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Upanishads are the basis for Indian schools of thought. Of this Brihadaranyaka Upanishad and Chandogya upanishad are the oldest. These are the earliest available literature in India which teach non-duality. I have been reading these texts for the past few days and I came across this wonderful section, which is the 6th part of Chandogya Upanishad. I found it very impressive and it brought tears in my eyes as I read it. So, I am sure you will enjoy this as well. I am posting the entire 6th part here... Chapter I − The Non−Duality of the Self 1 Om. There once lived Svetaketu the grandson of Aruna. To him his father said: "Svetaketu, lead the life of a brahmacharin; for there is none belonging to our family, my dear, who, not having studied the Vedas, is a brahmin only by birth." 2−3 Svetaketu went to his teacher’s house when he was twelve years old and studied the Vedas till he was twenty−four. Then he returned to his father, serious, considering himself well read and arrogant. His father said to him: "Svetaketu, since you are now so serious, think yourself well read and are so arrogant, have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?" Svetaketu asked: "What is that instruction, venerable Sir?" 4−6 "Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay; "Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold; "And just as, my dear, by one pair of nail−scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is iron−even so, my dear, is that instruction." 7 "Surely those venerable men did not know that. For if they had known it, why should they not have told it to me? Therefore do you, venerable Sir, tell me about it." "So be it, my dear," said the father. Chapter II − Brahman: the Cause of the Universe 1 "In the beginning, my dear, this universe was Being (Sat) alone, one only without a second. Some say that in the beginning this was non−being (asat) alone, one only without a second; and from that non−being, being was born." 2 Aruni said: "But how, indeed, could it be thus, my dear? How could Being be born from non−being? No, my dear, it was Being alone that existed in the beginning, one only without a second. 3 "It (Being, or Brahman) thought: ‘May I be many; may I grow forth.’ It created fire. That fire thought: ‘May I be many; may I grow forth.’ It created water. That is why, whenever a person is hot and perspires, water is produced from fire (heat) alone. 4 "That water thought: ‘May I be many; may I grow forth.’ It created food (i.e. earth). That is why, whenever it rains anywhere, abundant food is produced. From water alone is edible food produced. Chapter III − The Threefold Development 1 "Of all these living beings, there are only three origins: those born from an egg, those born from a living being and those born from a sprout. 2 "That Deity thought: ‘Let Me now enter into those three deities by means of this living self and let Me then develop names and forms.’ 3 "That Deity, having thought: ‘Let Me make each of these three tripartite,’ entered into these three deities by means of the living self and developed names and forms. 4 "It made each of these tripartite; and how these three deities became, each of them, tripartite, that learn from me now, my dear. Chapter IV − The Threefold Development further explained 1 "The red colour of gross fire is the colour of the original fire; the white colour of gross fire is the colour of the original water; the black colour of gross fire is the colour of the original earth. Thus vanishes from fire what is commonly called fire, the modification being only a name, arising from speech, while the three colours (forms) alone are true. 2 "The red colour of the sun is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the sun what is commonly called the sun, the modification being only a name, arising from speech, while the three colours alone are true. 3 "The red colour of the moon is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the moon what is commonly called the moon, the modification being only a name, arising from speech, while the three colours alone are true. 4 "The red colour of lightning is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from lightning what is commonly called lighting, the modification being only a name, arising from speech, while the three colours alone are true. 5 "It was just through this knowledge that the great householders and great Vedic scholars of olden times declared: ‘No one can now mention to us anything which we have not heard, thought of, or known.’ They knew all from these three forms. 6−7 "Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth. "Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite. Chapter V − The Threefold Nature of Food 1 "Food when eaten becomes threefold. What is coarsest in it becomes faeces, what is medium becomes flesh and what is subtlest becomes mind. 2 "Water when drunk becomes threefold. What is coarsest in it becomes urine, what is medium becomes blood and what is subtlest becomes prana. 3 "Fire when eaten becomes threefold. What is coarsest in it becomes bone, what is medium becomes marrow and what is subtlest becomes speech. 4 "The mind, my dear, consists of food, the prana of water and speech of heat." "Please, venerable Sir, instruct me further." "So be it, my dear" Chapter VI − The Physical Nature of the Mind, the Prana and Speech 1 "That, my dear, which is the subtlest part of curds rises, when they are churned and becomes butter. 2 "In the same manner, my dear, that which is the subtlest part of the food that is eaten rises and becomes mind. 3 "The subtlest part of the water that is drunk rises and becomes prana. 4 "The subtlest part of the fire that is eaten rises and becomes speech. "Thus, my dear, the mind consists of food, the prana consists of water and speech consists of fire." "Please, venerable Sir, instruct me further." "So be it, my dear" Chapter VII − How the Mind consists of Food 1 "A person, my dear, consists of sixteen parts. Do not eat any food for fifteen days, but drink as much water as you like. Since the prana consists of water, it will not be cut off if you drink water." 2 Svetaketu did not eat any food for fifteen days. Then he came to his father and said: "What, Sir, shall I recite?" His father said: "The Rik, Yagus and Saman verses." He replied: "They do not occur to me, Sir." 3 His father said to him: "Just as, my dear, of a great blazing fire a single coal, the size of a firefly, may be left, which would not burn much more than that, even so, my dear, of your sixteen parts only one part is left; and therefore with that one part you do not remember the Vedas. Now go and eat and you will understand me." 4 Svetaketu ate and approached his father. Then whatever his father asked him, he showed that he knew it. 5−6 Then his father said to him: "Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more, "Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire." After that he understood what his father said, yea, he understood it. Chapter VIII − Concerning Sleep, Hunger, Thirst, and Death 1 Uddalaka the son of Aruna said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam). 2 "Just as a bird tied by a string to the hand of the bird−catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being). 3 "Learn from me, my dear, what hunger and thirst are. When a man is hungry, as they say, it is water that has led (i.e. carried away) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader of food. So, my dear, know this offshoot (i.e. the body) to have sprung forth from a cause, for it cannot be without a root. 4 "And where could its root be except in food (earth) ? And in the same way, my dear, as food too is an offshoot, seek for water as its root. And as water too, my dear, is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its root. Yes, all these creatures, my dear, have their root in Being, they dwell in Being, they finally rest in Being. 5 "When a man is said to be thirsty, it is fire that has led (i.e. carried away) what was drunk by him. Therefore as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader of water. So, my dear, know this offshoot (the body) to have sprung forth from a cause, for it cannot be without a root. 6 "And where could its root be except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being as its root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being. "And how these three deities (fire, water and earth), on reaching a human being, become each of them tripartite has already been said. When a person departs hence, his speech merges in his mind, his mind in his prana, his prana in heat (fire) and the heat in the Highest Being. 7 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter IX − The Absence of Individuality in Deep Sleep 1−2 "As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form, "And as these juices have no discrimination so as to be able to say: ‘I am the juice of this tree,’ or ‘I am the juice of that tree’−even so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being. 3 "Whatever these creatures are, here in this world−a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito−that they become again. 4 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter X − The Absence of Particularized Consciousness in Deep Sleep 1−2 "These rivers, my dear, flow−the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: ‘I am this river’ or ‘I am that river,’ "Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world−a tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XI − The Indestructibility of the Jiva 1 "If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing. 2 "But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. 3 "In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not. "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XII − The Birth of the Gross from the Subtle 1 "Bring me a fruit of that nyagrodha (banyan) tree." "Here it is’ venerable Sir." "Break it." "It is broken, venerable Sir." "What do you see there?" "These seeds, exceedingly small, "Break one of these, my son." "It is broken, venerable Sir." "What do you see there?" "Nothing at all, venerable Sir." 2 The father said: "That subtle essence, my dear, which you do not perceive there−from that very essence this great nyagrodha arises. Believe me, my dear. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XIII − The Invisibility of an Existent Object 1 "Place this salt in water and then come to me in the morning." The son did as he was told. The father said to him: "My son, bring me the salt which you placed in the water last night." Looking for it, the son did not find it, for it was completely dissolved. 2 The father said: "My son, take a sip of water from the surface. How is it?" "It is salt." "Take a sip from the middle. How is it?" "It is salt." "Take a sip from the bottom. How is it?" "It is salt." "Throw it away and come to me." The son did as he was told, saying: "The salt was there all the time." Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there." 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XIV − The Means of Self−Knowledge 1 "Just as someone, my dear, might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: ‘I have been brought here with my eyes covered, I have been left here with my eyes covered!’ 2 "And as thereupon someone might loosen the covering and say to him: ‘Gandhara is in that direction; go that way’; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara−in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XV − Ultimate Liberation 1 "Around a dying person afflicted with illness, my dear, his relatives gather and ask: ‘Do you know me? Do you know me?’ He knows them as long as his speech is not merged in his mind, his mind in his prana (breath), his prana in heat (fire) and the heat in the Highest Deity. 2 "But when his speech is merged in his mind, his mind in his prana, his prana in heat and the heat in the Highest Deity, then he does not know them. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son "So be it, my dear;" the father replied. Chapter XVI − Liberation for the Knower of Brahman 1 "My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: ‘He has taken something, he has committed a theft.’ When he denies it, they say: ‘Heat the axe for him.’ If he has committed the theft but denies it, then he makes himself a liar. Being false−minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed. 2 "But if he did not commit the theft, then he makes himself what he really is. Being true−minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released. 3 "As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." − Source: http://www.consciouslivingfoundation.org/ebooks/13/CLF-chhandogya_upanishad.pdf

In context of self-inquiry and self-realization, when one starts down this path, one is ignorant of their self-nature (this ignorance is called avidya). The ignorance is because one identifies as their "Self", the body and mind, and the various things that the body-mind allegedly possesses and does (profession, possessions, passions, talents, skills, so on and so forth). So one might say, they are blissfully unaware of the "reality" and live mired in drama of samsara. As one starts the journey of self-inquiry, eventually they will encounter the fact that all that they had previously thought of as being their "self" is not actually that at all. Not everyone gets there quickly. Some suffer and struggle as a result of the inherent lack of knowledge of the fact that, IT, that which observes the body, mind and the countless objects of the universe ebb and flow, is the Self. But this Self has no properties that can be really observed, as it is the very subject that is the source of all experience, and all objects. In the period between embarking on this path and realizing what one truly is, is a painful period (at least was for me). It is rife with suffering of a special kind (some call it the "dark night of the soul"). It really is a "trial by fire", a "rite of passage" and paying debts with "blood"...but I wouldn't have it any other way, in retrospect. However, what drives me to write about this, is the news of that poor kid who committed suicide after going to a vipasana retreat for a week. That was really tragic. But we know that karma has a role to play here. As I reflect upon my "suffering" during the period when I was clearly in witness state and yet did not know my real identity (or a lack thereof, in the common sense), it was a struggle. I was unable to stand crowded places, unable to look people in the eye as the contents of my mind would rise forth as I was having a conversation with them and "negative" thoughts involving them would fleet through my brain. I truly thought I was a bad person, as a result of the contents of my mind (and habits that were driven by the stuff I was living on - social, nutritional, etc). As a result of this (for almost 6 years), I struggled every day. I would still stubbornly do my taiji forms, my standing meditations, my yoga asanas, pranayama, etc. As much as I knew that if I stopped these things, I would probably over time go back to being blissfully more ignorant, or oblivious; still, I could not stop. Eventually, I entered a phase, where I grew numb and oblivious to the world around me. It didn't matter whether I had a job or not. Whether I was with my family or not. Even whether I did my practice or not. During this period, I would intermittently stop practice and then start again, when I felt like it. Maybe, I was comfortably numb. In retrospect, becoming numb actually helped me handle the energies and process the goings on. But then my first teacher moved (it was his guidance and twice a week of contact (for several years) that kept me sane during this period and kept me going), and introduced me to Master Jose. Even before meeting Master, I had met him in dreams and he worked on me (for stuff I had asked him to help me with). When I finally met him in person, and he transferred his consciousness to me with a touch of his index finger to my 3rd eye, he literally kicked my butt across the line and I spent about 15 days subsequent to that in a state of ecstasy/bliss. After that, for almost another year and a half, I stayed in a split state of being completely Self-aware and in the local-mind/ego state (Master calls it the Spiritual Mind and the local mind). During this period, for the most part, the Ego was unable to flex its muscles - it stayed a humble servant to the spiritual mind. And around 6 months after meeting master, my friend who had seemed like a died-in-wool materialist started practicing self-inquiry too, in the classical advaita vedanta mode. As he and I started discussing this, I started to try and articulate what was happening to me, to explain in words my "experiences". This started a process of categorization and rationalization, which resulted in my "dropping out of the split-state" eventually. There was a decay going on, as the old habits and grooves started to re-appear. I was rather depressed as I realized that, thinking "huh! I knew that it was too good to be true...". So I asked Master, to which he said "two things are happening. Your body is getting used to the energy and emptiness and old habits are re-appearing. But this is the opportunity for you to work through them and get back to the blissful state". And true to his word, the return to bliss is working, steadily and surely. The old "cold and indifferent" state (Stone Buddha?) has been replaced by awareness of the awareness of being, which is so completely ordinary, that I would have never even imagined that it is that way. We read so many glorified and idealized descriptions of this becoming "Self-aware" that it is almost anti-climactic when the realization occurs. And along with that realization the other thing that happens is the realization that there is no moment that one is not that (Self). Old habits and samskaras that used to bother me quite intensely, have become amusing. The "blissful" state is really a non-state. It is always there. It is just that before the mind-body identification had so total a hold on me, that it was constantly masked (except for those fleeting moments when the mind would stop). I won't even say that the mind stops completely. Just that, by being aware of the etherealness of the mind and not identifying with the body, the background looms large and it's ever-present nature is apparent. This too is a stage, I know now. The dive is going to keep getting deeper...

There have been conversations about "enlightenment" and how and whether a truly liberated jivanamukta (freed from cycle of reincarnation while in living body) can function in the world. http://www.advaitin.net/Subrahmanian/Avidya_lesha.pdf Quoting a part of the larger pdf linked to in this post...

This is relevant to discussions with both Jeff and Jonesboy.

Brahman comes from the sanskrit root sound "Brh". Brh means to expand. I observed a great expansion springing forth from a point of resting in the "I" or the "I AM" feeling. But this expansion is also non-expansion (if that makes sense). The mind expands constantly, springing forth from the "I" and creating the manifest reality. But the "I" is still, silent. Thoughts?

I've been reading arguments about what comprises a "sage" in the non-dualism perspective. The two options (perhaps there are a few more) are as follows - A sage is one who is free from the bondage of samsara, because they have realized their innate nature, and know without any iota of doubt that this innate nature is non-dual. All concepts and perceptions are merely projections of itself (Objectless Consciousness) on itself, and are ultimately devoid of "realness". Knowing this, the sage doesn't attach to any position (conceptions) and remains an atemporal and non-spatial presence, free from suffering (attachment to pleasures or rejection of pains). A sage is one who is free from the bondage of Samsara, but "vows" to turn their back from the above realization, and work towards the liberation of all other beings, using their now realized freedom to harness infinite power in this universe, and effect changes as needed - become a "ruler" sage. My contention is as follows - Once the Sage realizes that they are absolutely and unequivocally Non-Dual, there is no scope for the will of an independent infinite being that does actions to affect the limited beings (who are not yet realized). Any action that they do as an individual being (however unlimited their power might be) is going to be in the domain of dualism and therefore limited (because the domain of dualism is limited). Such an individual might be what is called "Ishvara" (God) or an Avatar etc etc, but they too are limited in nature (as its the limitation of the upadhi - limiting adjunct - the body, etc). They might be able to bend the "normal" rules (of space and time), but ultimately if they choose to remain bound in space and time (by opting to "bend" the rules), they remain dualistic. On the other hand, if a body-mind complex (Jiva) who is liberated (Jivanamukta) does not act of a limited volition, but all action becomes just happenings in the dualistic world (happenstance), then that qualifies as non-action (wu wei, nishkama karma) and therefore outside the bounds of karma and the mechanism of duality (maya). Happy to read more thoughts on this topic...I hope I wasn't clear as mud

Some consolidated excerpts found in a blog I've been glancing through, put together by Ramesh S. Balsekar, from the book -- "Pointers from Nisargadatta Maharaj" Full post here: https://sri-nisargadatta-maharaj.blogspot.com/2015/02/noumenon-and-phenomena-summary-of.html

http://www.medhajournal.com/index.php/en/resident-philosopher/951-consciousness-cosmology-and-science-an-advaitic-analysis

I think as it is the case with everything else, there is a time for something to happen. It doesn't happen sooner or later than when it is meant to. When we meditate, we are the observer. The mind, body etc are the objects of observation. When we turn the observation on the observer itself, it becomes apparent that the observer is unchanging and still. So observing the observer results in staying in the stillness. It is not easy though..as the tendency is to go out and pick objects that change. That is the nature of the conditioned consciousness. In a way, in meditation, the consciousness is observing the mind stuff. When consciousness focuses on pure awareness instead (or consciousness itself), it rests in the stillness and becomes still. Being still, it is free of objects - so empty. And emptiness pervades. This is what I suppose is what the Rishis mean by "rest in the stillness" or "stay focussed on the Self". The mind starts over and over again...and it is hard to be patient enough to break out from the pattern of "observing things" to "observing no thing". But have to gently go back to the observer.

Sri Ramakrishna Paramahamsa is an iconic figure in Modern Indian history and in the Revival of Hindu Dharma, as well as popularization of Advaita Vedanta. His words and teachings have inspired millions of people over several decades in and outside of India. Enjoy... http://www.belurmath.org/gospel/

My friend and I were having a conversation over past several days on whether it is possible for a human being to remain in the Non-dual absorption state and still be functional in the world. He quotes Lisa Cairns, whom he's found very inspiring, and says that he feels she is in such a state and that thousands of people walk around all over the world in said state. My point is however, that if one is completely in non-dual state for too long (measured in terms of days even) the physical body will die. Once one realizes the non-dual, their personality (as in mundane sense) is changed permanently, however there still remains vestiges of the original self (ego identity) albeit at a much diminished level. Without this, it would not be possible to function in the material/dualistic existence that is a result of being in this body. One can bridge the divide between duality and non-dualism, but cannot be fully immersed in the non-dual while being functional in the dual. Thoughts?

This is an article by a wonderful human being and a brilliant philosopher friend of mine - Prof. Antonio De Nicolas... http://www.infinityfoundation.com/mandala/i_es/i_es_denic_self_frameset.htm

I haven't listened to all of these, but I'm working through Saddarshanam by Ramana Maharshi. Anyone interested in old school Advaita Vedanta might enjoy these. Saddarshanam is taught by Carol Whitfield, a disciple of Swami Dayananda. http://www.arshakulam.org/archives.html

I've seen a video a while ago and cannot find it anymore. Maybe one of you remembers it. Maybe I remember the title wrong. But I think it was called "The Dharma Trap". It was an animated sketch about someone in a dialogue with others, someone who would claim to have reached ultimate enlightenment and uses that claim/belief for disqualifying any critique he could have. Basically using "It's all an illusion anyway, so I am not doing anything, and you are all deluded" as a reaction to any argument thrown at him, and being trapped in a perpetual cycle of that type of 'reasoning'. I liked that video, because it sheds some light on a problem that can occur in spiritual endeavors/communities. Happened on TTB one or more times, too.

I recently picked up the book, "Self Liberation Through Seeing with Naked Awareness" translated by John M. Reynolds. I have always loved the title and the translation. One thing he notes in his commentary is the power of titles. According to John Reynolds, a good student can pick up the nature of the work just from the title. Long after I have read a book, listened to a live teaching, or followed a practice, I typically only remember a phrase to sum it up. In some cases, even the title of a book I've never read sticks with me (the last two below), and comes drifting up from time to time. Some of my favorite titles are: Self Liberation Through Seeing with Naked Awareness (trans. John M. Reynolds) Be as You Are (The Teachings of Ramana Maharshi translated and edited by David Godman) The Wisdom of No Escape (by Pema Chodron) The Real is Unknowable, the Knowable is Unreal (by Robert Powell) What are some teaching titles that stick with you?

Reading through the Nisargadatta Maharaj thread I noticed that the subject of what "I am" is was broached. Most assumptions/assessment of the "I" and the "I am" in case of Advaita Vedanta are based on incomplete or incorrect knowledge of the technical terms there in. There are the terms - "paramatman/ishwara and jiva" and then there is "brahman and atman". Since Advaita Vedanta very correctly demarcates the two levels/degrees of reality/existence, it is therefore an incorrect premise to assume that the "I" (or Atman or Self) that is being referred to in AV is actually the Egoic self (or Jiva). In the traditional sense, the Jiva is that which lives (and as a corollary thereof, ceases to live). It therefore is in the realm of vyavaharika (mundane) reality. Atman is that which is Paramartha (absolute/ultimate). The vyavaharika level is dualistic and there is a separation between the Jiva and Ishwara and everything else in existence (or the living being and God). In the advaita level (paramarthika) there is no duality. So there is no separation...the Atman is also the Brahman. A very interesting discussion on this topic with Bhagavan Ramana Maharishi might help shed some light on this topic (albeit it isn't directly answered, but provides the right cues towards thinking about it) http://benegal.org/ramana_maharshi/books/tw/tw186.html

Hello, How does all of this Neidan/Neigong/Qigong/Energy stuff relate to Non-Dual Truths/Enlightenment? Enlightenment as explained, and axiomatically acknowledged/intuited by myself (and many others), in (some/most) Zen/Advaita/Self-Inquiry/Jnana Yoga approaches is seeing realising what is True, is seeing through the illusion of Self, realising no-self, etc (I could go on and/or make it more specific, but, if you know self-inquiry, you know the jist of what I'm talking about). I have heard/read that these insights/seeing through the illusions/bullshit/labels/separations, etc, leads to a purifying of energy in itself as a sort of side effect. Through bouts of extreme insight I have felt something akin to this. How does this approach of inquiry and realisation relate (if at all) to Neidan/Neigong/Qigong/Energy stuff, according to you? As I have mentioned before, I am relatively new to Taoist/Chinese terminology but I have heard the phrase of Ghost level of realisation tossed about, or something, when referring to this approach, as if it's inferior, but, to me, realisation of Truth, of no self, of pure awareness, of pure being and non-being, everything/nothing seems to be self evidently final. From my preliminary reading it seems that the aim of energy work is to maintain the memories of this incarnation and then go about your business, just like someone who's enlightened on earth, but, as an immortal forever. So, someone who DOESN'T do this stuff that realises no self, what's supposed to happen to them? They just cease to be and rejoin Tao/One/Brahman/Totality completely? Superior and inferior aren't really the words I like to use, but they're all I have here. This ceasing to be/becoming one with Tao seems simultaneously superior and inferior. Superior in its sense of ultimate letting go and finality, ultimate Truth. Inferior in terms of utility and not being able to go on helping others, BUT, the cosmos/karma/one/Tao/Brahman, etc, does this, provides exactly what we need to wake up all the time anyway, so, we don't really need teachers in some regards. Also, there're reports about ascended masters, etc, who seem to have practiced this self inquiry approach themselves but are then still travelling around the different planes of existence/that are still contactable, implying that they don't just fade away or cease to be, but they are still going about their business, not identified with their form, but, also still able to operate. Anyway. Your thoughts on this would be interesting.

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Self realization is the realization of the Self, or Atman. The Self can be related to the experience of impersonal being, or the sense that you are pure consciousness, or that you are silence itself or awareness itself. Self realization could also be said to be the freedom from the sense of being a personal “me.” You transcend your ego identity and realize that you always were and always will be consciousness itself. Stress is created out of this sense of being a personal “me.” This personal me arises out of identifying with your thoughts. You believe you are the thinker of your thoughts. The thought arises “I don’t like potato chips” and you are the “I” in that sentence. And so every desire, fear, worry and thought that arises, you are the subject that is in fear, that desires, that worries. So it is a feeling of being bound, of being trapped in a separate sense of “I” that is in opposition to the rest of the world. It is the source of all conflict. But once you start turning your attention back upon this “me” that claims to be and have all of these thoughts, you find there is no “me” there. And this happens through meditation. Beyond the thought that “I am this,” there is no sense of personal “me” here. There is only impersonal being. And this being is aware, it is awareness itself. It exists beyond all thoughts. In fact, all thoughts arise out of it. So through this inquiry or other meditation techniques you begin to rest your attention on what is prior to this sense of being a personal me. And after a while there will be a shift, that attachment to being a separate “me” gets broken and you realize the Self, you realize you are consciousness. The feeling of this is very freeing, very peaceful and blissful. It can be a feeling of being silence or being love. But although you realize that consciousness is all that there is, there is still a very subtle sense of separation that is still there. It is not a concrete separation, but it is still there. The experience of Oneness is when you go even beyond The Self, and you feel you are everything. So self realization is you are consciousness and in oneness you are everything. Understanding this from the mind may seem like a small distinction, but it is quite a big difference. In self realization, as you remain identified with The Self, it is an inward experience, not an outward experience and there is that separation between inward and outward. You often here self realized teachers saying there is no world, it is all illusion. But in oneness, there is no separation between inward and outward. There is no denying the world. You are everything. You are fully free from being anything. There is a great release in this, an intense feeling of unconditional love. You feel yourself moving through everyone and everything. Everything is alive and radiating love just as you are alive and radiating love and there is no separation in that. You are the universe. You are the world. You are love itself. To experience either Self Realization or Oneness, spiritual practice especially meditation is needed, a healthy diet and lifestyle is also quite important and other spiritual disciplines beyond that will probably be practiced. But the most important part of attaining self realization or oneness is to receive the shaktipat from an Enlightened Master. When you receive shaktipat, the process of self realization and oneness begin to happen automatically deep within you. You begin to experience a spiritual energy within you, vibrating and moving through your body, awakening you to deep states of meditation and unconditional peace. Kip Mazuy is the Creator of Bliss Music Shaktipat Meditation Music Proven Repeatedly to Awaken You into Deep Meditation & Oneness To Hear Free Samples Visit the Spiritual Awakening Website For More Free Teachings on Meditation & Self Realization Please Visit the Spiritual Enlightenment Website