Samuel: It’s been an interesting few days since my skype with James last Wednesday. I typed James’ name in Amazon and I don’t know how but the book, Ashtavakra Gita came up among other searches. I selected it and began contemplating it as well as The Essence of Enlightenment and things seem to be making more sense to me.
I have attached a pdf of my level of understanding. I have a basic level of understanding that if I don’t get correct as a foundation will derail my efforts to freedom. Can you review and let me know where I stand in understanding?
Sundari: James and I both read your synopsis of excerpts from the Astavakra Gita teachings and your takeaway on them. We are impressed with your understanding. You did not mention karma yoga, but we assume you understand how vital it is in the practical application of Vedanta. The main issue is that it is not enough to intellectually understand the teachings, though of course, that is very important. The crux of self-inquiry is about the assimilation of the teachings. Though it is not incorrect to say that you are seeking the Self as an inquirer, and the texts do make that statement, yet it is impossible to seek the Self because you are the Self. The point is to understand what that means for the ‘small self’ or jiva, which is why to succeed at self-inquiry and for moksa to obtain, Self-knowledge must translate fully, naturally, and immediately into every aspect of jiva life, 24/7, no fine print. The Self is not something to gain and only becomes apparent as your natural state when Self-ignorance is removed by Self-knowledge. You are not then left with Self-knowledge. You are just the Self and no longer need the teachings.
Samuel: So, the problem is mis-identification. I am awareness…. not my bodily sensations, not my thoughts, not my feelings. not my actions, not my words. Conciousness/awareness created Isvara as a reflection of itself. Isvara created the jiva and the world as a reflection of itself as consciousness/awareness. Then I am consciousness/awareness.
Sundari: Your understanding is very good, apart from one small word issue around the concept of Awareness as the creator of Isvara. I think you do understand that Awareness cannot create, but I have added in the explanation for the difference between the Cause and Effect and the Non-origination teaching.
The Difference Between the Creation and Non-Origination Teachings
Isvara, in the role of creator wielding Maya, and the eternal Jiva (Jivatman) are eternal principles in Consciousness, which only manifest whenever Maya manifests. Maya is also an eternal principle or power in Consciousness. There is essentially no difference between Jiva and Isvara except in their capacity to create. Isvara creates the objective world and Jiva creates its subjective world, its world of thoughts and feelings—which also come from Isvara, the gunas. Isvara is omniscient, creates all objects, subtle and gross and the jiva only knows the objects it has contact with. It cannot create a flower, the sun, the moon, and the stars. This is called the creation, or cause and effect teaching.
This discussion hinges on whether or not the apparent reality (and Isvara as creator) actually exists. It seems to exist because you as jiva can experience it, and it is clear that the Field is intelligently designed and run. So, there must be an intelligent ‘creator’ behind the creation. But if the jiva (mithya/duality) is just a superimposition onto nonduality, the apparent reality is as good as non-existent because you can negate it with Self-knowledge.
Yet if there is a creation, there must be Consciousness present. So, does Awareness create or not? The answer as with most things is yes and no. The Creation teaching is confusing and extremely subtle, but it is a means to an end. Its main purpose (as all other prakriyas adopted by the Upanishads) is not to make you believe in causation or the creation. It is to reveal the truth of the Self being attribute-free, limitless, part-less, beginningless, and endless Consciousness. And, that the creation is neither real nor unreal. The creation has a dependent reality on you, Consciousness. The aim of the Creation teaching is to eliminate all the variable non-essential factors (vyatireka) which leave the one invariable essential factor (anvaya) – the Self, Consciousness.
Therefore, since the Self never changes, the Cause and Effect proof is meant to unfold the fact that not only is the Self limitless, you are non-separate from it. The proof works because it is a result of knowledge, only. Experience is a secondary factor because Consciousness is the only factor that can never be negated, no matter how materialistic the investigation.
Once you have understood the Cause and Effect teaching, the next stage of self-inquiry goes further, to the non-origination theory. Vedanta says that the Cause and Effect prakriya is a set-up and not the whole truth because the Non-origination teaching (Mandukya Karika) states that there is no creation, to begin with. How can they be?
It answers the logical question: How can Sat, Consciousness, be the basis of the material creation if it is non-dual Consciousness? The material creation is not material. It is a projection caused by Maya, which is not the same OR not different from Sat, Existence/Consciousness. You can’t get something out of something that is incapable of modification. Sat is not the cause of anything. How could it be? If it was, it would not be non-dual.
The Mandukya also points out that the Self implies not-Self. When you know you are the Self, there is no satya and mithya or Isvara – Jiva, for you, anymore. Sathya and mithya are just concepts/principles used to teach you that you are the Self and can be discarded. They are teachings designed to destroy the notion of doership. Mithya ‘becomes’ satya because it was satya all along. You see everything as just ISNESS, a direct experience of Existence as your identity, the Self. While the jiva still apparently experiences differences, they are known to be only apparent, not real, differences. Duality remains or seems to, but you never identify with it again.
Much love
Sundari
