Tag Archives: consciousness

ANESTHESIA, DEEP SLEEP, DEATH AND CONSCIOUSNESS – Part 1/3

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Recently there was an interesting question about the disappearance of ‘me’ when a patient is administered anesthesia in preparation for a major surgery.  It is quite intriguing where the missing ‘self’ has gone and when under anesthesia (Q. 313).

Peter, Sitara and Dennis answered the question very ably explaining the Vedantic philosophy behind the various states of consciousness (as we usually understand the term).  The false concept of the sense of a separate ‘self’ we think we possess and the reality of an eternal Self; the misunderstanding that arises if we take the word Consciousness to mean the same in psychology (& medicine) and Advaita;  the possible existence of multiple ‘minds’ which derive their illumination from an unchanging, everlasting, self-effulgent One Brahman were dealt with by them. Hardly can anything be added to their clear exposition made from the stance of Non-duality beyond saying a word of our appreciation and gratefulness to them.

I would like to use this opportunity, if I may, to bring to the notice of a wider audience an approach I developed in 2004 relating the state of our alertness to our body-mind system in order to understand who we really are. We shall also in the process examine what are Deep Sleep and Death and what is the condition of the brain under different states, including awake, dream, deep sleep, death, coma, anesthesia etc.

Let me call this as “A Model for Nirvana.”

Four Outcomes

Four Outcomes

 

Continue reading →

shrutisAra samuddharaNam (Part 4, final)

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The shrutisAra samuddharaNam

of

shri toTakAchArya

An Overview by C.S.Baskaran
(Part 4 – final)

Read Part 3

 

 

Refutation of the claim by the Dvaitin that “A Principal statement like tat tvam asi is neither acceptable nor can be rejected. It does not serve any purpose”

A Principal sentence negates the identification with the three gross, subtle and causal bodies for the seriously inclined student of Vedanta and such identification is the cause of the birth and death cycle. It generates the knowledge of the self (which equates to liberation) instantaneously. If one can accept the God and Creation through the Veda pUrva (karma kANDa) texts, why not accept the same Vedas’ Principal statement “tat tvam asi” as equally valid? When a sincere seeker is taught a Principal statement like “tat tvam asi”, “aham brahmAsmi”, “ayam Atma brahman” etc, his or her own attachment to the body certainly goes away. But, in the case of ordinary people, the false notion continues, in spite of repeated hearing of the above texts. Without the removal of false identity with the body-mind-intellect complex the transmigratory existence through cycles of birth and death cannot end. Continue reading →

Under Anaesthesia (Q. 313)

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Q: I recently had an experience that leaves me baffled. I have read your books, the sections on deep sleep consciousness, and it does not seem to match. The incident occurred when I will was given anaesthesia for hip replacement surgery. I went from eyes open in the operating room to who eyes open in the recovery room without any sensation in between at all. The experience was seamless and continuous from one consciousness to another. Time was absolutely absent. There was no reflection possible on the three-hour interlude. There was no interlude. There was no feeling of having slept well or otherwise.

  This experience has left me with a problem. This was the nonexistence of any kind of consciousness, even in retrospect It seems neither the small self or the real self existed at all. Please comment. Continue reading →

manonAsha – not the literal death of the mind

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Most seekers who have investigated the teaching of Ramana to even a small extent will be aware of the concept of manonAsha. This is often presented as the idea that enlightenment is synonymous with the ‘death of the mind’. And indeed this is its literal meaning. Consequently, some writers claim that, following enlightenment, the j~nAnI literally no longer has a mind. This goes along with similar ideas such as that, for the j~nAnI, the world literally no longer exists.

This way of thinking is unfortunate. Shankara himself emphasised that we should not discount either our experience or reason, when it comes to interpreting the scriptures. And, speaking for myself, whenever I have encountered writings on Advaita which significantly contradicted my perception of what seemed to be ‘reasonable’, they have always proved to be misguided or incomplete, if not plain wrong. Continue reading →

Science and the nature of absolute reality (Part 4)

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Read Part 3

Science is not a pramANa (means of knowledge)

While philosophy may remain satisfied with the conceptual comprehension of the absolute and science with the never-ending search for it, religion points out the way to its immediate apprehension. Swami Satprakashananda (Methods of Knowledge according to Advaita Vedanta, Swami Satprakashananda, Advaita Ashrama, 1965. ISBN 81-7505-065-9. Read Extract from this book, which is highly recommended.)

Science relies on making observations as its fundamental starting point. From these, inferences may be made, theories postulated, predictions made on the basis of those theories and experiments devised to test those predictions. But, again, those experiments rely upon further observations. No definite, conclusive statements may be made because further observation might show them to be false. A classic example of this was the belief that swans were white. So entrenched was this belief up to the end of the eighteenth century, because every swan that anyone had ever seen had always been white, that one text book on logic used the statement ‘All swans are white’ as an example. And then an exploration to Australia found a black swan… Continue reading →

Objectification (Q. 310)

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Q. I’ve been thinking about two things.

 To determine that awareness is my true self and that my true self is not my ‘I’ concept, I’ve been looking into the ‘I’ concept. It is not my mind, because I can say ‘my mind’. It is not my body, because I can say ‘my body’, but could it be the mind body complex? Most would say no, because the mind and body are plural and the self cannot be plural. However, I’m confused because I don’t see it this way. I see the mind and body as acting as one, which means that the ‘I’ could possibly be it. It is difficult to determine where the mind begins and the body ends, and vice versa, so I see them as one, like the Yin Yang symbol. How do I know that the true self is not the ‘I’ concept that arises within me? Is it because I can make the ‘I’ concept the object of awareness, thus it cannot be the subject? Continue reading →

Science and the nature of absolute reality (Part 3)

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Read part 2

The world is mithyA

The universe and everything in it, including the objects that are being investigated, the person doing the investigation and the discipline of science itself are all mithyA – they are not themselves real at all. Here is a short definition of mithyA that I give in the new edition of ‘Book of One’:

Literally, the word means ‘incorrectly’ or ‘improperly’ and this refers to our treating things as independently ‘real’ when they are not. The word ‘independently’ is important here, because we are not saying that the chair on which you are presently sitting is illusory – obviously it is not! What is being pointed out is that it is not a substance-in-itself. It is probably made of pieces of wood, connected together by special joints and adhesive. The final form is designed to be suitable for sitting upon comfortably. In theory at least, you could disassemble the chair and use the pieces to build a table. ‘Chair’ is simply the name that you give to this particular form. The actual substance is wood. Continue reading →

Science and the nature of absolute reality (Part 2)

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Read Part 1

Although science is good at investigating objects, even there it is doomed to fail – because the essence of objects, too, is ultimately the same non-dual reality. As Atmananda Krishna Menon puts it, in his ‘Notes on Spiritual Discourses’: “As long as the least trace of subjectivity remains, objectivity cannot disappear. And until objectivity disappears completely, the real nature of the object can never be visualized. This is the fundamental error committed by science as well as philosophy, both in India and outside, in trying to approach the Truth through the medium of the mind.” (Vol 3 Notes, 1386)

Notes on Spiritual Discourses of Shri Atmananda: Volumes 1, 2 and 3, Shri Atmananda and Nitya Tripta, Non-Duality Press 2009, ISBN 978-0956309129 (Vol 1) Buy from Amazon US or Amazon UK. Continue reading →

Science and the nature of absolute reality (Part 1)

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(Note that this was published to the restricted distribution for my ‘akhaNDAkAra’ journal in Jan 2010)

As an adolescent…I craved factual certainty and I thirsted for a meaningful vision of human life – so I became a scientist. This is like becoming an archbishop so you can meet girls. M. Cartmill

There seems to have been a growing trend (since the publication of Fritzjof Capra’s book ‘The Tao of Physics’ in 1975) to claim that science is both willing and able to investigate and understand the non-dual status of reality. More and more, science-based books and essays are appearing, but none seem to be actually founded in the proven methodology of Advaita. This is understandably symptomatic of the present time, in which science is seemingly able to supply all of our needs – if not already, then at least as a promise for the near future. Philosophies such as Advaita on the other hand are based on ancient scriptures, written in Sanskrit which no one can understand. ‘Where is the contest?’ the uninformed seeker is clearly going to ask. Continue reading →