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. 

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?

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!

Only the Rare One

Please consider this as the blog for the month of November 2013.

Although the Knowledge of Nonduality and the Truth is freely available and accessible, it is but a few who will ever approach it with a sincere desire. A few curious people may be inclined to dig a little deeper into the subject matter. Most will listen to the teachings of non-duality with a detached interest and then subsequently completely forget about it.  Out of the many, perhaps one person may actually feel an unquenchable thirst to not rest until the Truth is realized. Such a one is indeed very rare and fortunate. Such a one may look and behave like any other individual but make no mistake that once one has a conversation with him/her, there is no doubt about the profundity of his/her statements and observations.  Only a Jnani will recognize another Jnani immediately. All others will perhaps hear out the Jnani and come away with either nothing or else an observation that the talk was "deep" or "way over my head".

Despite the obvious simplicity of these teachings, one may not comprehend what is being pointed to. The reasons are many, but the main ones are the persistent identification with the body, lack of unquestioned faith and trust in the Guru, lack of a sincere desire, looking for some sort of gain from this Knowledge, feeling of superiority over others even if the knowledge gained is limited,  failure to continue to be devoted to the Guru, lack of eternal gratitude to the Guru, lack of humility and lack of compassion for others who may not understand this teaching. Basically, most of these reasons point to the fact that one believes himself or herself to be an entity, a person, despite the repeated explanation by the Guru that you are NOT an entity and all that you really, really are is the limitless Consciousness.  Keeping the ego alive and well fed is perhaps a major cause for the Understanding not to occur.

But, the rare one will drop all objections and obstacles to allow for the pointers from the Guru to penetrate deep inside. With continuous nurturing, analysis and meditation over the teachings of the Guru and with a sense of deep gratitude and reverence towards the Guru, the rare one will develop a deep conviction about the Truth. Once, the teaching has taken root, it will continue to grow no matter what one does and does not do. Unlike other kinds of knowledge, this Knowledge of the Truth continues to grow and get stronger. To go around thinking that one is the body and the mind, despite all the instructions and teachings of the Guru is indeed foolish.

Enlightenment in Five Verses - Part Two

Please read part one of this blog before reading this part and subsequent parts.

Sri Shankara answers to the questions posed by the Chandala:

Verse 1

1.जग्रत्स्वप्न्सुषुप्तिषु स्फुत्तारा या संविदुज्ज्रुम्भ्ते
या ब्रह्मिदिपिपीलिकान्त्त्नुशु प्रोता जगत्साक्षिणी ।
सैवाहं न च दुश्यवास्त्विती दृढप्रज्ञापि यस्यास्ति चेत
चन्दलोअस्तु स तु द्विजोअस्तु गुरुरित्येषा मनीषा मम ॥ १ 

If a person has attained the firm knowledge that he is not the object of perception, but instead is the one Consciousness which illumines the three states of waking, dream and deep sleep, the one Consciousness which is the sole witness of the whole universe and is the one Consciousness which dwells in all bodies from that of the Creator Brahma to that of an ant, the he alone is my Guru, irrespective of whether he is an outcaste or a brahmin. This is my conviction.

Let us try to analyze this verse. Consciousness is present in all the three states of waking, dream and deep sleep. In the waking state, the physical body, the senses and the mind function and experience the external objects. In the dream state, the body and the senses do not function, but the mind creates objects and events and experiences them. In deep sleep, the body, the senses and the mind do not function but there is no doubt that consciousness is still present since one easily verifies upon waking up  that he or she was asleep.  Simply put, in the waking state, the presence of consciousness is obvious because of the experience of the external objects and in the dream state, the mind creates the objects and experiences them. In the deep sleep state, it may appear as if there is no experiencing, but the fact that you remember you slept happily, is the verification of the presence of experiencing.  One can remember only what one has experienced previously. It is therefore obvious that consciousness was present during deep sleep and both happiness and ignorance were experienced.  This one consciousness is the sole witness of all experiences as well as absence of experiences. This consciousness is the inner Self that dwells in all creatures and is the same, irrespective of the shape or form of the body of the creature. Thus, this one consciousness is the only subject. The external objects are perceived by the senses. The senses are perceived by the mind. The mind is perceived by consciousness or the Self. Thus, the Self or consciousness alone is the subject and everything else is an object of experience. The person who has realized that he is the Self (consciousness alone) and not the physical body, the mind, or the senses is an enlightened person and is my Guru. 

The labels of race, religion, caste, occupation, and creed are only illusory creations of the mind and in no way affect the Self or consciousness which is the same in all living beings. Similarly, differences in form or shapes is an illusion created by the mind, since the bodies of living creatures are made up of the same five elements (earth, fire, water, space and air) and therefore have no inherent difference. Just like space is space and there is no difference in the space contained within a pot made of gold versus the space contained in a pot made of clay, an enlightened person sees beyond the name and form and recognizes the one consciousness in all.

Enlightenment in Five Verses- Part One

This post deals with one of the most profound yet simple Advaita teaching. It comes from Shri Adi Shankaracharya, the great Advaita Saint. The teaching is contained in just a few verses, which if read carefully, keeping the mind and heart open, may result in instant enlightenment.  These are some of the most profound verses in all of Advaita Vedanta literature.  The text is called Maneeshaapanchakam. The essence of Advaita Vedanta is brought out succinctly in these brief verses.

Before we proceed, let us see the reason for these verses. One day, Sri Shankaracharya ( aka Shankara) was on his way to the temple of Lord Viswanatha along with his disciples, after finishing his ritual bath. It so happened that a Chandaala (a low caste person or untouchable caste working as a street sweeper) was walking along the same street and was obstructing the path along which Sri Sankara was walking. Sri Sankara asked the Chandaala to move away from his path (In ancient times, it was considered inauspicious for a higher caste person to encounter a Chandaala especially on the way to or after performing religious rituals). The Chandaala then asked Sri Sankara some questions which are the basis of the first two verses in this text. These questions are the prelude to the Five verses quoted by Sri Sankara. The Five verses are collectively called "Maneeshaapanchakam".  Maneeshaa means "conviction" and  "panchakam" means a collection of five verses or shlokas. All the five verses end with the word "maneesha mamah" meaning "This is my conviction".

While, one could spend a lot of time arguing over how an Enlightened soul like Sri Shankara could practice untouchability, it would unnecessarily deviate one's attention from the deep message contained in these verses.  The story may also point to the strong association of beingness with the body and mind, showing how even an Enlightened one like Sri Shankara could temporarily fall off the razors edge.

Chandala to Shankara:

1. अन्नामयादान्नमयम्थ्वा चैतन्यमेव चैतान्यात । 
द्विजवर दूरीकर्तु वाञछ्सी किं ब्रूहि गच्छ गच्छेति ॥

1.  O'great among the twice-born! What is it that you want to move away by saying "Go, go"? Do you want the body made up of food to move away from another body made up of food? Or, do you want the consciousness to move away from consciousness?

2.  किं गंगाम्बुनी बिम्बितेओम्ब्र्मनौ चंदाल्वातिपयः
पूरे चंत्रमस्ती कच्च्न्घतिम्रित्कुम्भ्योवोर्म्ब्रे।
प्रत्याग्वस्तुनी निस्तारान्ग्सह्जान्न्दाव्बोधाम्बुधौ
विप्रोअयम्श्व्प्चोअय्मित्य्पिमहन्कोअयम्विभेद्भ्रमः ॥

2. Is there any difference in the reflection of the Sun in the waters of the Ganges river and its reflection in the water in a ditch in the quarters of an outcaste? Is there any difference in the space as such, be it the space contained in a gold pot or a clay pot?  What is this illusion of difference in the form of "this is a Brahmin(higher caste) and this is an Outcaste", in the inner Self which is none other than the thought-less Ocean of Bliss and self existing consciousness?

Note: The inner Self or consciousness is the same in all creatures.

Communicating Truth

There are several ways in which the Truth can be communicated to the seeker. For those of you who are new to the teachings of Advaita Vedanta, it may perhaps be beneficial to familiarize yourself with them before trying to understand the matter being discussed below. While it is absolutely true that no practice or sadhana is really necessary for Self Realization, for most of the seekers, a level of mental preparedness is essential to grasp the pointers to the Truth. There are several methods to improve the one pointedness or focus of the mind on only one object so as to filter out all unnecessary distractions for the mind.  This one pointedness or determination of the mind is essential for the arrow of the pointer to strike the target. These methods would again depend on the nature of the mind of the seeker and level of maturity of the seeker. The methods include prayer, meditation, chanting (japa) or breath control (pranayama).  It is beyond the scope of today's discussion to address all these methods and the reader is advised to inquire about the same in the many exhaustive works of Vedanta already available.

This discussion is regarding the pointers from the Guru when the seeker asks the Guru about the Ultimate Truth.  This is true of seekers who have perhaps already exhausted all other avenues of reaching the Ultimate goal and have come to the Guru in desperation and hope to be finally liberated. Generally, depending on the level of maturity of the mind of the seeker, the Jnani (Realized one) will try to point him/her to the Truth. The Jnani can know, based on the questions that the seeker asks as well as the responses or answers to questions from the seeker, as to the level of maturity of the seeker. There are basically two methods of communication in this world. One is through the medium of silence and the other is through the medium of language and words or gestures, and the second is through silence. For most of you readers, the first method may seem a bit strange as to be even mentioned. Since, we are addressing this matter in the state of duality, remember that opposites or dyads are the nature of duality. What is silence without sound and what is sound without silence?

The Guru/ Jnani may decide to convey the message through silence or the look of Grace. Bhagawan Ramana Maharshi is a well known for using this method of conveying the Truth. It is a powerful method with immediate results for the mature seeker who is ready. To give an analogy, if the wood is dry and ready, a spark is all it takes for it to burn immediately. On the other hand, if the wood is only partially dry, it takes a little while for it to catch the fire and may need several attempts to light it. A wood that is still wet, will need more time for it to dry before the spark can even attempt to get it to burn. In the same way, the state of mind will determine if the pointer from the Guru will achieve immediate results or if more time is needed. In the method of silence, all it needs is for the Guru to look into the eyes of the seeker and the seeker is no more. The seeker becomes one with the Guru and the message gets through.

The other method of communication is through the medium of words or language. Since most seekers are immersed in this state of duality and language is the medium of duality (the speaker and the listener), this method is likely to work for the majority. Shree Nisargadatta Maharaj is an example of a Jnani who exploited this method of communication. After all, it does not matter how the message gets through to the seeker, the goal of the Guru is to make sure that it gets through. Even if the message from the Guru does not light the fire right away, in due course of time it will. The words of the Guru will never go to waste on the ears of a sincere and determined seeker. It is just a matter of time before the seed shall sprout, as the Maharaj used to say.

Are You Ready to Lose Yourself?

Right now you are immersed in your identity with this body and mind. Based on years of conditioning of the mind, you have established yourself to be the body and the mind.  A body with a name. You believe yourself to be an entity, a body-mind entity with a name.  The name could be John, Josh, Arjun, Akbar or whatever else your parents told you. On asking about who you are, you have no hesitation in pointing to this body and saying "this is who I am".  You look at yourself in the mirror and take pride in saying " my body". Yet, you have never given careful thought about your own TRUE IDENTITY. If inquired into, you will realize that you are neither this body nor this mind. But, before you come to this realization, you may have abundant questions. Questions about non-duality, about why the world is like this or that, about religion, about various rituals and religious practices, or about which practice or sadhana you must follow in order to attain this Realization. Questions, questions and more questions.  Never ending questions. Why? Only to add to your already existing base of knowledge.  Often, armed with this added knowledge you may want to impress your friends and show them how spiritually advanced you have become. By throwing this jargon of words around, you no doubt impress some people.  But all along you very well know within yourself that all of this is just a facade. You are still trapped with the strong conviction of being this body and mind and the story that comes along with it. All this knowledge from the wrongly directed questions will have only resulted in the strengthening of your identity of a form with a name, you ego.

If you happen to be in such a situation, do not get dejected. It is an all too common scenario and you just have to look around in the world of spirituality to see how many people fall into this situation. The main question you must ask yourself at this stage is whether you are really, really willing to get to the bottom of this quest or is this quest just to boost your ego and self worth. If you are really, really willing to get to the bottom of this quest for knowing your True Identity, in that case you must be willing to lose everything that you have gained so far.  You must be willing to plunge yourself whole heartedly into this venture. You must be ready to lose yourself completely. You must be willing to give up your current identity and surrender it at the feet of the Guru. You must be completely humble and not take credit for anything or any action. When you have thus left the load of your identity and the suffering associated with this identity to be carried by the Guru, you immediately become free. All problems and suffering is directly associated with an identity to the body and mind. You suffer only because of problems related to the body or thoughts (the mind is nothing but a bundle of thoughts).

Now, if you do not identify yourself with the body or the mind, what questions can you have? All questions arise only when you identity with form and a name.  No identity of form and name = no questions = silence or absence of thoughts.  This thought-less state is the state of Just Being.

You are truly formless and without any identity but you are suffering only because you have falsely taken upon yourself this identity with the body and the mind(thoughts).  Don't waste any more time in acquiring more outside knowledge. All the knowledge you want is within your own self.  Just inquire as to who you really, really are.  That is all that is needed.

Absolutely Effortless

You want to know the Self. You want Self-Realization. You have been told by many a Guru and through literature that Self-Realization can be attained by anyone and everyone. All it needs is a certain practice or ritual to be performed by you on a regular basis. Simple, you have been told. Well, if it is that simple then why have you not got it as yet, you wonder. You have tried it all, be it Yoga, Pranayama, Meditation, Mantra Chanting, Kirtans, Spiritual Seminars, Spiritual Books, Bhajans, and still you are suffering.  You begin to question  "Is Advaita Vedanta a philosophy only, with no practical value?". 

Contrary to the conclusion you may have reached, the Guru has actually told you repeatedly that you ARE already what you are seeking. So, you cannot fault the Guru for making it amply simple and clear. It is obvious, that the one to burden the entire blame would be you - the seeker. The Guru has told you that you can never know the Self objectively. Yet, you insist on knowing the Self objectively. The Guru has told you that you cannot become what you already ARE. Yet, you insist on some action or path that will somehow lead you to your own Self.  To become something other than what you already are.  You believe that you have to DO something to GET something.  Does that not sound ridiculous on your part to keep on insisting on a method or practice (sadhana) when the Guru keeps pointing you in the opposite direction. All actions and practices (sadhana)will lead you away from your Self.  The very idea of doing some action or practice is due to the mental conditioning since childhood that to achieve anything one must put in effort and act accordingly. All actions are generally done with the intention of getting results or fruits of the action.  Even the spiritual action or spiritual practice or sadhana.  This desire to attain something which you believe you do not already have, is the so called suffering.  You feel incomplete and hence you believe there is a need to act or do some practice to become complete and put an end to the suffering. Now, it is easy for some teacher to say "act without caring about the results", but you very well know that it is next to impossible to comply with that statement. Don't fool yourself otherwise.

Is there really anything you can do? Well, are we not back to square one with that question? Well, yes, there is a practice which is actually not a practice as such. It is a way of denying reality to something which is false. It is way of realizing the false as false. There is nothing you can do or have done to attain the Self. The Self is already realized.  You already KNOW YOU ARE.  The only way to Self Realization  or Understanding is to do Self Inquiry. By the action of Self-Inquiry, the one who is in the wrong belief of being an entity doing the action ceases to exist as an entity. The Self which is self effulgent, self shining, and self evident continues being so as always and Realization is nothing other than the seeker ceasing to continue in the false belief of being a separate entity. Although, to the seeker, there is apparent action and practice being performed, as soon as the Clarity of Seeing becomes evident, such a question does not arise anymore. You (as a seeker) are just as false as the appearance of the world that you believe in. All action is just as illusory as the world itself.

You have never done anything and will never do anything. You always have been and always will be solid, non moving, action-less, silent witness to the appearance which is constantly changing and moving and seemingly acting. The one who thinks is doing any sadhana (practice) is false and must realize the falseness of itself.  Being as you are is absolutely effortless.

Despicable Me

Most will read this blog and other such material on Advaita and wonder "what does it have which will benefit me?". Well, before you begin to read any further, let it be clear that there is nothing here that will benefit you. In fact, be warned that the more you read and digest what is being said here, the more likely is it that it will result in you losing all that you valued so far. The one thing that most people value is their identity with the body and mind- the "me".  Just try insulting someone and you will get an immediate taste of what is being pointed to! Or how about if someone insults you.

As a result of the belief of being the body, one caters to the body and become a slave of the desires of the body. They become a slave to the demands of the mind.  As is obvious, the mind can be a dominating and ruthless master. The "me" that is being pointed to here is the identity of being an individual. One may call it the ego, if they wish.

This individual identity is the well established feeling of being this body and this mind. Since early childhood, this has been ingrained into one's psyche by family, school and society. So strong is this individual identity that despite being convinced that one is neither the body nor the mind, the identity still persists for almost all but the very rare few.  The three pillars of faith, devotion and surrender to the Guru are absolutely essential, in the opinion of this author, to dispel this idea of being the body and the mind i.e. an individual.  Without the three pillars of faith, devotion and surrender to the Guru, this despicable "me" is not willing to give up the battle.

By constant inquiry into the nature of one's own self (vichara) and with the support of the three pillars, the despicable "me" will eventually subside.  With the subsidence of the "me", one is in one's own Natural State which is beyond any description but always available to all. It is just a matter of seeing the false as false. The "me" is a false entity and should simply be recognized as such.  Otherwise, this despicable "me" will make one dance to its tune. Hopefully the one reading this is that rare one to realize the false as false.

For God's Sake

The message that is published in this blog is nothing new. The same message has been dished out by thousands, if not millions, of mystics and ordinary people from all around the globe over the past many many centuries. This is not a message restricted to a few cultures, religions or race or geographical location.  The message has come out spontaneously in all who have made the simple effort to look within. It may have been spoken in many different languages but the language of love for God is the same.  Just so that one does not get the impression that Advaita is from the East, this author has selected some poems and brief excerpts from the Western mystics who have spoken the same message of Non-duality or Advaita.  For those of us who have an unquenchable thirst to know God and be in union with God, these simple and succinct messages will hit the message home.  These are not messages from  individuals. These are messages from Consciousness as there is nothing apart from Consciousness.

This is just a small sampling of some of the poems and brief messages out there. The earnest seeker will understand the simplicity and bluntness of these messages.

GOD WHOSE LOVE AND JOY

God, whose love and joy
are present everywhere,
can't come to visit you
unless you aren't there.

          --Angelus Silesius


GOD IS A PURE NO-THING


God is a pure no-thing
concealed in the now and here:
the less you reach for him,
the more he will appear.

       --Angelus Silesius


EFFORTLESSLY


Effortlessly,
Love flows from God into man,
Like a bird
Who rivers the air
Without moving her wings.
Thus we move in His world
One in body and soul,
Though outwardly separate in form.
As the Source strikes the note,
Humanity sings--
The Holy Spirit is our harpist,
And all the stings
Which are touched in Love
Must sound.

       -- Mechtild of Magdeburg


THE SUM OF PERFECTION


Creation forgotten,
Creator only known,
Attention turned inward
In love with the Beloved alone.

      --Saint John of the Cross


UNSOPHISTICATED TEACHERS SAY


Unsophisticated teachers say that God is pure being.
He is as high above being as the highest angel is above a gnat.
I would be speaking as incorrectly in calling God a being,
as if I called the sun pale or black.
God is neither this nor that.

          --Meister Eckhart


AND THEREFORE I AM UNBORN


And therefore I am unborn, and
in the manner in which I am unborn
I can never die.

In my birth all things were
born
and I was the cause of myself
and of all things; and
if I would have wished it,
I would not be nor would all other things be.
And if I did not exist,
"God" would also not exist.
That God is "God",
of that I am a cause;
if I did not exist, God too
would not be "God".
There is no need
to understand
this.


          --Meister Eckhart       



YOU WHO WANT


You who want
knowledge,
seek the Oneness
within

There you
will find
the clean mirror
already waiting.

        --Hadewijch II
     

Mind In, Mind Out

The mind, which is nothing but a bundle of thoughts, is the window to perceive the world outside. But, the mind is not what perceives the world. It is only a window.  The one who perceives the world is behind the window, so to speak. The consciousness "I am" is the cause for the perception of the world. No consciousness, no world.  Simple.

When the mind is focused or turned outwards, it perceives the world of objects. In fact, objectification is through the mind only. The sense organs are the conduit for the mind to objectify the world outside. The mind creates the false identity of being a person, a "me".  A false entity that believes itself to be the 'seer', the subject. Because of the belief in this false entity, one goes about thinking that it is "me" who is actually perceiving, seeing, hearing, thinking, talking, etc. Now, you may notice the word 'thinking' is in italics. That is because the false subject "me" is nothing but a thought. No thoughts, no "me". Yet, despite the absence of a "me", the perceiving goes on none the less. Only, there is no one (no "me") claiming to do the perceiving. This is obvious proof that the "me" is NOT the one who is doing the perceiving.  The world appears to be, only as long as the mind is turned outward i.e. towards the sense objects.

To know who you really, really are, it is essential to turn the mind inwards. In this case, the mind is turned away from the sense objects to the source of the mind itself. The easiest way to do so is Self-Inquiry. On asking the question "Who am I?", the mind subsides into its source. The source is consciousness. When the mind is turned inwards, there is no mind left. Only consciousness prevails. The mind has submerged itself into its source, i.e. consciousness.  There is just this Being, being Itself. Just being is bliss.

The path to bliss is simple. Just turn the mind inward to its Source.  

Don't Go Chasing Experiences

The experience is what the seeker hopes will give him/her realization of the Truth. Unfortunately, this myth has been perpetuated by misinterpretation of the teachings of the ancient texts on Advaita.  Strange as it may seem, only one who has Realized can truly understand the message of these ancient texts without misinterpretation. While the purpose of these texts or teachings is to point a seeker towards the Truth of who they are, the paradox is that the real meaning cannot be grasped until the seeker Realizes the Truth.

Most seekers are chasing experiences throughout their spiritual journey. They have been told or somehow come to the conclusion that Self Realization is some sort of everlasting ecstatic experience where once and for all the world as it is ceases to exist. This cannot be farther from the truth of it.  One must realize that all experiences have a beginning and must therefore have an end. What begins and ends cannot be the Truth for the Truth is eternal and that implies no beginning and no end.  After the so called ecstatic experience ends, the experiencer, which in this case is the seeker, goes back to the same mundane state or field of mundane experiences and ends up being disappointed.  Remember, what comes and goes is not Real. Then what is Real? Obviously, any experience cannot be real for all experiences must have a beginning.

The object of experience can exist only if there is an experiencer.  There must be experiencing for there to be an experienced. There must be experiencing for there to be an experiencer. The only common factor is experiencing. One must focus the mind on the experiencer.  As soon as the experiencer is realized to be a false entity, the object of experience disappears and all that remains is experiencing. Experiencing is always in the present.  It is always here and now.  There is no experiencer or experienced, only experiencing. Experiencing is the manifestation of Consciousness and is only in the realm of Consciousness. Being is experiencing, without an experiencer or experienced.

So, would you still chase experiences knowing that it is a futile effort? Stop it, right here and now. Just BE.

Reconciling the Truth with the Illusion

A common criticism for the philosophy of Advaita or Non-dualism is that it is not practical. Many a seeker feels that this teaching cannot reconcile with what is the perceived reality of the world. This is because, to the seeker, what is called the Illusion or the world and its activities goes on despite the assertions of the Guru that it all nothing but an illusion. When carefully probed it becomes clear that the problem is not in Advaita. On the contrary, it is obvious that the very problem lies in the seeker having not found out his True Nature. On realizing one's True Nature, the Truth remains and the Illusion remains only as an illusion. The Illusion does not disappear for the so called "me' since the "me' and the illusion are one and the same. The "me" is part of the illusion.  One cannot be a part of the illusion and see the illusion for what it is.  Just like a person who is sleeping cannot tell you that he is sleeping well.  The seeker wants to maintain his identity while investigating into the nature of the Truth. How can the seeker realize the Truth with this condition of maintaining a separate identity? Only when the feeling "me' as being a separate entity with independence subsides does the Truth become apparent and obvious immediately. Yet, there is actually no one to claim observance or realization of the Truth. Truth is not an object to be realized. Truth is itself the grounds or the substratum upon which all of manifestation arises. Because it is difficult to put Truth into words for communication, one has to rely on commonly used words in language to point to the Truth. Yet the word is not the thing and this must be borne in mind when investigating into the nature of Truth. The question of reconciling Truth with the Illusion can only arise for a seeker who has not fully Realized the Truth. For upon Realization, there is no one to put forward any questions. The seeker has merged in the Truth. Only Truth remains.

May be this analogy will help in understanding your True Nature. A wave is nothing but the water of the ocean with a form.  In reality, the wave is nothing but water. The ocean is nothing but water. When a wave has merged into the ocean, it is nothing but the ocean itself. Can a wave that has merged in the water of the ocean ever make claims to being a wave? Can the wave that has merged in the ocean and can never be apart from the ocean, have any identity now? In the same way, a wave which Realizes its own True Nature as being only the ocean (or the water of the ocean), can calmly relax being a wave without worrying about its future and its own impending destruction as a form. The wave on Knowing its own True Self does not get destroyed as a form immediately but continues on its journey as a wave. Such a Realized Wave can tell other non-realized waves that they are in reality just the water of the ocean. Such a Realized Wave can tell other non-realized waves that they did not choose to be born as a wave and they have no control on when the form as a wave will subside. The wave form has appeared on the surface of the ocean and will spontaneously merge back into the ocean when its time is up. The non-realized waves, assuming themselves to be forms with different shapes and sizes, have overlooked the fact that they are after all nothing but the water of the ocean in reality. The non-realized waves have falsely taken the form to be the reality and ignored their true nature which is water. Such a Realized Wave can tell other non-realized waves not to worry about themselves or their future of possibly being relentlessly thrown  against a rock or destroyed otherwise against their will. Such a Realized Wave can tell other non-realized waves that they are not apart from the ocean in any way and have never ever been apart from the ocean.  In fact, the ocean is the substratum of their existence as a wave. In fact, the waves all arise and subside into the ocean. The ocean remains as it always has been, unchanged as a body of water.

Your True Nature or your True Self is like the water, the water at the bottom of the ocean, Still and Peaceful and undisturbed by the world of activities and turmoil which is apparent on the surface.  Be Your Self.

To Do or Not to Do, That is the Question

There is somewhat of a paradox in all of this teaching. Sometimes, the Teacher or Guru will say 'do this' and at other times will contradict himself in saying 'don't do this'.  The student or seeker gets confused and wonders what is the right thing to do.  The student then asks the Guru a question for clarification and the Guru tells him/her, " don't do either and just keep quiet".  That makes the student even more confused. Is this a ploy on part of the Guru to keep the student constantly confused and therefore be a disciple forever? Obviously, NOT! The true Guru has only the interest of the student in his mind. He wants the student to Understand what He is pointing to with the greatest of ease. Then why is it that there are so many contradictory messages coming from the same Guru?  The reason is simple enough.  Depending on the mental development of the questioner (the seeker), the Guru gives the appropriate answer which is tailored only to the needs of the questioner.  Just as there infinite expressions of the same Truth,  there are infinite number of pointers to the only Truth.

For one who has still got a strong belief in being an entity with a body and mind (which is true for all seekers), there will always be a question of what exactly must one do to attain Enlightenment or Self-Realization.  For such a seeker, despite all assurances by the Guru that one already is what one is seeking, there are still many questions and doubts persisting.  For such a seeker, it is essential to do some form of spiritual practice (sadhana) to get the mind to be able to focus one-pointedly at the core of the Teaching. The sadhana or practice can be in the form of japa (mental chanting of a mantra or the Lord's name), dhyana or meditation, bhajan (praise of the Lord in the form of a song), or pranayama (control of the breath) or study of the scriptures. This practice is essential for many a seeker to calm the mind down enough to be able to grasp the gist or essence of what is being pointed to.

When a seeker has reached the level of mental maturity or if he/she is initially so inclined even without any spiritual practice (sadhana), then the very essence of the Teaching from the Guru reaches its mark, like an arrow hits the bulls-eye.  Once the pointers from the Teacher are very clear to the seeker, the seeker then pursues an investigation (vichara) or more appropriately an investigation into the source of his own self (atma vichara).  By pursuing such a course of investigation, the seeker Realizes the Truth or the Self (the REAL SELF).  On Realizing the Self, the seeker disappears or merges into the Self. As the seeker disappears, who is there to ask any questions and who is there to have any doubts?  No seeker, no questions, no doubts, no answers needed. Just the Self, shining in its own Glory. 

If such a Person (one who has Realized the Self) is then asked by a seeker "what should I do to get to where you are?",  the Person will answer quite appropriately " there is nothing to be done by anyone for All is One and One is All. Who or what is there to do anything? Just Be as you ARE."

For one who is mentally prepared to receive the Final Answer to all questions and doubts, the message from the Guru will be the sword that will kill the questioner or the seeker itself.  But, as long as one holds on to the imaginary entity called "me" and cherishes the survival of this entity, the Final Answer will not be acceptable. He or she will play the game of Advaita entertainment- a game of asking a million questions- what if and why this or why not that- and in the end wonder what is the Truth.

Each one of you who is reading this message knows exactly where you stand in terms of your search for the Truth.  Based on your stand, you will get the answer to the question " Should I or should I not do spiritual practice (sadhana)?".

May God bless you.

No Questions About IT

"I clearly understand all that is taught in Advaita philosophy, but.....". This is perhaps the most common comment from a true seeker and most will admit that while this teaching in some way resonates with them, they still continue to have doubts and as a result continue to suffer.  Why is that? The reason is quite simple enough.  Almost all seekers look at this teaching as something to attain. They somehow have this notion that once they intellectually understand the teaching, then everything will automatically fall in place. The problem is that they have started out with the wrong belief of being an individual, an entity that has some substance and is independent of the world around them. They look at themselves as being separate.  To them, THAT is some 'thing' that can be attained and added to their list of achievements. To them, God is a separate entity, an entity that can be KNOWN. They fail to realize that anything that is known is an object.  And all objects can exist only if there is a SUBJECT that can know them.  They have failed to understand the very foundation of the entire teaching of Advaita or Non-Duality.  Instead of turning their ENTIRE ATTENTION TOWARDS THE SUBJECT i.e. "I", they look to the world of objects, reading material, talks, and sensual experiences for an answer.  As long as there is this feeling of being a separate entity, there is no way that one can REALIZE one's True Nature.  Give up this concept of being a conceptual entity. Enquire into the nature of this concept called 'me'.  Giving up all concepts, what and who are you?  Without a form or name or a label, can you please describe your self?  Any description has to be related to a concept.  Because you believe your True Self to be also a concept, you look for conceptual understanding.  You are not a concept. YOU ARE THAT!  How can THAT which is beyond all concepts be ever described or grasped?

So, what can one do to REALIZE?  One can only let this Knowledge sink in deep within, without trying to conceptualize. Thereafter, the intellect is given up in favor of intuition. Intuition comes from the Heart. Heart is what one has to rely on to Realize one's True Nature. Heart is where the Grace is.  When one gives up the intellectual battles and relaxes, leaving everything to Grace, then Grace takes over and Self-Realization is natural. In fact, you can never be apart from Grace. All struggle, including the struggle for Realization is by the ego. Giving up the struggle means giving up the ego.

One who has REALIZED will never say " I understand IT!".  He or she will just keep quiet. When there are no further doubts or questions, then one can be sure that there has been UNDERSTAND-ING.  The one who has questions dissolves as soon as Realization occurs.  Who is there to have any questions? There can be no questions about IT.

Love for the Divine

You may wonder where this particular essay is heading to. Is this really Advaita when we talk about love for the Divine? The fact of the matter is that you long for union with the Universal Consciousness.  It is the common goal of every individual. Only, one does not know that this is what they want. This union, if it can be so called, is what results in the feeling of unexplainable peace or joy. In this state of union, there is no sense of a "me" and there is no description of the state that can be put into words. This state of union with the Divine is ineffable. This union, this discovery of God or the Divine, is the simplest and most natural of things, if only one could grasp what is being pointed to. This union can be achieved not through any intellectual exercise (including just reading this or other Advaitic literature) or through ceremonial and ritual activities, but only through sheer and sincere devotion and love for the Divine. The Divine is closer to you than you are. The Divine or God, is the source of you and thereby everything else. The goal can be literally reached without crossing the road. The Divine may be best found in the here and now. It is just a matter of letting go of the external distractions and influences and surrendering to the Divine. As the saying goes you must believe in what you don't know so that you can come to know what you believe in. There is no point in looking for the Divine elsewhere when HE is right here and now. Just return home to the place you never left.

God is the breath of all breath- Kabir

O servant, where dost thou seek Me?
Lo! I am beside thee.
I am neither in temple nor in mosque: I am neither in Kaaba nor
in Kailash:
Neither am I in rites and ceremonies, nor in Yoga and
renunciation.
If thou art a true seeker, thou shalt at once see Me: thou shalt
meet Me in a moment of time.
Kabîr says, "O Sadhu! God is the breath of all breath."

Kabir was a Saint and a weaver by occupation born in 1440 A.D. in medieval India. His poems are an expression of the simplicity of non-traditional Advaitic teachings. In this poem, he extols the simplicity of SEEING your True Nature. He emphasizes the fact that discovery of your True Nature is not in the acts of renunciation or yoga or some ritual or ceremony. For a true seeker, the Truth is at NO distance from your own self. There is no involvement of time in discovering your True Nature. True devotion is the hallmark of a true seeker.

Why Am I Suffering?

Question: I seem to understand all that is said about Non-Duality or Advaita, but I am still suffering. Why?

Advaitin: That is a fairly common question that arises for a seeker. It is essential that one must understand what is suffering and what are the components of suffering. It is essential that for one to claim that he/she is suffering, there has to be a 'me'- the individual that suffers i.e. the Subject of this suffering. There has to be an event or occurrence or Object that causes suffering to this subject. And lastly, the process of suffering itself.

Let us first start with the Subject. Who is this ‘I’ that claims to suffer.  Leaving the two other components, if one concentrates only on this ‘I’ and solves the puzzle of this ‘I’, it would automatically resolve the other two components namely the object and the process.  Therefore, question your self as to who is this ‘I’ or ‘me’ that is claiming to suffer. LOOK FOR THE SUFFERER.  Were you suffering in your deep sleep? Why not?  Is it not because there was no ‘me’ to suffer? So what happened to this ‘me’ or ‘I’ during deep sleep?  Since there was no ‘I’ in deep sleep, there was no suffering either.  That means that the appearance of the ‘I’ is concurrent with the appearance of suffering (or for that matter any other feeling).  On investigation, it becomes obvious that this ‘me’ or ‘I’ is nothing but a thought, the thought of being an independent and separate entity called 'me' or 'I'.  Can a thought really suffer? On sincerely looking for this ‘me’, the ‘me’ vanishes, leaving behind the state of pure thoughtless Being. In this state of pure thoughtless Being, there is no entity ( a 'me' or 'I') to claim suffering.  In this state of pure thoughtless Being, there is neither the sufferer, the suffering, or the object causing the suffering.  With the disappearance of the false ‘I’ or the ‘me’, there is no one to make the claim to suffer. So, it becomes obvious, that it is imperative to seek out the seeker for an end to suffering. The loss of individuality is the end of suffering.