One cannot live without the physical world ,which is present in the form of waking experience; it is the basis of his life

One cannot live without the physical world ,which is present in the form of waking experience; it is the basis of his life, so it must be the starting point of his inquiry. Things, not imaginations, must be the seekers material.

The one who knows ultimate truth or Brahman knows the world because uses his soul centric reason.

One who loses touch with the external world and gives himself over to his thoughts alone takes his illusions to be realities and remains in realm of perverted intellectualism.  Perverted intellectuality is nothing but egoic exhibition.

Both sides of experiences have to be inquired into--the duality [waking or dream or universe] and non-duality [deep sleep], i.e.  matter and spirit if one wants  to find truth of his true existence.

People avoid inquiry into the world, hence cannot find truth. If they think they do not see the world by shutting their eyes and omitting it from their thought, he is still a ignorant and not a Gnani. If there is nothing to be seen, if mere absence of the external world from cognition gave ultimate truth or Brahman, then every living creature would attain Gnana or wisdom because it loses the world in deep sleep.

Seeker must begin Inquiry with duality, i.e. with a universe to inquire into. It will end with unity. People try to avoid this duality by ignoring the world. Hence they get a false unity based on the ego. Whatever is based on ego is mere hallucination based on the imagination.

There is a need to indulge in deeper self-search   in order to explore the causes, characteristics and nature of universe.  There is no need to go to run to the mountain or monastery or lead a religious regulated life in order to get ultimate truth or Brahman.

  

There is no running away from consciousness, which is the innermost self. It is the only reality. Hence running away from world is not only illogical but also foolishness because without the consciousness the world ceases to exist.  Thus it is necessary to know the universe as whole in order to understand the whole universe is formless consciousness.  

Gnana cannot come if world confronts one is left out. The whole universe must be included. Only when all is known can all be known to be but ideation. Hence yogis blotting all out in Samadhi cannot lead to Gnan. And yogic Samadhi is not wisdom. And it is foolish to accept the thoughtlessness is Gnana because in deep sleep is the state of thoughtlessness but it is not considered as Gnana or nondual wisdom.

 The ‘I’-thought, the ego, belongs to the duality as does the universe thought. Intellectuals   may get the knowledge that the witness  is separate from witnessed , but they  will never know ultimate truth or  Brahman without inquiring into the universe , because they are giving up the universe , and hence cannot discover their  unity with the universe . The Gnani regards everything in the universe as consciousness; the intellectuals reject the universe because intellectuals base themselves on individuality. The individuality is greatest hindrance in pursuit of truth because they base themselves on ‘I’ as a witness, which is not a witness but ‘I’ is mere an object to the formless witness.

Consciousness cannot be known in the sense in which one knows objects of thought. It can be known only to the extent to which he knows them, he can only think of the knower when he is in the presence of the known, i.e. objects, for the latter make him aware that a knower must exist. Thus duality makes him think of the knower, but it cannot make him know the knower. The knower is known in the world of duality only by implication, as he cannot think without him. The knower is a concept, and cannot be known in itself.

Consciousness   is known only in the negative way. One cannot make it an object of knowledge. One can know that he cannot have an idea of an object unless he posit a knower, unless the knower is implied already. The Formless witness itself is Gnana, that is, it knows everything else.

The self is known only when one sees something else, for that other thing reminds him of it. The self is unknowable as an object. Knowing the ultimate truth means knowing that consciousness exists. The word knows implies duality, something known; on the other hand Gnana does imply an object. Consciousness knows the ego as an object. The knowing powers, the formless witness, the knower can have no statement made about it, other than that its existence cannot be negated. The ultimate truth which one can know is that consciousness is not something to be known.

There is no need to run from pillar to post, one ashram to another ashram, and one guru to another guru order to acquire nondual wisdom. Seeker of truth has to strive to understand the nature of the mind or universe and thus conquer it by knowledge.

Without inquiry into the nature of the mind or universe or waking and its nature i.e. matter, there can be no such thing as Gnana. Religion, yoga, concept of God is unimportant in pursuit of truth. Scriptures are not at all necessary in pursuit of truth but one can quote the citation of the scripters which indicate the ultimate truth after deeper verification.   

The intellectual will not find the truth because his understanding based on individuality and individuality is not truth on the ultimate standpoint because self is not and individual because it is formless and it pervades in everything and everywhere in all the three states. Most of the intellectual say “I know” and not explain how he knows the consciousness is ultimate truth. But his egocentricity makes him more and more egoic and he indulges in perverse argument, which is not needed in pursuit of truth.

People think yogic Samadhi   is liberation because their guru’s may have told them. When the innocent and honest people blindly believe the statement and propagate the same to others. They never suspect the guru   because it is irreligious to disbelieve the guru.

Neither the guru nor the disciple verified the validity of their belief if it is right. People who give lectures and write large books on religion, yoga and theoretical philosophy are good in their subject but what they know and mastered is Gnana or nondual wisdom is the question.

Some claim that, for many years they enjoyed mystic exaltation, trances, meditations and peace but this state passes away when the waking passes away.  The waking experience itself is illusion form the formless witness point of view.  Thus the individual experience within the waking or dream is mere illusion because the waking or dream is mere an object to the formless subject.  When one thinks as an individual he has experienced nonduality then it is as good as dream. The nonduality cannot be experienced as a person because it is prior to any experience.   

If one experiences nonduality as a person then this proves he had attained a yogic condition, but not Gnana. It vanished when because it is impermanent because it was not the highest insight. The Gnani, however never loses his Gnana. Dislodging a Gnani from his insight is an impossibility.

Once one has thoroughly seen the truth he simply can't fall away from it. Many are enjoying a similar sort of mystic exaltation and peace, but whether it passes away soon or endures the whole of life, it is not Gnana, because it did not come through striving to investigate the nature of the world, which confront them, it came only through meditation on the self; that is the yogic reward for such meditation but it is only one half.

The Gnani not only gets such inner peace but also truth because he has turned outwards also and grasped the truth about matter, which is as much consciousness as his innermost self.

The Yogi and mystics dip into their selves but they do not understand that that is only one half of the truth and that this dipping is also a mental discipline to fit their minds to understand the true nature of the world confronts them , which understanding they must next get if they are to become Gnanis.

The knowledge of both matter [mind or universe] and spirit [soul or consciousness is the True knowledge.

 Man is living in the body, which is the universe, and he has to earn to eat and live   in the world within the waking experience. Man and his practical life and practical world are reality within the waking experience, but waking experience is mere an object to the formless subject.

 One cannot get away from waking experience. It has appeared on its own and disappears on its own.  Man is born, lives and dies within the waking experience.  Therefore seeker ought to know, understand and grasp its meaning. The yogi or mystic who refuses to do so is refusing to face the whole of reality.

Those who say they have come into contact with God” merely imagine or assume.   How do they know the ultimate meaning of God?

Deeper self-search requires the seeker to be sharp and active in order to examine the world and discriminate. The non-dualistic Nirvikalpa Samadhi means knowing that the man universe and its contents are not   different from consciousness, as the dream mountain is not different from consciousness, knowing which they automatically come to realize everything is consciousness. This is different from Yogic Nirvikalpa Samadhi, which is only deep sleep or thoughtlessness.

If a man gets Moksha after undergoing any discipline, his moksha is only temporary: it will go again. Consciousness, which is innermost self, cannot be got because it is already there. Formless witness has never been in bondage because it is always apart from, untouched by the mind or universe  waking or dream which is mere an  object because consciousness is the formless subject.

Yogis and religionists regard ignorance as an integral part of the soul to be got rid of by their practices, whereas formless witness  is ever pure, ever free from ignorance, being Knowledge itself, and that even all practices are within the realm of object or universe or waking , never formless witness.

The final realization is that consciousness is everything, the All; there is nothing but consciousness, whereas to say "God is in me" is mysticism.

Non-dualistic bliss is non-dual; there is no enjoyer present to enjoy it, or to distinguish it from misery. The mystic revels only in 'bliss' that is experienced i.e. that comes and goes, but his is not non- dualistic.