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Enlightened or Not, the Apparent Apparently Continues
Inquirer: Over the past couple of weekends I have had quite a push to try to break the last of my hardwired strands. Hopefully, I am now beginning to realise trying too hard is not going to make one bit of difference. We, the jivas, have no control over our actions and we what we are. We stop trying to be someone we are not, so if we just apply the teaching (karma yoga and jnana yoga) things will happen probably over many lifetimes. Where I am at the moment, I will be prone to a few ups and downs, but the desire for Vedanta is strong.
Daniel: Enlightened or not, the (apparent) ups and downs of life will continue.
The apparent reality does not cease to exist when one attains self-understanding, but simply only its reality negated. Instead of taking it to be real, you see it for what it is, a mere dream-object arising in/to you, awareness. If you know you’re dreaming whilst in a dream, would you still take it seriously? Of course not, it loses its impactful grip.
The only difference between an enlightened mind and one that’s not is that a mind with self-knowledge does not depend on the ups for its inner happiness, nor does it take the downs too seriously. In other words, the ups and downs can be relatively effortlessly – depending on how firm the knowledge is – flicked off with discrimination. This is because an “enlightened mind” knows very well that objects can never affect its true nature, free awareness.
Inquirer: Many thanks.
Daniel: You bet. Not confusing satya and mithya is a most valid point, one which is often misunderstood. There’s this crazy notion that mithya (i.e the world of change, the world of ups and downs) ceases to exist when one attains enlightenment. This false idea causes great suffering. It’s true that suffering – identification with – the ups and downs discontinues, but the actual apparent events – the good, the bad and the ugly – will continue to vibrate. The only difference is that instead of identifying with it (i.e claiming it or personalizing it) is seen as just another non-personal object appearing within your free, limitless, unchanging view.
Inquirer: Back to this obvious thing again. Negate the reality, apply the teaching, sit back and relax. Simple.
Daniel: Negate the apparent reality (mithya) that is, and validate yourself, unchanging awareness, as reality (satya). Discriminating yourself (unchanging awareness) from the apparent reality/mithya (world of change) is what it’s all about from start to end.
Inquirer: What makes this relatively simple premise so difficult in the first instance?
Daniel: The shear simplicity and obviousness of your true nature, blended with a constantly vibrating monkey-mind that’s trained to seek anything but simplicity, offers the most masterful formula for the ultimate game of hide-and-seek. Go Isvara!