Ashish: In the teaching of non-duality, Vedanta said that all Awareness takes place in a placeless place called ‘here’. Not in space.
Sundari: Awareness does not ‘take place’ because it is who you are. It is not something that happens to you, it is the knowledge of your true nature revealed once ignorance is removed by Self-knowledge. There is no such thing as ‘here’ or ‘there’ for Awareness because it is all-pervasive, meaning there is nowhere that it is not.
Ashish: I think it is not quite true from an absolute point of view. Because when you call ‘here’ it always suggests the opposite of ‘there’.
Sundari: What do you mean by ‘absolute’ point of view? In Vedanta we do not like to use words like ‘absolute’ with reference to Awareness because it implies the opposite, bounded or conditional. It was Nisargadatta that popularized calling Awareness ‘the absolute’. Although Nisargadatta was a jnani, he was not a proper teacher and never claimed to be one. He was not properly taught the methodology of Vedanta. For instance, he didn’t clarify the distinction between original pure Consciousness (satya) and the reflected self (the ‘I sense’) which is mithya. His devotees generally have knowledge and experience confusion (see Chapter 2 of James’ book Essence of Enlightenment) which could be easily removed by the satya/mithya teaching. We discussed this in our last exchanges where you had difficulty understanding that Awareness does not experience though it makes experience possible for the jiva. All experience is mithya.
Nisargadatta’s idea that the ‘Absolute’ is ‘beyond’ Consciousness may have very well have been his translator’s incorrect understanding of the semblance (pratibimba) teaching i.e. satya/mithya, but it certainly isn’t helpful because there is no ‘beyond’ Consciousness. The problem with all words is that they all have implied meanings; that cannot be avoided as all words are mithya. Even Consciousness implies unconsciousness, Awareness implies non-awareness. Vedanta teaches through the implied meaning, but it tries to be as specific and as careful as possible with the words it uses to avoid confusion and falling into the experiential trap. Vedanta describes the Self as whole and complete, unchanging, ever-present, ordinary Awareness because this is a nondual reality and Awareness is all there is. The spiritual world has a tendency to make Awareness (and enlightenment) something ‘special’, transcendent, extraordinary, something to be gained. It is not, it is just the removal of ignorance and the return to your natural Self.
Ashish: Secondly here always indicates inside the body.
Sundari: If the body is your point of reference, then you are under the spell of Maya, duality or ignorance. From that point of view there is always a second or opposite because there is a subject/object split.
Ashish: We can honestly say that there is just pure awareness. We cannot say that awareness takes place here or there. Please help me to this understanding. If I am wrong, please let me know. I will wait for your reply. Thank you,
Sundari: You are correct. Awareness does not exist in time or space because it is prior to both. Time and space are objects known to it. If Self-knowledge is firm and your knowledge of Awareness as your true nature is direct and unchanging, that is moksha. Nondual means just that, there is only the Self. To live as the Self means that the subject/object split resolves in you, Awareness, so discrimination between satya and mithya is constant and immediate.
Good to hear from you again, Ashish. I am glad to hear you are continuing with self-inquiry.
Om Sundari