: any response comes directly and spontaneously from Consciousness.

Bear in mind, though, that it is not Consciousness itself which acts, rather it is behind all actions: ‘It is the hearing of hearing, touch of touch, mind of mind’, speech of speech’, etc. (Ke Up, 1-2) as their background or substrate.

‘Mind alone – when ignorant – is the cause of bondage and mind alone – when enlightened – is the cause of liberation’ (Amrita Bindu). M.

Can consciousness exist without time? 

From the viewpoint of Advaita Vedanta (and I believe also zen and Dzogchen), time is not just something elusive, but ultimately unreal – only an idea or concept. The same can be said about the concept of ‘now’, which cannot be elucidated or measured in any way. ‘Now’ can only be a symbol of eternity, immeasurable but always present. ‘Eternity’ itself is a symbol or slanted conception of reality or existence/being, which is timeless. For the absolute time does not exist. Consciousness alone is real and, thus, timeless. Stated differently, ‘what is never ceases to be; what is not never comes into being’ (Shankara). Parmenides, Gaudapada, and Shankara were strong in that position.

 

Is a single neuron conscious? A brief discussion.

M. Advaita Vedanta’s perspective is better seen from the top down rather than from the bottom up. Consciousness or awareness can be considered (there is a consensus on this) as a ‘fundamental ‘property’ of (or pointer to) reality’, not reality itself, which is unfathomable and indescribable. It permeates every apparently external phenomenon, which is thus an expression or manifestation of Consciousness. Accordingly, a neuron, an electron, is a manifestation of Consciousness – ‘the One without a second’. Alternately, neurons, atoms, etc. are embedded in Consciousness or reality.

PB. I think the best words you can use to characterize reality are awareness/consciousness, existence/beingness and bliss/love. However, I wouldn’t identify reality with consciousness, the other two concepts, or all three together. They are just the purest manifestations of reality that we can identify. True reality is not a thing or concept, it is beyond definition.

But yes, I would agree that neurons, electrons etc. are phenomena of consciousness, as are these words and the bodies and minds that write them.

M. Metaphysical truth is sometimes called apperception, or direct supramental perception, and it is non-transferable. Nicholas of Cusa put it this way: “The highest wisdom is this, to know… how that which is unattainable may be reached or attained unattainably”. Metaphysics (philosophia prima, or first philosophy of medieval times) is not science, and its truths are often dressed as paradoxes, analogies, and metaphors; they are not meant to convince anyone who is not open to them.

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A metaphysical truth appeals to intuition; it is an experience, or knowledge-experience… It is not speculation and is not amenable to subject-object relationship or distinction.

M. (to another participant) Did you look up the word ‘rishi/s’? It means ‘sage’ – Swami Vivekananda described Rishi-s  as Mantra-drashtas or “the seers of thought”. He told— “The truth came to the Rishis of India — the Mantra-drashtâs, the seers of thought — and will come to all Rishis in the future, not to talkers, not to book-swallowers, not to scholars, not to philologists, but to seers of thought.” (From Wikipedia).

 

 

 

 

Two Q & A-s

How can we consciously realize the consciousness concept?

First, consciousness is beyond concepts – language, which is dualist, allows talking of it as if separate from the subject, thus conceptually. But consciousness is a prime reality, the foundation of everything existing; same as being (which are not two). Consciousness is first, an immediate reality and, accordingly, you don’t have to do anything to realize it since you are it. Only, let the veil of ignorance drop, mostly by ‘not this, not this’ – one apavada after another; that is, by real understanding or discrimination. You are being itself, consciousness itself. The knower cannot know itself – as an object.

Who would win in an argument between Ramanujacharya and Shankaracharya?

As non-duality can be said to go beyond, and at the same time enclose duality within itself, we can also say that Shankara, being a non-dualist philosopher, goes beyond and ‘incorporates’ Ramanuja, that is, the latter’s philosophy (it has been said: a jñani understands a bhakta, not vice versa).

Ramanuja took the ego (psychological self) as being the Self, an error for an Advaitin. For the former a destruction of the ego (“me”) will thus entail destruction of the Self. For an Advaitin, the ego or subtle body (mind, senses and vital breath) dissolves when the body dies – not so awareness or pure consciousness.

From the viewpoint of Advaita Vedanta ‘consciousness’ is another name for ‘reality/being/existence’: all there is or that can be (all possibilities of existence). Neither ‘subject’ nor ‘object’, it annihilates this (mental) division, as well as sublating all concepts.

Or, as Francis Lucille, a well-known teacher wrote: ‘Simply put, non-dualism is the hypothesis that reality is non-dual, that there is only one single reality which is the substance of all things, of all phenomena, of both mind and matter. If that is true, it follows that the reality of our ordinary consciousness, meaning whatever it is that is really perceiving these words in this moment, must be this non-dual, single, and universal reality.’

Shankara said:

‘An enlightened person, after his death, does not undergo a change of condition – something different than when he was living. But he is said to be “merged in Brahman” just due to his not being connected to another body.’ Quoted from ‘The Method of Early Advaita Vedanta’, Michael Comans.

 

Visit to India – 7th and final part

On the following morning, after breakfast in the hotel, Ravi took us to the magnificent palace of Mysore (it was rebuilt in 1897) where we spent the rest of the morning – well over two hours. One picture is worth one thousand words, so better not to try to describe what we saw and contemplated in awe while following a long row of visitors. The pavement of tiles was slightly cold and I had almost gotten over my viral throat infection, so I had to content myself with the thin socks I was wearing hoping I would not get a pneumonia (it did not materialize subsequently). We bumped into a group of teachers from Kerala which were exultant just for being there – quite apart from the contrasting colored lights reflected in glass in some of the rooms, and the splendor of the place itself. We also exchanged a few words with an elderly couple… everyone was happy. Continue reading

Trip to India – part 6

 

Next day, Monday, it was decided to visit Holenarsipur, a village about 1½ hour from Bangalore, where the main centre or karyalaya had been built, as it was detailed in part 4 of this travelogue. First, our taxi driver and friend (by now) Ravi, drove us to the house of a second Ravi, the one who is in charge of the first karyala of Bangalore. The latter  presented us to his wife – both of them living in a comfortable and well-furnished house – and had tea along with a congenial conversation, where we talked about our country, Spain, and the circumstances that brought us to India. I congratulated the lady of the house for her good taste and the beauty of her two daughters (we only saw them in two photographs on the wall of the room where we were sitting – that is, the sitting-room). After one hour or so, we proceeded to Holenarsipur on a fairly narrow road not lacking a number of not-quite threatening shallow pot-holes and medium to small-sized stones. To our driver, Ravi, this was normalcy itself. Continue reading

Trip to India – Part 5

 

smartcapture

Wife, Sowmya, and a friend of the latter employed themselves the next day mostly shopping (goodness knows what they shopped – I think my wife bought a shalwar chameez). I stayed home, mostly  sipping warm lassy. The following day (Saturday) my wife was taken by Ravi (our taxi driver) to visit two temples and she took some photos. Next day – Sunday – we all went to the karyalaya, centre of activities of Sw. Subraya Sharma. A large group of students, both young and adult, were sitting around in the large room – as they do every Sunday – to study Advaita Vedanta under the direction of Subraya Sharma. They all speak Kannada (definitely better than they do English, at least to my ear), so no problem. Continue reading

Three Qs & answers

Three questions & answers

Three Q/A from QUORA (on brain, philosophy, QM, NDE, consciousness)

  1. How does the brain understand philosophy?

M. The brain… understanding philosophy? My reply to this is similar to the one I gave recently to another question and which was based on Socrates’ answer to an observation that someone was making. The man saw a pool of water being stirred by a stick held by a man and said that the stick was stirring the water. To which Socrates replied: ‘Is it the stick, or the man moving the stick?’ (Which one is the real agent – the material, or the instrumental cause, in Aristotelian terms?).

Equally, is it the brain, or the mind which ‘moves’ the brain which moves the stick which stirs the water?

Is it the brain, or the mind which (using the brain as an instrument) understands philosophy?

Actually, it is consciousness (as a substrate) using the mind using the brain… Consciousness itself does not do anything.

Continue reading

Trip to India – 4

Sw-s Subraya Sharma, Ramachandra Iyer & Sowmya

The Adhyatma Prakasha Karyalaya was founded by Swamiji [1880-1975] in 1920, its first location being Bangalore, which has persisted, but reduced in size in comparison with the next location: It then became well established in 1937 in Holenarsipur, 1 and ½ h. from Bangalore, where he spent his last years. Swamiji’s intention was to publish the works of Shankaracharya along with those of Gaudapada and Suresvara, all of those that are based on Prasthanatraya. His own extensive work has also been published there, as well as several journals – in Sanskrit, Kannada, and English. Continue reading