Question: Am I the Subject, or am I beyond both subject and object? Some teachers will say, ‘you are not the object, nor are you the subject, you are beyond that which is both.’ Could you explain please?
Tom: The essential teaching is that You – the Absolute, the Self, the Divine – You are beyond all objects, that is, you are beyond body-mind-world.
If a teaching says what you are is beyond both subject and object, then subject refers to the body-mind and object refers to the world, and you are That Pure Consciousness which is beyond both.
If a teaching states you are the Pure Subject beyond all phenomenal objects, then You refers to Pure Consciousness beyond all objects, ie. body-mind-world.
Don’t forget the purpose of the teaching is not to have merely an intellectual understanding of the above, but to turn your attention selfwards and abide as the Self, for this is the key/clue that leads to self-realisation – otherwise it is just theoretical talk.
Question: There’s no one to purify the mind. Believing there’s a practice to attain a purified mind is just more mind…Considering you speak from the position of a teacher, come forward and explain who or what would do the practice you propose, who needs or benefits from a still mind, why does a mind need to be stilled and who or what (in time) initiates or ends the practice? We might find your answers are also beliefs.
Tom: ok, challenge accepted 🙂
First of all what I say cannot be proved by words alone, but it can be known through direct experience. So on the face of it, what I write below could seem to be just an elaborate set of beliefs. Hence I do not usually try to convince people what I say is correct, as most people will not accept what I share unless they themselves have had certain experiences/insights or are otherwise drawn to the teaching. What I say also doesn’t necessarily seem to make sense to the mind, at least not initially, but when it is put into practice, then it starts to make sense as one has a direct insight/seeing into the teachings and how they work.
As one more and more puts the teachings into practice, one starts to see the truth in the teachings for oneself, and so one’s faith in the teachings increases. This encourages the practice with greater zeal which eventually yields results (ie. ending of suffering, also called direct realisation) – suffering falls away and faith is no longer required.
Who or what practices Self-Enquiry?
To answer your questions: basically, the teachings are heard by and put into practice/ initiated by the ego-mind in most cases, although it can happen spontaneously too. This is true of any teaching or practice (or non-teaching) by the way. The ego-mind is actually a fictitious entity, but due to ignorance, it is taken to be ‘me’, and it is this fictitious ego-mind (that is taken to be real) that usually engages with the teaching and practice (or any teaching or practice). More on this below.
The true Self that you are is ever-realised, ever at peace and needs no teaching, but this is apparently not realised due to Maya. Maya is a mysterious projection of mind-ignorance that creates the illusion of multiplicity and of limitation, usually in the form of the belief ‘I am the body-mind’ and ‘I live in a real separate world that contains other things and other people’. This ignorance-belief or ego-mind creates suffering as the ‘me’ believes it is limited, vulnerable and so subject to birth, death, illness, etc, and that other people such as family and loved ones are also subject to the same. This inevitably causes repeated cycles of stress and suffering.
Suffering and its continuance
For most, as long as attention is directed to objects such as mind, body, world, thoughts, feelings, sensations, this sense of individuality or ‘me’ is perpetuated, and suffering and confusion keep on coming back despite perhaps having had insights into non-duality or other similar insights.
The teaching proposes a remedy – in this teaching it is called self-enquiry. This teaching is the only remedy I know of that works, although it may go by other names. All other teachings/non-teachings/etc may give rise to temporary insights (for the mind), but the habitual egotism-ignorance tends to arise again and with it confusion and suffering also arise, leading to further cycles of dissatisfaction and further seeking. The essential teaching I share has remained unchanged for several thousand years, is recorded in the Upanishads and is the essence of all true spiritual teachings that lead to realisation/end of suffering. I think the reason it has stuck around for so long is because it actually works! The teaching may also arise spontaneously, as the entire teaching is actually inscribed upon each of our hearts, so to speak.
So Self Enquiry is usually initiated by the mind, but actually, because the mind turns in on itself during the practice, the mind disappears and what is left is True Self only. Over time, the ego-ignorance-mind is undercut and eventually withers and dies.
You asked why this practice-teaching should be engaged with. The reason this is done is to end suffering – everyone naturally wants to be happy and without suffering, and my experience is that for most people, without this teaching-practice, or something very similar, suffering, confusions and egotism continue. Of course, it follows that if you are not suffering, then you don’t need the remedy, the teaching-practice.
Doesn’t this just perpetuate the mind?
A common objection is that any activity of the ego-mind will simply continue the ego-mind. Whist this is often true, it is not always true, and it is not true in Self-enquiry. Ie. the notion that any activity of the ego/mind will always lead to more ego/mind activity is actually an ideological belief that is not rooted in evidence or direct experience. This is because mind is actually a fiction, so when it is turned to attend to the true self, it disappears. This can be fairly easily experienced for oneself with a little practice and guidance.
A teaching that actually works!
Again, all this above could all just be an elaborate theory, a convoluted belief system, and unless one is genuinely open to the teaching, it may remain just that – another theory amongst other theories. But when put into practice, my contention, and that of many others over several centuries, is that it actually works.
Eventually it is seen that the teaching is also more illusion, as is the idea of a teacher or teaching or seeker, but the teaching is an illusion that leads one out of illusion. How so? A metaphor is given of someone who dreams of a lion, and the roar of the lion wakes him from the dream – the lion (the teacher-teaching-practice) was also a fiction/illusion but it led to ‘waking up’ or realisation. I hope this answers helps you understand what I share.
If you are interested, the path is explained in full here: The Entire Path Explained: the Path of Sri Ramana
It is also explained in brief here: IN BRIEF: HOW TO ATTAIN LIBERATION (MOKSHA)
Questioner: Is it right to change Gurus?
Nisargadatta Maharaj: Why not change? Gurus are like milestones? It is natural to move on from one to another. Each tells you the direction and the distance, while the sadguru, the eternal Guru, is the road itself. Once you realise that the road is the goal and that you are always on the road, not to reach a goal, but to enjoy its beauty and its wisdom, life ceases to be a task and becomes natural and simple, in itself an ecstasy.
Questioner: So, there is no need to worship, to pray, to practice Yoga?
Nisargadatta Maharaj: A little of daily sweeping, washing and bathing can do no harm. Self-awareness tells you at every step what needs be done. When all is done, the mind remains quiet.
A man from Cocanada [Kakinada] asked:
‘My mind remains clear for two or three days and turns dull for the next two or three days; and so it alternates. What is it due to?’
Sri Ramana Maharshi:
It is quite natural; it is the play of brightness (sattva), activity (rajas) and darkness (tamas) alternating. Do not regret the tamas; but when sattva [peace] comes into play, hold on to it fast and make the best of it.
Taken from Talks with Sri Ramana Maharshi, Talk number 52
Tom: here the advice is clear; when you are peaceful, take advantage of this peace and make the most of it – abide in this peace and know yourself to be beyond all.
The simple way to Liberation or Moksha is to (1) allow the mind be still and (2) not take yourself to be the body-mind.
However, if you still want to know more about this kind of approach, I wrote an article about it here that goes into more detail.
From Shankara’s Vivekachudamani:
170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind.
171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.
Let us compare some Zen teachings with that of Advaita Vedanta and Sri Ramana Maharshi.
Hui Hai was one of the great Ch’an (Zen) masters from the 8th Century CE. This excerpt is taken from Hui Hai’s Text on the Importance of Sudden Enlightenment, Dialogue 2.
I have interspersed quotes from Ramana Maharshi and Shankara in red type to compare and contrast the teachings:
Question: what method must we practice in order to attain liberation?
Answer: It can be attained only through the gate of sudden illumination (or sudden enlightenment).
Q: What is a sudden illumination?
A: ‘Sudden’ means instantaneously ridding yourselves of deluded thoughts’. ‘Illumination’ or ‘Enlightenment’ means the realisation that illumination is not something to be attained.
[Tom – This can also be translated as ‘Enlightenment’ means the realisation there is no ‘Enlightenment’ to attain, there is nothing to attain’. Compare this with : ‘The benefit of this Light of Supreme Truth is the understanding that there is not the least thing such as ‘attainment’, since the Supreme Self is the Ever-Attained One Whole.’ Sri Ramana Maharshi, Guru Vachaka Kovai, Verse 8]
Q: From where do we start this practice?
A: You must start from the the beginning, the fundamental root.
Q: And what is that?
A: Mind is the fundamental root.
Q: How can this be known?
A: The Lankavatara Sutra says:
‘When mental processes (hsin) arise, then do all phenomena (dharmas) spring forth; and when mental processes cease, then do all dharmas cease likewise.’
[Tom – compare: ‘If the ego rises, all else will also rise; if it subsides all else will also subside.’ Sri Ramana Maharshi, Who Am I?]
The Vimalakirti Sutra says:
‘Those desiring to attain the Pure Land’ must first purify their own minds, for the purification of mind is the purity of the Buddha Land.’
The Sutra of the Doctrine Bequeathed by the Buddha says:
‘Just by mind control, all things become possible.’
[Tom – compare: ‘If only the mind is kept under control, what matters it where one may happen to be?’ Sri Ramana Maharshi, Who Am I?‘]
In another sutra it says:
‘Sages seek from [their own] mind, not from the Buddhas; fools seek from the Buddhas instead of seeking from [their own] mind.’
‘The Wise regulate their minds rather than their body; fools regulate their body rather than their minds.’
The Sutra of the Names of the Buddha states:
‘Evil/sin springs forth from the mind, and by the mind is evil/sin overcome.’
[Tom – compare ‘…man’s bondage is caused by the mind, and Liberation too is caused by that alone.’ Shankara, Vivekachudamani verse 172]
Thus, we may know that all good and evil proceed from our minds and that mind is therefore the fundamental root. If you desire liberation, you must first know all about the root, mind. Unless you can penetrate to this truth, all your efforts will be vain; for, while you are still seeking something from forms external to yourselves, you will never attain.
The Dhyana Paramita Sutra says:
‘For as long as you direct your search to the forms around you, you will not attain your goal even after aeon upon aeon; whereas, by contemplating your inner awareness, you can achieve Buddhahood in a single flash of thought.’
[Tom – compare: ‘Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Atman, no, not even in the lifetime of a hundred Brahmas put together.’ Shankara, Vivekachudamani verse 6]
Q: By what means is the root-practice to be performed?
A: Only by sitting in meditation, for it is accomplished by Dhyana (Ch’an) and Samadhi (Ting). The Dhyana-Paramita Sutra says:
‘Dhyana and Samadhi are essential to the search for the sacred knowledge of the Buddhas; for, without these, the deluded thoughts remain in confusion and tumult, and the roots of goodness suffer damage.’
Q: Please describe Dhyana and Samadhi.
A: When wrong thinking does not arise, that is Dhyana.
When you sit and see your original nature, that is Samadhi, for indeed that original nature is your eternal unborn mind. In Samadhi, there is the natural situational response of no-mind, and the ‘eight winds’ do not function.
The ‘eight winds’ are gain and loss, calumny and eulogy, praise and blame, sorrow and joy. By practising in this way, even ordinary people may enter the state of Buddhahood. How can that be so? The Sutra of the Bodhisattva-Precepts says:
‘All beings who observe the Buddha-precept thereby enter Buddhahood.’
There are those who in this way have crossed over to the other shore and attained liberation, transcending the six rafts (the six Paramitas), and freeing themselves from the three worlds (greed, anger and delusion). The great power of the ‘Enlightened Ones’ is the infinite power of the Honoured, the Courageous, the ‘Conqueror’!
Perhaps the most important single text that traditionally outlines the Jnana Marga (Path of Knowledge) is Shankara’s Vivekachudamani. This text has been used for centuries as a step by step manual to take one from (apparent) ignorance to Moksha (liberation) in which there is no suffering and it has been recommended by all the great Advaita sages including Sri Ramana Maharshi.
There are many gems littered throughout the text, and here is one of them which you may have missed:
160. The stupid man thinks he is the body, the book-learned man identifies himself with the mixture of body and soul, while the sage possessed of realisation due to discrimination looks upon the eternal Atman as his Self, and thinks, “I am Brahman”.
In verse 160 Shankara tells us that the one who is book-learned in Vedanta considers himself to be a mix of ‘body and soul’. In doing so, the one with mere book-learning still retains identification with the body, and so remains in ignorance and continues to suffer. In verse 162 Shankara, as is characteristic of the writing in Vivekachudamani, repeats his point and elaborates on it to make the meaning clear and beyond doubt:
162. As long as the book-learned man does not give up his mistaken identification with the body, organs, etc., which are unreal, there is no talk of emancipation for him, even if he be ever so erudite in the Vedanta philosophy.
There are many who know the scriptures, know the teachings, but still identify with the body in some way. These verses are a warning against this view. Shankara concludes this small section as follows, dispensing his sagely advice:
163. Just as thou dost not identify thyself with the shadow-body, the image-body, the dream-body, or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also.
164. Identifications with the body alone is the root that produces the misery of birth etc, of people who are attached to the unreal; therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth [ie. liberation is attained].
So don’t take yourself to be the body, just as you do not take your shadow to be yourself, do not take your body to be your-Self. Also, do not take yourself to be both the body and something else and in doing so retain a sense of limitation. You are That alone, you are the Self.