Nonduality Salon (/ \)
The Self, Maya, and the Heart: The
Fundamentals of Non-Dualism
Ribhu
Gita: Inhering in the Undifferentiated and Non-Dual Reality
The Non-Dual Christ
The Path (Way) of non-duality is easy and the
burden is light
The Transfiguration of the Mind
"I and my Father are One" is the same statement as the
Vedanta of "This Atman is That Brahman"
Christmas
Thought: The Nondual Teachings of Christ
Birthright and Truth: The Experience and Teachings
of Yogi Bhajan
The Fundamentals of Kundalini Yoga
Kundalini Yoga Blueprint- Radiant Road to Reality
an insight
Maya Samara
November 28, 1993
Maya mirrored (or reflecting on itself) = ayam or "I
AM"
"Who is in my temple?
Who is in my temple?
All the doors open themselves.
All the lights light themselves.
Darkness like a dark bird Flies away, Oh flies away."
The Self, Maya, and
the Heart:
The Fundamentals of Non-Dualism
Summary:
The concepts of the Self, Maya, and the Heart are the central
themes or tenets of the Katha Upanishad and the Bhagavad Gita.
Out of these and similar books (or scriptures) comes the
philosophy of non-dualism or Vedanta.
Part I: Considering the concepts of Self, Maya,
and Heart, as viewed from the sages
The Self:
According to the ancient sages of India, the Self is neither the
body, thoughts, feelings, nor intellect, but rather all pervasive
Being/Consciousness manifesting as the Heart in all beings, from
which emanates the awareness of "I" and Knowledge of
the Self, which includes the realization that all knowledge is in
and from the subject-"I", the seer, not the object.
"The individual self, which is Brahman mistakenly identified
with Maya, experiences the gunas* which proceed from Maya. He,
who has experienced Brahman directly and known it to be other
than Maya and the gunas, will not be reborn, no matter how he has
lived his life." Bhagavad Gita, p. 103
"That in which the sun rises and in which it sets, that
which is the source of all the powers of nature and of the
senses, that which nothing can transcend - that is the immortal
Self" Katha Upanishad, p. 21
"The Self-Existent made the senses turn outward.
Accordingly, man looks toward what is without, and sees not what
is within. Rare is he, longing for immortality, shuts his eyes to
what is without and beholds the Self." Katha Upanishad, p.
20
Maya is the self-existent beginningless power of Brahman, the
Self, which makes us imagine that the sense of "I" felt
in the body and the related thoughts and feelings are the Self.
In the Bhagavad Gita (P. 59), this imagining or delusion is
stated like a dream:
"You dream you are the doer You dream the action bears fruit
It is your ignorance It is the world's delusion That gives you
those dreams."
"Every action is really performed by the gunas*. Man deluded
by his egoism thinks 'I am the doer.' But he who has the true
insight into the operations of the gunas and their various
functions, knows that when the senses attach themselves to
objects, gunas are merely attaching themselves to gunas, knowing
this he does not become attached to his actions." Bhagavad
Gita, p. 47
Maya" - The deluding potency of the Self
What I was able to grasp
from this is that, as long as the mind is turned outward, the
Self, which is all pervasive, is sensed only as an
"I"-awareness in and limited to the body with its
thoughts and impressions revolving continuously around a
perceived and separate world. But when the mind is purified or
made to enquire where the source of seeing, which is to say, the
subject "I", arises from, then the mind reflects the
Self. The moment the Self is reflected in the mind at once the
idea of subject-object and knowledge vanishes like a mirage. This
vanishing is why the perceived world, the "I am the
body" idea or "I am the doer" is called Maya,
because the sense of being a doer in the world is apparently real
to the outgoing mind, but when the Real Light of the mind is
realized, the use of the mind has no more value, just as the use
of the moon seen in the daylight sky of the risen sun, is of no
value.
* gunas: The three gunas
are: Sattva - purity; rajas - action; tamas - sloth or dullness
In Appreciation: This article is reprinted with the kind permission of the author. It was brought to the attention of the webmaster by Dr. Harsh K. Luthar, who published it on HarshaSatsangh.
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