Q.519 How can one experience the bliss?

Q: In ‘The Book of One’, you say: “If our true nature were allowed the freedom to experience to the full, what then? The Brihadaranyaka Upanishad tells us that “All the joys of the entire cosmos put together would be only a small drop of the bliss of this Supreme Being. Whatever little satisfaction we have, whatever pleasures we have, whatever joys we are experiencing, whatever be the happiness of life – all this is but a reflection, a fractional distorted form, a drop, as it were, from this ocean of the Absolute.” (Ref. 7)

Is there a way to get a taste such an ocean of joy while not ‘realized’?

A: This is a good question and highlights the dangers of attempting to relate the more ‘rapturous’ statements of the scriptures to the mundane experiences of life! When the Upanishad talks about the ‘bliss of this Supreme Being’, it cannot mean this literally. Brahman is non-dual, part-less, changeless, does not ‘experience’ or ‘know’ etc. In fact, whenever the word ‘bliss’ (Ananda) is encountered, it is a good idea to substitute ‘eternal’ (ananta) so as not to risk such a thought process. (See discussions at the AV site on ‘satyaM j~nAnamanantaM brahma’.)

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New Book Announcement

Confusions in Advaita Vedānta: Knowledge, Experience and Enlightenment

This is being published by Indica Books at Varanasi and may be purchased directly from them (PayPal accepted) at indicabooksindia@gmail.com.

It will also be available to buy from Amazon and I will post the links as soon as this is possible. (Note that it may still be cheaper to buy from Indica, even with postage costs, but it will obviously take longer to arrive in the West.)

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Q.511 Direct Path vs Traditional – Pt. 4

Part 4 – Experience

Q: While I agree with your statement about philosophers over intellectualizing the truth, there is something about Greg’s writing that is so magnetic to me. I really think he is the most articulate writer I have ever come across. Usually when I write, I feel a big part of what I’m trying to get across gets lost, whereas with Greg, I feel like 100% of what he’s trying to express comes through perfectly. I’m going through Standing as Awareness at the moment and the clarity with which he writes is so so beautiful.

But as you can probably sense by my emails, I’m a bit disappointed with the direct path. It is without a doubt the clearest and most direct teaching I have come across (so far), and the teachers themselves are brilliant, and I have no doubt that they understand the truth, and also live their understanding, but I feel I am craving something more systematic and formalized, that can answer these questions I have without confusion.

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Q.508 Direct Path vs Traditional – Pt. 1

Part 1 – Prerequisites for Enlightenment

Q: I’ve been on the direct path (Krishna Menon, Jean Klein, Francis Lucille, Greg Goode, Rupert Spira) for about 3 years now and the journey has been incredible. Recently, while browsing your website, I came across Shankara’s sAdhana chatuShTaya, which, if my understanding is correct, are the prerequisites for self-realization according to Shankara. But I’m confused as to how some of these are prerequisites. I feel like some of them can only be fulfilled once one has realized their true nature, not before.

I can see how viveka and mumukShutva can be considered prerequisites – that is very reasonable. However, if we take vairAgya, or uparati, I cannot fathom how an apparent, separate self can satisfy or practice these requirements. How can it be possible for an apparent, separate self to be indifferent to joy and grief, like and dislike? A separate self is, almost by definition, strongly affected by likes and dislikes, joy and grief. In order to be indifferent to pleasure and pain, joy and grief etc., I feel like one has to have at least tasted the truth a few times and be able to (through something like self-inquiry) ‘walk back’ to and ‘rest’ as one’s true self, and only then be able to successfully practice uparati.

Then why are things like vairAgya considered prerequisites for self-realization, if (in my book) self-realization is a prerequisite for being able to satisfy the vairAgya requirement? How can an apparent separate self prepare or practice something like uparati (one of the shamAdi ShaTka sampatti), without it being completely fake? In my experience, uparati is only possible (and completely effortless) once you have realized the self. So the whole things seems backwards to me.

One explanation is that here Shankara is talking about final Self-realization in which there is no falling back to the old conditioning. But that implies that it is possible to realize the self clearly but, out of conditioning, fall back to the old patterns. (I’m not sure what traditional Advaita’s stance on this is yet). I may have answered my own question but I’d love to hear what you have to say about it!

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Why can’t science explain consciousness?

SL (a contributor to Qwora) & M (Martin)

SL. Consciousness is the most foundational pre-requisite for science.

M. This is obvious, as also that consciousness is a pre-requisite for all human transactions – language, literature, etc., etc.

SL. I believe that consciousness should be included as a part of science and not as something separate.

M.  No, because consciousness is a metaphysical entity not amenable to scientific (empirical) investigation, which is quantitative and measurable..

SL. … we ourselves are part of that universe, and our experience is a tiny fragment of the experience of the larger universe around us.

(Qwoting) “What we call ‘experiences’ is usually equated with the experiential phenomena – with the experiential contents as such – again, with what exists in being subjectively experienced. Now the point is: consciousness (in the Advaitic sense) is the very subjective experiencing itself. It is, as the Advaitins formulate, the witnessing of the experiences.” – ‘On the Advaitic Identification of Self and Consciousness’, Wolfgang Fasching.

M. Now, that is metaphysical or philosophical – prior to or other than empirical science.

SL. “To admit that we are matter and mechanism is to ground ourselves in the wholeness of the cosmos. In the new physics, self coalesces from the stuff of the stars, exists briefly… ” (quoting ‘Skeptics and True Believers’).

M. This is not even science – it is a physicalist or materialist philosophical position.

Q.505 Creation and Enlightenment

Q: I am struggling to reconcile the empirical account of what may be called ‘creation’ (the Big Bang, followed by billions of years of mechanically unfolding interactions with no sense of self, until the absurdly *recent* emergence of consciousness after further millions of years of blind evolution) with the advaitic concept of ‘creation’ (the absolute Being, timeless and changeless, manifesting in Itself as experience). 

A: The ‘bottom line’ of Advaita is that there has never been any ‘creation’. There is only Brahman. Everything is Brahman. You are Brahman. The ‘universe’ is simply a ‘form’ of Brahman, to which you have given ‘names’ implying that there are separately existing entities.

The scriptures (from which Advaita derives) certainly give ‘empirical accounts’ of a creation. But these are interim explanations only to satisfy the enquirer temporarily until ready to accept the truth.

Science does attempt to rationalize consciousness as an emergent phenomenon, but it is doomed to fail because it cannot objectify the ultimate subject. See my article on ‘Consciousness – Not Such a Hard Problem’ beginning https://www.advaita-vision.org/consciousness-not-such-a-hard-problem-1-of-2/. Also https://www.advaita-vision.org/science-and-consciousness/. Science in general is intrinsically unable to address the problems dealt with by Advaita. See my 4-part article on ‘Science and the nature of absolute reality’ beginning https://www.advaita-vision.org/science-and-the-nature-of-absolute-reality-part-1/, which may contain useful pointers. And the 3-part article by Dr. Sadananda beginning https://www.advaita-vision.org/science-and-vedanta-part-1/

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Q.504 – Covid and Enlightenment

Q: According to Advaita, God is  ONE, and manifestations are  many. The term ‘God’ is also called ‘Consciousness/Awareness’. It is a fundamental principle that there is nothing beyond Consciousness; everything arising from  Consciousness is Consciousness only. Dualities such as good-bad are not found in Consciousness.

If all this is the case, can the  virus COVID-19,  which is  shaking the world,  also be termed  as ‘Consciousness’?

A: Yes indeed – the substantial reality of Covid is also Consciousness, since there is only Consciousness. It is like the metaphor – bangle, chain and ring are all only gold.

But in the empirical reality of the world, the form of Covid brings disease whereas the form of vaccination brings protection from disease. No real problem – Consciousness is not affected by any of it!

Q: Thank you very much for your reply. However I have the grievance that I, the individualized spirit, cannot stop worrying  about the distress caused  practically , even though my ego mind is convinced with the theory of Advaita.

How can I reconcile the practical difficulties which  I face  with the teaching of advaita? What  you have stated is  only based on Advaita theory. I am badly hit by the above disease. Please advise.

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Q.501 Experiencing AtmA

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. 497 Knowledge and Understanding

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. 

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‘Not Two’ – a Critical Review

On the face of it, this is a well-written and readable book, ideally suited for a new seeker. E.g. the sections on ‘The Illusory Nature of the Separate Self’ and ‘Knowledge Dispels Ignorance’ are excellent.

Unfortunately, should any reader accept everything that is written at its face value, they will come away with some serious confusions. In what follows, I apologize in advance for some of what may seem to be harsh criticisms, but my own perception of these points is heightened as a result of spending the last year writing my own work on ‘confusions’ of precisely this sort.

The author uses the traditional teaching method of adhyāropa-apavāda but it is not made clear when what is being said is only provisional. Also, there are very few references to the source of what is being presented. (And one of those that is provided doesn’t exist!) There are many places where the author writes ‘as Shankara said’ but scarcely a single pointer to where he said it. There are numerous places where I, as an informed reader, need those references before I will even consider what is being said to be credible!

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