The Third Jesus: The Christ We Cannot Ignore

The Third Jesus: The Jesus We Cannot Ignore

"First, there is the historical Jesus, the man who lived more than two thousand years ago and whose teachings are the foundation of Christian theology and thought. Next there is Jesus the Son of God, who has come to embody an institutional religion with specific dogma, a priesthood, and devout believers. And finally, there is the third Jesus, the cosmic Christ, the spiritual guide whose teaching embraces all humanity, not just the church built in his name. He speaks to the individual who wants to find God as a personal experience, to attain what some might call grace, or God-consciousness, or enlightenment." - Deepak Chopra

Product Details
ISBN:9780307338310
Title: The Third Jesus: The Christ We Cannot Ignore
Author: Chopra, Deepak
Publisher: Harmony
Publication Date: February 2008
Binding: Hardcover
Language: English
Pages: 241
Dimensions: 9.50x6.54x1.12 in. 1.19 lbs.

Who is Jesus Christ?

In The Third Jesus, bestselling author and spiritual leader Deepak Chopra provides an answer to this question that is both a challenge to current systems of belief and a fresh perspective on what Jesus can teach us all, regardless of our religious background. There is not one Jesus, Chopra writes, but three.

First, there is the historical Jesus, the man who lived more than two thousand years ago and whose teachings are the foundation of Christian theology and thought. Next there is Jesus the Son of God, who has come to embody an institutional religion with specific dogma, a priesthood, and devout believers. And finally, there is the third Jesus, the cosmic Christ, the spiritual guide whose teaching embraces all humanity, not just the church built in his name. He speaks to the individual who wants to find God as a personal experience, to attain what some might call grace, or God-consciousness, or enlightenment.

When we take Jesus literally, we are faced with the impossible. How can we truly “love thy neighbor as thyself”? But when we see the exhortations of Jesus as invitations to join him on a higher spiritual plane, his words suddenly make sense.

Ultimately, Chopra argues, Christianity needs to overcome its tendency to be exclusionary and refocus on being a religion of personal insight and spiritual growth. In this way Jesus can be seen for the universal teacher he truly is–someone whose teachings of compassion, tolerance, and understanding can embrace and be embraced by all of us.

Review

"In this book, Deepak Chopra proposes a Copernican revolution in our understanding of Christianity by replacing the theological version of the holy trinity with the triptych of Jesus as possessing a human, an institutional and a mystical dimension. By emphasizing the mystical dimension and identifying Jesus as a spiritual revolutionary, he invites Christianity to perform yet another miracle in his name- that of transforming the world once again."

—Arvind Sharma, Birks Professor of Comparative Religion, Faculty of Religious Studies, McGill University

"The hardest thing to see is what is hidden in plain sight. After 20 centuries of doctrine and dogma we have nearly lost sight of the Jesus who was a wandering teacher of mystical truths. In his imaginative reconstruction of the inner meaning of the gospels, Deepak Chopra reminds us of The Third Jesus, the enlightened master of God-consciousness. It will disturb the minds of the orthodox, and delight the spirits of mystics and progressive Christians."

—Sam Keen, Philosopher and Author, Sightings: Extraordinary Encounters with Ordinary Birds

"An insightful and clarifying glimpse into the life of one of the most radical spiritual teachers the world has known. Chopra gives us the gift of knowing that we may walk in the enlightened footsteps of our brother, Jesus the Christ."

—Michael Bernard Beckwith, founder Agape International Spiritual Center and author of Inspirations of the Heart, 40 Day Mind Fast Soul Feast, A Manifesto of Peace

"In The Third Jesus Deepak Chopra unfolds for us the spirit of Jesus and with a reverence that is at once simple and profound makes his spirit accessible to us in our everyday lives."

—Father Paul Keenan, Host, "As You Think," The Catholic Channel/Sirius 159

"Distinguishing between the historical Jesus and the Christ of Theology and Philosophy developed over 17 centuries Dr. Chopra captures an intriguing vision of a "Third Jesus," who, while living on Earth, developed a deep relationship with God. Deepak calls this "God-consciousness." Dr. Chopra brilliantly uses the sayings of Jesus to demonstrate how his basic mission and ethic of love grew out of his God-consciousness. Through Jesus' own words and spiritual exercises Deepak beautifully elucidates a beginning, middle and unity pathway for growing in deep God-consciousness to anchor our life on earth and our life after death."

—Rev. Edward J. Ruetz, retired Catholic priest of the Diocese of Fort Wayne/South Bend in Indiana

"Dr. Deepak Chopra's analyses and interpretations of the sayings of Jesus, in the form of "Comment," breathe renewed life into those sayings. Chopra's work brings the teachings of Jesus into sharp focus with a marvelous, modern touch of insight from the vantage of both Eastern and Western thought. With the thought of Jesus's model in hand, Chopra provides the reader with a spiritual path of exercises -- a remarkably renewed practice in search of a higher reality, helping to cause a connection between reader and God. The views Chopra imparts are definitely worth the effort to undertake this enlightening journey of reading and practice."

—Ben Christensen, Ph.D., Prof. Emeritus Dean of the San Diego School of Christian Studies First United Methodist Church of San Diego, CA

"Jesus has now long since escaped the confines of church, Christianity and even 'religions.' Chopra's book thoughtfully presents a Jesus who is paradoxically both closer to the original and more available to post-modern people than the stained glass version. The book is bound to provoke both admiration and condemnation which, come to think of it, the maverick Galilean rabbi also did."

—Harvey Cox, author, When Jesus Came to Harvard, Hollis Professor of Divinity at Harvard

"Chopra's book The Third Jesus reminds me of the theological work of one of history's greatest humanitarians and the 1952 Nobel Peace Prize Laureate, Dr. Albert Schweitzer. Schweitzer wrote extensively about Jesus and challenged much of the prevailing theology regarding Jesus' life and ideas. Chopra is Schweitzer's equal in bringing to light a fresh and profound way to experience the teachings of Jesus."

—David T. Ives, Executive Director of the Albert Schweitzer Institute at Quinnipiac University

"In this book a man shaped by the religions of the East introduces the West to a Jesus we have either lost or have never known. That is itself a stunning concept, but Deepak Chopra is a stunning man. He explores what he calls the 'Christ Consciousness,' which can be identified neither with the Jesus of history nor with the Jesus of the creeds, the doctrines and the dogmas of the ecclesiastical institution. This 'Third Jesus' can be seen only when we move into a new human awareness that will carry us beyond tribe, prejudice and even beyond our religious systems. As a Christian, I welcome his insights into my Jesus and his provocative call to me to enter the 'Christ Consciousness' and thus to become more deeply and completely human."

—John Shelby Spong, Retired Bishop of the Episcopal Diocese of Newark, Author, Jesus for the Non-Religious

"In this intriguing study of the sayings of Jesus, Deepak Chopra gently releases this highly evolved spiritual teacher, light of the world and son of God from the limitations of dogmatic theology. With profound wisdom and clarity Deepak offers the amazing suggestion that the same God-consciousness embodied in the human Jesus is present in all of us individually and collectively. In a spirit of humble knowingness Deepak encourages us to look deep into the mirror of our collective souls and ponder the question Jesus continues to ask "Who do YOU say that I AM ?"

—Sister Judian Breitenbach, Catholic order of the Poor Handmaids of Jesus Christ, Founder of the Sari Asher Namaste' Center in LaPorte, Indiana

"The book makes God accessible to those who find God distant, troublesome, or both. Chopra rescues Jesus from the confusion of the ever multiplying schools of Biblical criticism. The book shows us how to investigate, in a new way, Jesus--the mysterious man with divine awareness. Chopra resolves contradictions in Jesus' sayings, sharpens our understanding of Jesus' teachings, and guides us in the application of Jesus' teachings. Jesus comes into focus. We gain new expectations of what the spiritual life looks like. The book calls even to those who have lost any sense of God. By following the book's practical applications, they, too, may find the universe meaningful instead of indifferent. This is a book to read, re-read, and incorporate into one's life."

—Bonnie Bobzien, MD, Member of board of directors of San Diego School of Christian Studies

"Literate, mainstream Christians will welcome Chopra's championing before the world, the meaning of their commitment to action, practice, 'ortho-praxis,' following the only absolutely unambiguous demands of Jesus on his followers recorded in the New Testament: serving the poor, loving neighbor and even enemies. It is the most effective response to the Dawkins' crowd who never even mention the Bishop Robinsons, Martin King, Dietrich Bonhoeffers, Mother Teresas who by their actions, have shown their faith in this Jesus Christ."

—Rustum Roy, Evan Pugh Professor of the Solid State Emeritus, Professor of Science Technology and Society Emeritus, The Pennsylvania State University

"'God created man and woman in His image,'a biblical poet reminds us. Deepak Chopra has returned the compliment. He joins other incisive minds who have reflected on Jesus as 'the true light who enlightens every person' (John 1:9). Jefferson, for example, revered Jesus as 'the first of human Sages.'He looked like Jefferson–dignified, brainy and humorless. Assertive, rabble-rousing Malcolm X told Playboy magazine in 1963 'Christ was a black man.' Was it coincidental that his ebony Jesus bristled at the status quo as he flashed revolutionary rhetoric? Chopra engagingly describes Jesus as looking much like Deepak. Jesus enlightens us, creating a helpful 'path to God-consciousness.' Jesus can't be contained within stultifying Christian creeds and arid Church traditions that deify him. Yes, he is divine, for Chopra in the sense that he divines a way to Cosmic Consciousness. Here's energy within that settles us down, excites our passions we look up to capture them and points us back to Jesus, the savant who makes us conscious of the good, the true and the beautiful."

—The Reverend Dr. Jack R. Van Ens, Creative Growth Ministries, Christian dramatist and commentator for the Vail Daily

"The message of Jesus was clear, simple and direct. But within a generation of his passion it was compromised in order to accommodate the widely conflicting views among those who claimed to follow him. In Deepak Chopra's new book you will find much thought- provoking material related to this compromise which will elucidate many sensitive issues that have perplexed believers for centuries. In contrast to a message originally intended to inspire people to the wonders of a world reborn in God, the emphasis nowadays makes it almost impossible to think of Jesus or even Christianity itself except in terms of the suffering savior who died to appease God's anger against us. The terrible toll this emphasis has exacted on the message is sensitively treated in a most compelling way in this very valuable new work."

—Miceal Ledwith, L.Ph., L.D., D.D., LL.D, Former President and Professor of Theology, Maynooth University, Served as a Member of the Vatican's International Theological Commission for seventeen years under Pope John Paul II

With great intelligence and spiritual understanding, Deepak Chopra pares away the great cloud of confusion surrounding Jesus - confusion created by theologians and fundamentalists over two thousand years - to reveal in all its purity the sublime wisdom of The Third Jesus: the Jesus who taught his followers how to reach God-consciousness. In the first part of the book, Chopra throws clear light on how to find The Third Jesus in the midst of Biblical and Gnostic texts we may well have found confusing in the past, and how to understand his teachings. In part two, Chopra gives us the understanding we need to follow the path to God-consciousness taught by Jesus, and to realise that Jesus's words: 'I say unto you: You are Gods', and 'Greater things than these shall you do', are not distant dreams but closer to us than the clothes we wear.

www.cygnus-books.co.uk

Just when I think he can't go any deeper, he does...we have in our midst a spiritual genius

- Marianne Williamson, author of Return to Love

Deepak Chopra continues to lead us even deeper into the mysteries and joys of true spirituality

- James Redfield, author of The Celestine Prophecy

Deepak Chopra has introduced literally millions of people to the spiritual path, and for this we should be profoundly grateful

- Ken Wilber, author of Integral Psychology

Undoubtedly one of the most lucid and inspired philosophers of our time

- Mikhail Gorbachev

My last blog I spoke of Ekhart Tolle's book a New Earth which I am loving and as I watched Oprah and Ekhart last Monday I realised that for many of us raised Christian we struggle to understand the concept of God consciousness within the teachings of Jesus. I recently attended an event in the city where Deepak Chopra spoke of his new book, "The Third Jesus" and I bought the book. Last night I finally started reading it and I realised this book is the key to understand the teachings of Jesus without identifying with any of the creeds, doctrines, dogmas of the ecclesiactical institutions. It is beautiful to me to hear the familiar words of the Jesus of my upbringing brought in to a new light, an understanding that sits very lightly with me and I feel joy in embracing these ideas; and being me I had to share my discovery.

Sat Nam
Trish

Enlighten Yourself, June 3, 2008
By Ren Hoekk (Philly, PA)

I was raised a Christian and still attend a Christian church on occasion. But if anyone who truly wants to understand and believe in Jesus they must first ask themselves why the Holy Bible leaves out the 13 years of Jesus' life. You simply can not leave out half of his life if you are going to chronicle the life and teachings of the Savior of the world. It simply states he went to the East to study. As if it was unimportant somehow. If you want to know about the 13 missing years I suggest "Googling" +Jesus +Issa or +Jesus +Isha (There are two spellings). I hope it would not be too disturbing for Christians to find out that Jesus went to the East to study Buddhism and Hinduism. That's probably why the "Bible Writers" left that part out. After all if Jesus studied and practiced Buddhism and Hindu Yoga why shouldn't we all.

The "Son of God" was not the man Jesus but the "Christ Consciousness" that he was endowed with. He was "one" with the Christ Consciousness so when Jesus spoke he was also speaking as Christ. So when he would say things like "I am The Light, The Way, and The Truth." it was Christ speaking not just Jesus. We can all tap into the Christ Consciousness but not to the degree of Jesus, and that is Chopra's point. Others have made full contact with the Christ Consciousness and have gone by the names Buddha and Krishna, and others.

I find it troublesome that so many people who call themselves Christians believe that theirs is the "one correct" religion and that everybody else has got it all wrong somehow. While Buddhist and Hindu practitioners are open and accepting of all religions as long as they are based on love and compassion. More than one reviewer has tried to make the argument that Chopra has no business writing a book on Jesus because he does not practice Christianity. I'm sure Mr. Chopra would argue he does practice Christianity, just in a different way.

I have a much closer relationship with Christ and God through regular meditation than I ever did going to weekly church services. I no longer follow the Christian doctrines because for me I believe Jesus came here to teach us how to live with one another and how to find God and be with him in our daily lives. Not just to die for my sins. And I do not believe that we are separated from Christ and God (They are "Up" in Heaven and we are "Down" here on Earth). I believe like Jesus taught that the "Kingdom of Heaven is Within" and that we are all endowed with a part of God's Light and God's Love within us and we just need to look inside and find it and nurture it. And that is the point of view that this book takes. It tries to explain, from maybe a different point of view, what Jesus was trying to teach us. How any one could have a problem with that is beyond me.

A beautiful learning experience, February 22, 2008
By Annie B. Bond (Rhinebeck, NY USA)

For someone like me who grew up without any religious background at all, I find The Third Jesus to be an inspiring blueprint for how to become an evolved person! The book has given me a way that is comfortable and undemanding to begin to learn about Jesus's spiritual lessons in their own right, independent of church dogma. What may be the long-lasting legacy of this book, in fact, is how profoundly it shifts the focus from who Deepak calls the second Jesus, the one developed for Christians, to Jesus as a spiritual teacher, a teacher who can help you evolve your consciousness. The gift of Jesus's lessons are offered, regardless of one's religious affiliation. I especially love the exercises, which take Jesus's teachings, such as "As you sow, so shall you reap," one by one, and offer a way to understand them from your own inner, spiritual perspective.

I am among you, April 7, 2008
By Nadia Azumi

I have read this book and found it fascinating. It could be possible that what Mr. Chopra wrote is true, and yet we will never know for sure the truth about Jesus.

It is an inspiring book and very easy to read.

In my personal opinion I think that Jesus is indeed inside of us and we have to reach a certain level of consciousness to understand. It has meditation and analytical examples for us to meditate and try to see the light so to speak.

I have had several experiences in my personal life that leads me to believe that things happen the way Mr. Chopra has written. Although hard for me to understand at the time, I seem to understand it better now after reading the book. You can reach the level of consciousness that Mr. Chopra suggests by following his meditation sequences. It does open your eyes, to who we could really be, what we could really accomplish and what we could really become.

Chopra addresses Christians for the first time, March 9, 2008
By Santa Fe

You could say that this book is aimed at the silent majority of Christians, those believers who cannot stomach how their faith has headed since the rise of right-wing fundamentalism. With quiet sincerity Chopra wants to "redeem the redeemer," in the hopes that Jesus, after all these years, can still serve as a guide to the Kingdom of God. In this case, the Kingdom is within -- Chopra has connected with Christianity's long tradition of inward, mystical, and meditative worship. Thus he brings Jesus into an overall world tradition that embraces Eastern approaches like Buddhism while for the first time giving us texts from the New Testament to support his argument.

I won't say that everyone will agree with Chopra's approach. Unanimity isn't possible in such a contentious field. But it's a welcome event when a major spiritual teacher turns his mind for the first time to Christianity, which after all is the mainstream belief system in this country. His new book should appeal to his many fans as well as to those who have wrongly pigeon-holed Chopra as strictly an Indian or New Age phenomenon.

"The Third Jesus" - An Insightful Experience, March 21, 2008
By Delores Hemphill

For much of my life early rigid beliefs were accepted because it was the thing to do. However, I silently questioned the validity of the do's and don'ts. As result I pushed them down into the cellar of my mind and got on with life.

Fifty years later the senior years were looming on the horizon. I was at a crossroad - what do "I" believe? I had attended various churches through the years and it seemed to me there was still a continuation of rigid beliefs but to a lesser degree.

Reading Chopra's "The Third Jesus" was a breath of fresh air - a personal renewal for me. In reading and pondering his analyses, interpretations of the sayings, and the life and personality of Jesus - I found myself in agreement. As my spiritual journey continues, this insightful book will draw me back to it time and time again to challenge me to continue to open wider my heart and soul to live the life Jesus wants for me.

Turn separation into unity, March 12, 2008
By Jerry Katz "Nonduality.com" (Halifax, Nova Scotia, Canada)

Theme:

In a video promoting this book, Deepak Chopra says, "I don't know who I am," implying that his viewpoint is from God-consciousness rather than egoic, person-centered consciousness.

According to Chopra, the meaning of the New Testament is that Jesus and God are not separate, and is confessed biblically as "The Father and I are one." This is the meaning of God-consciousness. Chopra says that anyone is entitled to that realization.

The theme of this book is separation and how to achieve unity by knowing Jesus as God-consciousness. The theme is supported by scores of quotations from the New Testament and the Gospel of Thomas, along with Chopra's explanations of them in terms of God-consciousness.

Practice:

Chopra claims that the feeling of separation from God means a mistake has been made in how we live and see ourselves. Chopra provides fifteen steps to God-consciousness in order to correct that mistake and bring us to unity or non-separation.

The chapters on practice are excellent. Not surprisingly, Jesus is secondary and what is primary is Chopra's universal teaching of God- consciousness or enlightenment. It could be said that this whole book is more about following Deepak Chopra rather than Jesus Christ. I have no problem with that, as Chopra is a proven and effective world teacher.

Chopra exposes his Eastern roots when he urges the reader to start a satsang group. Satsang refers to a gathering of people devoted to the teaching of Truth or God-consciousness. Typically, satsang centers around a rarely found God-conscious or Self-realized sage/teacher. Chopra is calling for anyone at all to start satsang.

Transformation:

This inner journey is not casual. It is intense. Chopra writes, "Because he is so absolute, Jesus doesn't offer a path of devotion that consists of daily prayer and piety to God. He wants total, unswerving devotion: You shall love the Lord your God with all your heart, and with all your soul, and with all your mind."

Yet, realistically, people tend to unfold through practices of devotion, service, and contemplation. These are fine as long as they do not become an avoidance of inner transformation, Chopra notes.

Transformation is an extreme turning, as this confession by Chopra reveals: "It's impossible to quantify if you are on a spiritual path or how far along it you may be. But progress is always marked by transformation. The path isn't about feeling better. It's not about knowing who you are, or ending your suffering, or finding peace, or healing you deepest wounds. It's about a transformation so profound that illusion is traded for reality. Jesus survives to this day as a force in the world because he embodied that truth completely."

Final notes:

Our goal then, Chopra says, is not to imitate Jesus but to abide in him, to become one with him. We do that giving our life entirely to the process of turning separation into unity

Social commentary regarding Christianity and gay rights, abortion, and women's right, finish the book, but who is listening? The fundamentalist Christian has long discarded this book.

The index is very good, with 20% of it devoted to scriptural references. The term "separation", which is used a dozen or more times in the book and which arguably is the main theme, is not found anywhere in the index. In the future, Dr. Chopra might suggest specific terms for inclusion in the index or even become involved in selecting or getting to know the index writer.

Chopra and Jesus, June 18, 2008
By P. Fine "healing minister" (Volcano, CA)

Finally after covering every possible subject related to God and the spiritual path, Chopra finally takes on his relationship with Jesus. This is a wonderfully written account of his own struggle with the Jesus he encountered in school as a youth, then following his own cultural spiritual path as an adult, and eventually spiraling around to encounter Jesus in a whole new way. For those who are looking to find a new look at Jesus rather than the picture portrayed by the historical church, Chopra provides some insight. This is well worth the read for "worn-out" Christians as well as those of other faiths who intuitively are drawn to the wisdom of Jesus, but can't relate to the tainted version presented by some factions of the Christian faith. This book was so refreshing to me that I bought a copy for a friend's birthday as I didn't want to pass on my own copy. Its a keeper.

Not for rigid/frigid Christian mindsets, March 27, 2008
By D. Rekenthaler "Myth Scripter" (Fairfax, VA United States)

This book is another gentle reminder that Jesus, while perhaps the first modern human to achieve "Christ consciousness," was also "the son of man," meaning he was "human" like the rest of us and was here to show us The Way (or what those in the East would call The Tao). I don't believe that Jesus was interested in creating yet another world religion - a religion that, courtesy its manmade contrivances, continues to suffer one schism after another - but instead to remind us of our true nature beyond body and mind. We are indeed all ONE, meaning each of us is part of God, each of us has the same Christ consciousness within awaiting our remembrance, and to cede that knowledge, that territory to another - even Jesus - is the ultimate failure. Jesus reminded us that any of us can do what he did and more, thus those who imagine Jesus as the sole incarnation of God are surrendering their own relationship to God. But then, this is how most humans choose to live: by surrendering their lives to their spouses, their bosses, their political and religious leaders, and so on. Better to let others think for me, seems to be the reasoning. Jesus was counseling just the opposite: think and BE for yourselves because in that BEing is God Itself.

An inspiring and, yes, provocative invitation to rethink Jesus,
March 9, 2008 By G. Brown

I hope most readers have the good sense to ignore the bilious one- star reviewers, none of whom seem to have actually read Deepak Chopra's fascinating rethink of Jesus. To truly appreciate this work, you must set aside all preconceptions. Chopra is not condemning faith and not asking anyone who is alreayd committed to Christianity to abandon their beliefs. He is trying to offer solace and inspiration to the millions of believers who have become distressed by the current crisis caused by fundamentalism but also by the fact that we all live in an overwhelmingly secular society.

The alternative mapped out in The Third Jesus is to consider that Jesus was primarily a teacher of higher consciousness. This view is non-traditional, to say the least, but Chopra offers many passages from the New Testament to support his contention that Jesus wanted everyone to rise to the same level of God realization that he was in. Even if that isn't historically correct, Christianity has made room for new interpretations over the centuries, and Chopra's fits our age, when people want to follow a spiritual path without being constrained by old dogmas and authorities.

I think any open-minded seeker will find much to enjoy in this book, which as usual is written with genuine integrity and sympathy for everyone who wants a fulfilled spiritual life.

The Third Jesus by Deepak Chopra, April 5, 2008
By Michael J. Vincent "Book Mike" (Beaumont, TX)

This book will give great insight to the one who is on a spiritual journey and truly wants to understand and live the message Jesus taught.

Deepak Chopra has a way with explaining the teachings of Jesus as they were intended and backs it up with many valid resources. Even if you totally disagree with Chopra, the book will certainly provide spiritual challenges that will have you thinking from another perspective. Isn't this exactly what Jesus was doing in his own time on this earth? Many people from his (Jesus's) own faith rejected him and his teachings because they were too rigid in their own beliefs, and made no room for further enlightenment. We are continually called to grow in spirit, faith, knowledge, and most of all, compassionate love towards one another. It is when we live according to the message Jesus declared, that we deepen our kinship with God. No one who calls themself a Christian can deny that we must be open to the spirit of God when it is speaking to us. This is truly a remarkable book.

Understanding my spiritual depth, April 7, 2008

By Lydia M. Huerta (Los Angeles, CA, USA)

Deepak Chopra has hit it on the spiritual button for me. I always worried about how our different religions manipulated the bible for self gain and how they made Jesus, our other prophets and God fit in their self-centered plans. I love Jesus, the man, the spiritual leader and how hard he tried to bring us into God's love, which was already in us, but not recognized.

The awareness of our soul and how love flows through us would make this world so much better.

The Paraclete Shri Mataji

"The Self is the Spirit. This Spirit resides in the heart of every human being and is in a witness-like state. The Spirit is the projection of God Almighty, while the Kundalini is the projection of the power of God, of His desire which is the Primordial Mother, or you can call it Adi Shakti, Holy Ghost or Athena. So the Kundalini is the projection of the Holy Ghost, while the Spirit is the projection of God Almighty. The All-pervading Power of love is the power of the Primordial Mother, which creates and evolves, and does all the living work." - Shri Mataji Nirmal Devi

"Chopra: Deep stuff or New Age fluff?

ST. PETERSBURG

Motivational guru Deepak Chopra believes he provides answers for a new age, teaching his international body of followers that the key to solving problems is to seek God within. Chopra's philosophy, zealously marketed through books, seminars and tapes, has won him legions of fans...

“There is no guilt in his system. There is no need for remorse or anything like that. It is not like you have to stop sinning (or) you have to clean up your act. There are no commandments,” John Morreall, professor of religious studies at USF, said of Chopra's teachings. “People want easy, digestible stuff that doesn't require them to change their life, and any way you can package that will be successful,” Morreall added.

In fact, a sell-out crowd is expected Monday when Chopra makes an appearance at the Mahaffey Theater, said the Rev. Joan Pinkston, minister at the Center for Positive Living, which is sponsoring his visit.

She said this is the third time her church, at 5200 29th Ave. N, has brought Chopra to Tampa Bay.

“He is so popular and he does bring a universal message of truth for those who are ready to hear it,” Pinkston said. “He brings it to the masses who are unchurched and who may never capture that message other than through the secular community.”

In a telephone interview, Chopra, who was born in India, said he prefers to be thought of as spiritual rather than religious. “The founders of religion were universal beings,” he said. “But at some point it developed dogma and ideology and unfortunately we have had more anguish and more war and more hatred and more bigotry and more suffering in the name of religion than in every other name. . . . I like to think of myself as seeking spirituality, which is the basis of religion. God gave humans the truth, and the devil came and he said, 'Let's give it a name and call it religion.' ”

Chopra, whose teachings are based in part on the Vedantas, the sacred writings that are the root of Hinduism, added that it often is said that God created man in his own image. “I think it is the other way. Man created God in his own image,” he said. “The image of God is usually a dead white man in the sky. That is just an image. It is not satisfactory. Why can't God be black or a woman? . . . All the conflict in the world is because we have different images of God. God is beyond image. As soon as you create an image about God, you limit God.” But, he said, that is what defines most religion.

Spirituality is different, giving one the ability to love and have compassion, added Chopra, author of 22 books, including best-sellers Ageless Body, Timeless Mind, The Seven Spiritual Laws of Success and The Pathway to Love. “It is the capacity to experience joy and spread it to others,” he said. “It is the security of knowing that your life has meaning and purpose. It is a sense of connection to the creative power of the universe. This creative power of the universe is by various religions called God. “In my experience, it is infinite. It is unbounded. It's immanent and transcendent. It is timeless. It expresses itself in the infinite organization of the universe and in the infinite intelligence of the universe.”

And to find God, those caught up in the search must get in touch with what Chopra refers to as “the essence” of their own being. That essence, he explained, is God. And it is within every person, said Chopra, quoting Jesus in the book of John...

And it seems to sell particularly well among intellectuals, Morreall said. For those trying to cope with stressful conditions, Chopra's message finds a ready welcome.

“What Chopra offers is the promise that you will be able to quiet down the noise and you will be able to control your world. And that is immensely appealing,” Morreall said.

To members of the Center for Positive Living, part of the Spokane, Wash.-based Religious Science organization, Chopra reaffirms a familiar philosophy.

“With what we teach, we believe in one power and it doesn't matter what you call it, whether it is God, spirit, nature, life,” Pinkston said. “It is the ultimate one power. What we believe is true about God is also true about us. The one thing that may separate us from other mainline, traditional religions is that we truly believe that this power that created us is within us and is not something that is outside and separate from us and that it is, yes, greater than we are and that we can use it and we are using it every moment.” Chopra's popularity, she said, is based on his universal message.

“Here is a medical doctor who has taught at Tufts University, and he is very well-read. I believe that people are really hungry for the message . . . that the soul responds to — that we are divine beings,” added Pinkston, a former Baptist who began searching for a new path about 30 years ago.

“We teach the metaphysical, the inner message of Jesus the Christ,” Pinkston said. “(Chopra) is teaching the same message. The way he is teaching is that love can renew, heal. Love can make us safe. Love can inspire us and bring us closer to God and that is what we are all searching for, the union of the self and the spirit.”...

What morsels of wisdom will he leave with his audience Monday?

“I only want to achieve one thing in that when they leave they will say to themselves there is a lot to think about,” he said. “And in some of them it will start a new journey which will radically affect the way they live their life.” "

Kitty Bennett, Times researcher, UMI Company 1998

Vensus A. George, Authentic human destiny: the paths of Shankara and Heidegger

Vensus A. George, Authentic human destiny: the paths of Shankara and Heidegger

PARAA VIDHYAA
THE NOUMENAL STATE OF MAN

In the last chapter, we looked into the phenomenal state of man, as considered by Shankara. This chapter attempts to study the noumenal state of man. According to Shankara, man's ultimate destiny does not consist in being caught up in the phenomenal existence; rather, man is called to live at a depth at which he must experience the source of the universe within himself. The task of man is not to search for his ultimate destiny outside, but to move into himself and discovering the ultimate in the cave of his heart. It is not a new knowledge, but a realization of what one really is. Paraa vidhyaa, therefore, is nothing else but a self-realization in which one experiences Brahman (Brahmaanubhava) as one's own indwelling spirit (Aatman). This chapter deals with the goal, nature and characteristics of para vidhya.

2.1.1. THE GOAL OF PARAA VIDHYAA

The goal of para vidhya is Brahman, the ultimate universal spirit behind the universe and Aatman, the ultimate principle in the individual. Only when one has true knowledge about both Brahman and Aatman, can one begin to experience the oneness between these two. In this section, we will clarify these two notions, in preparation for the analysis of the nature of para vidhya.

2.1.1. BRAHMAN

The word `Brahman'[1] is derived from the Sanskrit root `brih' which literally means `to gush forth', `to grow', `to be great', and `to increase'. The suffix `man' added to the root `brih' signifies the absence of limitation. Thus, the term `Brahman' etymologically means that which is absolutely the greatest.[2] So `Brahman' denotes "that first … reality from which the entire universe of our experience has sprung up."[3] In the words of the Vedaanta-Suutras, "Brahman is that omniscient, omnipotent cause from which proceeds the origin of the world."[4] Thus, the term `Brahman' signifies the absolute and ultimate reality which is the substratum and the foundation of the world we know, and on which everything depends for its existence. Brahman is self-sufficient and does not depend on anything else for its existence. Hence it must be spiritual entity, since matter is not self-sufficient, limited and subject to change. George Thibault, in his introduction to the Vedaanta-Suutraas, says that whatever exists is in reality one, and this one universal being is called Brahman. This being is absolutely homogeneous in nature; it is pure Being, Intelligence and Thought. Intelligence or thought is not predicated of Brahman as its attribute, but constitutes its substance. Brahman is not a thinking being, but thought itself. It is absolutely destitute of qualities and whatever qualities or attributes are conceivable can only be denied of it.[5] Thus, Brahman is without qualities (nirguna), beyond the order of our empirical and worldly experience. We cannot grasp Brahman with our empirical experiences, since the being of Brahman is necessary for anything to exist, and even for the possibility of empirical experience. In other words, Brahman is a priori and cannot be grasped by a posteriori or limited experience.

Because of our inability to grasp the true nature of Brahman, whatever positive description is developed about Brahman will remain in the level of phenomenal experience, and Brahman is beyond all phenomena. That is why we find contrary characteristics attributed to Brahman. In Brhadaaranyaka Upanishad, we read that Brahman is "light and not light, desire and absence of desire, anger and absence of anger, righteousness and absence of righteousness."[6] Kaatha Upanishad speaks of Brahman as "smaller than the small, greater than the great, sitting yet moving, lying and yet going everywhere."[7] Brahman is light and not light, in the sense that it is only because there is Brahman that there is light and darkness. Again there exist small and the greater only because Brahman exists.

At the same time the word `existence' cannot be attributed to Brahman and to the empirical world in the same way, for Brahman's existence is different in nature. The existence of Brahman is opposed to all empirical existence, so that in comparison with this it can just as well be considered as non-existence. Brahman is the being of all beings.[8] The nature of Brahman is so transcendent, that it cannot be compared with anything in the world we know. At the same time, Brahman is present in all its manifestations, for without the Being of Brahman nothing can exist. Yet the empirical experience of Brahman is not possible. Thus, Brahman is that unalterable and absolute Being which remains identical with itself in all its manifestations. It is the basis and ground of all experience, and is different from the space-time-cause world. Brahman has nothing similar to it, nothing different from it, and no internal differentiation, for all these are empirical distinctions. It is non-empirical, non-objective, wholly other, but it is not non-being.[9]

Shankara repeatedly speaks of, and strongly defends, the absolute, unchangeable, attributeless nature of Brahman, alluding to many texts in the scripture which points to the nirgunaa Brahman.[10] Commenting on the Upanishadic text, "as a lump of salt is without interior or exterior, entire and purely saline taste, even so is the self (Brahman) without exterior or interior, entire and pure intelligence only,[11] Shankara points to the oneness of Brahman. In the lump of salt there is nothing other than salt, so too Brahman is nothing other than itself. It is the absolute being without a second.[12] Shankara also uses the example of the sun reflecting in water and appearing as many, in order to bring home the same truth. He says that just as the reflection of the sun in water increases with the increase of water, and decreases with its reduction, it moves when the water moves, and it differs as the water differs, so is the self. The sun seem to conform to the characteristics of water, but in reality the sun never has these increasing or decreasing qualities. So also Brahman, which from the highest point of view always retains its sameness, seems to conform to such characteristics as increase and decrease of the limiting adjunct owing to its entry into such an adjunct as a body.[13]

For Shankara, therefore, Brahman is a principle of utter simplicity. There is no duality in Brahman, for no qualities are found in his concept of Brahman. It is also simple in the sense that it is not subject to inner contradictions, which would make it changeable and transitory. Though Shankara uses logic and arguments to understand the nature of Brahman and to speak of Brahman, still for him in its reality Brahman is not a metaphysical postulate that can be proved logically, but must be experienced in silence.[14] Thus, Brahman is one: It is not a `He', a personal being; nor is it an `It', an impersonal concept. It is that state which comes about when all subject-object distinctions are obliterated. Ultimately, Brahman is a name for the experience of the timeless plenitude of Being.[15]

2.1.2. AATMAN

The term `Aatman' comes from the Sanskrit root `an' which etymologically means `to breathe'. It is often rendered as `soul' or `self', and signifies the most fundamental being of the individual. There is no one who can deny the existence of the self for it is the basis of all individual actions. Everyone is conscious of the existence of his self and never thinks that he is not.[16] To doubt the existence of the self would be a contradiction in terms because then one would doubt the existence of the very doubter who engages in the doubt. The doubter of the self is often compared by Advaitins to a person who searches for the necklace while wearing it; or to a person who wears the spectacles on his face and at the same time looks for them elsewhere. Without the existence of the self, it is impossible for us to entertain the idea even of its being capable of refutation. For the knowledge of the self is not established through the so-called means of right knowledge, but it is self-established.[17] Thus, the very existence of understanding and its functions presuppose an intelligence known as the self which is different from them, which is self-established and which they subserve. [18] The very possibility of knowledge and the means of knowledge (pramaanas) have relevance if there exists the self which is the source of all knowledge. Therefore, Aatman is beyond all doubt, "for it is the essential nature of him who denies it." [19] Therefore, Shankara believed that it was the nature of the self and not its reality, which is to be proved. "The self must seek itself in order to find what it is, not that it is." [20]

Having established the existence of the self, we can turn now to the discussion of the nature of the Aatman. Aatman is the deathless, birthless, eternal and real substance in every individual soul. It is the unchanging reality behind the changing body, sense organs, mind and ego. It is the spirit, which is pure consciousness and in unaffected by time, space and causality. It is limitless and without a second. [21] Vedantins speak of three states of consciousness, namely the waking state (vishwa), the dream state (taijasa), and the state of dreamless sleep (pragna). The basic underlying principle which witnesses all these three states of one's existence is the pure consciousness (chaitanyam), the self. It is because of the presence of this ultimate substratum, that the body, the senses, the mind and the intellect function properly. At the same time it is not identified with these, nor affected by the changes that take place in the body, in the other sense or intellectual functions. Thus, Aatman.is the "unrelated witness of the experiences of the three stages, which include a man's diverse activities." [22]

Shankara gives a number of illustrations to clarify the nature of the self, especially in its role of being a witness (saakshin) to all activities of body, mind, senses, and intellect. Firstly, Shankara gives the analogy of a king's court. In the court, the king sits in his high throne as the observer of the activities of his ministers, councilors and all the others present. But because of his majesty as the king, he is unique and different from all. So too the self which is pure consciousness dwells in the body as a witness to the functions of the body, mind and other faculties, while at the same time it is different from them by its natural light. Thus, the witness is the absolute consciousness, the unchanging intelligence that underlies the finer and grosser bodies. It is neither Iishvara nor jiva, but it is Aatman which is untouched by the distinction of Iishvara and jiva. [23]

To those who come with the objection that the self is not only a mere observer or witness, but also participates in the activities of the body, Shankara replies using the analogy of the moon and the clouds. The movement of the clouds on a moonlight night suggests that the moon is moving, whereas in fact it is the clouds that move. Likewise, the activities of the mind and senses create the illusion that the self is active. [24] To the one who would say that activity belongs to the senses or other faculties and considers them the self, Shankara gives the following illustrations. Just as the iron filings become active at the presence of the magnet, so also it is the presence of the self that makes the body, the senses and all the other faculties active. It is fire which makes the iron ball red-hot. So also neither can the mind, the intellect or the body combined make the self. It is the self which is the source of all their activities. Just as a man who works with the help of the light that in inherent in the sun does so without ever affecting the sun, so too the mind, the body, the intellect, and the senses, engage in their respective activities with the help of the self, but without exerting any influence on the self. [25] All these illustrations point to the basic and absolute nature of the Aatman. The following Upanishadic statement bear witness to this reality. "That the imperishable is the unseen seer, the unheard hearer, the unthought thinker, the ununderstood understander. Other than It, there is naught that hears, other than It, there is naught that thinks; other than It, there is naught that understands. [26]

The terms `Brahman' and `Aatman', both basically denote one and the same underlying principle: the former stands for the underlying and unchanging principle of the universe; while the latter refers to the unchanging reality in the individuals. Both of these terms are used in the Upanishads and by the interpreters as synonyms they do interchange these two terms in the same sentence. Commenting on the Upanishadic statement: "Who is an Aatman? What is Brahman?", [27] Shankara remarks: "By Brahman, the limitations implied in the Aatman are removed, and by the Aatman the conception of Brahman as a divinity to be worshipped is condemned."[28] These two terms fundamentally refer to one and the same reality, which is the ground of everything. In other words, these two terms stand for two different descriptions of the same ultimate reality, from the point of view of the universe and the individual. The ultimate reality represented by these two terms is the goal of paraa vidhya or Brahmaanubhava.

2.2. NATURE OF PARAA VIDHYAA

We have analyzed the goal of paraa vidhya, in the preceding section. Here, we must attempt to clarify the nature of paraa vidhya, in which the Brahman-realization is attained by the seeker. We elaborate the nature of paraa vidhya, by looking into its meaning and clarifying the identity between Brahman and Aatman.

2.2.1. MEANING

Paraa Vidhya or Brahmaanubhava is the ultimate and monumental state of man. The term `Bramaanubhava' is a compound word, which consists of two Sanskrit words, viz. `Brahman' (absolute reality) and `anubhava' (intuitive experience or knowledge). The term `anubhava' means not a mere theoretical or intellectual knowledge, but the knowledge obtained through an integral experience. Anubhava is not the immediacy of an uninterrupted sensation, where the existence and the content of what is apprehended are separated. It is related to artistic insight rather than to animal instinct; it is an immediate knowledge.[29] Thus, literally the term `Brahmaanubhava' means the integral and intuitive experience of the absolute reality. When we speak of the intuitive experience of Brahman, from the Advaitic point of view there arise many basic questions as to the nature of Brahmaanubhava. How is it possible to have an experience if there is no subject to experience and no object to be experienced? Besides, if there is no duality in an experience, can it be described? If Brahmaanubhava is an experience, and if it has no duality in itself as an experience, then what is the nature of the experience involved in Brahmaanubhava? These questions stem from the fact that the Advaita philosophy of Shankara does not permit the possibility of duality in this fundamental experience.

Possession of intellectual knowledge about the nature of Brahman and that of Brahmaanubhava is the first step towards the attainment of Brahmaanubhava. Obtaining intellectual knowledge by the study of the Scriptures, especially by understanding the meaning and the import of the Vedantic statements like `That art Thou', is necessary for Brahmaanubhava. In knowing the nature of Brahman intellectually, one can work towards the attainment of Brahmaanubhava. When we speak of the attainment of Brahmaanubhava, we use the term attainment' (labdha) in a figurative sense (upacara). [30] In an empirical experience we attain some new knowledge, i.e., knowledge which had not been previously existed as far as we were concerned. In Brahmaanubhava, however, we do not attain anything new, but only realize what we are, i.e., our true nature, the identity with Brahman. According to Shankara, we are Brahman, and Brahmaanubhava is that experience by which we recognize our own real nature.

Many texts in Shankara's works point to the fact that the attainment of Brahmaanubhava consists in the recognition and the realization that one's real and true nature is Brahman. "The state of being Brahman is the same as the realization of the self." [31] "Perfect knowledge … is the realization of the Aatman as one with Brahman."[32] "When a man knows the Aatman, and sees it inwardly and outwardly as the ground of all things animate and inanimate he has indeed reached liberation." [33] "No man who knows Brahman to be different from himself is a knower of truth." [34] "My self is pure consciousness, free from all distinctions and sufferings." [35] Thus, Brahmaanubhava which is the experience of identity with Brahman, is an attainment only from the point of view of the aspirant or the seeker of truth. From the absolute of paramaartha point of view there is no attainment of Brahman.

2.2.2. IDENTITY OF BRAHMAN AND AATMAN

From what has been said about the nature of Brahmaanubhava, so far, there arises the question, how, at all, can we know or have any kind of knowledge about this experience called Brahmaanubhava? No empirical means of knowledge (pramaana) can help us in this regard, except scriptural knowledge. Though scriptural knowledge is limited to the level of duality, still it provides knowledge about the reality of Brahman and enables us to have an intellectual understanding of Brahman.

Shankara holds the authority of the scriptural testimony in our intellectual understanding of Brahman. Nothing else on earth, except the scriptures, can reveal to us the nature of Brahman and of Brahmaanubhava. In this regard Shankara is very clear; he does not substitute any pramaana than the scriptural testimony, for the attainment of the intellectual knowledge about Brahman. He does make use of other pramaanas, but only to elucidate, clarify and demonstrate what he accepts on the basis of scriptural authority about Brahman and Brahmaanubhava. He says, "The fact of everything having its self in Brahman cannot be grasped [intellectually], without the aid of scriptural passage "That art Thou'.[36]

The word `upanishad' (scripture) derives its meaning from its capacity to lead to the truth those who, having been thoroughly dissatisfied with the things seen and unseen, seek liberation from ignorance, which is the source of bondage and suffering. The Upanishads are capable of accomplishing all these, for in them the highest end of life is embodied.[37]

Authentic human destiny: the paths of Shankara and Heidegger
Vensus A. George, Council for Research in Values & (August 1998), pp. 47-54

NOTES [1] The word `Brahman' appears for the first time in the Rig Veda as related various sacred utterances, which were believed to have magical powers. So, initially it meant `spell' or `prayer', which can be used for the attainment of one's wishes and desires. In the Brahmanas, it began to signify that which stands behind God as their ground and basis. Finally, in the Upanishads, this terms came to stand for the unitary principle of all beings, the knowledge of which frees one from finitude. Cf. Eliot Deutsch, p. 9.
[2] Cf. BSB, I, i, 1, pp. 11-12.
[3] Ramkant A Sinari, p. 67.
[4] Swami Virswarananda (trans.), Brahma-Suutra (Mayavata, Almor, Himalayas: Advaita Ashrama, (1948), I, i, 2, p. 26 (hereafter: BSB, Virsawarananda).
[5] George Thibaut (trans.), Brahma-Sutras, vol. XXIV, Introduction, pp. xxiv-xxv (hereafter: BSB, Thibaut).
[6] S. Radhakrishnan (ed.), The Principal Upanishads (London: George Allen & Unwin, 1953), p. 272.
[7] Ibid., p. 617.
[8] Cf. Paul Deussen, The System of Vedanta, trans. Charles Johnson (Chicago: Open Court Publishing Co., 1912), pp. 211-212. Cf. also BUB, II, i, 20.
[9] S. Radhakrishnan and C. A. Moore (eds.), A Source Book in Indian Philosophy, 5th printing (New Jersey: Princeton University Press, 1973), p. 507. [10] In interpreting the Upanishadic text, Shankara is of the opinion that one must accept only those texts which speak of Brahman without qualities and forms. "But other texts speaking of Brahman with form", he says, "have the injunctions about meditation as their main objectives. So long as they do not lead to some contradictions, their apparent meaning should be accepted. But, when they involve contradictions, the principle to be followed for deciding one or the other is that those that have the formless Brahman as their main purport are more authoritative than the others which have not that as their main purpose. It is according to this that one is driven to the conclusion that Brahman is formless and not its opposite". Cf. BSB, III, ii, 14, p. 612.
[11] "Brihadaaranayaka Upanishad", IV, v, 13, R. E. Hume, The Thirteen Principal Upanishads, 2nd revised ed. (New York: Princeton University Press, 1973), p. 147 (hereafter: BU., Hume).
[12] Cf. BSB, III, ii, 16, pp. 615-617.
[13] CF. ibid., III, ii, 18-20, pp. 615-617.
[14] Baskali asked Bhava three times about the nature of Brahman. The latter remained silent all three times, but finally he replied, "I have already spoken, but you cannot comprehend that the self is silence". ibid., III, ii, 17, p. 614.
[15] Cf. Eliot Detsch, p. 9.
[16] Cf. BSB, I, i, 1, p. 12.
[17] Cf. ibid., II, iii, 7, p. 455.
[18] Cf. ibid., p. 456.
[19] Ibid., p. 457.
[20] Organ Troy Wilson, The Self in Indian Philosophy (London: Mounton & Co., 1964), p. 104.
[21] Cf. AB, p. 118.
[22] Ibid., p. 133.
[23] Cf. ibid., p. 136, Cf. Mahendranath Sircar, The System of Vedaantic Thought and Culture, pp. 156-157.
[24] Cf. ibid., pp. 136-137.
[25] Cf. ibid., pp. 137-138.
[26] BU., III, viii, 1, Hume, p. 118.
[27] "Chaanduukhya Upanishad", V, ix, 1, Hume, p. 234 (hereafter: Ch. U., Hume).
[28] Paul Deussen, The Philosophy of the Upanishads (New York: Dover Publications Inc., 1996), pp. 86-87.
[29] Radhakrishnan S., Indian Philosophy, vol. II, p. 513.
[30] BUB, VI, v, 6, pp. 500-501.
[31] Shankara, Gaudapaadakaarika Bhaasya and Maanduukya Upanishad Bhaasya, trans. Swami Nihilananda (Mysore: Sri Ramakrishna Ashrama, 1955), IV, 85 (hereafter: GKB).
[32] VC, p. 65.
[33] Ibid., p. 89.
[34] Shankara, Upadeshasaahasrii, trans. Swami Jagadaananda, 6th ed. (Madras: Sri Ramakrishna Math, 1979), II, xvi, 70, p. 189 (hereafter: UI).
[35] BSB, IV, i, 2, p. 815.
[36] Ibid., I, i, 2, p. 815.
[37] Cf. A. Ramamuarthi, p. 116.

"Self-realization involves an identity-experience, wherein one realizes his oneness with the ultimate Brahman"

Vensus A. George, Self-realization

"4.1.2. Incommunicability of Self-realization

The self-realization involves an identity-experience, wherein one realizes his oneness with the ultimate Brahman. Therefore, self- realization is of the nature of Brahman, i.e., without subject-object duality, eternal and uncaused, immediate and direct, besides being incomprehensible, indescribable and trans-empirical. Brahmaanubhava is not available to the empirical experience, as the scope of the former goes far beyond that of the latter. The words and languages we use refer to the phenomenal world and relative realities. As Brahman is beyond the phenomenal, Brhamaamubhava cannot be described in ordinary language. Therefore, one can speak of self-realization only by way of negation, by denying the qualities of the empirical experience superimposed on it. For instance, the qualities that are attributed to Brahman, such as reality (satyam), knowledge (jnaanam) and infinitude (aanandam) are not positive descriptions of Brahman, but are mere negations of qualities superimposed on Brahman, such as unreality, ignorance and finitude. Thus, all statements we make about Brahman, Brahmaamubhava and Brahmajnaani are mere approximations in the light of the phenomenal knowledge. Such a philosophical position makes self-realization, for all practical purposes, incommunicable. Since, Brahmaanbhava is unknowable and indescribable, it cannot be communicated by the Brahmajnaani to any one in the realm of phenomenal existence. Since Brahman-experience cannot be passed on to the other in any form of communication, it would always remain the subjective experience of the Brahmajnaani. Any attempt to communicate it, using phenomenal language, would be nothing else but a mere phenomenal approximation of the transcendental experience. Such approximations would never take one to the core of self-realization, as it is incommunicable.

4.1.3. Insignificance of the Other's Role in Brahmaajijnaasa

Shankarite path to self-realization, viz., the movement from ignorance to knowledge, is a way that is basically walked by the aspirant alone. The only involvement of the other, on the aspirant's effort to attain the goal of Brahmaanubhava, is the Guru. He is a detached guide, who helps the student to understand the true import of the Vedaantic statements, especially at the hearing (sravana) state of Brahmaajijnaasa. The relationship that exists between the aspirant and the Guru is that of a teacher and a student. In this relationship, the aspirant is totally obedient to the Guru, does personal service to him, looks after the daily chores in the ashram and listens to the teachings of the Guru by sitting at his feet. It is not a one to one, I ƒ² Thou relationship, in which one enters into the life of the other as an equal partner. Other than the teacher, the aspirant does not have any significant relationship with any other person. This is clear from what the aspirant does in the three stages of Brahmaajijnaasa, viz., sravana, manaana and nididhyaasana. In these three stages of Brahmaajijnaasa the aspirant firstly, hears the instructions of the teacher personally. Secondly he reflects on the content of the Guru's teachings in solitude, so as to remove the apparent contradictions and to be intellectually convinced of the true import of the scriptural aphorisms. Thirdly, he meditates in silence on the truths he achieved through hearing and reflection. The various stages of Brahmaajijnaasa in the jnaana path are so centered on the individual seeker and his personal effort the presence of the other in the process is seen as an interference that would distract him from the goal of self-realization. So the seeker is basically all alone through out the process of Brahmaajijnaasa. Even after the seeker has attained self-realization, he does not need to have any relationship with the other or to a community of others, because all such relationships would be irrelevant and unreal to the Brahmajnaani. Thus, Shankara's path to self-realization does not give any significance to the I-Thou relationship that is genuine and inter- subjective communion of hearts between human persons...

From what has been said, it is clear that Shankara by his doctrine of Brahmaanubhava and the self's absolute oneness with Brahman, does not speak of a dissolution of the world. At the attainment of Brahmaanubhava, the external world is not destroyed or annihilated. But, the Brahmajnaani views the world no longer from the phenomenal point of view. He sees everything in terms of oneness, which is characteristic of Brahmaanubhava. Thus, from the point of view of the liberated man the phenomenal world is real in the relative sense, because the state he is in, i.e., his absolute identity with Brahman is that which is really real. As long as one tries to understand Shankara's Advaita philosophy purely from the phenomenal point of view, he will always meet with contradictions, for what is absolutely true is the transcendental and trans-empirical.

4.2.2. Advaita Vedaanta as Pantheism

Many consider Advaita Vedaanta to be pantheistic, because self- realization consists in the identity of the self and Brahman. Those who hold this view cite the mahaavaakya `That art Thou' in their support.9 In interpreting the above mentioned Vedaantic aphorism, we say that it cannot be interpreted in the direct meaning of `That' and `Thou', viz., Iishvara and jiiva, since such a union between the supreme Lord and the limited soul is not possible. It its implied meaning `That' refers to Brahman and `Thou' refers to Aatman. Brahman is the absolute and eternal reality in the universe and Aatman is the pure consciousness, the eternal reality behind the individual self. Brahman and Aatman are eternally identical. In Brahmaanubhava, as we know, there is not experiencer and the experienced. What really happens in Brahmaanubhava is that the self, removed of all ignorance and its effects, realizes its eternal identity with Brahman. Thus, Brahmaanubhava cannot be considered as involving an identity between supreme Lord and the soul. Besides, the terms, `union' and `identity', are used figuratively because there is not new identity reached in Brahmaanubhava, but only the existing eternal identity between Brahman and Aatman is realized. Again there is no notion of God (as a theist would understand) in Shankara's thought. He does not consider Brahman as a deity to be worshipped or to be devoted to, but as the absolute ontological reality behind all the phenomena, which is identical with the self, the pure consciousness. So, for Shankara Brahman is not to be worshipped, but to be realized. If Brahman is viewed as a deity to be worshipped, and such a deity is seen as being identical with everything in the universe, then we have a pantheistic world-view. Since Shankara does not consider Brahman as deity who is identical with the universe, it seems clear that in Shankara's Advaita there is no trace of pantheism. Advaita goes beyond the distinction of theism, atheism and pantheism, as the question of God is not at all an issue in Advaita Vedaanta. Therefore, Shankarite thought does not involve any form of `isms' that views the absolute reality in terms of Godhead. But rather it is a mystical philosophy that aims at making everyone aware of his true ontological nature, i.e., Brahman and move towards attaining it."

Vensus A. George, Self-realization (Brahmaanubhava)
Council for Research in Values & (January 2001), pp. 23-31