HINDU BY “BIRTH,” BUT INVESTIGATING ADVAITA, Part Five

[Please note: Departing today for a vacation trip to the Hill Country. If my companion can pick up a WiFi signal on her notebook, postings will continue; otherwise, this series will continue Friday morning.]

FROM A SITE VISITOR: [Please see the 02 November 2007 post for the e-mail which is being responded to today]

F.: (The exchange continues):

V.: I understand that this would be the case even if i believed God to be a Spirit. I mean, there is not much difference. the Void should know nothing exists.

F.: First, there is no difference at all in “God” and “Spirit.” Both are illusory concepts. Secondly, a Void can know nothing. Are you seeing why more questions and reading are required before any additional effort is made to verbalize your understanding? Putting your thoughts into words at this point can only reinforce your misconceptions and, if shared with other beginners, can only add to their confusion.

Further, it is not only a Void that knows nothing post-manifestation. That "state" is beyond beingness and non-beingness, so there is no “one” to know anything: no self, no Self, no Infinite Self-ness, no Ultimate Self-ness. As reported, awareness in that state is not even aware of awareness, is not even aware of “itself,” so to speak. The phenomena of self-awareness and Self-Awareness are limited to the manifestation.

Here’s some background that might facilitate the understanding of consciousness. In the original case of consciousness manifesting in the void that would become what is called “this universe,” a subatomic particle of the very first atom was “conscious of” the movement of another subatomic particle.

(The proton and the electron particles “stayed together” because the electrical charge of each “attracted” the other in this original instance of the simplest form of conscious-of-ness, “a” being conscious of “b” and vice versa.) The movement of one affected the movement of the other, but neither particle was conscious of “itself.”

V.: The spirit should know nothing else exists. But how does this knowledge comes in the first place?

F.: The knowledge (of self) comes spontaneously, a now common happening that first began after all of the elements evolved over billions of years in such a manner that the consciousness was able to manifest spontaneously. (Consider the bird or the deer that moves deeper into the forest to avoid a human walking through the woods: both have knowledge of self, both are aware of the beingness, and both move away from the perceived threat of the unknown in order to sustain continuity.)

Among humans, the knowledge of beingness also manifests spontaneously; additionally, the knowledge of Self manifests spontaneously, but the supposed knowledge of (false) self or selves follows programming. That the knowledge of Self is known intuitively is shown by the one who answers “Yes” to the question, “Would You still be You even if your body lost its arms and legs?” Awareness of the fact that Self is beyond self is intuitive and spontaneous, but the awareness is lost via the corrupting of the consciousness. All other so-called "knowledge" comes via programming and conditioning and enculturation and domestication, and—when religious and spiritual concepts are introduced—the ideas accepted as “truth” do not constitute knowledge but form a collection of “learned ignorance.”

In a followup e-mail:

V.: Does the concept of Brahman start with manifestation only?

F.: Indeed, all concepts start post-manifestation only. God did not create men. Men created God (or multiple gods) via the consciousness that is warped as a result of fears and desires. Men have created all concepts. In regards to that subject, Maharaj shared the following to show how belief in duality precedes belief in god(s):

“First of all you identify something as being good or bad for yourself. Then, in an effort to acquire good or to get rid of the bad, you have invented a God. Then you worship such a God and ... you pray to that God for something good to happen to you.”

V.: I think I am beginning to understand. I'd like to ponder more over what you said before i can ask anything further.

F.: As a Realized Cherokee grandmother advised, “Take at least three moons to dwell on any consideration prior to response,” so your inclination to consider and ponder is well-founded. In fact, seventy-two hours might be an overly-optimistic timeframe. Some persons require years of consideration of pointers before all lies are seen to be lies, allowing an understanding of Truth to finally explode into awareness via the re-purified consciousness. Please enter the silence of contemplation. (To be continued]
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HINDU BY “BIRTH,” BUT INVESTIGATING ADVAITA, Part Three

FROM A SITE VISITOR: [Please see yesterday’s post for the e-mail which is being responded to today]

F.: Today, Vignesh, responses will continue to various portions of your e-mail:

V.: My concept of Brahman(God) has so far been like, It is the Ultimate spaceless-timeless Void which has Consciousness.

F.: Of course a concept of Brahman (God) is just an idea. All concepts are tools that can be employed along the "journey," but when Realization happens, no concepts exist. Thorns are used to remove thorns (concepts) and then tossed.

However, a caution is offered: recall from yesterday the direction offered by Maharaj. In order to complete the “journey” and thereby understand all which happened prior to consciousness, you must “follow the same path by which you came” (except in reverse order, of course).

The erroneous conclusions drawn around “Brahman (God)” and around the “spaceless-timeless Void” result from your effort to address an understanding which can only arrive at the "end" of the “journey” and never at the "beginning."

The “journey” requires that you start by focusing on the body-mind-personality construct with which you continue to identify, as revealed via your use of the words “my concept.” By the end of the “journey,” it can be understood that concepts are illusory and that no “my” (or “me”) exists.

In fact, none of the Teachings can be understood from the perspective of a body or a "mind." Before pursuing an understanding of timelessness and Brahman and the Void, you must answer the most basic questions: “Where were you in the days prior to conception?” and “If you were to lose both arms, both legs, and then undergo an organ transplant, would You not still be You? If so, then who is that You answering the question?”

Furthermore, a body-mind identification might claim that it “has” something, but there is no person (persona) that can “have” anything, including consciousness. The consciousness can seem to assume varied “forms” as it manifests via certain spaces, but nothing “has” consciousness. Similarly, a Void cannot “have” anything, even consciousness.

V.: The Void itself being aware nothing exists.

F.: A void cannot be aware of anything. It is void. However, this talk of the Void should cease for the present. Only the advanced seeker can understand that behind the consciousness is awareness and that beyond the awareness is that Void. For you to grasp now is this: Advaita teaches that beyond the manifestation, there is nothing that is aware of anything. There is no "Self" that knows itSelf. The Void preceded awareness but is not aware. Awareness is not even aware of awareness. Only when manifested can the consciousness be aware that it is.

V.: Now, Consciousness is what provides for the experience. Not the experience itself.

F.: Ultimately, there is no experiencer so there is no experience.

V.: SO Consciousness should make you aware that you exist. Same goes for Brhaman. COnsciousness makes It aware it exists.

F.: Again, your statement reveals that you are fixated in body-mind-personality identification, revealing your belief in subject-object duality. Advaita is about “not two,” about the unicity. The subject “Consciousness” does not make the object “you” aware of anything. There is no “you” to be aware. There is the consciousness, period, and—if re-purified—that consciousness will not make "you" aware that "you" exist but will make clear instead that "you" do not exist.

[Note: Regarding "no you": The use of the "I Am" mantra is a tool for those starting the "journey," an invitation to end the habit of following I am with any words, including "I am a man/woman," "I am spiritual," "I am a husband/wife," etc. Eventually, even the use of that tool will cease.]

Too, for the consciousness (subject) to be aware that Brahman (object) exists would also be duality. Is it not of interest—not to mention of seemingly limitless confusion—that Sankaracharya would speak of three characteristics of the Absolute and of five different phases of Brahman when the fact is that the Absolute is about Oneness, beyond both beingness and non-beingness?

[Is that too radical a consideration? The Teachings should simplify all, not complicate all. The Original Understanding was understood in the absence of holy men and holy books and discussions of multiplicities, especially when it is the unity beyond the seeming multiplicities that is to be realized.

Use this pointer from Maharaj to gain clarity around your spiritual beliefs: "Whatever spiritual things you aspire to know are all happening in this objective world, in the illusion. All this is happening in the objective world. All is dishonesty. There is no truth in this fraud." If your spiritual beliefs remain, then your "journey" along the seven-step "path" will never even reach the fourth level.]

For now, focus only on this: You are neither the body nor the “mind.” That “You” which exists and that can be aware of existence is not “made aware of via consciousness” but is the Consciousness itself. Please enter the silence of contemplation. (To be continued)
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THE ROAD (“PATH”) NOT TAKEN

F.: The Robert Frost poem “The Road Not Taken” ends thusly:

Two roads diverged in a wood, and I—
I took the one less traveled by,
And that has made all the difference.

Fortunate but few are those who find the less traveled (or actually seldom traveled) road or “path” that leads directly to the understanding. Two e-mails were received yesterday that provide an invitation for all seekers to study the varied “paths” of Advaita Vedanta and to consider objectively which teaching method might lead to Full Realization:

LETTER #1. Dearest Floyd, OK,OK,OK. Difficult to respond to the post today. "I" understand you see it as witness but there were more than a few lines which made me cringe. Difficult to face the posts of the last few days...but not too difficult to see the point. Have not thought about Kant since University but have gone over notes from the past and have a renewed understanding. "My" years with Babaji allowed a sentimentalism to flourish that I now see as another dis-eased concept. Must have known it on some "level" as the layers of esoteric writings and thousands of pages of commentaries began to just frigging irritate me. It was not understood as watered down and westernized till I was exposed to a path more direct by "stumbling" on "your" site. [A particular organization] promoted the teachings of Ramakrishna who allowed a "mystical" flow of consciousness between union with the form and formless. Happy was I with constant vacillation, but no more. Am being confronted with the many contradictions allowed in "my life." Here is to health for your "bag of bones" in order for the Consciousness to speak....or not. (The "or not" part is a little tough yet). Ginny

THE RESPONSE: It would seem that you are seeing why all of your years of effort along a "most traveled path" led nowhere. And yes, if the end result is only irritation, that "path" is not for you. Of course that "mystical flow" sounds quite appealing to many seekers, but that concept is cast aside when it is seen that to believe that anything can flow from one thing to another requires first a belief in a pair of dualities: something is flowing between "a" and "b," and "a" and "b" are then in union.

Frost said that the road/”path” taken (or the road/”path” not taken) will make all the difference. [Of course the "difference" can only “apply” to the relative. For more on that topic, visit www.advaita.org.uk/discourses/teachers/relevance_henderson.htm.] In some cases, the Consciousness speaks. In fewer cases, the Consciousness is heard. It seems You have heard. Finally, relatively speaking, thank you for the nod to this temporary bag of bones. Ha.

LETTER #2. Dear Floyd, If you would be so kind as to help me out with a question about Advaita Vedanta: [From another Advaita Vedanta website] "According to advaita [non-duality], what is called the universe is in reality not other than brahman. Similarly, what is called the jIva [individual soul with ego] is in reality, the Atman [Self], which is also nothing other than brahman Itself. The real jIva is the Atman, which is unchanging, ever free, and identical with brahman. ... This doctrine of advaita should not be misinterpreted to mean that the human self is in and of itself God, without any qualification whatsoever." Contrary to the last sentence of the quote, it seems to me that Advaita Vedanta logically implies that a human person, like me (Bob), would be identical with God.
Argument:

(1) Bob (Jiva) = Atman (Self)
(2) Atman (Self) = Brahman (God)
Therefore Bob (Jiva) = Brahman (God)
The only wiggle-room would be if there were a type of reality besides Brahman, but the doctrine of maya and non-duality of the Advaita Vedanta preclude this. So how can the webmaster of advaita-vedanta.org maintain that: "This doctrine of advaita should not be misinterpreted to mean that the human self is in and of itself God, without any qualification whatsoever"??? Any help is appreciated, Bob

THE RESPONSE: Offered for your consideration, Bob: Not only does Advaita not imply that a human person like you (Bob) would be identical with God, direct path Advaita asserts forthrightly that you are not a human, that you are not a person, and that you are neither bob nor god. "I AM" is a starting place on the road; "I am God" (or "I am...anything else") is a stopping place on the road. "I am God" will stop you at the third of seven steps to Reality and the rest of the road will not be taken.

Further, That Which You Truly Are is beyond beingness and non-beingness, beyond selfness and non-selfness, and beyond even Selfness and non-Selfness. Find That Which Is beyond all of those, and the Full Understanding will manifest.

There is no such thing as "this being one with that" or "this being the same as that," so your syllogistic model reveals no truth. There is the not-two, the unicity, only. In the Direct Path Advaita Teachings, there is no 1 + 1 = 2 and there is no 1 + 1 = 1. There is only...1. The first two propositions dealing with "1 + 1" are false, dualistic perceptions. As mentioned above to ginny, nothing flowing between and no union.

As for the True Self, that is merely the Pure Witnessing that can understand itSelf as well as That Which Is beyond pure witnessing, beyond the Pure Witness, and beyond the self and the Self. That should hold you for a few days...or months...or years.

If the truth of the words above manifests, it will happen instantly, though not necessarily this instant. As it is now, you are seeking more via Vedanta and less via Advaita. Advaita is "the road less traveled," but....

Non-duality is explicated via the "Vedanta" elements (and many, many other works), but its essence lies not in the explications and not in the focusing on the content of the "Vedanta" elements but in the understanding of the "Advaita"...the not-two.

In other words, you might read 1000 recipe books or you might read “The One Greatest Recipe Book in the World,” but if you do not find and follow the exact steps required to make the cake you seek, you will never taste the sweetness.

In the case of this speck of consciousness, exposure to all of the Advaita teaching methods happened, but only one ultimately provided the sweetness. The masthead on this site now identifies the “method” and “approach” and “school” that led to the sweetness; therefore, all answers via this site to inquiries or comments are offered only within the parameters of those aspects of the teachings that led to the re-purification of the Consciousness which speaks herein.

That said, and ignoring the fifth method of “Pseudo-Advaita” completely, there is no suggestion that seekers should not investigate any of the other three methods or should not take any “road” they choose (or at least think they are choosing). Please enter the silence of contemplation.
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