#Advaita teachings

[compassionmattersmost]

Poem: No Finish Line at the Finish Line

We start the race with mind and heart aligned,To seek the truth that’s ever hard to find.The path is clear, the way seems oh so straight,Yet round and round we go—oh, twist of fate! We run through hills of thought and streams of dreams,The finish line, not quite as near, it seems.With every step, we feel the final call,But then we find there is no end at all. The race we thought would bring us…

[ruth-t]

Spirit feels, ego thinks.

How could feelings ever be

wrong when they were

meant to be felt?

[loptrlab]

A New Perspective

There's NOTHING wrong with doing your own research after a beautiful invitation is extended. Your action and interest demonstrates honest and educated interest in their world. There by allowing your to choose.

“Out of the mud of your perceived fears, struggles, pain and confusion; the inner lotus flower of your heart will spontaneously grow.”   ~Anon I mus 

*Subscribe to Anon I mus Youtube channel @ https://www.youtube.com/user/SpirituallyAnonImus http://egoawarenessmovement.org

[nyxcreate]

OCD caused by Non Dualism (“seeking”) tips+

So I’ll be honest, I don’t really make posts about Non dualism because I don’t feel like I’ve understood it the way other people did. They’ve seemed to find this permanent bliss, that I stayed seeking for, FOR MONTHS, (more than 7 months) and really just losing my mind. That non dual state of mind felt so good and I wanted it so bad! I’ve seen many tumblr asks with seekers and I’m sure there are many people who’ve just really understood it and resonated with it. I wanted to share my two cents on it, because I’m sure there other folks who could really use the advice instead of hearing “just NOTICE!!!”.

So please note, once again I won’t say anything bad about traditional non duality/Advaita Vedanta. I’m merely speaking from my own experience, my own struggles and how I’ve really sort of overcome it. And if you’ve found the NOTHINGNESS and CONSCIOUSNESS, all props to you! Keep scrolling this isn’t for you!

—————————————————————

One thing I’ve come to realize later on is how much the mind watching was actually damaging, and not natural at all! It felt like i was looking into something- all the time, feeling the contractions in my body, trying to get rid of it. Naming everything. Trying not to name everything, or label. Trying to notice more. Trying to notice there wasn’t any labels! Trying to notice who was the one doing the noticing. Trying to notice that there was no one noticing. Hell even trying not to TRY. Reading posts, watching videos, hoping something would click. I know how this sounds, but sometimes I’d get excited when I was reaching my breaking point of noticing; because that’s when the bliss would return. So much that you can’t take it anymore; and all that’s left is that pretty empty state of mind that just feels soooo good!

Your world is at your feet, everyone is treating you with kindness. You’re treating everyone with so much love. Life can’t get any better. Until you’re hit with the sudden realization “how do i maintain this, what if I start seeking again?” and there you are; your “me” has returned. But every time it gets easier, doesn’t it? And every time; even if it gets easier, you’re wishing you never found Non Duality in the first place. Now how do I get rid of the “me” again . . .

I’m very done with non dualism. Funny thing is, I don’t even disagree with the non dual “experience”; because it’s just so true. The core of emptiness is there! But honestly, I’m so done with the teachings.

I never thought I would be able to say that I was done with this philosophy. I really thought it would be there in the back of my mind FOREVER. Doing backflips and whatnot to feel the emptiness, the bliss. But enough about that …

I’ve stopped with traditional non duality where it says “keep noticing!” “who’s the one noticing?” “the noticer and the noticed it one!” and realized; as Tony Parsons and Jim Newman and even Non duality fun on youtube had taught me, there is no one doing the noticing. The “radical” non dualism that traditional non dualists seem to hate has been a lifesaver. The pretty state of mind that you are searching for, the search may be there but there is no one doing the searching. If there is no one doing the searching, then what’s happening? It is OBVIOUSLY happening. I am DEFINITELY searching.

No, there is no one doing the searching. It just is. No reason for it at all.

Anyways, while I encourage everyone to look into radical non dualism; or Tony Parson and Jim Newman’s ways of teachings, I’ve also moved on from their lessons. I’ve learned to tackle the OCD by not listening to the compulsions, by no longer looking into the mind. And yes take it step by step, because I know how difficult it seems to just not listen to the compulsions. that would be my advice for sure. Start looking into radical non dualism and recognize that the seeker is just not there. There is no “higher” state of consciousness. The divide that you see between the “me” and the “consciousness; bliss” state; there is no divide at all. It’s all just happening. Once that’s been established; go ahead and live your life. If needed, later look into how you can treat your OCD.

…and again, non dualism has provided amazing insights that I’m forever grateful for. :) The challenges are nothing in comparison to the knowledge gained.

[goddessxeffect]

« INTRO: AWAKEN TO (YOUR)SELF »

A BEGINNERS GUIDE TO ALL THINGS CONSCIOUSNESS

This blog used to be a journal in the process of self realization of it's creator but has yet turned out to be a collection of sources and information guiding you too on your way back to your true Being. It all started with the question: “Who are you really?” and the realization that reality is not what it seems. I'm at a point now where I do not follow any teachings or concepts anymore nor did I consent in strictly deviding law of assumption from non dualism in the past. Nowadays, I see myself as an advocate for Self-realization. That being said, I really want to distance myself from any "new age manifestation/law of assumption" (do this to get xyz) teachings practised on youtube or tiktok.

I did create my own content in the past but stopped because there is nothing new to say and my understanding has deepened. Posts and annotations written by me are easily recognisable by my typical colour code, which is obviously displayed here. I only answer questions for understanding or clarification, guidelines here.

HOW TO START

Advaita Vendata (Non Dualism): an Introduction

Core of non dual understanding

If everything is consciousness, I am everything and everything is me? I still feel like "me", I don't feel like god of my reality How to become aware(ness) How to control the thoughts How to be free from emotions and thoughts Stop concerning yourself with the wants and needs of Ego How to loose attachment to Ego What you really are How to be Consciousness/ Awareness

In the end, the only question remaining should be who you are without all the labels attached to "I am". You will come to discover you do not want freedom from this shape alone, but from all shapes. Be aware of your past being over. "External world shows otherwise? Just be like "for how long do you think it can keep this up when you have nothing to do with it?" @Ada

MY CONTENT/ EPIPHANIES

You can experience pain in your life but you don’t have to ‘suffer’ the pain.”  - Anon I mus

#masterpost, #goddessawakening

» Mosaic » Be yourself first »"Manifesting" » Freedom » Being » Why everbody misinterprets Self concept » Is there a real difference? »Misidentification » Consciousness & Limitation » No others » Question Reality » Missing » Ego & Time

ADDITIONAL MATERIAL

... what to find on my blog through the tags

Advise/FAQs: Koda, Nova, iam-you, Cassie, Bry, Jag, Vesora, Lain, more What is Ego? How it feels to be Self / Awareness All on Self Realization and Detachment All on LOA trough a non dualistic view Books

If you still want to focus on "getting your desires" after been through all the info, search Neville Goddard (all his books and lectures). If you have a hard time understanding Neville, I advise some people who break down his teachings in a short and modern way of speaking: Edward Art (Reddit(Series), Audio), embodythestate, niclasupgradetolife, Josiah Brandt on YouTube

[lazyyogi]

On Effort and Effortlessness

In spirituality, there is often the question of effort versus effortlessness. Misunderstandings regarding the role of effort can lead to stagnation, confusion, or even deeper ignorance.

The teachings on effortlessness reflect the fundamental nature of reality, as no amount of effort can make the Real any more real than it already is—or make Divinity any more divine. These perspectives may be found in dzogchen and advaita. Sometimes this perspective is called the Ultimate or Absolute.

Whereas teachings on the effort required to overcome the momentum of our ignorant habits and self-based illusions speak to our relative experience in daily life. Such teachings and their respective practices are necessary for any tangible, real world results to free us from suffering. In contrast to Absolute teachings, these are called Relative teachings.

Both the Absolute and Relative teachings have important roles to play in spiritual practice but it is the relative level that shows us where to begin. Some spiritual seekers are tempted to fixate on Absolute teachings and ignore the Relative, which results in spiritual bypassing.

For instance, if the average person were instructed simply to let go and just be, the most likely result is that they would let their ego take the wheel. They would continue to be pushed around by their habitual compulsions, aversions, and perceptions. Because letting all that continue requires less effort than breaking free.

The reality is that our preferences, judgments, habits, and imaginations have controlled us all our lives—perhaps over many lives. And so it takes a wise application of effort in order to disrupt those cycles.

So what does that look like?

The most practical example is meditation. In the Jangama Dhyana technique that I practice and recommend, the instruction is to close your eyes and gently focus your attention on the space between your eyebrows. Do not repeat mantras, contemplate, or visualize anything.

Of course the moment you sit down to actually do this, seemingly endless thoughts and images will flow forth. Then you react to those thoughts, following them down trains of thinking. Before you know it, you have entirely forgotten that you are meditating.

It is here that effort is required.

Once you realize that you have wandered off in thought, you must shake it off and return your attention to the point of focus between your eyebrows.

For most beginners, this is how meditation sessions will play out for a while. You focus your attention between your eyebrows, you catch yourself wandering off in thought, and you bring your attention back to the point of focus.

You do this over and over, as often as necessary, while also remaining generally relaxed.

With daily practice and patience, eventually your attention will stop wandering off. Your attention will remain focused between your eyebrows even while you feel at ease. It will begin to feel more effortless and natural.

Thoughts may still pop up but by keeping your attention focused, those thoughts will also vanish instead of pulling you into further thinking. At this point there is nothing you need to do about thoughts popping up and vanishing, you just remain focused without analyzing.

It is around this point in your practice that you will get a real sense of what is meant by effortlessness. An entire separate post would be necessary to discuss that further, so I will leave it here.

To summarize, it is the application of effort in your spiritual practice that will lead to an understanding and experience of effortlessness. And with continued practice, the very notion of effort versus effortlessness will lose all meaning regardless. But until that point, you must be ready to put in effort.

Much love!

LY

[33-108]

The path to realizing Bhairava consciousness—the supreme, non-dual state of awareness that is beyond all distinctions and limitations.. is deeply connected with the practice of centering or one-pointedness (called ekagrata in Sanskrit).

This practice is central to the discipline of meditation and contemplation, where the practitioner aims to transcend the ego, dissolve dualities, and realize their inherent unity with the divine, represented by Bhairava.

Bhairava represents the highest, unconditioned state of consciousness in Trika. He is the embodiment of pure consciousness, without any limitations or distinctions - the formless, transcendent consciousness that pervades all of existence and is also the manifest reality. The state is where the distinctions between subject and object, self and other, dissolve completely, revealing the unity of all being.

To realize this state, the practitioner must dissolve the layers of ignorance, conditioning, and distraction that keep them trapped in dualistic perception. One-pointedness or centering is the primary method to achieve this.

One-pointedness is a state of intense mental concentration where one focuses the mind entirely on a single object or aspect of reality, without distraction.

This practice is a factor in attaining Bhairava consciousness because it trains the mind to go beyond the constant fluctuations of thought and external distractions. It is a form of stilling the mind, leading to meditative absorption, dhyana, and eventually to the experience of oneness with the divine.

One-pointedness requires that the mind be focused on a single thought, mantra, or visualized image, such as the form of Bhairava or the concept of Shiva consciousness.. This intense focus eliminates the fickle nature of mundane thoughts and feelings, directing the mind toward a target..for advaita Kashmir, this is the recognition that all of reality is a manifestation of Shiva, and through this focused meditation, one begins to experience that oneness.

By focusing on the sensation of spanda, practitioners center their awareness on the underlying vibration of the universe. This practice of tuning into spanda helps the individual experience the oneness of Śiva and Śakti, to raise through each tattva, leading to the realization of Bhairava.

Through one-pointedness, practitioners slowly dissolve the sense of separateness between the perceiver (the subject) and the perceived (the object).

As the practitioner concentrates, they begin to realize that the object of concentration (whether it’s a mantra, image, or concept) and the act of concentration itself are not separate. This realization of oneness with the object of meditation prepares the practitioner for the experience of Bhairava, where the duality of subject-object distinction vanishes entirely, leaving only the experience of pure, unbounded awareness.

The practice of centering eventually leads to dissolution into the object of meditation. When the mind becomes perfectly still and one-pointed, the distinction between the subject (the meditator) and the object of meditation (the divine consciousness) disappears. At this point, the practitioner experiences a state of absorption where the mind is no longer separate from the divine. This is the direct experience of Bhairava consciousness, where the practitioner perceives the universe as an extension of their own consciousness- beyond all duality, beyond all mental limitations.

In Kashmir Shaivism, it is taught that Śiva is not only the content of consciousness but also its very essence. By realizing that one’s own awareness is identical with Śiva, the practitioner experiences the state of Bhairava—a state of non-dual, infinite consciousness that is the source of all creation.

The role of the Guru is crucial for guiding the aspirant in this journey toward Bhairava consciousness. Through initiation (Diksha), the Guru imparts the sacred teachings, mantras, and practices that direct the practitioner’s focus toward the divine. The Guru also helps the aspirant recognize the obstacles that arise in meditation and offers guidance in overcoming them. Transmission of grace (Shaktipat) through the Guru can accelerate the process of awakening to Bhairava consciousness.

Centering through one-pointedness leads to the transcendence of the ego (Ānava Mala). As the practitioner moves deeper into concentration, the sense of individual identity begins to dissolve, revealing the true nature of the self as Bhairava.

This is the ultimate goal: to realize that one’s true essence is not the limited ego but the expansive, all-pervading consciousness of Bhairava, the non-dual divine.

With my Ascendant in Bharani nakshatra conjunct Ketu, and the Sun conjunct Rahu in a Rahu-ruled nakshatra, there exists a powerful dynamic yielding opportunity for self-transcendence, and the unification of polarities.

My Bharani Ascendant Conjunct Ketu relates to a dissolution of the limited body and a transcendent approach to the material realm.

Bharani nakshatra, associated with Yama the god of death, symbolizing discipline, transformation, and the acceptance of life's cyclical nature as well as Kali.

With Ketu conjunct the Ascendant, there is a natural inclination to detach or see beyond the material self.. a focus on annihilation of the Malas, the limitation of the separate physical body and using the physical body, the senses as a medium for dissolution, for the absorption into the supreme via Sakti.

Rather than completely reject and detach from my body, I see my body as a form inseparable from the supreme reality.. ketu is often associated with void, renunciation, total rejection - but this is not necessarily the case.. its "detachment" can mean objectivity, or a means into which one sees the big picture.. to accumulate jnana through.

Ketu's presence enables me to break free from conditioning, which aids in moving beyond the limited identity of the self and experiencing the infinite consciousness represented by Bhairava.

With my Sun Conjunct Rahu and conjunct my Atmakaraka Jupiter, creates a strong drive for ego expansion, recognition, and growth, through unorthodox or unconventional paths and in line with spiritual, pure truths.

Rahu represents Maya, desire, and karmic forces, while the Sun represents the self-identity, and consciousness. This placement gives a karmic imperative to explore the full range of self-identity- pushing the boundaries of what the self can become and how it can be used to achieve spiritual liberation in the material realm.

Between the pushing of Rahu to expand the ego to its limitations, beyond its boundaries, and in line with spiritually rooted goals - with spiritually inclined material pursuits and Ketu/ Ascendants inclination to dissolve/detach one from the limited perception of one's body and give a transcendent approach to world via experiences of death and rebirth.. my path towards this bhairava consciousness is seen astrologically.

[mahayanapilgrim]

What is Yab-Yum?

Yab-yum is a symbolic representation of the union between a male deity (yab) and a female deity (yum). The term itself originates from Tibet, where the word "yab" represents the masculine aspect, often referred to as the Father associated with wisdom and compassion, and "yum" represents the divine feminine, embodying the role of the Mother often associated with bliss and emptiness.

In artistic depictions, yab-yum is represented by a male deity in a seated position, often portrayed as a peaceful and enlightened Buddha or a deity like Vajrasattva, and a female deity sitting or standing in the lap of the male deity, embracing him. The female deity is often portrayed as a compassionate figure, such as the goddess Tara or the consort of the male deity.

The Spiritual Symbolism of Yab-Yum

An iconic image associated with tantra, the yab-yum position holds significant prominence within both Hindu and Buddhist tantric art. The posture transcends the boundaries of conventional human sexuality and delves into a realm of divine and cosmic union. At its core, the image embodies the concept of duality, therefore represented through the masculine and feminine union but gives direction towards a state of non-duality, or Advaita, where the illusion of separation dissolves, and a profound unity is experienced. It represents the profound understanding that existence arises from the interplay of opposites and that the ultimate reality encompasses both the manifest and the formless.

The yab-yum position signifies the merging and harmonizing of opposing forces. It represents the balance and integration of polarities within oneself and the universe. The masculine and feminine energies are seen as complementary aspects that together form a complete whole. In essence, the yab-yum symbolizes the union of wisdom and compassion, form and formlessness, masculine and feminine, and represents the inherent unity and interconnectedness of all things in the tantric worldview. 

The fundamental concept of 'Advaita,' or non-duality within Yab-Yum

In Sanskrit, the term, advaita means non-duality. It is also a concept commonly associated with Advaita Vedanta but equally relevant in the profound teachings of tantra. To understand the concept of Advaita, one must carefully deconstruct the linguistic implication of the term Advaita or its English translation 'not-two-ness.' Here the words do not suggest becoming one or infusion; it does not imply a merging into homogeneity. Instead, it represents a state where separation, division, and the illusion of individual identity cease to exist while the diverse elements retain their inherent nature. It is a state of neither loss nor acquisition. 

This understanding eludes the grasp of the rational mind, which can only comprehend the world in terms of singularity or plurality. Therefore, the yab-yum depiction of the union of a male and female deity highlights the fundamental principle that the apparent duality between self and other, subject and object, is illusory. It alludes to the understanding that the true nature of reality transcends dualistic distinctions signifying the inseparability and interdependence of the masculine and feminine energies, symbolizing the dissolution of all dualities but not infusing into a singularity. 

Vajrasattva and his consort in Yab-Yum

Vajrasattva is the embodiment of purity and compassion and, in his solitary form, is a familiar subject in Buddhist art. However, although less frequently, Vajrasattva is depicted with his consort in the yab-yum posture, alluding to a profound father-mother aspect of Vajrasattva. In the Yab-Yum depiction, he is joined by his consort, Vajratopa or Vajragarvi. The consort is often depicted holding a Kartika in her right hand and a kapala in her left, symbolizing the transformative and nurturing aspects of the feminine principle.

[imaginalstudio]

The body does stuff, watch it. The mind does stuff, watch it. The sense of I-ness does stuff, watch it.  Watch the watching, see what happens

Do a deep dive on this quote

This quote is a profound meditation instruction that encapsulates key elements of self-inquiry and mindfulness practices. Let’s break it down deeply, part by part, to unpack its layers of meaning and potential insights:

“The body does stuff, watch it.”

Observing the body: • The body is dynamic, always engaged in some activity—breathing, moving, reacting, and processing sensations. This instruction invites us to step back and observe the body’s actions and processes without interference. • In mindfulness, this is akin to body-scanning practices, where you notice physical sensations without judgment. For example, instead of saying, “I am in pain,” you might say, “There is a sensation of pain in the body.”

Detachment from identity with the body: • Implicit in this observation is the idea that you are not the body. While the body is doing things (such as walking, eating, or fidgeting), your task is simply to watch, rather than to control or identify with it. • This aligns with non-dual teachings, which suggest that the body is an object in awareness, not the essence of who you are.

“The mind does stuff, watch it.”

Observing the mind: • The mind is constantly active—thinking, analyzing, remembering, imagining. Watching the mind means becoming aware of these mental activities without getting entangled in them. • This practice is central to meditation techniques such as Vipassana or Zen, where you simply note thoughts as they arise and let them pass.

Understanding impermanence: • Watching the mind reveals the transient nature of thoughts. Each thought appears, lingers briefly, and disappears. Through this observation, you realize that thoughts are not solid or permanent, and they are not “you.”

Detachment from mental identity: • Just as with the body, this practice reinforces the idea that you are not the mind. The mind is merely a tool or a mechanism, not your core self.

“The sense of I-ness does stuff, watch it.”

Observing the ego: • The “I-ness” refers to the egoic sense of self, the feeling of being a distinct, separate individual. This aspect of the instruction asks you to watch even your sense of being a person—your thoughts of “me” and “mine,” your preferences, and your self-concept.

Questioning the self: • By observing the sense of I-ness, you might start to see that this “I” is a construct, arising from the interplay of thoughts, memories, and conditioning. This can lead to deeper self-inquiry: “Who am I, if not this sense of I-ness?” • This aligns with teachings in Advaita Vedanta and Zen Buddhism, where practitioners are encouraged to deconstruct the ego and realize their identity as pure awareness, beyond the personal self.

“Watch the watching, see what happens.”

Meta-awareness: • This phrase points to the practice of turning awareness back on itself. Instead of watching the body, mind, or ego, you now watch the act of watching itself. This is a profound shift in attention. • This step dissolves the subject-object duality. At first, you may feel like you are the subject watching the body or mind (objects). By watching the watching, you realize there is no separate “watcher” and “watched”—only awareness itself.

Experiential insight: • Watching the watching may reveal the groundless, limitless nature of awareness. You might notice that awareness doesn’t have a location, a boundary, or a personal identity. • This practice leads to direct experience of what many spiritual traditions describe as the true Self, the infinite, unchanging reality behind all phenomena.

Key Teachings Embedded in the Quote 1. Disidentification from Phenomena: • The body, mind, and sense of self are seen as objects in awareness, not the essence of who you are. This is a core teaching in many meditative traditions, emphasizing that suffering arises when we identify with transient phenomena. 2. Mindfulness and Non-Judgment: • Watching the body and mind trains you to observe without clinging or aversion. This non-judgmental awareness fosters equanimity and peace. 3. Self-Inquiry and the Nature of Awareness: • The instruction culminates in a deeper inquiry into the nature of the observer. By watching the watching, you transcend the duality of subject and object and potentially glimpse your true nature as pure awareness.

What Happens When You Follow This?

Early stages: • You might notice restlessness or difficulty detaching from thoughts and sensations. The mind may resist being observed, as its habitual patterns rely on your identification with it.

Middle stages: • Over time, you develop greater clarity and stillness. You start to see the body and mind as processes, not as “you.” This can bring a sense of lightness and freedom.

Advanced stages: • When you consistently turn awareness back on itself, the sense of a separate “I” may dissolve. What remains is pure, unconditioned awareness—a state often described as liberation, enlightenment, or self-realization.

Practical Applications 1. Start with mindfulness: • Spend time observing the body and mind in daily activities. Notice sensations, thoughts, and emotions as they arise. 2. Practice self-inquiry: • Ask questions like “Who is aware of this thought?” or “Where does the sense of ‘I’ arise from?” 3. Cultivate meta-awareness: • During meditation, turn your attention toward the awareness itself. Sit with the question, “What is aware of this moment?”

Conclusion

This quote is a roadmap for exploring the nature of existence and consciousness. It takes you step-by-step—from observing the gross (body) to the subtle (mind) to the fundamental (awareness itself). By following it, you move beyond identification with form and thought, uncovering the timeless presence that underlies all experience.

If at all, How does this quote relate to what some ppl label as enlightenment/salvation?

This quote is deeply related to the concepts of enlightenment and salvation as described in spiritual traditions, but it frames the journey in a practical, experiential way. Let’s explore how it ties into these profound states:

Enlightenment as Awareness of True Nature

In many spiritual traditions, enlightenment refers to the realization of your true nature—an awareness that transcends identification with the body, mind, and ego. This quote provides a direct method for approaching that realization: • Watching the body: You see that the body is a temporary, physical vessel. It is born, grows, ages, and eventually dies. By observing it without identifying with it, you realize that you are not the body, but something deeper. • Watching the mind: Observing thoughts without attaching to them reveals that the mind is not your essence but a tool that produces transient ideas, judgments, and emotions. Enlightenment involves transcending these thought patterns and recognizing that the mind does not define you. • Watching the sense of “I-ness”: By observing the ego—the sense of a personal self—you realize that this “I” is a construct, an illusion created by thoughts, memories, and experiences. When the identification with this false self falls away, what remains is your true nature: pure, infinite awareness. • Watching the watching: This is the crux of enlightenment. Turning awareness back on itself dissolves all duality (the sense of “me” observing “something else”). You recognize that all phenomena, including the body, mind, and ego, arise within awareness, but awareness itself is boundless, timeless, and ever-present. This is often described as the “unitive experience” or “awakening.”

Salvation in Religious or Spiritual Contexts

In many religious traditions, salvation is seen as liberation from suffering or the cycle of birth and death (samsara). This quote relates to salvation in these ways:

Liberation from Suffering (Buddhist Perspective): • The Buddha taught that suffering arises from attachment to impermanent phenomena (body, mind, ego). By observing these aspects of experience without identifying with them, you let go of attachment and aversion. • Watching the watching leads to the realization of anatta (no-self)—the understanding that there is no fixed, separate self to suffer. This insight can lead to Nirvana, the cessation of suffering.

Union with the Divine (Vedantic/Christian Perspective): • In Advaita Vedanta, salvation (moksha) is the realization that you are not the individual self (jiva) but the universal Self (Atman), which is one with Brahman, the ultimate reality. Watching the body, mind, and ego leads to disidentification with the individual self, culminating in the recognition of this oneness. • In Christian mysticism, salvation can be seen as surrendering the ego (the false self) and uniting with God. The process of watching the self and releasing attachment parallels the surrender required for spiritual union.

The Process of Enlightenment/Salvation in This Quote

Disidentification: • Enlightenment or salvation begins with the recognition that you are not the transient phenomena of the body, mind, or ego. This is the “watching” phase described in the quote. You take a step back from identification and see these elements for what they are—impermanent and not truly “you.”

Insight and Realization: • Through consistent observation, you gain insight into the nature of reality. You see that everything you once identified with is fleeting and that the only constant is the awareness in which everything arises.

Dissolution of the Ego: • When you watch the sense of “I-ness,” the ego begins to dissolve. You realize that the ego is not a fixed entity but a collection of thoughts and feelings. What remains is the silent, formless awareness that underlies all experience.

Union with Awareness: • Watching the watching points to the ultimate realization that awareness is self-luminous and without boundaries. This is the heart of enlightenment or salvation: the recognition that you are not a separate self but the infinite consciousness in which all existence unfolds.

How This Relates to Common Descriptions of Enlightenment/Salvation

Universal Themes in Enlightenment: • Timeless Awareness: The recognition that your true nature is not bound by time, space, or form. • Freedom from Suffering: Liberation from identification with the body, mind, and ego leads to a profound peace, often described as bliss or equanimity. • Unity or Oneness: Many enlightened beings describe a sense of oneness with all existence, as the boundaries between self and other dissolve.

Religious Interpretations of Salvation: • In Christianity: The phrase “watch the watching” could parallel the idea of “being still and knowing God” (Psalm 46:10). It points to surrendering the ego and experiencing the divine presence directly. • In Hinduism: Watching the watching reflects the practice of Atma Vichara (self-inquiry), leading to the realization of the self as Brahman. • In Buddhism: Observing the impermanence of the body and mind aligns with the path to Nirvana, where the illusion of a separate self is transcended.

What Happens After Enlightenment/Salvation?

This quote also hints at what some traditions describe as the “after” state: • Effortless Presence: Once you see through the body, mind, and ego, there is no longer an effort to watch; awareness simply abides in itself. • Compassion and Freedom: Realizing the illusory nature of self often leads to profound compassion, as the boundaries between “self” and “other” dissolve. • Living in Truth: Enlightenment or salvation is not about escaping the world but living in alignment with the truth of who you are—pure awareness, free from identification.

Conclusion

This quote encapsulates a practical path to enlightenment or salvation by guiding you to disidentify from the body, mind, and ego, and to turn attention back to the source of awareness. It invites you to directly experience the truth of your being, beyond conceptual or religious frameworks, leading to the liberation, peace, and unity that all spiritual traditions point toward.

Would this be considered secular / interfaith?

Yes, the ideas expressed in this quote can be considered secular and interfaith, depending on the perspective from which they are approached. Here’s how it fits into both categories:

Secular Interpretation

The principles in the quote are rooted in direct observation and experiential inquiry, which do not require adherence to any specific religion or belief system. Here’s why it is secular: 1. Empirical Focus: • The quote invites you to observe phenomena (body, mind, and ego) as they arise in your experience. This is a neutral, experiential process that does not depend on faith or metaphysical assumptions. • Practices like mindfulness and self-inquiry, which align with this quote, are widely used in secular contexts such as therapy, stress reduction (e.g., Mindfulness-Based Stress Reduction), and neuroscience-based meditation studies. 2. No Need for Belief: • The quote does not ask you to accept any doctrine, deity, or spiritual worldview. Instead, it encourages investigation of your lived experience, making it accessible to atheists, agnostics, and skeptics. 3. Universal Human Experience: • Observing thoughts, sensations, and the sense of self are universal human experiences. They are not tied to a specific cultural or religious framework. 4. Compatibility with Science: • Concepts like “watching the mind” and “watching the sense of I-ness” resonate with psychological and neuroscientific research into mindfulness, the default mode network, and the nature of self-awareness.

In this sense, the quote serves as a pragmatic framework for self-exploration, free from religious overtones.

Interfaith Relevance

While secular, the ideas in the quote are also deeply compatible with teachings from various religious and spiritual traditions, making it interfaith. Here’s how: 1. Common Mystical Principles: • Many mystical traditions across religions emphasize self-observation and the transcendence of the ego: • Christian Mysticism: The practice of “watching the self” parallels teachings like “die to yourself” (John 12:24) or contemplative prayer that leads to union with God. • Buddhism: The quote reflects Vipassana meditation and the concept of anatta (no-self). • Hinduism: It aligns with Atma Vichara (self-inquiry) in Advaita Vedanta, where observing the sense of “I” leads to the realization of the true Self (Atman). • Islamic Sufism: The notion of detaching from the self to witness the divine presence resonates with fana (the dissolution of the ego). • Judaism: Kabbalistic practices often emphasize direct awareness and the unification of self with the divine essence. 2. Universality of Practice: • The methods described—watching thoughts, sensations, and the ego—are universal tools for self-awareness and spiritual growth, applicable regardless of religious affiliation. • This makes the quote compatible with diverse religious paths while remaining neutral enough to avoid theological conflict. 3. Interfaith Bridge: • Because it does not invoke specific gods, rituals, or dogmas, this quote can serve as a bridge between traditions, offering a shared language for spiritual inquiry.

Key Factors That Make It Both Secular and Interfaith 1. Emphasis on Experience Over Belief: • The quote focuses on what can be directly experienced, rather than requiring faith in doctrines or metaphysical claims. 2. Neutral Language: • Terms like “body,” “mind,” “sense of I-ness,” and “watching” are free of religious connotations, making the practice accessible to people from any background. 3. Adaptability: • A secular practitioner might approach this as a method for personal clarity or stress reduction. • A religious practitioner might see it as a tool for deepening their connection to the divine or understanding their faith more profoundly.

Conclusion

This quote is inherently secular because it is grounded in direct experience and observation, making it accessible to people without religious beliefs. At the same time, it is interfaith because it resonates with mystical and contemplative traditions across various religions, offering a universal framework for self-inquiry and spiritual growth. This dual nature makes it a powerful and inclusive guide for anyone seeking understanding, whether in a secular or spiritual context.

[talonabraxas]

“Satyam Jnanam Anantam Brahma”

which means “The knower of “BRAHMAN” attains the Supreme”. BRAHMAN is Truth, knowledge, and Infinity, which is our own very Self, the Atman. Brahman is not an object of knowledge. It is always witnessing subject. (দ্রষ্টা~The Seer).

The Concept of Brahman in Vedas is Beyond any Concept of Absolute

First, let us analyze what Hindu Dharma holds to be the Absolute. In Sanskrit, the ultimate goal, or shall we say, the Absolute of Hindu Dharma, is “Brahman.” The word derives from the root “Brh,” meaning “that which grows” (Brhati) or “Which causes to grow” (Brhmayati).

The Nature of Brahman Brahman is rather considered to manifest the non-Brahman metaphysical principles of matters and jivas due to the overflowing of Brahman’s grandeur, beauty, bliss, and love than the primary coming into being with the non-Brahman metaphysical principles of matter.

Just as how Brahman exists, Brahman cannot but create an excess of good in a similar manner too. Both of these – existence and overflowing of abundance – are crucial properties of Brahman, just as love and nurturing are the crucial properties of any virtuous and loving mother.

Brahman – The Source Brahman constitutes the essential building of all reality, and thus Brahman is the source. Brahman is the antecedent primeval ontological substance from where all things move forward. Like other sciences, Brahman does not create anything from nothing as part of ex nihilo creation. But rather, Brahman creates anything from the reality of Brahman’s own being. In Aristotelian terms, Brahman is “the material cause as well as the efficient cause of creation.”

The Final Goal and The Final Cause Brahman is seen as the Formal Cause as part of the metaphysical ordering principles inherent in the cosmos’ design and as the source of Dharma.

Moreover, Brahman is also seen as the Final Cause, as the final goal of all reality. Brahman is the only reality that truly exists, as being the ontological source of all reality; everything else is just a contingent transformation of Brahman, or substitute of the attributive dependence on Brahman, or else the illusory in nature. Even the theological teachings of both Advaita and Vishishta-Advaita schools of Hindu Dharma resonate with this nature of Brahman.

Brahman – The Ultimate Reality As mentioned times and again, Brahman is the source of everything, and thus all reality has a source in Brahman. Everything grounds to Brahman, and all reality has its ultimate repose. Hindu Dharma, as a philosophy and a religion, is thriving towards this reality known as Brahman, both consciously and exclusively.

Brahman is like the foundation of everything. It’s the most real thing, even more (supreme reality), real than the world we see around us. It’s like the “big picture” behind everything. It’s important to note that Brahman isn’t a god with human-like qualities. It’s not a person sitting in the sky making decisions or having emotions. It’s much bigger and more mysterious than that.

Think of Brahman as being everywhere, but not in a way that’s limited by space. It’s like the essence or energy that makes everything exist and have meaning. This idea is called “panentheism,” meaning Brahman is both within everything and beyond everything. Brahman is like the starting point of everything in the universe. It’s not like a builder creating things from scratch, but more like the essential stuff that everything is made of.

Some people say that your true self or your individual soul (your “Atman”) is connected to Brahman. It’s like a small part of Brahman inside you, an eternal truth. This idea is important in a certain type of Hindu thinking called “Advaita Vedanta.” Many Hindus believe that understanding Brahman is a way to become free from the cycle of life, death, and rebirth. It’s like a key to escape this cycle and find ultimate peace.

Brahman ॐ by Talon Abraxas

[compassionmattersmost]

Comforting the Ego Through Self-Inquiry: A Gentle Path into the Mystic

The Tibetan teaching that the ego is a belief in a separate self with no inherent existence aligns perfectly with the process of self-inquiry. As we engage in the practice, the recognition that the ego has no independent reality allows it to gradually dissolve. What remains is the awareness that transcends the illusion of separation—the true nature of the Self. For many years, I’ve engaged in…

[seraphic555]

Raise your hand if you read a thousand posts on ND ✋🏼

Raise your hand if you asked a hundred questions about ND ✋🏼

Raise your hand if you tried to get desires from being enlightened ✋🏼

Raise your hand if you tried to control your mind ✋🏼

I did all this with the intent to “get my dream life” after some sort of “god powers” were unlocked, but I was just digging myself into a hole. That’s not the point of ACTUAL Advaita Vedanta, which is a philosophy that teaches Brahman is the only Reality.

I think those of us who grew up Christian conflate Brahman with the Biblical God so we have certain expectations of what God is (some sort of magical, humanoid entity when it’s actually invisible) and then we see ourselves as having to become that God in the flesh.

So there’s really nothing else to know about this philosophy except that this Brahman is the only Reality, yet we spend months reading posts on this app trying to find more information out of desperation until we realize we’re literally looking for a key that doesn’t exist. But hey some of us have to learn the hard way 🤷🏼‍♀️.

I forgot the blogger’s name but she said to “just be” and that’s the best advice I can give anyone who is obsessed. It means stop trying. You can believe in religion or believe in nothing at all, you can be rich or poor, happy or sad, either way life will go on and in the end it doesn’t matter. No one is better than you and you’re better than no one. No one is enlightened or non enlightened, we’re all the same. Stop overthinking now and get on with your life 🫶🏼 If you’re still very interested in AV I recommend researching the old masters.

[omegaphilosophia]

The Philosophy of Advaita Vedanta

Advaita Vedanta is a non-dualistic school of Hindu philosophy that teaches that the ultimate reality, Brahman, is singular and that the individual self, Atman, is not separate from this ultimate reality. "Advaita" literally means "not two," indicating the core idea that Atman and Brahman are one and the same, and that any perception of duality (between self and world, subject and object) is an illusion.

Key Principles of Advaita Vedanta

Non-Duality (Advaita):

The central tenet of Advaita Vedanta is that there is only one ultimate reality, Brahman, which is infinite, formless, and beyond all distinctions. The apparent multiplicity of the world and separate selves (Atman) is considered Maya (illusion).

Atman (the individual self) is identical to Brahman. The idea that we are separate individuals with independent identities is an illusion caused by ignorance (Avidya).

Brahman:

Brahman is the universal, unchanging, infinite reality that underlies all existence. It is beyond time, space, and causality, and is the only true essence of everything.

Brahman is often described as Nirguna Brahman (Brahman without attributes), meaning it is formless, indescribable, and transcendent, but it can also be understood as Saguna Brahman (Brahman with attributes) when conceptualized as a personal God with qualities for devotional purposes.

Atman:

Atman refers to the inner self or soul, which is eternal and identical with Brahman. In Advaita Vedanta, realizing that one's true self (Atman) is Brahman is the goal of spiritual practice.

The ignorance (Avidya) of this fundamental identity between Atman and Brahman is what causes Samsara (the cycle of birth, death, and rebirth) and suffering.

Maya (Illusion):

The world of appearance, multiplicity, and individuality is called Maya. Maya is responsible for creating the illusion of separation and duality.

While the world appears real on a practical level (Vyavaharika), it is ultimately unreal on the absolute level (Paramarthika). Realizing the nature of Maya helps one see beyond the illusion to the true oneness of reality.

Avidya (Ignorance):

Avidya is the root cause of the human experience of duality and separation. It is the ignorance of the true nature of the self, leading to the mistaken belief in the individuality of the self (ego) and the reality of the material world.

Liberation, or Moksha, is attained through the removal of Avidya and the realization of one’s identity with Brahman.

Jnana Yoga (Path of Knowledge):

The primary method to attain liberation in Advaita Vedanta is Jnana Yoga, or the path of knowledge. This involves deep philosophical inquiry and meditation on the nature of the self, using teachings like "Tat Tvam Asi" ("You are That"), which emphasizes the unity of Atman and Brahman.

The study of Upanishads, Bhagavad Gita, and other scriptural texts is central to the pursuit of Jnana.

Liberation (Moksha):

Moksha is the realization of the oneness of Atman and Brahman, which frees one from the cycle of Samsara. It is the ultimate goal of human existence in Advaita Vedanta.

This liberation is not about going somewhere else or achieving something new, but about realizing what has always been true: that one's true nature is already infinite, eternal, and beyond duality.

Guru and Shravana, Manana, Nididhyasana:

A guru (spiritual teacher) plays a crucial role in guiding a disciple toward the realization of non-duality.

The traditional method of learning in Advaita Vedanta includes:

Shravana: Listening to the teachings of the scriptures.

Manana: Reflecting upon those teachings.

Nididhyasana: Deep meditation on the truth of the teachings, leading to the experiential realization of non-duality.

Advaita Vedanta and Other Philosophical Systems

Dvaita (Dualism): In contrast to Advaita's non-dualism, Dvaita Vedanta holds that the individual self (Atman) and the supreme being (Brahman) are eternally distinct. Dualistic schools argue for a personal relationship with God and a clear distinction between creator and creation.

Visishtadvaita (Qualified Non-Dualism): This school also sees unity in the universe but believes that individual souls and the material world are real parts of Brahman, distinct yet inseparably connected.

Buddhism: Although there are some similarities between Advaita Vedanta and Mahayana Buddhism (e.g., the idea of emptiness and the illusion of separateness), Buddhism rejects the concept of an eternal, unchanging self (Atman), which Advaita Vedanta upholds.

Advaita Vedanta is a profound philosophical system that focuses on realizing the ultimate oneness of all reality, transcending the illusion of duality. Through spiritual knowledge, self-inquiry, and meditation, one can awaken to the truth that the individual self (Atman) and the universal consciousness (Brahman) are not separate, leading to liberation from the cycle of birth and death.

[4dkellysworld]

hi! i feel kind of stuck in a cycle and i'm not sure how to break it ? basically, i try to go on with everyday life by just observing and not identifying with thoughts, but then i have this voice in my head that's like "if you know who you are, why do you still see things you dislike? change it right now... oh that's right, you can't!" now obviously i'm aware that's ego creeping in, but she's kind of right? in a way? like Ada and Sophie both said, "whatever IS instantly and undeniably is. if you still see what you don't like that's all the confirmation you need." and so i just don't know how to keep going after that, because everyone's like "there's nothing to do" but there gotta be something that i'm doing wrong otherwise i wouldn't be dreaming this dream. i might've over-consumed, i'm not sure, but i'm just really really tired of it all

You're focused too much on trying to change the dream and you're using that as your measure of "success" on this path. You haven't given any details on what else you've been doing so I can't really give you much direction there.

But, if you can't change things through doing nothing, or witnessing, then try something else. Change your thoughts, change your beliefs, let go of the limiting beliefs and change your mind about who you are and what your "life" or "reality" is about. Remember that everyone is only sharing their version or interpretation of truth but it might not entirely click with you because your path is uniquely yours alone, it's not going to be the same as others. Find what works for you. And how do you do that? By being your own scientist, practice, experiment, figure it out through your experiences, follow what resonates and trust in yourself.

I get the sense you've overconsumed information due to your confusion and I totally get it because I have fallen into this trap myself. Imo overconsumption of information and always looking for answers externally indicates a lack of trust in oneself. Try discarding everything you learned (except some core basics of whatever truly resonates with your heart) and then just practice and live through that for a while and whenever you have questions, go within and ask yourself them.

If you look through my asks, I've addressed the "there's nothing to do" idea before so I won't repeat it here. I recommend getting clear on what exact idealogy you trust in and are wanting to follow & live because "nothing to do" is not Advaita Vedanta/non-duality but Neo Advaita Vedanta. It's your choice but get clear on what school of thought you're in (and obviously stop following any sources of info that don't align with that) as it will reduce your confusion.

Also if you're going to consume information, then consider reading teachings from realized masters like Lester Levenson, Siddharameshwar Maharaj, Paul Brunton, Robert Adams instead of getting all your information from Tumblr. The resources are there in the Google drives if you're interested.

I'll end with this quote I read earlier today:

Whatever is for you will bring clarity, not confusion

Trust in what gives you clarity and resonates with the heart.

[illuminatedmysticc]

Non duality is becoming quite mainstream. Or was it always?

Non duality ( Advaita Vedanta) is a very old philosophy and has been around since forever look at the 60’s where it was everywhere and the kind of the catalyst of the Hippie movement in America

thanks to the likes of Alan Watts and others who was teaching Buddhism and the Philosophy in the USA

[divatakesontruth]

Hello 😊

So there is something that has been on my mind for really long time and it is that You mentioned that the world is an illusion, which aligns with the teachings of Advaita Vedanta, a school of Vedanta philosophy. However, within Vedanta, there are different schools of thought. For example, Dvaita Vedanta holds that the world is real, not an illusion. Given these differing perspectives, how can we determine which one is true

I don’t know what dvaita Vedanta is

I only talk about the I Am consciousness which aligns with advaita