Understanding Non-dual Reality

People say they want bliss without thoughts but that doesn’t work because the intellect will to obscure bliss with worry until it obtains doubt-free knowledge.    

Reality is non-dual existence shining as unborn whole and complete consciousness.  It is everything that is.  Not only is there no single word that can explain it, there are so many existent names and forms that it is impossible to categorize them all.  But categorize them we must if we are going to remove our ignorance.  Chapter 7 of the Bhagavad reduces everything that exists to two categories, Subject (consciousness) and Matter (known and unknown objects).  The Gita is the essence of the Upanishads, the source texts of Vedanta, a proven means of Self knowledge. 

Neither category can create by itself.  Consciousness can’t because it is uncreated and eternal.  It cannot modify matter, be modified by matter, or modify itself.  Matter can’t create because it is inert.  However, when these two factors come together creation happens.  Think Big Bang:  It is important to know this fact if you want the freedom that is non-different from unconditional love; the freedom that is perfect satisfaction with yourself, however you conceive it, and the satisfaction that comes from appreciating the radiant perfect beauty of the Creation.  If you ever wondered if you are a spiritual entity with a material body or a material entity with spiritual inclinations, Vedanta, the science of existence shining as consciousness, solves your problem. 

Vedanta accomplishes this for us in two ways.  It resolves this confusion and others generated by it by using using words in a logical way, which is known as informal meditation.  Logic is extremely subtle patterns of thought that generate the knowledge that remove ignorance.  The second way is called formal meditation, of which this wonderful image, Dancing Shiva, is one of the most elegant, eloquent examples.  It is particularly suitable for individuals who have difficulty following logical trains of thought but is an image of such provocative transcendent beauty and power that it appeals to most individuals with spiritual aspirations once it is unfolded.    

Shiva Nataraj

The Dance of Bliss (ananda tandava) reconciles science, devotional love and beauty in one complex but simple image.  Metaphors can remove ignorance of things we desire to know that cannot be perceived with the senses or accurately inferred by the mind.

The word Shiva means auspiciousness, the one uncreated ever-present and available thing that is good at all times, in all places and in any set of circumstances—our essence or Self—the balanced, poised confident four- armed figure momentarily suspended in time in the center of life’s passionate dancing radiant ring of fire  

The dancing Ring of Fire symbolizes the dynamic, created, changing, material aspect of our selves, the body, mind, intellect and the world.  The Self is always auspicious.  Matter is sometimes auspicious, sometimes inauspicious, with reference to the happiness we continually seek.  The poised, balanced self-contained figure symbolizes the ever-auspicious Self, whereas the ring of fire symbolizes our extroverted grasping, unreliable, insecure, material self.  That self is unreliable because it is never the same from one moment to the next.  The spiritual or conscious Self is always reliable because it is always-desirable, ever-reliable Bliss.  It is what is to be known if you want to be secure, adequate and permanently fulfilled. 

A. Meditation – Focus on the Self

Formal meditation starts with a visual symbol, which is internalized by the practice of meditation.  Before you begin, see to it that the image is hanging on a wall or sitting on a desk or dresser in a clean, quiet attractive space in your home or garden.  Sit in front of the image and mentally ask Shiva to give you a successful meditation.  Sitting is a symbol of non-doing.  Light a candle, ring a bell and burn a stick of incense to get the  attention of your innermost Self.  Keeping in mind that any result is acceptable (karma yoga).  Because this is a dualistic meditation, we need to use “he” for the Self and “she” for the not-self.  He and she do not imply a power imbalance.  Brother and sister is perhaps a better metaphor.    

Thinking, “I am Shiva,” focus exclusively on the pure, poised, balanced, self-contained image, ignoring all non-Shiva-related thoughts until the ring of fire disappears.  You should gradually extend your concentration over time.   Achieving the unbroken “I thought” is easy or difficult depending on the purity of your mind.  The longer you can comfortably concentrate, the deeper the inquiry.  Don’t be surprised if it brings up disturbing subconscious content, which you should gratefully accommodate during the mediation and probably investigate, once the meditation is over. 

Just as dances are carefully choreographed works of artistic beauty, the blissful Dance of Life is a rhythmic choreographed work of art underlying the whole non-dual creation, designed by the Artist in Chief, Isvara/Maya the non-dual creator.  It has many features or principles or truths (tattvas).  It is an extremely effective practice.

Here is a testimonial from a member of the ShiningWorld community.  “With great interest I listened to your satsang on Shiva, meditation and devotion.  It reminds me strongly of  ‘Nirvana Shatakam’ of Adi Shankaracharya. It struck me how powerful your explanation of the symbolism is.  Both the image and the poem are now much more alive. The key for me is the fact that ‘i am shiva.’  I never thought about it, but I realize that’s the meaning of shivoham.*  So the poem is about me, the Self.  My meditation deepens my devotion further and further.  Thank you for your beautiful explanation.  I hope to attend your satsang next Sunday.” 

*Oham or aham means “I am” and Shiva means I am always the Good that is beyond good and bad.” 

Incorporating this practice into your daily life, deepens dualistic bhakti to the point where it merges into non-dual devotional bhakti.  Seeking stops and the doer is cancelled.  The teaching tradition is Indebted to John Baxter for the timely introduction of a contemporary attractive sound bite, “story upgrade.”   

The aforementioned six Meditations on Myself by Shankaracharya follow.  You need to contemplate on the meaning of every statement that follows until it is undeniably true about yourself, however you define yourself.  Pause after each statement to confirm that it is really true.  Think twice if the ego eagerly claims that it is true because it is subject to the dreaded enlightenment disease: a premature claim of enlightenment.  Ask if you actually have anything to gain by making this claim. 

If you do, you are not the real you.  If you don’t, it means these statements are not claims.  They are simple facts, like, “It is hot today.”  Even if you turn on the air-conditioner, the weather doesn’t change, only your experience of it.  Knowing what you are is never a gain.  It is a loss of ignorance that appears to be a gain. 

Mano buddhy-ahamkara chittani naham
Na cha srotra jihwe na cha ghrana netre
Na cha vyoma bhumir na tejo na vayu
Chidananda rupah Shivoham Shivoham
(1)

I am not the mind, intellect, ego or memory.   I don’t hear, see, touch, taste or smell.  I am not space, air, fire, water or earth.  I am auspiciousness itself…pure unborn blissful consciousness.  I am Shiva. I am Shiva.

Na cha prana sangno na vai panchavayu
Nava sapthadhatur na va pancha koshaha
Na vakpani padau na cho pastha payu
Chidananda rupah Shivoham Shivoham
(2)

I am not universal energy or the five physiological functions.* 
I am not the body’s seven constituents* or the five sheaths.* 
I am not a speaker, listener, grasper, procreator, or excreter.  I am auspiciousness itself…pure unborn non-dual consciousness.  I am Shiva. I am Shiva.

* Five physiological functions: expulsion, respiration, digestion, circulation, excretion
* Seven constituents: skin, muscle, fat, flesh blood, bone and marrow.
* Five sheaths: the body, five physiological systems, emotions, intellect and bliss.

Namae dwesha ragau na mae lobha mohau
Mado naiva mae naiva matsarya bhavaha
Na dharmo na chardho na kamo na mokshaha
Chidananda rupah Shivoham Shivoham
(3)

I don’t have likes and dislikes.  I am not greedy, covetous, or infatuated.  I am free of pride, envy and jealousy.  I don’t seek security, pleasure or freedom and I dharma itself…pure unborn blissful consciousness.  I am Shiva. I am Shiva.

Na punyam na papam na saukhyam na dhukkam
Na mantro na teertham na veda na yagnaha
Aham bhojanam naiva bhojyam na bhoktha
Chidananda rupah Shivoham Shivoham
(4)

I am unaffected by sin or virtue so I don’t suffer pleasure, pain, joy or sorrow.  I am not attached to scripture, sacred rituals or holy places.  I don’t sacrifice.  I am not the enjoyer, the enjoyed or the enjoyment.  I am auspiciousness itself, pure unborn non-dual consciousness.  I am Shiva.  I am Shiva. 

Na mruthyu na sangka na mae jathi bedha
Pita naiva mae naiva mata na janma
Na bandhur na mitram gururnaiva sishya
Chidananda rupah Shivoham Shivoham
(5)

I don’t die nor am I affected by castes and creeds. I was never born so I have no father, mother, relatives, or friends. I have no teacher nor any disciples.  I am auspiciousness itself, pure unborn blissful consciousness.  I am Shiva I am Shiva. 

Aham nirvikalpo nirakara rupo
Vibhutwaccha sarvatra sarvendriyanam
Na cha sanga tham naiva mukthir na meya
Chidananda rupah Shivoham Shivoham
(6)

I am the formless changeless unmodified thought-free non-dual Self.  I am the substance of all that appears and the power that permits the senses to know.  I am unassociated with anything and unattached to everything.  I am auspiciousness itself, pure non-dual blissful consciousness. I am Shiva I am Shiva. 

All objects in existence are symbolized by the black background, the context of the image.  It is known as Ignorance because it creates a world of such transcendent beauty and ugliness that we are forced to deal with it.  Our likes, the beautiful bits, attract and our dislikes, the ugly bits, repel.  What we think and feel about the world is nothing but our likes and dislikes personalizing it because Maya hides our whole and complete impersonal Self.  It causes the auspicious Self to assume that whatever objects are attractive are capable of removing its unwarranted sense of incompleteness and inadequacy.  Maya is a sense of magic created by not knowing how a trick works.  Once you know however, the magic vanishes, but you still enjoy the show because you appreciate the trick’s trickiness.    

Next, let’s analyze the Features of Experience.

1.  Evolution

Your Shiva self is uncreated.  It does not evolve.  But your material self is created.  It evolves and devolves.   

2.  Maintenance, Sustainability

Anything that is created exists from a fraction of a second to multiple billions of years.  Getting what you want is fine, but it does not solve the inadequacy problem.  Objects…read experiences…have legs and go south, so you are forever attached to keeping them.  

3. Destruction Dissolution

Creation is Time, the interval between the birth and death of an object.  Objects are experiences, which are thoughts generated by words.  (See Mandukya and Karika for details.  Primordial Matter itself cannot be created or destroyed.  It is eternal.  Discrete material experiences momentarily enter a potential state, only to remanifest in another form.  Time is circular, not linear as we imagine.  If it is circular, it is unreal since the beginning depends upon the end and the end depends on the beginning.  It is impossible to determine which came first, the chicken or the egg for instance, leading to the valid conclusion that time is not real. 

Something is real (free) if it doesn’t depend on something else for its existence.  The poised secure unborn Shiva self is free. Therefore, nothing, except the removal of ignorance, can be done to attain it.  We think destruction is bad because it sweeps away the things we are attached to but it is good too, as it sets the stage for the appearance of uplifting satisfying experiences.  Enough background.  Back to the meditation.

B.  Focus on Objects

Relax your focus to include the burning ring of fire.  Imagine it spinning around and around like a firebrand until it becomes an unbroken circle.  Say to yourself, “The whirling circle of my experiences is caused by desire born of ignorance of my Shiva self.  It generates a nagging sense of incompleteness, inadequacy, and instability.  I see it.  It does not see me.  It does not affect me.” 

4. Denial, Concealment, and Projection Cause Bondage

If something exists, it is possible not to know it.  Not knowing is called denial.  Conscious denial is lying.  Although it is always present, the Self is seemingly (mithya) concealed because it is not perceptible to the physical senses, which is the primary means of knowledge of most individuals.  When you don’t know you are unborn, whole and complete, you incorrectly assume that the objects that present themselves to your senses can remove the feeling of incompleteness. 

Objects can’t compete or complete you for two reasons: because you are already complete and because they are not substantial, what the sometimes called “emptiness” by our Budhist friends.  No matter how much sympathy your sad story elicits, bondage doesn’t work for anybody because, compared what you actually are, it sucks.  Compared to less miserable stories it shines, however.  If you are in love with your miserable life keep repeating your miserable story.  If not, upgrade your story.

5.  Extroversion

Not knowing something generates the two most salient features of sentient beings: fear and desire.  When you are in the dark, you can’t move, so you desire light.  You cannot blame yourself for extroversion.  It comes with the wonder of human birth.  Seeing, knowing, being the light is freedom. (moksha)

6.  Grace, Release Freedom

At some point in evolution the rare animals that became aware of “the light,” were called human beings.  We could say that they became “aware of awareness,” not knowing that it is not possible to become what they always were.  In any case, way back in the day, Shiva, aided by the reflecting medium, the mind, graciously transmitted Vedanta to qualified individuals with inward-turned, curious, unselfish “scientific” minds who just want to know what life is and are not concerned with discrete bits of knowledge that indicate but obscure the total.    

Vedanta ends the search for discrete bits of knowledge and discrete experiences, revealing the fact that you are Bliss itself.  Your pre-orchestrated role in the dance of life is fun when you know this fact.  Ignorance is “released” with the gain of Self knowledge.  Without doubt you can say, “I am free.”

The Drum in Your Upper Right Hand

Sound is only meaningful in the context of silence.  A single beat is preceded and followed by silence.  If no silence follows, sound doesn’t exist.  Sound and silence are unreal because they are mutually dependent.  The beat represents the material changing parts of yourself and the silence represents the unchanging silent part.  Shiva itself, however, is not only the unchanging part; it is “meta-silence,” the Awareness of the sound that is not opposed to silence.    

Shiva as Ishwara

When Shiva stops “beating his drum,” the first beat of which is a Big Bang, creation begins and when He stops, the universe begins unbanging, which ends in the dissolution of Creation.  Scripture says, the self “sleeps” for billions of years only to wake up later for additional billions (even quadrillions) based on its previous momentum, whereupon it unbangs again in an endless cycle of monotonous Bliss.   The word monotony only means boring to a bored mind.  It is a statement of wholeness, oneness.  Not to worry, ladies, “He” can’t do it without the “She,” the Ring of Fire.  He needs you.  Love is Spirit and Matter endlessly locked in conjugal bliss.

7.  Protection – Reassurance – Dharma

The right hand with raised palm facing outward and an OM symbol is a gesture of protection to those souls caught in the tortuous whirligig of life.  Shiva says, “Because of my eternal  presence, you can relax.  “Take it easy; there is nothing to fear.  I have your back.”  It implies knowledge of karma yoga.

7.  Destruction – Regeneration

Worry stands to reason since everything dear to people who think they are subject to time are subject to Shiva’s next playful trick.  The left hand holding the flame, symbolizes destruction which is unreal (mithya) because energy/matter cannot be created or destroyed.  It is eternal.  Scientific “discoveries” of hidden sources of energy are simply “uncoveries” brought about the application of reason—inference and other logical principles. 

Vedanta, a “subjective” science uncovers what is always present and partially-known by application of the scientific method to the “inner” world, not only to the “outer” world, which is the obsession of material science.  That we can’t fully appreciate the significance of the outer world without an investigation of the inner world is slowing dawning on the community of material scientists.   

8.  Grace – Salvation, Liberation (moksha)

The left hand extends across the chest, its fingers pointing graciously to the tip of the uplifted left leg, which is raised in a dancing posture.  The leg symbolizes Vedanta, a uplifting mirror of words in which your true Self is revealed, granting knowledge of your completeness, which saves you from change by removing the energy (tamoguna) that conceals your fullness.

It is positioned just below the OM because knowledge of OM (everything that is) is required for freedom.  In similar images, Vishnu sleeping on the Cosmic Serpent for instance, the downward hand is depicted with a noose, enabling the Self to pluck ripe souls from the ocean of samsara, the mistaken belief in the cycle of births and deaths.  In the image above, his right partially-submerged hand symbolizes grace.  Notice that Shiva’s hand is not grasping.  It is simply offering an opportunity.  The opportunity, however, implies action.  In Vishnu’s case the offhand and seemingly subconscious gesture represents opportunity, which also implies action.  Freedom that doesn’t require action is not free.  At every stage of evolution, Vedanta requires action.  Knowledge without the transformation of the personality brought about by yoga is just more suffering. 

9.  Concealment – Denial – Ignorance

Transformation is as inspiring as it is emotionally challenging.  Everything in the mind is actually a symbol.  Persistence pays off because at some point the symbol is going to deliver what it purports to symbolize—freedom and non-dual love.  But persevere, you must. 

This feature of consciousness is more complex and hard to grasp.  In conjunction with Maya (Macrocosmic Ignorance) Isvara has three energies at Its disposal as does Jiva, a “mini-Isvara.”  Shiva Isvara generates the waking dream and deep sleep states, which conceal, project, and reveal.  (See the Yoga of Three Energies).  Jiva Shiva manages the concealing, projecting and revealing thoughts in its reflected (pratibimba) awareness in an attempt to keep the mind under its control.

This Shiva is an image of a graceful well-balanced mature Self actualized person.  The right foot is firmly placed on the back of the wiggling infantile dwarfish ego so that devotional love can flow unrestricted toward the selfless Self.  To vow to actualize your full spiritual potential is the “right” thing to do for a committed inquirer. 

10.  Ecstasy

The ecstatic and vibrant nature of the dance, with the Lord whirling round on the one right leg is indicated by the matted hair flying on both sides of this head.  When creation bangs, Shiva arises from His rapture sending flowing undulating waves of bliss, sustaining manifold phenomena reflecting the light of Awareness.  Among other things snakes represent the rhymical undulating patterns of life.  As He whirls with fire in hand, He destroys all names and forms, lies down and sleeps His apparently endless night.   Jiva too whirls around and around in its a whirlpool of memories and desires for most of the day, lies down and sleeps fretfully for a few hours, reawakens and starts its hectic dance once more. 

This is a very difficult letter to write because, after listening to you for the last three years, I just realized that the ‘you’ I thought was OK, is not me.  That, of course, sounds strange from the point of view of an ordinary person, but I know you know what I mean.  

I was the lady who sat in the back on your left by the water faucet with the sunglasses and the big hat at Trout Lake last fall.  I didn’t ask any questions.  I didn’t want you to know who I am.  Then in February, I decided to watch the videos because the teaching had such a big impact on me.  I started to feel better three years ago when I started karma yoga and I started to feel a lot better after Trout Lake,  when I “got it.”  So in February I went back and listened to the whole seminar again.  

I watched carefully.  Up until yesterday, I thought I  knew what you were talking about but something unexpected happened, and I’m in a state of complete shock.  I’m really disturbed if you want to know.  I can’t blame you because you don’t know me.  We never spoke.  

I want to tell you the back story because I think it explains why I got it wrong for the last three years since one of my friends suggested that I read your website, which is fantastic.  But I must admit that I didn’t think you were as fantastic as your website because I don’t agree with many of the things you say and do.  

I don’t like it that you criticize other paths and other teachers.  I think it is wrong to eat meat.  I also don’t agree with your views about the vaccine.  These things don’t seem right.  There are a few more but never mind.   My friend, who agrees with me about the meat-eating and disagrees about the vaccine, said that it doesn’t matter what we like about the teacher; the teaching is what is important, so I kept listening.  I almost fell out with her too because of the vaccine but she is the only one of my friends who has a spiritual path and I’m attracted to the spiritual life since I lost my husband of thirty years.

What I wanted to say is that I am in a state of full shock, confusion and embarrassment and I don’t blame you.  Yesterday, after I finished Trout Lake for the second time, I realized that I had made a simple mistake all these years.  I realized that we weren’t talking about the same ‘you.’  You always say that Vedanta says you are OK as you are and I now know that you meant the Self but I thought that you meant me, the jiva!  

The reason I’m so upset is because my jiva is not OK, even though it has been mostly happy since I started listening to Vedanta.  I was on a Vedanta high and now I’ve crashed.  I know you mention this all the time but I thought it didn’t apply to me but it does.  I’m upset because I realized how narrow-minded and opinionated I am.  I even started to think that my beliefs about the government and the corporations, black people and the virus and a lot of other things are wrong.  It is like a dam that is starting to break.  I don’t know if I can stand it.  Please help me.    

James:  I think that you are very lucky that you stuck with Vedanta and that Isvara was finally able to break through a thick wall of denial.  Vedanta doesn’t say the jiva is perfect.  It says there is a jiva with karma but that it is as good as non-existent because it has no impact on the perfect you.  So when we say that the jiva is perfect, we mean that it is perfectly imperfect and that is just fine if you know you are the perfect Self, which is the only self.  

Now, it’s time to ask yourself who is witnessing that disturbed jiva.  That “person” is the unborn perfect you.  That’s the “person” above who said, “That, of course, sounds strange from the point of view of an ordinary person, but I know you know what I mean.”

I do know what you mean because we are that Self.  

Anyway here’s what I have to say.  My guess is that your jiva is very rajasic, always busy and maybe quite successful in the world.  The flip side is that your jiva is equally tamasic, but not in terms of worldly activities.  Rajas and tamas are always equally balanced.  This fact is pointed out in Chapter 16 of the Gita. 

The rajasic-tamasic energies permeate every aspect of the human personality.  In the case of your jiva, your obsession with doing necessitates a powerful denial of jiva inquiry.  You can’t question your opinions and beliefs because questioning them will take away energy from an insane need to keep “moving forward,” which means you need be “right” about all your beliefs.  You need to be right because you are actually “wrong” about who you are.  You think you are that person with beliefs and opinions, when you are actually the opinion-free Self.   

The truth is that you aren’t right and you aren’t wrong.  You are free of duality but when you have the wrong idea of yourself, you are living in a fantasy bubble, which it seems Isvara has popped.  The good news is that you can’t unpop it.  The cat is out of the bag.  Denial, from now on can only be consciously lying to yourself.  

So my suggestion above that you consider yourself lucky and get on with demolishing the house that ignorance built is a realistic view.  Throw all that stupid stuff in the fire and say, “Good riddance to bad rubbish!  I don’t need to support myself with beliefs and opinions.  I am the opinion-free Self.”   

You won’t regret it.  Your jiva will like itself a lot—for the right reason if you do.  Not because it needs to hide the truth of itself from itself.  There’s not much else I can do except pray that you surrender to Isvara.  But if you want to keep me posted on your progress that would be nice.  It will be helpful for others hopefully.  There are still people in the ShiningWorld orbit who are waiting…albeit unconsciously…for that moment.  Let’s hope that they pray that they too will start to question their opinions and beliefs.   

Much love,

James

James:  I’m in America gearing up for the 20^th Annual Trout Lake seminar.  If things get any better I don’t know how I will stand it!     

Simon: Such as it is, amidst the endless distractions and the numerous chores of life, the Vedanta that I do lives on the test bed of the everyday. I do not set it up on a pedestal as a discreet, exclusive ‘go to’ in a crisis alternate reality. So here are a few examples of its day by day application, thereby its usefulness. 

James:  The proof of the pudding…

Simon: I’m sure you have your own views on the Boris Johnson story, but this was a submission to The Times (they never publish anything I send them).

“The four basic human motivations of Indian Spirituality (Security, Pleasure, Virtue, Liberation) serve to untangle Johnson’s flawed premiership. To an incorrigible pleasure seeker like Johnson, the important thing is to make oneself and others feel good.  Security, Virtue, and Liberation were always going to come a distant second if at all.  Administration a dreadful bore for pleasure seekers.  He is certainly not alone. Multitudes of entertainers, salespeople, fraudsters, seducers, male and female, succeed through the simple strategy of addressing peoples’ emotions and making them feel good. Indeed given the lemming-like manipulation of human beings through social media, one could argue that creating the feel good factor is the 21^st century weltgeist, which creates the billions prized by security and pleasure seekers.  Virtue seekers like to tell people what they ought to be doing, but “populism” is merely about giving people what they want, or want to hear”’  

James:  It’s not surprising that the world on its merry journey down the yellow brick road is uninterested in hearing about “the man behind the curtain” aka ignorance, that generates human motivations.  In any case, that empty-suited superannuated schoolboy is a person of little to no consequence. It’s hard to imagine a more fitting example of the zero-sum nature of reality than Brexit. 

Simon: On the issue of online fraud, fake news and the reality deniers, I am wont to comment… 

“Since the dawn of time, we’ve always had to use our discriminative faculties. By including in its practice, vichara, the faculty of discrimination, the Indian spiritual tradition acknowledges that for someone who wants to enjoy limitlessness, one of the fundamental battles in life is discriminating between what is real and what is unreal.  Of immense value in the online era, needless to say, a clear mind is an essential prerequisite”’ 

James:  It seems wiring the human nervous system takes more energy than God possesses so it is unlikely that vichara will become a populist phenomenon in the foreseeable future.  On this topic I attached a satsang I recently wrote entitled “Self-inquiry, Knowledge Bubbles, Echo Chambers and Consprituality” for your enjoyment. 

But the idea that I have used most often in recent times riffs off your frequently mentioned phrase “limited identities”.  In fact I go out with a stronger version : “All identities are limiting”.  As “limited” is a non-moral concept, it is so manifestly obvious that an identity limits a person, that it is virtually incontestable. This is how I have put it in different contexts in the last month or so. 

James:  I’m with you there, except concerning the statement “I am,” in so far as the self is limitless unborn ordinary ever-present existence shining as consciousness.   The ignorance that creates the worlds of individuals is a strange phenomenon.  That I exist and that I am conscious is self evident, but that that same I is limitless, isn’t.  More’s the pity.  As you pointed out once, I am a what not a who.   

Simon: The point Krishnamurti makes focuses on the relationship between separate identities. Though well put, the point being made here is a slightly different one. That the separation is not between separate identities but between one’s adopted or inherited identity and one’s real (universal) self. Hence limited identities.

James:  Yes, Krishnamurti didn’t understand the real self, much less that he was it.  He was never properly taught.  He was the creation of two very limited “aristocratic” “spiritual” do-gooders out to save the world, Colonel Ledbetter and Annie Besant.  He was one of the most angry adharmic people I ever met.  In the fulness of time he won’t even rate a footnote in the history of spirituality.  Of course he can’t be blamed for his karma; that lies with Isvara.  One should feel sorry for him.  But as you perhaps know, Isvara is dharma and adharma, so his fame was Isvaras’s way of deluding many sincere spiritual people.  Fortunately, those who had good karma moved on by Isvara’s grace and perhaps were guided to a viable path and the rest have mostly died off.  Having said that, there is still no shortage of pernicious dualistic teachings masquerading as non-duality.    

Simon: All of which is to say that I bear these things in mind – they pop up whenever the relevant situation arises. 

James:  Which means they bear you in mind…great!  You’ve been doing vichara for a long time now and it has become second nature.  Give your not-self a little pat on the back for a job well done. 

Love,

James

P.S.  You are always welcome to visit.

Dear James,

Awesome, thank you! Had a feeling I was going to cop a few whacks, I really appreciate you taking the time to read through my ramble and respond honestly. The clarity is nice. I will do as you suggest.

One question, I still gave the Full Set, shall I just go back and start over with that or follow your “start here” process? 

James:  Do both.  Read the website to get the big picture logic.  You need to understand the five stages of Vedanta practice (sadhana).  (1) Karma Yoga, (2) Upasana Yoga (meditation/discipline), (3) Listening (sravana), (4) Removing doubts created by the teaching (manana) which culminates in Self realization and (5)Self-actualization (nididyasana), which is synchronizing your lifestyle with your identity as Existence shining as ever-full Bliss/Consciousness/Awareness (satchitananda atma).  When there is a doubt about one of the stages, watch the recommended video series.  The stages are elegantly unfolded with reference to the topic of love (bhakti) in The Yoga of Love. You must start with Tattva Bodh so that you understand the terminology.  You are probably pretty clear on most of it.  I’ve attached a copy.  All the resources anyone needs to set themselves free are available on ShiningWorld.com.  Vedanta works.  Take your time.

It so happens that the idea of steps or stages is ultimately resolved when one’s Self knowledge is firm but, because time isn’t actually real, you can work on all the steps simultaneously if you are affected by time.  For instance, you shouldn’t wait to get your life in line with the teaching, the “last” stage, until you have completed the previous stages.  In fact the first stage, karma yoga, requires “appropriate action” along with “appropriate attitude” so you aren’t out of stage one unless you are actually practicing the five “sacrifices” (yagnas) daily.  At the same time you are practicing karma yoga you should practice meditation (the second step) plus the third and fourth steps (listening and reflecting), which are covered in the karma yoga stage as service to the teaching and the teacher.  In other words, each stage should take into account all the other stages no matter which one you are focusing on at the moment.  Vedanta is a complete teaching.  

It is the only teaching that actually works, assuming you have a teacher, because you can’t do it on your own no matter how smart you think you are.  Ignorance is way more clever than you and will frustrate you mightily.  If you think you can then let Maya teach you.  She will give you a lot more than a rap on the knuckles with a ruler. Anyway, you have to commit to a professional attitude.  You can’t have your cake and eat it too, although you need to occasionally throw the worldly dog a bone as I mentioned.  Service to the teacher involves the understanding that the teacher/teaching is always right when a doubt arises.  We don’t argue.  We give you the reasons and that’s it.  I will write you off (in a nice way) if you become contentious or are too obtuse to appreciate my efforts on your behalf.  One of the qualifications is faith (sraddha), pending the result of your reflection on the teaching’s point of view on a particular topic. 

And you need to make a regular financial contribution to me according to your means.  It’s not only good for you, it’s good for everyone in so far as 24/7 I serve ShiningWorld, which is a lot of people, and need money in that capacity to publish the books, videos, travel, etc.  I take care of my own food, clothing and shelter.  

I take my role as a teacher seriously and do it professionally.   You don’t have to like or dislike me personally, just listen to what I have to say and think about it.  It will serve you spiritually no matter how much irritation it causes your ego.  My job description doesn’t involve busting people’s egos, although sometimes a small spanking is required.  I’m happy that you took yours in good humor.  If you understand what we are saying you will bust your own in so far as it needs correcting.  

So that’s the deal.  We need to get everything out in the open before we begin.  Having said that, I am impressed with your attitude and think that you will definitely benefit from Vedanta.  I think you are capable of working through most of your doubts on your own but if you really get stuck, write me and we can sort it out.  I will either write a satsang or we can have a video chat. 

Much love,

James

Amazing! Thanks so much James, the past two emails were precisely what I needed. I feel organised and clear now. 

Also, made a donation earlier today, hopefully it has come through.

Sundari:  Yes, it’s important that you understand and follow the methodology, for reasons I explained in that satsang and in my last email to you.

Peter: My grief over the past few days, no doubt a gift, leads me back to my response to the teachings I am engaged in and what I need to do as sadhana to undo (gently dissolve or…otherwise!) my persisting identity as separate, vulnerable jiva. It’s a pretty big issue, and I’m not expecting definitive advice, but I’d like to explain further and ask a couple more questions.

Sundari: ‘Dissolving’ the suffering jiva identity is the toughest thing anyone will ever do because it is so subtle and so counterintuitive. Your commitment to your sadhana seems determined, but remember that though self-inquiry is an action, it is not like any other kind of action.  This is the problem in the yoga world, where people believe that if they do the right actions they will gain enlightenment.  But the unlimited Self cannot be objectified or gained because it is who you are. No action taken by a limited entity (the ego) can produce an unlimited result. 

Therefore, all actions taken with the idea that you can do your way to enlightenment will fail, or at best, only prepare the mind for self-inquiry, like meditation. However, though self-inquiry is also an action, the result of self-inquiry is limitless because it’s about negating the doer. The actual doer is Self-knowledge. Only Self-knowledge removes ignorance.  So, for moksa to obtain, though you need to ‘do the work’ which is developing the qualifications if they are lacking or missing, and complete all three stages of self-inquiry, none of this can ultimately free the mind of ignorance.  That happens by the grace of Isvara.

Peter: Firstly, the teachings: even from several years of experiencing Vedanta taught directly, I am learning that my mind is only partially ready to appreciate and retain some teachings and their implications. (No complaints here…even my short acquaintance with Vedanta has exposed the feeble logic of the secular, prevaricating, unhappy left-wing worldview I grew to accept as truth). I had to grow up someday.

I continue to attend a weekly online course (because of covid) on the Bhagavad Gita, presented by an extraordinarily gifted and committed teacher. While really grateful, I’m still not sure if rigorous sloka-by-sloka elaborations align well with my mind. My problem is certainly not the teacher, nor my capacity to persist nor of I think, any kind of scepticism.

The problem is more about my mind which is not easily attuned to wanting to know about, and I’ll give a random example, say of learning all about sakama bhakti and nishkama bhakti. These types of bhakti can be relatively easily understood, but my mind takes a different course. How can I locate their relative importance in the ‘catalogue’ of Vedanta knowledge and practice, and what to do with the impulse to want to know the value of assimilating this and every other teaching into a Vedanta perspective? Should I attend to all aspects of a teaching and respectfully acknowledge it by further study, particularly since I am retired and have the time to do so? Vedanta is not an academic pursuit, but at its core is a good deal of knowledge that requires diligence to acquire. I could go on about the troubled mind which follows from wanting but failing to comprehend some of the abstractions within abstractions which Advaita presents, but I won’t right now. The question I have here is, am I trying too hard?

Sundari: Vedanta’s basic message seems disarmingly simple – I am the nondual, non-experiencing witness, whole and complete, ever-present unchanging Self/Awareness, and not the small, limited experiencing entity I have always taken myself to be. Knowing what it means to be the Self so as to live free of the person is not easy, however. It sounds like you are very conscientious, and sometimes that can be a problem! From the way you write, it is clear that you have a good grasp of the essence of the teachings. But as I said before, I think, an intellectual understanding is necessary, but not enough. 

Assimilation of the meaning of the teachings is what matters. Assimilation means that the knowledge stops being something you know and becomes who you are. The problem you are experiencing with the way your teacher is unfolding Vedanta is a common one for Westerners.  I presume whoever it is, is a Dayananda disciple and teaches in the traditional method, which is, as you say, sloka by sloka.  This method is highly effective but very slow, and it can derail some people who get bogged down in the details without being able to see how it eventually leads to the big picture.  It takes many years to learn this way, and you are right, there is a lot to assimilate in Vedanta, even if it is not something one can study.

My advice to you would be to keep on with your current teacher, but also sign on to the courses we offer for free online, based on my husband’s books, the Essence of Enlightenment and How to Attain Enlightenment. It is a three-stage course, for beginner, intermediary and advanced inquirer. Although James Swartz is a traditional and highly qualified Vedanta teacher, one of the best worldwide, he does not teach in the traditional way.  He starts with the big picture and takes the inquirer directly to the essence and then works down to the small picture, fleshing out the details in a very clear and unambiguous way.  The way James has formulated the methodology of Vedanta as outlined in his books has worked for many thousands of people to free them of suffering.

Peter: Secondly, I understand that the momentum of a sadhana springs from both knowledge and insight. It is maintained by dedication – it is work. I have started formalising a karma yoga practice where I write down the stuff that deals with expectations about outcomes. I think it helps. I have learned that the fabric of a true sadhana is shot through with owning up to the contents of the mind and releasing deep emotions, which is not self-evident. No big deal.

Sundari: It is a big deal, actually. A karma yoga practice is essential to all three stages of self-inquiry and the foundation for the first stage, along with Bhakti yoga, devotional practice. Without karma yoga, you will not progress or harvest the fruit of self-inquiry, so it is excellent that you formulated a way to apply it to your life.  It must be a 24/7, moment to moment commitment in thought word, and deed. The second stage of self-inquiry, manana, is where jnana yoga begins, which is triguna vibhava yoga, the teaching on the three gunas. Here the teaching on the identity between Isvara, the jiva, jagat is unfolded.

The teaching must be contemplated and applied to the mind which of course, requires that we see our personal conditioning in light of the teachings.  It may all be mithya (that which is not always present and always changing), but we cannot jump straight to satya (the Self, that which is always present and unchanging) unless we first negate mithya through knowledge, not experience.

It is not about psychoanalysis per se because the main aim is not to validate the person but to negate it as your primary identity.  If we do not understand what makes up the individual, the environment they inhabit, and the forces that condition both—the gunas—we can never be truly free of either.  As I said in my last email, it is not about denying the existence of the person or the world, but understanding that they are only apparently real, and you, the Self, is what is real. 

Love,

Love, Sundari

Danielle: It is attached my mind map to this email. I do believe there is a lot to do to simplify the access because it is very hard as a beginner to find the right way with so much information. I designed websites.

Sundari:  I read your mind map, it’s good.  We thank you for your feedback on our website, and I understand you had a problem. But we have had many inquirers tell us that they find our website easy to follow.  We give very clear instructions on our home page and on several places on our website on how to conduct inquiry. We also have three free courses available which explain it, from beginner to advanced, as you know.

Danielle: Thank you for your advice and your invitation to follow the webinar on Dharma. The first point, and my request was in this perspective, after having followed the webinar on the Kena Upanishad I realized how difficult it is to stand in front of a screen for hours being passive and I keep a bad memory of it. It is so different than in presence of the teacher. I can do it again if I feel it will be really useful.

Sundari: Self-inquiry is not easy, especially unfolded in a foreign language, that is for sure.  It requires a mind that has a single pointed attention span, which is difficult for many, I know. It is easier to be in the physical presence of the teacher, but you are in the presence of the teacher because the teacher is the Self. And zoom takes place in real time.  You can ask questions. I encourage you to attend, but it is your choice. Self-inquiry is not about being comfortable, it is about getting out of your comfort zone to face the truth about reality, which is never easy.

Are you not prepared to suffer a little bit for freedom? I know we live in a world where everything is supposed to be easy and immediate, like instant, fast food enlightenment. But if you really want freedom more than anything else and are committed to self-inquiry, you can forget about things being easy for the jiva to start off with.  As the knowledge obtains, life will improve, but it is best not to have expectations about that because facing our likes and dislikes and overcoming them is never a simple matter. Therefore, qualifications are so important.  If you do not have the required qualifications self-inquiry will be too difficult and you will give up, or the knowledge will just not stick.

Danielle: The second point, in relation with the first, I guess the Dharma webinar (value of values) will mostly unfold the Dayananda work on this topic. Maybe it will help to know precisely what will be unfolded as a table of contents to have the possibility to avoid what seems to be already seen and to appreciate if some other points can really help? I know you’re doing your best to keep going in the current situation worldwide.

Sundari: Yes, James is going to give commentaries on Dayananda’s Value of Values, but he is going to expand the teaching to cover more extensively what dharma is, and why it is so important. It is a topic that is extremely relevant in these times when so many people have lost their moral compass. Our seminars are not university subjects, Danielle.  We do not post a ‘table of contents’, though we do post the text online which you can download and follow. Vedanta does not spoon food inquirers, unfortunately. A qualified inquirer is prepared to overcome all obstacles in the way of self-inquiry. The Essence of Enlightenment explains in simple terms what the requirements are for self-inquiry, in particular the qualifications and motivations necessary.

Danielle: My third point connects to the others and is the amount of stuff I’m facing. I do believe, as I said earlier, it will help a lot to make a work to synthesize and make accessible easily what is essential.

Sundari:  Thank you for your suggestion, we will look into it.  We do so much for our inquirers, especially James who has tirelessly unfolded the teachings for 50 years. But there is only the two of us, there is so much work, and we give almost everything away freely. There is no Indian Trust behind us, we fund everything ourselves.

Danielle: I mean, I have in my hand the complete teaching Suryalila 2020 (listening 1,5 times before to understand I was not enough advanced), the set of all videos who are not following the same order exactly as the foundation and advanced courses (8 different SI I did listen 2 times minimum, the 2 different recordings of the Tattva Bodha. I listen once but I want to come back to Belgium 2016 as I really enjoyed it. I read also on the same topic the Tejomayananda book made by Chinmaya mission France. I want to come back on because I can’t really assimilate it all. I’m having all the books I’m translating as much I can following the order of the teaching. I translated already the EE, experience vs knowledge, How to Attain Enlightenment, Meditation, the Yoga of Love, Experience and Knowledge, the one-year course, and I just finished the Gita from Rory. I’m doing proofreading, translating the transcription from Spain I found on the website, and listening to the Gita Tiru 2012 meanwhile). As a user, I would find it very precious to get a road map of the essence of the teaching because without a burning desire no way…

Sundari:  You are the first person we have ever had to write to us complaining that we have too much on offer.  Have you considered how fortunate you are to have this much high-level Vedanta at your disposal?  I know you thanked us in your email but consider that you are one of the fortunate ones to have found Shiningworld. You certainly seem very dedicated though, and this is good. Perhaps you are just trying to do too much and are overloaded. Maybe you are a goal-oriented person, and Vedanta does not work that way, as I explained.

Danielle: Anyway, I found my way and it was not an issue because I am lucky life gave me the opportunity to entirely focus on moksha. But before to be in touch with Stan I was saying to myself to let it down. Hopefully Ishvara decided in other way and I can contemplate the power of a pure teaching, relieved to find the end of the path…I’m sharing all this thinking it can be useful for you and in order to help users who arrived for the first time on the website if it is really needed.

Sundari:  Yes, you are very lucky Danielle. It is by the grace of Isvara that anyone finds Vedanta, and James is one of the very best teachers in the world to unfold the teachings.  Stick with it, it seems like your commitment is strong and you are making progress. The teachings are designed to unfold in a progressive way to meet the inquirer at each level of their understanding, and to answer all doubts that arise along the way. However, even though self-inquiry has very definite stages of learning and texts that support them, assimilating Vedanta is not a linear process. Depending on the qualifications of the student, an inquirer can progress quite quickly though the three main stages of self-inquiry, but then get stuck in the last stage, sometimes for years.

As a beginner the most important thing is to get the foundations right, i.e., values, qualifications, dharma, understanding the terminology (Tattva Bodh) and karma yoga (Bhagavad Gita).  This is covered in the first stage of self-inquiry (srvanna), the texts are the first five chapters of Essence of Enlightenment and/or How to Attain Enlightenment, The Yoga of Love (Bhakti Sutras) and the first five chapters of the Bhagavad Gita. The Second stage (manana) is covered in the next five chapters of Essence and How to Attain, the Bhagavad Gita as well as Aparokshanubhuti, most of the Upanishads, Vivekachudamani and The Yoga of the Three Energies (teaching on the gunas). The final stage of inquiry, (nididhysana), is covered in the last 6 chapters of Essence, the last 6 chapters of How to Attain, the last five chapters of Bhagavad Gita, Inquiry into Existence (Panchadasi), as well as the Mandukya Karika. I explain this all in more detail in my forthcoming improved satsang on what self-inquiry entails, which I am about to post.

As I said, self-inquiry is not like taking a degree at university with a standard curriculum and goal to succeed at. You are not going to ‘achieve’ enlightenment. Once signed on to the sadhana, you are no longer in charge. Isvara is. But every inquirer is different and thus has different needs. The only things that are a standard requirement for each inquirer are that they are qualified, surrendered to Isvara with karma yoga, and dedicated to moksa. If you have the required faith in the teachings and are truly dedicated, Isvara is the deciding factor on whether moksa obtains. Nothing the jiva ‘does’ is going to achieve this. There are no guarantees and no goals to achieve because you are already the Self.  All Vedanta can do for you is give you the tools to apply to your mind so that Self-knowledge can do the work of removing ignorance, setting you permanently free of suffering.

It sounds to me like you think you must do this yourself.  But the doer does not get enlightened nor can it do its way to enlightenment. The doer is the problem. Yes, you must be very dedicated to your sadhana, no doubt about that. And that is a kind of doing, but a very different doing because it involves karma yoga. As I said, self-inquiry is not easy, there are no short cuts. But karma yoga and trust in Isvara will get you ‘there’, where you are already, if it is Isvara’s will. Only Self-knowledge can remove ignorance, not the ego.

And importantly, though all three stages of self-inquiry must be completed if moksa is your main motivation, most inquirers will cycle through each stage as the knowledge assimilates. Very often, after years, sometimes even decades, an inquirer in the last sate of self-inquiry, the nididhysana stage, must go back to the beginning to requalify because something is holding them back. Usually, it is related to unconscious jiva patterns, such as in Stan’s case, some qualification that is still missing, or some part of the teaching was not fully assimilated.  To this end, we have a goldmine of material freely available on Shiningworld website, and we offer our guidance and help through email and skype.

Om and prem

Thank you for your answer and the time you’re taking for.

Danielle: Apparently didn’t communicate my thinking well. I was not complaining but just sharing my experience to illustrate how I had per moment the sensation to drown in front of the amount of information on Shiningworld, and I believe it could be less rough based on my knowledge of websites. My commentary was in the sense of serving the gold and not pushing it down. I’m seeking for 10 years and to have found you was a relief. But it looks like it is good enough as it is for you as feedback and a statement for something you didn’t ask for. I apologize because it was me who was rough at the end.

Sundari: There is no need for an apology, I do appreciate your input. It is good to know that some beginners are overwhelmed by the gold. It makes sense. I am working on a new document that we will post on our ‘New to Vedanta’ page.  I will send it to you as soon as I have finished it.  We do already have the steps to self-inquiry posted in our satsang section, I have posted it many times over the years.  I just posted it again recently, if you had searched our satsang section under that topic you would have found it.

I said this above, but I repeat it here as it’s important: It is very good that you are taking your sadhana so seriously, but keep in mind that it does not work to rush self-inquiry.  Vedanta is the most rigorous and challenging process and will challenge everything you thought you knew. It is not something you ‘get’ overnight, which is why it appeals to so few people. Only a mature and pure mind is capable of assimilating self-knowledge, therefore Vedanta is so adamant about the qualifications.  Make sure you understand what they are and track yourself on them on a daily basis.

It will take a while to train the mind to think differently and logically according to the scripture, and not to your hard-wired jiva conditioning. It is a human tendency to want to simplify things according to the mind’s own framework, but this will not work if you are serious about moksa. The dualistic mind is upside down, and Vedanta corrects that reversal, but it takes time and dedication.  So, go slowly. Vedanta is not something you can study, as I said before because it is about YOU, who you really are. You need to assimilate and understand the logic every step of the way to get the ‘big picture”. 

Danielle: I have to say the way you presented how the teaching is organized between srvranna, manana, and nidhyasana put all the light I was looking for clearly understanding how it works. I’m very thankful for that because now I know…

Sundari: I am very happy to hear that.  As I said, if you had used our search function on the satsang section, you would have found that information earlier.  But you are right, we will make it more obvious on the home page.

Danielle: For sure the ahamkara is still limping behind and can be goal-oriented as you are pointing out. But lines are moving very fast with the high quality of your teaching. I know very well James is one of the best teachers in the world at this moment and being really grateful and thankful for all the work you’re doing. Your email changed my perspective and I’m going to reorganize myself to be more focused on James’ teaching and less going left or right.

Sundari:  If you truly want to succeed at self-inquiry, you will need to put all other teachings on the shelf, at least for now.  No other teaching other than Vedanta has the full teaching on Satya and mithya.  If you do not know better, you will swallow ignorance along with knowledge because many teachings do not know the difference and teach ignorance as knowledge. You can trust Vedanta, it will set you free if you have a burning desire, stick with the program, and develop all the qualifications.

Danielle: For sure I will come back to you when I have finished the full round.

Love is always,

Sundari:  I am happy to help you with your self-inquiry, do not hesitate to write if you get stuck or have questions.  You must be properly taught, it is not possible to work everything out on your own. We cannot do self-inquiry for you, but it is essential that you work with a qualified teacher or you can get lost or misinterpret some of the teachings.  Vedanta is very subtle and counterintuitive.  It contains seeming paradoxes that are not actual paradoxes when properly unfolded by a teacher. Vedanta is designed to raise doubts, but it also answers them.

Love,

Sundari

Sundari: Most people who have the good grace to find Vedanta have seen the futility of life in the world and have at least some of the qualifications required. And one of the most important is a burning desire for permanent peace of mind, which it seems you have. I am busy replying to the questions in your email, but before I send it to you, I would like to know more about your spiritual practice since you have found Shiningworld. You said you have read and contemplated almost every other spiritual teacher without success, but the requirements to succeed at Self-inquiry are very specific.  Have you read the advice we give in this regard on the home page of our website?  It is important that you do so.  We have thousands of satsangs available on every question you could think of, organized according to keywords, and we have thousands of hours of video teachings.    We offer three free courses, from beginner to advanced, and books on every step of the stages of self-inquiry. What have you read?

To progress in your self-inquiry, assuming you are requesting to be taught, which is why you wrote to us, it is extremely important that you follow the steps correctly or Self-knowledge will not work to remove ignorance and we will not be able to teach you. We are happy to assist you with your self-inquiry, and it is good that you have written to us.  But before we begin, you need to understand what is required of you as an inquirer, because Vedanta is unlike anything you have encountered before.

In short, the most important facts to know about beginning self-inquiry are the following:

The bottom line: Vedanta is a valid means of knowledge to remove the ignorance of your true nature as whole and complete, non-dual, ever-present, unchanging Awareness. We tell you upfront that there is nothing wrong with you and your only problem is a knowledge problem. Vedanta does not give you anything you do not already have, other than tools to help you understand what stands in the way of freedom from limitation and suffering.  Enlightenment is not something you gain because the Self is not an object of experience, i.e., you are already what you seek. But to appreciate this fact there are clear requirements, which are:

1. Qualifications.  These are clearly explained in many of our teachings, you must make sure you understand what they are.  If the mind is not qualified, i.e., not purified and prepared, it will interpret the teachings according to its preconceived ideas.

2. Understanding the three stages of self-inquiry and total commitment to applying the teachings to your life. I have recently posted a satsang on the steps of self-inquiry online, please make sure you download it and contemplate it carefully.

3. The inquirer must have the teachings taught by a qualified teacher or the teachings will be interpreted according to your ideas and beliefs picked up from many other sources.  At the same time, the inquirer must apply themselves to the methodology of self-inquiry and do the work.  The teacher cannot answer every question though it is important to write if you get stuck.  The teachings provoke questions, which they also answer.  Vedanta can be difficult because it is counterintuitive to a mind conditioned by duality. If you do not push the mind to think and contemplate on the teachings and expect the teacher to answer every doubt that appears, you will make slow progress. It is not our job to do self-inquiry for you.  The resources on Shiningworld are so extensive and freely available, there is everything you need to succeed at Self-inquiry at your disposal. We are here to assist you every step of the way, so do write if you need to.

Mark: Thank you so much for your reply. It feels good to have contact with a qualified teacher. Yes, I read the advice on your website and I am re-shaping my spiritual progress and trying to dismiss my misunderstandings that came from other teachings according to your teachings for about one month. Also, in my free time, I’m reading your satsangs.  If you want, I can also give you the list of teachers I have been related to. Even if I couldn’t succeed to be free, I learned many things from them, and this led me to Vedanta. I dropped seeking enlightenment as an experience like before. Also, I had success in meditation enjoying a peaceful still mind whenever I sit for meditation and my favourite method was Wu Wei. After Shiningworld I saw very systematic and reasonable map for moksha which is perfectly suitable for a person like me and while I’m clearing misconceptions about enlightenment which I learned in the past I am re-shaping my lifestyle according to Vedanta radically. Now I am practicing self-inquiry on discrimination of satya-mithya and karma yoga since I found Shiningworld and also applying sattvic lifestyle for a pure mind and slowly I get better. Also, I started to read ”The Essence of Enlightenment”(which helped me on having a clear vision of what am I seeking), ”How to Attain Enlightenment” by James Swartz and will read ”A Manual of Self Unfoldment” by Swami Chinmayananda.

Sundari: You are very new to Vedanta and I am happy that you have contacted us because it shows that you understand the need to be properly taught. There is no need to inform me who you studied with as it is irrelevant.  We call other paths ‘leading errors’. Although they cannot free the mind of ignorance, they lead sincere inquirers to go beyond them and find the teaching that can do that, which is Vedanta. It also really helps that you have learned practices to purify the mind and prepare it for self-inquiry.  Mediation and a sattvic lifestyle do not equal moksa but they are an essential precondition for it. What is important is that you are committed to self-inquiry, you have a sadhana, and understand what is required of you.

Mark: I wrote you because as I said earlier it is the first time, I trust a teacher and I was all alone in this journey. Nobody in my environment has even heard about moksha, I think. I don’t want to make this spiritual surgery without the assistance of a professional anymore because I only suffered more by misunderstandings. I don’t have any more questions and don’t want to waste your time, I just want a strong and right foundation to build my spiritual life progress and don’t look back while striving for liberation. Because my only goal is freedom. I discarded many unnecessary things, relationships, teachings, habits, and made a decision to devote myself only to Vedanta while working on my career with the karma yoga attitude. I know I need to learn and contemplate your teachings more than before in order to understand the essence of the Self.  Thank you for your kindness, attention, and sympathy

Sundari: You are wise to realize that other paths have given you all they can and blessed with the good grace to understand the value of Vedanta. You are not wasting my time if you have valid questions and are dedicated to your sadhana.  We are committed to helping all inquirers as an act of love and service to the teachings. What we need to establish with an inquirer is first that they understand what self-inquiry entails and that they are committed to it. If not, then they are wasting our time because the teachings will not stick.  Clearly, this is not the case with you.

Mark: I’m now 23 years old and since my childhood, I was so interested in philosophy and the mysteries of existence and I was successful as an adolescent in school, career, and relationships while being confident and calm in many aspects of life. I worked while studying in school joyously. But since my seeking journey, everything became chaotic in my mind, and all my self-image disappeared, and fear-anxiety showed up continuously because I was confused about who am I and lost contact with my authenticity. For a year, my body is like a car hard to control which has engine problems. Even little things started to be enough to make this poor little jiva panic. Maybe these fears were always there, and I just became aware of them while not knowing how to deal. You know it is painful to hide it from the people you come across. Only in meditation, I become still. I’m not sure if it is normal in spiritual progress. But anyway, Vedanta is having a really beneficial impact on these problems slowly while I learn about the science of consciousness. I am learning again about my true nature while learning to drive my body/mind vehicle after Vedanta reset.

Sundari:  Yes, what you describe is normal for many inquirers. The ignorance that conditions the mind is beginningless, but it is not endless because Self-knowledge can remove it for you.  But it only works on a mind that is prepared and qualified. Very often, the inquirer finds themselves alone in this as the people they are associated with are not qualified.  It can be lonely because it is difficult to relate to people who are completely identified with the body/mind/world when your mind is breaking away from that conditioning.  There is no language to share about this, it’s like you are from different planets.  And you are in many ways.  The fear that runs samsaris is universal, it comes from the Causal body and affects everyone who is deluded by Maya.  We call it free-floating anxiety. It’s a very deep samskara that plagues the human condition. There is no solution for it in the world and it affects the body, causing much mental and physical suffering.  The physical body is part of the Subtle body, so of course, what goes on in the mind and intellect affect the body. 

Your description of your body like a car breaking down is very apt. Everything is connected to everything else, and the individual jiva seems to have a unique story, but in mithya, there is in truth only one story, and all jiva’s share it.  It is the story of fear and desire, just fill in some seemingly personal details.  Only Self-knowledge can remove it permanently. When Self-knowledge starts working on the mind, the ego can feel very threatened because everything it thinks it knows is being challenged.  So many paths go on about ‘ego-death’, but Vedanta makes it clear that there is no need to kill the ego because it is an object known to you, the Self.  The important thing is to understand what the ego is and how it functions, what it conditions to, the gunas, which you must have some knowledge about if you are reading James’ books.

I am glad to hear that you are committed and following the prescribed methodology for self-inquiry as set out by the sampradaya. Understand that it is not our recommendations necessarily, though we have clarified and simplified the process to assist inquirers.  There is only one way to succeed at self-inquiry assuming you really want freedom from limitation more than anything else, and that is to surrender to the teachings 100%.  If you do not have the requisite faith, you are not going to progress, it’s as simple as that. There is no fine print to this for everyone, no exceptions.

It is also to your advantage that you understand the importance of going slowly and not jumping ahead. You are young and very bright so the tendency to grasp things quickly and get impatient is one you must be cognizant of and manage.  It is not that this is bad, quite the contrary.  But if you do not build a strong foundation from the beginning, you will get stuck later on.  We have inquirers who definitely know they are the Self and have an encompassing knowledge of the scripture.  But somehow, they missed something important. Usually, this is because they never addressed an unconscious binding vasana and thus did not hear an aspect of the teaching, so it never assimilated. So, they get stuck and do not progress to Self-actualization.  

This is not the kiss of death because Self-realization has already rendered their lives relatively free of suffering.  If one is happy with just this, there is no problem.  But the problem is that Self-realization is not the end of the line, it is the beginning. If you have gotten that far, you do have a problem because you know something is missing even though you know who you are, which is why the last stage of self-inquiry, nididhysana is so difficult and takes the longest. Many Self-realized inquirers must go back to the beginning to requalify. There is no shortcut to enlightenment, and it entails cleaning up the jiva’s act and understanding it fully.  It may not be real, but if you are not fully free of it you are not free, and it still suffers.

To be free, as explained, you must follow all the steps of self-inquiry which will take you through all the subtle layers of the jiva-Isvara identity, and what shapes it, the gunas. To negate all you must first understand all. Very importantly, even if you do not yet understand or appreciate the importance, devotional practice is essential.  For karma yoga to truly work in transforming the jiva’s life requires an attitude of gratitude and consecration to Isvara.  You may be beyond Isvara the creator as the Self, but you are not as a jiva. Enlightened or not, as a jiva you are subject to Isvara and the natural laws that run the Field of Existence. To live in peace and be happy in the world requires living in harmony with these laws. And it requires gratitude, which means devotion to Isvara.  See attached satsang on the importance of devotional practice.

It is not that Isvara requires your gratitude because Isvara is a principle and not a person.  But the jiva requires gratitude to be happy.  And never forget, moksa is for the jiva because as the Self you are and always have been free.  But if you do not understand what that means for the jiva, you can never be free of it, and it will never be truly satisfied.  There is no lasting satisfaction as a jiva identified with the world because the jiva and the world are not real. Nothing lasts here.  But as the jiva and world are a reflection of the Self they are the Self. But the Self is not the jiva nor the world.  Both depend on the Self to exist, not the other way around.  Please see satsang posted online on this issue.

Mark: Now I am on the pathless path in Vedanta bus and the destination is the Self while feeling unending excitement to know Thyself. 

Sundari: You are not on a journey to the Self because you are already the Self and already free.  The destination is where you are right now. You just don’t yet understand what it means to be the Self or what freedom means for the jiva. Self-inquiry does seem like a journey for the jiva but in truth, it is only the removal of its blindfold, the hypnosis of duality.  You do not gain Self-knowledge you only lose Self-ignorance. Freedom is not about succeeding at self-inquiry or parroting the teachings. Once Self-knowledge is firm you no longer need the teachings because you know you are the teachings. 

The steps to ‘get there’, to where you are now but do not know it fully yet, are the qualities of being there.  Contemplate that. Develop a strong vasana for satya-mithya discrimination and apply it to every thought/emotion, word, and deed consecrated on the altar of karma yoga. Practice the opposite thought, take a stand in Awareness as Awareness, one thought at a time. Love Isvara with your whole heart and mind. Write if you get stuck, we are here to help you.

Love,

Sundari

Everything just seems so damn fraudulent – the good and the bad, there’s no emotional movement, the inner voice is being rendered nothing more than a poser of sorts, it’s objectified constantly, I cannot even legitimately ascribe to any “I” notion as even that is seen as just another thought. Gahh, where to turn?

Small talk just seems so silly, I feel no compulsion to indulge others bullshit. This is further conflicted by the knowledge that all is Isvara’s creation so I feel bad for not “loving it”. I feel cornered, so to speak, and it’s certainly not pleasant, it feels like my eyes are being held open and forced to watch a murder. My question is, am I doing something wrong or is this normal? 

James:  It’s normal but it needn’t be normal.  If looking at the world unemotionally is painful, why not look at the feeling of pain unemotionally since it is an uncomfortable feeling?  Isn’t it just another worldly thought?

Or ask yourself why it is painful.  It’s painful because you want the world…meaning your own mind…to be different.  In fact, the world is value neutral.  It just is.  People’s desires and fears…their expectations of objects in the world make them pleasurable or painful.    

Additionally, why should you indulge in other’s bullshit?  It’s their bullshit.  You have nothing to do with it.  You can only indulge (or not indulge) in “your” bullshit.  But when you think about it, it can’t be yours, can it?  Why?  Because you don’t think “I’ll think painful bullshit before it appears in your mind.   It belongs to Isvara, the Unconscious Mind.  Indulgence is just identification with a thought/feeling object.  Understanding the difference between the subject and the object is call Discrimination.  

Actually, you aren’t “supposed to” love thoughts and feelings because they aren’t real.  You’re “supposed to” love you, the ever-present awareness of the presence and absence of thoughts or feelings.  They are not there to love when you’re thinking value neutral thoughts, which is most of the time.  When you open a door, you need a thought or you can’t open it, but you don’t feel good or bad about it.  It is acceptable as it is.  Or, you don’t think a bad thought when you are enjoying a good thought.  Loving you, awareness, is called Devotion, one of the four “D’s” that qualify a person for Vedanta.  

So when an uncomfortable feeling arises, just turn your attention to the ever-present unattached witness of the feeling and watch the feeling dissolve or shrink to manageable proportions.  You, the subject…ever-present awareness is never what you observe. 

Keeping one’s attention, which is your reflected consciousness, on the thought “I am ever-present blissful awareness” is the Discipline of Self inquiry the second D.   As scripture says, you do it “over and over” until the mind is locked on the Self and can think of nothing else.   

Finally ask yourself who is suffering.  If Joe is suffering, how do you know that he’s suffering?  You know it because he is an object known to you.  If he is an object known to you and you aren’t the objects known to you, then are you suffering when you’re suffering?  It may feel like it momentarily but when a non-painful or a pleasurable thought arises, where is the suffering?   Knowing that the subject is free of the object produces Dispassion, the final “D.”

Finally, finally you say that you are no longer enjoying experiences.  If an experience is enjoyable, just note that it is enjoyable and enjoy it.  If an experience is unenjoyable, just notice it and turn your attention to what is always present and the mind will no longer modify to the painful experience.   In the absence of pain the mind seeks pleasure, but you don’t want to let it seek pleasure because that only keeps it caught in the pleasure/pain cycle.  Just relax it and it will seek the self, which is the bliss of existence, which is noticeable in the absence of pain.  The mind has no nature of its own, except to seek.  It is like a chameleon; it becomes what it associates with.   If you discipline it in this manner it will feel rewarded by the discipline and start to automatically turn within when it is dissatisfied.     

Much love,

James