What Is Required To Realize The Non-Dual Truth?
pp. 385-392
The Controversy Between The Talking School and The Practicing School of Advaitism
An Essay by His Divine Presence, Avatar Adi Da Samraj
ertain proponents of Advaitism (or of the Reality-Truth of Non-dualism), even some who may be genuine Realizers (but only in the sixth stage sense) of the Great Truth of Advaita Vedanta, generally represent or advocate what I call the “talking” school of Advaitism. That is to say, their contact with people who approach them is limited to mere conversation, and the process to which they invite their listeners is exclusively a matter of attendance to verbal argumentation. This confinement to the verbal (or merely “talking”) context of Advaitism stands in dramatic contrast to the traditionally required practicing Ordeal, and the deep meditative process (and would-be process of Transcendental Self-Apprehension) that otherwise characterizes the ancient (and, altogether, sixth stage) tradition of Advaitism. Therefore, modern “talking” school Teachers stand outside both the tradition and the practice necessities of the sixth stage process of Advaitic Realization.
There is even a kind of “Emperor’s New Clothes” syndrome associated with the “talking” school. It is said that, yes, there are many practices (in addition to “talking” and thinking) that could be engaged, but such practices are only necessary for those who are immature (or whose minds are not yet ripe for the “Truth-Taking”). Few, of course, want to acknowledge their immaturity or unreadiness for the “One Thing” desired by all. Therefore, the proud listeners doggedly refuse to acknowledge the necessity of their own ego-transcending Ordeal of counter-egoic practice—and, so, they merely “talk”, and think, and “talk” some more.
Unlike the “talking” school, the original tradition of Advaitism (as exemplified by the Indian tradition of Advaita Vedanta) requires great preparations and real qualifications for the Advaitic (or Non- dualistic) Realization, and such preparations (or qualifications) include devotional “self”-surrender, practical “self”-discipline, the development of a disinclination toward the search for (and attachment to) any of the conditional satisfactions associated with what I have Described as the first five stages of life, and the firm establishment of a clear-minded and profound motivation toward Nondual Transcendental Self-Realization. Indeed, only individuals who were thus prepared would, in the genuine traditional setting, be welcomed even to listen to (and to seriously “consider”) an Advaitic Teacher’s discourses on Transcendental Truth—and only those who, upon testing by the Teacher, proved their true preparedness and readiness would be accepted as practicing devotees of the Teacher (as Advaitic Master.
The first (or initial) Advaitic practice—of attentive listening to Advaitic propositions, as argued by an Advaitic Master—is traditionally called “sravana”. All proponents (both traditional and modern) of the “talking” school tend to isolate (or idealize) this first (or initial) stage of the total process, and (thus) make it the “Only Method” (or the one and only context of possible Realization). Such would-be Advaitic Masters (especially as represented by the modern proponents of the “talking” school) specifically bypass (and, therefore, do not require) the traditional preparations or qualifications (whether as a prerequisite or as an eventual attainment) on the part of their listeners.
Modern proponents of the original tradition (or what I call the “practicing” school) of Advaita Vedanta generally bypass (and, therefore, do not require) the traditional preparations as a qualification for listening to (or, perhaps, merely reading) discourses on Non-dual Truth—but, nevertheless, effective disciplines and real qualifications are expected to appear over time, in the subsequent course of practice. There are old traditions that expect Advaitins to accept conventional sannyas, or the life of an unmarried, or socially detached, celibate—but the modern trend is to return to the classical orientation of the Upanishadic era, which calls both sannyasins and householders, or even Tantric practitioners, to the practice and the Self-Realization of the Non-dual Truth.
The complete traditional process of “practicing” Advaitism goes on from the listening stage (of sravana) to the advancing stages of “manana” (or intensive and profound mental and, altogether, interior examination of the Teaching arguments, to the point of rational and naturally intuitive understanding) and “nididhyasana” (or deep contemplation, via the sixth stage effort of dissociative introversion, to the degree of true and stable Self-Identification with the bodytranscending and mind-transcending Substratum of consciousness). Although the proponents of the “talking” school generally look for some kind of mental understanding to develop in their listeners, the intensive practice and the actual sixth stage Realization associated with the traditional disciplines of manana and nididhyasana are generally neglected (or even disdained) by them.
This distinction between the “talking” school (or Teachers of the “talking” school) and the “practicing” school (or Teachers of the “practicing” school) points to a basic controversy within the tradition of Advaitism. At least since the time of Shankara, both of these two schools (or interpretations of Advaitism) have existed.
The “talking” school generally attracts those who have a minimal capability for (or capable impulse toward) renunciation, Yogic and Spiritual discipline, and deep meditation, but who (otherwise) are habituated to constantly talk and think. The “discipline” and the “Realization” in the “talking” school (especially in its modern form) are generally minimal, weak, superficial, temporary, and merely mental (or intellectual)—and the “talking” school is (and has been) rightly criticized because of this.
The modern “practicing” school of Advaitism is clearly represented and advocated by Teachers such as Swami Gnanananda Giri and—in relation to some (but, certainly, not all, or even many) of His devotees—Ramana Maharshi. Such Teachers also “talk”, and their disciples listen, but—in the case of aspirants who are serious (and who are, for that reason, taken seriously)—real qualifications (including devotion, service, and practical “self”-discipline) are expected (at least over time). Likewise, the Teachers of the “practicing” school clearly indicate that mental understanding and even naturally intuitive acceptance of Teaching arguments is not actual Advaitic Self-Realization (or, in any sense, an end in itself)—but, rather, they clearly indicate that mental and naturally intuitive understanding is only the beginning of practice (or the seed of eventual Advaitic Self-Realization). Therefore, according to the Teachers of the “practicing” school, mental and naturally intuitive understanding must lead to right (and most profound) enquiry into (or tacit Self-Identification with) the Inherent and Transcendental Self-Nature That Stands Prior to the apparent conditional “subject” (or conditional “self”). In the “practicing” school of Advaitism, such right enquiry necessarily (and spontaneously) becomes deep (“object”-transcending) meditation (or “dhyana”), and (at least eventually) “Jnana Samadhi” (or most profound, and thoroughly “object”-excluding, or “not-self”-excluding, Self-Identification with the body-transcending and mind-transcending Substratum of consciousness), and (potentially) even sixth stage “Sahaja Nirvikalpa Samadhi”—which is a matter of deeply Self-Abiding in the basically and tacitly “object”-excluding (and, thus, conditionally achieved) sixth stage Realization of the Transcendental Self-Condition, while otherwise naturally “experiencing” the natural arising of mental and physical “objects”, and naturally allowing the performance of mental and physical activities. Genuine sixth stage “Sahaja Nirvikalpa Samadhi” is the basis for the apparent premonitions (or partial intuitions and limited foreshadowings) of the only-by-Me Revealed and Given seventh stage of life that have sometimes been expressed within the traditional sixth stage schools. However, as I have Revealed, the sixth stage Process (even in the form of sixth stage “Sahaja Nirvikalpa Samadhi”) can be finally and Most Perfectly Fulfilled and Completed only in Divine Self-Awakening (or What I call “Open Eyes”, or “seventh stage Sahaja Nirvikalpa Samadhi”), Which Is utterly and inherently non-exclusive, and not Realized by dissociative introversion, and not conditionally “caused”, but Which Is Non-conditionally, and Acausally, and (by Transcendental Spiritual Means) Intrinsically (or Always Priorly), and Inherently Most Perfectly Realized Transcendental, Inherently Spiritual, and Self-Evidently Divine Self-Realization and (Thus effortless) SelfAbiding. In the only-by-Me Revealed and Given seventh stage Realization, Divine Self-Abiding Is Always Already (or Always Priorly) The (One and Indivisible) Case—even in the apparent context of the arising (or, otherwise, the non-arising) of any and all conditional phenomena and any and all conditional (or psychophysical) states—and, always, spontaneously and Inherently (and Inherently Most Perfectly), Divine Self-Abiding Divinely SelfRecognizes all apparently arising conditional phenomena and conditional (or psycho-physical) states as transparent (or merely apparent), and non-necessary, and intrinsically non-binding modifications of the Transcendental, Inherently Spiritual, and Self- Evidently Divine Self-Nature, Self-Condition, Source-Condition, and Self-State Itself.
Some interpreters of the Teaching of Shankara propose (or may seem to propose) that Shankara Himself was an advocate (indeed, the chief proponent) of the “talking” school. According to one “point of view”, listening attentively to the “Mahavakyas”, or the Upanishadic Principal Declarations (such as “Tat Tvam Asi”, which means “That Thou Art”), or listening to (and intuitively Selfestablishing) the Non-dual Truth as expounded by a Transcendentally Self-Realized Teacher (such as Shankara) is sufficient for (sixth stage) Realization. Nevertheless, Shankara did not (otherwise) propose (or dogmatically affirm) that listening to Teaching arguments to the point of mental or even naturally intuitive understanding alone is (itself) Advaitic (sixth stage) Realization.
Clearly, Shankara did affirm that, potentially (in uniquely qualified cases), listening (or sravana) could be sufficient for (sixth stage) Non-dual Self-Realization. Indeed, it is true that, in the case of some rare and uniquely prepared individuals, listening—especially listening to (and devotionally attending and serving) a true Nondualist (or Advaitic) Realizer—is sufficient for (sixth stage) Non-dual Self-Realization. (The Awakening of Ramana Maharshi is a modern example of spontaneous sixth stage Non-dual Self-Realization— tacitly Self-Awakened by “attentive listening” to internally Self-Evident insight.) However, Shankara clearly indicated that only rightly and fully prepared individuals are qualified even to listen (or to practice sravana), and He (likewise) clearly indicated that only individuals in whom the mind is no longer a limit on the possibility of tacit Self-Realization can (or will) Realize the (sixth stage) Non-dual Self-Condition directly and immediately via listening.
Shankara clearly indicated that a broad range of preparations are necessary before listening (to the Upanishadic Utterances of Non-dual Truth) can be either appropriate or effective. Those necessary preparations include the development of the effective power of discrimination (particularly between the Real, or the Eternal or Permanent or Self-Existing, and the un-Real, or the conditional and temporary), the effective power of the renunciation of all purposes and results of “action”, the effective power of equanimity, and the effective motive-power of longing (for Liberation, or Non-dual Freedom Itself). Likewise, Shankara clearly indicated that, even in the case of individuals specifically prepared in the manner described, the (sixth stage) Non-dual Self-Realization will not necessarily (or even likely) Awaken through listening (or sra- vana) alone—but the further stages of manana and nididhyasana will, in the general case, be necessary.
Thus, Shankara (in fact) Taught in the broad context of the “practicing” school. And, as indicated in various of Shankara’s own original (or, otherwise, traditionally, or even recently, attributed) writings and commentaries,64 Shankara even advocated (or, otherwise, approved) fourth and fifth stage practices as possible preparatory means—for removing (or, otherwise, transcending) apparent psycho-physical obstructions to sixth stage Realization.
Presumably, Shankara Himself, in the sixth stage manner and mode, intuitively Realized the inherently actionless (or Transcendental) Self-State of Non-dual Truth. He did not affirm (as Ultimate Reality) the mere (and exclusive, or individual) “atman” (the separate “soul”, or the separate ego-“I”, or the separate “self”-entity), but He Realized that what is conventionally (or previous to Nondual Self-Realization) obstructed by the idea (or presumption) of the “atman” (or the “soul”, or the ego-“I”, or the separate conscious “self”) Is (Intrinsically, and by virtue of Non-dual Self-Realization) the Self-Existing, Non-conditional, and Transcendental Self-State of the Non-individuated and Non-separate Substratum of consciousness. Nevertheless, even Shankara’s precise and correct Teachings relative to the Self-Realization of Non-dual Truth are inherently limited by and to the context of the sixth stage of life.
Most Ultimate (or Inherently Most Perfect) Self-Realization Is Only That Realization and Demonstration That Is Absolute Freedom—Which Is Transcendentally Self-Existing, and Spiritually Self-Radiant, and Divinely Self-Evident As Consciousness Itself (Always Already Prior to the ego-“I”), and Which Is Infinite and Perfectly egoless Transcendental Spiritual and Self-Evidently Divine Conscious Light and Love-Bliss-Consciousness Itself.
That Absolute Transcendental Spiritual and Divine Realization is no small matter or state of mind, but It Is What (Ultimately) Is— and That is (Truly Most Ultimately, and Inherently Most Perfectly) Revealed Only by (or in the Transcendental Spiritual Shine of) the Acausally, and Intrinsically, and Inherently Most Perfectly Revealed Self-Nature, Self-Condition, and Self-State That Perfectly Priorly Self-Transcends the conditional (and always seeking) “self” (or separate, separative, and never satisfied ego-“I”).
That Most Perfect Realization cannot be “caused”—or “achieved” by any effort of searching means. Therefore, That Most Perfect Realization cannot be achieved by the application of the characteristic sixth stage method of dissociative (or even ascetical) introversion.
That Most Perfect Realization is not (Itself) a psycho-physical state—or any kind of condition in mind or resulting from the exercise of mind. Therefore, That Most Perfect Realization must be Acausally Self-Revealed by Transcendental Spiritual Means.
At last, Only That Most Ultimate (or Inherently Most Perfect) Realization Truly, Finally, Completely, and Most Perfectly Reveals the Inherently One, Indivisible, Acausal, and Intrinsically SelfEvident Non-dual Truth That Is Reality Itself.
That Most Ultimate (or Inherently Most Perfect) Realization Is Unique to Me, and to the only-by-Me Revealed and Demonstrated and Given seventh stage of life, and to the only-by-Me Revealed and Demonstrated and Given Reality-Way of Adidam (or Adidam Ruchiradam).
Only That Most Ultimate (or Inherently Most Perfect and Complete) Realization, Perfectly Awakened and Perfectly Demonstrated (in the only-by-Me Revealed and Given seventh stage Manner and Mode), can Finally Fulfill (or Most Perfectly Complete and End) the human Ordeal.
Read without parentheticals
ertain proponents of Advaitism, even some who may be genuine Realizers of the Great Truth of Advaita Vedanta, generally represent or advocate what I call the “talking” school of Advaitism. That is to say, their contact with people who approach them is limited to mere conversation, and the process to which they invite their listeners is exclusively a matter of attendance to verbal argumentation. This confinement to the verbal context of Advaitism stands in dramatic contrast to the traditionally required practicing Ordeal, and the deep meditative process that otherwise characterizes the ancient tradition of Advaitism. Therefore, modern “talking” school Teachers stand outside both the tradition and the practice necessities of the sixth stage process of Advaitic Realization.
There is even a kind of “Emperor’s New Clothes” syndrome associated with the “talking” school. It is said that, yes, there are many practices that could be engaged, but such practices are only necessary for those who are immature. Few, of course, want to acknowledge their immaturity or unreadiness for the “One Thing” desired by all. Therefore, the proud listeners doggedly refuse to acknowledge the necessity of their own ego-transcending Ordeal of counter-egoic practice—and, so, they merely “talk”, and think, and “talk” some more.
Unlike the “talking” school, the original tradition of Advaitism requires great preparations and real qualifications for the Advaitic Realization, and such preparations include devotional “self”-surrender, practical “self”-discipline, the development of a disinclination toward the search for any of the conditional satisfactions associated with what I have Described as the first five stages of life, and the firm establishment of a clear-minded and profound motivation toward Nondual Transcendental Self-Realization. Indeed, only individuals who were thus prepared would, in the genuine traditional setting, be welcomed even to listen to an Advaitic Teacher’s discourses on Transcendental Truth—and only those who, upon testing by the Teacher, proved their true preparedness and readiness would be accepted as practicing devotees of the Teacher.
The first Advaitic practice—of attentive listening to Advaitic propositions, as argued by an Advaitic Master—is traditionally called “sravana”. All proponents of the “talking” school tend to isolate this first stage of the total process, and make it the “Only Method”. Such would-be Advaitic Masters specifically bypass the traditional preparations or qualifications on the part of their listeners.
Modern proponents of the original tradition of Advaita Vedanta generally bypass the traditional preparations as a qualification for listening to discourses on Non-dual Truth—but, nevertheless, effective disciplines and real qualifications are expected to appear over time, in the subsequent course of practice. There are old traditions that expect Advaitins to accept conventional sannyas, or the life of an unmarried, or socially detached, celibate—but the modern trend is to return to the classical orientation of the Upanishadic era, which calls both sannyasins and householders, or even Tantric practitioners, to the practice and the Self-Realization of the Non-dual Truth.
The complete traditional process of “practicing” Advaitism goes on from the listening stage to the advancing stages of “manana” and “nididhyasana”. Although the proponents of the “talking” school generally look for some kind of mental understanding to develop in their listeners, the intensive practice and the actual sixth stage Realization associated with the traditional disciplines of manana and nididhyasana are generally neglected by them.
This distinction between the “talking” school and the “practicing” school points to a basic controversy within the tradition of Advaitism. At least since the time of Shankara, both of these two schools have existed.
The “talking” school generally attracts those who have a minimal capability for renunciation, Yogic and Spiritual discipline, and deep meditation, but who are habituated to constantly talk and think. The “discipline” and the “Realization” in the “talking” school are generally minimal, weak, superficial, temporary, and merely mental (or intellectual)—and the “talking” school is rightly criticized because of this.
The modern “practicing” school of Advaitism is clearly represented and advocated by Teachers such as Swami Gnanananda Giri and—in relation to some of His devotees—Ramana Maharshi. Such Teachers also “talk”, and their disciples listen, but—in the case of aspirants who are serious—real qualifications are expected. Likewise, the Teachers of the “practicing” school clearly indicate that mental understanding and even naturally intuitive acceptance of Teaching arguments is not actual Advaitic Self-Realization—but, rather, they clearly indicate that mental and naturally intuitive understanding is only the beginning of practice (or the seed of eventual Advaitic Self-Realization). Therefore, according to the Teachers of the “practicing” school, mental and naturally intuitive understanding must lead to right enquiry into the Inherent and Transcendental Self-Nature That Stands Prior to the apparent conditional “subject”. In the “practicing” school of Advaitism, such right enquiry necessarily becomes deep meditation, and “Jnana Samadhi”, and even sixth stage “Sahaja Nirvikalpa Samadhi”—which is a matter of deeply Self-Abiding in the basically and tacitly “object”-excluding sixth stage Realization of the Transcendental Self-Condition, while otherwise naturally “experiencing” the natural arising of mental and physical “objects”, and naturally allowing the performance of mental and physical activities. Genuine sixth stage “Sahaja Nirvikalpa Samadhi” is the basis for the apparent premonitions of the only-by-Me Revealed and Given seventh stage of life that have sometimes been expressed within the traditional sixth stage schools. However, as I have Revealed, the sixth stage Process can be finally and Most Perfectly Fulfilled and Completed only in Divine Self-Awakening, Which Is utterly and inherently non-exclusive, and not Realized by dissociative introversion, and not conditionally “caused”, but Which Is Non-conditionally, and Acausally, and Intrinsically, and Inherently Most Perfectly Realized Transcendental, Inherently Spiritual, and Self-Evidently Divine Self-Realization and SelfAbiding. In the only-by-Me Revealed and Given seventh stage Realization, Divine Self-Abiding Is Always Already The Case—even in the apparent context of the arising of any and all conditional phenomena and any and all conditional states—and, always, spontaneously and Inherently, Divine Self-Abiding Divinely SelfRecognizes all apparently arising conditional phenomena and conditional states as transparent, and non-necessary, and intrinsically non-binding modifications of the Transcendental, Inherently Spiritual, and Self- Evidently Divine Self-Nature, Self-Condition, Source-Condition, and Self-State Itself.
Some interpreters of the Teaching of Shankara indicate that Shankara Himself was an advocate of the “talking” school. According to one “point of view”, listening attentively to the “Mahavakyas”, or the Upanishadic Principal Declarations, or listening to the Non-dual Truth as expounded by a Transcendentally Self-Realized Teacher is sufficient for Realization. Nevertheless, Shankara did not propose that listening to Teaching arguments to the point of mental or even naturally intuitive understandiing is Advaitic Realization.
Clearly, Shankara did affirm that, potentially, listening could be sufficient for Non-dual Self-Realization. Indeed, it is true that, in the case of some rare and uniquely prepared individuals, listening—especially listening to a true Nondualist Realizer—is sufficient for Non-dual Self-Realization. However, Shankara clearly indicated that only rightly and fully prepared individuals are qualified even to listen, and He clearly indicated that only individuals in whom the mind is no longer a limit on the possibility of tacit Self-Realization can Realize the Non-dual Self-Condition directly and immediately via listening.
Shankara clearly indicated that a broad range of preparations are necessary before listening can be either appropriate or effective. Those necessary preparations include the development of the effective power of discrimination, the effective power of the renunciation of all purposes and results of “action”, the effective power of equanimity, and the effective motive-power of longing. Likewise, Shankara clearly indicated that, even in the case of individuals specifically prepared in the manner described, the Non-dual Self-Realization will not necessarily Awaken through listening alone—but the further stages of manana and nididhyasana will, in the general case, be necessary.
Thus, Shankara Taught in the broad context of the “practicing” school. And, as indicated in various of Shankara’s own original writings and commentaries, Shankara even advocated apparent psycho-physical obstructions to sixth stage Realization.
Presumably, Shankara Himself, in the sixth stage manner and mode, intuitively Realized the inherently actionless Self-State of Non-dual Truth. He did not affirm the mere “atman”, but He Realized that what is conventionally obstructed by the idea (or presumption) of the “atman” Is the Self-Existing, Non-conditional, and Transcendental Self-State of the Non-individuated and Non-separate Substratum of consciousness. Nevertheless, even Shankara’s precise and correct Teachings relative to the Self-Realization of Non-dual Truth are inherently limited by and to the context of the sixth stage of life.
Most Ultimate Self-Realization Is Only That Realization and Demonstration That Is Absolute Freedom—Which Is Transcendentally Self-Existing, and Spiritually Self-Radiant, and Divinely Self-Evident As Consciousness Itself, and Which Is Infinite and Perfectly egoless Transcendental Spiritual and Self-Evidently Divine Conscious Light and Love-Bliss-Consciousness Itself.
That Absolute Transcendental Spiritual and Divine Realization is no small matter or state of mind, but It Is What Is— and That is Revealed Only by the Acausally, and Intrinsically, and Inherently Most Perfectly Revealed Self-Nature, Self-Condition, and Self-State That Perfectly Priorly Self-Transcends the conditional “self”.
That Most Perfect Realization cannot be “caused”—or “achieved” by any effort of searching means. Therefore, That Most Perfect Realization cannot be achieved by the application of the characteristic sixth stage method of dissociative introversion.
That Most Perfect Realization is not a psycho-physical state—or any kind of condition in mind or resulting from the exercise of mind. Therefore, That Most Perfect Realization must be Acausally Self-Revealed by Transcendental Spiritual Means.
At last, Only That Most Ultimate Realization Truly, Finally, Completely, and Most Perfectly Reveals the Inherently One, Indivisible, Acausal, and Intrinsically SelfEvident Non-dual Truth That Is Reality Itself.
That Most Ultimate Realization Is Unique to Me, and to the only-by-Me Revealed and Demonstrated and Given seventh stage of life, and to the only-by-Me Revealed and Demonstrated and Given Reality-Way of Adidam.
Only That Most Ultimate Realization, Perfectly Awakened and Perfectly Demonstrated the human Ordeal.