Tag: Self-Inquiry

A “Hard” Question

on By

Namaste,

How can the Atman(consciousness) appear as something hard? My sense of touch seems to disprove the Advaita stance that the physical world is merely an appearance of the non-physical self.

In dreams, things appear real to me. But in my personal experience, I’ve never felt a hard or soft thing inside a dream. Hence, I don’t find the idea that the world is like a dream to be very useful. Please help.

Hello,

This a complicated subject, that in my experience, I will not be able to adequately explain in a single email. So I will give a summary of the issue. And if you feel so inclined, we can start an ongoing conversation.  

Right now, you are saying that a hard object has an objective existence, meaning that it truly exists, in physical form, outside of your Self i.e. outside of your consciousness. But how can you tell me that this hard object exists? Only because it appears in your mind.  

And how can you tell me that the object feels hard? Only because you experience the sensation of “hardness” in your mind in the form of a thought.

Since that is the case, then you only know the object and its “hardness” as a thought. Even though you may experience thoughts and sensations in waking life differently than you experience thoughts in dream, they are nonetheless both thoughts.  

While waking life and dream life thoughts may feel different, they both only appear as thoughts, in you, the conscious Self. Yet, while no one hesitates to dismiss dream life as fanciful, we take waking life at face value because it “feels real”, not considering the fact that these feelings and sensations are just thoughts in our minds. 

To prove that a physical world actually exists, independently of the conscious Self, you would have to step outside of your consciousness and attempt to verify a physical world without using your mind and senses. 

Why? Because the mind and senses are the only instruments we have available to use for acquiring knowledge, for proving something. Right now you are using the evidence of your mind and senses to say that the physical world is actually “out there”, outside of your consciousness. 

I am not arguing that your mind and senses don’t make a very convincing case for a real, physical world. But observe how many times in your life that your mind and senses have deceived you. For example, everyday your mind tells you that the sun rises in the east, and sets in the west. But in reality, this is not true.

So I would ask you to prove to me that this physical world actually exists, because I only experience it as a thought, as an object in my consciousness. This is no special power that I have, because it’s already like that for you too. We are both the conscious self, passively witnessing the universe as a thought appearing in us. Through inquiry, you merely see for yourself that this is true. 

One note: I am not saying that the world exists purely in your mind, meaning in SJ’s mind. SJ is but an individual. An illusory person. He does not create the universe. Nor does the universe only exist when SJ’s individual mind is aware of it, as some schools of Buddhism and philosophical Idealism claim. For instance, I assure you that I exist here in America, writing this email while you are halfway around the world, completely unaware of what I am doing.    

In summary: There is only you, the Self. From you, the Self, arises Isvara, the creator and sustainer of the universe. Isvara is a thought in the infinite awareness of you, the Self. From there, the universe arises as thought in Isvara’s mind. One thought within that thought of the universe is the body-mind called SJ. In turn, the body-mind called SJ experiences the “thought-universe” of Isvara, in the form of thoughts in his own mind. 

There is no physical world. Just the thought of one in Isvara’s mind. And every individual person (jiva or body-mind) experiences that “thought world” of Isvara in their own minds. But Isvara, the universe and the individual people who inhabit it are nothing but thoughts in you, the Self.

I hope that helps. 

All my best,

Vishnudeva

Breaking Body Identification

on By

Hello Vishnu, I hope you are doing well. 

V: Hi S.  I am doing well. Thank you. 

S: I can report that I am making slow but sure progress in my understanding of Advaita. I have a doubt about letting go of body identification. I am convinced that as the limited body I will continue to be affected by problems from which there is no escape. Consciousness on the other hand is infinite and unaffected by anything.

V: You are correct. The limited body, because it is part of the unreal world, will continue to be affected by problems: Sickness, fatigue, old age, death etc. This is the case for both the enlightened and the unenlightened. 

S: How do I shed my body identity and start seeing myself as consciousness?

V: Up until this point you have spent your whole life thinking you’re the body. In other words, identifying yourself with the body is a long standing habit. That means it will take a long time to break that habit. And how do you break an old habit? By starting a new one. In this case, you practice thinking of yourself as the Self until it replaces your old habit of thinking of yourself as the body. Here’s one way to do it: 

Constantly monitor what you think and say. Whenever you say or think the word “I”, ask yourself, “What ‘I’ am I talking about?” 

Here’s an example. Say you didn’t sleep very well. You go to work and a friend asks, “How are you today?” You reply, “I’m tired.”  At that moment you ask yourself, “What ‘I’ am I talking about?” What ‘I’ is tired? In this case the ‘I’ is the body. You remind yourself that only the body is tired. Draw your attention to the fact that you are the consciousness that illumines the tired body, and you, consciousness (the self), are never tired. 

Do this anytime you make a statement or think a thought like this. “I am hungry”, “I am sad”, “I am sick”, “I am happy” etc. Remind yourself that the “I” you are talking about in these statements is just the unreal body. Then draw your attention back to the fact that you are the Self that knows the body and mind, the Self that is never hungry, sad, sick, happy etc. 

This is one way that I found to be very helpful in regards to breaking body identification. The bottom line is that when you see identification with the body appear in the mind, you simply draw your attention back to who you really are. If it’s a stubborn identification, go back to the basics and use the logic you already know: “I know the hunger, so I cannot be hungry. The hunger was not previously present. I was. The hunger will go away. I won’t. The hunger is a transient state and therefore unreal. I am the real Self that knows the hunger and I am unaffected by it.”

Alternately, you can spend time affirming who you really are using descriptions of your Self in the scriptures. For instance, you know that you, the Self, are ananda, limitless. So say this to yourself and think about it. “I am the limitless Self.” Ask yourself, “Is there anything that limits me?” Think about the body, the mind. Are they real? Are they always present? Do you change when they change? No. You are ever present and unaffected by them. 
In this way, not only do you affirm the limitlessness of your true nature, but you also walk your mind through the logic that proves this is true. The mind has spent its whole life thinking of itself as a limited being. But over time, doing this practice retrains the mind to think of itself as what it really is: the limitless Self. 

This is nididhyasana, the process of retraining yourself to identify with who you really are, the Self, rather than the body and mind.

You can use what I’ve suggested as a guideline but also feel free to modify the practice in whatever way works best for you. The point is to diligently watch for identification with the body and mind in your thoughts and then gently remind yourself that you are really the Self. 

I say “gently” because this is an ongoing process. Don’t obsess about it or beat yourself up if you continue to see body/mind identification in your mind. Just stick with it lovingly and patiently. Over time, the identification will continue to appear in your mind. After all, it’s completely normal to say things like, “‘I’m tired”, “I’m hungry”, “I’m sick”, etc. The difference is that, after practice, hen those thoughts or words appear, they no longer cause you as much distress. Or no distress at all. 

And here’s the kicker: The Self neither identifies with the body/mind NOR doesn’t identify with the body/mind. Identification only happens at the level of the MIND. So when the mind identifies with the Self rather than the body/mind, then great. But you, the Self, are not identifying with anything. The identification is known to you and it doesn’t affect you. 

 Likewise, when the mind identifies with the body/mind rather than the Self, it’s no real problem. You, the Self, are not identifying with anything. The identification is known to you and it doesn’t affect you. 

In other words, identification with either the body/mind or the Self are states of the mind that are known to you, the Self. Yes, the mind identifying with the Self as much as possible is a good thing because it leads to peace and happiness. But peace and happiness are simply states of the mind that don’t actually affect you, the Self. Likewise, sorrow caused by identifying with the body/mind are also states of the mind that don’t affect you. So work on identifying with the Self as much as possible. But don’t get upset when you catch your mind identifying with the body/mind. It’s just a passing mental state that doesn’t affect you.

Always remember this while doing this practice because changing your mind is an incidental benefit to the practice of discrimination. But the real point is know that no matter what the mind is thinking, you are always the unaffected Self. You are not the mind, no matter what it thinks. And THAT is true knowledge. Good luck S. Just let me know if you need help. 

All my best – Vishnudeva

Bliss of Brahman

on By

Vishnudeva,

I have two questions:

1.You’ve said that during meditation we can observe our thoughts pass by and deduce that we are not our minds. But at other times we identify with our thoughts and our actions are led by the mind mostly. Why is this so? Is having a constant reminder that we are not our thoughts the only way to break this identity?

Vishnu:  Yes, you are correct. You learn not to identify with your thoughts through practice.  Normally we are so wrapped up in our day to day affairs that we don’t notice that there’s a “gap” between ourselves and our thoughts.  We’re too distracted to notice that we aren’t actually affected by our thoughts.  Meditation helps to get rid of the distraction long enough to draw our attention to this fact.  Once we practice long enough, we can bring that perspective gained from the meditation seat into our day to day lives.     

2. My second question is a speculative one. It is about the bliss of brahman.  As false and temporary it may be, we are all aware of the pleasures of the mind. On the other hand, identification with the atman seems a bland affair (from the perspective of the mind). Sure, we will be freed from the problems of the body and mind, but where is the positive joy in it? Can you please clarify on this?

Vishnu:  What more could the mind want than to be free from problems?  That’s all it’s seeking through trying to get what it wants (positive joy) in the world anyway.

Trying to describe what it’s like to know you’re not the body and mind is impossible without experiencing it yourself.  For instance, I can tell you in painstaking detail about the town I grew up in.  You’ll then naturally form some idea of it in your mind.  But until you actually see the town for yourself, it will be just that, an idea.  And some of the ideas you form in your mind will inevitably be distorted or incorrect.  Until you actually go there, you’ll never know what my hometown is really like no matter how much I describe it.  

The best I can say is this:  Imagine having a terrible toothache.  It causes you great distress and pain.  You go to the dentist who says the tooth must be extracted.  The process of extraction takes work and even more pain.  But when when it’s over do you feel a positive sense of joy?  Not really.  The offending pain is simply removed and you return to your normal state.  If anything, all you feel is relief.    

Similarly, when you have the terrible toothache of Body-Mind Identification, you go to the Vedanta Dentist who recommends extracting the Body-Mind Identification with self-knowledge.  This extraction takes much effort and is coupled with the additional pain of giving up the idea if yourself as an individual person, an idea which the ego cherishes so dearly.  When the process is over, your mind is not flooded with positive joy.  It merely returns to its natural state of peace, which is really just your true nature as brahman.  And brahman is naturally unperturbed by the state of the body-mind.  

This doesn’t mean your mind will never be happy, sad, angry or otherwise disturbed.  But when it happens, you know it has absolutely nothing to do with you.  And the longer your mind dwells on that knowledge, it slowly becomes less happy, sad, angry or otherwise disturbed.  

Truth be told, if one wishes to have more positive joy in their mind, self-inquiry is not necessarily the way to go.  Instead, they should vigorously root out all conflict in their personal relationships and strive to be content with a simple lifestyle.  They should impeccably follow their personal dharma as well as the dharma of the society/country they live in.  They should root out unnecessary desires and attachments.  They should practice yoga and meditate regularly. Granted, in order to prepare one’s mind for self-knowledge, one should be doing all of these things anyway.  Joy will follow.  But then through self-inquiry one goes beyond even joy (and sorrow) with self-knowledge.   

I say this because Vedanta approaches the situation of joy from an entirely different angle than other paths.  It entirely destroys your identification with the entity (the mind) which experiences positive joy.  So the question of experiencing positive joy becomes irrelevant in light of knowing that you’re the self.  This doesn’t mean the mind won’t continue experiencing periodic bouts of positive joy, just like it did before self-knowledge.  But you don’t get wrapped up in the joy or attached to it, feeling like you need the joy to be okay.  And the flipside of the coin is that you don’t get wrapped up in sorrow or feel the same kind of aversion to suffering when it enters the mind because you know without a doubt that it isn’t affecting you in any way whatsoever.    

All my best – Vishnudeva          

 

 

Steady Wisdom: Day 106

on By

Steady Wisdom: 108 Verses On Changing My Thinking

DAY 106

In these words I’ve proclaimed the vision of the highest reality, the supreme conclusion of Vedanta.  If a man becomes convinced of it, he is liberated.  Like space, he is no longer tainted by activity in this world.
-Shankara (Upadesha Sahasri 10:14, Metrical)
Meditation

I have seen the vision of the highest reality and it is, “I am brahman.”  Now that this is clear, I understand that I have always been free and I will always be free.  The illusory body-mind and its activities in the equally illusory world appear in me like objects appearing in space.  Similar to the way that space is never tainted, divided or changed in any way by the objects that appear in it, I am never tainted, divided or changed in any way when the body-mind and the world appear in me.  OM.

Read Series Introduction

Steady Wisdom: Day 105

on By

Steady Wisdom: 108 Verses On Changing My Thinking

DAY 105 – Week 15 Progress Check

The steady-minded one who knows their nature [to be the self] understands that all that is seen has no real existence.  Why should they consider one thing acceptable and another unacceptable? 
-Ashtavakra Samhita 3:13
Meditation

I am the self.  All that is seen (the body-mind and world) is but an appearance that has no reality apart from me, reality itself, similar to the way that a clay pot is but an appearance that has no reality apart from clay.  Just as a clay pot is but a relative appearance that in truth is absolutely nothing other than clay, the body-mind and world is but an appearance that in truth is nothing other than me, the absolute itself. 

If the body-mind and world are unreal, then how can they really be acceptable or unacceptable?  Alternately, if the body-mind and world are none other than myself, how can I who transcends all duality be either acceptable or unacceptable? OM. 

Read Series Introduction