Living in the Moment Eternally — 3

[One of our esteemed Readers, Shri V. Madhava, has been kind to send an off-line message to me a few days ago saying “I enjoy reading your writings and just finished reading the article “Living in the moment eternally Part 2”.  Wondering if there is a Part 3 as there seems to be a broken link…” Reason enough, I guess, to continue on with my chatter — ramesam.]

Part 1                   Part 2 

Brain Activity - Past or Future vs Present Let us recall that living in the Now is an important trait of a jIvanmukta. J. Krishnamurti wondered if we could have an experience but not record it in our brain as a memory so that all our experiencing will be ever in the Present, in the innocent Now, afresh and always anew from moment to moment. Continue reading

Consciousness and neuro-science

Discussion from Quora

(Different from above) Prof. Donald Hoffman – The Case Against Reality .

A professor of cognitive science argues that the world is nothing like the one we experience through our senses.

Evolution has shaped us with perceptions that allow us to survive. They guide adaptive behaviors. But part of that involves hiding from us the stuff we don’t need to know. And that’s pretty much all of reality, whatever reality might be.

Snakes and trains, like the particles of physics, have no objective, observer-independent features

Gefter: I suspect they’re reacting to things like Roger Penrose and Stuart Hameroff’s model, where you still have a physical brain, it’s still sitting in space, but supposedly it’s performing some quantum feat. In contrast, you’re saying, “Look, quantum mechanics is telling us that we have to question the very notions of ‘physical things’ sitting in ‘space.’” Continue reading

The Mystery – Part 2

bimal_cover

Continuing this new, short series presenting the booklet by Bimal Prasad, in which he answers some ‘Rarely Asked Questions’ on Life. Primarily from the perspective of Advaita, questions addressed include the nature of happiness, consciousness, mind and ego. There is also practical guidance on meditation in the final chapter. Answers are relevant and succinct, so that many of the issues of interest to the seeker are covered.

This second part looks at the distinction between ‘I’ and the body-mind and identifes ‘Consciousness’ as being who we really are. See the Contents List or go straight to Part 2 of the series.

The complete (electronic form) booklet may also be purchased from Amazon.

The Mystery – Part 1

bimal_coverA new, short series presenting the booklet by Bimal Prasad, in which he answers some ‘Rarely Asked Questions’ on Life. Primarily from the perspective of Advaita, questions addressed include the nature of happiness, consciousness, mind and ego. There is also practical guidance on meditation in the final chapter. Answers are relevant and succinct, so that many of the issues of interest to the seeker are covered.

See the Contents List or go straight to Part 1 of the series.

The complete (electronic form) booklet may also be purchased from Amazon.

Q. 375 – Conditions affecting next life

Q: I agree that Reincarnation, the next life, isn’t real. But it’s as real as this life…and, for most of us, this life seems pretty real, even if we know better.

And, as we all know, very, very few people are going to achieve Enlightenment (Liberation, Realization, Moksha) in this lifetime.

For the above 2 reasons, I suggest that Reincarnation is a reasonable thing to be concerned about and to ask a question about. That’s what this question is about. I’ll speak of Reincarnation as if it’s as real as this life seems.

 It’s been said that one’s next incarnation depends greatly on one’s thoughts and state in their last moments of this life. I hope that isn’t true, because no one can know what condition they’ll be in when they’re dying. I mean, we aren’t always in the best of condition when we die, are we.

 A person, at death, might be delirious, or heavily sedated at a hospital. What then? How does that affect that person’s next life?

 Has there been discussion, from theory, regarding how this life—and, in particular, a person’s condition in the last moments of this life–affect that person’s next life?

Responses from , Sitara, Venkat and Dennis Continue reading

Living In The Moment Eternally – 2

[Nobody has obviously noticed or pointed out that the continuation articles have not been posted for two years! So I am proceeding with the Series of articles here a bit hesitantly as I am not sure of the Reader-interest. In these two years my computer lost the “memory” of my notes and files stored on the subject (thanks to the hackers from Nigeria). I am hence obliged to go by whatever material I could harness in the ‘now’ from my computer. Part – 1 here.   Part – 3 here .  ]

The main question of interest for us here is “How does the body of a Self-realized man live eternally in the ‘Now’ and function in the day to day life of eating, moving, acting and interacting in the absence of ‘memory’ of past experience/knowledge for recognition? What does “Now” mean for him/her? Is the “Now” on a temporal dimension?”

Whether we are consciously aware of it or not, it is impossible to lead a normal life in the world without memory. Maybe it is simply responding to when your name is called or you have to find a solution to a much more complicated problem of technology, memory plays a significant role. Therefore, before we venture to answer the questions on the functioning of a jIvanmukta‘s body, one could be curious to know about the lives of those who are  at a disadvantage in their worldly life because they do not have an access to their memory anymore . I shall list briefly a few such cases which are well studied by scientists. Their lives may look yet times hilarious and often poignant and heartbreaking but always harrowing to their care givers.Wearing - HM Continue reading

Awareness of Self

OLYMPUS DIGITAL CAMERAAs you know, it is difficult to assess what another person ‘experiences’. It is also difficult to equate various words that might or might not mean the same thing to one person or everyone. Not sure if this is possible. Probably not. So, the following is not the gospel. I could be mad, mistaken, and a fool. Being foolish is not the worst thing. Feel free to call me names like Martin does.

For me, the word awareness has to constitute both subject and object. Someone or thing is aware. It is a function of the human being. We all have it and it is functioning right now. For me, all awareness functions within the context of self and consciousness, self and consciousness being virtually the same thing. I am talking about what constitutes self, not about self’s true nature. Self’s true nature has to be devoid of self completely and therefore out of the realm of all consciousness. Thus, it is also devoid of awareness as this is a function of our human nature, not our true nature. Normal death erases all experience and awareness but not our true nature.

Our human efforts can only concern itself with our human nature and that lasts maybe 70-90 years. To know thyself is a human endeavor that involves using observation. How else can we understand anything? Mind is involved to be sure. Everything we know is reflected in the mind. But this doesn’t seem to be the case with our true nature. Our true nature is not a reflection of our human life. No human faculty can know its true nature, only the human nature can be known. The only way we can ‘know’ our true nature is through the ending of this separate self that we call ‘me’, ‘I’, etc. And, it is not possible for our human nature to bring an end to itself. From what I have read of the sages, conversations I have had with sages (of course, the ones I think are sages!), it happens in a blink of an eye. You are simply swept away. It is a revelation, not an attainment. It is not a result. There are no levels of attainment, only levels of self. No true self. The body may remain, but no person inhabits it. True nature and human nature are not compatible. You can’t have your cake and eat it, too, as the saying goes.  To know the self is to forget the self. But forgetting the self is not erasing it from memory. It’s erased from your whole being.

As others have said our own existence is common to us all. By observing this sense of existence, me, self, being it, breathing it, living it, you by-pass all the mental analysis and duality that most are involved with. The sense of problem is relieved and a kind of centeredness that focuses this observation can be felt and deepened. This centeredness is a  gateway that our true nature reveals itself through and brings an end to all forms of self.

Posted by ‘Anonymous’

The Purpose of Life, Part 6

 

Inquiry 6:  What is the Purpose of the Apparent?

 
And even if reality is non-dual, why this seeming duality? Why does this mithyA of life exist?

 

As has already been established, there is no creation.  The word “creation” implies that something that previously did not exist has been somehow brought into existence, that something new has entered the arena of the old or already-previously-established.  Since, however, there exists nothing other than consciousness/awareness and therefore such is the sole substratum of the entire field of manifestation and all the objects inhabiting it, it is not possible for anything new to arrive on the scene.  All apparent objects, including those making their first appearance in a given form, are nothing other that a reconstitution and/or reconfiguration of the same one substance of which the entire apparent reality consists.

 

From perspective of both the apparent individual and God/Isvara/the macrocosmic causal body (though it should be understood that the latter is not a personal entity) there is, nevertheless, an apparent creation.   There is, however, a difference between the apparent individual’s projected interpretation of reality (i.e. jiva shrishti) and God’s appearance as “creation” (i.e. Isvara shrishti).

Continue reading

The Purpose of Life, Part 5

Inquiry 5:  What Validity Has Vedanta?

 


The root problem is that in the end, even Advaitic teachings finally rely on ‘blind faith’ to put their point across. There’s nothing wrong in having faith. All religions ask for blind belief in the almighty to get you your promised ‘Kingdom of God’. It’s only in Advaita that folks try to push their case by saying: “No, it’s not pure faith, it’s by reason and discourse that we reach the truth etc”.

To quote Gaudapada in his Mandukya Upanishad kArikA, “That which is stated in the scriptures ‘and is supported by reason’ is true and nothing else”. The ‘reason/discourse’ argument for following Advaita is pure bunkum, in my opinion. It relies on blind faith not on a deity, but in an obscure ‘Self’.

 

The implication of this series of questions is that the self is wholly theoretical, that it is some philosophical conjecture cooked up and served to the mindless masses as a means of pacifying their angst over an apparently purposeless existence.  It further suggests that the self is either a half-baked notion to be accepted on blind faith or an intricate intellectual construct whose validity is so be settled through argument alone.

 

Vedanta, however, is neither a faith-based religion nor a theoretical philosophy.  True, its method of self-inquiry does require faith in its initial stages because the student’s understanding is still clouded by ignorance.  But the truth revealed by Vedanta is verifiable through a conscientious examination of one’s own experience.  This isn’t to say, of course, that self-knowledge is a discrete experience, but rather that the knowledge contained in experience and which can be culled from it through thoughtful, logical inquiry does serve to reveal the truth when it is properly understood and assimilated.

 

Actually, according to Vedanta, the quest for a discrete experience of the self is completely gratuitous.  The fact of the matter is that we are already experiencing the self every moment of our lives.  If reality is non-dual – which it is – then quite obviously there exists nothing other than the self that can be, ever has been, or ever will be experienced.

 

This assertion, of course, voicing as it does the fundamental understanding upon which the whole science of self-inquiry is based, begs an answer to the question, “How do we know that the nature of reality is non-dual?”

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The Purpose of Life, Part 4

Inquiry 4:  Is There Any Proof That The Self Exists?

This then raises my more fundamental query. This ‘Self’ on which reams have been written – what is the proof that such a ’Self’ exists? 

I know that the self is by virtue of the fact that I am.  Simply put, the self is – I am – self-evident.  More to the point, I know the self because I am the self.

“Still,” you might ask, “how do I know that my self is THE self?”

Some suggest that there may be more than one self.  The singularity of awareness, however, can again be verified by yet another meticulous examination of one’s own experience.

Continue reading