Luna-see?

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

Aatman is separate from all - yet we have had it suggested that without Aatman, life would not be present - or certainly self-aware. Aatman is the 'intelligence' part of life. We know that as Brahman, all life functions are given their 'juice'. It was mentioned last week also that due to the shortcomings of the average person, there has been a tendency to misconstrue what is Aatman ("God") and we attribute, perhaps, more than we ought to that Divine Principal. This is now discussed;

Vyap&tei:vinÔye:vaTma VyaparIvaivvekinam!,

d&Zyte=æe;u xavTsu xaviÚv ywa zzI.19.

vyaapRteshvindriyyeshvaatmaa vyaapaariivaavivekinaam,

dRsyate-bhreshu dhaavatsu daavanniva yathaa shashii ||19||

The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person, the Aatman appears to be active when it is observed through the functions of the sense organs.

As children, certainly, and sometimes even now as adults, we might look up at the night sky filled with scudding clouds and spot the moon peeking through them from time to time and - just for a moment - a trick of the eye causes us to think that the moon itself is doing the moving. Another more modern example is when riding on a bus or train and there is a sensation of movement caused by another bus or train beside us. It befuddles the brain!

The Aatman, that Pure Consciousness, illuminates our thoughts, words and deeds; if we have  a sense of Divinity at all, then we can be inclined to mistake the actions as being those of the Self. By accepting that Self is nothing but ourself we might mistake biological function for mystical function. The sense organs operate in a mechanical fasion - the Self merely observes that action. The Self is the illuminator, yes, and the giver of capacity to function, yes; but it is not the function itself - that is left to the golakas - the 'wells of action'. The ear gathers the sound and transfers it to the brain. The eyes gather light and do the same. The fingers gather tactile sensations and transfer that information… and so on. Only when the functions hit the antaH karana, does the Aatman observe them. It is in the light of Self alone that all information is recognised and experienced. There would be no existence of life in the individual without Aatman.

A person who lacks viveka - the ability to discriminate real from unreal - cannot correctly understand the power which drives the living creature. If there is sufficient mental poise, good scientific observation and a modicum of intelligence, the student can easily recognise that the eye has been tricked and only the clouds are moving - and that the moon cares less about the clouds or the little critter on the other planet looking back at its effulgence! Likewise it can be seen that the agitations of life are only generated from the matter layers (koshaH) and the saakshi, the Aatman, is unaffected by them and is uninvolved in the daily nonsense of the subjective being.

Gurudev makes this statement in the book; 'We recognise Life as dynamic, because we observe It only through the vehicles of its expressions. Looking at a living creature, through its physical, mental and intellectual activities, we say Life is dynamic, ever-pulsating. In fact, Life as such is not active, the vehicles thrilled by Life act and these actions are superimposed upon the Self, and in this confused observation it seems as though the Self is active.'

All our earthly experience we improperly align with Self - which in fact has no experience, no agitation. It is silent and steady. To experience Self without all such eruptions is the goal of the spiritual seeker; to know Self in its silent existence is to realise Divinity.

Observation

Hari OM

'Text-days' are for delving into the words and theory of Advaita Vedanta.

We are now studying Aatmabodha. As always, with each week, you are encouraged to review the previous teachings and spend some time in contemplation of the meanings as the affect your life. Please do consider purchasing the text. Remember, also, to recite the mangala charana before each study and review the lessons before each new one.

The text under study is a discussion of aatmaa (soul) and Aatman (Divine Soul) and how the two are one, yet appear dual. Many examples and analogies are being used to try and convey the exquisitely Supreme quality of Aatman. The next shloka makes this very point quite directly;

deheiNÔymnaebuiÏàk&it_yae ivl][m!,

Tadv&iÄsai][< iv*adaTman< rajvTsda.18.

Dehendriya-manobuddhi-prakRtibhyo vilakshanam,

tadvRttisaakshinam vidyaadaatmaanam raajavatsadaa ||18||

One should understand that the Aatman is always like the king, distinct from the body, senses, mind and intellect, which constitute the matter; and It is the witness of their functions.

Here an important term is brought into full use; sai][/saakshinam. The saakshi is the observer self and saakshinam is the verbal form. Saakshi is the inner place where we can withdraw from our senses in vairagya, the better to serve viveka and gain a better understanding of the 'way of things'.

The pure and All-pervading Intelligence called as Brahman (Aatman) is that very observer. It is able to sit apart from all the encumbrances of matter (prakRti) and, although not specifically called out in this shloka, it is also separate from the jiivaatman - the ego self, which is part of the antaH karana (mind, intellect, ego, 'chitta').

Another term used here is ivl][m!/vilakshanam; lakshana has several variations of expression, but essentially it points to relationship/connection; by use of the prefix 'vi-' it is being made clear that there is no actual bond between Aatman and jiivaatman other than the observational quality. By being present within us as the observer, it is the very life-essence, for, without that enlivening factor, this whole discussion would be nullified! It could be said that in Its observation, It is also the Illuminator. The example of the king held more weight in earlier times, one supposes, but think of anyone in power. They will sit back and watch as the world dances around them; this is the inference here.

This also points to the 'aloofness' of "God". Subjectively analysed, Self is witness to the play of life, all the good and bad of it, the knowledge of right and wrong, sorrows and joys… all the aspects of our subjective living are watched by It. All our experiences and knowledge (that which we can verify) as well as Knowledge (Mystery, that which we do not know or can verify) - bhaava and abhaava - are all illumined by that one Awareness; it does not identify with events on any level and is never a sharer in experience. It is purely observer, unpartisan, disinterested - yet, like the king/director, holds all the power.

Here is the crux of all faith structures. A knowing that there is a certain power behind all creation but never truly being able to describe It and certainly being unable to set up proper dialogue with It. A few determined and blessed souls have persevered and even fewer have broken through the barriers between the physical self and the True Self; and whilst there are variances in reportage of such experiences, the common thread is that there is something beyond us which we will forever attempt to describe and hold to ourselves.

For the vast majority, however, we can only determine the nature of Aatman based upon our worldly experiences - this can lead to confusions and misconceptions… as will be taken up in the next shloka.

Observe, Review, Re-observe.

Hari OM

Monday is AUM-day; in search of meditation.

Continuing researches on OM as focus of meditation.

As we saw, between A and U came unmanii. Likewise between U and M must come a transition.  This is called अलाद्नी/alaadanii. Here, as  taijasa moves into prajna, there is again a suspension; a point at which one is neither in dreaming nor in deep sleep but balanced delicately between the two.  In meditational terms this of course refers to a further shift in consciousness/awareness. It is, in practical terms, the same as unmanii insofar as it is a transition. Unlike umanii, however, the experience is exponentially more subtle and is, actually, not an 'experience' at all. Simply a shift.  This is where things become truly esoteric.

For novices, the transitional condition of unmanii can seem either euphoric or horrific (depending on the overall condition of the mind), but virtually all who undertake serious meditational practice will experience this transitional stage. Considerably fewer numbers will truly attain the alaadanii shift. As with Vedanta as a whole, it takes determination and trust that there is something more to keep working for.

This is not to put you off! It is to highlight the fact that if you feel you are having 'experience' in meditation, then you are still only going through the unmanii stage. To 'remember experience' and to have description for it, is wonderful and fulfilling enough.  ...but do not stop for it is not the end!!!

So why attempt description of a state indescribable? It is, in fact, for encouragement. Those who would be professionals at anything always require the 'carrot' dangled, the signs that they are improving and indications of what can still be attained. Many amateurs become professionals once they have had a taste of whatever it is that they are studying. Hobbyists have been known to switch to professional status when their work becomes all-absorbing and brings rewards.

Those who would climb the highest mountain, require the guidance and the experience of those who have gone before. Many a mountaineer has been lured by the false summit.

Alaadanii is to perceive, at the subtlest of levels, the root of our thoughts, the germination of our karma (actions). In unmanii we see thoughts rise and fall and understand their grossness. In alaadanii this is another dimension and is not at all gross. Here we encounter साक्षि-भाव/saakshi-bhava, the absolute observer, of our samskaara-s. We begin to appreciate how we can be in the world but not of it. Take care, however. There is still room for delusion, misconception. The very base of things now begins to move and mutate as we start to understand all the connections. We are not yet free of our ego beings and if due care is not taken, we can become part of the smoke and miss seeing the mirror… (some will by now be wondering at the similarity with the name 'Aladdin' - an exploration of this will take place on Story-day very soon!)

As with unmanii, the transitional stage is a mere glimpsing, not at all long-lasting. It can colour the experience on either side of it however. In unmanii, if we have not made appropriate preparation, purifying and clarifying our mind, we can take extraneous impressions into our meditations and these affect our 'visitation' of U. Conversely, those impressions from U are brought back through unmanii and colour our waking experience.

How much more true this is of alaadanii. Do not mistake; it is possible to meditate to high levels without having correctly purified and clarified and this will have lasting and deep effects which act as deflectors; as high as we may think we have climbed, we cannot sustain the gain in waking life. It is at this level that the lack of appropriate knowledge can undo us. Without appropriate understanding of what is being observed, our judgement becomes clouded, false even, and there is an inherent danger of bringing forth latent values and traits which then colour our vaishvanara. Vulnerabilities may arise, prejudices flood forth, or disillusionment twist us away from the journey.

It is essential that at each stage, the sadhak keeps focus, takes charge of the ego and sits in simple observation. Anything which takes form of judgement, reaction, sensation of any sort must be quelled. They are false and are distractions to the meditator.

SAADHANA.

These are 'high' things to ponder. Always go back to basics.  Aasana, praana, emptying… constantly review your technique. Being aware, reading these things, working on Vedanta, add to the knowledge. Daily practice is purification, shravanam and mananam build on clarification. Do not forget these things as you work upwards...inwards!... in meditation.

Compart-mental-ism

Hari OM

Application - that is what 'Workings-days' are about!

We are now undertaking basic technical discourse on Vedanta. The text forming the basis of these posts is 'Kindle Life'.

Last week we took an overview of the most subtle part of our self-identity, the aatman; that part of the Universal Self which identifies with matter forms. In a sense this was 'jumping the gun', but it was important to be reminded that at all times there is a Witness Self and that bringing ourselves ever more into that saakshi mode is what gives us true objectivity and the ability to rise above our materially-bonded condition.

In terms of our pyramid, though, we must now look at the suukshma shariira proper, which is made up of manomaya kosha and vijnaanamaya kosha.

Majority of us think only in terms of our 'mind' and rarely consider how said 'mind' is working. the Rsis, of course, delved deeply into the study and divided the mental part of us into these two koshas. Manomaya deals with the feelings  and emotions and Vijanaanamaya deals with concept and rational response.

Both, however, consist merely of 'thought'.

Needless to say, there is further breakdown of the thought context by those great masters of the process and we shall take an introductory look at this today.

Some new technical terms on their way, so get out those workbooks!

अन्तःकरण/antaHkarana; the 'inner cause', that which works within. This is the umbrella term for the four 'compartments' of thinking (or mind);

• मनः / manas
• बुद्धि  / buddhi
• अहंकारः  / ahanmkaaraH
• चित्त  / chitta

All are thought, only, but help to explain process; the action of thinking is of course at such pace, we would rarely recognise the component parts. However, as we progress in our knowledge and saadhana, it is important to begin to separate the parts within ourselves.  Now for some expansion.

Manas; this is the receptive thought. An event takes place. It is received by one or other of our external organs and delivered to 'mind' - first point of contact is manas. Here, a stimulus occurs and a disturbance signal is set up, be it indecision, restlessness  and so on. The terminology used to describe this part of the thought process within the function of manas is संकल्प-विकल्पात्मकं मनः/sankalpa-vikalpaamakaM manaH. 

Buddhi; after the initial 'yes/no?!' aspect of manas, buddhi takes over.  Here things are quieter and more controlled. This is the place of assessment and decision making ('if this then that' process) - called in Sanskrit as निश्चयात्मिका बुद्धिः/nischayaatmikaa buddiH.

AhanmkaaraH; this relates to that part of thinking which has a sense of ownership. This is the ego-self, which understands that conditions have been set up for response, and that the response (or lack thereof) is the individual's to make. The 'I-ness and my-ness' of any decisions and responses is a key aspect of ego and is referred to in Sanskrit as अहंकर्ताहंकारः/ahamkarta-ahanmkaaraH... the 'I am the doer-ego self'.

Citta; this 'compartment' of the thinking process is based in memory. It is the component which grasps and applies experience and also takes up the lesson of the current process and adds to the memory banks.

So our thoughts are actually a churning of logical processes and depending on which part we permit most power, we can remain in control of things - or not. A bit like the mandala below this post.  You have perhaps found a sense of shifting in it, like a mind which does not know how to stop.  The saakshi, addressing the ahanmkaaraH, can take hold of the drift and slow it - even make it stop... same can be done with this image. See if you can do it and let everyone know how in the comments box!  (The 'answer' will be provided next week &*>)

Who?

Hari OM

Application - that is what 'Workings-days' are about!

We are now undertaking basic technical discourse on Vedanta. The text forming the basis of these posts is 'Kindle Life'.

We have been looking at the 'material' structure of our existence through the panchakosha-s; the five sheaths of substance ranging from the gross through to the subtle. You are reminded that each week, before commencing with the current post, it is good practice to re-read the previous week's teaching to ensure absorption and to improve the flow of understanding. If questions arise, write them down - let them out! Certainly patience will mean that answers and clarity are likely to follow at some point in the reading, but a large part of Vedanta is practice and part of that practice is mananam - the mulling over and the formulation of questions arising from doubt or the need to affirm understanding. This is application.

Let us continue with our look at the fundamentals of the philosophy, picking up with the concept of Consciousness as the very spark of Life.

Universal Consciousness, aka Cosmic Mind, aka The Self, for reasons that you are asked to accept at this point but which will be explored much later in study, identifies with the shtuula shariira.  It manifests as The Waker, partaking of and enjoying the transactional world and the experiences it provides.  The very same Self is able to withdraw from the gross and enter suukshma shariira, the dream state, experiencing the confusing and exotic world of dream. Still more, Self can withdraw into karana shariira, the causal state of deep sleep, experiencing nothingness. One thing underpins all three states though. The element which is aware of the three. The Real Self, the Pure consciousness, Aatman. It is the place of आनन्द/aananda, Absolute Bliss. It cannot be experienced through our usual perception, which pertains only to the physical world. To attain this aananda, we must exercise deep discrimination and understanding that nothing of matter, matters; that all we currently perceive is but superimposition upon the Self. This requires पञ्च कोष  विवेक/pancha kosha viveka - the ability to see through the illusion of the five sheaths.

Everything that goes on externally to us, at personal, community or global level, is running its own course according to karma. The only control each individual has is that over themselves. No matter how unfortunate the circumstances, or how wonderful, each is responsible for their own action or reaction and this will depend on their capacity to see things for how they truly are. It is for this reason that a firm understanding of the pancha kosha-s and the part they play in the great mystery of Life is important.

AATMAN

What is this Self? Those sages of old, the Rsis, saw through all the matter and discovered that there was an underlying principal of sentience common to all. It is the nature of things that names must be given in order to explain them, so Aatman was chosen. It equates to 'God'.  This sentience, or consciousness, is what provides the ability to perceive. It does not of itself perceive, or think, or analyse. However, by manifesting within the physical, it becomes a fraction of its Whole Self and breaks down into the ego-self… the PFT (see BMI posts) - Perceiver, Feeler, Thinker.  The classic analogy given is that of electricity. Like all such examples, it has limitations but it is perfect for trying to grasp the nature of Aatman. 

Electricity is present, unmanifest, everywhere. It awaited discovery. When found, it was harnessed and bound to physical processes; the culmination of which is that it expresses through many different appliances such as the vacuum, the refrigerator, the light bulb and so on. Each of those items is said to be 'the vacuum' or 'the bulb' … but they are nothing without the electricity which gives them their worth. They are mere matter 'sheaths'.

Likewise, there are birds, bees, fishes, and there are humans. All have 'electricity' but not all use it the same way. In fact, all use it without questioning or being aware of it - just as the bulb does not know it would not exist without the power which makes it glow. Similarly, just as the electric current which brightens the bulb is the very same 'juice' of the vacuum and the refrigerator, so the Aatman is the same in all living things. Unlike electricity, however, Aatman is aware. It is that which knows all these differences but can remain untouched by them. It is साक्षि/saakshi, witness, of everything. It is this very essence which is 'tappable' by all who sit in appropriate meditation; it is this which explains why apparently disparate nations, in their deepest philosophies, come to the same conclusions.

It is this Aatman which captures the attention of the Aatmaavrajanam, the roaming soul which seeks its eternal home. It is this Aatman which Vedanta does its best to reveal to the sadhak prepared to make the efforts of learning, applying and experiencing. Currently this must be done through the physical equipments available, the BMI matrix.