Fraction of a Shankara verse (part 3)

brahma satyath jaganmithya

Brahman is the Truth, the Universe is false.   Shankara

Master Nome’s commentary summarized Part I

By "Truth" is meant that which actually exists, Non-Dual Brahman. What is other than Brahman is not true, real, & is "Non-Existence" which does not exist,

Even if Non-Existence is imagined, then it is only Existence that is conceived & the negated. Furthermore, the "existence" of that entire mental exercise, the "existence" of  those thoughts, such is really all the apparent Existence involved, unreal & imagined in itself, as it may be.  Considered real then, those thoughts are only Brahman anyway. 

On the other hand, if it should ever be imagined that Brahman does not exist, then that imagination itself must be Brahman if in any way it exists at all. The same holds for any "knower" who would entertain that imagination.  And so no imaginary, unreal, nonexistent thought or "existence" is an alternative to Brahman, but only Brahman itself once again.

Next installment on the Requisites

4 requisites:             Discrimination

Detachment,

6 Essentials

Desire for Liberation

6 essentials:          

Peacefulness

Self–Control

Renunciation

Fortitude

Conviction

Meditation

Discrimination, in particular

"Each of the four requisites is helpful to the inquiry to know the Self. Each of the four requisites supports the others. The order in which they are given is not to be construed as being strictly developmental or ascending. For example, though one requires Discrimination to become Detached (otherwise, one will not perceive who is to be Detached & from what to be Detached), it may be the desire for Liberation coupled with Conviction in the teachings that give rise to that Discrimination, which is further strengthened by Meditation & expressed through some kind of Renunciation on a basis of Peacefulness or Equanimity. Each may be considered separately, or they may be considered as one whole."                                                              Master Nome

Discrimination

Discrimination is to discern what is true. From deep thinking to inner experience, such leads continuously to Knowledge & Realization. Unless one discerns the source of Happiness, for instance, one cannot find more Happiness, or prevent the loss of any that might come one’s way.

Without discerning the Meaning of Life, its Purpose cannot be fulfilled. Wrongly choosing a "spiritual path", if even getting that far, may unexamined ignorant tendencies, delusive notions, & patterns of conceptualizing.

Discrimination is neither sensory, nor mental but is directly derived Consciousness where Self– Discrimination discerns the Self.  We all know how happy we are & that we exist. This intrinsic discernment is of the very nature of the Self. The path to Self-Knowledge is composed of Knowledge, from Discrimination to Realization.  

"What is the source of happiness? What is eternal? What is real? Who am I?"  With more emphasis on negation, we thus sort  out what is not eternal, not Reality, or not the Self.  Thus Reality is left unobscured & Self-evident.

Discrimination also frees us of dualistic conceptions, unfruitful practices.  Distinguishing of emotional moods, karma, egoistic-tendencies, superimpositions, concepts, mis–identifications are matters of Discrimination.  Comparing & contrasting the immutable from the changeful, the eternal from the transitory, the continuous from the sporadic, the nonobjective from the objective, the nondependent from the dependent, the indivisible from the multiple & divisible, all require Discrimination.

"Discrimination gives rise to the other requisites for Realization. It is the cornerstone of spiritual advancement."    Master Nome

brahma satyath jaganmithya

Brahman is the Truth, the Universe is false.

Happiness

The requisite background practices recommended for deep Knowledge of Shankara’s ½ verse above was enumerated in a the previous Blog, starting with knowing the nature of Happiness & Love which amount to the same thing.

All beings desire happiness always, happiness without a tinge of sorrow. At the same time everybody loves himself best. The cause for love is only happiness. So, that happiness must lie within oneself. Further, that happiness is daily experienced by everyone in sleep when there is no mind. To attain that natural happiness one must know oneself. For that, Self-enquiry, ‘Who am I?’ is the chief means. – Ramana Maharshi’s 1^st publication "Who am I ?" 

Briefly stated nothing objective can be instrumental in rendering or increasing Happiness which is purely subjective & in no way related to any objective realm.  On the hand, acquiring or attaining a given object can be found to consistently precede a "bump-up" in partial Happiness.  So what’s going on ?  Now "object" is a noun that can refer to any person, place, or thing, any situation, any quantity or measurement, & so on.

Shankara in several ways makes the point that even this partial "seemingly object–derived" Happiness is not experienced in the Mind nor at all controlled or reproducible by the Mind.  Sure, there us an even lesser aliquot of Happiness forthcoming from remembrance of the "happy event", but that is a new & lesser Happiness connected with thus later mental remembrance experience.  And that mental remembrance experience is never as intense as the "happy event" so recalled.

Yet, without the Mind functioning in the need way, mere proximity to or Sense experience of the object cannot prompt any Happiness, nor can Happiness be experienced on all occasions of the needed mental functioning & involvement with the object.  Sometimes we don’t like or want it. Nor will too little or way too much, or too much repetition always do the trick.  At this point a brief related warning from one of the Buddha’s 4 Noble Truths is apropos:

The nature of Life is Suffering:

            – we suffer when we don’t get what we want

            – we suffer when we get what we don’t want

            – we suffer when we get what we want in that we sense that all is lost in Time

Anyway, so not in or from the object, not in or from the Mind, Happiness is shown by Shankara to be experienced in the Self, from the Self, & as in the Self, as the essential nature of the Self.

Given that peerless authority, & the power of his argument, available in several Shankara texts, again we might ask how does the consistent role of certain objects fit into the picture, at least for certain lower-level portions of partial Happiness ?  The expedient explanation (applicable within Maya, within the Illusion of the Waking State Dream) can be summarized as follows:

1) the Mental dissatisfaction (at lack of, loss of, wanting the Object) seems to "Veil" out Eternal True Nature as Happiness itself, as the Self.

2) acquiring or attaining the said object allows a relaxing of that dissatisfaction "Veiling"

3) with "Veil" relaxes, a bit more of our natural Happiness shines through & we may incorrectly credit an object or some Mental process (including Emotions, etc. which are only special kinds of thoughts).  Alternatively, we can say that Bliss–Happiness–Love is the only Emotion & that Mental distortion seems to generate the plethora of lesser positive & negative "feelings".

4) with fading or other loss of the object, dissatisfaction returns, down comes the "Veil", & our True Nature of Happiness seems to be attenuated, or almost totally lost. 

5) the only reliable & complete remedy is Self-Knowledge, Liberation from imagined "dissatisfaction"  or Bondage, Self-Realization as Happiness itself.  For that, Self-enquiry, ‘Who am I?’ is the chief means.                           Ramana Maharshi

Happiness is the nature of the Self. They are not different. The only happiness there is, is of the Self. That is the truth. There is no happiness in worldly objects. Because of our ignorance we imagine we derive happiness from them. If, as a man generally imagines, his happiness is due to external causes, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore, if he is devoid of possessions his happiness should be nil. What, however, is the real experience of man? Does it confirm this view? In deep sleep the man is devoid of all possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion therefore is that happiness is inherent in man and is not due to external causes. One must realize his Self in order to open the store of unalloyed happiness.                                                                                    Ramana Maharshi  Who am I?’

                                                                                                           

Fraction of a Shankara verse

brahma satyath jaganmithya
Brahman is the Truth, the Universe is false.
[from the 1^st line of v. 20 The Rows of Garlands of Brahman Knowledge]
"If one fully realizes its significance, the Truth shines as self-evident."
                                                                                                Master Nome
In the ensuing series we explore, step by step, some of Master Nome’s commentary on these few words. For now we let it sink in & mention only briefly the background practices recommended by Sri Shankara & Sri Ramana Maharshi: discerning the source & nature of Happiness, & divine Love for all beings, along with the 4–fold: Sadhana Chatushtaya 

I.  Discrimination (viveka) 
II.  Non-Attachment (vairagya)
III. Desire for Liberation (mumukshutva) 

IV.  the 6 virtues (shatsampati):
1) Tranquility (shama)
2) Control (dama) of Senses (indriyas)
3) Withdrawal (uparati) from Sensory experience
4) Forbearance (titiksha)
5) Faith (shraddha
6) Focus (samadhana)

along with the 3–stage practice: 
I) listening (sravana)
2) reflecting (manana)
3) deep contemplative meditation (niddhidhyasana)
& 4 Mahavakyas
Counting the items: 3 + 6 + 3 + 4 = 16 will each be the focus of 16 Blogs & 1 preceding about Love & Happiness that will also feature Master Nome’s commentary on Shankara’s 1/2 verse:
Brahman is the Truth, the Universe is false.

No Body but Me

prajnanam brahma – 

Perfect Knowledge (Infinite Consciousness) is Brahman.  

                                                                  –  a mahavakya

We may reach a point where Discrimination gets things sorted out, & then the thought comes about "where I’m going tomorrow."  But oops!  There is no "where", no "tomorrow", & especially no "me".  So then what ?  Do we see no going to work, not getting out of bed; then what ?

Well, we don’t need Bertrand Russell to tells us we just got tangled in a confusion of "logical types".  But let’s forget all that & keep it simple.  If "everyday Life" appears in a Waking State, as Pure Consciousness yourself, you remain as the Witness, if that much.  Like some adventure or mis-adventure in a Dream, you’re never really in it. 

More attention, or all attention can be returned to perpetual Self-Inquiry, which is perpetual Self-Abidance, which is Reality.  If the question should be asked: "what about the one going to work, in that transient Waking State Dream", well, he still goes, or doesn’t.  He acts with more integrity, his Life becomes more harmonious, or not, but it all remains a Dream, composed of substanceless thoughts, bleached out against the radiance of Infinite Consciousness.  Patterns in Mind called karma determine Waking Dream events but the Self remains untouched, somewhat like the sleeper does in his bed.

Self-Abidance  ātma-niṣṭha

Just short of & continuously identical with moksha Liberation is said to be the practice & state that is the endpoint of both ātma vichāra Self-Inquiry & also supreme Non-Dual Devotion & Surrender to God and/or Guru.  That in-common practice & state ātma niṣṭha Self-Abidance.

Concentrated penetration to the core Reality with Self-Inquiry & giving up attachment to all that is considered as "me" & "mine" in renunciation of individual will [not my will, but thine] – both or either of these paths to Egoless Enlightenment will ultimately require abandoning identity with a Mind, that poor objective substitute for subjective Pure Consciousness.

Ego reference-identity on the one hand [vs. inquiry], & Desire–Attachment on the other hand [vs. devotion] are inherent in the Mind. They are the very fabric of which the Mind is made. So long as one self-identifies as an Individual "I", there will also be a sense of Attachment to what is "mine", all the way down to the Life of the Body. Surrender of individual will & relinquishment of Attachment necessitates inquiry into the nature of Mind or surrender the mind that has an individual will & feels

attachment to the Body & other possessions.

Individual identity – feeling "I am a Person, a separate

Individual, a Mind living in the Waking State inside a Body" – all that is merely False & distorted & the root cause of all Desire & all Suffering. Equivalent to Surrender of Ego is close examination & Discrimination through Self-Inquiry.

So along with scrutiny of Ego being:

(1)  the correct "inward direction" for Self-Abidance as the Self, &

(2)  the way to strip Ego of its objects so that it vanishes, &

(3)  Discriminating-Knowledge that dissolve supporting vasana Tendencies,  the also –

(4)  recognition & abandonment of false Ego as false compares to:

giving up the false notion that mistakes a wayside Rope  for an hallucinated Snake in the dim light of dusk. Looking closely at the Snake, we discover that it is in fact nothing but a Rope. So too, if we examine or surrender Ego–"I", we discover that it is in fact nothing but the Real & unlimited

Pure Consciousness. Such is Self-Abidance.

The "trick" of Self-Inquiry 

Some will understandably wonder about the "Who am I ?"  of Self-Inquiry in terms of "which I, which Self" is the target of the question ?  Is it the True Self, Absolute Non-Dual Atman, or the false, individual Ego– "I" self ?

The initial Self-attention, subsequent Self-investigation, & ultimate Self-abidance that makes up the Maharshi’s Teaching of Self-Inquiry could be said to suggest "Who am I ?" as more of a "direction" – an inward direction for Consciousness turning in on itself.  As a "direction", either goal, the True Self, Absolute Non-Dual Atman, or the false, individual Ego– "I" self will do.  Once directed inward, Consciousness finds itself.  No false, individual Ego– "I" self is found, but only the True Self, Absolute Non-Dual Atman.

 

Another take on the issue [but not on the inquiry itself] could focus first on the fictitious Ego or Mind, the individual self.  This limited & distorted "consciousness" bases its seeming existence on its role as a pseudo-Subject (really only reflecting light of Consciousness). This pseudo-Subject defines itself by Duality, by attending to objects [internal & external] other than

itself.  Turning inward in Self-Inquiry, other things are "lost" just as in Deep Dreamless Sleep. But accomplished consciously in this Waking State, the Ego or Mind, the individual self ceases to veil the True Self, Absolute Non-Dual Atman.

Illusory Individuality - Samsara

"The Being that is seemingly individualized is actually always infinite and undifferentiated. In the very space in which appears Samsara, the repetitive cycle of birth, Illusion, and death, is the infinite, the eternal. The very nature of the one who seems as if bound is Liberation. At the moment that you were born, no one was born. At the moment a thought arises, nothing actually occurs.

Where Samsara seems to be, there is really only Brahman, the infinite, eternal Being-Consciousness-Bliss, which, in Self-Knowledge, we know as our real nature, Always, there is just this one Existence, which perpetually is just as it is. Samsara, or the Illusion of duality and its consequent suffering, is the result of imagination. That imagination is constituted primarily of misidentification. If misidentification, which is ignorance, ceases, Samsara, or, Illusion, ceases. The Illusion, or Samsara, and any of its bondage and suffering, depend entirely upon misidentification. Such is ignorance regarding one's own nature.

If ignorance is done away with, Samsara is found not to be anywhere. This is why it is said that Maya, or Illusion, is inexplicable, for, when we find its nature, it ceases to exist, For the purpose of Self-Realization, or Liberation from all of the imagined bondage, inquire into the nature of your Being. If it seems to be individualized, inquire into the individualized being, and the individuality, being false and an Illusion, it will cease to exist."                                                                                    Master Nome

So if there really is no Illusion, no World, no Body, no Mind, no Individual Ego, then what up ? 

One of any number of takes on the whole thing could go like this:

A notion of "other" seems to flicker in dimensionless, infinite Consciousness.  But "other" leaves behind a "me"  – the Ego–"I".  Other thoughts referenced to this false "I" make up a Personality, an Individual Mind. Mind pretends to function through a Brain, with Senses, all in a head-quarters on top of a Body that moves & lives on a planet in a Universe.

Yet just as every Conception takes up no space in that space-less Mind, so too every Perception projects "out" from Mind as just another thought & takes up no space either.  The objects perceived, the World just ain’t really there.  Only the thoughts & they’re no more substantive than the Dream thoughts that make up every Dream world we experience.  Even when we think we enjoy a World, that’s all just an inside job too. Ditto for sorrow. Happiness feels very inside, just like Love because they’re both the same Reality – Consciousness.

[Next time we summarize a way that thought constructs Mind, Time, Space, a World.]

Atma Vichara, Self-Inquiry

Sri Shankara & Bhagavan Sri Ramana Maharshi described the practical means to attain Self-Knowledge as Atma Vichara, usually translated as Self-Inquiry, "Who am I ?"  But repeated self-questioning is not the intended meaning, but it is rather the inward Self direction denoted.  Alternate translations include: "Self-attention".  Alternate Sanskrit indicators include: Atma Nishta, "Self-abidance".

If the question "Who am I ?"  is helpful, the a singular deep-felt, silent inward-probe could be enough. Vichara generally has alternate meanings of "pondering, deliberation, consideration, reflection, examination, investigation" in the sense of "unbiased examination with a view to arriving at the truth."

And so Atma Vichara means "Self-investigation", "Self-scrutiny" or "Self-examination" of the fundamental Consciousness "I am" with a keen focus & intensity.  Thus we awaken to That.

Methods of "Self-surrender" & "Self-denial" are equivalent, so long as Individuality, Ego is erased.

 It is not that you become That, as if you had the power to break off from it & return to it at some later date, but, rather, That, the Absolute, is the solitary Existence always, & That is what you are. This is true to such an extent that you are not a part of it, nor is it a part of you, but rather the Self is the Absolute, & the Absolute is the Self; the Absolute is not other, & the Self is not other.                                                                                      Master Nome

 Tat Tvam Asi, That You Are

To abide in identity with this Reality known as Brahman, the vast Absolute, you must know yourself. "Tat Tvam Asi", the Mahavakya, [great proclamation] of the Upanishads about you & this Absolute Reality, or God, Brahman, "That You Are." Therefore, know yourself. If you know yourself, you know the Absolute, & what you know is what you are.

Essence Of The Teaching

 

The Teaching is that of perpetual Truth, for Reality does not have an alternative. All Peace, Happiness, & Freedom is inherent in this Reality known as Brahman, the vast Absolute, which is neither an object nor an individual.  The only way to realize it is to abide in identity with it.                                                    Master Nome

Non-Duality is the Essence of the Teaching, & also the source of the Teaching, & each one who comprehends the Teaching. All these are one & the same thing.  The same is imperturbable Peace & Ananda, Bliss, the Happiness that leaves nothing else to be desired. The same is that immense Freedom, Moksa, or Liberation from all of the imagined Bondage, Freedom which does not depend upon objects, situations, events, or conditions of any kind.

Being as Consciousness – Nome comments [3]

More spontaneous, deep comments by a World Teacher.

"That should be known as Self Realization in which no alternative is possible, in which there is just one infinite, unconditioned, eternal, homogeneous, formless Self, which is not the cause of anything which is not the effect of any thing else, in which there is nothing else, but which is infinite, with no division, no separation, & which has no parts within it. It is absolute & not in relation to anything else, but just is as it is. As for anything else, it also is just the same Absolute. To realize this is very simple. It is simpler than even a thought.  It is simpler than the idea of  "I". That divine simplicity lies where you are alone with no "I" to disturb you."                                                         Master Nome

Embellishing comment on the text is impossible in this case.  More to the point this time is the issue of realizing the above directly within oneself.  To rest in the superficial "I", for just an instant, & then sink as Consciousness, with full intensity, in toward the True Self & abide there peacefully brings effortless Self-Realization in short or long order.  Whatever the time, whatever the effort – it’s worth it.

The quote itself is one of the most complete & insightful definitions of Self-Realization to be found anywhere, in any language.

Being as Consciousness – Nome comments [2]

More spontaneous, deep comments by a World Teacher.

"The bodies here do not make for a multiplicity of selves. The idea of "others" exists only in one's Mind, as does the entire world. Trace this Mind to its source. From where do its ideas originate ?  You will find they originate from a sense of  "I" which is integral to every one of its ideas. Inquire further to see the core, or nature of this "I".  You will find its real "I"– nature, the non–ego state."                                                                         Master Nome

Hardly anything is taken for granted more than all the "others" here with us – friends. Relatives, associates, people on the street & where we work.  What ?  Nobody here but us chickens ?  [an old cliché from a song title, an Our Gang phrase spoken by a racial stereotype kid hiding in a chicken coop, & a turn-of-the-century racial magazine parody long before that] 

All Perception & Conception is thought in an unreal Mind, & that goes for our own Body & all the "others".  Oh, we are real & so are they all – but as One Consciousness – not as separate bodies housing separate individuals.  If there was a Mind, an empty Container with no form, no boundaries, it would be like a 3-D graph-space with thoughts, somehow floating in the Coordinate Space.  It is like a Coordinate Space in that each thought is defined with reference to a central Origin, somewhat as on a graph.  Every indefinable thought has supposed meaning, only with reference to that Origin which is Ego.  Like this metaphor, or with whatever other theory or nature that a Mind is supposed to have, can any such concept actually be Real ?

Penetrating deeply with Self-Inquiry, abide in "the core, or nature of this "I" … its real "I"– nature, the non–ego state"  – the Absolute Non-Dual Self.

Being as Consciousness – Master Nome comments

Spontaneous, off-the-cuff comments by a World Teacher [even if not so widely recognized as such in his/her lifetime] – in response to questions in Satsang, are typically very deep.

" If  you deeply, penetratingly inquire within yourself  "Who am I?" you find that you cannot possibly be a body; nor can you be an individualized or separated Mind; nor can you be the idea of  "I" which is just an idea & not your essential Being, or the quintessential Consciousness."                             Master Nome       

This perfect summary warrants word-for-word adherence.  Examined carefully, without "body-image" prejudice, [typically stronger when the Body is self-appraised as especially beautiful, or the opposite], that trillion-cell, dying sack of unlikely atoms belongs in a zoo or biology lab more than in the center of your Mind as one’s actual Identity.  Can I really be this salt-water bag, jammed with muscle-meat & neurons ?  Where is my actual self in all that mess ?  Where was that Body a hundred years ago ?  Where will it be a hundred years from now ?  If this Consciousness began decades ago, then how ?  How do wet neurons "know", how do they seen to think ?  Will I really soon disappear ?  Or could there really be some individual "soul" transported to some fairy-tale Purgatory jail-house, or worse ?  Who makes this stuff up ?

How about some "Mind" that is a supposedly invisible, individual ghost that generates unsubstantial thoughts, each lasting for an instant, none with any way to contact other thoughts or some objective outer entities ?  Materialist nerve-soup theories are just as flimsy.  Am I what I think ?  What is a Mind anyway ?

Then there’s that instantaneous notion "I", the reference for each & every thought – good/bad for "me", close/far from "me", & so on.  Some inner certainty of Existence is doubtless.  But what constitutes any actual self that "I" could refer to ?  Can "I" be anything objective at all, or must it not be point to a pure Subjectivity that must be Formless, without boundary or separation, & not–individualized ?  As for the true Universal, Non-Dual "I", what does it "do", how does it "be" ?  Find "I" to be Pure Consciousness.

                                                                           [to be continued]

Reality Can Be Indicated

Reality can be indicated, pointed out, hinted by special & sometimes spectacular words:

Eternal in both Past & Future, indeed Timeless.

Infinite, Silent, All-Wisdom.

Resting safe as pure Being, Existence itself, without a trace of Individuality or Objectivity.

Reality ever is itself, knows itself, & when we open to it with sincere effort, the Real realizes itself by reveals itself to itself, which is to say: one’s Self.

Knock, knock !

Do you exist ?

Assuredly, yes !

Do you know that you exist ?

How do you know ?   How instantaneous, immediate, deep, & certain is that Self-Knowledge ?

With what instrument is one’s Existence known, [or lack of instrument] ?

Or is this direct Knowledge ? 

Penetrate deeply inward to the Source of this Being with the probe: "Who am I ?"  

deham naham, koham so’ham                        Ramana Maharshi
deham the Body;   naham is not "I"
koham who am "I" ? ;  so-ham I am He / I am That

2 Quaint Body stories

In one of Star Maker author Olaf Stapleton’s epic Sci-Fi novels his character, touring the Galaxy with a strange group of astral–projecting souls, takes on the Chimerical form of an "ugly" human-platypus of some sort.  Viewing a female of the same strange Space-species, this character mentally reviews the progressive build-up of passion & lust he fells for the female.  The entire description is so bizarre & yet so convincing that any male reader must thenceforth ever remember the eerie & arbitrary nature of any such lust, human or otherwise. A lowly lesson, but a good one.

In a much higher "body-story", a legend tells us of the occasion of Sri Shankara meeting his Guru, Govinda Bhagavatpada, himself a disciple of Gaudapada of Mandukya Karika fame.  Hidden away under a rock overhang, meditating, Govinda finally responds to Shankara’s entreaties for guidance. Stretching out his foot just far enough, Govinda extends one big toe & the young Shankara takes hold, not about to let go.  This metaphor for "latching on" to the Guru’s guidance is a classic.

As a child hearing the reading of New Testament gospels, I instinctively identified with the apostles.  How wondrous their great, good-fortune !  Oh, if ever I could have such opportunity, I would not wait for the cock to crow 3 trees.  So when after a lifetime of entreaty, the Guru’s toe was extended, I never did let go.

How to find Reality

Nick Herbert’s Quantum Reality was a good Science book, but not such a good Philosophy book. For one thing he had Greek Realist philosopher of "Ideals", Plato, be founder of Idealism when a truer Western "father" was Parmenides, with sources in India, older still. Herbert further had Immanuel Kant exemplify Idealism [as Germanic fathers of Quantum Mechanics might have] when George Berkeley would have served as a better standard. But a simple-hearted, direct speculation was Herbert’s deepest foray into Philosophy, when he wrote: "If there actually is a Deep Reality, there must be some way to experience it."

Some scientists, like Nick’s friend, Amit Goswami [author of Self-Aware Universe] trust both Qualified Non-Duality QND Meditation & of all things, a Science Lab. As it an all-encompassing Reality could be detected, like some kind of Gold-Rush ore, in some assay Lab.

But the deepest field of experience is our own Non-Dual Existence. Self-Inquire Who am I ? to find "Deep Reality" as your own inmost Self. 

Your greatest glory [the Self] lies where you [Ego] cease to exist.                                                                              - Ramana Maharshi
Where you cease to exist, real Existence is self-revealed.                                                                                          - Master Nome

Already the Self

Reality is Infinite & no kind of Object or Individual.  Reality realizes itself & knows itself.  Reality is itself the Teaching & the Source of the Teaching, as well as that which comprehends the Teaching & is already Liberated.   All things, the only thing, is the same thing, & that is yourself. The Teaching does not have an alternative, for such would be unreal, would be nothing.

The Realization, or Knowledge, regarding this Truth is imperturbable Peace, as Existence, or real Being, itself.  Declared to be the highest Joy, Ananda, Bliss, the Happiness of Freedom, Moksha is complete. The imagined Bondage of Individuality has no place, not even a ghost-like existence Brahman, the vast Absolute.

Abiding as what/who I am naturally & effortlessly is Self-Realization. Seeking what/who I am & getting to know the innermost Self with all due effort is Self-Inquiry.  Continue until the latter is found to be the former.

When attachment to material things is removed, the attachment of the Mind also vanishes. Those who have got rid of their attachment of Mind become one with That which is motionless. They become Liberated.                                                         - Ramana Maharshi

By Non-attachment there is Freedom from Delusion; from Freedom from Delusion, there is the immutable Truth; from the immutable Truth there is Liberation.                       - Shankara

Your greatest glory [the Self] lies where you [Ego] cease to exist.                                                                      - Ramana Maharshi

Where you cease to exist, real Existence is self-revealed.                                                                               - Master Nome

Samadhi 2

Nirvikalpa Samadhi  &  Savikalpa Samadhi can each be (Bahya) External or (Antar) Internal.  (Bahya) External Savikalpa Samadhi can itself be Sight-related (Drisyanuvidha) or Sound-related (Shabdanuvidha).

In Sight-related (Drisyanuvidha) (Bahya) External Savikalpa Samadhi one fixes on the Background Reality behind Objects that appear in the Mind.

In Sound-related (Shabdanuvidha) (Bahya) External Savikalpa Samadhi one holds to Reality as the Source of external phenomena.

In Sight-related (Drisyanuvidha) (Antar) Internal Savikalpa Samadhi one holds to the Reality Source & Support of Emotions & Attachments.

In Sound-related (Shabdanuvidha) (Antar) Internal Savikalpa Samadhi one holds to the Reality Source & Support of Thoughts.

In (Bahya) External Nirvikalpa Samadhi one merges with the One Reality underlying all phenomena. A visual image is that of a still Ocean of Consciousness whose waves (thoughts) are quieted.

In (Antar) Internal Nirvikalpa Samadhi one merges with the One Reality underlying thought. A visual image is that of a steadily burning flame unmoved by any wisps (thoughts) of air.

When the waveless Ocean of Consciousness symbolizing (Bahya) External Nirvikalpa Samadhi & the steadily burning flame symbolizing (Antar) Internal Nirvikalpa Samadhi continue effortlessly & unattended as Identical, such stands for Sahaja Nirvikalpa Samadhi which is Liberation.

As previously noted, Ramana Maharshi described Sahaja Nirvikalpa Samadhi as pure Consciousness, like a river merged into the Ocean of Consciousness. That image & the other previously noted, of a Mind’s Bucket rope cut in the Well of the Self, along with the Waveless Ocean & the Flame re excellent contemplations for ant Seeker who best seeks Permanent Inner Reality by Self-Inquiry, without measuring or hankering for Samadhi or ant special States [though grateful for any, should they temporarily arise]. 

Mind in Abeyance [manolaya], Mind Destroyed [manonasa]

As much as Samadhi [ecstatic absorption in Reality] is rightfully lauded in the spiritual texts, Sri Atmananda occasionally repeated a "put-down" of the same, though he himself was a master of Samadhi experience. He would sometimes decry the "vicious samskara [tendency]" of implying the absolute necessity of Samadhi.  Why ?

The context of such comments was a session of public instruction.  Since each is already Liberated, already the Reality, no one act, even Samadhi, is an absolute pre-requisite. Many will never achieve Samadhi in this lifetime.  To make a silly comparison, to playing basketball, many who play will never dunk in this lifetime. As much as that ability is helpful, one can nonetheless be a good player without that ability.  So too can Self-Inquiry, if necessary, skip past all other levels of Samadhi to Sahaja Nirvikalpa Samadhi, final Liberation.

Sri Atmananda would certainly encourage Samadhi to all who can use it.  But at the same time he apparently did not want to discourage those who could not. So just what are we talking about ?  For one thing, Samadhi surpasses self-hypnosis or any soporific [Tamasic dull] stat known as Yoga Nidra, yogic sleep or manolaya, Mind in Abeyance.  Temporary or Permanent, Samadhi is manonasa, Mind Destruction.  Since "Mind" is only an illusory Reflection of Consciousness, this "Destruction" is just the actual ever-experienced.

Ecstatic Absorption in Meditation, the super-conscious state of Samadhi is described in 2 categories: Savikalpa Samadhi & Nirvikalpa Samadhi to which the former ca be a prelude. In Savikalpa Samadhi the meditator does not lose distinctions such as the Knower, Knowledge, & Known & the Mind still functions.  Savikalpa Samadhi can be Objective or Subjective. 

In Objective Savikalpa Samadhi, Thoughts in the Mind & other Objects such as the Sun or a flame are symbolic or regarded with indifference, maintaining the Self as one’s Real Nature.  Whereas Subjective Savikalpa Samadhi is associated with abstract thought such as the "Witness" or the "Self", then only a current of self-consciousness of the Self remains.

In Nirvikalpa Samadhi the meditator is free from distinctions such as the Knower, Knowledge, & the Known, & the Mind ceases to be active. In Subjective Nirvikalpa Samadhi the Mind is said to be steady like an unflickering flame in a windless place, indifferent to Objects & Ideas that arise in Savikalpa Samadhi.

Subjective Nirvikalpa Samadhi is also likened to an empty pitcher placed in the sky having nothing inside or outside.  There is also a more Objective Nirvikalpa Samadhi wherein the meditator, plunged in Bliss, absorbed in Meditation on Brahman. Such is also likened to a pitcher placed in the sea with water inside & outside.

Ramana Maharshi also compared Nirvikalpa Samadhi to a bucket of water lowered into a well. If the bucket (Mind) that is merged with the water (Consciousness) in the well (the Self) retains a rope to draw the  bucket out again, this is temporary Nirvikalpa Samadhi. With rope cut there is final Sahaja Nirvikalpa Samadhi.