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!