These short monographs are simple surveys of ideas related to Advaita and dealing with aspects of essential knowledge helpful in obtaining a rational and practical perspective of Reality-As-It-Is. Each of the titled monographs can be useful in some way for getting more clarity about an idea when read alone but will be understood in depth when connected with the rest of the material and especially with the two (now free) books listed on this website, Gnosisand Heart Blossoms which are very in depth and detailed.
This information is quite abstract, but with a little diligence will prove practical and of benefit to those who may feel the urge to evolve into a higher perspective of life and living. Repetitive immersion in Advaitic ideas is a necessity for clarity of understanding. The format of this material is intended to provide a clear and easy approach to a difficult subject, aiding the reader to increase the momentum of understanding by increasing the capacity to digest the information and ideas. Hopefully, constructive and critical thinking, as well as a deep understanding of contemplative science, will be stimulated by reading the material on this website.
These monographs are part of an expanding collection. More will be made available regularly, so check the website from time to time to find additional monographs. At first, some of the ideas and some of the terms used may be unfamiliar, but always there is at least a simple definition of terminology extant within the writings themselves. Advaita is abstract, yet it is the mind that exercises its abstract functions that can connect knowledge with understanding. The development of the abstract mental capabilities is necessary in order to correctly discern the real from the unreal.
With palms together, salutations.
All presumed dualistic separation, division, and expansion manifest from the one consciousness, the ground of Being and the basis of Becoming. Consciousness is self-aware and possesses limitless potential; it does not have any form, it does not fill any space, and it is not subject to time. But only by its presence is form, space, and time capable of existence. Consciousness is the divine source and inherent nature of all beings and all else that exists. Consciousness is a unified wholeness, yet it manifests in multiplicity and individuality, sentience and non-sentience. Multiplicity is the potentiality of the static Being of consciousness in dynamic Becoming. From an invisible point of infinitesimal stasis all that exists in the worlds and galaxies and universe is the dynamis of consciousness. In expanding its multiplexity consciousness establishes new points of unique Becoming.
Whether perceived as local or distant, all spatiotemporal multiplicity and individuality is immanently intelligent; an omnipresence of consciousness penetrates all units and all of totality with a self-aware and self-organizing dynamism, a repetitive rhythm of action, resonance. Everything emerging into existence begins from a noumenal root source that is a oneness, homogenous in its Being. The first movement into manifestation is one of polarity, creating an active heterogeneity. This heterogeneity is the yin and yang of all existential Becoming, a pseudo-duality that is appearance-only. Everything has its own oppositional polar forces, both static and dynamic – not actually yin and yang, but yin-yang, and always remains as one with the primordial root source. From primary units are produced all the energies, forces, and primary material elements and their resultant combinations. These infinitely dispersed units are the interdependent multiplex manifestations of the unicity of the primal root source, emerging from inward stasis to an outward movement. Each unique point or unit is co-dependent with all other points of manifestation and thus is the beginning of pattern fields in phenomenal objective causation, all being directed from within, from immanent presence, by the universal principle – consciousness.
Both consciousness and material objective phenomena are ultimately identical in the unified totality of Being. In the relative context of perceptual categorization that we nearly always use at the level of everyday mind, consciousness is subject while phenomena are object. These are useful terms for describing functional processes but appear dualistic, the awareness that observes over against the object being observed. This dichotomy seems real enough, but is actually only a mental categorization, twin concepts that emerge in the mind because of ignorance of the actuality of integral functional process. Everything is the Eternal Absolute, the One Reality; its pure subjectivity appears as temporal phenomena of objectivity. Through the inherent power of limitation the Absolute appears to Itself as relative multiplicity, an apparent (but not actual) kosmos of separated objects in space appearing and disappearing in time. The generic term usually adopted to describe this is “illusion” or “Maya”. This process is the cause and effect matrix of the generation of phenomenal Becoming within subjective Being; but it is not an actual dualism. To understand this is the nondual awakening. This awakening occurs when this initial dichotomy of subject vs. object is no longer created by the mind. This initial dichotomy is the primary cause of all the further fragmentations of perception that culminate in the separative notion of ego, and, this is the point at which a person forgets his kosmic identity and starts to be identified with his body and mind. The sense of duality is where all the trouble starts. Dualistic perception and thinking is the primal spiritual schizophrenia.
What’s true is not false. In the absence of truth the false has power. What is the origin of falsity? What is the origin of truth? In the case of the false, its origin is none other than the mind. The false does not really exist; it’s just that the mind superimposes the false on what is real reality. The true truth is reality itself, actuality, thusness; whatever is just is, without the superimposed descriptions made about it by the fragmented mind.
The love of truth, or philalethia, is an acquired love. It happens when a person becomes capable of determining what is false. When truth dominates someone’s idealistic pursuits, a lot of enquiry into the real has already been done. The result is cumulative; the more enquiry, the more the false loses its power to deceive. Finally it is known that the false does not exist and never has existed.
Someone might say, “The dam has broken; run for your lives.” If the dam has broken, that’s the truth; if it has not, the idea is false. The falsehood is just a statement that engenders an idea. The statement is a statement; it is a real statement, but its content is a falsehood. The idea the falsehood produces is a real idea, but its content is a falsehood. Falsehoods exist only as notions, ideas, and imaginations, but they have no true or real basis of support.
A lie is a falsehood, yet it can truly exist. Lies exist, but there is no support for their real existence, so we can say that lies and falsity exist only as an imaginative absence of the real and true. Once the truth is known, the false cannot stand and it becomes absent. This absence can be known too, although there is nothing there to be known except the absence. Someone who has understood in this way is set free from the influential powers of the false. This absence of the binding power of the false has been described in traditional literature about such subjects as moksha (liberation) or bodhi (awakening). The most toxic falsity that becomes known to an enquirer is that of the ego-notion. It is conquered only by the philalethian, the lover of truth.
The notion of time is that it flows, from past through the present moment on to the future, as a linear motion. The present moment does not exist as a line of motion; it does not exist as a flow and it is only known by the mind in reference to the notions of past and future. The present NOW moment is not in the three dimensions of seriality measurements; it is in its own real dimension of eternality. The present moment never ends and so is eternal and also infinite; it is not measurable, just as consciousness also is not measurable. The present moment is the only moment wherein it is possible to inspect the notions of past and future. Past and future exist only in the mental realm, which is internal. Past and future, or so-called “time”, does not and cannot exist as an external reality. The only reality is to be found in the present moment, aside from mental superimpositions of time and of space and of causation. We remember the past and expect the future, but both are mental notions occurring in the present moment. Misunderstanding of the processes of the thinking principle and perception gets occluded by the illusion of time. When past and future are recognized as notions in a present superimposing mental process, then time collapses into the eternal presence.
Does it happen to anybody in past time? No, because the past is no more. Does it happen to anybody in the future? No, because the future is not yet. So that leaves only the NOW moment, the present moment. Because the notion of past and future are only of mind’s memory and imagination, we know that time itself is only a notion, something for the mind to help it conjure up ideas of relativity. If enlightenment happens to somebody then it has to occur in the present moment, and this does happen. The right effort is directed toward stabilizing enlightenment and this is directly dependent on the continuity of the understanding of nonduality. When we recognize nondual existence and live life from this base, that’s enlightenment. When we forget nonduality as reality then we, as presumed individuals subject to the notion of the separate ego, fall back into the old habitual tendencies of mind and separative thinking and perceiving. This is the instability we have to put forth effort to conquer. Stability of the nondual realization in the present moment is enlightened presence. This is why Sakyamuni Buddha was called “The Conqueror”. He never left presence.
The senses receive information which is monitored by the mind. The mind is not as most people presume it to be, however. We cannot prove the mind to be an entity unto itself, for when we look for it, it eludes our grasp. All that is possible to say about the mind is that it is the nearly incessant flow of thoughts and thinking. The thoughts and the thinking can be found; they can be perceived, recognized, and inspected, but a mind is never seen. Sometimes the brain has been thought to be the mind, but recently science has shown that the brain is more like a switching-board, a circuitry panel that directs sensory impulses throughout the physical nervous system. The mind seems to be connected and interrelated with this circuitry, but not dependent upon it. Science has a lot of work left to do before the mind and thinking will be even minutely understood. A mind divided by the dichotomies of discriminative error becomes the creator of illusionary dreamscapes built from sensory information and tainted by faulty observation, lack of reason, and aberrated discernment. Add to this an unbridled and rampant imagination and then come the mental sets based on false views and blind opinions. This is the ground and support for the further structuring of fictitious identity complexes, the ego-notion, and then the dualistic dance spins a great web of confusion. People get absorbed in a hypnoidal life story and living becomes focused on a materiality and a hedonistic outlook dominated by a divided mental state. The process will continue to proceed until some catalyst, usually the experience of suffering, gets a person’s undivided attention. Then there is potential for enquiry and a possibility for conscious intelligence to step out of the dualistic dance.
The great mystery of consciousness is the greatest mystery of all mysteries. Within limitless extensions of consciousness is contained the totality of the synthesis of all aspects and qualities of the manifest phenomenalities and their endless diversities. Consciousness can be said to have two aspects, absolute consciousness and its isolated and relative individualistic aspect, localized consciousness of beings. Consciousness, however, in either of these two aspects, being totally subjective and not an object subject to clear analysis by limited mentalities, is only one undivided consciousness. When it is associated with a particular body-mind vehicle, it seems as if it is relative and localized. No finite and limited mind can comprehend the absolute because mind defines its objects of perception by boundaries, either phenomenal or conceptual, but the absolute is not limited by boundaries, conditions, or relations of any kind whatsoever. Consciousness is usually thought of according to the qualities inherent in it, such as cognizance, discernment, feelings, perception, knowledge, recognition, awareness, etc., but in the context of scientific knowledge humans still know almost nothing about consciousness, yet it is our most important subject and the one which holds the deepest mysteries and clues to existence.
The fundamental tenets of the higher levels of instruction in most traditional meditation systems is that when attachment to all conditioning associated with the ego-notion is transcended, one is then situated in the primordial state of unconditioned Being, beyond all conditioned Becoming. All conditioned states of mind, as well as all external objective phenomena, are temporary, whereas the primordial state of consciousness is not temporary, but is the base (or ground) of all temporality. The essence of most of the higher meditational techniques and contemplative science posit just this recognition of the conditioned and the unconditioned as primary understanding. Correct and meaningful practice derives from this distinction. Distinction must be made between the conditioned and unconditioned states of consciousness and doing this as a contemplative practice in short sessions throughout the day we can achieve a more stabilized and constant presence. When attentiveness to this is in an active state, then there is presence. When attention decays again into a passive or semi-passive state of distraction or daydreaming, then presence is lost again. Keep alert to the arisings of distraction and passive attention. Distinguishing between thoughts and presence like this repeatedly in short sessions will keep attention active, then thoughts which arise unbidden will decrease while presence increases. This is the simple process of awakening.
“It is the single nature of mind that encompasses all of samsara and nirvana.”
(∼ Self-liberation though naked awareness by Padmasambhava)
WHAT IS A PERSON?
WHAT IS A PERSON?
Let us explore what a “person” is. A “person” is a continuity of changing events, process itself, a complex flux of conditions that, when investigated, is all that a person really is. A collective set of conditions is not a self; it is not an isolated collectivity since all is related and interdependent, each with all, and all with each. A collective set of conditions is usually conceived of as a self, but there are only conditions, no real self-being or “eternal” entity of any sort. Albeit, this pseudo-entity, as a collectivity, does have the capability of altering the conditions of its collective conditionality, changing dysfunctional or unskillful characteristics into better ones, or vice versa. Since there is no definitive boundary anywhere in the totality of the flux of conditionality, there is nowhere that an isolated self can be found. All is process; all is functionality.