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.

 

On “shraddha”:

Vedanta demands “shraddha” from every seeker who is eager to learn or study Advaita philosophy. It’s a basic requirement. But what exactly is shraddha?

Unfortunately, the Sanskrit word ‘shraddha‘ does not have an exact equivalent in the English language.

tattvabodha asks: What is the nature of ‘shraddha‘? And it answers:
“Faith in the words of the Guru and the scriptures is shraddha.”

aparokShAnubhUti, verse 8 also says:  निगमाचार्यवाक्येषु भक्तिः श्रद्धेति विश्रुता । 

(nigama AcArya vakyeShu bhaktiH shraddheti vishrutA)

It means: shraddha is “implicit faith in the word of the scripture and the teacher.”

vivekacUDAmaNi, verse 25 is a bit more elaborate on ‘shraddha.’ One of the translations of this verse reads: “THAT by which one understands the import of the scriptures as well as the pregnant words of the advice of the preceptor is called by the wise as ‘shraddha.’
The word implies an ability to embrace the Truth, explains another of the translators of this verse. Continue reading

Shankara and Mind

In his comments on the post ‘SamAdhi Again (Part 2)‘, Venkat said: “Dayananda has nothing useful to say about realisation. All of his statements are his mundane interpretations that don’t reconcile to anything that the great masters from Gaudapada and Sankara have said.”

And “Could you provide a couple of quotes from Sankara to support your Dayananda comment:
“Therefore, the knowledge is that I am thoughtfree (nirvikalpa) in spite of the experience of vikalpa . . . mithyA is not a problem – it is useful; mind is useful and that is all there is to it””

This attitude was also supported by Shishya in his comment on the same post: “I think Venkat put it very well.”

Accordingly, I have collected together a number of quotations that support the contention that only knowledge (and not action or samAdhi etc.) produces enlightenment; that ‘enlightenment’ is nothing other than Self-knowledge arising in the mind; and that the mind continues after enlightenment. These quotations demonstrate that those readers who have been criticising Swami Dayananda and his followers have been doing so unjustly.

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A. Bhagavad Gita bhASya

2.21

“(Similarly) the same Self, which is in reality beyond all changes of state, is called ‘enlightened’ on account of discriminative knowledge separating the Self from the not-self, even though such knowledge is only a modification of the mind and illusory in character (and implies no real change of state).

2.56

“Moreover that monk (i.e. man of realization) is then called a man of steady wisdom; when his mind is unperturbed; when his mind is unperturbed by the sorrows that come on the physical or other planes; …and has gone beyond attachment, fear and anger.

and BG 2.55 says that a stitha praj~na is a man who drives away all desires that crop up in the mind. 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

Q.463 Individual consciousness

Q: Dennis, I have deep question that in fact no one can answer to me. I can accept that I am consciousness in which appearances take place that are in fact manifestations of my own consciousness. I can accept that unbounded universe of my consciousness is in fact my consciousness. This phenomenal universe exists in my waking state and disappears in deep sleep.

I am consciousness all the time. It is OK and understood. BUT I also understand that all these experiences and states belong to ONLY MY INDIVIDUAL CONSCIOUSNESS.
I mean that others have other experiences. They have their own phenomenal universes, their own states in their own consciousnesses! And I have no access to them.

There is existence of many various individual consciousnesses perceiving various things. So can we say that there is no SINGLE Absolute I and no SINGLE consciousness?

A: All problems of understanding in this sort of question arise because of a confusion between ‘absolute reality’ and the ‘apparent world’.

You begin by saying that “I have a deep question“. This ‘I’ refers to the mind of the person (Fred) in the world. All these things – mind, person, Fred, world – are mithyA. They have no absolute reality. They depend upon the absolute reality for their existence. They are name and form of the non-dual Consciousness. Continue reading

1. Metaphysics – 2. Is Advaita a trap?

  • If metaphysical entities cannot be verified to exist, how can we say anything meaningful about them?

My position is that everything is metaphysical – cf. Is everything metaphysical? www.quora.com/search?q=everything+is+metaphysical

(Originally answered in Quora)

So, everything that exists is metaphysical, including language and thought: sticks and stones, trees, all bodies, etc.; IOW there is nothing that is ‘material’ or physical per se (which is a pure abstraction, or a metaphysical theory*). Language divides ‘what is’, the whole of existence, into parcels having particular meanings which, having specific referents, are not purely verbal or conceptual (i.e. language constructions), but are based on particular experiences. The experiences are either sensorial, purely mental or intellectual (thought, emotions), or intuitive, transcendental or spiritual, that is, transcending the mind; these last being metaphysical properly so called, for example pondering about, contemplating the nature of the universe, of matter, time, space, the nature of life, of origins or causality, ‘subject-and-object’, ‘value’, consciousness, mind, the meaning** of ‘soul’ or individuality (plurality). Pondering about the nature of experience and what may be called nonduality is intellectual as well as metaphysical or spiritual – this is not a neat distinction; the scope is what counts here.

*Metaphysical theories, being the product of thought (and language), are metaphysical themselves, it goes without saying. Their import or thrust “in the scheme of things” is something else.

**‘Meaning’ (a word or concept – or question mark in the mind ), merges here with its referent, ‘the thing itself’, by an act of intuition or comprehension.

 

  • Is Advaita a trap?

Yes, it is a trap for individual mind – that is, the mind that considers itself a separate and independent individual, a doer and enjoyer. After usually many years of seriously studying Advaita (emphasis on ‘seriously’) with full force and dedication, it may dawn on that mind that the belief described above was actually a trap and a lie. Realizing this, by a stroke of magic as it were (so one might think without straying much from the truth), BINGO! you are free… free from the mind’s doubts, fears, hopes, projections and tribulations. You then realize that only universal consciousness (a.k.a awareness) is true, and that that is what You are —the quotidian mind has disappeared, become no-mind, that is, pure unalloyed consciousness.

https://www.quora.com/Is-Advaita-a-trap/answer/Alberto-Mart%C3%ADn-2

Q.462 Consciousness and rocks

Q: Let us suppose there are two people, one is Conscious and sleeping and the other has been knocked out UnConscious. Since everything is Consciousness both people (though Mithya), are Consciousness.

The Conscious one wakes up (let us hypothetically say we have placed an alarm and he was in deep sleep) by the underlying Turiya, as it is the substrate of all the three states i.e waking/dreaming and deep sleep. The UnConscious one does not wake up even if there is an alarm. He is not dead, like a Table or a log because he probably is still breathing and his body functions are probably going on as usual even though his mind is dormant.

I know Conscious has nothing to do with Awareness/Consciousness I am aware that at the level of Paramarthika Satyam I am the Awareness/Consciousness essence in everything including myself, the rock, the table and those two people. The UnConscious person is still breathing and is not dead like a Rock, so obviously Turiya is substrate for the breathing too. Turiya must then be the essence of a Dead body,a Rock, and the Space between everything too, even though they are not breathing. Where is the Reflected Consciousness and the locus of Turiya and the role of Prana in all this, because Turiya is equated to Atman in many circles. Continue reading

Q.443 A ‘simple summary of advaita’

Q: Based on your own search and discoveries over all of these years, and the writing of all of the books and blogs, if you had to summarize all of this, the truth of life, what would you say? 

A: Not sure what you are looking for here. My ‘personal’ view is surely not important and I could scarcely find any better summary than Shankara’s. Anyway, I spent an hour thinking about it (while washing up and vacuuming) and here is my one line summary:

The form does not matter – it is the substance that is important.

Q: How do we know that energy/matter is Consciousness and not just what it is as energy/matter? And why does it matter? Can’t Consciousness just be what it is by itself and simply aware?

A: Energy and matter are both objects of experience. They are transient and finite, changing one into the other and ultimately ending in Absolute zero. Consciousness is the non-dual, unchanging, eternal and infinite reality.

It does not matter from the standpoint of absolute reality. It does not even matter to most jIva-s, since they just get on with the usual pleasure-seeking aims. It matters to one who is seeking Self-knowledge.

Consciousness DOES just be what it is (there is nothing else) but is not ‘aware’ in the usual meaning of the word, since there is nothing else of which to be aware. Continue reading

Q.441 Creation and Morality

Q: I’ve heard/read from multiple sources that the universe/non-dual everything there is/whatever you want to call it is ‘love’. How do we know that, and why couldn’t it be hateful/evil/neutral/any other way?

A: This is the sort of statement made by ‘new-agey’ teachers. Nowhere in the scriptures (to my knowledge) is this expression used. There is ONLY brahman/Consciousness. The ‘universe’ is mithyA, which means it is not real in itself; it is just name and form of brahman. Brahman is said to be unlimited (anantam) existence (sat) Consciousness (chit) but these are only for the sake of definition/pointers. See also Q. 100 and 120.

Q: In answer to Q.120, you said: “Indeed, according to traditional advaita, part of your preparation for enlightenment involves acting unselfishly, not harming others, living a moral life etc. All the opposites do exist at this level and, if you act knowing your action to be wrong, you will incur the lawful penalty (karma).

I’m having trouble understanding why one should act ‘morally’ or ‘good’; i.e. why does karma exist at this level? Why is it set up this way?

A: The ‘bottom line’ of advaita is that there has never been any ‘creation’; no jIva has ever been born etc – there is only brahman. Obviously it does not seem like this; there is the appearance of duality and we initially believe this to be real. Accordingly, traditional advaita has a progression of teaching to accommodate this appearance. For those who still believe in duality, the teaching is aimed at the preparation of the mind to accept the more advanced teaching. This includes a world, a creator and laws applicable to the operation of the world and the action of the jIva. And the operation of cause and effect is one of these laws. If you act purposefully, you will reap the fruit of that action; if not in this life, then in the next.