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?
Thursday, January 31, 2019
Tuesday, January 15, 2019
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!
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!
Saturday, December 1, 2018
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
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?
Monday, February 26, 2018
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!
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!
Thursday, July 27, 2017
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".
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".
Sunday, December 25, 2016
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).
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).
Monday, August 15, 2016
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.
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.
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