Sacrifices and humanitarian works or Good or bad conducts are not a yardstick to judge the ultimate truth or Brahman.*****

Sacrifices and humanitarian works or Good or bad conducts of a person is not a yardstick to judge the ultimate truth or Brahman. The spiritual journey is a personal journey.  It is better to verify the claims made in the teachings and highlight in what way the teachings are inadequate useless, instead of highlighting the personal life of the spiritual personalities.

Most of the spiritual teachers or gurus of the past and present are involved in some controversies or other.   It is better to concentrate on the subject matter of the teachings and do research on it, and accept only the uncontradictable truth in their teachings and reject what is not the truth, rather than focusing attention on the personal life of the author of the teaching.

Personal conduct cannot be used as a yardstick in pursuit of truth.   All the societal or religious code of conduct is meant for the physical plane. Deeper inquiry and reasoning reveals the fact that the waking entity (you)  is not the self, but the true self is the formless soul, therefore, one has to view and judge the truth on the base the formless soul, in order to acquire nondual wisdom.

Mundaka Upanishad:~Ignorant fools, regarding sacrifices and humanitarian works as the highest, do not know any higher good. Having enjoyed their reward on the heights of heaven, gained by good works, they enter again this world or a lower one. - First Mundaka -10-   Chapter I [Source: "the Upanishads - a new translation" by swami nikhilananda in four volumes]

The whole universe in which we exist is dependent on the soul for its existence. Thus, it is erroneous to view and judge the truth on the base of ‘waking entity’ or ‘ego’, which is the false self within the false experience(waking).  Thus, it is necessary to know the true self is not ‘waking entity or ego’, but the formless soul or consciousness, in order to understand, assimilate, and realize the ultimate truth or Brahman. 

It is erroneous to view and judge the ultimate truth, on the base of the false self, within the false experience, without verifying the facts about our present experience of form, time and space are mere illusion.     Whatever viewed and judged on the false self (waking entity) within the false experience (waking) is bound to be a falsehood. Thus, it is necessary to have the mental yardstick realize   ‘what is real’ and ‘what unreal’, and to mentally accept the truth and reject the untruth.

On the standpoint of the Soul or consciousness, the innermost self, the mind is mere illusion. The mind is present in the form of the whole universe. The universe appears as waking or dream (duality) and disappears as deep sleep (Nonduality).

Whatever has seen, known, believed experienced as a person within the world is a reality within the waking experience.   But waking experience is bound to be falsehood because the waking entity is not the self. The self is the soul or consciousness. The consciousness is the formless substance and witness of the three states.  Consciousness is real and eternal.  

By adopting orthodox lifestyle and orthodox code of conducts are meant for the religious people. And religion is nothing to do with Self-Knowledge or Brahma Gnana or Atma Gnana because religion is part of the illusion.  Thus, individual conducts are reality nothing to do with the path of wisdom.    Therefore; it cannot be accepted as a qualification to Self-Knowledge or Brahma Gnana or Atma Gnana. 

Sage Sri, Sankara:~ VC-  Let erudite scholars quote all the scripture, let gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated---yet, without the realization of one‘s identity With the Self, there shall be no liberation for the individual, not  even in the lifetimes of a hundred Brahmas put together (6)

It is clear that the liberation cannot be the result of good works, for Sruti itself declares that there is no hope for immortality by means of wealth.  (7)

Actions help to purify the mind, but they do not, by themselves, contribute to the attainment of Reality. The attainment of the Reality brought about only by Self Inquiry and not in the least by even ten million acts. (11)

The fear and sorrow created by the delusory serpent in the rope can be ended only after fully ascertaining the truth of the rope through steady and balanced thinking. (12)

Neither sacred baths nor any amount of charity nor even Hundreds of pranayamas* can give us the knowledge about our own Self.  The firm experience of the nature of the Self is seen to proceed from inquiry along the lines of the salutary advice of the wise. (13)

Ultimate success in spiritual endeavors depends chiefly upon the qualifications of the seeker.  Auxiliary conveniences such as time And place all have a place indeed, but they are essentially secondary. (14)

He alone is considered qualified to enquire after the supreme Reality, who has discrimination, detachment, qualities of Calmness, etc., and a burning desire for liberation. The four-fold qualifications (17)

Until and unless one learns to view, judge and reason the three states on the base of formless Soul,  the Self, the truth will not be revealed.  :~Santthosh Kumaar 

Yoga is practiced on the base of the false self(waking entity or ego) therefore; yoga cannot yield the non-dualistic or Advaitic truth***

People dip into meditation, but they do not understand that that is only one-half of the truth and that this dipping is also a mental discipline to for them to understand the true nature of the external universe, which understanding they must next get if they are to become a Gnani.

Bhagavad Gita (Chap.XII) Krishna tells Arjuna:~ Knowledge of both matter and spirit is the True knowledge. One is living in the body, which is the world, and he has to eat and move and work in the external environment. One cannot get away from it. It is his life.

Therefore,he ought to know, understand and grasp its meaning. A person who refuses to do so is refusing to face the whole of reality.

Sage Sri, Sankara says: - Yoga is not the means of liberation (page 132-133 of his commentary on Brihadaranyakopanishad).

Meditation is not the means to Self –Knowledge or Brahma Gnana or Atma Gnana. Meditation is not the goal itself. It is an important and useful tool to quiet the body, the mind, and emotions and allow one to enter a deep and quiet state of mind. Once the turbulent tendencies of the body or ego and emotions are brought into harmony, clarity and renewed strength are available to meet and overcome each life challenge as it presents itself. Meditation will not eliminate our life challenges but can enable us to harmonize our body, mind, emotions and spirit and to focus that energy like a powerful beam of light on the challenges that lie ahead in worldly life. 

When one sits down to meditate, he is thinking first of sitting, i.e. his body; then he tries to have only had the thoughts of getting rid of the thoughts, with the thoughts of getting rid of the thought.  Thus, he is thinking as a person within the world.  Thus,he remains as a person practicing meditation, thinking the ego alone is illusory, and the rest (universe) is  a reality within the illusion.  He only thinks of the object, within the object, as an object.  But he is never aware of the formless subject.  

Ashtavakra says: - "This is your bondage, that you practice Samadhi or meditation.”

When one puts aside the imagination and has the thinker-- what does he get with thinking—he can get only a thoughts. Meditation is only an effort; it is imagination, an idea; the soul,which is present in the form of consciousness   remaining the same with or without ideas.

As a person perceiving the world, one is unaware of the fact that, he and his experience of the world are within the object.  He as a person is completely unaware of the fact that, he is not the subject at all. The subject is formless and it is apart from the three states.  The subject is not an entity or identity within the three states.   Therefore, judging the truth on the base of the object as self is erroneous.  Such judgment leads to all sorts of speculation, doubts, and confusions.  

When one is absorbed in thinking of anything then he is thinking within the object (mind) that which witnesses all these three states is within, but always apart.

As a thinker, he gets only thoughts.  The thinker and thoughts are part of the illusion. Whenever there are thoughts and experiences, there is the duality (mind). Where there is the duality (mind) there is always ignorance. Where there is ignorance there is an illusion.  The duality, mind, and ignorance illusion are one and the same thing and they appear together and disappear.  The ignorance vanishes when the wisdom dawns.

The knower of the three states is within the three states, but it is   formless and apart from the three states.  

The whole universe and people and all its contents are within the mind.  The truth is hidden within the mind, but it is without the mind. As a Man, one thinks the mind is within the physical body, but the truth is the body and the universe are within the mind. Until this mistake is rectified to get the now -dual truth is an impossibility.  

Man thinks he is an individual separate from the world within the mind which appears as waking or dream and disappears as deep sleep. Therefore, one has to analyze the three states in order to realize the witness of the three states is formless and apart from the three states.   Thus, the man is not the witness of the three states. Realizing this fact, it is erroneous to judge the truth on the waking entity.

It is impossible to trace the mind within the physical body because the physical body and the world are within the mind.  The idea of the multiplicity of mind cannot be accepted. The dream appears as a whole with the dream entity, with people and dream world.   The dream is witnessed as whole without the physical apparatus.  The same witness witnesses the waking and deep sleep as a whole.  This truth has to be grasped to realize the fact that, the waking entity is not the witness of the three states. Only when this truth is grasped, then it becomes easier to assimilate the Self-Knowledge or Brahma Gnana or Atma Gnana.  

Therefore, how the meditation or Samadhi or any other practice can yield the fruit, when the waking entity is not the self and the true self is the witness of the three states, not waking experience  alone. This truth has to be grasped to rectify the mistake, which keeps one in the grip of duality makes him experience the duality as reality.  

Only when to become aware of the fact that, the waking entity is not the self, it becomes easier to understand the illusion. The form, time and space are within the mind.  The knower of the form, time and space, is formless, timeless and spaceless existence. Therefore, when the meditator comes out of meditation, he again confronts the form, time and space.  But for a Gnani without meditation, he is aware of the fact that, the form, time and space as consciousness,  and he is conscious of consciousness within the realm of form, time and space.  

All the actions and moments are happening within the mind.  In the realm of truth, there is neither action nor the moment. When the mind itself is an illusion on the standpoint of its formless substance, which is consciousness, then all the contents of the mind are bound to be an illusion.

 The idea of multiple souls is an unproven hypothesis. To say that each mind is different is unproven because no one has ever seen the mind. No one can say where it starts and stops, no one can measure its thickness, and all claims are mere supposition, not proof.

Yoga is practiced on the base of the false self(waking entity or ego)  therefore; yoga cannot yield the non-dualistic or Advaitic truth.  Everything that one practices on the false self is part of the illusion. It yields only relative truth, i.e. true from a particular viewpoint, not ultimate truth.

The I is not the Soul. Holding the Self as 'I' is holding the illusory universe as a reality.+

The Soul is the ‘Self’. The ‘I’ is not the Soul. Holding the Self as 'I'  is holding the illusory universe as a reality. There is a need to know what is ‘I’ before indulging in the pursuit of truth.

Dualist sages including many sages and thinkers could not distinguish between ‘I’ and the Self.  They hold 'I' as the  Self’. 

Their highest was the Jiva. They are so much attached to the 'I' that they do not want to think that 'I' does not exist. Again they are unable to detach the ‘I’ from the real  Self.

The dualist object: - If everything else is false then the statement I am Brahman is itself false, but when one says non-duality is false, there must be awareness, and consciousness, behind the very statement. 

You will also go, and die. One has to rely upon that which is permanent. The formless witness of the ‘I’ alone is permanent. Anything that one says is a witnessed (waking), but there is the formless witness (consciousness) there before any statement can be made.

They mean the body by “I", but it is the invisible witness which is the real “‘Self’ ". Theist dualists did not, or could not analyze further than ‘I’ on this point because they thought the ‘I’ without the body as the ‘Self’.

WHAT IS ‘I’?

The ‘I’ disappears as deep sleep, so what is the use of being attached to it? It is impermanent and illusory.

There is really no ‘I’. The ‘I’ is present in the form of mind. And the mind is in the form of the universe. The universe appears as a waking or dream. The ‘I’ or mind or universe or waking or dream disappears as deep sleep.

One that appears as ‘I’ or the mind or universe or waking or dream is nothing but the consciousness and it disappears as deep sleep is also consciousness. 

In deep sleep,  it is in its formless nondual true nature. The one, that witnesses the coming and going of the three states, is also consciousness. Thus, the witness and the witnessed are one, in essence.

Thus, the universe is a reality on the base of the ego. You are the ego. The ego is the false ‘Self’ within the false experience (waking).

The universe is unreal on the base of the Soul, the innermost ‘Self’. The Soul is present in the form of consciousness. The seeker gradually will grasp and realize the unreal nature of the universe (‘I’ or mind).

Individuality is illusory because the ‘Self’ is not an individual because the  Self is formless and it pervades everything and everywhere in all three states.  

Dualist sages have written big volumes about the soul. Yet they are quite ignorant that the ‘I’ about which they write itself’ comes and goes and has no permanent existence, is only an idea after all.

What is it that appears as the ‘I’ and disappears as the ‘I-less? It is the Soul, which is present in the form of consciousness.

Do not make the mistake of holding the ‘I’ as the Self because it is not permanent. ‘I’ disappears and becomes ‘I’-less.

‘I’ is an illusion and the ‘I-LESS’ is real and eternal. The ‘I-LESS-Soul ‘appears as ‘I’ and ‘I ’‘disappears as I-LESS-Soul.

Bhagavad Gita: ~ The permanent is always there, only the transient ‘I’ comes and goes. (2.18)

The ‘I’ hides the truth of the whole.

The earliest ancient sages used the word ‘I’ to the witness of the three states not to the ego as moderns use it and think the ‘I’ without the body is the Self. 

The seeker has to understand that ‘I’ is not the Self, but the witness of the ‘I’ is the true Self, which is eternal.

That is why Ashtavakra Gita 16:10:~ If you desire liberation, but you still say "I," If you feel the ‘Self’ is the ‘I’, You are not a wise man or a seeker. You are simply a man who suffers. : ~ Santthosh Kumaar

d

The Atman (Soul)***

The Atman (Soul)

As a lighted lamp does not need another lamp to manifest its light, so the Atman, being Consciousness itself, does not need another instrument to illumine itself. The Soul regains fearlessness by realizing that It is not a Jiva (human body) but the Supreme Soul. The tangible Universe is verily Atman. He is the knower of the Self to whom the ideas 'me' and 'mine' have become quite meaningless. The Self is always the same in all beings and free from old age, death and fear. The Self is pure which the mind and speech do not reach. The pervading Self is the same in waking, dream and deep sleep. One's actions come to an end when the Self is seen. There is no ignorance in Self, as It is the nature of eternal Knowledge. The Self should be regarded as Brahman. The intense desire for the realization of the Atman after renouncing all others, is alone the means for the attainment of the Atman. 

Brahman (God)

Realize that the formless soul, which is present in the form of consciousness, is ultimate truth.  The ultimate truth is Brahman which is Existence, awareness non-dual and infinite, eternal and One and which fills all that exists.

After realization, the attainment of which leaves nothing more to be attained, the Knowledge after which nothing needs to be known. When seen, there is nothing more to be seen. Having become after which one is not born again in the world of object.

Consciousness permeates everything. Consciousness by which everything is illumined, including Sun and the Moon. The consciousness pervades the entire Universe outwardly and shines of itself, as the fire that permeates a red-hot iron ball both inwardly and outwardly shines of itself.

There exists nothing that is not consciousness. People perform all their actions in and through consciousness, but they are ignorant of this. The soul, the innermost self therefore, are consciousness. Not being a consciousness is a mere illusion. From illusion springs separation wherein all sorrows has root. 

For the wise who realize everything as consciousness, what is there to meditate or not to meditate, what to speak or not to speak, what to do or not to do? Those who give up the highest and purest Brahmic awareness live in vain and though human, are like unto beasts.

Having turned the visible into the invisible, one should realize everything to be consciousness itself. The wise man should then dwell in eternal bliss with his mind full of the essence of pure awareness. The ever-existent consciousness shining in the depth of the heart cannot be realized by the external senses, but by the light of that gracious awakening which comes from Self-knowledge or Brahma Gnana or Atma Gnana; the  formless  soul  innermost self  indeed are this consciousness , not the phenomenal universe that appears around'. 

Brihadaranyaka Upanishad: - As an eagle, weary after soaring in the sky, folds its wings and flies down to rest in its nest, so does the shining Self enter the state of dreamless sleep, where one is freed from all desires.

Kena Upanishad (3-4) Chapter I - The eye does not go thither, nor speech, nor the mind. We do not know It; we do not understand how anyone can teach It. It is different from the known; It is above the unknown. Thus we have heard from the preceptors of old who taught It to us.

Kena Upanishad (5) Chapter I - That which cannot be expressed by speech, but by which speech is expressed-That alone know as Brahman and not that which people here worship.

Kena Upanishad (6) Chapter I - That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended-That alone know as Brahman, and not that which people here worship.

Kena Upanishad (7) Chapter I - That which cannot be perceived by the eye, but by which the eye is perceived-That alone know as Brahman, and not that which people here worship.

Kena Upanishad (8) Chapter I - That which cannot he heard by the ear, but by which the hearing is perceived-That alone know as Brahman, and not that which people here worship.

Kena Upanishad (9)- Chapter I -That which cannot be smelt by the breath, but by which the breath smells an object-That alone know as Brahman, and not that which people here worship.

Kena Upanishad (1) Chapter II - If you think: "I know Brahman well," then surely you know but little of Its form; you know only Its form as conditioned by man or by the gods. Therefore Brahman, even now, is worthy of your inquiry.

Kena Upanishad (2) Chapter II - The disciple said: I think I know Brahman. The disciple said: I do not think I know It well, nor do I think I do not know It. He among us who knows the meaning of "Neither do I not know, nor do I know"-knows Brahman.

Kena Upanishad (3) Chapter II - He by whom Brahman is not known, knows It; he by whom It is known, knows It not. It is not known by those who know It; It is known by those who do not know It.

Kena Upanishad (4) Chapter II -Brahman is known when It is realised in every state of mind; for by such Knowledge one attains Immortality. By Atman one obtains strength; by Knowledge, Immortality.

Kena Upanishad (5) Chapter II - If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. Having realised the Self in every being, the wise relinquish the world and become immortal.

Ultimate Truth is nowhere written and cannot be expressed through words and thoughts, because words and thoughts are created out of consciousness, which is the ultimate truth or Brahman.

The seeker has to start afresh by realizing the fact that, the belief, and faith and all the dogmas in the name of god and religion are part of the illusion. Then there is possibility that he may find and grasp the nondual truth.

The truth does not belong to any religion. Religious truth is an individual truth based on the false self. The intellectuality is based on the individuality and in duality belongs to duality and duality is not reality from the ultimate standpoint. Thus the understanding based on the form is limited to form alone is just skin deep because one is not included the time and space. Thus, when the understanding is limited to the form to the form is imaginary and leads to a hallucination. Thus perfect understanding is ‘very much necessary what is what’ in order realizing the truth beyond the form, time and space. 

Sage Sri, Sankara: - VC- Let erudite scholars quote all the scripture, let gods be invoked through sacrifices, let elaborate rituals be performed.*****

A Gnani imparts Knowledge to others. A Yogi lies in Samadhi like a wooden log so he does not know yogic Samadhi is not wisdom.  Gnani is fully aware of the about all things, either permanent or perishable and he has realized both permanent and perishable to be consciousness.  Thus, consciousness alone is real and eternal all else is merely an illusion.

The one, who realizes Brahman becomes a Gnani.  A Gnani would be there to show the way to freedom from experiencing the duality as reality. A Gnani does not identify himself as Guru or swami or yogi or sadhu.

A Gnani imparts Knowledge to others. A Yogi lies in Samadhi like a wooden log so he does not know yogic Samadhi is not wisdom.  Gnani is fully aware of the about all things, either permanent or perishable and he has realized both permanent and perishable to be consciousness.  Thus,  the consciousness alone is real and eternal all else is merely an illusion.

Sage Sri, Sankara:~VC-  Let erudite scholars quote all the scripture, let gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated---yet, without the realization of one‘s identity With the Self, there shall be no liberation for the individual, not  even in the lifetimes of a hundred Brahmas put together (6)

It is clear that the liberation cannot be the result of good works, for Sruti itself declares that there is no hope for immortality by means of wealth.  (-7)

Actions help to purify the mind but they do not, by themselves, contribute to the attainment of Reality. The attainment of the Reality brought about only by Self Inquiry and not in the least by even ten million acts. (11)

The fear and sorrow created by the delusory serpent in the rope can be ended only after fully ascertaining the truth of the rope through steady and balanced thinking. (12)

Neither sacred baths nor any amount of charity nor even Hundreds of pranayamas* can give us the knowledge about our own Self.  The firm experience of the nature of the Self is seen to proceed from inquiry along the lines of the salutary advice of the wise. (13)

Ultimate success in spiritual endeavors depends chiefly upon the qualifications of the seeker.  Auxiliary conveniences such as time And place all have a place indeed, but they are essentially secondary. (14)

He alone is considered qualified to enquire after the supreme Reality, who has discrimination, detachment, qualities of Calmness, etc., and a burning desire for liberation. The four-fold qualifications ( 17)

Great sages have spoken of four qualifications for attainment which, when present, succeeds in the realization of Brahman and In the absence of which the goal is not attained. (18)

(While enumerating the qualifications), first we count the ability to discriminate between the Real and the unreal; next comes a spirit of detachment from the enjoyment of the fruits of actions here and hereafter; after that is the groups of six virtues beginning with  Calmness, and the last is undoubtedly an intense desire for liberation. (19)

 A firm conviction that Brahman alone is Real and the phenomenal World is unreal is known as discrimination between the Real and the unreal. (20)

They have crossed the dreadful ocean of (embodied) existence through their own efforts and without any (personal) motives; they help others to cross it. (37)

Swami Vivekananda:~ The Higher your ideal is, the more miserable you are,' for such a thing as an ideal cannot be attained in the world — or in this life, even. He who wants perfection in the world is a madman — for it cannot be. How can you find the infinite in the finite?

It has not been possible to preach Advaitic Truth entirely free from the settings of dualistic weakness it has not been more operative and useful to mankind at large because only few will be able to grasp and realize it.

'To realize the Advaitic Truth a freer and fuller scope the seeker has to realize the form, time and space are one in essence. And that essence is consciousness. And the soul, the innermost self is present in the form of consciousness.    

To realize the Advaitic truth the seeker has to be free from all superstitions and orthodox contaminations. The seeker has to be dedicated to acquiring Self-knowledge or Brahma Gnana or Atma Gnana   alone.':~Santthosh Kumaar 

Sage Sri, Sankara’s Advaitic wisdom is one of the 'most majestic structures.*****

From the standpoint of the formless soul, the innermost self, the effect is non-different from the cause. However, in the realm of duality cause is different from the effect. The non-difference of the effect from the cause has to be grasped perfectly to realize from the ultimate standpoint there is neither the cause nor the effect because the cause and effect are one in essence. That essence is consciousness.

 Sage Sri, Sankara says: - If the cause is destroyed, the effect will no longer exist. For example, if from the effect, cotton cloth, the cause, threads, are removed, there will be no cloth, i.e., the cloth is destroyed. Similarly if in the effect, thread, the cause, cotton, is removed, there will be no thread, i.e., the thread is destroyed. (Brahmasūtra Bhashya, commentary on the Brahma Sutra, ^[9] 2.1.9)

Despite the non-difference of cause and effect, the effect has its self in the cause but not the cause in the effect. The effect is of the nature of the cause and not the cause the nature of the effect. Therefore, the qualities of the effect cannot touch the cause because the cause and effect are present only when the duality is present. The duality is present only when there is an illusion. The illusion is there only when there is ignorance. When there is no ignorance then there is no illusion. When there is no illusion then there is no duality. When there is no duality then there is no cause and effect. When there is no cause and effect then there is the nondualistic reality.    

Sage Sri, Sankara says:~ During the time of its existence, one can easily grasp that the effect is not different from the cause. However, the cause is different from the effect is not readily understood. As to this, it is not really possible to separate cause from effect. But this is possible by imagining so. For example, the reflection of the gold ornament seen in the mirror is only the form of the ornament but is not the ornament itself as it (the reflection) has no gold in it at all. (Chāṃdogya Upaniṣad Bhāṣya, commentary on the Chandogya Upanishad, 6.3.2)

All names and forms are real when seen with the Sat (Brahman) but are false when seen independent of Brahman. This way the seeker of truth establishes the non-difference of the effect from the cause.

In the context of Advaita Vedanta:~ Jagat (the world) is not different from Brahman; however, Brahman is different from Jagat.

It has not been possible to preach Advaitic Truth entirely free from the settings of dualistic weakness it has not been more operative and useful to mankind at large because only a few will be able to grasp and realize it.

'To realize the Advaitic Truth a freer and fuller scope the seeker has to realize the form, time and space are one in essence. And that essence is consciousness. And the soul, the innermost self is present in the form of consciousness.   

To realize the Advaitic truth the seeker has to be free from all superstitions and orthodox contaminations. The seeker has to be dedicated to acquiring Self-knowledge or Brahma Gnana or Atma Gnana   alone.'

A  Gnani will easily appreciate the high flights of Sage Sri, Sankara’s Advaitic wisdom is one of the 'most majestic structures and valuable products of the Genius of the man in his search for ultimate truth or Brahman or God. :~Santthosh Kummar 

Adyathmic Discussion--401 (Nothingness is the nature of the soul)***

Dear Santthosh

So, would it be right to say the waking world is an illusion similar to the dream world?

And the illusory (or unreal) world appears within the Real? (or Soul)

Therefore,this life is an illusion appearing within consciousness.

And the time is an illusion appearing within Timeless Presence.

And the form is an illusion appearing within the Formless.

And the birth is an illusion appearing within the Unborn.

And death is an illusion appearing within the Deathless.

Therefore the self (ego) is an illusion appearing within the True Self (or Soul)

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Santthoshkumaar Kumaar

The soul, the innermost self is the subject, not an object (three states). All moments, change, difference, conflicts and ego, the false self and experiences are happening within in the object. The subject is apart and unaffected, because it is not an entity or identity within the object. Until one considers the ego as self or the subject, it leads to intellectuality or egocentricity. And one thinks the form is formless and the formless is the  form within the object.

When the wisdom dawns one becomes fully aware there is nothing ever existed, noting exists, and nothing is going to exist other than the formless soul or spirit. Therefore, the experience of diversity is a mere mirage, which appears and disappears as mind. Within the mind, the man perceives the world. Nothingness is the nature of the soul, the innermost self.

Nothingness (Soul or consciousness) is the formless substance and witness of the mirage (three states). Realizing the fact that, the soul is the self, and then the mirage (ignorance) vanishes to its unadulterated non-dual nature. The one who is writing and the one who is reading is part of the mirage. The beyond is within the mirage and it is without the mirage.

Adyathmic discussion --400 ( no experience nor the experiencer)***

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  Hello Santthosh

  I have been reading your article called "The Dream Illustration" on Speaking Tree and I would like to make sure that I understand what you are saying. Do you mean that the world and my character are like a mirage in a dream? And do you mean that everything is a mirage appearing in consciousness, made only of consciousness?

  Thanks

  Cliff
• Today
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  5:13pm
  

  Santthosh Kumaar
  

  
  

  
  

  
  

  Dearest brother C,

   As per my conviction:-

  How does one see various objects, scenes and persons during dreams? If the dream is experienced without the physical body, then what is it that experiences the dream? Therefore, there must be a formless witness of the dream world. This formless witness is the same witness that is witnesses this Waking experience also. Therefore, the Waking experience and dream both are witnessed by one and only formless witness of which the seeker is not aware of.

  Since he considers the waking entity(ego) as the self or witness and views and judges the world-view on the standpoint of the waking entity or ego ,which is the false self, within the false experience(waking) . The formless witness can exist with or without the waking or dream. But the waking or dream ceases to exist, without the formless witness.

  The gross Waking experience is merged into the mental experience in the sense that, when it is analyzed, it is found to exist inseparably in and as the mind alone. All "spiritual" planes are really mental: those who regard them as different or higher are deceiving themselves.

  The dream becomes unreal when the waking takes place; similarly the waking becomes unreal when the wisdom dawns. Therefore, everything has to be grasped mentally, not argued on the intellectual point of view, which is limited to the false physical entity within the false experience.

  The unreal is created out of real, and when one views and judges on the standpoint unreal (ego) then there is duality. When one is able to view and judge on the standpoint of real (Atman or soul, the innermost self ) then there is only non -duality. Therefore, when the wisdom dawns then there is neither duality, nor non-duality, only reality.

  All these confusions will go on, until man thinks, he is an individual and apart from the world, and the world existed prior to him and he is born in it afterwards. Therefore, it is necessary to know the fact that, the real self is not ego, but the real self is the soul.

  If the soul is the real self,  then the seeker has to stop viewing and judging the world-view on the standpoint of the physical self (ego). and he has to learn to  view and judge on the base of the  formless soul, the innermost self , to realize the fact that, the world along with the man is an illusion.

  The formless substance from which the illusion is created is the soul, which is present in the form of consciousness . This Atman (soul) is Brahman or ultimate reality. Thus, no second thing exists other than the soul or consciousness. Thus, there is no experience nor the experiencer in non-dual reality but only self-awareness.

  with love,respect and regards

  santthosh