Tag Archives: experience

Shri Atmananda (Krishna Menon)

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One of the greatest teachers of the twentieth century
by Philip Renard

I am pleased to present the first of a two-part article from Philip Renard, about the Direct Path master, Atmananda Krishna Menon. See Philip’s lineage at https://www.advaita.org.uk/teachers/atmananda_parampara.htm

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It is a pity that until this day the great Advaita teacher Shri Atmananda (Shri Krishna Menon, called Gurunathan by his disciples) remains a rather unknown figure to many people. With this article I hope to contribute to the recognition of the importance of him as a Source for direct understanding of ultimate Truth.

              Two small books written by him, Atma-Darshan and Atma-Nirvriti, form together in fact a modern Upanishad. Upanishads are classical texts that have been added to the Vedas as concluding parts since about the eighth century BC. The term Vedānta (Veda–anta) indicates this; it means ‘the end (anta) of the Vedas’, and is a reference to the Upanishads.1 A modern Upanishad is a collection of statements so definite that the Vedanta tradition begins again, as it were. Not a commentary on something existing, but a text that has emerged from current, ‘ever fresh’ Consciousness.

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Intuition

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‘In truth, Anubhava [Intuition, Intuitive experience] alone is the fountainhead or substrate for all Pramana Vyavahara – transactions involving valid means of knowledge… pursuit of the Absolute Reality, Self-knowledge… culminates in Anubhava, Intuitive experience… the substratum for everything’. (It is the same as saying that Pure Consciousness is behind the apparent individual mind). – From ‘The Basic Tenets of Shankara Vedanta’, transl. from Kannada’s SSSS by D.B. Gangolli, pp. 51,55.

Q.527 Experiencing Brahman

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Q: What does this mean: You can’t experience brahman, but everything you experience is brahman?

A (ChatGPT): This statement is an expression of the non-dual nature of reality as understood in Hindu philosophy, particularly in the Advaita Vedanta tradition.

According to this view, Brahman is the ultimate reality that underlies all existence. It is an unchanging, infinite and eternal principle that is beyond all concepts and categories. However, because of the limitations of our minds and senses, we cannot directly experience Brahman as an object or as a concept.

Despite this, everything we experience is seen as an expression or manifestation of Brahman. In other words, all the objects and phenomena we encounter in the world around us are ultimately a reflection of the underlying reality of Brahman. In this sense, everything we experience can be seen as a kind of pointer or signpost that can lead us towards a deeper understanding of the nature of reality.

Thus, the statement “You can’t experience Brahman, but everything you experience is Brahman” is a way of expressing the non-dual nature of reality, in which the ultimate reality is both beyond all experience and yet present in everything we experience. It suggests that while we may not be able to directly experience Brahman as an object, we can still recognize its presence in the world around us and use that recognition as a means of coming to a deeper understanding of the nature of reality.

Q.523 Science and Reality

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Q: Can we still hold that modern science is far from realizing the unreality of the world, the basic teaching of Advaita? (Quora)

A (Martin): Clearly, philosophical statements such as “the world is unreal”, “life is a dream “or “reality is spiritual” express not empirical but a priori propositions or enunciates. As such, they are independent of sense experience in that their truth or falsity is not determined by the facts of sense experience. Such statements can neither be confirmed nor confuted by sense experience. Observation and experiment are simply irrelevant to their truth or falsity. Thus, they fall outside the realm of the empirical sciences, whatever be the speculations of individual scientists when assuming the role of members of the laity. Further, in the contexts in which they most often occur, such statements are not regarded as provisional truths subject to refutation or revision as in the sciences, but as absolute and irrefutable truths.

Q.519 How can one experience the bliss?

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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

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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

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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

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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?

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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

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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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