NDM: Ok, what about the belief in karma? Reincarnation? Whatever the incorporeal essence is that some believe transmigrates.
It is known in different spiritual traditions; “the most sacred body” (wujud al-aqdas) and “supracelestial body” (jism asli haqiqi) in Sufism, “the diamond body” in Taoism and Vajrayana, “the light body” or “rainbow body” in Tibetan Buddhism, “the body of bliss” in Kriya Yoga, and “the immortal body” (soma athanaton) in Hermeticism.
Karana-Sarira – causal body, subtle body, Jiva, “Atman” and “Purusha” in Vedanta. Budhuta, Linga Sharira in Theosophy. Rudolf Steiner’s Anthroposophical teachings usually referred to the Etheric and Astral Bodies. American Indians and indigenous peoples from around the world refer to this as aspirit, animism, or guide.
Others like James Hillman call this psyche. These are the various ethereal bodies that some believe contain samskAra-s, or sin and so on? Do you believe that such an ethereal essence or a thing exists?
What are all these various traditions talking about or pointing to exactly? Continue reading →
[NDM: Also what about this sensitive money issue that seems to hit a raw nerve when ever it’s raised.
Is there anything right or wrong with doing this? Is there anything right or wrong with making a few , rupee’s on this ancient non dual teaching? What is your take on this controversial and almost taboo question?]
Ramesam Vemuri: First of all no question need be a taboo. If a particular doubt posits itself as a stumbling block, well, it should be attended to.
The ancient Indian system advises a student to redeem his indebtedness to the teacher by rendering service, by payment in kind or cash or in the absence of any other means of repaying, by passing on the wisdom obtained by him to others after taking Guru’s permission. This obviously shows the necessity of some accepted social structural norm to preserve and propagate the knowledge to others. Does this mean that the ‘wisdom’ is on sale or available for prostitution by the highest bidder? Moreover, a seeker had to be eligible to receive the wisdom, the most important criterion being his single minded unswerving devotion for liberation in exclusion to any other desire (including food, clothing, wealth, status etc.).
The ancient sages foresaw a danger also in throwing open the knowledge for one and all because it can be detrimental to the very health of the individual and the society, if it is misunderstood and/or incompletely understood. Continue reading →
NDM:So without a teacher/guru of some kind, how does one navigate a path through this non-dual jungle? How did you do this without falling into all the traps like getting stuck in the absolute, or only seeing half the picture and the other pitfalls?
Ramesam Vemuri:: Non-duality is not the jungle. Non-duality is clarity. Information on it, about it and around it is the jungle!
One of the derivative meanings for the Sanskrit word Guru is, as you may have known: “the dispeller (ru) of darkness (gu).” In the ancient times when knowledge is transmitted through oral tradition, a human Guru (dispeller of darkness or ignorance) was necessarily required because the Guru was the only information source. Each Guru developed, used and expanded certain terminology to explain the Truth as realized by that Guru to a lineage of his disciples.
Fast forward to the present day. We have now multimedia storage devices as information resources and satellite communication technologies for its dissemination. These do dilute the mandatory requirement of a human Guru (dispeller of ignorance).
The more important question is how do we manage with the information ‘overload’ and distinguish the grain from the chaff. Continue reading →
NDM: Did you ever formally study traditional Advaita Vedanta?
Ramesam Vemuri: I should at the outset say that other than as a matter, perhaps, of curiosity, me or what I did is utterly inconsequential; it need not to be considered important. I never studied Advaita formally under a Guru-sishyasampradAya (tradition) nor did I pursue any particular teacher or Ashram. In fact, I feel repulsed to “follow” any organized system that upfront demands obsequious obeisance, dictates a belief structure, creates a hope and promises a distant carrot.
My spiritual inquiry, if I may use that term, has been more like the pursuit of research in science – define the problem as it arises, do a literature search, then investigate, check and cross check to the extent possible and so on. In this process I was exposed to Zen, a wide variety of teachers in Advaita (from traditional to Direct path to Neo) and also bits and pieces of other systems. Undoubtedly there is a greater influence of Advaitic thought of the ancient Indian texts on me simply because they are some of the finest philosophical texts based on logic and were also the more readily accessible resources for me. I am truly indebted to each one of them and also to the innumerable people who helped me in arriving at a clear understanding.
NDM: Is there any particular method or study out of all these various ways that clicked with you over the others? Continue reading →
NDM: What would you say are the odds of someone being “enlightened” also becoming a Jivanmukta?
Ramesam Vemuri: Advaita holds that everyone is already a Jivanmukta. Some scriptures unequivocally declare that the mind is most important. If it knows clearly that it is unbound, it is free. If it thinks it is bound, it is in bondage!
And incidentally, the Advaita teaching does not say one “becomes” a Jivanmukta. The teaching is that “You are That.” It is not to ‘become’ but just to ‘be.’
Enlightenment or the first glimpses of ‘realization’ may entitle one to be called as a Jivanmukta. But to be unceasingly in/as brahman, one has to overcome several of the distractions that the mind keeps posing.
NDM: The one question that really interests me is what someone can do about their vAsanA-s if they are enlightened, but still have problems with them? Continue reading →
NDM: What about an energetic shift? Does this also take place?
Ramesam Vemuri: A particular individual may call his experience as an ‘energetic shift’ and only he can tell what those terms signify. Most people may figuratively express “realization” as a change in perspective, a sort of re-orientating, rather than as anything extra-ordinary or dramatic.
NDM: So if the understanding isn’t crystal clear, are you saying this is the reason why one may not become a Jivanmukta?
Ramesam Vemuri: That is true. Absolute clarity without even a speck of confusion or doubt on the teaching (shall we call the “theory”?) of Advaita is a must and is the primary step. Lack of clarity or misunderstanding can lead one astray into pursuit of false mental states, fancy expectations and may even result in unhealthy minds or dead ends.
NDM: What is the difference with simply being enlightenment in the advaitin sense, knowing one is Brahman, infinite, eternal non-dual awareness and so on and being a Jivanmukta?
Ramesam Vemuri: The first and foremost thing is the knowing of information “I am brahman.” This has to be understood by the mind intellectually. It is the shravaNa (Listening) phase. Next is to assimilate it and internalize it to the extent that no doubt remains in one’s mind about the Truth of that statement. This is the manana (Reflection) phase. After being firmly convinced and free of doubts, one needs to continuously stay with it as brahman (not become brahman but be brahman). This is the nididhyAsana (Contemplation and Meditation) phase. Jivanmukta is one who unwaveringly and unbrokenly abides as brahman.
NDM: Why would one person become enlightened and get the added benefits of bliss, no aversions, fears, desires and being a Jivanmukta, while another may not? Is this grace, karma, or because of one’s practice or some other factors involved?
Ramesam Vemuri: If one continues to mistake the rope as snake or the understanding is only superficial, his understanding is obviously incomplete. Continue reading →
NDM: When you say: “The most basic point to remember is that in order to talk in terms of vAsanA-s and so on, one has to first believe in the ‘reality’ of the existence of a cause, an effect and a relationship between them.Looked at from the position of a Jivanmukta, there are no different entities, one as a cause and another as an effect and a formula expressing a relationship between them. The entire thing is One. And that is the only Truth. Not so many different things and their inter-relationships which are all imaginary.”
So are you saying that the Jivanmutkta no longer acknowledges that there is an empirical relationship of cause and effect on this relative level. (samvriti-satya or vyâvahârika-satya)
That they only recognize or acknowledge the absolute perspective? (pâramârthika-satya). That they in fact deny that a relative level even exists like some of the neo advaitins do.
Ramesam Vemuri: The terminology of Absolute Truth, transactional reality and dream-like reality and stories around them are inventions for appeasing a seeking mind. They have as much value, meaning and significance as the conversations and technologies of a dream experience have in the wakeful world. You may dip into a river and next thing suddenly be flying over a mountain peak in a dream. You could do so in the dream because you possessed that technology in your dream. But what relevance has it in the wakeful world? Similarly, the terminologies and classifications and theories used in the wakeful world carry no meaning or relevance to a Jivanmukta. Continue reading →
NDM: When you say: “Who and what for does one set these standards? Are the standards not highly contextual, local, artificial and subjective? Does qualifying anything – vAsanA-s or actions – based on such purely judgmental aspects have any holiness? A society’s imposition of rules and regulations, howsoever high may be the value and whatsoever may be the morality and nobility, does not have Absoluteness. They may have a societal sanction but lack intrinsic Sanctity. Who to say right or wrong or good or bad? Things just exist. Nothing is positive or negative until a ‘thought’ interferes.”
But what about dharma? The natural laws of the universe or God as some would call it. Some vAsanA-s violate dharma, others do not. Such as a vAsanA for smoking cigarettes like Nisargadatta had, is an unhealthy vAsanA but it’s only going to injure his lungs at most. Someone like the American guru Adi Da had extreme vAsanA-s such as having sexual relationships with his students, physically and psychologically exploiting and abusing them. How does dharma play into this equation?
Ramesam Vemuri: ‘Dharma’ to me in the context of Advaita is synonymous to brahman, undefinable, ungraspable. The Sanskrit word for the “Natural Laws of the Universe or God” is ‘niyati.’ Thus these two words are not the same for me. Continue reading →
NDM: When you say “he clearly understands the falsity of the cause-effect relationship and other such mechanisms and patterns conceived by the mind,” are you also referring to saMskAra-s and vAsanA-s and can you please explain what these are?
Ramesam Vemuri: That is right. Jivanmukta understands the unreality of samskAra-s and vAsanA-s too.
Let us see what these words stand for.
samskAra-s and vAsanA-s are the learned behaviors. If I wish ‘Good Morning’ to Mr. X, my samskAra (culture) expects an appropriate response from him. If I run away in disgust at the sight of a rotting carcass giving off unbearable stink or if a baby cries with fear on seeing a dark scary spider, it is as per the blueprint (vAsanA-s) of the learned behavior stored in the genes. Continue reading →