Happiness, Contentment and Suffering

Let us look at some basic issues afflicting mankind. Mankind is in constant search of happiness, not realizing that it is transient. Transient happiness will eventually lead to suffering. What he is really looking for is contentment, but doesn't know it. As a result there is suffering and this is what leads to continued seeking. In a question and answer format, let us now define some of these terms for further clarity. Yes, this may seem very basic to some advanced seekers and students of Advaita Vedanta. However, for most others it is an essential beginning step to inquiry into one's own identity. 

What is the difference between happiness and contentment? 

Happiness is a transient state of mind, an emotion that one experiences for a short period of time only. One mistakenly associates happiness to external objects. However, on careful analysis it becomes evident that happiness is experienced when the ego disappears and the mind is submerged in its Source. Happiness arises when a particular desire gets fulfilled and hence leaves one in a momentary state of desireless-ness. However, it is fleeting as another desire arises immediately. As a result, there is a (mistaken) impression that it is the object of desire that resulted in the happiness. This leads man to desire more of the same object thinking that more will lead to greater happiness. However, common sense experience tells one that more of the same object does not lead to more happiness. For example, you have a desire to eat ice cream and you eat one scoop and feel happy. You then think, maybe if I eat some more I will be more happy or satisfied. However, the second scoop and more scoops do not result in that and eventually you know what happens! 

On the other hand, contentment is a state of mind where there is peace. Not happiness, but peace. This happens when the mind realizes that the glass is already full. Nothing needs to be added or removed from the glass. Nothing needs to change. Everything is perfect as it IS. Hence, there is no pursuit of anything including pursuit of happiness. One is seeking nothing. One is wanting nothing. One does feel the need to discard anything. One does not say, " I don't like this" or "I like this". It is the perfect place to be. In fact, it is by Being that one finds contentment. Not being this or that. Just BEING!

Why does one want to be content?

Without realizing it, one wants to be content because it is his Natural State. Every one wants to be happy - permanently. It is the one desire of mankind that is common to everyone. However, as noted above, one doesn't know how to go about achieving the so called "permanent happiness". He equates it to something that can be "achieved" like everything else in life. Something that can be achieved through effort in the world of objects out there. As a result, one enters this never ending maze or matrix of chasing one object after the other, none of which result in the goal of "permanent happiness". As a result, one is constantly suffering. One thinks that there is something out there that will result in "complete satisfaction" and there will be no further desires. But, is it not a foolish desire to seek permanent happiness in a world of changing objects?  Permanence by its very definition means " no change".  What one really wants is "contentment". Not knowing this results in suffering. 

What is suffering?

Suffering is the state of mind, where one is not satisfied with what is. It is a state where one feels inadequate or incomplete. There is a feeling that something is missing and somehow if that missing thing or object or whatever can be obtained it would result in completeness or a state of "permanent happiness". Suffering is a main reason for one to search or seek in the first place. Almost always, one does not know what exactly they are seeking. They don't know what it is that is missing in their life. They have already earned a lot of wealth, a great name or fame, professional or career fulfillment, prosperity, good family, good health, a wonderful car and house, and great many awards and recognition. And YET, there is some inexplicable thing that is missing in life. The feeling of emptiness in the midst of plenty!! Everyone of us experiences this.

Why is this suffering created by the Creator? If He loves everybody, then why does He create suffering?

If the Creator or the Supreme did not create suffering, how else will mankind even bother to think about HIM? It is through the creation of suffering, that the Creator draws our attention towards HIM. After all, HE wants everyone of us to be content because HE loves us. If one has all that he or she needs (and there is no suffering) why would he or she even bother to seek HIM out? Suffering results in seeking. A confused man seeks an end to the suffering in the world of objects out there and hopes to bring an end to the suffering. He thinks that perhaps if I have more money, or fame, or greater achievement I will be complete and will not have to seek any more. Others may try to end the seeking through alcohol, drugs or relationships. 

So, who can say that they are not suffering? Only the one who no longer has to seek anything, anywhere or through any means, can experience an end to suffering. 

End to suffering = contentment with what IS. 

So, how does one go about starting to bring an end to suffering?

Simple question begs a simple answer. Remember that the One who Created suffering is the only One who can end it. All HE asks is for you to remember Him - always. Now that may seem easy, but is it? No! Why? Because, man is confused about his identity. All his life, he has pretended to be somebody or someone. He started out thinking he is a child, a son, a daughter.  Then he thought - "I am a student". Later, he took on the identity of his profession - " I am a doctor", or " I am an engineer" etc. Later still, he took on the identity of a lover, a husband, a father, a father-in-law, a grandfather, an old man etc. In fact, in a single day, he wears different identity hats. In fact, when asked he may happily accept all of the identities as himself or herself. "What is wrong with taking all the identities?" - he asks. The answer to that question is for the person to ask himself or herself this question - " Which of these identities wants an end to the suffering?" or "Which of these identities wants permanent happiness so that there is no more seeking of happiness?". A very sensible question, isn't it? For example - if a Computer Programmer asks a question regarding the code he is wanting to write. If instead of getting an answer to that question, someone comes along and gives him this response - "you should spend more time with your family instead of writing code." What?!! Makes no sense, doesn't it? Well, he gave him an answer as if he was asking him a question from the viewpoint of a husband or householder. 

A wise man may ask - "But wait, what if there is a permanent, unchanging identity behind all these identities? What if I have been confused about my identity all along?".

Where does the Guru come in all of this?

When a desperate, suffering man, after looking everywhere, seeking in all corners of the world, and finding no relief from suffering, and finally with sheer devotion and surrender asks the Creator for help, then the Guru is sent in to guide the suffering man with answers that would eventually bring an end to suffering. It is said that "When the student is ready, the Guru comes to the student". When the suffering seeker places complete faith in the teachings of the Guru, and surrenders fully to the Guru, the Guru who is all compassionate bestows the Knowledge upon the suffering seeker and thus brings about an end to the suffering. 

It is obvious that it is only when one surrenders the ego, which is the mind, to the Guru that one gets the ultimate Knowledge of one's own identity. Hanging on to one's ego and identity as a person and then making effort to find contentment is bound to result in failure. Giving up one's identity as a person ( knowing the ego is a ghost and non-existent) and surrendering completely in favor of the Guru is the easiest way to achieve contentment, which is nothing other than JUST BEING.

The Guru and Creator are one and the same. 

No Effort Is Needed To Be

 We all start the journey of seeking thinking we are the body with a mind. Hence, the idea of the Self or Guru appears to be something or some entity apart from "me" ( the body-mind entity). However, with the aid of the Guru, we begin the inquiry into the Source of the "me" or "mine". Initially, the inquiry may require periods of meditation wherein the meditator is sitting in one position and concentrating on an objective Guru or God. With practice, however, the separation between the meditator and the object of meditation gradually diminishes. At one point, the meditator and the object of meditation become one. There is complete surrender of the meditator to the Guru. This means there is no longer any hint of ego left. Only the one-ness prevails. 

When there is no meditator or doer, who is it that is making the effort? There is just this beingness without any duality. Is it not obvious that effortlessly the beingness IS. What effort is needed to BE? And by whom? 

As Shri Ramana Maharshi once said - 

Do not meditate - BE.

Do not think that you are - BE.

Don't think about being - you ARE.

I Want To Break Free

 Liberation or Moksha is an oft quoted term used in common literature as well as in Advaita Vedanta philosophy.  To one who is not familiar with the Advaita Vedanta philosophy, it can mean one of many things. According to the dictionary 'liberation' means "the act of setting someone free from imprisonment, slavery or oppression". Which means release from bondage of some sort.

Those who are familiar with Advaita Vedanta philosophy will recognize that liberation presupposes an individual's state of bondage.   Feeling of bondage is the direct result of the predicament of humans living in this precarious, unstable and changing world ( also called "samsara"). The human is part of the global structure of beginningless cycle of birth and death and rebirth. Bondage would therefore presuppose an endless cycle of suffering.  A suffering that begins with birth of the body-mind entity. 

Since a person has this ingrained feeling and conviction that he or she is indeed the body and the mind, some people may feel that liberation can only be possible after death.  Alternatively, one may be led to believe that an end to this suffering can only come about by a prolonged practice of some sort, whereby an "out of body experience" can be obtained. What they fail to realize however, is that no experience can last forever. All such pursuits will end in disappointment. It is the law of samsara that anything that has a beginning must end, anything that is born must die, anything that is obtained in the future will eventually be lost.  So, what then can a human do? 

Thankfully, the ancient rishis (sages) of India, had an answer to put an end to this suffering. They realized that this suffering happens due to the identification of the Ego (or Sense of "I" or Individuality) with the body-mind. As a result, an individual assumes ownership of the various experiences and nature of the body and the mind. He may say " I am short" or " I am miserable" or  "I am unhappy". He may appropriate any of the various characteristics of the body or the feelings, emotions and perceptions as his own. As a result, nothing is permanent or stable in this constantly changing world of objects, emotions and feelings and perceptions. He wants "permanent happiness" in an impermanent world. He wants "stability" in an inherently unstable world. He is looking for an end to this bondage related suffering in the world of changing objects, emotions and perceptions. He is looking in the wrong place. 

The rishis figured out that the answer for "breaking free from bondage" does not lie out there in the world, but rather it is within one's own self. It is not a question of "I want to break free", - but rather a question of "who is this 'I" that wants to break free"? Rather than turning the attention outwards to find a solution for this bondage and suffering, one should turn the attention inwards to the very subject or "I" that wants freedom or liberation from this bondage and suffering. It is ignorance that results in the perception of bondage. Ignorance is the main cause of suffering. 

Just like darkness can only be eliminated by light, the ignorance can only be eliminated by Knowledge. 

Your Identity is the Cause of Suffering

 If a seeker is asked why they commenced on this spiritual journey, most if not all, will reply that they are suffering. Many may associate this feeling of suffering with emotional states of depression or anxiety  or low self esteem, or incompleteness, or absence of worldly possessions or obstacles to fulfillment of desires. They look all over for an end to whatever they are suffering from. Hence the large number of self help resources available to mankind. But even a sincere seeker, rarely if ever questions - " who is this 'I' or 'me' that is suffering?"

Not surprisingly, the answer to this very question will put an end to all suffering. Yes, all suffering.  For anyone to suffer, there must be an entity that "suffers".  Hence, it is very important to find out "who is suffering?". The answer that comes to mind immediately is - " I am suffering".  Let us break this sentence up for better understanding. There is obviously here a presumed subject - "I".  If one can focus their complete attention on figuring out this "I", a lot would be accomplished.  You may ask - " How can that be possible? ". Well, let us see.

You have taken it for granted that you are the body-mind entity.  An individual, "I" with a unique body and mind, unlike anyone else that is around.  Is this assumption correct? Can the body say it is "I"? The body is made up of the five elements - mostly water, but also minerals (earth), air, space and heat (fire). Can any of these elements say "I am" or " I exist"? Can water ever say - " I am water"? Can earth say _" I am earth"?  And so on. The body being made up of insentient elements cannot obviously say "I ".  A dead body does not say " I am dead". The body is right there, but the one saying "I" is no more.  So, who or what is this "I"? And where did this "I" go (if at all)? Would you not want to know now ?  

The Pure Consciousness does not say "I".  In deep sleep, in the absence of the body-mind, is there any feeling or sense of "I"?  However, it cannot be denied that there is an "I" that is aware of the state of sleeping. For, is it not the same "I" that is present in all the three states of waking, dream and deep sleep? Upon awakening by stating - " I slept happily", one indicates that he or she was present during the state of deep sleep.  

If the Pure Consciousness does not say "I" and the body does not say "I", would you not want to know who exactly says "I"? Or better still, find out where does this idea of "I" come from? What is absent during deep sleep is the mind which is present in the state of waking. What arises upon waking is this spontaneous arising of the "I-thought" along with the world. The first thought that arises is "I". All other thoughts are linked to this "I-thought". Can a thought be you? Or are you the one who is aware of the thoughts? 

The "I-thought" is the ego or the idea of being an individual with a body and mind. When the source of the "I-thought" is pursued, the "I-thought" vanishes thereby revealing the "I-less -I" which is self shining.  This "I-I " is not an object of perception. It is only when the false "I" ( the I-thought) upon inquiry vanishes, that the Source ( which is the "Real I") reveals itself. 

The cause of all suffering is the false identification with the body-mind entity. One falsely assumes that he or she is an individual with a body and a mind and hence suffers the vicissitudes of the body and mind. By taking something that is not you, as yourself, you have brought upon suffering.  The only way to end this suffering caused by misidentification is to find out your correct identification. This has to be done by you and none other.  Just like a sick person who can benefit only if he takes the medicine. If someone else takes the medicine the sick person still remains sick. The only way is to do Self Inquiry.

Just Focus Your Attention on the "I"

When it comes to the spiritual practice of Self Inquiry, it is actually very simple.  However, because it is approached improperly, it seems complicated or even impossible. Let us look at this issue in some detail.

When a seeker first comes to the topic of Non-duality or Advaita, he or she (going forwards for sake of ease of writing, only the pronoun "he" shall be used although it encompasses all) approaches it like any other objective knowledge.  He takes for granted that he is an entity -  the idea that "I am a body made up of flesh and bones" - who is going to study and attain knowledge about the non-dual Reality just like he would any other objective knowledge. While initially this approach is perfectly alright, eventually difficulty will be encountered. By this approach, only an inferential knowledge can be gained. Meaning thereby, one can understand some of the basic principles about the Unreal and the Real. However,  Knowledge about the Ultimate Reality will not be obtained by this method. 

As long as one does inquiry of the Self maintaining a separate and independent idea or conviction of being a body-mind entity, there is no hope of realizing the Self. The Self is not some thing that is to be attained. Such an approach will only lead one down a rabbit hole of innumerable concepts about the nature of the Self, all of which would be false since they are just concepts.  The non-conceptual Self cannot be known in the form of concepts!

In Self Inquiry, the most important investigation is actually to find out if and where the "I" exists.  Yes, this "I' is the same "I am the body with a mind" entity we are talking about - i.e. you, the reader.  Let us see, right here and now, if there is actually an entity that is reading this passage. In this case, the passage is the object of the vision and there is apparently an entity calling himself the "reader' of this passage (the subject). To keep things simple, the passage appears as an image on the retina of the eye thereby triggering electrical impulses. The electrical impulses travel via the Optic Nerve and reach the portion of the brain called the Visual Cortex. So far, so good.  But, is there really some entity or someone who is analyzing the electrical information? Look carefully to see if there is really an entity, an occupant in the solid mass of tissue called the brain, who is looking out through the windows called the eyes and then declaring " I am seeing". Or, as is obvious on careful analysis, what is obviously a mass of water and other elements (constituting the brain) is incapable of actually "seeing" or even "analyzing" the information received at the visual cortex.  So, who is this "I" that is apparently reading or analyzing the information and where is the location for this "I"? The same investigation can be done for other actions or sensations that are perceived by the body.  Further, the same investigation can be done asking - who is the "feeler" or the "thinker"?

So, it becomes clear from the inquiry, that there is a mysterious entity called "I"- an owner occupant-  that takes ownership of the body and all its actions and also ownership of the thoughts and feelings.  One must investigate, who exactly is this "I" who has appeared in the waking and the dream states to take ownership of the body and mind? However, this "I", along with the world of objects seems to somehow disappear or subside in deep dreamless sleep. Yet, when one wakes up from sleep, one usually has memory of having slept as is obvious, when upon waking, one states - " I slept happily".  It is obvious that there is some other non-entity that is aware of the three states of wakefulness, dream and deep sleep and yet is unaffected by all these states. That which is beyond these three states is referred to as the "Turiya" (literally meaning the fourth). However, it is not a state since the other three states appear in it. To avoid going down the rabbit hole, let us get back to you - the "I" - the doer, the reader, the thinker, the feeler, the perceiver, the sufferer, the enjoyer etc.

There are many other investigative methods mentioned in the Advaitic literature and shastras. Regardless of which method you use, the focus of attention should always be on this " I am the body" idea. Where did the idea or thought "I am the body" arise from? What is the source? Is the "I" an entity or is it just a thought?  What are thoughts? Is there any such thing called the "mind"? Or is the mind just thoughts and nothing else? Hang on to the "I -thought" once you have established that it is just a thought. Is it not true that all other thoughts are anchored to this "I- thought"? Can other thoughts exist in the absence of the "I-thought"? Do you exist in the absence of thoughts? 

Knowing the Self is being the Self. When the idea of individuality disappears, the Self which is always self shining and always here and now becomes self evident. No one has to go searching for the Sun using a lamp! Eventually, you will realize that the entire exercise of self inquiry is being played out in the mind, which in itself has no existence apart from the Self. It is ONLY when the mind finally becomes STILL, that the Pure Awareness shines through. The way to stillness is to inquire who is this "I" and the "I" disappears like a ghost or phantom - as it no longer has any object or form to hold on to. Stillness is beingness. 

Intense Devotion

In the pursuit of Jnana (Knowledge), the seeker eventually disappears, for the seeker is after all the sought. There is just this One-ness remaining.  Do not try to describe this One-ness, for as soon as you do, you are out of it. Just like one cannot describe the experience of deep sleep while in deep sleep, the same way one cannot try to describe the feeling of One-ness. There are no words to describe IT. Yet, there is no denying IT, for the feeling is always and ever present for every single being. "Then, why can't I feel it?' is perhaps the most common question from a seeker. The answer is simple yet overlooked. You are simply ignoring IT. The mind turned outwards is the world, the universe and the objects. The mind turned inwards merges into the Source (call It by whichever name you want). Then, who remains to ask this question?

The seeker will have an intuitive feeling of re-discovery of the Source. How? There arises in him/her, an intense devotion for the Guru. An intense love for the Guru. An intense sense of gratitude towards the Guru. Tears of love, joy, gratitude, peace, and devotion will flow spontaneously towards the Guru. For, after all the Guru has embraced you completely. So completely that you have disappeared and become one with the Guru. The only way to repay the debt to the Guru, is to always and constantly think of the Guru. 

For those seekers who think that the paths of Jnana (Knowledge) and Bhakti (Devotion) are two different paths, may eventually come to realize that Devotion is the end result.  Hence there is a saying that Devotion is the mother of Knowledge (Jnanamata). 

True Living

It is not uncommon to hear people say that "my life is good" or " my life is miserable" or " I am living the good life" and so on and so forth. However, one rarely questions as to whether they are living a life or is it the other way around -that life is living them. To answer this, one must inquire into whether the "Life" comes and goes or does the mental mode "I" (the cognition of the form "I am the body") come and go. Why so, you may ask? Simply because what comes and goes is not real. What is real is that which does not come and go, that which has no beginning or end, is formless, shapeless, changeless, timeless, unmoving, and not dependent on any other entity. 

Through the practice of Self Inquiry, when one has reached a firm conviction about the true nature of the Self, it will become evident that this mental mode of "I", or the body identification or "I am the body", does not exist apart from the Self or Consciousness. The "I-thought" or the ego, comes and goes in a single 24 hour cycle of waking, dream sleep and deep sleep. The ego is dependent on the Consciousness or the Self for its existence. The ego arises and subsides in Consciousness. Whereas the Consciousness (Self) is not dependent on the ego. Consciousness always IS, regardless of the state of the ego. 

When one thus inquires into the nature of the ego and the Self, it will become evident that the ego is the false entity. During the practice of Self Inquiry, the ego dies and the real Self shines through wordlessly. To put it another way, when the ego dies, then true living happens. True living can only be experienced in the absence of the first person thought or "I" - That state of pure awareness or beingness that is readily accessible to all, is right here and right now. This ego-less state of living is true living. 

🙏Om namo bhagavate Sri Ramanaaya namah

Understanding Non-Duality From Standpoint of Duality

One of the most perplexing things is to try to understand non-duality or advaita, from the viewpoint of duality.  Let us explore this a bit more in detail.

All communication via language, writing etc. happens in the sphere of duality. There is a subject -i.e. me, who understands the object explained in a language that I understand. This is true for all aspects of knowledge including the arts, literature, sciences and common every day communication. It is based on developing certain concepts of language communication. When someone says the word "water" in the English language, the person hearing it or reading it understands that the word refers to a colorless, clear liquid. The mind translates the word into a conceptual understanding of the meaning of the word heard or read.

The very nature of communication implies the existence of a subject, "I" - which implies identification with a body and a name- trying to explain an object using concepts and ideas. The problem arises when the teacher of non-duality tries to explain an abstract idea of non-duality to another body-name identity using the same principles of communication as explained above. Non-duality encompasses all of duality and non-duality. So, how does one go about trying to wrap the so called head around it?

The main problem is the seeker who tries to understand Non-duality while still maintaining his or her identity as an individual. The seeker tries to maintain his identity as a separate individual and tries to attain or obtain non-duality. Do you realize the paradox of the situation? There can be no duality in non-duality. No question of a subject and an object. No question of a "me" attaining. No question of a "me" understanding the ONE essence that is everything.  Just this ONE without a second.

As long as the seeker refuses to let go of his continued misidentification with the body-mind entity, he or she will never get around to understanding the simplicity being explained in advaita or non-duality. The seeker wants to take credit for having finally "Understood". Presumably also wanting credit for the many hours and years of meditation and spiritual process involved to reach the understanding. Do you see the paradox here?

It helps to get back to the very basics of advaita teaching. First comes the sense of presence, or consciousness or sense of beingness. Prior to everything else. Every thing, including the concept of individuality and the subsequent dualism, and all other concepts come only because of the sense of presence. No presence - no things, no concepts, no you. Think about it for a moment.  Are you currently present or not? There is no way you can deny your presence at this very moment. All thoughts including the thought "I am" can only arise if you are present. Now, if somehow your thoughts would cease (if only for a moment), would you stop being present or stop existing? Try it. You will know the answer. Did you disappear?

However, if you were asked to explain your experience in that moment of thoughtlessness, you would come up with a blank. That is because you are trying to explain that sense of presence or consciousness or beingness, with concepts and words. Concepts and words are an expression in duality. When presented with this nonconceptual awareness or sense of presence, the mind draws a blank. Hence, the seeker who identifying with the mind, tries to comprehend this sense of presence, fails miserably.

As a result, the seeker falsely believes that there is a process or doing involved in trying to get to this 'sense of presence'. The frustrated seeker says " I know I am present but surely there must be something wrong I am doing as I cannot conceptualize this presence or beingness". The mind can go around and around in circles or get lost in a maze of concepts trying to grasp non-duality. The seeker remains in a state of seeking as a result of trying to conceptualize the nonconceptual.

So, what is the way out? - asks the seeker. It is quite simple. Don't try to conceptualize the nonconceptual. Realize that only consciousness understands consciousness and in doing so transcends consciousness. There is no individual here to take credit.

Realize that there is no alternative presence apart from this presence - which is evident right here and right now. Don't fall prey to the endless games and tricks that the mind plays. There is no future time that you will be present than this very moment. Watch the mind and realize that you are not the mind but the silent, unchanging witness of the mind.

JUST STOP. In doing so, you ARE. Got it?

Why Seeking Can Be A Trap

We all start off as seekers. Some realize their true nature, thanks to the teachings of their Guru, and stop seeking. Some seekers having heard the words of their Guru seem to have the understanding of the teachings. Yet, they continue to remain seekers despite the understanding. Yes, it is imperative for one to be a seeker (mumukshu) at the start of the journey. That is what sparks the one-pointed desire to know the Truth. Yet, is it not the goal of every seeker to eventually end the process of seeking?

Each and every one of us is different, as different as the fingerprints. Hence, the process of realizing the Truth is different for each and every one of us. There can be several reasons as to why the process of seeking continues for many a seeker.

One of many reasons, is the desire of the seeker to experience an event similar to that of their Guru, prior to realizing the Self. Despite the Guru repeatedly pointing out that they should disregard all experiences as appearances in consciousness, and of no relevance, they still continue to hope and yearn for an experience or event. In some cases, such a problem is perpetuated by some teachers, who may keep the seeker in a perpetual cycle of feeling inadequate and incomplete. The teacher may imply that he/she has somehow attained enlightenment or realization through a process and after experiencing an "aha moment". Hearing this and knowing that they have not had a similar experience, the seeker feels inferior to the teacher or somehow inadequate or incomplete. Hence the feeling among the seekers that they too have to go through a similar process and experience an event sometime in the future. They also have the false idea that such an experience is permanent and results in eternal and everlasting bliss. The seeker cannot be entirely blamed for having such an impression. After all, many a teacher creates an impression of being always in bliss and unperturbed by the events  of the world.

Yet others may simply like the idea of continuing to be seekers in perpetuity. Although this seems ludicrous, many seekers either knowingly or unknowingly, like the sense of community and shared goals with other seekers. They internally acknowledge that realizing the Truth may result in the end of their being part of a community of seekers. They are afraid of being abandoned and shunned by the very community that they so lovingly embraced. After all envy is expected if one seeker declares that he/she has realized while others are still in the throes of struggle and suffering.

In some others, the little self (or ego) fools the seeker into thinking that he/she may never attain realization as it is reserved only for the fortunate few who have completed certain rigorous rituals or difficult processes of purification of the body and mind over the course of many decades. And yet others may be under the false impression that enlightenment or self- realization if at all possible, is something to be achieved or attained sometime in the future.

Some seekers are just too obsessed or happy with the image of themselves (as whatever) and do not want to actually give up their concept of being an individual. This is particularly true in societies where individuality is given top priority.

It is evident that there are two main culprits among many, for perpetuating the seeking. The first culprit is the false "I-thought" or the ego, which fearful of losing its validity, will play all kinds of games and scenarios in the mind of the seeker, to prevent the seeker from SEEING the Truth. The ego knows that realizing the Truth would spell the end of the ego. Such is the hold of the ego that even after apparent understanding of the reality, it continues to produce doubts and feelings of uncertainty, thereby ensuring its survival.

The other culprit is the concept of time. Time is a concept in the mind and has no reality. The concept of time gives the seeker the false impression that what he/she is seeking is not available right here and right now. The concept of time creates the impression that what is being sought can only be attained in the future through a prescribed process of doing. This sets up the seeker into refusing to believe his Guru, even when the Guru clearly explains that "what you are seeking,you already ARE".

While it is easy for some teachers to say "Just stop seeking, right here and right now", it may not ring a bell for the seeker. Even if they agree with the teacher and nod their heads, they may return home to realize that their suffering and seeking has actually not stopped. In fact, the ego has made a comeback with a vengeance. The more the seeker claims that the seeking has ended, the more the ego swells and ensures that the seeking has actually not ended. Many a times, even the seeker is unaware of the falseness of his or her claims.

There is no denying the fact that only when one starts seeking does one find. Hence, being a seeker is essential for all and as such is not avoidable. After all, seeking can in itself be frustrating if there is no goal or end in sight. But how to end the seeking?

It is important to realize that the end of seeking is different for each and every seeker. There is no "one size fits all" in realizing the Truth. Clarity comes from within to see the false as false. Realize once and for all, that there is nothing to attain or achieve. Have resolute and unwavering FAITH and DEVOTION in the Guru and constantly keep the Guru in your mind. While these may seem like yet another prescription for doing or a process, remember that the destination is the journey. As the Zen Buddhist saying goes, "before enlightenment, chop wood, carry water; after enlightenment, chop wood, carry water".

Even the seeker claiming  enlightenment or clarity is none other than a false appearance claiming to have figured out that the false is false. The ever present Awareness always IS and remains unchanged and you ARE that ordinary Awareness. Only the apparent appearances in this Awareness play this game of seeking and finding. Go figure!

Relevance of Advaita Vedanta in the Modern World

It has been a while since the last posting of a blog on this site. For those of you who are wondering what happened to the author the answer is "No, the author has not lost interest in Advaita Vedanta teachings". On the contrary, a leave of absence from this blog has given an opportunity to observe the recent changes in the world and notice the changes in the population all over the world. It has become more and more obvious that the teachings of the Advaita Gurus is more relevant now than ever. As the world of technology has grown more complicated - supposedly to simplify the lives of the inhabitants of this world - the despair and distress among humans has grown even more. It is obvious that the more "advanced" the world becomes, the more the longing for simplicity by the humans.

A common complaint against Advaita philosophy is that it is not practical in the real world. Some complain that it is a nihilistic philosophy. Unfortunately, for those who have not understood the philosophy for what it conveys and instead look at it for materialistic gain, it may seem like that. However, for those who have not just read, but intellectually imbibed the subtle pointers in the Advaita teachings, they have surely experienced the practical benefits of this teaching.

As more and more people are addicted to the various technological innovations and offerings of this world, they are lead farther and farther away from their selves. An outwardly focused mind is a trap as the thoughts are ever changing and lure one into a web from which escape can be difficult. The more one moves away from one's self and gets enamored by the world of objects, sensations, thoughts and emotions, the more one is tortured by them. It is precisely this torture of the mind, that one eventually wants to escape for "peace of mind" - the most valuable asset in life! Perhaps there is no better time for humanity to realize this than in our present times.

Simplicity is none other than your Self. In becoming one with your Self, one realizes simplicity. This explains the longing for simplicity in humans through millennia and more so in the present time. With advances in technology taking one away from one's self, leaves one longing to return to the wholeness and oneness that is inherent in our being.

So, how is one to achieve this simplicity. Quite simply, one has to start meditating. You may start meditating on an object like your favorite deity or Guru, or even watch the parade of thoughts. Meditation on objects is a great way to start meditating and realizing the benefits of the same. However, eventually, one must veer to the question of who is meditating. It is then that one gets glimpses of the Reality or the Self. It is then that one realizes that meditating and simplicity are one and the same. The self meditating on the self-and the absence of the world of objects, thoughts and emotions.

Meditation will transform from a once or twice in a day routine to all the time during all the activities. Now, don't be disillusioned if the benefits of meditation are not immediately felt or observed. In fact, the very goal of benefiting from meditation may prove non-beneficial.
In Bhagawad Gita, like Lord Krishna explains to Arjuna, who was unwilling to fight the war, in the epic Mahabharata, -

Karmanye Vadhikaraste, Ma phaleshou kada chana, Ma Karma Phala Hetur Bhurmatey Sangostva Akarmani

You have the right to perform your actions but are not entitled to the fruits of your action. Do not perform duties with a desire for the fruit, and hence you will not be attached to nonperformance of your duties.

In just meditating, without looking for the fruits of meditation, it will eventually become evident that other than the Self there is no other. The very idea or thought that there is an entity that can benefit from any fruit of action will disappear. So, who is meditating on whom?

My Guru Is Always On My Mind

Even if after reading all about Advaita, you remain confused, then don't despair. Remember the one basic teaching of Advaita and that is - always keep your mind focused on the Guru. That is all you need for now. Attribute everything to your Guru. Yes, your thoughts, your activities, your deeds, your achievements, your chores and every single moment of your day should be attributed to your Guru. That way, "you" do not take credit for absolutely any thing. Nada - nothing at all. Where does that leave "you"? This "you" needs a hook - something that it can take credit for. When left high and dry, the "you" becomes insecure and makes every attempt to regain hold and dominance over every thought and activity.

That is where the Guru comes in.  The thought of your Guru can be the Guru with a form and attribute - yes, the human form (Saguna Guru). Nothing wrong with thinking about the Saguna Guru, since He is associated with the Nirguna Guru in your mind. If one feels like thinking about the Nirguna Guru (the Self), then turn your attention to the "I-principle" within. Instead of looking out, look within and immediately all thoughts of the external will vanish and one stands as nothing but the Self. Either way, the Guru should always be on your mind. When one works "mindlessly" or thoroughly absorbed in whatever work one is doing, then one has no thoughts and the Guru is shining.

Let the Guru always shine! Om tat sat!

Acceptance of What Is

As quoted in this blog in the past, the death of someone you love or know is an opportunity to solve this puzzle of who you are. A friend of this author recently passed away and hence this post. One must question " who is it that passed away?". The body is still there in the coffin - so how come everyone says "he is no longer here"? You must question " where did he go?" and "for someone to go, it is evident that he came from somewhere in the first place - where?". And, so on and so forth, the questioning and inquiry must continue until a satisfactory answer comes to you. Before you set forth on investigating someone else, is it not essential to investigate your self? So, let us look at who you are.

Your story started after the knowledge "I am" arose spontaneously. Thereafter the knowledge "I am" became associated with the body and the various thought processes - continuously changing the identity based on the thoughts and feeling and emotions. As a result, there is now a concept that there is actually "an entity" that somehow can change situations that arise spontaneously. This entity is who you think you are. Situations that are interpreted by this entity as pleasant are pursued with the hope that the feelings of pleasantness or happiness will endure without an end. On the other hand, situations that are interpreted and perceived by the mind as being unpleasant are attempted to be changed so that they may either disappear altogether or altered to make it more pleasant.

This roller coaster ride of ups and downs in feelings, emotions, and thoughts is what one considers unacceptable. As a result, this "entity", lets call it "me", then tries hard to change what is essentially normal into something that fits with his or her concept of what should be. Changing what is to what should be. What should be is based on the concepts of each individual entity. Some entities may pray to a God asking for a change to make the situation pleasant or to make it go away. Others may obsess about the situation endlessly, coming up with various new ideas  on how to change the situation. Still others may simply want to forget about the unpleasant situation and resort to various practices including using drugs or alcohol or indulging in material excesses or bodily pleasures or other diversions. Despite all of these, the situation still persists or changes of its own will. If it changes according to one's desires, there may be the false assumption that it was because of what one did to change it. If however the situation does not change according to one's desires, then there is a tendency to blame someone or something for it. One goes through this same cycle innumerable times. But the idea that this entity called "me" is somehow still in control of all the thoughts, feelings and emotions, and thereby the situations that give rise to these, remains.

In all of these changing situations, one is more obsessed about the thoughts and feelings and the situation itself rather than the one who is aware of them. One thereby fails to analyze the fact that everything is just happening in awareness. Happening without a subject or an object. Just happening. When the analysis is complete, one will always reach the conclusion that all that is happening is just happening and the best answer is acceptance of what is. There is no one and nothing to change. Just accepting. Yes, and that includes accepting experiencing the loss of someone close to you as an inevitable event among the many events in what one often calls "my life".

The Self and I - The practice of Self Inquiry

The practice of Self Inquiry is recommended as a practical approach to Self Realization. However, to the seeker, although it may seem as a simple practical method, it presents many doubts and difficulties. When one starts out on the journey of discovery of one's own self, the biggest obstacle is the conditioned mentality that the self is something other than "I' or "me"(this mind-body entity which we call "I"). Is the self to be explored as we would any objective thing? Is the self something other than the one who is exploring? In that case, who is the one exploring the self? What exactly is the meaning of inquiry into the self?  When I say, "I" does it denote the self or the ego?

To understand, it would be appropriate to use the well known story of the Snake and the Rope. For those of you who are wondering what the story is all about, we will have a brief version of the story presented here. There are perhaps many versions of the story but hopefully this serves the purpose.

The Snake and the Rope Story: In ancient India, a peasant after having finished his work in the fields was heading back home. The walk back home was through the fields. There was just one narrow path back home and no other path available. It was late in the evening and the sun had set leaving just enough light in the sky to barely be able to make out the path ahead. As this tired peasant was walking along the path, he noticed something in his path ahead. It was coiled up object on the ground. He immediately panicked thinking it is a poisonous snake and started running in the opposite direction. Another man was also walking along the same path a few hundred feet behind the peasant. He had an oil lamp in hand to guide him along the path as it was fairly dark by now. He saw the peasant running towards him and asked him the reason for his panic. When the peasant explained to him that there was a snake lying curled up right in the middle of the path, the man with the lamp calmed him down and suggested they take a closer look at the object on the ground before deciding what to do next. The peasant readily agreed to this suggestion. They decided to take a wooden stick along with them just to be safe. and they both headed back down the path to the spot where the coiled up object was on the ground. They approached it very carefully holding the lamp up front for better visibility. As the lamp cast its light on the object, it became obvious that it was just a coiled up piece of rope. There was actually no snake and the peasant had obviously mistaken the rope for a snake in the dim light of dusk. Feeling foolish at his false assumption, the peasant thanked the man with the lamp and they both headed along the path.

The ego is none other than the self. The self is the only reality and there is none other than the self. In non-duality, there is no place for duality. Consciousness comes into existence only by grasping a form . It can flourish only by grasping to a form or body. The consciousness (chit) when aware of the body attaches itself to the body and creates the notion of the first person "I am this body". This notion of being a person, or first person, is the ego. As Bhagawan Ramana Maharshi says, "the ego is the knot (granthi)that binds the consciousness (chit) to the non-conscious(jada -the body)". Hence, the ego is none other than the consciousness attached to the body and thoughts(mind)-the adjuncts.

The ego is like the snake in the rope. The rope is the reality and the snake is the appearance (on the substratum of the rope). When looked for carefully, the ego disappears, just like the snake disappears when looked for in the rope.The snake like the ego is a delusion, an imagination, which does not really exist other than as a thought. Whereas the rope is like the self, the reality, on which the appearance of the snake has come about. The ego cannot be without the self. The self however IS, regardless of the ego being present or absent. Without the rope there is no question of a mistaken appearance of the snake.

When inquiring "who am I?", the attentiveness should be directed ONLY to the "I" portion of the "I am so and so" or "I am the body".  It does not matter whether the seeker is thinking this "I" is the self or the ego. As noted above, the ego and the self are the one and the same. If inquiring into the "I" as the ego, then one is inquiring as to where the "I" came from. When one is inquiring into the "I" as the self, then one is inquiring into the nature of the "I", since the self does not have a source and does not arise from somewhere. Self inquiry is none other than self-attentiveness. Self attentiveness is none other than attentiveness to our very being. And being is itself none other than attention or consciousness or awareness of existence (sat-chit)

It is now obvious that the aim of practice of Self-Inquiry is to gradually destroy this false notion of being some body and to repeatedly bring our attention back to who we really, really, are i.e. just this being. With repeated and constant practice, one does not fall prey to the delusion of being so and so. The delusion continues as long as the inquiry is done with an impure mind (just like the snake appears only in the dim light). However, when looked at in the presence of a pure mind, the light of the lamp (Knowledge) destroys the false appearance of a snake (Ignorance) and thereby exposes the rope (Reality).

Mind is a Manifestation of Ignorance

A common question that arises for the seeker is " how did the I, the Pure Self, the Infinite Lord, become this little self, the ego?". It is a very valid question as the Guru has repeatedly emphasized that you are none other than the Absolute, the Self. One must wonder as to how the Self got contaminated, so to speak, and become this imperfect self, the ego. The answer to this question again depends on the level of maturity of the seeker. Or rather, from what level of understanding is the seeker approaching this question. For those who can accept the teaching of the Guru, the answer is simply "no particular cause". But, the seeker may not be satisfied with that answer and may continue to wonder or become frustrated for a lack of answer.

To understand this better it is essential for the seeker to undertake a detailed and in-depth study of Vedanta. The important thing to note though is that a study of the subject of Vedanta is in itself not enough.  It is important to arrange the ideas that arise from this study in a correct order and to be able to cogitate and meditate on the matter on a daily basis.

It is important to understand that all such questions arise only in the mind. You do not ask these or any other questions when you are in deep sleep. Hence, an easy way may be to find out what exactly is the mind. Once, the nature of the mind is figured out, then the contents of the mind can be more easily figured out.

The mind appears and disappears in a 24 hour period. The mind is absent in deep sleep but is fully functional in the wakeful state and partially so in the dream state. So, what exactly is the mind? Is it a thing?Is it present in the brain as you may be postulating?  Just so you know, neuroscience has not yet figured out the exact location of what you may call the "mind". The mind is nothing but thoughts. And thoughts do not have any material mass. To go deeper into the understanding of the mind, one has to go deeper into the understanding of the "person" investigating it.

It boils down to understanding this "I", the "person", the "individual", the self, who is investigating the mind and all other questions about Vedanta. At this juncture, you have the choice of investigating the nature of your self or investigating the nature of the mind. By investigating the nature of your Self, you will without any effort get an answer about the nature of the mind.

But, those who do not want to wait till they find out the nature of the Self, may want an easy answer to the nature of the mind. For this answer, while there are many texts in Vedanta that will answer it, none is more easy to understand than the introduction to Vedanta " Vivekachoodamani" or "The Crest Jewel of Discrimination" written as 580 verses by the great Adi Shankaracharya in the eight century A.D. In this text, the Acharya explains that due to ignorance, man identifies the Self with the not-Self thereby bringing about bondage and the miseries of birth and death. He considers the perishable body as real and nourishes and cherishes it. As a result, he becomes bound much like the silk-worm in its cocoon, woven by its own threads. This bondage comes about due to the fact that you forgot your true self. The cause of this forgetfulness is ignorance (avidya). The acharya gives a wonderful example of the moon(mind) eclipsing the sun(Self) from the observer (me). As long as there is this mind between me and my Self, the glory of the Self is eclipsed from me. Mind being a manifestation of ignorance (avidya) has to be transcended to realize the Self and thereby bring about an end to the idea of bondage and the sufferings associated with it.

Dispel Doubts with Discrimination

As with any knowledge, doubts arise and need to be cleared routinely. Similarly, it is not uncommon for the seeker of liberation to have doubts about the teachings of Advaita or non-duality. In fact, there can be a feeling of despondency when doubts overwhelm the mind of the seeker. There is even the doubt if pursuit of Self-Knowledge is worth the effort. Especially, when statements like " It does not matter if one is knowledgeable or ignorant. Both are the same and equal" are heard or read, it makes the doubts even stronger. Why struggle for Knowledge if eventually it is all the same. At the same time, one realizes the lingering feeling of discontent and lack of peace and even if the idea of further pursuit of liberation through Knowledge is temporarily given up, one continues to seek contentment. Feeling of bondage results in discontentment. As long as there is lack of contentment, one cannot claim to be free or liberated. It is at such times that power of discrimination helps. The power of discrimination helps achieve Knowledge. Discrimination between the true and the false. Discrimination between the self and non-self. Discrimination between the gross and the subtle. Discrimination between the transient and the permanent. Discrimination between the changing and the unchanging.

Realize that work does not get done without effort. Hunger does not get satisfied without food. Liberation does not come about without Knowledge. In the same vein, if I eat, only my hunger gets satisfied and not everyone's hunger. Only if I swim, will I not drown in water. If someone else is swimming in the same body of water, it will not prevent me from drowning. In the same way, if I want liberation, I must be the one to get Self-Knowledge. It is the individual, who imagining himself to be in bondage, has to put in the effort through the power of discrimination to attain Self-Knowledge. One who has attained Self-Knowledge may then exclaim that all of humanity is already liberated. But, the fact remains that for those who feel they are in bondage, this statement does not help. Only when they who are not content, use the power of discrimination to achieve Self-Knowledge, will contentment become possible. Liberation is available to anyone and everyone who uses the power of discrimination to attain Knowledge of the Self. Just like only light can dispel darkness, only knowledge can dispel ignorance.

One who knows nothing is said to be ignorant (ajnani). One who knows everything is said to be Knowledgeable (jnani). One who has given up all knowledge after attaining it, becomes one with the Supreme (vigjnani).

Are You Out of Your Mind?

When one is instructed to focus on the Self, one believes that it means to focus the mind on an objective Self. The reflected light of the mind allows one to perceive objects of the outer world. But, that is not what the Guru has told you to do in the process of Self Inquiry. In fact, the Self being called by various names including the Heart, leads one to believe that it is some thing inside the body. In fact, there is confusion created in the mind of the seeker, when he/she hears of the Heart being on the right side of the chest, whereas we all know that the physical heart is on the left side of the chest. But that is not what the Guru is pointing to.  The Guru is only trying to guide your mind towards the source of the "I". The reason as to why the right side of the chest is pointed to is obvious when you consider that in every culture,  a person will always point to the right side of the chest when he/she wants to point to himself or herself.

The Self (or the Heart) is actually neither inside nor outside the body and both inside and outside the body. It is like space without any conditioning whatsoever, including the objective description of space. It is beyond or prior to time and space. Time and space are concepts created by the mind.

In fact, what is self luminous, like the Self, does not need the reflected light of the mind to be seen. Just like the sun does not need the light of a lamp to be seen. It is only in darkness (of ignorance) that one needs a light to be able to see. Similarly, the reflected light of the mind is needed only to see one's own ignorance.

To find your self you have to focus your mind on IT. What then does focusing the mind on the Self mean? It means that instead of focusing the mind on what is outside, such as the body or the objects in the world, one has to TURN the MIND INWARDS towards its SOURCE. As the mind turns its attention inwards it loses itself, leaving the glory of the Self to shine forth effortlessly. What you really, really ARE, is OUT of your Mind!!

The Imperfect and the Perfect

When your True Nature is supposed to be so perfect why is it that you feel imperfect? This is a very common question that arises in the mind of the seeker.  To answer that question it is important to qualify what is imperfect. Well, a person may say that his or her life is "perfect the way it is right now".  In that case, what is the need for searching for any perfection? That is a valid way of thinking and it is perhaps true for some persons to make that statement with a fair amount of certainty in what they are saying at that moment. The question is for how long can one be certain of the status of the current environment that makes one say that it is "perfect as it is right now"?  A small calamity may change one's circumstances in a dramatic way and then would it be possible to say that his or her life is "perfect the way it is right now"?

As long as there are desires of the mind, or the body, or the intellect, there is bound to be imperfection. There is imperfection, as long as there is a need for more knowledge, need for more material wealth, need to be loved, need to be appreciated, need to be accepted, need for recognition, need to add or remove something from what is. Imperfection is the lack of satisfaction with the current status or what is or the lack of certainty of satisfaction of the current status continuing into the future. Nothing in this material world is permanent and all is subject to change, like it or not.

Imperfection is the very nature of one's individual identity or ego (jeeva).  Imperfections are associated with the material envelopments of your True Nature i.e. the body-mind-intellect.  When identified with the body-mind-intellect, you are no longer your True Nature. In your state of Perfection, i.e. your True Nature, you no longer have any association with the material envelopments. There are no needs to be fulfilled, there are no desires to be met, and there is nothing that can be added or removed. Yes, that is perfection.

Neti- Neti or Not This Not This

Water is water, whether it is in a stream, a lake, a river or in an ocean. Space is space whether it is the space in a vessel or the space in a house or the space out in the open. In the same way, consciousness is consciousness and there is nothing apart from consciousness. There is no such entity as individual consciousness and universal consciousness. Yet, this distinction is made in the process of teaching a student so that he or she can comprehend what is being pointed to.  You may question as to why if every one is the same consciousness, should there be the perception that you are a separate being. The answer would be because of ignorance. Because of ignorance, consciousness believes itself to be limited to a particular body and mind, giving rise to the idea of being a separate entity or person. Ignorance is indeed the cause of this false identification. It is this essential false belief that is the basic cause of all suffering. This belief in separation from who you really are. So, how do we get out of this bind?  Luckily, we do not have to reinvent the wheel. The ancient Rishis (sages) have already found many ways in which one can unravel this puzzle.

One of the ways to do so is to use the method of discrimination. By using a discriminating intellect can one  begin to identify the self from the not-self. In ancient Advaitic literature, this method was called "neti- neti" or " not this-not this".  By careful analysis of what is self (atman) and what is not (anatman), one can gradually eliminate all that is not the self. If this method of analysis is done properly and by avoiding any conceptual digression, one can eventually apperceive the Truth.

In fact, you can only know what you are not. Anything that is known can never be the knower since it would immediately become an object and hence does not qualify as a knower anymore. In fact, eventually it becomes clear that there is just "knowing" without a knower and a known. When all that is known has thus been eliminated as not the self, there is just the pure sense of being, the Knowledge of Existence which still persists. One can never eliminate the fact that one exists. This knowledge that "I am" is self evident. It is obvious that you are none other than this Beingness. Don't try to qualify beingness or you will be back in the trap of falseness. Beingness has no quality. Just be.

Your Attitude and Identity Matters in Spiritual Pursuit

In the pursuit of Enlightenment or spiritual practice, whatever you may want to call it, your attitude and your identity matters. You currently identify yourself with the body and the mind. However, you may intellectually understand that you are also the spirit or the Self. At different times, you identify with different aspects of your self. You may at times identify with the body and yet at other times get carried away by the thoughts and identify with the mind and yet at other times on introspection, briefly identify with the deeper aspect of your being.

As an analogy, let us look to the famous Indian Epic called the Ramayana. In it, the character, Rama, who represents the eternal Self, has a monkey-assistant, named Hanuman, who represents the mind (or intellect). In the story, at one point, Rama asks Hanuman, "How do you regard me?". And, Hanuman replies, "when I regard myself as the body, I am your servant; when I regard myself as the soul, I am part of you; but when I regard myself as the Universal Self, I am one with you."

The message from this anecdote is that your approach to spirituality or search for the Self or God, is entirely dependent on your attitude of who you identify yourself with. Or, who you believe yourself to be.  If you identify yourself with the body and mind, then the Self is someone else. There is duality in this instance. More like the subject and object relationship in which you are the subject and Self or God is the object. In the story above, in the first two instances of how Hanuman relates himself to Rama, there is a distinct separation between himself and the object of his reverence, Rama. In the first two instances, Hanuman relates to Rama as either a servant or a part of Rama, but in the third instance, he SEES himself as no different from Rama (Self).

Depending on your attitude about who you think yourself to be determines how you approach spirituality. If you consider yourself to be a separate individual, separate from God or Self, then the path of Bhakti or devotion is what you actually end up pursuing.  Although, you as a soul are not different from God or Self, you feel you are and hence you suffer.  It is just an imagination that you are separate but yet you believe it to be true. In this instance, you long to be one with God or Self and you sing songs of praise of God or Self. You repeat the name of God or Mantra (or Japa) to avoid getting distracted from the thought of God.  You meditate on God or Self in an effort to close the gap between your imagined identity as a separate self, and God. As an analogy, if a wave thinks itself to be separate from the Ocean, it prays to the Ocean to reveal itself for it longs to be one with the Ocean at some time. This is despite the fact that it has never been separate from the Ocean to begin with. Or like the rays of the Sun are no different from the Sun, and yet if the ray feels or thinks of itself as a distinct entity, it longs to be one with the Sun. In the same way you believe yourself to be a separate entity and in desperation pray, meditate, sing bhajans, do japa, in the hope that one day God will reveal Himself to you.  At long last, the clouds of your self imposed ego clear, and the clear Light of the Self shines through in all its glory, and you exclaim in joy " I am the Self and I have never been anything but the Self".

On the other hand, you may be told by your Guru that you are none other than the Self, and because of your complete faith, trust and conviction in the teachings of the Guru you accept His words as such. Or else, you analyze and question the teachings of the Guru and reach the conclusion through direct experience of being the clear Awareness without attributes. You arrive at the conviction that the Guru is indeed correct in saying that you are the SELF and have never been anything but the SELF. This is the path of Jnana or Knowledge.

In Pursuit of Knowledge

Knowledge can be direct or indirect knowledge. All knowledge that is acquired is indirect knowledge or inferred knowledge. What exactly is indirect knowledge? It is all the knowledge that you acquired throughout what you may call "my life". Be aware of the fact that this indirect knowledge is what was either told to you, read by you, inferred by you or heard by you from various sources including books, web pages, blogs, commentaries, audio files, video files, or from personal encounters with other people. For instance, you were told by your parents that you are their child, that you are a Christian or Hindu or Muslim, that you are white or black or Asian, this is right and this is wrong, and so on and so forth. This knowledge is acquired knowledge and one goes on adding more and more knowledge to continuously create an image of oneself and the world around him or her.  It creates an image of you being this body and this mind, which is separate from the world around you. This image of one's self is constantly changing at all moments depending on moods, thoughts, environments and other factors.  With this creation of a false image of one's self comes the suffering and discontentment that we are all so familiar with. We then seek out an end to this suffering.

In trying to find an end to this suffering, one seeks knowledge. That may be the very reason you are reading this message. While knowledge when sought out correctly can bring about an end to suffering, very often it can lead one on a wild goose chase with no end in sight. That is why it is essential to find and follow the advice of a Guru who can point you in the right direction even in the pursuit of knowledge. In fact, a True Guru will ask you not to pursue any knowledge outside of your self. A True Guru will advise you to avoid looking outside for any knowledge and instead to LOOK INSIDE FOR the source of ALL KNOWLEDGE lies within you. All acquired knowledge is based on concepts and the very pursuit of acquired knowledge adds to your concepts. Strangely, what you are looking for, the solution or an end to your suffering, is not going to be found in conceptual understanding or knowledge. What will indeed end the search would be dropping of all concepts and conceptual understanding. Meaning thereby that one should drop all acquired knowledge and settle for the simple direct knowledge of being to lead to its source. Direct knowledge is knowledge that you did not have to acquire. The knowledge of being, the knowledge of presence, the knowledge that you are is direct knowledge. Direct knowledge does not require any other knowledge to support it. It is like the sunlight, which does not require a lamp to discover it. You don't need anyone else to tell you that you are. You know it!

As the great philosopher, Lao Tzu said "In the pursuit of knowledge, something is added every day. In the pursuit of enlightenment, something is dropped every day." Gradually, in the process of self inquiry, you drop all your false identities and concepts, one by one and in the end are left with no concepts including the concept of being this or being that. In that Stillness of just being, the Truth is revealed.