Q: I would like to tell you about an experience I had recently.
I was walking the park and suddenly everything became clearer before my eyes and I was astonished I was like “ah….” in those few moments everything was myself and I was everything. I was the pavement I was walking, the trees, the bushes, the fences and the whole space was filled with myself without slightest gap like water fills a sea. I was everything and everywhere. I was omnipresent and all pervasive. I didn’t have a specific location as I normally experience with out body a specific location. At that very moment of experience I asked myself “what am I?” The answer very clearly and immediately dawned in me “peace, consciousness and bliss” it was an incredible experience of peace and awareness. It left a profound peace and awareness in me that since then all my desires have disappeared and I am in total peace all the time and nothing however good or bad from the outside moves me any longer.
Is this the experience or awareness of the Atma?
A: This is not really a question that is amenable to a short answer. There is a lot about it in my next book (‘Confusions in Advaita, Vol. 1’).
The short answer is ‘no’. You cannot ‘experience’ Atman. Experience requires an experiencer and a thing experienced – and that would be duality. You could also say that anything you experience cannot be Atman. You are Atman – the conscious experiencer – and anything experienced must be anAtman. But you might also say that, since reality is non-dual, there is only Atman-Brahman. Therefore, whatever you experience must also be Brahman.
Enlightenment is the intellectual realization of the truth of all this. It requires mental purification and then a process of listening to the teaching from a qualified teacher, clarifying any doubts through questioning and then a period of mentally going over all of this until it is clear and certain.
But your experience is not to be denigrated. It should serve as an incentive to investigate all of this properly!
Q: How can we be sure that Brahman is transcendent of the level of appearance? How can we rule out the possibility that it is imperceptible due to the limitations of our mind? Could Brahman be similar to that of a higher dimensional being that is non accessible to human minds, but able to be perceived on higher levels of reality? And wouldn’t this then invalidate claims of it being infinite and eternal, given that these are constructs built on the idea that Brahman is non-phenomenal?
Also, how can we make the connection between ishvara (creator), and sakshi (awareful witness)? Are they both referring to the same being? I am confused.
Q: Knowledge, which is in or of the mind or intellect, must ultimately be given up. So really, is it knowledge or just ‘pointers’ to the truth of things? Like the pole vaulter letting go of the pole to get over the bar, the mind must be given up or let go of, which includes the knowledge. So really, knowledge isn’t the key or final secret. Simply abiding as Consciousness (what we really are), is the real point of all of this.
And, witnessing seems to be of two ‘kinds’: . Subject-object witnessing the normal person does all day . The non-experiencing witness, which is the pure Consciousness that sees all within itself. I.e. like the analogy of the movie screen and movie.
Really, it can be summed up by the fact that knowledge is not the key but only a pointer to ‘what really is’, which is the non-experiencing Witness.
1. If upon the death of a jivan-mukta person, the subtle body dissolves and the person does not have go through the cycle of birth and death, this would imply that my sole motivation for attaining enlightenment should be the liberation of the subtle body that resides inside this gross body (since that is what suffers from one birth to another). Does this not in some way refute the idea of realising myself as the supreme consciousness bliss?
2. How is it that law of karma stops to act only on an enlightened being when in essence we are all liberated from the beginning?
3. On living while following the path of karma yoga, how do I decide what actually is the right thing to do in one’s life assuming I don’t have any desires? What Arjuna did in those days was the traditional work assigned to kshatriyas but in present day, since there is no acceptance of the traditional caste system, how do I come to decide what I should do? As a karma yogi has no desires, does all for the Lord, but the problem is coming to know what is to be done and that too, without any desire or attachment. What occupation should be taken or should one retire as a monk?
Q: I am just back from a vacation in Greece where I enjoyed a few days of reading Taoism: living in the spirit of Tao is the easy way of just floating with the stream of life. This means just living from our intuition instead of using our intellect performing the mental acrobatics of Advaita Vedanta. Indeed, as Wittgenstein pointed out correctly, one should remain silent instead of speaking (words are merely hindering tautologies) the unspeakable.
We lost our so-called enlightenment through our education/conditioning which did not happen where people still live (or lived) in harmony with the ‘natural flow of life’. This also means that, for us to recover enlightenment, life (Tao) is the only teacher and no so-called person should be considered a teacher.
A: It is certainly true that silence avoids the ambiguity of words! But since our problem is one of Self-ignorance, clearly knowledge is needed. I don’t believe that life can bring you that knowledge. My own experience is that life tends to increase identification and sense of separation. I suggest that most people leave life with greater Self-ignorance than they had to begin with. The words of Advaita do not, in any case, speak the truth; they merely point to it.
It is not the case that we begin our life in an enlightened state. ‘Enlightenment’ means Self-knowledge, not innocence. Innocence has much more in common with ignorance! In any case, are not education and conditioning an inevitable part of life? In which case, if life brought us to this condition, how should more life now remove it?
Living a life of tranquility, away from the trials of modern life at one with nature might well be very nice (though not very practicable for most people). But it would not bring about Self-knowledge!
Q: Undaunted by my belief that meditation to find the self (soul) is difficult, I would like to try, but there are no teachers in my area. Therefore, in the first instance, I would really appreciate your advice regarding a book to follow for this type of meditation that is suitable for a beginner.
A: The purpose of meditation is to help gain control of the mind and senses so that you can cultivate dispassion and discrimination and still the mind when listening to the teacher.
Meditation cannot enable you to ‘find the self’. You are already the Self – you just have not realized this. What has to happen is for the mind to receive knowledge about the Self, clear any misunderstandings, resolve any doubts etc. Ideally, you need a qualified teacher for this – someone who knows the truth and is able to convey the relevant steps (via story, metaphor etc.) to help someone else come to the same understanding.
As an introduction to Advaita, there are three books I would recommend:
Q: Could you say something about the relationship between the ‘hard problem’ of consciousness in modern science and Advaita’s māyā?
A: Science’s problem is trying to explain how consciousness can ‘emerge’ from inert matter. Advaita’s problem is trying to explain how the world can emerge from Consciousness.
The concept of māyā is an interim explanation only. If it satisfies the listener and moves them forward towards accepting non-duality, then it has served its purpose. Ultimately, it is rejected by Advaita. There is only Consciousness. There cannot be Consciousness and a force called māyā.
Every(seeming)thing is non-dual Consciousness. There only seems to be separate things because our mind differentiates forms and gives them names. Just as in the clay-pot metaphor.
The concept of mithyā is better for ‘explaining’ the nature of the world. The world is not real ‘in itself’; it depends upon Consciousness for its existence just as the pot depends upon clay.
Q: In his book of talks called ‘The New Freedom’, Rajneesh (Osho) has stated that awakening disturbs the body and brain so much that a majority of people leave the body. Those who survive may suffer some severe physical deformity or inability to speak etc.
In the Gospel of Ramakrishna, Mahendranath Gupta relates how the Paramahamsa suffered on awakening. One of the changes that occurred was an enormous release of energy in the body which was unbearable. Adyashanti also states that the disturbance of the nervous system takes years to settle down. In ‘The Mystique of Enlightenment’, U. G. Krishnamurti has described at length the many drastic changes that took place in his body on account of awakening. In ‘Nothing is Everything’, a book on talks given by Nisargadatta Maharaj, the Sage is quoted as saying: “This body is on fire. Self-knowledge has a strange quality. Sometimes it is unbearable”.
What I want you to throw some light on, if possible, is the following:
Does awakening lead to drastic physical changes? Are they the same for all individuals or do these changes vary from person to person? Should one be deterred from attempting self-realization?
Steven Norquist, who claims to have awakened, told his audience in a 2010 talk available on the internet, that they should not seek awakening but should be ‘spiritual’. One of the reasons he mentioned was the bodily changes I have referred to.
I would also be obliged if you could suggest some literature on the subject, if it exists.
Q: One of the problems I encounter with Advaita is that, even though it makes sense and resonates with me, it does not help from the point of view of providing guidelines on how to live my life. If we consider Buddhism, for example, we find a clear path on how to live one’s live that goes in accordance with the deeper philosophical explanations of what reality is, etc.
This is the part in which I find myself discouraged and not knowing how to move forward. What could you tell me about this? What would you recommend that I read?
A: All of the guidance given by Advaita regarding ‘how to live’ is directed at preparing the mind so that it is optimally able to gain Self-knowledge. Once this has happened, you know that in reality there is no world, there are no persons. ‘Life’ is just the apparent movement of forms of Brahman.
Q: I have just read your book ‘How to meet yourself’. I am not sure if I understand what you mean when you say that “Consciousness is happiness” and that “I am happiness”. Since everything is an appearance within consciousness, wouldn’t happiness be just that? Why would we equate consciousness to happiness?
A: Before answering the question, it would be useful to note the difference between Consciousness and consciousness. Consciousness with as capital ‘C’ is used throughout in all of these answers to refer to Brahman, the non-dual reality. The mind is conscious because Consciousness is reflected by the mind. The body and mind are both inert in themselves. It is important not to confuse these terms.
The actual paragraph is:
“Fourthly, it would not be meaningful to talk about Consciousness being happy or unhappy. Being complete and without limitations of any sort, it is more appropriate to say that Consciousness is happiness. This, then, is an aspect of my true nature. Since I am Consciousness, there is nothing that I need, nothing to be achieved, nowhere to which I have to get. I am already perfect and complete – I am happiness”.