Tag Archives: self-knowledge

The Darkness of Ignorance (Part 1)

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4

Introduction

Any reader who has begun a study of Advaita will know that reality is non-dual, that who-they-really-are is Brahman or Consciousness. The seeker’s problem is that, although they acknowledge this as the ‘end point’, they do not yet really believe it. The purpose of the teaching of Advaita is to bring them to this realization – an ‘event’ in the mind which is called ‘enlightenment’.

It might seem self-evident that gaining this Self-knowledge is the same as ‘removing the ignorance’ which presently prevents that realization. But by changing the phrasing in this way, it is perhaps not surprising that some (both seekers and teachers) have then started to consider ‘ignorance’ to be an actually existent entity that ‘obscures’ the truth. It is seen to be analogous to the way in which darkness prevents us from seeing objects in a cave, for example. And there is a tendency for people to believe that darkness is a real entity also.

This way of looking at things is very common and has led post-Śaṅkara authors to pursue endless, esoteric arguments which are virtually incomprehensible to the non-academic mind (e.g. me!) and (as far as I can tell) have entirely failed to reach a consensus. I have addressed some of these issues in my book ‘Confusions in Advaita Vedanta: Ignorance and its Removal’ (it should be available from Amazon in 2025). Those discussions examine some of these aspects, although aiming to do so in a readable and understandable manner.

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Q.554 – Practice and Enlightenment

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Q: I have been a seeker for the past 25 years and now realize that Advaita is the optimum path. I would like to study full time but still need to pay the rent! How can I gain Self-knowledge while performing a mundane job?  Simply ‘being in the present’ cannot bring about self-realization.

Also, is it correct that ‘cosmic ignorance’ produces māyā and the universe? Īśvara and māyā produce the guṇa-s, which then determine the jīva’s individual ‘make-up’? If this is right, it seems that individual karma must be related to Īśvara as well? But I read that Īśvara has no karma, although responsible for ‘creating’ the gunas. I am confused!

A: The bottom-line answer to your question is that no, there is nothing that you can ‘practice’ or actively ‘do’ in order to gain enlightenment. The ultimate reality is that there is no creation and no ‘individual you’. Reality is non-dual. Who-you-really-are is the non-dual Consciousness and therefore you could say that you are already enlightened.

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Q.550 – Alzheimer’s and Self-knowledge

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Q: I read your answer to a previous question on this topic but am still not clear. What would be the state of all the knowledge of Advaita that I have acquired? E.g. I know now that I am not the doer and I should surrender the fruits of all my actions. But how can I still know this if I wake up with Alzheimer’s?

A: As I intimated in the answer to Q. 383, you have to differentiate between paramārtha and vyavahāra. In reality, there is only Brahman. There is only the appearance of people and world. They are mithyā. Their real substrate is Brahman.

We appear to have a body-mind and that body-mind is subject to disease, decay and death. This applies equally to the body-mind of the jñānī. The difference between the jñānī and the ajñānī is that the former knows that the body-mind is mithyā, while the latter doesn’t. Just as the body may suffer disease or even lose parts through accident, so the brain also is subject to illness and deterioration. Since the mind is associated with the brain, if the brain suffers loss, the mind will also. The memory may deteriorate or fail completely. This is the case irrespective of whether the jīva had previously gained Self-knowledge.

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Advaita Gurus and Critics – part 6

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by Prof. Phillip Charles Lucas

<Read Part 5>

Theme Three: Insufficient Grounding in Vedanta Traditions (concluded)

Tony Parsons articulates the NTMA counterargument on this matter quite clearly:

Traditional Advaita appears to make proper use of logic, reason, belief, and experience, rational explanation, truth, and traditional wisdom, all directed towards helping the seeker along the path to their enlightenment. The Open Secret’s apparent communication is illogical, unreasonable, unbelievable, paradoxical, non-prescriptive, non-spiritual and uncompromising. There is no agenda or intention to help or change the individual. Its resonance is shared energetically, not through the exchange of ideas. It is prior to all teachings and yet eternally new. [Tony Parsons, “Traditional Not Two-ness.”]

Waite counters that Advaita tradition, although holding a high degree of reverence for its scriptural corpus, does not regard the scriptures as a perfect articulation of absolute truth that cannot be questioned or clarified. Rather, they are a “reliable source of self-knowledge in which one can trust until such time as the truth is realized for oneself, at which time they are discarded along with the ignorance they helped to dispel.” [Waite, Enlightenment, 24, 37-39]

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Q.518 Reincarnation and Enlightenment

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Q: I have been trying to wrap my mind around the question posed here: https://www.advaita-vision.org/q-489-creation-and-reincarnation.

Specifically: if reincarnation is not actually true and is just a part of adhyaropa-apavada — then why study Advaita at all when the probability of enlightenment is so low! Seems like life efforts would be better spent then trying to maximize ephemeral happiness.

The only way I can rationalize the practical utility of advaita is to accept that reincarnation is true in vyavaharika — that its a natural law, like gravity. Is that a fair understanding or is reincarnation truly just a teaching tool?

A: Where did you get the view that the probability of enlightenment is low? I know that this is implied in a few places in the scriptures but I rather think the point there is to ensure that only those who genuinely have mumukShutva pursue these ideas. If you are merely ‘interested’, you are going to lose that interest sooner or later and return to seeking the usual gratifications of empirical life. One of the seekers in the Upanishads is ecstatic when he is told that he ‘only’ has to live another few thousand lives before gaining enlightenment!

I believe that one of the main reasons that people today think that it is extremely ‘rare’ is their notion that there is ‘intellectual’ understanding that comes relatively easily and then there is experiential understanding that is extremely difficult to acquire. This is wrong! It is the erroneous understanding in the mind that keeps us in saMsAra and the correct understanding in the mind that frees us. It is perfectly possible to gain Self-knowledge in a single lifetime if you have the determination to do so. Obviously the best way is to find a qualified teacher. Then maybe years would be enough. If you have to read books and discuss with other seekers, it could take decades – especially if you read the wrong books!

As regards reincarnation, I wouldn’t worry about that too much. Whilst you really believe that the empirical world is real, then karma and reincarnation make sense. Without them, the ‘lawful’ nature of the universe appears to break down. The ‘good’ apparently suffer while the ‘evil’ triumph. Just look upon it as a mechanism that science is unable to explain or even believe. As I said in that other question, read the book by Muni Narayana Prasad if you want to understand more.

Shankara at 1.4.10, brihadAraNyaka

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Revered Shankara is by nature a perfect and committed bhAShyakAra (Commentator) that he never deviates from the text on which he is commenting upon. He always stays within the bounds of the purport of the textual line. He abhors to venture out to  exploring the connected lanes and bylanes related to the topic or give vent to his own ideas based on his knowledge. However, in the entire corpus of the bhAShya literature of his, there are a few places where he takes liberty to make certain observations of his own on the verse/mantra that he happens to be commenting on. Very rare precious gems, unavailable for the reader anywhere else in the whole gamut of shruti and smriti lore, come out from his pen at those few occasions. One such instance that immediately comes to mind is his expanded commentary at 13.2, BGB where he lets out the fact that the ignorance of not knowing one’s own true nature belongs to that very person who thinks he has ignorance. He raises the question and answers it himself: Continue reading →

Q.507 – Mumukshutva

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Q: In your ‘Book of One’, in the section ‘Process of realization’ is written “And if enlightenment has still not dawned, go back to the listening stage and repeat as necessary!“.

I understand that ‘being ‘established’ as a jñāni means you know who you are but further śravaṇa- manana-nididhyāsana is required to ‘eliminate’ the rest of the ignorance. But then I read “Only when the desire for freedom has been lost can we appreciate that we are already free.“.

Isn’t śravaṇa- manana-nididhyāsana also based on the desire for freedom? Then doesn’t it have to be let go too?

A: I warn in the beginning of that section about ‘sloppy’ thinking and writing but I myself often verge on that in trying to write in a way that will be ‘readable’ and even sometimes amusing or entertaining. It is a risky business and sometimes fails!

There is also the problem that, as my own studies continue, I will find better ways of expressing things and be more accurate (or less confusing) in what I say. I am currently rewriting ‘Back to the Truth’ so that it is clear that I only really recommend traditional teaching and so that I do not include potentially misleading extracts unless I also point out why they may be misleading. The second edition of ‘Book of One’ was written around 12 years ago so maybe that is also in need of a new edition!

Anyway – to your question.

People only become seekers when they become dissatisfied with their lives and realize they want to find out how things ‘really’ are. This is the most important requirement – mumukśutva – the desire for liberation. This is the one desire that is ‘allowed’ (indeed necessary) in Advaita. The other required mental ‘skills’ you will have read about under sādhana catuṣṭaya sampatti. Once you have the right mental outlook, you can begin the process of acquiring Self-knowledge. The aspect that actually gives you enlightenment is śravaṇa – hearing the explanation of the scriptures from the guru. The ‘repetition’ is that, when you hear something (or read), you may need to ask questions to clarify and remove doubts. That is manana. Then you listen some more, ask more questions etc. Eventually you hear/read the final clarification and you ‘get it’. You are now a jñānī. But habitual ways of thinking and acting still linger and you have to go over the teaching again, perhaps many times, before those habits go and you have total peace of mind, fearlessness, desirelessness etc. That final stage is nididhyāsana and ‘converts’ the jñānī to a jīvanmukta. You can read all about that stage in the posts on pratibandha-s beginning

https://www.advaita-vision.org/pratibandha-s-part-1-of-6/.

I would actually delete the paragraph regarding losing the desire for freedom. Don’t know where that came from!

Hope that dispels the confusion.

Q.454 How should one live one’s life?

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Q: One of the problems I encounter with Advaita is that, even though it makes sense and resonates with me, it does not help from the point of view of providing guidelines on how to live my life. If we consider Buddhism, for example, we find a clear path on how to live one’s live that goes in accordance with the deeper philosophical explanations of what reality is, etc.

This is the part in which I find myself discouraged and not knowing how to move forward. What could you tell me about this? What would you recommend that I read?

A: All of the guidance given by Advaita regarding ‘how to live’ is directed at preparing the mind so that it is optimally able to gain Self-knowledge. Once this has happened, you know that in reality there is no world, there are no persons. ‘Life’ is just the apparent movement of forms of Brahman.

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Q.485 Enlightenment is Self-knowledge

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Q: I read your answer to  the question “Enlightenment is not an experience” here:  https://www.advaita-vision.org/q-389-enlightenment-is-not-an-experience/

You mention, “It is not about experience at all, it is about self-knowledge – the direct knowledge that you are already that which you seek.”

Let’s say I don’t know what 2+2 equals.  Then you teach me that it equals 4.  Is that knowledge?  (intellectually knowing more stuff?) Or is knowledge (Self knowledge) something different? Continue reading →

Q.484 Sense of Self

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Q: About six years ago I was looking for the separate self through directly paying attention to the sense of self in my immediate experience. I did this over about a week or ten days during regular life. I followed this sense of self when it shifted say from the body to the thinking mind, to the sense of will etc. Suddenly everything dropped away and what was seen was just openness/absence of self /no me /nothing +everything.

I’m not sure how long this lasted. Then the mind came back. I felt liberated from all worry and desire for a couple of months. Then slowly old habits reestablished themselves. Since then I am at a loss what to do. 

So I have no problem accepting Advaita teachings but I could do with some further guidance. 

A: Presumably you are prepared to accept the basic premise of Advaita – that reality is non-dual. If it is true, then it must be the case that you already are the ‘Self’. So it is not really a case of ‘looking for it’ but rather realizing that you are already ‘It’. So you can ask yourself the question ‘who would be looking for what?’. The ‘sense of self’ is not the Self; it is a feeling or an idea in the mind.

If you practice meditation seriously (twice a day, 30mins at a time, for several years), you will eventually experience periods of samAdhi, which correspond to the experience you describe. But this is just an experience – as you can tell because it has a beginning and an end. Realizing the truth of Advaita, becoming ‘enlightened’, is Self-knowledge, not an experience.

Having said that, it is possible to gain Self-knowledge and yet still not have the ‘sense of bliss’, fulfillment or whatever, that you believe ought to result. This is because of ‘obstacles’ in the mind (pratibandha-s) remaining from having insufficiently ‘prepared’ the mind beforehand (sAdhana chatuShTaya sampatti).

The book I am currently writing is all about the confusions that are brought about in seekers as a result of wrong understanding by many modern teachers. pratibandha-s will be one of the topics covered and, because there has been much discussion on related issues at the website recently, I will be begin posting the material for this topic within the next week. It is quite long so will be in 3 or 4 parts. I suggest you look out for it and join in any subsequent discussion if you like. [Since this Q&A, I have posted the pratibandha series, now in around 11 parts, and it begins here.]