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A Course in Consciousness Part 1: Quantum theory and consciousness Part 2: The metaphysics of non-duality Part : The end of suffering and the discovery of our true nature
!tanley !o"ott#a $meritus Professor of Physics %niversity of &irginia Charlottesville' &A 22()*-*+1*
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A Course in Consciousness
Ta"le of contents
(With last update date) Summary: A Dialogue in Consciousness (March 27, 200 ) !ore"ord (#uly $7, 200%) Part 1. Quantum theory and consciousness &re'ace to part $ (April $2, 2000) Chapter $( )he three ma*or metaphysical philosophies (!e+ruary 2%, 200 ) $($( )he assumption o' o+*ecti,e reality, a necessity 'or sur,i,al and 'or science$(2( Materialism, the philosophy that all is matter, or at least, all is go,erned +y physical la" $(.( Cartesian dualism, the philosophy that +oth matter and mind are primary and irreduci+le $(/( 0dealism, the philosophy that mind is all and all is mind $(%( )he teaching o' nonduality $( ( )he distinction +et"een Consciousness, A"areness, and mind $(7( What is 1eality notChapter 2( Classical physics 'rom 2e"ton to 3instein (#anuary 24, 200 ) 2($( )he scienti'ic method 2(2( 2e"ton5s la"s and determinism 2(.( )hermodynamics and statistical mechanics6 entropy and the direction o' time 2(/( 3lectromagnetism 2(%( Wa,es 2( ( 1elati,ity Chapter .( 7uantum physics 'rom &lanc8 and 3instein to 9ohr, :eisen+erg, de 9roglie, and Schr;dinger (#anuary 24, 200 ) .($( )he +eginning o' <uantum physics +y &lanc8 and 3instein .(2( )he de,elopment o' <uantum mechanics +y 9ohr, :eisen+erg, de 9roglie and Schr;dinger .(.( =ncertainty and complementarity Chapter /( Wa,es and inter'erence, Schr;dinger5s cat parado>, 9ell5s ine<uality (#anuary 2?, 200 ) /($( Wa,es and inter'erence /(2( Schr;dinger5s cat parado> /(.( 9ell5s theorem, the Aspect e>periments, and the nonlocality o' reality Chapter %( Conscious mind and 'ree "ill (April $ , 200 ) %($( What are the characteristics o' conscious mind2

%(2( 3>traordinary a+ilities o' the mind %(.( )he unity o' the human mind %(/( )he unconscious mind %(%( 0s there a test 'or consciousness%( ( Can a machine +e conscious%(7( What seem to +e the e''ects o' consciousness%(4( When and ho" does a child +egin to percei,e o+*ects%(?( )he e>periments o' @i+et, et al(, and their implication 'or 'ree "ill %($0( !ree "ill as the possi+ility o' alternati,e action %($$( )he origin o' the +elie' in 'ree "ill %($2( 0s 'ree "ill necessary 'or our happiness%($.( !reedom as su+*ecti,ity %($/( 0' there is no 'ree "ill, ho" do things happen%($%( Speculations on the 'uture in deterministic and pro+a+ilistic uni,erses Chapter ( What does <uantum theory mean- (!e+ruary 27, 200 ) ($( )he interpretation pro+lem (2( )he orthodo> interpretation (.( What can ma8e a measurement in the orthodo> interpretation(/( Wa,e'unction reduction in the orthodo> interpretation6 the 'or"ard direction o' time (%( 2onlocality in the orthodo> interpretation ( ( :iddenA,aria+les models (7( )he manyA"orlds interpretation (4( )he similarity +et"een the orthodo> and manyA"orlds interpretations (?( )he astonishing implications o' the nonlocality o' consciousness ($0( )he su+*ecti,e interpretation o' <uantum theory Part 2. The metaphysics of nonduality &re'ace to part 2 (#une $4, 2000) Chapter 7( An interpretation o' <uantum theory according to monistic idealism (!e+ruary 7, 200 ) 7($( )he physics o' monistic idealism 7(2( Schr;dinger5s cat re,isited 7(.( )he "orld in idealism 7(/( )he <uantum mind 7(%( &arado>es and tangled hierarchies 7( ( )he B0C o' consciousness 7(7( !urther discussion o' the unconditioned sel', the ego, and 'reedom 7(4( Criti<ue o' Dos"amiEs model Chapter 4( )ranscendental realms (Fcto+er $0, 200%) 4($( 9ohm5s holomo,ement 4(2( Similarities +et"een the di''erent transcendental realms 4(.( )he ocean o' consciousness according to 1amesh 9alse8ar 4(/( )he meanings o' the transcendental realms 4(%( Are the transcendental realms and o+*ecti,e reality realChapter ?( &erception (!e+ruary 24, 200 ) 3

?($( A re,ie" o' the physics ?(2( What is the percei,ed?(.( Who is the percei,er?(/( A ne" concept o' o+*ecti,e reality ?(%( F+*ecti'ication, the +odyAmind organism, and the primacy o' the concept o' memory ?( ( )he hard pro+lem in consciousness science Chapter $0( )he teaching o' nonduality (April $$, 200%) $0($( )he metaphysics o' nonduality $0(2( )he practices $0(.( )he paths $0(/( A+out death $0(%( Summary diagram Chapter $$( )he 'unctioning o' the mind (April 20, 200 ) $$($( )he nature o' duality $$(2( )he three le,els o' identi'ication: mani'estation, o+*ecti'ication, and personaliGation $$(.( &olar pairs, separation, and su''ering $$(/( )he ,ictimH,ictimiGer polar pair $$(%( Sin, guilt, and shameAAmonstrosities o' mind $$( ( )he thin8ing mind and the "or8ing mind $$(7( Summing up( ( ( Chapter $2( 1eligion, +elie', and nonduality (April 20, 200 ) $2($( )he di''erence +et"een religion and nonduality $2(2( 1eligion as the +elie' in a dualistic Dod $2(.( A nondualistic ,ie" o' Dod $2(/( 1eligion as the +elie' in o+*ecti,e reality $2(%( 9uddhismAAreligion or not$2( ( Iipassana $2(7( Jen $2(4( 2ondual teachings Chapter $.( Some use'ul metaphors (Fcto+er 2 , 200%) $.($( )he dream $.(2( )he mo,ie $.(.( )he puppet and the ro+ot $.(/( )he shado" $.(%( )he ocean $.( ( )he thorns $.(7( 3lectricity and the appliance $.(4( )he gold o+*ect $.(?( )he dust in a light +eam $.($0( )he mirror $.($$( )he sna8e and the rope $.($2( )he mirage $.($.( )he pot and the space in "hich it e>ists

Chapter $/( Space, time, causality, and destiny (April 2., 200 ) $/($( )he concepts o' space and time $/(2( Speculations on the concepts o' nonlocality in time and space $/(.( )he concept o' causality $/(/( )he nature o' la"s $/(%( )he concepts o' destiny and Dod5s "ill $/( ( We are already here no" $/(7( Maya, the di,ine hypnosis Chapter $%( !ree "ill and responsi+ility (#uly $4, 200%) Chapter 1/. 0ove see#ing 1tself (April 2., 200 ) 1/.1. 2ondualistic vs. dualistic love $ (2( Sel'Alo,e: an important e>ample o' dualistic lo,e Part . The end of suffering and the discovery of our true nature &re'ace to part . (Decem+er $ , 2002) Chapter $7( :o" to li,e one5s li'e (Fcto+er $0, 200%) $7($( )he pro+lems "ith reading the scriptures $7(2( Whate,er happens must happen $7(.( Meaning and purpose in li'e $7(/( )he "ill to li,eHthe "ish to die $7(%( 0' su''ering is to end, spiritual practice usually happens 'irst $7( ( )he rarity o' enlightenment $7(7( 3nlightenment is rare and happiness is 'leeting, +ut peace is neither Chapter $4( &ractices and teachers (2o,em+er 7, 200%) $4($( Why practice$4(2( )he importance o' +eing a"are $4(.( Some sages and the practices they teach $4(/( Who or "hat is it that practices$4(%( Some possi+ly help'ul tips $4( ( Some o' the contemporary sages o' nonduality Chapter $?( Acceptance and surrender (2o,em+er 7, 200%) Chapter 20( Disidenti'ication through understanding (0) (2o,em+er 7, 200%) 20($( )he role o' concepts in spiritual teaching 20(2( 1amesh5s use o' concepts to 'oster understanding 20(.( =nderstanding happens 'aster "ith en<uiry Chapter 2$( Disidenti'ication through understanding (00) (2o,em+er 7, 200%) 2$($( What is understanding2$(2( )he use o' direct seeing to disidenti'y 'rom doership 2$(.( )he use o' direct seeing to disidenti'y 'rom the K0K 2$(/( 9ecause there is no K0K, there is no other Chapter 22( Disidenti'ication through en<uiry (2o,em+er $/, 200%) 5

22($( What is en<uiry22(2( 3n<uiry into the sel': sel'Aen<uiry 22(.( 3n<uiry into the Sel': Sel'Aen<uiry 22(/( 3n<uiry into the mani'estation: out"ard en<uiry 22(%( Some loose ends gathered Chapter 2.( Acceptance: Disidenti'ication 'rom resistance (April 20, 200 ) 2.($( What is acceptance2.(2( 0' there is identi'ication, li'e is a struggle 2.(.( 1epression o' emotions creates physical illness 2.(/( 1esistance, desireH'ear, attachmentHa,ersion 2.(%( Lou are not a mental image 2.( ( )hree important practices 2.(7( When identi'ication ends, li'e +ecomes stressA'ree Chapter 2/( Disidenti'ication through meditation (May /, 200 ) 2/($( &rinciples o' meditation 2/(2( Iipassana 2/(.( Doing in"ard Chapter 2%( @o,e 'inding 0tsel' (#uly 22, 200%) Chapter 2 ( Iery short summary (May $7, 200/) Appendi>( My resources and teachers (#anuary 2$, 200 )

3ialogue in Consciousness
1. 4hat is the difference "et,een a concept and 5eality6 a( A concept is a result o' conceptualiGation, "hich is the process o' separating and naming( +( ConceptualiGation is a process learned in early childhood( )he in'ant does not conceptualiGe +ecause its intellect is unde,eloped( 0n contrast, the sage has a "ellA de,eloped intellect and conceptualiGes +ut sees that separation is an illusion( c( Without conceptualiGation, there are no o+*ects (e(g(, in dreamless sleep, under anesthesia, or in samadhi) +ecause, +y de'inition, o+*ects are al"ays separate 'rom each other( d( 1eality is not a concept( 1ather, 0t is a+sence o' separation( )here'ore, 0t is also a+sence o' concepts and o+*ects( e( ConceptualiGation appears to 'ragment 1eality ("hich is also Wholeness) into separate o+*ects so that 1eality no longer seems to +e "hole( :o"e,er, 1eality remains unchanged +y it( 2. 4hat is meant "y true and untrue concepts6 a( A +elie' is a concept to "hich the mind is strongly attached( +( A +elie' that cannot +e ,eri'ied +y direct seeing is al"ays su+*ect to attac8 +y a 6

counterA+elie'( )here'ore, it must +e constantly rein'orced +y repetition o' the +elie'( c( Since 1eality is a+sence o' separation, 0t cannot +e percei,ed( )here'ore, concepts cannot descri+e 1eality (+ut they can +e true, see g and h +elo")( d( 3>ample: A material o+*ect +y de'inition is separate 'rom other material o+*ects( )here'ore, material o+*ects are not real( )he +elie' that material o+*ects are real is constantly rein'orced +y materialistic culture, and is sustained only +y a 'ailure to see the distinction +et"een o+*ects and 1eality( e( Although concepts cannot descri+e 1eality, they can point to 1eality( '( A pointer is an in,itation to see directly the distinction +et"een an o+*ect and 1eality( g( 0' a concept asserts or implies the reality o' any o+*ect, it is untrue( 0' it negates the reality o' an o+*ect, it is true (+ut not a description o' 1eality)( A true concept can +e a use'ul pointer to 1eality( h( 3>ample: )he concept that material o+*ects are not real is true, and is a pointer to 1eality( . 4hat is the ,orld -the universe.6 a( )he "orld (the uni,erse) is the collection o' o+*ects consisting o' the +odyAmind and all other o+*ects( )he "orld appears to e>ist in time and space( +( :o"e,er, time and space are nothing +ut concepts( )hey are not real( c( )ime is the concept o' change( Since all o+*ects change, all o+*ects are temporal concepts( d( Space is the concept o' e>tension (siGe and shape)( Since all o+*ects are e>tended in space, all o+*ects are spatial concepts( *. 4hat are polar' or dual' pairs of concepts6 a( ConceptualiGation al"ays results in insepara+le pairs o' concepts (polar, or dual, pairs) +ecause e,ery concept has an opposite( +( 1eality is apparently split into polar (dual) pairs +y conceptualiGation( :o"e,er, no concept is real since 1eality cannot +e split( c( )he result o' apparently splitting 1eality into polar pairs o' concepts is called duality( d( )he t"o concepts o' a pair are al"ays insepara+le +ecause the merger o' the opposites "ill cancel the pair( e( 3>ample: K0KHnotAK0K is a polar pair o' concepts( 0' the K0K and notAK0K merge, neither concept remains( 7. 4hat is A,areness6 a( A"areness is "hat is a"are o' the "orld( +( A"areness is sel'Ae,ident +ecause you are a"are and you 8no" that you are a"are( 0t does not change and 0t has no e>tension( )here'ore, A"areness is not a concept or o+*ect( c( )he terms BA"arenessC and B1ealityC are e<ui,alent conceptual pointers( d( All o+*ects appear in A"areness and are 0ts contents(

/. 4hat are 8ou6 a( Lou are not a concept or o+*ect( Clear seeing sho"s that Lou are not the +odyAmind +ecause Lou are "hat is a"are o' the +odyAmind( +( )here'ore, Lou are A"areness( c( )he "orld and the +odyAmind appear in LouAALou do not appear in the "orld( +. 4hat is e9istence6 a( An o+*ect 'ormed +y conceptualiGation plus identi'ication is said to e>ist( +( Without identi'ication, there is no o+*ectMit is *ust a concept( c( 2o o+*ect is real +ecause 1eality is a+sence o' separation( )here'ore, no o+*ect e>ists( d( )he apparent e>istence o' o+*ects is called dualism (not dualityAAcompare "ith duality in /c a+o,e)( e( )he sage, +eing only A"areness and 8no"ing only A"areness, sees no separation, thus heHshe sees concepts +ut no o+*ects, i(e(, duality +ut not dualism( :. 4hat is the ;1;-o"<ect6 a( )he K0KAo+*ect is an assumed entity that results 'rom identi'ication o' A"areness, "hich is real, "ith the K0KAconcept, "hich is unreal( )he K0KAo+*ect seems to e>ist, +ut clear seeing sho"s that it does not( +( Lou are not an o+*ect and Lou do not e>istAALou are 1eality (A"areness)( (. 4hat is it that ma#es other o"<ects seem to e9ist6 a( Whene,er the K0KAo+*ect appears to arise, the nonAK0K o+*ect also appears to arise( )hen the dualism o' desire 'or, and 'ear o', the nonAK0K o+*ect appears to arise also( +( )hus, the nonAK0K o+*ect seems real( c( !urther conceptualiGation then splits the apparent nonAK0K o+*ect into a multitude o' o+*ects, and 'earHdesire ma8es them also seem real( 1). 4hat is the personal sense of doership6 a( )he illusory K0KAo+*ect carries "ith it the illusory personal sense o' doership( +( :o"e,er, since the K0KAo+*ect does not e>ist, there is no doer, no thin8er, no chooser, and no o+ser,er( c( )here'ore, Lou can do nothing( )hus, i' something is supposed to happen, it "ill( 0' not, it "on5t( 11. 1f there is no doer' ho, do things happen6 a( Doership is a concept that assumes that +oth the doer and causality e>ist (BE0E can cause this to happenC)( +( :o"e,er, since there is no doer, causality is nothing +ut a concept and is not real( c( Since all o+*ects are nothing +ut concepts and do not e>ist, e,erything that appears to happen is also nothing +ut a concept and does not e>ist( 8

d( 3,erything that appears to happen happens causelessly (spontaneously)( e( 3,en i' o+*ects e>isted, it is easily seen that no putati,e cause could e,er +e isolated 'rom the rest o' the uni,erse, so it could ne,er act alone( )here'ore, the entire uni,erse "ould ha,e to +e the cause( '( 9ecause the K0KAo+*ect and causality are nothing +ut concepts, so is 'ree "ill( 0t too does not e>ist( 12. 4hat is suffering6 a( Su''ering is the desireH'ear dualism (i(e(, "here there is desire, there is 'ear, and ,ice ,ersa) plus all the other emotions that deri,e 'rom desireH'ear( +( Separation o' KmeK 'rom o+*ects ma8es o+*ects seem real and desira+leH'ear'ul( c( 0denti'ication "ith the concept o' doership leads to the +elie' that B0C can change "hatA is and get "hat K0K "ant( d( With this +elie' comes the sense o' personal responsi+ility( e( With the sense o' personal responsi+ility, comes regret, guilt, and shame 'or the past6 and "orry, an>iety, and 'ear 'or the 'uture( 1 . 4hat is a,a#ening -enlightenment.6 a( A"a8ening is disidenti'ication o' A"areness 'rom the K0KAconcept, and there'ore also 'rom the sense o' personal doership( +( With a"a8ening comes the a"areness that there is no person or entity, and there ne,er has +een any person or entity( c( Conse<uently, there are also no other o+*ects, and there ne,er ha,e +een any other o+*ects( d( Since there is no doer, there is no regret, guilt, or shame 'or the past6 or "orry, an>iety, or 'ear 'or the 'uture( e( With a"a8ening also comes the a"areness that 1eality, "hich is "hat Lou are, has ne,er +een a''ected +y either conceptualiGation or identi'ication( 1*. 4hat can you do to a,a#en6 a( Since direct seeing sho"s that there is no doer, there is nothing that you can do to a"a8en( +( Since a"a8ening transcends time, and all practices are timeA+ound, no practice can +ring a+out a"a8ening( 17. 3oes this mean that there is no hope for the sufferer6 a( De'initely not( )here are many practices that "ill lead to less su''ering( :o"e,er, li8e all other actions, they are ne,er done +y a doer since there is no doer( )here'ore, you cannot do them, +ut i' they are supposed to happen, they "ill( 0' not, they "on5t( +( Any practice o' direct seeing can re,eal 1eality( c( 3>ample: )o see that there is no B0C, loo8 in"ard 'or it and see that there is none( See also that e,erything that happens, including all thoughts and 'eelings, happens spontaneously, so there is no doer( d( 3>ample: )o see that no o+*ect e>ists, loo8 and see that, i' there is no separation, 9

there are no o+*ects( )hen, loo8 and see that nothing in the "orld can e,er +ring you peace( !inally, see that nothing can a''ect Lou "ho are pure A"areness and &eace( 1/. 4hat is =od6 a( Dod is Consciousness, "hich is "hat you are( c( )ranscendent Dod is pure A"areness, "hile immanent Dod is the 9ac8ground o' the o+*ects o' A"areness( d( )hus, Dod is "hat is A"are o' o+*ects, and Dod is also the 9ac8ground 'rom "hich o+*ects arise( e( )he 9ac8ground is not di''erent 'rom its o+*ects( )ogether "ith A"areness they comprise Consciousness( Dod, Consciousness, and WhatA0s are all pointers to the same thing( 1+. 4hat are three important forms of disidentification practice6 a( Accept "ith compassion all o' your thoughts, 'eelings, emotions, sensations, and actions( +( Do in"ard and see that Lou are pure A"areness (Dod), the a+sence o' K0K, and the presence o' peace( c( @oo8 out"ard and see that Lou are the 9ac8ground (Dod), and that o+*ects are only as real as the K0K is(

>ore,ord
!rom $??2 through $??%, 0 taught se,eral seminars on reality and consciousness according to <uantum theory 'or humanities undergraduates at the =ni,ersity o' Iirginia( )hese seminars attempted to outline in an understanda+le "ay to the nonscientist the reasons "hy consciousness is a necessary part o' the most "idely accepted interpretations o' <uantum theory( !or these seminars, 0 "rote concise +ut complete notes "hich 0 handed out to my students, and "hich summariGed the salient points in order to ma8e as clear as possi+le the scienti'ic +asis 'or the seminar( A re,ised and re'ined ,ersion o' these notes comprises &art $ o' this "or8( 0n $??%, $?? ,$??4, 200., 200/, 200%, again 'or the undergraduate nonscientist, 0 taught seminars on nonduality, or Ad,aita, +eginning "ith the a+o,e descri+ed scienti'ic in'ormation as &art $, 'ollo"ing "ith se,eral speculati,e chapters on the metaphysics o' nonduality as &art 2, and concluding "ith the teachings o' se,eral contemporary *nanis, or enlightened sages, as &art .( Sages are not usually interested in teaching the principles o' nonduality in such a systematic, logical "ay since such a conceptual system can +e a prison 'or the mind, leading it to thin8 that it can transcend itsel' (escape 'rom its sel'Aimposed prison) merely +y mastering the system( 2e,ertheless, 'or teaching purposes, 0 "rote a set o' notes 'or these seminars also( 0 ha,e continually updated and re'ined these notes as my e>perience and insights ha,e e,ol,ed( My intent has +een to present the teaching o' nonduality in a scienti'ically sound and logically consistent, +ut still reada+le, document( While there is little a+out &art $ that any scientist "ould disagree "ith, gi,en enough time 'or care'ul contemplation, there is 10

considera+le material in &arts 2 and . that is in disagreement "ith "hat some sages say( )he reason 'or this di''erence is that science deals entirely "ith concepts, "hich can +e seen to +e either sel'Aconsistent or not, and in agreement "ith o+ser,ations or not, "hile it is impossi+le 'or a sage to use concepts to descri+e 1eality, +ecause 1eality transcends all concepts( 0n science, concepts are (or are not) truth, "hile in spiritual teachings, concepts can only +e pointers to 1eality( )he sage uses concepts as tools to crac8 open the conceptual prisons in "hich "e li,e, +ut then all o' those concepts must +e thro"n a"ay or they +ecome chains in our +ondage( 2e,ertheless, there are many concepts in &arts 2 and . that are suscepti+le to ,eri'ication +y direct o+ser,ation +y those "ho thin8 they are still in prison, and these impart credence to the rest o' the teaching( !or the reader "ho is not interested in <uantum theory, an a++re,iated +ut still complete course o' study can +e o+tained merely +y omitting Chapters 2, ., /, , 7, and 4( )hese are the chapters "hich sho" that physics is incomplete "ithout consciousness6 they are not needed 'or understanding the remaining material( Some people may "ant to read an e,en shorter course, co,ering only the principles and practices o' Ad,aita( )his "ould consist only o' Chapters ?, $0, $$, $/, 20, 2$, 22, 2., and 2/( )he Dialogue is a short <uestionAandAans"er summary o' the course, "hile Chapter 2 is an e,en shorter summary(

Part 1. Quantum theory and consciousness

Preface to part 1. &art $ consists o' notes on the philosophical and scienti'ic underpinnings o' this course in consciousness( We esta+lish the conte>t o' our discussion "ithin the three ma*or types o' metaphysical philosophy, as8 the <uestions that are naturally raised "hen one +egins a study o' conscious mind, summariGe the scienti'ic data that must +e ta8en into account in any attempt to understand the phenomena o' consciousness, and present a simple, understanda+le description o' the philosophical and <uantum theoretical +asis 'or the need to include consciousness in our description o' the material "orld( We shall see that, 'rom a sound, scienti'ic point o' ,ie", not only is it impossi+le to understand the material "orld "ithout considering the consciousness o' its o+ser,er, +ut, in 'act, it is Consciousness "hich mani'ests the "orld( :o"e,er, it cannot +e the indi,idual consciousness o' the o+ser,er that does this, +ut it must +e nonlocal, uni,ersal Consciousness(

Chapter 1. The three ma<or metaphysical philosophies

1.1. The assumption of o"<ective reality' a necessity for survival and for science6 )he assumption o' an e>ternal reality is the assumption that there is a real "orld that is e>ternal to our mind and senses, and that it e>ists "hether or not "e as o+ser,ers e>ist, and "hether or not "e are o+ser,ing it( )his assumption cannot +e pro,ed +ecause all o' our perceptions, "ithout e>ception, are mental images, and "e ha,e no means to go +eyond our mental images( 0t is one "e all commonly ma8e "ithout e,en thin8ing a+out it( We assume the o''ice and the computer in it are there a'ter "e lea,e "or8 at the end o' the day and "ill +e 11

there "hen "e arri,e at "or8 in the morning( When "e head home at the end o' the day, "e assume that our house or apartment "ill +e there "hen "e arri,e, and that it continued to +e there in our a+sence a'ter "e le't in the morning( We assume that our 'riends, relati,es, and ac<uaintances are there "hether "e can see and tal8 to them or not, and "hether or not "e are thin8ing a+out them( We assume that our parents e>isted +e'ore "e "ere +orn, and that many o' the people "e 8no" "ill +e ali,e a'ter "e die( So many o' our e,eryday e>periences repeatedly con'irm this assumption that most o' us hardly <uestion it( 0t is an assumption that has enormous sur,i,al ,alue: "e 8no" that a speeding car can 8ill us "hile "e are crossing the street a+sor+ed in our thoughts and una"are, that a stray +ullet can instantly o+literate our consciousness "ithout "arning, or that "e can die 'rom an e>ternal agent such as a ,irus, a +acterium, or a poison( )he assumption o' e>ternal reality is necessary 'or science to 'unction and to 'lourish( !or the most part, science is the disco,ering and e>plaining o' the e>ternal "orld( Without this assumption, there "ould +e only the thoughts and images o' our o"n mind ("hich "ould +e the only e>isting mind) and there "ould +e no need o' science, or anything else( 0n addition to the assumption o' an e>ternal reality, "e also ma8e the assumption that this reality is o+*ecti,e( )his is repeatedly con'irmed +y our daily e>perience as "ell as +y scienti'ic o+ser,ations( F+*ecti,ity means that o+ser,ations, e>periments, or measurements +y one person can +e made +y another person, "ho "ill o+tain the same or similar results( )he second person "ill +e a+le to con'irm that the results are the same or similar +y consultation "ith the 'irst person( :ence, communication is essential to o+*ecti,ity( 0n 'act, an o+ser,ation that is not communicated and agreed upon is not generally accepted as a ,alid o+ser,ation o' o+*ecti,e reality( 9ecause agreement is re<uired, o+*ecti,e reality is sometimes called consensus reality( As "e ha,e said, science assumes that o+*ecti,e reality is e>ternal to the minds that o+ser,e it( 3,en psychologists ma8e this assumption in their study o' mental 'unctioning "hen they study minds other than their o"n( )he results are o+*ecti,e +ecause they can +e communicated to other minds and compared( )hus, "hat "e might sometimes consider to +e su+*ecti,e, mental phenomena are still really o+*ecti,e, and in this sense psychology is really an o+*ecti,e science( )he concept o' o+*ecti,e reality is also applied to the study o' history, "hich is thought to +e a moreAorAless accurate record o' past e,ents( 0n order to +e considered an o+*ecti,e part o' the record, e,ents must +e agreed upon +y historians( :o"e,er, history is continually changing as ne" historical K'actsK appear, so history is only "hat "e thin8 it is at the present time( 3,en 2apoleon is reputed to ha,e said, KWhat is history +ut a 'a+le agreed upon-K( What a+out the person "ho o+ser,es hisHher o"n thoughts and other mental impressions- 0n this case, the o+ser,ed reality is clearly not e>ternal, +ut it still can +e communicated and compared "ith similar internal o+ser,ations o' others, so "e can regard it to +e o+*ecti,e i' there is agreement( !or e>ample, there is no di''iculty "hen "e compare the mental steps that "e go through "hile "or8ing the same math pro+lem, or e,en "hen "e compare our e>periences o' 'ear, or red, i' "e are responding to the same e>ternal stimuli( 0' "e agree that "e are seeing or 'eeling the same thing, then "e can de'ine these mental impressions to +e o+*ecti,e (+ut not e>ternal)( 12

0n 'act, all o+ser,ations o' soAcalled Be>ternalC reality are really o+ser,ations o' our o"n mental impressions that result 'rom some stimulus that is presumed to +e e>ternal( We must 8eep in mind here that Be>ternalC means e>ternal to the mind, not necessarily e>ternal to the +ody( !or e>ample, i' 0 e>perience pain in response to +eing stuc8 "ith a hypodermic needle or ha,ing +een stric8en +y the 'lu, no+ody "ould <uestion the o+*ecti,ity o' my o+ser,ation( 0' "e no" as8, B"hat are purely su+*ecti,e e>periences-C, "e are led to consider e>periences that are purely internal to the mind and that are not the direct result o' some Be>ternalC stimulus( 3,eryday e>amples o' such e>periences are thoughts, memories, 'eelings, emotions, imaginations, dreams, and ,isions( :o"e,er, many such e>periences are so similar to those o' other people that "e can easily communicate them to others, so they ha,e an o+*ecti,e <uality and are hence not usually considered to +e purely su+*ecti,e( )his type o' o+*ecti,ity is thus +ased on "hat soAcalled BnormalC people commonly e>perience( 0n 'act, one could de'ine BnormalityC as the condition o' ha,ing such e>periences( 2o" "e must consider e>periences that are also purely internal to the mind, +ut that 'all outside the +ounds o' normality as de'ined a+o,e( )hese types o' e>periences "e might call purely su+*ecti,e since they are not easily communicated to others and hence lac8 +oth e>ternal stimulus and o+*ecti,ity( 3>amples are hallucinations, delusions, religious and other ine''a+le e>periences, and the e>periences o' a"a8ened or sel'ArealiGed minds( 0t is clear that our de'inition o' su+*ecti,ity depends on our de'inition o' normality( 0n 'act, "e shall see later that BnormalC minds can +e really considered to +e su''ering 'rom collecti,e delusion and that all su''ering, "hile BnormalC, is the result o' this delusion( As a side point, "e might as8, Kdoes the mind 'unction "hen "e are not o+ser,ing it-K )his <uestion assumes that the mind is a real o+*ect that e>ists outside o' our a"areness, i(e(, that it is o+*ecti,ely real( (@ater "e shall use a di''erent de'inition 'or the mind() Such mental 'unctioning, i' it e>ists, can only +e assumed since it is not o+ser,ed directly, +ut there are certain 8inds o' e>periments that imply that there are such processes( We shall tal8 a+out some o' them later( 3,en in our e,eryday e>perience, the mind "ill sometimes appear to "or8 on a pro+lem unconsciously, i(e( "ithout conscious a"areness, and the solution then "ill later appear 'ullA+lo"n, seemingly in a 'lash o' genius( We ha,e said that science assumes that e>ternal reality e>ists "hether or not it is o+ser,ed +ut that it cannot +e pro,ed since all o' our o+ser,ations are necessarily purely mental images( An assumption that +y its ,ery nature cannot +e pro,ed is not a physical assumption, +ut is called a metaphysical assumption( (Such an assumption can also +e called an a>iom() )hus, the +edroc8 o' all science is not science at all +ut is metaphysicsN 2ot only the nature o' science, +ut also our e>perience o' li,ing, "ould +e 'undamentally changed i' this assumption "ere not made( @ater in this course, "e shall discuss a teaching in "hich this assumption is not made and "hich gi,es us a radically di''erent picture o' oursel,es and o' the "orld 1.2. ?aterialism' the philosophy that all is matter' or at least' all is governed "y physical la, )he earliest "ellAarticulated philosophy o' materialism "as that o' Democritus (Dree8 philosopher, c( / 0 A c( .70 9C)( :e postulated a "orld made up entirely o' hard, in,isi+le particles called atoms( )hese atoms had shape, mass and motion, +ut had no other <ualities, 13

such as color or 'la,or( )hese latter <ualities "ere considered to +e su+*ecti,e and "ere supplied +y the o+ser,er, "ho also "as considered to +e comprised o' atoms( @ittle 'urther progress "as made "ith materialist philosophy until a'ter the &rotestant 1e'ormation, "hich "as initiated in Dermany in the $%20s +y the Augustinian mon8, Martin @uther ($/4. A $%/ )( )his stimulated such 'erment that the 1oman Catholic order o' the time "as o,erturned and "as replaced +y the ne" religious, political, and scienti'ic orders o' the $7th century( Atomism "as then re,i,ed in the $ /0s +y !rench scientist and Catholic priest, &ierre Dassendi ($%?2 A $ %%), "ho sought to com+ine the theory "ith Catholic doctrine( :o"e,er, +eginning in the $ /0s, the li+eration o' science 'rom all Church authority +y the philosophy o' Cartesian dualism (see ne>t section), and the su+se<uent enormous scienti'ic ad,ances o' the $?th and 20th centuries, solidi'ied the authority o' the materialists, and materialism +ecame the dominant philosophy o' the Western "orld( 3,en those "ho claim to hold to philosophies other than materialism are in'luenced +y it, perhaps in "ays they are completely una"are o'( 0ts 'undamental principle is that matter and energy are primary and all else is secondary, in the sense that all else is deri,ed 'rom, or is an outgro"th o', matter and energy( Since the ad,ent o' <uantum theory in the $?20s and its 'undamental <uestions a+out the nature o' matter, this philosophy has sometimes +een +roadened to state that physical la" rather than matter and energy is primary, i(e(, e,erything can +e e>plained and understood in terms o' physical la"( )his is called scientism, or scienti'ic materialism( F' course, this immediately +egs the <uestion, "hat is physical la"- Fne could say that physical la" includes all o' the la"s o' reality, in "hich case the <uestion +ecomes meaningless( !or our purposes, "e shall restrict the de'inition o' physical la" to those la"s recogniGed to +e part o' physics( &hysics "e shall understand to +e the study o' the 'undamental la"s that go,ern the e>ternal, o+*ecti,e reality that "as de'ined in the pre,ious section( )here'ore, "e shall understand materialism to +e the philosophy that e>ternal, o+*ecti,e reality is primary, and e,erything else, such as all mental phenomena, are deri,ed 'rom, or are e''ects o', such reality( )he "idespread +elie' in materialism has pro'ound e''ects in our li,es and in our society( 0' "e +elie,e this "ay, "e must conclude that e,erything, including oursel,es and all o' li'e, is go,erned completely +y physical la"( &hysical la" is the only la" go,erning our desires, our hopes, our ethics, our goals, and our destinies( Matter and energy must +e our primary 'ocus, the o+*ect o' all o' our desires and am+itions( Speci'ically, this means that our li,es must +e 'ocused on ac<uiring material goods (including +odies), or at least rearranging or e>changing them, in order to produce the ma>imum material satis'action and pleasure( We must e>pend all o' our energy in this <uest, 'or there can +e no other goal( And in all o' this, "e ha,e no choice, +ecause "e are totally go,erned +y physical la"( We may 'eel trapped +y these +elie's and desires, +ut "e cannot sha8e them( )hey totally dominate us( A succinct, personaliGed, summary statement o' materialist philosophy is, B0 am a +ody(C We may thin8 that "e totally disagree "ith this philosophy, +ut let us thin8 a +it more( Don5t "e thin8 that "e are the ser,ants and prisoners o' our +odies6 that "e must do their +idding, under threat o' hunger, thirst, disease, and discom'ort i' "e do not- 0sn5t the "el'are o' our +odies our 14

primary concern, e,en to the e>tent that it is central to our plans 'or our entire 'uture, or in reli,ing our "hole past- 3,en i' "e su+stitute some+ody else5s +ody 'or our o"n in the a+o,e <uestions, the same dri,es still dominate us( We are almost totally +ody oriented, that is to say, matter minded( )here is little, i' any, 'reedom in this predicament( 3,en the 'ield o' psychology has +een in'luenced +y materialism, the principle result +eing the thesis o' +eha,iorism "hich "as popular during the 'irst hal' o' the t"entieth century( )his thesis states that our +eha,ior is totally determined +y materialistic moti,ations, and that consciousness and a"areness ha,e no e''ect on it( )his has +een a use'ul premise in much psychological research, particularly "ith animals( 0t also has "or8ed its "ay into the thin8ing o' society "ith the result that social and economic institutions commonly attempt to modi'y our +eha,ior +y o''ering material inducements( 0n 'act this type o' +eha,ior modi'ication actually does "or8 to the e>tent that "e ha,e adopted materialistic +elie's( A ma*or pro+lem o' materialist philosophy is to e>plain consciousness, or mind( Materialists can hardly deny the e>istence o' consciousness +ecause it is a uni,ersal e>perience( )he generally accepted materialist e>planation is that consciousness is an epiphenomenon, or an emergent 'eature, o' matter( 0t de,elops "hen material o+*ects reach a certain le,el o' comple>ity, that o' li,ing organisms, or at least o' certain types o' them( :o"e,er, +ecause it is totally dependent on matter 'or its e>istence, it cannot a''ect or in'luence matter( 0t can only +e a"are o' it( Matter is still primary( A related pro+lem is ho" to determine the le,el o' comple>ity at "hich consciousness is present( 0' mammals are conscious, are +irds- Are insects- What a+out amoe+as and +acteria- 0' the a+ility to reproduce is the only criterion, "hat a+out sel'Areproducing protein molecules, li8e prions- 0' comple>ity is the only criterion 'or consciousness, "hat a+out inanimate o+*ects- 0' they are included, at "hat le,el o' comple>ity- 0' they are e>cluded, "hy are they e>cluded- Materialists ha,e no ans"ers to these <uestions( 1. . Cartesian dualism' the philosophy that "oth matter and mind are primary and irreduci"le )his philosophy "as 'irst propounded +y 1enO Descartes (!rench scientist and philosopher, $%? A $ %0) in $ /$( 0t states that mind and matter (or the mental and the physical) are t"o separate and independent su+stances( :uman +eings (+ut not animals, according to Descartes) are composed o' +oth su+stances( A mind is a conscious, thin8ing entity, i(e(, it understands, "ills, senses, and imagines( A +ody is an o+*ect that has physical siGe, i(e(, it e>ists in physical space( Minds do not ha,e physical siGe (hence do not e>ist in physical space) and are indi,isi+le, "hile +odies are in'initely di,isi+le (in Descartes5 philosophy)( Descartes initially "anted to limit his premises only to those that "ere indisputa+le6 hence his 'amous premise B0 thin8, there'ore 0 am(C )he B0C in this statement is the mind and, since it does not e>ist in physical space, it can in principle sur,i,e the death o' the physical +ody( 3,en though Descartes thought that mind and +ody e>isted independently o' each other, he thought that mind could act on +ody( )he succinct, personaliGed, summary statement o' dualism is, B0 am a mind, and 0 ha,e a +ody(C Dualism appeals to the intuition much more than does materialism( 0t is depressing to thin8, B0 am a +ody,C +ut less so to thin8, B0 ha,e a +ody(C Many people ha,e little dou+t that 15

they "ill sur,i,e the death o' the +ody, at least in their hopes( A ma*or philosophical pro+lem "ith dualism is the same as that posed +y materialism( Do animals ha,e minds- 0' animals are e>cluded, there is the pro+lem o' e>plaining some o' their nearAhuman +eha,iors( 0' animals are included, do "e e>clude any o' them- What a+out plants and micro+es- What a+out protein molecules and other inanimate o+*ects- Cartesian dualism has no satis'actory ans"ers to these <uestions( Another pro+lem "ith dualism is to e>plain the relationship +et"een mind and matter, particularly the e''ect that one can ha,e on the other( 0t is not di''icult to see that the +ody a''ects the mind( 0n particular, "e (meaning our minds) seem to +e a''ected +y our +odies5 health and com'ort, and "e certainly seem to +e a''ected +y "hether or not the +ody is a"a8e or asleep( Are these real e''ects, or are they illusion- 0' they are real, "hat is the mechanism 'or the +ody a''ecting the mind- =ltimately, "e should +e a+le to ans"er this <uestion i' the mind is physical since, in that case, it should o+ey physical la"( 0' it is nonphysical, then "e may not e,er +e a+le to ans"er it using the methods o' science( )he related <uestion is, does the mind a''ect the +ody, and i' so, ho"- )his also re<uires 8no"ledge o' the la"s o+eyed +y mind in order to ans"er 'ully( We shall see that some interpretations o' <uantum theory state that mind mani'ests matter, a not insigni'icant e''ect( :o" this happens is not 8no"n( )he lac8 o' satis'actory ans"ers to all o' these <uestions has resulted in a su+stantial discrediting o' dualism among philosophers( :o" does the adoption o' dualism as a personal philosophy a''ect our li,es- )he primary pro+lem seems to +e that it implies incomplete li+eration 'rom the limitations o' the +ody( As long as "e +elie,e that "e ha,e a +ody, "e "ill 'eel responsi+le 'or it, and that "ill e,er +e a source o' 'ear( 0' materialism 'ore,er pre,ents us 'rom +eing released 'rom the +ody5s prison, dualism allo"s us to get only hal' "ay out the door( We are still chained to the +ars, "ith only the death o' the +ody 'inally cutting the chains( 0n spite o' the de'iciencies o' dualism, Descartes succeeded in 'ore,er li+erating science (the study o' e>ternal, o+*ecti,e reality) 'rom the dominance o' Church dogma, "hich "as +ased on the appeal to authority and "hich temporarily retained domination o' the mind( !rom then on, science "as allo"ed to 'lourish unimpeded( Science +ecame so success'ul in predicting and controlling nature that scientists +egan to <uestion the ,alidity o' all religious teachings( Materialism +ecame more dominant as physical reality +ecame +etter understood( Mind too8 a +ac8 seat and "as reduced to an epiphenomenon( )he Western "orld eagerly accepted the o''erings o' the materialist philosophy and +ecame into>icated "ith the com'orts and pleasures that it o''ered( 0t reduced mind to a tool "hose main use "as to insure more and +etter houses and cars, more prestigious *o+s and careers, and more +eauti'ul mates and children( :o"e,er, the ine,ita+le result "as the mindAstulti'ying hango,er that no" results(

16

1.*. 1dealism' the philosophy that mind is all and all is mind 0dealism states that mind or consciousness constitutes the 'undamental reality, or is primary( Some ,ersions o' idealism admit the e>istence o' material o+*ects, others deny that material o+*ects e>ist independently o' human perception( Ana>imander (Dree8 philosopher, c( $$ 9C A c( %/7 9C) may ha,e +een the 'irst idealist philosopher( Fnly one 'ragment o' his "riting has +een preser,ed, +ut he seems to ha,e thought that the original and primary su+stance ("hich could +e mind) is a +oundless something 'rom "hich all things arise and to "hich they all return again( :e "as struc8 +y the 'act that the "orld presents us "ith a series o' opposites, o' "hich the most primary are hot and cold, "et and dry( :e thought o' these opposites as +eing Bseparated outC 'rom a su+stance "hich "as originally undi''erentiated( &lato (Dree8 philosopher, c( /24 9C A c( ./4 9C) is o'ten considered the 'irst idealist philosopher, chie'ly +ecause o' his metaphysical doctrine o' !orms( &lato considered the uni,ersal 0dea or !orm, sometimes called an archetypeM'or e>ample, redness or goodnessM more real than a particular e>pression o' the 'ormMa red o+*ect or a good deed( According to &lato, the "orld o' changing e>perience is unreal, and the 0dea or !ormM"hich does not change and "hich can +e 8no"n only +y reasonMconstitutes true reality( &lato did not recogniGe mystical e>perience as a route to true reality, only reason( 0dealism "as 'irst e>pounded +y &lato in his ca,e allegory in The Republic (c( . 0 9C) (see, e(g(, #ulia Annas, An Introduction to Platos Republic, $?4$, p( 2%2)( )he ca,e is a metaphor 'or the mind( &risoners are in an underground ca,e "ith a 'ire +ehind them, +ound so they can see only the shado"s on the "all in 'ront o' them, cast +y puppets manipulated +ehind them( )hey thin8 that this is all there is to see6 i' released 'rom their +onds and 'orced to turn around to the 'ire and the puppets, they +ecome +e"ildered and are happier le't in their original state( )hey are e,en angry "ith anyone "ho tries to tell them ho" piti'ul their position is( Fnly a 'e" can +ear to realiGe that the shado"s are only shado"s cast +y the puppets6 and they +egin the *ourney o' li+eration that leads past the 'ire and right out o' the ca,e into the real "orld( At 'irst they are daGGled there, and can +ear to see real o+*ects only in re'lection and indirectly, +ut then they loo8 at them directly in the light o' the sun, and can e,en loo8 at the sun itsel'(

)his allegory is related to idealism in the 'ollo"ing "ay( )he shado"s o' the puppets that the prisoners are "atching represent their ta8ing o,er, in unre'lecti,e 'ashion, the secondAhand 17

opinions and +elie's that are gi,en to them +y parents, society, and religion( )he puppets themsel,es represent the mechanical, unreasoning minds o' the prisoners( )he light o' the 'ire "ithin the ca,e pro,ides only partial, distorted illumination 'rom the imprisoned intellects( @i+eration +egins "hen the 'e" "ho turn around get up and go out o' the ca,e( Futside o' the ca,e, the real o+*ects (the !orms) are those in the transcendental realm( 0n order to see them, the light o' the sun, "hich represents pure reason, is necessary( A similar allegory using today5s sym+ols "ould replace the ca,e "ith a mo,ie theater, the shado"s "ith the pictures on the screen, the puppets "ith the 'ilm, and the 'ire "ith the pro*ector light( )he sun is outside, and "e must lea,e the theater to see its light( )he eighteenth century 9ritish philosopher Deorge 9er8eley ($ 4% A $7%.) "as one o' the ma*or e>ponents o' idealism( :e denied the e>istence o' material su+stance (calling his philosophy immaterialism), and held that the uni,erse consists o' Dod, "hich is the in'inite spirit6 o' 'inite spirits including human +eings6 o' ideas that e>ist only in the minds o' spirits6 and o' nothing else( :is most characteristic philosophical doctrine is summariGed in the e>pression Bto +e is to +e percei,ed(C 0n other "ords, to say that a material o+*ect e>ists is to say that it is seen, heard, or other"ise percei,ed +y a mind( Since 9er8eley assumed that material o+*ects e>ist "ithout human minds to percei,e them, the mind that percei,es them must +e di,ine rather than human( )he Derman philosopher 0mmanuel Pant ($72/ A $40/) e>pounded a 'orm o' idealism that he called transcendental idealism( :e +elie,ed that there is a reality that is independent o' human minds (the noumenon, or thingAinAitsel'), +ut that is 'ore,er un8no"a+le to us( All o' our e>perience, including the e>perience o' our empirical sel,es (the phenomenon, or thingAasAitA appears), depends on the acti,ity o' a transcendental sel', also o' "hich "e can 8no" nothing( Deorg Wilhelm !riedrich :egel, also a Derman philosopher ($770 A $4.$), +uilt on the idealist philosophy o' Pant, and called his system a+solute idealism( :e +elie,ed that reality is A+solute Mind, 1eason, or Spirit( )his Mind is uni,ersal, "hile each indi,idual mind is an aspect o' it, as is the consciousness and rational acti,ity o' each person( A+solute Mind continually de,elops itsel' in its <uest 'or its o"n uni'ication and actualiGation( !or this purpose, it mani'ests itsel' as the su+*ecti,e consciousness o' the indi,idual, "ho undergoes a rational process o' de,elopment 'rom a purely materialistic and sel'Acentered state to a uni,ersal and rational consciousness( 0n this process, the indi,idual passes through se,eral phasesAA'amily, society, stateAAeach o' "hich represents a mo,e 'rom indi,idualism to unity( :uman history in general is the progressi,e mo,e 'rom +ondage to 'reedom( Such 'reedom is achie,ed only as the separate desires o' the indi,idual are o,ercome and integrated into the uni'ied system o' the state, in "hich the "ill o' the indi,idual is replaced +y the "ill o' all( )he 'orms o' idealism descri+ed a+o,e "ere all 'ormulated +y Western philosophers, "ho almost e>clusi,ely depended on rational thought to de,elop their philosophies( )hey scarcely too8 account o' the many 'orms o' 3astern philosophy, "hich are hea,ily dependent on mystical e>perience( !urthermore, there "as ,ery little recognition o' the theories and 8no"ledge that science "as de,eloping 'rom the $7th century on( !or our purposes in this section, "e shall consider a ,ersion o' idealism, called monistic idealism, "hich states that consciousness and only consciousness is 'undamental and primary( 3,erything, including all matter and e,ery mind, e>ists "ithin, and is part o', this 18

consciousness( !rom this point o' ,ie", matter is an emergent 'eature, or epiphenomenon, o' consciousness, rather than the re,erse as in materialism( )here are many aspects in the interpretation o' <uantum theory that can +e e>plained in this philosophy, +ut "hich are the sources o' perple>ing parado> in a materialist or dualist philosophy( 0n this philosophy, consciousness, as the ground o' all +eing, cannot +e conceptualiGed( )he personaliGed, summary statement o' monistic idealism is, K0 am neither mind nor +ody( As 2oumenon, 0 am pure su+*ecti,e a"areness, transcending all that e>ists and all that does not( As phenomenon, 0 am the o+*ecti,e e>pression o' 2oumenon, including all that e>ists and all that does notK( )his suggests that, in order to 8no" the transcendent, noumenal Sel', one must loo8 in"ard, a"ay 'rom all phenomenal o+*ects( 0 as 2oumenon am not an o+*ect and there'ore 0 cannot +e descri+ed conceptually or percei,ed as an o+*ect( My true nature can +e realiGed only +y loo8ing a"ay 'rom +oth the conceptual and the perceptual( We can adapt &lato5s ca,e allegory to represent monistic idealism in the 'ollo"ing "ay( )he 'ire is replaced +y the light o' the sun (pure A"areness) coming in through the entrance to the ca,e, and the puppets are replaced +y archetypal o+*ects "ithin the transcendent realm( )he phenomenal "orld o' matter and thoughts is merely the shado" o' the archetypes in the light o' consciousness( :ere, "e clearly see a complementarity o' phenomenon and 2oumenon( )o loo8 only at the shado"s is to +e una"are o' A"areness( )o +e directly a"are o' A"areness is to realiGe that the phenomenal "orld is merely a shado"( )he shado" "orld is "hat "e percei,e( A"areness can only +e appercei,ed, i(e(, realiGed +y a 8no"ing that is +eyond perception( Apperception li+erates one 'rom the shac8les o' the ca,e, and e>poses one to in'inite 'reedom( Apperception is the proo' that consciousness is all there is( 1.7. The teaching of nonduality So 'ar, "e ha,e +een discussing metaphysical philosophies "ithout really de'ining "hat "e mean +y metaphysical philosophy( A metaphysical philosophy is a purely conceptual structure that is presumed to +e a logically sel'Aconsistent description o' some aspect o' reality( 0t does not necessarily include techni<ues 'or e>periencing this reality( A philosophy is di''erent 'rom "hat "e shall call a teaching( )he purpose o' a teaching is to help a student to 8no" a reality, no matter "hether it is phenomenal or noumenal( Since the emphasis is on 8no"ledge rather than on logic, a teaching may use "hate,er concepts and techni<ues "or8 in +ringing the student to the desired 8no"ledge( A teaching o'ten "ill ha,e a philosophical +asis, +ut there is no particular re<uirement to adhere rigidly to it( Closely related to the philosophy o' monistic idealism is the teaching o' nonduality (in Sans8rit called Ad,aita)( 2onduality as a coherent teaching "as 'irst 'ormulated +y San8ara (c( 744A 420, see http:HH"""(ad,aitaA,edanta(orgHa,hpHsan8araAli'e(html), a philosopher and theologian +orn in Perala in southern 0ndia( A :indu ascetic "ho li,ed 'or only .2 years, he interpreted the Vedanta (see note +elo") monistically, and ascri+ed all reality to a single unitary source that he identi'ied as Brahman( 0n this, he declared all plurality and di''erentiation as nothing +ut an illusion( Q2ote: Vedanta is one o' the si> orthodo> systems o' 0ndian philosophy, and the one that 'orms the +asis o' most modern schools o' :indu philosophy( )he term Vedanta means the BconclusionC o' the Vedas, the earliest sacred literature o' 0ndia( )he three 'undamental 19

Vedanta te>ts are the Upanishads6 the Brahma-sutras, "hich are ,ery +rie', e,en oneA"ord interpretations o' the doctrine o' the =panishads6 and the 'amous poetic dialogue, the Bhagavadgita (BSong o' the @ordC), "hich, +ecause o' its immense popularity, San8ara dre" upon 'or support o' the doctrines 'ound in the =panishads(R San8araEs 'ormulation o' nonduality "as "ritten in Sans8rit, and contained many re'erences to :indu culture and religion( 0n addition to the di''iculty o' accurately translating it into 3nglish, there is the pro+lem o' separating its core teaching 'rom e,erything else( )here'ore, in this course, "e shall rely only on modern teachers o' nonduality, especially those "ho "rite and spea8 in 3nglish and direct their teaching at Western audiences( 2onduality is a teaching, not a philosophy, +ecause it uses many methods o' pointing the mind a"ay 'rom the conceptual and to"ards the nonconceptual( Consciousness cannot +e descri+edAAit must +e 8no"n directly "ithout the intermediary o' concepts( )he teaching o' nonduality, "hile it uses concepts, is really a pointer to the truth that Consciousness is all there is( Fur discussion o' <uantum theory and consciousness in &art $ o' this course is necessarily philosophical +ecause, li8e all o' science, it deals strictly "ith concepts( :o"e,er, in &arts 2 and . "e depart 'rom philosophy and study instead the teaching o' nonduality( As parado>ical as it might seem, Ad,aita is more Kscienti'icK than is the materialistic premise o' an o+*ecti,e, e>ternal "orld +ecause it is +ased on the immediate and direct e>perience o' our consciousness, rather than on a metaphysical concept( )he concept o' an e>ternal "orld is not primary, +ut is a mental construct +ased on sense impressions and there'ore, li8e all concepts, it must +e taught and learned, "hile the sel'Ae,ident e>perience o' consciousness is preconceptual and cannot +e denied( 1./. The distinction "et,een Consciousness' A,areness' and mind :ere, "e must say "hat distinction "e shall ma8e +et"een mind and consciousness( Many "riters use BmindC "hen other "riters use BconsciousnessC to descri+e the same thing( 0n Chapters $ through 4, "e shall use the "ord consciousness (uncapitaliGed) rather am+iguously to mean either mind or the general principle o' consciousness( )his re'lects the am+iguity o' common usage( 9eginning in Chapter ?, "e shall +e more precise and shall start re'erring to Consciousness (capitaliGed) as AllA)hatA0s( )his includes 2oumenon (the =nmani'est) and phenomenon (the mani'est)( When "e spea8 o' our e>perience, "e shall o'ten re'er to 2oumenon as A"areness, and to phenomenon as mind( )hen the "ord mind "ill mean only our e>perience o' the mental, sensory, and perceptual 'unctioning o' the indi,idual organism, not to any 8ind o' physical o+*ect such as the +rain( )he com+ination o' +ody and mind "e shall re'er to as the +odyAmind organism( A'ter Chapter ?, "e shall not use consciousness (uncapitaliGed) unless "e are 'ollo"ing the usage o' other "riters( 1.+. 4hat is 5eality not6 We shall see that, according to the teaching o' nonduality, 1eality is not: $( What you ha,e +een told it is( 2( What you thin8 it is( .( What you +elie,e it to +e( 20

/( What you "ant it to +e( %( What you thin8 it should +e( Well, then, "hat is 0tWe shall see that the only "ay to 'ind out is to loo8 and see 'or yoursel', not to +elie,e( 0n 'act, this is a course in seeing, not in +elie,ing(

Chapter 2. Classical physics from 2e,ton to $instein

2.1. The scientific method )he scienti'ic method has 'our ma*or components: $( )he assumption o' an e>ternal, o+*ecti,e reality that can +e o+ser,ed( 2( 7uantitati,e e>periments on the e>ternal, o+*ecti,e reality in order to determine its o+ser,a+le properties, and the use o' induction to disco,er its general principles( )his "as 'irst systematically articulated +y 3nglish statesman !rancis 9acon ($% $ A $ 2 ) in his Novum rganum, pu+lished in $ 20( .( Ialidation o' the results o' these measurements +y "idespread communication and pu+lication so that other scientists are a+le to ,eri'y them independently( Although scientists throughout history ha,e communicated and pu+lished their results, the 'irst scientist to articulate the need 'or pu+lishing the details o' his e>perimental methods so that other scientists could repeat his measurements "as 3nglish chemist 1o+ert 9oyle ($ 27 A $ ?$), "ho "as strongly in'luenced +y the ,ie"s o' 9acon( /( 0ntuiting and 'ormulating the mathematical la"s that descri+e the e>ternal, o+*ecti,e reality( )he most uni,ersal la"s are those o' physics, the most 'undamental science( 3nglish natural philosopher 0saac 2e"ton ($ /2 A $727) "as the 'irst scientist to 'ormulate la"s that "ere considered to apply uni,ersally to all physical systems( )he last three o' these components "ere all de,eloped in the remar8a+ly +rie' period 'rom $ 20 to $ 47, and all +y 3nglishmenN 2.2. 2e,ton@s la,s and determinism )he 'undamental assumption o' classical physics is that the o+*ecti,e "orld e>ists independently o' any o+ser,ations that are made on it( )o use a popular analogy, a tree 'alling in the 'orest produces a sound "hether or not it is heard +y anyone( While it is possi+le that o+ser,ations o' the o+*ecti,e "orld can a''ect it, its independence guarantees that they do not necessarily a''ect it( Another 'undamental assumption o' classical physics is that +oth the position and ,elocity o' an o+*ect can +e measured "ith no limits on their precision e>cept 'or those o' the measuring 21

instruments( 0n other "ords, the o+*ecti,e "orld is a precise "orld "ith no intrinsic uncertainty in it( As "e shall see later, <uantum theory a+andons +oth o' these 'undamental assumptions( 0saac 2e"ton "as the 'irst important scientist +oth to do 'undamental e>periments and to de,ise comprehensi,e mathematical theories to e>plain them( :e in,ented a theory o' gra,ity to e>plain the la"s o' Derman astronomer and mathematician #ohannes Pepler ($%7$ A $ .0) "hich descri+e the planetary or+its, made use o' the 'amous 'reeA'all e>periments 'rom the leaning to"er o' &isa +y 0talian scientist Dalileo Dalilei ($% / A $ /2), and in,ented the calculus in order to gi,e a proper mathematical 'rame"or8 to the la"s o' motion that he disco,ered( 2e"ton considered himsel' to +e a natural philosopher, +ut contemporary custom "ould accord him the title o' physicist( 0ndeed, he, pro+a+ly more than any other scientist, esta+lished physics as a separate scienti'ic discipline +ecause o' his attempts to e>press his conclusions in terms o' uni,ersal physical la"s( :e is thought +y some to ha,e +een the greatest scientist that has e,er li,ed( 0n $ 47 at the age o' // he pu+lished his Philosophiae Naturalis Principia !athematica "!athematical Principles o# Natural Philosoph$% in "hich he set 'orth his la"s o' motion and gra,itation( :is three la"s o' motion can +e "ritten as 'ollo"s: $( A +ody mo,es "ith constant ,elocity (speed and direction) unless there is a 'orce acting on it( (A +ody at rest has a constant Gero ,elocity() 2( )he rate o' change o' the ,elocity (change in speed or direction) o' a +ody is proportional to the 'orce on the +ody( .( 0' one +ody e>erts a 'orce on another +ody, the second +ody e>erts an e<ual and opposite 'orce on the 'irst( 0n order to use these la"s, the properties o' the 'orces acting on a +ody must +e 8no"n( As an e>ample o' a 'orce and its properties, 2e"ton5s la" o' gra,itation states that the gra,itational 'orce +et"een t"o +odies, such as the earth and the moon, is proportional to the mass o' each +ody and is in,ersely proportional to the s<uare o' the distance +et"een them( )his description o' the gra,itational 'orce, "hen used together "ith 2e"ton5s second la", e>plains "hy the planetary or+its are elliptical( 9ecause o' 2e"ton5s third la", the 'orce acting on the earth is e<ual and opposite to the 'orce acting on the moon( 9oth +odies are constantly changing their speeds and directions +ecause o' the gra,itational 'orce continually acting on them( Another e>ample is the gra,itational 'orce acting +et"een the earth and my +ody( Whene,er my +ody is stationary, there must +e another 'orce acting on it, other"ise 2e"ton5s 'irst la" "ould not +e correct( 0' 0 am sitting on a chair, this other 'orce is an up"ard 'orce acting on my +ody +y the chair, and this *ust cancels the gra,itational 'orce acting on my +ody +y the earth( !or more than 200 years, a'ter many e>periments on e,ery accessi+le topic o' macroscopic nature, 2e"ton5s la"s came to +e regarded +y physicists and much o' society as the la"s that "ere o+eyed +y all phenomena in the physical "orld( )hey "ere success'ul in e>plaining all motions, 'rom those o' the planets and stars to those o' the molecules in a gas( )his uni,ersal success led to the "idespread +elie' in the principle o' determinism, "hich says that, i' the state o' a system o' o+*ects (e,en as allAencompassing as the uni,erse) is 8no"n precisely at 22

any gi,en time, such as no", the state o' the system at any time in the 'uture can in principle +e predicted precisely( !or comple> systems, the actual mathematics might +e too complicated, +ut that did not a''ect the principle( =ltimately, this principle "as thought to apply to li,ing +eings as "ell as to inanimate o+*ects( Such a deterministic "orld "as thought to +e completely mechanical, "ithout room 'or 'ree "ill, indeed "ithout room 'or e,en any small de,iation 'rom its ultimate destiny( 0' there "as a Dod in this "orld, his role "as limited entirely to setting the "hole thing into motion at the +eginning( 0ntrinsic to the principle o' determinism "as the assumption that the state o' a system o' o+*ects could +e precisely descri+ed at all times( )his meant, 'or e>ample, that the position and ,elocity o' each o+*ect could +e speci'ied e>actly, "ithout any uncertainty( Without such e>actitude, prediction o' 'uture positions and ,elocities "ould +e impossi+le( A'ter many, many e>periments it seemed clear that only the ine,ita+le imprecision in measuring instruments limited the accuracy o' a ,elocity or position measurement, and no+ody dou+ted that accuracies could impro,e "ithout limit as measurement techni<ues impro,ed( 2. . Thermodynamics and statistical mechanicsA entropy and the direction of time )hermodynamics is the physics o' heat 'lo" and o' the intercon,ersion +et"een heat energy and other 'orms o' energy( Statistical mechanics is the theory that descri+es macroscopic properties such as pressure, ,olume and temperature o' a system in terms o' the a,erage properties o' its microscopic constituents, the atoms and molecules( )hermodynamics and statistical mechanics are +oth concerned "ith predicting the same properties and descri+ing the same processes, thermodynamics 'rom a macroscopic point o' ,ie", and statistical mechanics 'rom a microscopic point o' ,ie"( 0n $4%0, the Derman physicist 1udol' Clausius ($422 A $444) proposed the 'irst la" o' thermodynamics, "hich states that energy may +e con,erted 'rom one 'orm to another, such as heat energy into the mechanical rotation o' a tur+ine, +ut it is al"ays conser,ed( Since $?0% "hen DermanAS"issAAmerican physicist Al+ert 3instein ($47? A $?%%) in,ented the special theory o' relati,ity, "e 8no" that energy and matter can +e con,erted into each other( :ence, the 'irst la" actually applies *ointly to +oth matter and energy( )his la" is pro+a+ly the most 'undamental one in nature( 0t applies to all systems, no matter ho" small or large, simple or comple>, "hether li,ing or inanimate( We do not thin8 it is e,er ,iolated any"here in the uni,erse( 2o ne" physical theory is e,er proposed "ithout chec8ing to see "hether it upholds this la"( )he second la" o' thermodynamics can +e stated in se,eral "ays( )he 'irst statement o' it, made +y 1udol' Clausius in $4%0, is that heat can 'lo" spontaneously 'rom a hot to a cold o+*ect +ut it cannot spontaneously pass 'rom a cold to a hot o+*ect( )he second statement o' the second la" "as made later +y Scottish physicist William )homson Pel,in ($42/ A $?07) and Derman physicist Ma> &lanc8 ($4%4 A $?/7): heat energy cannot +e completely trans'ormed into mechanical energy, +ut mechanical energy can +e completely trans'ormed into heat energy( )he third statement o' the second la" depends on a ne" concept, that o' entropy( 0n order to discuss entropy, "e 'irst discuss the num+er o' distinguisha+le arrangements o' a system, 'rom "hich the concept o' entropy is deri,ed( Some readers may "ish to s8ip this discussion and go directly to the de'inition o' entropy that is gi,en a'ter"ards( 23

3>ample S$: 0magine a +o> di,ided into t"o compartments, each o' "hich can hold only one +all( &ut a +all into one o' the compartments( Clearly, the num+er o' "ays that you can do this is t"oAAthe +all can +e put into either compartment( (Mathematically, this is the num+er o' com+inations o' t"o o+*ects ta8en one at a time6 this is gi,en +y the +inomial coe''icient)( 3>ample S2: 0' there are three compartments, the num+er o' "ays you can put a +all in is three (the num+er o' com+inations o' three o+*ects ta8en one at a time)( 3>ample S.: 0' there are 'our compartments, the num+er o' "ays you can put a +all in is 'our (the num+er o' com+inations o' 'our o+*ects ta8en one at a time)( 3>ample S/: 2o" put t"o identical +alls into a +o> "ith t"o compartments( )he num+er o' "ays you can do this is only one (the num+er o' com+inations o' t"o o+*ects ta8en t"o at a time) +ecause i' the +alls are interchanged, there is no distinguisha+le di''erence in the arrangements( 3>ample S%: 2o" put t"o identical +alls into a +o> "ith three compartments( )he num+er o' "ays you can do this can +e counted in the 'ollo"ing "ay: a) )he 'irst +all in compartment S$, the second in either o' the other t"o( )his adds up to t"o( +) )he 'irst +all in compartment S2, the second in either S$ or S.( 9ut the 'irst arrangement is identical to the 'irst arrangement o' a), so "e donEt count it( )he second arrangement is ne", so "e count it( 0' no" the 'irst +all is no" put into S., the second can +e put into either S$ or S2, +ut these are not ne", so "e donEt count them( )hus, the total num+er o' distinguisha+le arrangements 'or t"o identical +alls in three compartments is three (the num+er o' com+inations o' three o+*ects ta8en t"o at a time)( 3>ample S : 2o" put t"o identical +alls into a +o> "ith 'our compartments( We count the num+er o' possi+le "ays as 'ollo"s: a) )he 'irst +all in S$, the second in S2, S., or S/( )his adds up to three( +) )he 'irst +all in S2, the second in S$, S., or S/( )he 'irst is the same as the 'irst arrangement o' a), so there are t"o ne" distinguisha+le arrangements( c) )he 'irst +all in S., the second in S$, S2, or S/( Fnly the last arrangement is ne", so there is one additional distinguisha+le arrangement( d) )he 'irst +all in S/, the second in S$, S2, or S.( 3ach o' these arrangements is identical to a), +), or c), so these are not ne"( )hus, the total num+er o' distinguisha+le arrangements 'or t"o identical +alls in 'our compartments is si> (the num+er o' com+inations o' 'our o+*ects ta8en t"o at a time)( 3>ample S7: 2o" put t"o +alls into only the 'irst three o' 'our compartments( )his is identical to 3>ample S% e>cept that no" there are t"o +alls in 'our compartments instead o' t"o +alls in three compartments( )he num+er o' distinguisha+le arrangements is no" three as long as "e 8no" that the +alls are in the 'irst three compartments( )his e>ample sho"s that the num+er o' distinguisha+le arrangements depends not only on the num+er o' +alls and compartments, +ut also on ho" the +alls are distri+uted in the compartments( )he methods o' pro+a+ility allo" us to calculate the num+er o' distinguisha+le arrangements in any num+er o' compartments "hether the +alls are identical or not, and 'or any gi,en distri+ution o' +alls( !or a gi,en num+er o' compartments and 'or identical +alls, the num+er o' distinguisha+le arrangements is smallest (e<ual to one) "hen the num+er o' +alls is the same as the num+er o' compartments (e>ample S/)( )his "ould correspond to a pure crystalline solid material( !or a gi,en num+er o' compartments and identical +alls, the num+er o' distinguisha+le arrangements is ma>imum "hen the num+er o' +alls is e<ual to hal' the num+er o' compartments (e>ample S )( )his "ould correspond to a highly compressed

24

gas( !or a rare'ied gas, the num+er o' compartments (each e<ual to the siGe o' a molecule) is ,astly larger than the num+er o' molecules, and the num+er o' distinguisha+le arrangements is much greater than one (e>ample S.) +ut less than the ma>imum (e>ample S )(

We are no" a+le to de'ine entropy( 3ntropy is related to (actually, is proportional to the logarithm o') the total num+er o' distinguisha+le possi+le arrangements o' the system (in a si>A dimensional positionA,elocity space rather than in the threeAdimensional position space o' the e>ample a+o,e)( 3ntropy <uic8ly increases as "e increase the ,olume o' the system, the num+er o' o+*ects in it, and the total energy o' the o+*ects( !or a macroscopic system, say o' $02. particles, the entropy is enormously larger than 'or the system o' t"o +alls descri+ed a+o,e( 3ntropy also is larger "hen the o+*ects are uni'ormly distri+uted (e>ample S ) than "hen they are clumped together (e>ample S7)( 0t turns out that it is also larger "hen energy as "ell as mass is distri+uted uni'ormly( Since energy is related to temperature, entropy is larger "hen the temperature is uni'orm, and it increases "hen the temperature increases( We see that decreasing entropy is e<ui,alent to increasing order or organiGation o' an o+*ect or system (e>ample S7), "hile increasing entropy is e<ui,alent to increasing disorder or disorganiGation (e>ample S )( 0t turns out that the second la" o' thermodynamics can +e stated in the 'ollo"ing "ay: 2atural processes o' an isolated macroscopic system normally proceed in the direction o' ma>imum pro+a+ility, "hich is the direction o' ma>imum num+er o' distinguisha+le arrangements o' the system( (0t is highly impro+a+le, although not totally impossi+le, 'or them to proceed in the opposite direction() )he 'or"ard direction o' time is the direction in "hich entropy increases( )hus, the second la" o' thermodynamics can +e restated in terms o' entropy: 2atural processes o' an isolated macroscopic system al"ays proceed in the direction o' increasing entropy( 0n classical physics, this de'ines the 'or"ard direction o' time( 0n Section (/, "e shall see "hat determines this direction in <uantum physics( (2ote that "e ha,e emphasiGed that the second la" applies only to a system that is isolated 'rom the rest o' the uni,erse, or to the uni,erse as a "hole() )he direction o' time can also +e in'erred 'rom the 'irst t"o statements o' the second la" o' thermodynamics: $) )he unidirectional 'lo" o' heat 'rom hot to cold +odies, and 2) the possi+ility o' total con,ersion o' mechanical energy to heat energy, +ut not the re,erse( A mista8e made +y some people is to thin8 that the second la" applies to indi,idual o+*ects or systems, such as automo+iles, plants, or human +odies, e,en i' they are not isolated 'rom the rest o' the uni,erse, and that this is the reason that such o+*ects decay and disintegrate "ith time( )his is a 'allacy, ho"e,er, +ecause the second la" does not pre,ent the entropy o' an indi,idual o+*ect 'rom continuously decreasing "ith time and thus +ecoming more ordered and organiGed as long as it recei,es energy 'rom something else in the uni,erse "hose entropy continues to increase( 0n our solar system, it is primarily the sun5s entropy that continually increases as its 'uel is +urned and it +ecomes more disordered( An e>tremely important property o' 2e"ton5s la"s is that they are time re,ersal in,ariant( What this o+scureAsounding term means is that, i' the direction o' time is re,ersed, the directions o' motion o' all particles are also re,ersed, and this re,ersed motion is completely allo"ed +y 2e"ton5s la"s( 0n other "ords, the motion in re,ersed time is *ust as ,alid as the motion in 'or"ard time, and nature hersel' does not distinguish +et"een the t"o( A simple e>ample o' 25

this is the timeAre,ersed motion o' a thro"n +ase+all, "hich 'ollo"s a para+olic tra*ectory in either the 'or"ard or the re,ersed direction( Without seeing the act o' thro"ing, and "ithout air resistance, "e "ould not +e a+le to distinguish the 'or"ard para+ola 'rom the re,ersed para+ola( Another "ay to state it is that a mo,ie o' a thro"n +ase+all seems *ust as ,alid to us i' it is run in the re,erse direction as in the 'or"ard direction( )ime re,ersal in,ariance is also apparent in the seemingly random motion o' the molecules in a gas( 0' "e could see their motion in a mo,ie and then re,erse it, "e could not distinguish +et"een the 'or"ard motion and the re,ersed motion( :o"e,er, i' "e consider the motion o' an o+*ect containing many ordered particles ('or e>ample, in a recogniGa+le shape), "e encounter a di''erent phenomenon( 0t is easy to tell the di''erence +et"een the re,ersed and 'or"ard motions o' a person, a horse, a gro"ing plant, a cup 'alling 'rom a ta+le and +rea8ing, and most other e>amples 'rom e,eryday li'e( 0n all o' these cases, the motion at the indi,idual molecule le,el is time re,ersal in,ariant, +ut it is clear that the gross motion o' the macroscopic o+*ect is not( Another e>ample is the 'ree e>pansion o' a gas that initially is con'ined to one side o' a +o> +y a mem+rane( 0' the mem+rane is +ro8en, the gas immediately e>pands into the other side (initially assumed to +e e,acuated), and "e can easily tell the time re,ersed motion 'rom the 'or"ard motion( Fur <uestion no" is, KWhy does nature seem to +e time re,ersal in,ariant at the indi,idual, or 'e", particle le,el, +ut apparently not at the le,el o' many particles contained in an ordered system li8e any common macroscopic o+*ect-K )he ans"er is that, at all le,els, the indi,idual molecules are acted on +y time in,ariant 'orces, and the re,ersed motion o' an indi,idual molecule is 'ully allo"ed +y nature5s la"s ("hether classical or <uantum mechanical)( )he apparent ,iolation o' time re,ersal in,ariance in the gross motions o' ordered systems o' many molecules is due to the process o' a,eraging o,er the motions o' the molecules, "hich is necessary in order to o+tain the macroscopic motions that "e o+ser,e "ith our senses( )hus, apparent time re,ersal nonin,ariance at the macroscopic le,el, in spite o' time re,ersal in,ariance at the microscopic le,el, is due to the 'act that, "hile all macroscopic processes are insensiti,e to the indi,idual motions o' the molecules, they are in 'act sensiti,e to the a,erage o,er many molecules held in an ordered con'iguration(

26

2.*. $lectromagnetism !rench physicist Charles Augustin de Coulom+ ($7. A $40 ) disco,ered the 'orce la" o+eyed +y stationary, electrically charged o+*ects +et"een $74% and $7?$( 0n $420, Danish physicist :ans Christian Fersted ($777 A $4%$) disco,ered that an electric current produces a magnetic 'ield, and that a magnetic 'ield e>erted a 'orce on a currentAcarrying "ire( !rom $420 to $427, !rench physicist Andre Ampere ($77% A $4. ) e>tended these disco,eries and de,eloped the mathematical relationship descri+ing the strength o' the magnetic 'ield as a 'unction o' current( 0n $4.$, 3nglish chemist and physicist Michael !araday ($7?$ A $4 7) disco,ered that a changing magnetic 'ield, "hich he e>plained in terms o' changing magnetic lines o' 'orce, produces an electric current in a "ire( )his "as a giant step 'or"ard, +ecause it "as the 'orerunner o' the concept o' 'orce 'ields, "hich are used to e>plain all 'orces in nature today( Computer demonstrations o' the 'orce on an electric charge are gi,en at http:HHephysics(physics(ucla(eduHphysletsH$($HeTelectricT'ield(htm and http:HH"""(colorado(eduHphysicsH2000Hinde>(pl (UScience )re8U3lectric !orce !ields)( )hese disparate phenomena and theories "ere all pulled together into one elegant theory +y Scottish physicist #ames Cler8 Ma>"ell ($4.$ A $47?) in $47.( Ma>"ell5s 'our e<uations descri+ing the electromagnetic 'ield are recogniGed as one o' the great achie,ements o' $?th century physics( Ma>"ell "as a+le to calculate the speed o' propagation o' the electromagnetic 'ield 'rom his e<uations, and 'ound it to +e appro>imately e<ual to the speed o' light( :e then proposed that light is an electromagnetic phenomenon( 9ecause electric charges can oscillate at any 're<uency, he concluded that ,isi+le light occupied only a ,ery small portion o' the 're<uency spectrum o' electromagnetic radiation( )he entire spectrum includes radio "a,es o' lo"A're<uency, highA're<uency, ,eryAhigh 're<uency, ultraAhigh 're<uency, and micro"a,es( At still higher 're<uencies are in'rared radiation, ,isi+le light, ultra,iolet radiation, >Arays, and gamma rays( All o' these are 'undamentally the same 8ind o' "a,es, the only di''erence +et"een them +eing the 're<uency o' the radiation( 2.7. 4aves 0n the $400s, it "as 8no"n that light had a "a,eAli8e nature, and classical physics assumed that it "as indeed a "a,e( Wa,es are tra,eling oscillations( 3>amples are "ater "a,es, "hich are tra,eling sur'ace oscillations o' "ater6 and "a,es on a tightly stretched rope, "hich are tra,eling oscillations o' the rope( Wa,es are characteriGed +y three parameters, "a,elength ( ), oscillation 're<uency ('), and ,elocity (,)( )hese parameters are related +y the 'ollo"ing e<uation: ,V ' Wa,es are demonstrated in at http:HH"""(surendranath(orgHApplets(html (UWa,esU)rans,erse Wa,es) and http:HH"""(colorado(eduHphysicsH2000Hinde>(pl (UScience )re8UWa,elengths, and UScience )re8UCatch the Wa,e)( 0t "as not 8no"n "hat the oscillating medium "as in the case o' light, +ut it "as gi,en the name Bether(C Ma>"ell had assumed that the ether pro,ided an a+solute re'erence 'rame "ith respect to "hich the ,elocity o' any o+*ect or "a,e could +e measured(

27

0n $44$, DermanAAmerican physicist Al+ert Michelson ($4%2 A $?.$) and American physicist 3d"ard Morley ($424 A $?2.) per'ormed ground+rea8ing e>periments on the ,elocity o' light( )hey 'ound that the ,elocity o' light on the earth al"ays had the same constant ,alue regardless o' the direction o' motion o' the earth a+out the sun( )his ,iolated the concept, "hich "as pre,alent at the time, that the measured ,elocity o' any o+*ect, +e it particle or "a,e, depends on the o+ser,er5s ,elocity relati,e to the ,elocity o' the other o+*ect( )his concept is clearly demonstrated in e,eryday li'e "hen our o+ser,ation o' another car5s ,elocity depends on the ,elocity o' our o"n car( )hus, the measured ,elocity o' light relati,e to the ether "as e>pected to depend on the direction o' motion o' the earth relati,e to the ,elocity o' the ether( 9ut, the constancy o' the ,elocity o' light meant that the concept o' the ether had to +e a+andoned +ecause the ether ,elocity could not +e e>pected to change "ith the o+ser,er5s ,elocity in *ust such a "ay that the ,elocity o' light al"ays had the same ,alue( )hus, in the case o' light "a,es, physicists concluded that there is no material medium that oscillates( 2./. 5elativity 0mplicit in the preceding discussion o' classical physics "as the assumption that space and time "ere the conte>ts in "hich all physical phenomena too8 place( )hey "ere a+solute in the sense that no physical phenomena or o+ser,ations could a''ect them, there'ore they "ere al"ays 'i>ed and constant( 0n $?0%, the DermanAS"issAAmerican physicist Al+ert 3instein ($47? A $?%%) re,olutioniGed these ideas o' time and space +y pu+lishing his theory o' special relati,ity( (KSpecialK means that all motions are uni'orm, i(e(, "ith constant ,elocity() 0n this theory, he a+andoned the concept o' the ether, and "ith that the concept o' the a+solute motion o' an o+*ect, realiGing that only relati,e motion +et"een o+*ects could +e measured( =sing only the assumption o' the constancy o' the ,elocity o' light in 'ree space, he sho"ed that neither length nor time is a+solute( )his means that +oth length and time measurements depend on the relati,e ,elocities o' the o+ser,er and the o+ser,ed( An o+ser,er standing on the ground measuring the length o' an airplane that is 'lying +y "ill o+tain a minutely smaller ,alue than that o+tained +y an o+ser,er in the airplane( An o+ser,er on earth comparing a cloc8 on a spaceship "ith his cloc8 on earth "ill see that the spaceship cloc8 mo,es slo"er than the earth cloc8( (F' course, an o+ser,er on the spaceship sees the earth cloc8 mo,ing slo"er than his cloc8N )his is the 'amous t"in parado>( 0t is resol,ed +y realiGing that, "hen the spaceship returns to earth, the spaceship o+ser,er and cloc8 "ill ha,e aged less than the earth o+ser,er and cloc8( )he di''erence +et"een the t"o is that the spaceship has undergone deceleration in order to come to rest on earth( )his deceleration, "hich is negati,e acceleration, is nonuni'orm motion6 there'ore special relati,ity does not apply() !or an o+*ect ha,ing a mass, the special theory produced the 'amous relationship +et"een the total energy (3) o' the o+*ect, "hich includes its 8inetic energy, and its mass (m): 3 V mc2 "here c is the ,elocity o' light in a ,acuum( 3instein5s special theory has +een con'irmed +y thousands o' e>periments, +oth direct and indirect( 28

0n 3instein5s special theory o' relati,ity, e,en though space and time "ere no longer separately a+solute, they "ere still 3uclidean( )his meant that t"o straight lines in spaceAtime (e(g(, in an >,y,G,t coordinate system) "hich "ere parallel at one point al"ays remained parallel no matter "hat the gra,itational 'orces "ere( 0n $?$%, 3instein completed his greatest "or8, the general theory o' relati,ity( Whereas the special theory deals "ith o+*ects in uni'orm relati,e motion, i(e(, mo,ing "ith constant speed along straight lines relati,e to each other, the general theory deals "ith o+*ects that are accelerating "ith respect to each other, i(e(, mo,ing "ith changing speeds or on cur,ed tra*ectories( 3>amples o' accelerating o+*ects are an airplane ta8ing o'' or landing, a car increasing or decreasing its speed, an ele,ator starting up or coming to a stop, a car going around a cur,e at constant speed, and the earth re,ol,ing around the sun or the moon re,ol,ing around the earth at constant speed( A particularly important e>ample o' acceleration is that o' an o+*ect 'reeA'alling in the earth5s gra,ity( A 'reeA'alling o+*ect is one that is acted upon only +y the gra,itational 'orce, "ithout air 'riction or other 'orces( All 'reeA'alling o+*ects at the same spot in the earth5s gra,itational 'ield 'all "ith the same acceleration, independent o' the mass or material o' the o+*ect( A 'reeA'alling o+*ect, such as an astronaut in a spaceship, does not e>perience a gra,itational 'orce (i(e(, heHshe e>periences "eightlessness), hence "e can say that the acceleration o' 'reeA'all cancels out the gra,itational 'orce( Another "ay to state this 'act is that a gra,itational 'orce is e<ui,alent to an acceleration( )his is 3instein5s 'amed e<ui,alence postulate, "hich he used in disco,ering general relati,ity( )he e<ui,alence postulate applies to all o+*ects, e,en light +eams( Conse<uently, the path o' a light +eam is a''ected +y a gra,itational 'ield *ust li8e the tra*ectory o' a +ase+all( :o"e,er, +ecause o' the ,ery high speed o' the photons in a light +eam (. > $04 metersHsecond, or $4 ,000 milesHsecond), their tra*ectories are +ent +y only ,ery tiny amounts in the gra,itational 'ields o' ordinary o+*ects li8e the sun( 9ecause all types o' o+*ects are a''ected in e>actly the same "ay +y gra,ity, an e<ui,alent "ay o' loo8ing at the pro+lem is to replace all gra,itational 'orces +y cur,ed tra*ectories( )he cur,ed tra*ectories are then e<ui,alent to cur,ing space itsel'N )his is the second 8ey concept that 3instein used in the general theory o' relati,ity( )he result is that the general theory replaces the concept o' gra,ity "ith the cur,ature o' space( )he cur,ature around an indi,idual star or gala>y is ,ery small and di''icult to measure( 3,en the "hole uni,erse cur,es the tra*ectory o' a light +eam only a little( Spea8ing o' the uni,erse as a "hole, "hat are the e''ects o' cur,ed space- )he principal e''ect is that light +eams no longer tra,el in straight lines( :ence, i' t"o light +eams start out parallel, they "ill e,entually either con,erge or di,erge( 0' they di,erge, "e say that space has negati,e cur,ature, and i' they con,erge, "e say that it has positi,e cur,ature( Jero cur,ature corresponds to parallel light +eams al"ays remaining parallel( )his implies a 3uclidean, or 'lat, space( )he type o' cur,ature o' the uni,erse as a "hole depends on the a,erage mass density (the a,erage amount o' mass per cu+ic meter) and on the e>pansion rate o' the uni,erse( )he 'act that the uni,erse is e>panding "as disco,ered +y American astronomer 3d"in :u++le ($44? A 29

$?%.) in $?2?, $/ years a'ter 3instein pu+lished his general theory o' relati,ity( 0n his initial papers, 3instein had constructed a model o' the uni,erse "ith Gero cur,ature that "as not e>panding at all( @ater, in $?22 +ut also +e'ore :u++le5s disco,ery, 1ussian physicist Ale8sandr !riedmann ($444 A $?2%) disco,ered solutions to the general relati,ity e<uations that descri+ed an e>panding uni,erse "ith either positi,e or negati,e cur,ature( Still later, in $?.2 a'ter :u++le5s disco,ery, 3instein and W( de Sitter constructed a model that descri+ed an e>panding uni,erse "ith Gero cur,ature( Whether the space o' our uni,erse has positi,e or negati,e cur,ature is a matter 'or e>perimental determination( 0n practice, it is too di''icult to do this +y measuring the cur,ature o' light +eam tra*ectories, +ut the cur,ature can +e calculated i' the a,erage mass density and the e>pansion ,elocity are 8no"n( )he a,erage mass density cannot easily +e measured directly +ecause "e are una+le to see matter that is not emitting light, so the a,erage mass density in a gala>y, 'or e>ample, must +e calculated 'rom the tra*ectories o' the motion o' the ,isi+le stars in the gala>y( Such measurements indicate that there is a large amount o' matter in the uni,erse that does not shine "ith its o"n or re'lected light( )his is called dar8 matter( =ntil $??4, it "as thought that the uni,erse "as e>panding at a constant rate, +ut in $??4 it "as disco,ered that it is actually e>panding at an accelerating rate rather than a constant one( )his acceleration cannot +e e>plained i' the uni,erse contains only ordinary and dar8 matter +ecause these produce a gra,itational 'orce "hich is attracti,e, "hereas an accelerating e>pansion re<uires a repulsi,e 'orce( )his repulsi,e 'orce represents a Kdar8 energyK density in addition to the energy densities o' ordinary and dar8 matter( 9oth dar8 matter and dar8 energy are presently +eing intensi,ely in,estigated +oth theoretically and e>perimentally +ecause they could +e the result o' ne" physical la"s operating( )here are po"er'ul theoretical reasons 'or +elie,ing that the cur,ature o' our space is neither positi,e nor negati,e +ut is e>actly Gero( Jero cur,ature re<uires a certain ,alue o' the a,erage mass density including +oth ,isi+le and dar8 matter( A larger ,alue implies a positi,e cur,ature, and a smaller ,alue implies a negati,e cur,ature( )he density o' ,isi+le matter +y itsel' is not high enough to produce a Gero or positi,e cur,ature( Fn !e+ruary $$, 200., C(@( 9ennett and D(2( Spergel reported (Science 2e"s, !e+ruary $%, 200.) a ne" map o' the early uni,erse as recorded +y 2ASAEs WMA& satellite( 9y measuring minute temperature nonuni'ormities in the cosmic micro"a,e +ac8ground, researchers deduced that only / percent o' the uni,erse is ordinary matter, "hile 2. percent is cold dar8 matter, and 7. percent is dar8 energy( )hese data, re'ined +y <uasar measurements in 200/, indicate that the uni,erse is 'lat and that its age is $.( +illion years, the most accurate measurement to date( 0n disco,ering the special theory o' relati,ity, 3instein "as hea,ily in'luenced +y the positi,ism o' Austrian natural philosopher 3rnst Mach ($4.4 A $?$ )( &ositi,ism is the philosophy that states that the only use'ul concepts are those that depend directly on empirical o+ser,ation( )his attitude is deri,ed 'rom the +elie' that the only o+*ecti,e, e>ternal reality that e>ists is one that can +e directly o+ser,ed, such as macroscopic o+*ects( 0n in,enting and e>plaining the special theory, 3instein 'ollo"ed the positi,ist approach and made e>tensi,e use o' the empirical de'initions o' measurements o' time and space, and he incorporated those de'initions into the mathematics, "hich descri+ed ho" length and time ,aried "ith the relati,e ,elocity o' o+ser,er and o+ser,ed( :o"e,er, 3instein a+andoned positi,ism "hen he de,eloped the 30

general theory o' relati,ity, and it is unli8ely that he could ha,e de,eloped it "ithout doing so( :is concept o' general relati,ity depended essentially on an intuiti,e leap 'rom the empirical operations o' measuring the 'orce o' gra,ity and the accelerations o' o+*ects to a theoretical model o' space "hich "as cur,ed and in "hich there "ere no gra,itational 'orces( :e li8ely could not ha,e done this "ithout +elie,ing that space "as o+*ecti,ely real( 0n addition to cur,ed space, a physicist "ho adhered to the positi,ist philosophy "ould not ha,e disco,ered the electron, the atom, or <uantum "a,es( 3instein5s intuiti,e leap is an e>ample o' an essential aspect o' the "or8 o' scientists( )he indi,idual e>periments that scientists per'orm are al"ays ,ery speci'ic to a particular pro+lem in particular circumstances( Any attempt to comprehend the results o' many such e>periments on many similar topics "ould +e 'utile "ithout some 8ind o' uni'ying model that is presumed to represent some aspect o' the e>ternal, o+*ecti,e reality a''ecting those e>periments( !or e>ample, 'orce 'ields are theoretical models o' gra,itational or electromagnetic 'orces, and cur,ed spaceAtime is a model o' spaceAtime that accounts 'or the gra,itational 'orce( )here are other models that account 'or the "ea8 and strong 'orces that act on elementary particles( And there are models o' the nucleus, the atom, molecules, crystals, and gases( All o' these models are highly mathematical, +ecause mathematics is the uni,ersal language o' physics( When a model is 'ound that accurately accounts 'or e>perimental o+ser,ations, there is a strong tendency to thin8 o' the model itsel' as the e>ternal, o+*ecti,e reality( )hus, +oth physicists and the general pu+lic routinely spea8 o' elementary particles, nuclei, and atoms as +eing real o+*ects, rather than simply as mathematical models( We shall see later that this tendency creates innumera+le pro+lems in trying to understand the true nature o' 1eality( As re,olutionary as 3instein5s general theory o' relati,ity "as, it did nothing to change the +elie' that "e as o+ser,ers still li,e "ithin the conte>t o' spaceAtime e,en though spaceAtime is no longer thought to +e a+solute and unchanging( )his means, 'or e>ample, that "e as o+*ects are still su+*ect to the e>perience o' separation and isolation 'rom other o+*ects, and to the e>perience o' aging and the ultimate death o' the +ody( 0t too8 an e,en more re,olutionary theory, the <uantum theory, to +egin to sha8e these imprisoning +elie's(

Chapter . Quantum physics from Planc# and $instein to Bohr' Ceisen"erg' de Broglie' and !chrDdinger
.1. The "eginning of Euantum physics "y Planc# and $instein 0n the late $400s, physicists "ere ma8ing accurate measurements o' the spectra (the intensities o' light as a 'unction o' "a,elength, or color) o' the emissions 'rom +lac8 +odies (o+*ects "hich are opa<ue, or highly a+sor+ing, to the light they emit)( Dood e>amples o' +lac8 +odies are the sun, the 'ilament o' an incandescent lamp, and the +urner o' an electric sto,e( )he color o' a +lac8 +ody depends on its temperature, a cool +ody emitting radiation o' long "a,elengths, i(e(, in the radio 're<uency range or in the in'rared "hich are in,isi+le to the eye, a "armer +ody emitting radiation "hich includes shorter "a,elengths and appearing deep red, a still "armer +ody emitting radiation "hich includes still shorter "a,elengths and appearing yello", and a hot +ody emitting e,en shorter "a,elengths and appearing "hite( )he emissions are al"ays o,er a +road range o' colors, or "a,elengths, and their appearance is the net result 31

o' seeing all o' the colors at once( Computer simulations o' +lac8+ody spectra are gi,en at http:HHephysics(physics(ucla(eduHphysletsHe+lac8+ody(htm and http:HH*ersey(uoregon(eduH,la+H&lan81adiation!ormulaHinde>(html( Classical physics could not e>plain the spectra o' +lac8 +odies( 0t predicted that the intensity (po"er emitted at a gi,en "a,elength) o' emitted light should increase rapidly "ith decreasing "a,elength "ithout limit (the Bultra,iolet catastropheC)( 0n the 'igure +elo", the cur,e la+eled B1ayleighA#eans la"C sho"s the classically e>pected +eha,ior(

:o"e,er, the measured spectra actually sho"ed an intensity ma>imum at a particular "a,elength, "hile the intensity decreased at "a,elengths +oth a+o,e and +elo" the ma>imum( 0n order to e>plain the spectra, in $?00 the Derman physicist Ma> &lanc8 ($4%4 A $?/7) "as 'orced to ma8e a desperate assumption 'or "hich he had no physical e>planation( As "ith classical physics, he assumed the +ody consisted o' ,i+rating oscillators ("hich "ere actually collections o' atoms or molecules)( :o"e,er, in contrast to classical physics, "hich assumed that each oscillator could a+sor+ an ar+itrary amount o' energy 'rom the radiation or emit an ar+itrary amount o' energy to it, &lanc8 "as 'orced to assume that each oscillator could recei,e or emit only discrete, <uantiGed energies (3), such that 3 V h' "here h (&lanc85s constant) is an e>ceedingly small num+er "hose ,alue "e do not need to present here, and ' is the 're<uency o' ,i+ration o' the oscillator (the num+er o' times it ,i+rates per second)( 3ach oscillator is assumed to ,i+rate only at a 'i>ed 're<uency (although di''erent oscillators in general had di''erent 're<uencies), so i' it emitted some radiation, it "ould lose energy e<ual to h', and i' it a+sor+ed some radiation, it "ould gain energy e<ual to h'( &lanc8 did not understand ho" this could +e, he merely made this empirical assumption in order to e>plain the spectra( )he 'igure a+o,e sho"s &lanc85s prediction6 this agreed "ith the measured spectra( Also in the late $400s, e>perimental physicists "ere measuring the emission o' electrons 'rom metallic o+*ects "hen they shined light on the o+*ect( )his is called the photoelectric e''ect( )hese e>periments also could not +e e>plained using classical concepts( )hese physicists o+ser,ed that emission o' electrons occurred only 'or light "a,elengths shorter than a certain threshold ,alue that depended on the metal( Classically, ho"e,er, one e>pected that the 32

emission should not depend on "a,elength at all, +ut only on intensity, "ith greater intensities yielding more copious emission o' electrons( 0n one o' a 'amous series o' papers in $?0%, 3instein e>plained the photoelectric e''ect +y starting "ith &lanc85s concept o' <uantiGed energy e>changes "ith light radiation, and ma8ing the startling assumption that these <uantiGed e>changes "ere a direct result o' the <uantiGation o' light itsel', i(e( light consisted o' discrete +undles o' energy called photons, rather than the continuous "a,es "hich had al"ays +een assumed +y classical physicists( :o"e,er, these +undles still had a "a,e nature, and still could +e characteriGed +y a "a,elength, "hich determined their color( :e also used &lanc85s relationship +et"een energy and 're<uency to identi'y the energy o' the photon, and he used the relationship +et"een ,elocity, 're<uency, and "a,elength that classical physics had al"ays used( 3instein recei,ed the 2o+el &riGe 'or this paper( .2. The development of Euantum mechanics "y Bohr' Ceisen"erg' de Broglie and !chrDdinger 0n addition to measuring the spectra o' +lac8+ody radiation in the $?th century, e>perimental physicists also "ere 'amiliar "ith the spectra emitted +y gases through "hich an electrical discharge (an electric current "ith enough energy to strip some o' the electrons 'rom the atoms o' the gas) "as passing( 3>amples o' such discharges are the 'amiliar neon sign, in "hich the gas is neon6 and the 'luorescent light +ul+, in "hich the gas is mercury ,apor (the 'luorescent light +ul+ has special coatings on the inner "alls "hich change the spectrum o' the light)( )he spectra o' such light sources consist o' emissions at discrete, separated "a,elengths, rather than o,er a continuous +and o' "a,elengths as in +lac8+ody spectra( )hese spectra are called line spectra +ecause o' their appearance "hen they are ,ie"ed "ith a spectrometer, a de,ice used to separate and measure the di''erent "a,elengths in a spectrum( @ine spectra are another e>ample o' phenomena that could not +e e>plained +y classical physics( 0ndeed, the e>planation could not come until de,elopments in the understanding o' the structure o' atoms had +een made +y 3nglish physicist 3rnest 1uther'ord ($47$ A $?.7) and co"or8ers in $?$$( 9y scattering alpha particles (i(e(, helium nuclei, "hich consist o' t"o protons and t"o neutrons +ound together) 'rom thin gold 'oils, they disco,ered that the gold atom consisted o' a tiny ($0A$% meters) ,ery dense, positi,ely charged nucleus surrounded +y a much larger ($0A$0 meters) cloud o' negati,ely charged electrons( (7uantum mechanically, this picture is not correct, +ut 'or no" it is ade<uate() When classical physics "as applied to such a model o' the atom, it predicted that the electrons could not remain in sta+le or+its a+out the nucleus, +ut "ould radiate a"ay all o' their energy and 'all into the nucleus, much as an earth satellite 'alls into the earth "hen it loses its 8inetic energy due to atmospheric 'riction( 0n $?$., a'ter Danish physicist 2iels 9ohr ($44% A $? 2) had learned o' these results, he constructed a model o' the atom that made use o' the <uantum ideas o' &lanc8 and 3instein( :e proposed that the electrons occupied discrete sta+le or+its "ithout radiating their energy( )he discreteness "as a result o' the <uantiGation o' the or+its, "ith each or+it corresponding to a speci'ic <uantiGed energy 'or the electron( )he electron "as re<uired to ha,e a certain minimum <uantum o' energy corresponding to a smallest or+it6 thus, the <uantum rules did not permit the electron to 'all into the nucleus( :o"e,er, an electron could *ump 'rom a higher or+it to a lo"er or+it and emit a photon in the 33

process( )he energy o' the photon could ta8e on only the ,alue corresponding to the di''erence +et"een the energy o' the electron in the higher and lo"er or+its( Computer demonstrations o' the 9ohr model o' the atom are gi,en at http:HH"""("alterA'endt(deHph$/eH+ohrh(htm and http:HH"""(colorado(eduHphysicsH2000Hinde>(pl (UScience )re8U9ohrEs Atom)(( 9ohr applied his theory to the simplest atom, the hydrogen atom, "hich consists o' one electron or+iting a nucleus o' one proton( )he theory e>plained many o' the properties o' the o+ser,ed line spectrum o' hydrogen, +ut could not e>plain the ne>t more complicated atom, that o' helium, "hich has t"o electrons( 2e,ertheless, the theory contained the +asic idea o' <uantiGed or+its, "hich "as retained in the more correct theories that came later( 0n the earliest days o' the de,elopment o' <uantum theory, physicists, such as 9ohr, tried to create physical pictures o' the atom in the same "ay they had al"ays created physical pictures in classical physics( :o"e,er, although 9ohr de,eloped his initial model o' the hydrogen atom +y using an easily ,isualiGed model, it had 'eatures that "ere not understood, and it could not e>plain the more complicated t"oAelectron atom( )he theoretical +rea8throughs came "hen some Derman physicists "ho "ere highly sophisticated mathematically, Werner :eisen+erg ($?0$ A $?7 ), Ma> 9orn ($442 A $?70), and &ascual #ordan ($?02 A $?40), largely a+andoned physical pictures and created purely mathematical theories that e>plained the detailed 'eatures o' the hydrogen spectrum in terms o' the energy le,els and the intensities o' the radiati,e transitions 'rom one le,el to another( )he 8ey 'eature o' these theories "as the use o' matrices instead o' ordinary num+ers to descri+e physical <uantities such as energy, position, and momentum( (A matri> is an array o' num+ers that o+eys rules o' multiplication that are di''erent 'rom the rules o+eyed +y num+ers() )he step o' resorting to entirely mathematical theories that are not +ased on physical pictures "as a radical departure in the early days o' <uantum theory, +ut today in de,eloping the theories o' elementary particles it is standard practice( Such theories ha,e +ecome so arcane that physical pictures ha,e +ecome di''icult to create and to picture, and they are al"ays de,eloped to 'it the mathematics rather than 'itting the mathematics to the physical picture( )hus, adopting a positi,ist philosophy "ould pre,ent progress in de,eloping models o' reality, and the models that are intuited are more mathematical than physical( 2e,ertheless, in the early $?20s some physicists continued to thin8 in terms o' physical rather than mathematical models( 0n $?2., !rench physicist @ouis de 9roglie ($4?2 A $?47) reasoned that i' light could +eha,e li8e particles, then particles such as electrons could +eha,e li8e "a,es, and he deduced the 'ormula 'or the "a,elength o' the "a,es: VhHp "here p is the momentum (mass times ,elocity) o' the electron( 3>periments su+se<uently ,eri'ied that electrons actually do +eha,e li8e "a,es in e>periments that are designed to re,eal "a,e nature( We "ill say more a+out such e>periments later( A computer demonstration o' de 9roglie "a,es is gi,en at http:HH"""(colorado(eduHphysicsH2000Hinde>(pl (UScience )re8Ude 9roglieEs atom)( 0n physics, i' there is a "a,e then there must +e an e<uation that descri+es ho" the "a,e propagates in time( De 9roglie did not 'ind it, +ut in $?2 Derman physicist 3r"in Schr;dinger 34

($447A $? $) disco,ered the cele+rated e<uation that +ears his name( )he Schr;dinger e<uation allo"s us to calculate precisely the Schr;dinger "a,e at all points in space at any 'uture time i' "e 8no" the "a,e at all points in space at some initial time( 0n this sense, e,en <uantum theory is completely deterministic( Schr;dinger ,eri'ied his e<uation +y using it to calculate the line emission spectrum 'rom hydrogen, "hich he could do "ithout really understanding the signi'icance o' the "a,es( 0n 'act, Schr;dinger misinterpreted the "a,es and thought they represented the photons themsel,es( :o"e,er, such an interpretation could not e>plain "hy e>periments al"ays sho"ed that the photons emitted +y an atom "ere emitted at random rather than predicta+le times, e,en though the a,erage rate o' emission could +e predicted 'rom +oth :eisen+erg5s and Schr;dinger5s theories( 0t also could not e>plain "hy, "hen a particle is detected, it al"ays has a "ellAde'ined position in space, rather than +eing spread out o,er space li8e a "a,e( )he proper interpretation "as disco,ered +y Derman physicist Ma> 9orn ($442 A $?70) in $?2 , "ho suggested that the "a,e (actually, the s<uare o' the amplitude or height o' the "a,e, at each point in space) represents the pro+a+ility that the photon "ill appear at that speci'ied point in space i' an e>periment is done to measure the location o' the photon( )hus, the Schr;dinger "a,e is a pro+a+ility "a,e, not a "a,e that carries 'orce, energy, and momentum li8e the electromagnetic "a,e( 9ornEs interpretation introduces t"o e>tremely important 'eatures o' <uantum mechanics: 1. >rom the theory ,e can calculate only pro"a"ilities' not certainties -the theory is pro"a"ilistic' not deterministic.. 2. The theory tells us the pro"a"ility of finding something only if ,e loo#' not ,hat is there if ,e do not loo# -Euantum theory is not a theory of o"<ectively real matter.. . . %ncertainty and complementarity As 9orn proposed, <uantum theory is intrinsically pro+a+ilistic in that in most cases it cannot predict the results o' indi,idual o+ser,ations( :o"e,er, it is deterministic in that it can e>actly predict the pro+a+ilities that speci'ic results "ill +e o+tained( Another "ay to say this is that it can predict e>actly the a,erage ,alues o' measured <uantities, li8e position, ,elocity, energy, or num+er o' photons emitted or a+sor+ed per unit time, "hen a large num+er o' measurements are made on identical systems( !or a single measurement, it cannot predict the e>act results e>cept in special cases( )his randomness is not a 'ault o' the theoryMit is an intrinsic property o' nature( 2ature is not deterministic in the terms thought o' in classical physics( Another 'eature o' the <uantum "orld, the "orld o' microscopic o+*ects, is that it is intrinsically impossi+le to measure simultaneously +oth the position and momentum o' a particle( )his is the 'amous uncertainty principle o' :eisen+erg, "ho deri,ed it using the multiplication rules 'or the matrices that he used 'or position and momentum( !or e>ample, an apparatus designed to measure the position o' an electron "ith a certain accuracy is sho"n in the 'ollo"ing diagram( )he hole in the "all ensures that the positions o' the electrons as they pass through the hole are "ithin the hole, not outside o' it(

35

So 'ar, this is not di''erent 'rom classical physics( :o"e,er, <uantum theory says that i' "e 8no" the position < o' the electron to "ithin an accuracy o' < (the diameter o' the hole), then our 8no"ledge o' the momentum p (Vmass > ,elocity) at that point is limited to an accuracy p such that ( p)( <)W h (:eisen+erg uncertainty relation)

0n other "ords, the more accurately "e 8no" the position o' the electron (the smaller < is), the less accurately "e 8no" the momentum (the larger p is)( Since momentum is mass times ,elocity, the uncertainty in momentum is e<ui,alent to an uncertainty in ,elocity( )he uncertainty in ,elocity is in the same direction as the uncertainty in position( 0n the dra"ing a+o,e, the uncertainty in position is a ,ertical uncertainty( )his means that the uncertainty in ,elocity is also a ,ertical uncertainty( )his is represented +y the lines di,erging (+y an uncertain amount) a'ter the electrons emerge 'rom the hole (uncertain ,ertical position) rather than remaining parallel as they are on the le't( @i8e"ise, an e>periment designed to measure momentum "ith a certain accuracy "ill not +e a+le to locate the position o' the particle "ith +etter accuracy than the uncertainty relationship allo"s( 2otice that in the uncertainty relationship, i' the right side e<uals Gero, then +oth p and < can also +e Gero( )his is the assumption o' classical physics, "hich says that i' the particles 'ollo" parallel tra*ectories on the le't, they "ill not +e distur+ed +y the hole, and they "ill 'ollo" parallel tra*ectories on the right( 0' "e di,ide +oth sides o' the uncertainty relation +y the mass m o' the particle, "e o+tain ( ,)( <)W hHm :ere "e see that the uncertainties in ,elocity , or position < are in,ersely proportional to the mass o' the particle( :ence, one "ay to ma8e the right side e''ecti,ely Gero is to ma8e the mass ,ery large( When num+ers are put into this relationship, it turns out that the uncertainties are signi'icant "hen the mass is microscopic, +ut 'or a macroscopic mass the uncertainty is unmeasura+ly small( )hus, classical physics, "hich al"ays dealt "ith macroscopic o+*ects, "as close to +eing correct in assuming that the position and ,elocity o' all o+*ects could +e determined ar+itrarily accurately( )he uncertainty principle can +e understood 'rom a "a,e picture( A "a,e o' precisely determined momentum corresponds to an in'initely long train o' "a,es, all "ith the same

36

"a,elength, as is sho"n in the 'irst o' the t"o "a,e patterns +elo"( )his "a,e is spread o,er all space, so its location is indeterminate(

A "a,e o' less precisely determined momentum can +e o+tained +y superposing "a,es o' slightly di''erent "a,elength (and there'ore slightly di''erent momentum) together, as is sho"n in the second o' the t"o patterns a+o,e( )his results in a "a,e pac8et "ith a momentum spread Xp (uncertainty Xp), +ut "hich is +unched together into a region o' "idth X> (uncertainty X>) instead o' +eing spread o,er all space( )he uncertainty relation is closely related to the complementarity principle, "hich "as 'irst enunciated +y 9ohr( )his principle states that <uantum o+*ects ha,e +oth a particle and a "a,e nature, and an attempt to measure precisely a particle property "ill tend to lea,e the "a,e property unde'ined, "hile an attempt to measure precisely a "a,e property "ill tend to lea,e the particle property unde'ined( 0n other "ords, particle properties and "a,e properties are complementary properties( 3>amples o' particle properties are momentum and position( 3>amples o' "a,e properties are "a,elength and 're<uency( A precise measurement o' momentum or position lea,es "a,elength or 're<uency unde'ined, and a precise measurement o' "a,elength or 're<uency lea,es momentum or position unde'ined( Complementarity and uncertainty strongly imply that the electron (or any other BparticleC) is neither a particle nor a "a,e( 0' so, "hat is it- So 'ar, "e ha,e neglected the role o' the o+ser,er in all measurements( When "e ta8e that into account, "e shall see (in Chapter ) that in 'act there are actually neither particles nor "a,esN )here are only o+ser,ationsN 9ut i' there are no o+ser,ed o+*ects, and there are only o+ser,ations, then there is no e>ternal, o+*ecti,e reality (see Section $($)( We e>plore this astounding conclusion much 'urther in later chapters(

37

Chapter *. 4aves and interference' !chrDdinger@s cat parado9' Bell@s ineEuality

*.1. 4aves and interference @et us re,ie" the concept o' the pro+a+ility "a,e( )he <uantum "a,e does not carry energy, momentum, or 'orce( 0ts sole interpretation is that 'rom it "e can calculate the pro+a+ility that a measurement "ill yield a particular result, e(g(, photographic 'ilm "ill measure a speci'ic position o' an electron in an electron +eam, or a Deiger counter "ill yield a speci'ic num+er o' gamma rays 'rom a radioacti,e source( 0t is only during a measurement that a particle appears( &rior to the measurement, "hat e>ists is not something that can +e determined +y either <uantum theory or +y e>periment, so it is a metaphysical <uestion, not a <uestion o' physics( :o"e,er, that does not mean that the metaphysical ans"er does not ha,e considera+le impact in +oth the scienti'ic "orld and one5s personal "orld( We "ill say a good deal a+out such implications later( Suppose "e do an e>periment in "hich machine gun +ullets are 'ired at a "all "ith t"o holes in it (see the top 'igure in the diagram +elo")( )he pro+a+ility &$2 o' 'inding a +ullet 'rom either hole at the +ac8stop to the right o' the "all is e<ual to the pro+a+ility &$ o' 'inding a +ullet 'rom hole S$ plus the pro+a+ility &2 o' 'inding a +ullet 'rom hole S2( )he pro+a+ility distri+utions are simply additi,e( When "e are dealing "ith "a,es, "e ha,e a di''erent rule( )he superposition principle is one that is o+eyed +y all "a,es in material media pro,ided their amplitudes are not too great, and is rigorously o+eyed +y all electromagnetic "a,es and <uantum "a,es( 0t says that the net ,ave amplitude or height at any point in space is eEual to the alge"raic sum of the heights of all of the contri"uting ,aves( 0n the case o' "ater "a,es, "e can ha,e separate "a,es due to the "a8e o' a +oat, the splashing o' a s"immer, and the 'orce o' the "ind( At any point on the sur'ace o' the "ater, the heights o' the "a,es add, +ut it is important to include the sign o' the height, "hich can +e negati,e as "ell as positi,e( )he height o' the trough o' a "ater "a,e is negati,e "hile the height o' a crest is positi,e( When a trough is added to a crest, the heights tend to cancel( )hey cancel e>actly i' the heights o' the crest and the trough are e>actly e<ual +ut opposite in sign( A computer simulation o' superposition o' t"o "a,es is gi,en in http:HH"""(phy(ntnu(edu(t"Hntnu*a,aH,ie"topic(php-tV.%(( )he superposition principle leads to the phenomenon o' inter'erence( )he superposition, or sum, o' t"o "a,es at a point in space "here +oth "a,es ha,e either positi,e or negati,e heights results in a summed "a,e "ith positi,e or negati,e height greater than that o' either one( )his is called constructi,e inter'erence( 0' the indi,idual heights ha,e opposite signs, as in the e>ample o' the preceding paragraph, the inter'erence is destructi,e, and the height o' the summed "a,e is smaller than the largest height o' the t"o( An important measura+le property o' classical "a,es is po"er, or intensity 0 (po"er per unit area)( &o"er is proportional to the s<uare o' the "a,e amplitude, and is al"ays positi,e( 0nter'erence o' classical "a,es is illustrated in the middle 'igure o' the diagram, "here the intensity 0$2 at the a+sor+er is plotted( 2otice the radical di''erence +et"een the graph o' 0$2 'or the "ater "a,es and the graph o' &$2 'or the +ullets( )he di''erence is due to inter'erence( @i8e"ise, "hen "e o+ser,e light "a,es, "e also o+ser,e the intensity distri+ution, not the 38

"a,e amplitude(

A computer simulation o' a t"oAslit inter'erence pattern using "ater "a,es is gi,en in http:HH"""(ngsir(net'irms(comHenglishhtmH0nter'erence(htm, and using light "a,es in http:HH"""(colorado(eduHphysicsH2000Hinde>(pl (UAtomic @a+UClassic )"oASlit 3>periment) and http:HH"""("alterA'endt(deHph$/eHdou+leslit(htm( !or <uantum "a,es, "e already 8no" that the property that is proportional to the s<uare o' the "a,e amplitude is pro+a+ility( We no" need to 'ind out "hat inter'erence implies 'or the measurement o' pro+a+ilities( @et $ and 2 +e the amplitudes, or heights, o' t"o pro+a+ility "a,es representing indistinguisha+le particles measured at the same point in space( (0n <uantum theory, these amplitudes are generally comple> <uantities( !or simplicity, here "e assume they are real() )he sum o' these t"o heights is simply V $ Y 2, so the pro+a+ility is

39

V ( $ Y 2) 2 V

Y 2 $ 2 Y

)his e<uation has a simple interpretation( )he 'irst term on the right is simply the pro+a+ility that the 'irst particle "ould appear i' there "ere no inter'erence 'rom the second particle, and ,ice ,ersa 'or the last term( )hus these t"o terms +y themsel,es could represent the pro+a+ilities 'or classical particles li8e +ullets, e,en though "e do not ordinarily represent them +y "a,es( 0' the middle term did not e>ist, this e>pression "ould then *ust represent the sum o' t"o such classical pro+a+ilities( 0n the top 'igure in the diagram, it "ould represent the pro+a+ility that a +ullet came through either the 'irst hole or the second hole and appeared at a particular point on the screen( )he middle term on the right is called the inter'erence term( )his term appears only 'or "a,e phenomena (including classical "a,es li8e "ater "a,es) and is responsi+le 'or destructi,e or constructi,e inter'erence since it can +e either negati,e or positi,e( 0' destructi,e inter'erence is complete, the middle term completely cancels the other t"o terms (this "ill happen i' $ V A 2)( &ro+a+ility distri+utions 'or "a,es are completely di''erent 'rom those 'or +ullets +ecause o' inter'erence( )he pro+a+ility distri+ution 'or electrons, la+eled &$2 in the +ottom 'igure o' the diagram, has the same shape as the intensity distri+ution o' the "ater "a,es sho"n in the middle 'igure +ecause +oth distri+utions are deri,ed 'rom the s<uare o' summed "a,e amplitudes( We can no" state an important conclusion 'rom this discussion( 4henever ,e o"serve interference' it suggests the e9istence of real' e9ternal' o"<ective ,aves rather than merely fictitious ,aves that are only tools for calculating pro"a"ilities of outcomes. Conse<uently, in this chapter "e shall assume that <uantum "a,es are real physical "a,es and "e there'ore assume that the "a,e'unction is part o' e>ternal, o+*ecti,e reality( :o"e,er, in Chapter and later, "e shall ree>amine this assumption and suggest a su+*ecti,e rather than an o+*ecti,e interpretation( 1emem+er that "hen "e detect <uantum "a,es, "e detect particles( Since "e are detecting particles, it may seem that the particle must come 'rom one hole or the other, +ut that is incorrect( )he particles that "e detect do not come 'rom the holes, they appear at the time o' detection( &rior to detection, "e ha,e only pro+a+ility "a,es( A computer simulation o' a t"oA slit inter'erence pattern (LoungEs e>periment) that detects particles, "hether photons or electrons, is gi,en in http:HH"""(<uantumAphysics(polytechni<ue('rH( What happens i' "e try to see "hether "e actually ha,e electrons to the le't o' the detection screen, perhaps +y shining a +right light on them +et"een the holes and the detection screen, and loo8ing 'or re'lected light 'rom these electrons- 0' the light is intense enough to see e,ery electron this "ay +e'ore it is detected at the screen, the inter'erence pattern is o+literated, and "e see only the classical particle distri+ution sho"n in the top 'igure( Any measurement "hich actually mani'ests electrons to the le't o' the screen, such as ,ie"ing them under +right light, eliminates the pro+a+ility "a,e "hich originally produced the inter'erence pattern( A'ter that "e see only particle pro+a+ility "a,e distri+utions(

40

*.2. !chrDdinger@s cat parado9 )his thought e>periment "as created +y Schr;dinger in an attempt to sho" that the mysteries o' <uantum theory "ere not con'ined to microscopic o+*ects alone( :e thought the "a,e properties o' the micro"orld could +e transmitted to the macro"orld i' the 'ormer is coupled to the latter( 0magine a closed +o> containing a single radioacti,e nucleus and a particle detector such as a Deiger counter( We assume this detector is designed to detect "ith certainty any particle that is emitted +y the nucleus( )he radioacti,e nucleus is microscopic and there'ore can +e descri+ed +y <uantum theory( Suppose the pro+a+ility that the source "ill emit a particle in one minute is Z (%0[)( ()he period o' one minute is called the hal'Ali'e o' the source() Since the "a,e'unction o' the nucleus is a solution to the Schr;dinger e<uation and must descri+e all possi+ilities, a'ter one minute it consists o' a "a,e "ith t"o terms, one corresponding to a nucleus "ith one emitted particle, and one corresponding to a nucleus "ith no emitted particle: V $(particle) Y 2 (no particle) "here, 'or simplicity, "e again assume the "a,e'unctions are real rather than comple>( 2o", $2 is the pro+a+ility that a measurement "ould sho" that a particle "as emitted, and 22 is the pro+a+ility that it "ould sho" that no particle "as emitted( )he remaining items in the +o> are all macroscopic, +ut +ecause they are nothing more than collections o' microscopic particles (atoms and molecules) that o+ey <uantum theory, "e assume that they also o+ey <uantum theory( )his has +een sho"n to +e true e>perimentally 'or some special cases o' macroscopic systems, such as certain superconducting de,ices and super'luid systems, and 'or certain magnetic salts( :ence, "e assume the Deiger counter can also +e descri+ed +y a "a,e'unction that is a solution to the Schr;dinger e<uation( )he com+ined system o' nucleus and detector then must +e descri+ed +y a "a,e'unction that contains t"o terms, one descri+ing a nucleus and a detector that has detected a particle, and one descri+ing a nucleus and a detector that has not detected a particle: V $(detected particle) Y 2(no detected particle) 9oth o' these terms must necessarily +e present, and the resulting state is a superposition o' these t"o states( Again, $2 and 22 are the pro+a+ilities that a measurement "ould sho" either o' the t"o states( &ut into the +o> a ,ial o' poison gas and connect it to the detector so that the gas is automatically released i' the detector counts a particle( 2o" put into the +o> a li,e cat( We assume that the poison gas and cat can also +e descri+ed +y the Schr;dinger e<uation( )he 'inal "a,e'unction contains t"o terms, one descri+ing a detected particle, plus released gas and a dead cat6 and one descri+ing no detected particle, no released gas, and a li,e cat( 9oth terms must +e present i' <uantum theory can +e applied to the +o>5s contents( )he "a,e'unction must descri+e +oth a dead cat and a li,e cat: 41

 V $(detected particle, dead cat) Y 2(no detected particle, li,e cat) A'ter e>actly one minute, you loo8 into the +o> and see either a li,e cat or a dead one, +ut certainly not +othN What is the e>planation=ntil there is an o+ser,ation, there is no cat, li,e or deadN )here is only a "a,e'unction( )he "a,e'unction merely tells us "hat possi+ilities "ill +e presented to the o+ser,er "hen the +o> is opened( )he o+ser,ation itsel' mani'ests the reality o' either a li,e cat or a dead cat (this is called o+ser,er created reality)( 2o" "e must as8 "hy the o+ser,er himHher sel' is not included in the system descri+ed +y the Schr;dinger e<uation, so "e put it in the 'ollo"ing e<uation: V $(detected particle, o+ser,er sees dead cat) Y 2(no detected particle, o+ser,er sees li,e cat) We 8no" that the o+ser,er can o+ser,e only a li,e or a dead cat, not +oth( :ence, something a+out the o+ser,er cannot +e descri+ed +y the Schr;dinger e<uation( What is this property)he one distinguishing property that is not descri+ed +y <uantum theory is consciousness( :ence, some physicists conclude that it must +e consciousness that de'ines an o+ser,ation( =ntil no", this discussion has assumed that the o+ser,er +ut not the cat is conscious( 9ut "hat i' the cat is conscious- )hen its o"n consciousness "ill de'ine a continuous set o' o+ser,ations as long as it is ali,e( :o"e,er, there is a %0[ pro+a+ility that the poison gas "ill +e released and "ill 8ill it "ithin one minute( 0' that happens, its consciousness disappears( Fne could say that its o"n consciousness 8illed it (+ut, o' course, "ithout it, there "ould not ha,e +een a cat)( All o' this "ill +e clearer a'ter "e ha,e considered <uantum theory in more detail in Chapters and 7( *. . Bell@s theorem' the Aspect e9periments' and the nonlocality of reality Fne o' the principles considered most sacred +y 3instein and indeed +y most physicists up until the $?40s is the principle o' local causality, or locality 'or short( )his principle ("hich comes 'rom 3insteinEs theory o' special relati,ity) states that no physical e''ect can +e transmitted "ith a ,elocity 'aster than light( Also implied, +ut not al"ays stated, is the principle that all physical e''ects must decrease as the distance +et"een the source o' the e''ect and the o+ser,er increases( 0n practice, this principle prohi+its not only all instantaneous actionAatA aAdistance, +ut also any actionAatAaAdistance "hen the distances are so large that the longestA range 8no"n 'orce that can transmit signals, the electromagnetic 'orce, cannot 'easi+ly produce the e''ect( 0' the particles o' a system are assumed to +e independent o' each other e>cept 'or physical e''ects that tra,el no 'aster than the ,elocity o' light, the system is said to +e local( )his means, e(g(, that i' a measurement is made on one particle, the other particles cannot +e a''ected +e'ore a local signal 'rom the 'irst particle can reach them( 0n addition to locality, the other strongly held principle is the principle o' o+*ecti,e reality( )his principle states that there is a reality that e>ists "hether or not it is o+ser,ed( &rior to the disco,ery o' <uantum mechanics, this meant that this reality consisted o' material particles or "a,es that al"ays had de'inite physical properties, and "hich could +ecome 8no"n either +y ma8ing a measurement or +y calculation using classical la"s and a 8no"n initial state( !or 42

e>ample, a particle al"ays had a de'inite position and ,elocity prior to measurement, e,en though they may not ha,e +een 8no"n until a measurement or calculation "as made( We call this strong o+*ecti,ity( A'ter the de,elopment o' <uantum mechanics, those "ho +elie,e in an o+ser,erAcreated reality +elie,e that only a "a,e'unction e>ists prior to an o+ser,ation +ut this is still considered to +e o+*ecti,ely real( :o"e,er, its physical parameters, such as position and ,elocity, are inde'inite until a measurement is made( )his is called "ea8 o+*ecti,ity( Wea8 o+*ecti,ity "as di''icult enough to accept +y some physicists, +ut <uantum theory predicted something else that "as e,en harder to acceptAAthat reality "as nonlocal( )his means that a measurement on a system at one point in space de'ines the system e,ery"here in space simultaneously, regardless o' the num+er o' particles or their spatial locations( !or e>ample, measuring the position o' one particle in a nonlocal system simultaneously determines the position o' all other particles in the system( @ocal signals could not cause such an e''ect +ecause they can ne,er tra,el "ith ,elocities greater than that o' light( A nonlocal system o' particles is descri+ed +y a "a,e'unction 'ormed +y a superposition o' indi,idual particle "a,e'unctions in such a "ay that all o' the indi,idual "a,es are loc8ed together into a coherent "hole( 0n such a coherent superposition, it is no longer possi+le to identi'y the indi,idual particle components( 0t +eha,es as a "hole rather than as a collection o' independent particles( We shall descri+e an e>ample o' a nonlocal system "hen "e discuss 9ellEs theorem +elo"( 3instein could ne,er accept a reality "hich "as nonlocal or "hich "as inde'inite( :is paper "ritten "ith &odols8y and 1osen in $?.% Qthe 'amous 3&1 paper, &an 'uantum-!echanical (escription o# Ph$sical Realit$ be &onsidered &omplete) A( 3instein, 9( &odols8y, 2( 1osen, &hys( 1e,( /7 ($?.%) 777A740R "as an attempt to use a thought e>periment to sho" that, +ecause <uantum mechanics could not descri+e a reality "hich "as +oth local and de'inite, the theory "as incomplete( Q9iographical note: )his "as 3insteinEs last ma*or paper on <uantum theory( =ntil he died in $?%%, he tried to de,ise a Kuni'ied 'ield theoryK "hich "ould unite general relati,ity "ith electromagnetism in one theory( :e 'ailed in this +ecause he could not accept the <uantum description o' electromagnetism(R !ollo"ing the 3&1 paper, many physicists e>pended a great deal o' e''ort in trying to de,ise theories "hich "ere complete, namely theories "hich allo"ed parameters li8e position and ,elocity to +e at all times de'inite +ut un8no"n (hidden ,aria+le theories, "hich +y de'inition assume strong o+*ecti,ity), and "hich at the same time ga,e results that agreed "ith <uantum theory( 2one o' these theories 'ound general acceptance +ecause they "ere inelegant, complicated, and a"8"ard to use, and the +estA8no"n ,ersion also turned out to +e e>tremely nonlocal (Da,id 9ohm, see Section ( )( 0n $? /, #ohn 9ell ($?24 \ $??0, +rilliant, creati,e 2orthern 0reland physicist) de,ised a "ay to determine e>perimentally "hether reality could +e descri+ed +y local hidden ,aria+le theories, and deri,ed an ine<uality that "as ,alid only i' local hidden ,aria+le theories "ere ,alid( !urthermore, this ine<uality depended only on e>perimentally measured <uantities, hence it "as independent o' any speci'ic theory Q n the *instein Podols+$ Rosen Parado,, #(S( 9ell, &hysics $ ($? /) $?%A$??R( @ater it "as realiGed that his theorem "as e,en +roader than he realiGed, and that ,iolation o' his ine<uality implied nonlocality "hether or not hidden ,aria+les e>isted, i(e(, "hether reality is de'inite (strong o+*ecti,ity) or inde'inite ("ea8 o+*ecti,ity)(

43

Many e>periments "ere su+se<uently done to test his ine<uality, "ith the results that it "as al"ays ,iolated, thus sho"ing that i' there is an o+*ecti,e reality, it could not +e local( 0n addition, the e>periments al"ays ga,e results that "ere consistent "ith the predictions o' <uantum theory( )he +est o' these e>periments "ere done +y a group led +y !rench physicist Alain Aspect in $?4$A42 Q*,perimental reali-ation o# *instein-Podols+$-Rosen-Bohm .edan+ene,periment/ A Ne0 violation o# Bell1s ine2ualities, Alain Aspect, &hillipe Drangier, DOrard 1oger, &hys( 1e,( @ett( /? ($?42) ?$A?/R( )hese results ha,e 'arAreaching implications in the interpretation o' <uantum theory, as "e shall see later( )he Aspect e>periments used pairs o' photons, the t"o photons o' each pair +eing emitted in opposite directions 'rom a calcium source( )hese photon pairs had the property that the polariGation directions (the ,i+ration directions, "hich are al"ays perpendicular to the propagation direction) o' the t"o photons o' a pair "ere al"ays parallel to each other, +ut the polariGation directions o' di''erent pairs "ere randomly distri+uted( While the polariGation directions o' a pair "ere 8no"n to +e al"ays the same, they "ere inde'inite, "hich means that they "ere undetermined until measured( )he t"o sides o' the e>periment "ere $2 meters apart (see the diagram +elo")( 3ach side had t"o detectors, to detect photons "ith t"o di''erent polariGation directions( 3ach detector separately recorded an e<ual num+er o' photons 'or all polariGation directions, sho"ing that the photons "ere completely unpolariGed( 2o" assume the detectors "ere "ired to measure only coincidence counts, i(e(, photons "ere recorded only i' they "ere detected appro>imately simultaneously at A and 9( 9ell5s ine<uality says that, i' reality is local, a certain 'unction ! o' these coincidence counts, measured 'or all 'our com+inations o' the t"o polariGation angles A$, A2 and the t"o polariGation angles 9$, 92, must +e +et"een A2(0 and Y2(0( )he e>periments yielded a ,alue 'or Se>pt o' 2(70 ] 0(0$%( )hus 9ell5s ine<uality "as ,iolated( !urthermore, the measured ,alue o' the 'unction ! "as al"ays in agreement "ith the predictions o' <uantum theory (S7M V 2(70 ] 0(0%), "hich assumes that the photons are descri+ed +y "a,e'unctions( )he conclusion is thus: the system in the Aspect e9periments is nonlocal' and it is descri"ed "y Euantum theory( 0ndeed, in a nonlocal system, ,iolations o' 9ellEs ine<uality "ill occur e,en i' A and 9 are enormously 'ar apart, e,en lightA yearsN

9ellEs 'unction ! is a measure o' the correlations +et"een the polariGations (,i+ration directions) measured at the t"o sides A and 9( )he e>istence o' correlations does not itsel' pro,e nonlocality( 0n 'act, correlations can e>ist +et"een measurements at the t"o sides 44

"hether the photons are local and de'inite (KrealK photons) or "hether they are nonlocal and inde'inite( 0' they are local and de'inite, correlations can e>ist +ecause the t"o photons emitted +y the source are indi,idual particles that happen to +e polariGed parallel to each other( 0' they are nonlocal and inde'inite, correlations can e>ist +ecause the system is descri+ed +y a "a,e'unction that is a coherent superposition o' the "a,es o' the t"o photons (an Kentangled pairK)( 9ecause such a "a,e'unction represents a coherent "hole rather than indi,idual particles, it permits correlations that are greater than can e>ist "ith local, de'inite photons( )hat is "hy ! is greater 'or nonlocal, inde'inite systems than 'or local, de'inite photons, and "hy the measured ,iolation o' 9ellEs ine<uality sho"s that the photons are correctly descri+ed +y <uantum theory( While "e 8no" that <uantum theory correctly predicts the nonlocality o' the systems used in the Aspect e>periments, "e must no" as8 "hether nonlocality is a general 'eature o' all systems descri+ed +y <uantum theory( )he ans"er is that it is, as "e shall see in Chapter ( 3,en though AspectEs group sho"ed that 9ellEs ine<uality "as ,iolated, o+*ections "ere made that the correlations +et"een the t"o sides might +e due to some un8no"n type o' local signal carrying polariGation in'ormation 'rom one set o' detectors to the other, rather than +eing due to the properties o' the "a,e'unctions( 9y de'inition, such a local signal "ould ha,e to propagate "ith a ,elocity no greater than that o' light( )hus, the ne>t set o' e>periments that AspectEs group did "as designed to pre,ent any possi+le local signal transmission +et"een the t"o sides 'rom a''ecting the results Q*,perimental test o# Bell1s ine2ualities using time-var$ing anal$-ers, Alain Aspect, #ean Dali+ard, and DOrard 1oger, &hys( 1e,( @ett( /? ($?42), $40/ A $407R( )o do this, the decision a+out "hich polariGation direction to measure on each side "as not made until shortly +e'ore each photon "as detected, too late 'or any measurement made at the other side to a''ect the measurement( )here'ore, a polariGation measurement at A could not a''ect a polariGation measurement at 9, and ,ice ,ersa( )he results o' these e>periments "ere in agreement "ith the 'ormer ones( 0t might +e thought that, +ecause nonlocal correlations can e>ist +et"een e,ents occurring at t"o di''erent points, t"o o+ser,ers at these points could use these correlations to communicate instantaneously "ith each other in ,iolation o' 3instein5s special theory o' relati,ity( :o"e,er, the nonlocality o' <uantum theory implies a correlation +et"een data sets, not a transmission o' in'ormation at greater than light ,elocities( )hus, the special theory is not ,iolated( We can see this +y realiGing that the photons detected at either A or 9 alone occur completely randomly +oth in time and in polariGation( Conse<uently, o+ser,er A sees no in'ormation in his data alone, and li8e"ise "ith o+ser,er 9( 0t is only +y later comparing these t"o random sets o' data that a correlation +et"een the t"o sets can +e disco,ered( )here can +e strong correlations +et"een t"o random sets that cannot +e disco,ered +y loo8ing at one set alone( )his is illustrated +y the e>ample o' random stereograms (Magic 3ye diagrams, see """(magiceye(com) "hich, "hen 'irst ,ie"ed, loo8 li8e nearArandom patterns o' colored dots( :o"e,er, there are actually t"o separate nearArandom patterns present, and they are displaced 'rom each other +y a distance roughly e<ual to the spacing +et"een a personEs eyes( )hus, +y loo8ing at the pattern "ith the direction o' the eyes noncon,ergent as i' loo8ing some distance a"ay, the t"o eyes see di''erent patterns( )he correlations +et"een the patterns are discerned +y the +rain, and a threeAdimensional image is seen(

45

Chapter 7. Conscious mind and free ,ill

7.1. 4hat are the characteristics of conscious mind6 Mind is the conscious e>perience o' the 'unctioning o' the indi,idual +rain and senses( )his is to +e distinguished 'rom the 'unctioning itsel'( Mind has three important aspects: a) )he contents o' mind: Mental contents include thoughts, emotions, 'eelings, dreams, and ,isions( &erceptual contents include those that are internal to the +ody as "ell as those that are e>ternal( &erceptual contents that are internal include sensations o' pain, pressure, stretching, tension, and mo,ement( Many o' these in,ol,e emotional components as "ell, such as 'ear or pleasure( Analogs o' these contents are the shado"s on the "all in &lato5s ca,e allegory (see Section $(/), or the images on the screen in a mo,ie theater( +) A special case o' the contents o' mind is the 'ield o' mind( )he 'ield o' mind ,aries 'rom "ide to narro" depending on the degree o' 'ocus, and can +e directed to"ards any o+*ect( An analog is the 'ield o' ,ie" o' an optical system such as a telescope or camera( c) Another special case o' the contents o' mind is the su+*ect o' mind( )his is the indi,idual K0K( )hat this is not really a su+*ect at all +ut in 'act is an o+*ect "ill +e seen in Chapters ? and $$( 0n +oth &lato5s allegory and the mo,ie theater metaphor, the su+*ects are the o+ser,ers in the audience( )here are se,eral ordinary states o' conscious e>perience, the most common +eing "a8ing, dreamless sleep, and dreaming( )here are also altered states o' consciousness that can +e e>perienced in meditation or under the in'luence o' mindAaltering drugs( Fther states are those that are e>perienced under hypnotic trance, sedation, or anesthesia( All o' the contents o' our minds are essentially pri,ate since our sensations, 'eelings, and emotions are entirely our o"n( !or e>ample, any sensation, such as Kred,K is an e>perience that "e 8no" intimately, +ut it is impossi+le to con,ey that e>perience to any+ody else( We assume that each person has had a similar e>perience, +ut "e can ne,er 8no" this to +e true( Conscious e>perience may include the state in "hich there are no o+*ects e>cept the su+*ect andHor the 'ield, and e,en the state in "hich there are no o+*ects at all( Such states are achie,a+le in deep meditation( 7.2. $9traordinary a"ilities of the mind )here is a great deal o' e,idenceAAsome relia+le, some not so relia+leAAthat the mind is much more than merely the central processor 'or sensory in'ormation( A good summary o' this e,idence is gi,en +y 1ussell )arg and #ane Patra in their $??4 +oo8, !iracles o# !ind( )he 'ollo"ing is a +rie' listing o' a 'e" o' the e>trasensory a+ilities that they descri+e: )elepathy: direct mental communication +et"een one mind and another( 1emote ,ie"ing: o+taining a mental image o' a remote target o+*ect at "hich an accomplice is located( )his is di''erent 'rom telepathy +ecause the image o'ten contains details not noticed +y the accomplice(

46

Clair,oyance: o+taining a mental image o' a remote target "ithout the aid o' an accomplice( &recognition: )here are se,eral types o' precognition( A prophecy is a dream or ,ision o' a 'uture e,ent "hen there is no possi+ility o' ta8ing any action that could change the 'uture( 3>amples are recording a prophecy and re,ealing it only a'ter the e,ent has occurred, or prophesying in a ,ague, nonspeci'ic "ay( )"o 'amous prophesiers "ere 2ostradamus and 3dgar Cayce( 0' the precognition is speci'ic enough to allo" an action to +e ta8en to a,ert a 'uture e,ent, then it is called a 'orecast, premonition, or presentiment (preAsentiment)( 3>ample: a dream o' an airplane crash that allo"s a person to a,oid that 'light( Distant hypnosis: hypnosis o' a person at a distance( &sychic healing: a type o' remote ,ie"ing and healing in "hich the healer acti,ely transposes intuiti,e impressions into thoughts and speci'ic healing actions to remedy a percei,ed pro+lem in a patient5s +ody( Spiritual healing: remote healing in "hich the healer is in a recepti,e, a"are, non*udgmental state "hich allo"s his or her consciousness to +e used as a conduit 'or healing +y nonlocal, uni,ersal mind( 3nergy healing: healing in "hich the healer directs his or her attention to the patient and concentrates on replenishing or manipulating the patient5s ,ital energy 'lo"( 3>amples are rei8e, therapeutic touch, pranic healing, and 7i Dong( 0ntuition: direct, nonanalytical a"areness that can come 'rom nonlocal mind, internal su+conscious processes, psychic sources such as mindAtoAmind connections, or direct clair,oyant perception o' the outside "orld( )he e>istence o' e>traordinary a+ilities attained through the practice o' yoga is "ell esta+lished and documented in the literature o' yoga, "here they are called siddhis( )he 'ourth century 9C sage &atan*ali enumerated the 'ollo"ing siddhis in his 3oga 4utras (as listed +y )arg and Patra): Pno"ledge o' past and 'uture6 understanding o' the sounds made +y all creatures6 8no"ledge o' past li,es6 8no"ing "hat others are thin8ing6 prior 8no"ledge o' one5s death6 the attainment o' ,arious 8inds o' strength6 perception o' the small, the concealed, and the distant6 8no"ledge o' other inha+ited regions6 8no"ing a+out the stars and their motions6 8no"ledge o' the interior o' the +ody6 control o' hunger and thirst6 steadiness6 seeing the adepts in one5s o"n interior light6 intuition6 understanding o' the mind6 entering the +odies o' others6 lightness and le,itation6 +rightness6 control o' material elements6 control o' the senses6 per'ection o' the +ody6 <uic8ness o' the +ody( Se,eral million e>perimental trials ha,e demonstrated small +ut statistically signi'icant e''ects o' operator intention on ,arious physical de,ices operating randomly (9renda #( Dunne and 1o+ert D( #ahn, &onsciousness and Anomalous Ph$sical Phenomena,$??%, http:HH"""(princeton(eduH^pearH'inalcap(pd'() 47

!or our purposes, the main conclusion that "e "ish to glean 'rom these a+ilities is that the mind 'unctions not only through the senses, +ut also through e>trasensory processes( )his means that large regions o' space, possi+ly all space6 and large eras o' time, possi+ly all time, past and 'uture6 may +e open to it( We 8no" that sensory processes are all local, i(e(, they depend on local transmission o' in'ormation( :o"e,er, e>trasensory processes may +e nonlocal, i(e(, they may depend on instantaneous correlations +et"een t"o minds or +et"een a mind and an e,ent "hich is remote, either spatially or temporally (see Section /(.)( 2e,ertheless, "hether the e>trasensory processes are local or nonlocal, "e shall re'er to all o' them as nonlocal mind( Much more "ill +e said a+out this in Chapters ?, $/, and $ ( 0n addition to healing remotely, the mind can also heal locally( &roo' is gi,en +y the "idespread e>perience o' the place+o e''ect( 1esearch has con'irmed that a 'a8e treatment, made 'rom an inacti,e su+stance li8e sugar, distilled "ater, or saline solution, can ha,e a place+o e''ectAAthat is, the sham medication can sometimes impro,e a patientEs condition simply +ecause the person has the e>pectation that it "ill +e help'ul( !or a gi,en medical condition, it is not unusual 'or oneAthird o' patients to 'eel +etter in response to treatment "ith place+o (5(A &onsumer maga-ine, #anuaryA!e+ruary 2000)( )he place+o e''ect has e,en +een demonstrated in sham 8nee surgeries (Ne0 *ngland 6ournal o# !edicine, #uly $$, 2002), and in sham +rain surgeries on &ar8insonEs disease patients (Nature Neuroscience, May 200/)( 7. . The unity of the human mind !rom this discussion, "e still cannot ans"er the <uestion, "hat is conscious mind- Can "e e>plain it in terms o' simple constituents, i(e(, can "e apply reducti,ist scienti'ic methods to it, or is it 'undamentally a unity0n some respects, our mind appears to +e a uni<ue, uni'ied, continuous thing that pro,ides continuity to our li,es and unity to our perception, in spite o' the 'act that many areas o' the +rain are in,ol,ed in perception( We seem to +e one person, not multiple persons( 3,en a person "ith multiple personality disorder thin8s o' him or her sel' as one person at any gi,en time, +ut "ith more than one personality( :o"e,er, "hen "e e>amine the mind in a little more detail, it +ecomes more comple>( !or e>ample, "hat do "e mean "hen "e spea8 a+out inner con'lict- Are there t"o minds in con'lict- What a+out the common ad,ice, B@o,e and accept yoursel'C, and "hat a+out our attempts to control our minds or oursel,es- :o" many sel,es are there- We shall consider these <uestions and similar ones later in this course( 7.*. The unconscious mind We call the state o' the a+sence o' the mind5s contents an unconscious state( We must distinguish +et"een unconscious, mechanical 'unctioning o' the +rain, and unconscious, +ut not purely mechanical, 'unctioning( Much o' the unconscious 'unctioning o' the +rain is completely physical or mechanical, "ith no mental component( Such processes could +e replaced +y those o' a machine "ith no discerni+le di''erence( )his is pro+a+ly true 'or those unconscious processes dealing "ith the physical 'unctioning o' the +ody( Most o' the internal organ 'unctions are per'ormed "ithout our 48

a"areness, and those that are controlled +y the +rain are controlled +y purely physical components o' the +rain "ithout any a"areness( :o"e,er, there are other unconscious processes that might not +e completely mechanical( 3,ery+ody has had the e>perience o' a creati,e solution to a pro+lem arising spontaneously a'ter a period o' unconscious 'erment such as a'ter a night5s sleep, or a'ter (or during) a meditation( )his process o' creati,ity has three stages: saturation (gathering and a+sorption o' all pertinent in'ormation), incu+ation (letting this in'ormation Bcoo8C in the mind), and illumination or mani'estation (the genesis o' the ne" concept)( )he latter t"o stages are largely unconscious( 0t seems unli8ely that they could +e purely mechanical and still gi,e +irth to something entirely ne"( F' course, it "ould +e di''icult to pro,e that such concepts are in 'act totally ne", rather than some rearrangement o' pre,iously learned concepts( 7.7. 1s there a test for consciousness6 What o+*ects are conscious- )his <uestion "as also as8ed in Sections $(2 and $(.( 9ecause other human +eings +eha,e li8e "e do, "e assume that they are conscious( 9ut is such +eha,ior proo' o' consciousness- Some animals e>hi+it humanAli8e +eha,ior( Are they conscious- 0' so, are 'ish and plants also conscious- What a+out amoe+as- Does consciousness come in degrees, so that e,erything is conscious to some degree- )he pro+lem "ith ans"ering the <uestion, BWhat is conscious-C, is in de,ising a test that tells us "hether something is or is not conscious( Such a test does not e>ist in science +ecause it "ould ha,e to measure directly an o+*ect5s consciousness rather than its +eha,ior( )o re,eal the di''iculties in this type o' measurement, suppose that my mind is directly sensiti,e to your mind "ithout my depending on any cues 'rom your +eha,ior or your physical reactions( We might thin8 that such might +e the case in certain 8inds o' telepathic e,ents( 2o", 'or e>ample, could "e determine "hether my e>perience o' BredC is the same as yours)he ans"er is no +ecause my e>perience o' red is still inescapa+ly in my mind, ne,er in yours( )hus, a telepathic techni<ue does not gi,e us a "ay to determine "hether my e>perience o' red is the same as yours( !urthermore, no matter "hat the techni<ue, there is al"ays the pro+lem that the person interpreting the measurement is a"are o' only the contents o' his o"n mind, ne,er o' any+ody else5s( )his does not mean that minds cannot communicate "ith each other( 2onlocal consciousness allo"s this (see Sections %(2, ?(2, ?(/, $/($, $/(2, Chapter $ )( 7./. Can a machine "e conscious6 0' "e 8ne" "hat consciousness "as, "e might +e a+le to construct a conscious machine, at least in principle( At present, "e cannot design a conscious machine, +ut it might happen that one is made at some time +y accident( As mentioned a+o,e, there are no 8no"n tests 'or consciousness at present( )he +est "e can do is to o+ser,e +eha,ior and compare it "ith that o' human +eings( :o"e,er, as "e sa" in the pre,ious section, humanAli8e +eha,ior is not proo' o' consciousness( 0' there "ere genuine

49

tests 'or consciousness, then it might +e possi+le to design a machine that "ould con'orm to such tests, and there'ore "ould +e conscious( 0n $?%0, 3nglish mathematician Alan )uring ($?$2 A $?%/) proposed a test to determine "hether a computer can thin8( :e posed the <uestion, BSuppose a human, a'ter e>tensi,e con,ersations "ith the computer, cannot distinguish +et"een the responses o' the computer and those o' a human, then might the computer +e intelligent-C 9ecause "e 8no" that some deterministic systems +eha,e chaotically and unpredicta+ly, e,en a deterministic computer could +e as unpredicta+le as a human( We might thin8 that a ,ery comple> computer might +e capa+le o' understanding, and i' understanding is part o' consciousness, then a computer might +e conscious( :o"e,er, "e can pro,e that a computer, no matter ho" comple> and no matter ho" much its +eha,ior mimics human +eha,ior, need not +e capa+le o' understanding( )his is sho"n +y the 'amous test in,ented in $?40 +y 3nglishAAmerican philosopher #ohn Searle ($?.2 A )( 0ts purpose "as to sho" that a human +eing can per'orm any 'unction that a computer can (although much slo"er) "ithout ha,ing any understanding o' the meaning o' the 'unction( :ence, i' the human need not understand, the computer need not either( A computer ta8es a set o' input statements, operates on them +y means o' a predetermined algorithmic procedure, and produces a set o' output statements( Although it does this electronically, the same procedure could +e done +y means o' mechanical operations on mechanical components( A human could ta8e the same input statements (in a reada+le, +ut not understanda+le, 'orm) and +y merely 'ollo"ing instructions (the algorithm) per'orm all o' the mechanical operations "ithout any understanding o' the meaning o' the inputAoutput statements or the algorithm( )hus the computer need not understand either( 0' consciousness really is a 'unction o' comple>ity, then an e>tremely comple> computer might +e conscious( 9ut "hat "ould +e the 'unction o' consciousness in a computer that operates algorithmically, i(e(, +y 'ollo"ing a prescri+ed procedure0n $?.$, AustrianAAmerican mathematician Purt D;del ($?0 A $?74) sho"ed that, in any 'initely descri+a+le, logical system (one that can +e descri+ed +y a 'inite num+er o' statements), that is sel'Aconsistent and that contains the rules o' arithmetic, there are true statements that are not theorems o' the logical system( :is proo' sho"s that these true statements can +e seen to +e true e,en though they are not theorems(
9e'ore "e discuss this theorem, "e 'irst de'ine "hat "e mean +y a logical system( Consider the statements a> + and +> c "here a, +, and c are integers( We assume that +oth statements are true, i(e(, that they are the a>ioms( )hen "e must conclude that a> c )his is a theorem that must +e true i' the a>ioms are true( )his is an e>ample o' the simplest possi+le a>iomatic logical system( 0t consists o' a set o' a>ioms, "hich are accepted +ut are not pro,ed, and the set o' all o' the theorems that 'ollo" 'rom the a>ioms(

50

D;del5s theorem sho"s that no logical system can produce all o' the true statements that are possi+le( 0n other "ords, there are some true statements that cannot +e pro,ed "ithin any logical system( A conclusion one might dra" 'rom this theorem is that a conscious mind can learn truths that a computer 'ollo"ing the rules o' logic can ne,er disco,er( )his might mean that a deterministic computer can ne,er model a conscious mind, or no deterministic computer can +e conscious no matter ho" comple> it is( !urthermore, it might mean that no scienti'ic theory ("hich is a logical system) can e>plain e,erything, possi+ly including consciousness( )hat "ould mean that it might ne,er +e possi+le to concei,e a true )heory o' 3,erything( (A )heory o' 3,erything is the holy grail o' physics( 0t is a theory that "ould determine all physical la"s and physical constants "ithout inputting any numerical ,alues() 0n The International 6ournal o# Theoretical Ph$sics 2$ ($?42), pp( / 7A/44, the American theoretical physicist 1ichard !eynman ($?$4 A $?44) sho"ed that a classical computer (that is, a deterministic one) can ne,er simulate nonlocality( )hus, i' nonlocal mind really e>ists, a classical computer could ne,er simulate a human mind( :umans e>hi+it creati,ity, "hich is a discontinuous pattern o' thought( 0t is di''icult to see ho" a deterministic computer, e,en i' chaotic, could operate discontinuously( :umans seem to ha,e a sense o' inner connection "ith other humans that could not e>ist +et"een human and machine, no matter ho" comple>( )his connection, "hich may +e a mani'estation o' nonlocal mind, may +e impossi+le to simulate in any 8ind o' machine( 7.+. 4hat seem to "e the effects of consciousness6 !orget 'or the moment that, "ithout consciousness there may +e no physical "orld (Section /(2)( Does consciousness a''ect the physical "orld- 0t does indeed seem to ha,e an e''ect on the physical "orld, although one must +e cautious a+out this: a) We are una"are o' much o' "hat the +ody does so consciousness seems to play no role in such 'unctions( +) Much o' "hat "e do consciously "ould not +e di''erent i' "e "ere not conscious (see Section %(? also)( Does the 'act that our perceptions and understanding are conscious actually ma8e a di''erence- Would not cle,erness "ithout consciousness +e as good as "ith consciousnessc) 0' animals are unconscious, then those aspects o' human +eha,ior that are li8e animal +eha,ior are apparently una''ected +y consciousness( :o"e,er, there are "ays in "hich the physical "orld seems to +e directly a''ected +y consciousness, e(g(, +oo8s are "ritten a+out it, "e tal8 a+out it, courses are gi,en a+out it, consciousness o' su''ering stimulates many people to understand su''ering and there+y to a,oid it, and the desire to +ecome more conscious is the main moti,ation 'or most spiritual see8ers(

51

7.:. 4hen and ho, does a child "egin to perceive o"<ects6 0s the perception o' separate o+*ects an a+ility that the child learns 'rom its parents, or is it an innate 'unction o' the de,eloping physical +rain- )here has +een much research on the de,elopment in the in'ant o' the a+ility to percei,e separate o+*ects and to concei,e o' them as e>isting independently o' the in'ant5s perception o' them( 0n his +oo8 Visual Intelligence ($??4, pp( $2A$ ), Donald D( :o''man descri+es the de,elopment in the child5s mind o' the a+ility to ma8e conceptual sense out o' the con'usion o' retinal images presented to it: BAmong the most amaGing 'acts a+out ,ision is that 8ids are accomplished geniuses at ,ision +e'ore they can "al8( 9e'ore age one, they can construct a ,isual "orld in three dimensions, na,igate through it <uite purpose'ully on all 'ours, organiGe it into o+*ects, and grasp, +ite, and recogniGe those o+*ects ( ( ( 9y a+out the age o' one month, 8ids +lin8 i' something mo,es to"ard their eyes on a collision course( 9y three months they use ,isual motion to construct +oundaries o' o+*ects( 9y 'our months they use motion and stereo,ision to construct the .D shapes o' o+*ects( 9y se,en months they also use shading, perspecti,e, interposition (in "hich one o+*ect partially occludes another), and prior 'amiliarity "ith o+*ects to construct depth and shape( 9y one year they are ,isual geniuses, and proceed to learn names 'or the o+*ects, actions, and relations they construct ( ( ( ( ( ( each child constructs a ,isual "orld "ith three spatial dimensionsMheight, "idth, and depth( 9ut an image has *ust t"o dimensionsMheight and "idth( 0t 'ollo"s that, 'or a gi,en image, there are countless .D "orlds that a child could construct ( ( ( ( ( ( )his am+iguity holds not *ust 'or depth, +ut 'or all aspects o' our ,isual constructions, including motion, sur'ace colors, and illumination( ( ( ( ( ( )his ma8es the tas8 sound impossi+le( :o" could a child sort through countless possi+le ,isual "orlds and arri,e at much the same ans"er as e,ery other child-C :o''man concludes that all children are +orn "ith the same rules +y "hich they construct their ,isual "orlds, and "hich allo" each o' them to see much the same "orld as any other child( )hus, the principal prere<uisite 'or percei,ing o+*ects turns out to +e an inherited predisposition to do so( :o''man argues that the uni,ersal rules o' ,ision parallel the uni,ersal rules o' language (see 2oam Choms8y, Re#lections on 7anguage, $?7%) +y "hich a child5s a+ility to learn a language is also part o' its heredity( An important special e>ample o' the in'ant seeing separate o+*ects is its perception o' its mother as an o+*ect +eginning at a+out / months (see, e(g8, &hild (evelopment and *arl$ *ducation, +y &auline :( )urner, $??/, pp( %4A%?)( A'ter a+out 4 months, the child +egins to percei,e itsel' as an o+*ect separate 'rom its mother, this process +ecoming complete at a+out

52

$% months( 0t seems li8ely that these de,elopments must also +e a result o' the child5s inherited a+ilities( We conclude 'rom these studies that our a+ility to percei,e separate o+*ects and indi,iduals is a product o' our innate tendencies( Let, as "e shall soon see, the perception o' separation is the +asis o' all o' our su''ering( )hus, it seems that "e are all +orn "ith a tendency to su''er( !ortunately, this depressing thought is not the "hole truth( We are told +y the sages that separation is merely a mista8en perception and that this mista8e can +e corrected( 9ut +e'ore it can +e corrected, it must +e understood( Daining this understanding is the o+*ecti,e o' much o' the remainder o' this course( 7.(. The e9periments of 0i"et' et al.' and their implications for free ,ill 0n a groundA+rea8ing series o' e>periments 'irst reported in $?7., 9en*amin @i+et, et al( Q4ub9ective re#erral o# the timing #or a conscious sensor$ e,perience/ a #unctional role #or the somatosensor$ speci#ic pro9ection s$stem in man, +y @i+et, Wright, #r(, !einstein, and &earl, 9rain $02 ($?7?) $?.A22/R sho"ed that the earliest e>periential a"areness o' a sensory stimulus occurs a+out %00 msec (0(% sec) a'ter the stimulus itsel' (see diagram +elo")( )hese e>periments in,ol,ed applying small electrical pulses to the s8in o' the hands o' patients "ho "ere undergoing +rain surgery, and then measuring the resulting electrical signals 'rom electrodes implanted in the sensory corte>( )he initial negati,e pulse is the primary e,o8ed potential resulting 'rom the ner,e impulse tra,eling 'rom the hand to the +rainAAAit appears $0A .0 msec a'ter the s8in stimulus( )he 'ollo"ing "a,e (a,erage e,o8ed response A31) is the +rainEs response to the stimulus(

)he e>periments sho"ed that none o' our e>periences o' perception are in o+*ecti,e time (time as measured +y a cloc8 or other instrument), +ut in 'act are delayed +y a+out oneAhal' second a'ter the o+*ecti,e e,ents( )his delay is the time re<uired 'or the A31 to rise to the le,el necessary 'or e>periential a"areness (neuronal ade<uacy)( (Fther e>periments sho"ed the 53

necessity o' neuronal ade<uacy 'or su+*ecti,e e>perience to occur() )his means that it is impossi+le to respond ,olitionally in less than %00 msec to any e>ternal stimulus since our e>perience is al"ays delayed +y that much( Q@i+et( et al( also sho"ed that meaning'ul +ut unconscious, re'le>i,e +eha,ioral responses can occur in as little as $00 msec a'ter a stimulus, sho"ing that meaning'ul +eha,ior need not +e conscious +eha,ior (e(g(, a sprinter e>ploding 'rom the +loc8s a'ter the starterEs gun 'ires)(R (0n addition, @i+et, et al( sho"ed that our e>perience o' the stimulus precedes neuronal ade<uacy +ecause the +rain re'ers the e>perience retroacti,ely to the time o' stimulus, as is sho"n in the diagram( )his re<uired a series o' e>periments in,ol,ing electrodes implanted in the sensory path"ay to the +rain called the medial lemniscus +undle, as "ell as those implanted in the sensory corte>() 0n $?4., @i+et, et al( QUnconscious cerebral initiative and the role o# conscious 0ill in voluntar$ action, The Behavioral and Brain 4ciences, $?4%, %2?A% R reported an e,en more pro'ound set o' e>periences in "hich a di''erent set o' su+*ects, these "ithout implanted electrodes, "ere K,olitionallyK initiating muscular acts rather than responding to sensory stimuli( 3lectromyogram signals 'rom a designated trigger 'inger "ere used to initiate computeriGed recordings o' the 33D responses (the readiness potential, 1&) that had appeared on the scalp prior to the triggers Qsee diagram +elo" 'rom Ale>ander 1iegler, :hose Anticipations) in 9utG, M(, Sigaud, F(, and Derard, &( (eds), Anticipator$ Behavior in Adaptive 7earning 4$stems/ 5oundations, Theories, and 4$stems( 7ecture Notes in Arti#icial Intelligence, SpringerAIerlag (200.) $$A22R(

)he results sho"ed that the onset o' the readiness potential 1& preceded the 'inger action A +y %%0A$0%0 msec, +ut the e>periential a"areness o' the "illingness to per'orm the action preceded the 'inger action +y only a+out 200 msec( ()his a"areness could not +e signaled +y 'inger motion +ecause that "ould re<uire another decision 'or muscular action( 0t "as measured +y ha,ing the su+*ect associate his reading o' an electronic cloc8 "ith the onset o' his a"areness o' the decision() )hus' the decision to perform a muscle act is made prior to the a,areness of the decision. 0n other "ords, "e +ecome a"are o' a decision only a'ter the decision has already +een made( @i+et speculated that it may +e possi+le to consciously ,eto such an unconscious decision i' it is done "ithin the last $00A200 msec +e'ore the action is to occur( :o"e,er, +ecause there is no muscle action to trigger the recording o' a ,eto e,ent, e>perimental ,eri'ication o' conscious ,eto decisions is not possi+le( 1egardless o'

54

that, the possi+ility o' ,olitional ,eto decisions is o,erruled +y the considerations in the 'ollo"ing paragraph, and +y those in Sections %($0 and %($2( @i+et5s e>periments point to a general concept that a little thought sho"s must al"ays +e ,alid( )his is that everything that happens must happen "efore ,e can "ecome a,are of it. Any neurological or sensory process al"ays happens +e'ore our a"areness o' the thought, 'eeling, or sensation that represents it( 0n @i+et5s e>periments, the lag o' a"areness "as +et"een .%0 msec and %00 msec, +ut the e>act ,alue is unimportant( So long as this lag e>ists, no matter ho" large or small, "hether it is one hour or one microsecond, our su+*ecti,e e>perience o' an e,ent must al"ays come a'ter the o+*ecti,e measurement o' the e,ent( 0n other "ords, the su+*ecti,e present al"ays lags the o+*ecti,e present, or su+*ecti,e time al"ays lags o+*ecti,e time( Q9ecause the +rain re<uires a+out %00 msec to process an e,ent +e'ore "e can +ecome a"are o' it, it is impossi+le 'or us to +e a"are o' any instant in "hich the +rain ceases to 'unction, such as the instant "e 'all asleep (either naturally or under anesthesia), or the instant "e die(R )he conse<uences o' this insight are e>traordinary, re,olutionary, and 'arAranging( 3,ery thought, 'eeling, sensation, or action al"ays occurs o+*ecti,ely +e'ore "e +ecome a"are o' it su+*ecti,ely and hence there is no possi+ility that "e can a,oid it( )his includes any choices or decisions that are made( 4e inescapa"ly live in the o"<ective past so that the o"<ective present and future are completely "eyond our a,areness and control. 7.1). >ree ,ill as the possi"ility of alternative action )he 'ollo"ing discussion o' 'ree "ill comes 'rom Chapter 7 o' the $??0 +oo8 +y 3uan S<uires, &onscious !ind in the Ph$sical :orld( A common de'inition o' 'ree "ill is the 'ollo"ing: A decision is 'ree i' an agent could ha,e decided di''erently( 0n order to clari'y this de'inition, "e di,ide the uni,erse into t"o parts, the agent and the e>ternal circumstances( Fur conclusions are the same regardless of ho, this division is made. We no" compare the reaction o' the agent in its circumstances "ith those o' an inanimate sensing o+*ect li8e a thermostat( 0' "e 'irst consider the reactions o' t"o identical agents in t"o di''erent situations, one "ith di''erent circumstances, and one "ith identical circumstances, the agent can decide di''erently only as 'ollo"s: a) A decision is 'ree i', in di''erent circumstances, identical agents can ma8e di''erent decisions( )his cannot +e the meaning o' 'ree "ill since it "ould also +e true i' the agents "ere thermostats( +) A decision is 'ree i', in identical circumstances, identical agents can ma8e di''erent decisions( )his cannot +e the meaning o' 'ree "ill +ecause this implies randomness, not 'ree "ill, and "ould +e true o' any nondeterministic, inanimate agents, such as those that 'unction randomly or <uantum mechanically(

55

)he 'ollo"ing ta+le summariGes the alternati,es: Agents Circumstances 3ecision True for thermostat6

identical

di''erent ( BDi,en di''erent circumstances, e,en i' 0 "ere e>actly the same person 0 "as then, 0 "ould choose di''erentlyC) identical ( BDi,en the same circumstances, e,en i' 0 "ere e>actly the same person 0 "as then, 0 "ould choose di''erentlyC)

di''erent

yes

identical

di''erent

random decision

di''erent

identical ( BDi,en di''erent the same circumstances, 8no"ing "hat 0 do no", 0 "ould choose di''erentlyC)

yes

)he 'irst t"o possi+ilities are the only ones a,aila+le 'or identical agents( F' course, di''erent agents "ill react di''erently to the same circumstances +ecause Bdi''erentC means Bnot identicalC( )hus, the third possi+ility does not imply 'ree "ill +ecause a di''erent thermostat in the same circumstances "ill react di''erently also( )his discussion re,eals the pro+lems "ith any de'inition o' 'ree "ill +ased on the circumstances surrounding a decision( )he circumstances may include the agent5s thoughts, 'eelings, emotions, sensations, perceptions, and actions i' these are thought o' as +eing e>ternal to the agent( Thus' if ,e try to define free ,ill "y considering the reaction of the agent to its circumstances' ,e are forced to the conclusion that free ,ill as ,e have defined it does not e9ist. 2otice that the concept o' 'ree "ill can arise only i' there is an agent that is separate 'rom its surrounding circumstances( )his separation is the essence o' duality (see Sections $$($, $$(2)( Without duality, there is neither the agent nor that "hich is acted upon, so 'ree "ill has no meaning( 56

7.11. The origin of the "elief in free ,ill )he +elie' in 'ree "ill appears to originate in a mental model that "e ha,e o' oursel,es( K0K appear to +e separated into an inner and an outer part, "hich "e shall call 0i and 0o, respecti,ely( )he di,ision may +e +et"een the mental and the physical, +et"een some com+ination o' the t"o, or more li8ely +et"een t"o di''erent mental parts( We thin8 o' 0i as ha,ing 'ree "ill and +eing the controlling part, and 0o as ha,ing no 'ree "ill and +eing the controlled part( 0n this "ay, the separate indi,idual entity (0i) may +elie,e heHshe is 'ree to control the mind andHor +ody (0o)( :o"e,er, i' "e are as8ed "hat part o' the mind is the controlling part and "hat part is the controlled part, "e are ne,er a+le to pro,ide a consistent ans"er( We see 'rom this model that the separation o' the uni,erse into agent and surroundings discussed in Section %($0 really is a separation "ithin the mindA+ody organism( )he +elie' in 'ree "ill depends on our perception o' an innerAouter duality "ithin us( Without the percei,ed separation o' oursel,es into an inner o+*ect that controls and an outer o+*ect that is controlled, "e could not ha,e this +elie', and 'ree "ill "ould not +e a concept that "ould e,er arise( (0n 'act, as "e shall see later, the +elie' that "e are split is e<ui,alent to the +elie' in 'ree "ill() 0nnerAouter duality actually e>ists in a dualistic philosophy, +ut in a monistic philosophy, "hether materialist or idealist, it could e>ist only apparently, ne,er actually( 7.12. 1s free ,ill necessary for our happiness6 )he e>istence o' 'ree "ill "ould imply that "e should +e 'ree to choose our thoughts, 'eelings, emotions, and actions as "e desire( :o"e,er, are "e really 'ree to choose our thoughts and emotions- 0' so, "hy do "e choose desires that cannot +ring us happiness, such as any desire 'or the uno+taina+le- Why do "e choose emotions li8e guilt, hatred, anger, en,y, or lust- 0n 'act, "hy are "e e,er unhappy- Why are "e not al"ays happy i' "e are 'ree to choose happiness- 0n 'act, e,en more pro'oundly, "hy can5t "e *ust stop thin8ing and 'eeling i' "e choose to- Fur e>perience tells us that "e cannot choose the thoughts and 'eelings that "e "ill ha,e .0 seconds 'rom no", much less those o' a day or "ee8 'rom no", and, "orse, "e cannot e,en stop thin8ing or 'eeling at all( 0n 'act, e,ery un+idden thought or 'eeling "e ha,e is more e,idence that "e are not 'ree to choose( Draphic e,idence o' our lac8 o' 'ree "ill is produced +y the e''ects o' drugs on our consciousness, emotions, and +eha,ior( Antidepressants can ma8e us placid and lethargic( Some antidepressants drastically reduce se> dri,e, "hile others increase it( &ar8insonEs drugs can cause compulsi,e +eha,iors such as gam+ling, e>cessi,e shopping, o,ereating, and hyperse>uality( :allucinogenic drugs change the "ay the +rain interprets time, reality, and the en,ironment around us( )hey a''ect the "ay "e mo,e, react to situations, thin8, hear, and see( )hey may ma8e us thin8 that "eEre hearing ,oices, seeing images, and 'eeling things that donEt e>ist( Amphetamine stimulates the ner,ous system and com+ats 'atigue, +ut in cases o' AD:D, impro,es impulse control and concentration, and decreases sensory o,erstimulation and irrita+ility( Methylamphetamine is an amphetamine that can +e made cheaply and hence is used illicitly to increase con'idence, e>hilaration, and alertness, +ut "ith the side e''ects o' increased aggression, irrita+ility and 'eelings o' paranoia( :ypnotic drugs induce sleep and anesthetics cause unconsciousness( All mental diseases are caused +y a+normal +rain chemistryAAdrugs are used to restore some sem+lance o' normalcy( Clearly, "e are go,erned +y our chemicals and 'ree "ill plays no role in any o' this( 57

)hus, to pin our happiness on a chimera such as 'ree "ill must doom us to a li'e o' 'rustration, anger, and hopelessness( :o"e,er, the opposite approach o' gi,ing up 'reedom is decidedly not the ans"er( )o resignedly and 'atalistically accept "hate,er crum+s our minds and the "orld thro"s our "ay is hardly a happy solution( )he real solution re<uires us to disco,er "hat true 'reedom is( 7.1 . >reedom as su"<ectivity 0n spite o' the pre,alent +elie' in 'ree "ill, it is not possi+le to sho" that 'ree "ill o+*ecti,ely e>ists "ithin the split sel', as the pre,ious sections sho"ed( Something other than a split sel' must +e the source o' 'reedom( )his something is pure consciousness, "hich is uni'ied, nondual, unsplit, and totally 'ree, as "e shall see in &art 2( !reedom is pure su+*ecti,ity and is an intrinsic property o' pure consciousness( )here is no other "ay o' de'ining 'reedom +ecause the su+*ecti,ity o' 'reedom transcends the e>istence or none>istence o' 'ree "ill( !ree "ill re'ers to the e>istence o' choice, "hile 'reedom as su+*ecti,ity e>ists e,en in the a+sence o' 'reedom o' choice( 0n 'act, "e can say that true 'reedom is 'reedom 'rom the +urdens and responsi+ilities o' an imagined 'ree "ill( 0n a completely determined uni,erse, "ould 'reedom +e possi+le- 0n such a uni,erse, there could +e no o+*ecti,e 'reedom o' choice( :o"e,er, the a+sence o' o+*ecti,e 'reedom does not preclude the su+*ecti,ity o' 'reedom independently o' the o+*ecti,e circumstances( )hus, the su+*ecti,ity o' 'reedom can e>ist "hether or not the phenomenal "orld is completely determined( )his compati+ility +et"een 'reedom and determinism is called compati+ilism( 0t implies that 'reedom and determinism re'er to di''erent le,els o' reality, the purely su+*ecti,e ,s( the purely o+*ecti,e, or noumenality ,s( phenomenality( 0n an o+*ecti,ely determined uni,erse, as is assumed +y classical physics, ho" can there +e an actual split +et"een an inner, controlling o+*ect and an outer, controlled o+*ect- 0n such a uni,erse, e,ery o+*ect is ine>trica+ly connected "ith e,ery other o+*ect, "hether causally, re,erseAcausally (see ne>t section), or in some com+ination thereo', and there'ore there is no "ay to distinguish +et"een a controlling o+*ect and a controlled o+*ect( Any +elie' in a split "ould then ha,e to e>ist in spite o' the o+*ecti,e e,idence that an actual split is impossi+le( 0n a pro+a+ilistic uni,erse, as is assumed +y orthodo> <uantum mechanics, "e still must as8 the <uestion, ho" does the percei,ed innerAouter duality arise- What can ta8e t"o o+*ects and identi'y one as inner and the other as outer- 0' "e can ans"er this <uestion, "e may also +e a+le to ans"er the <uestion, ho" does the +elie' in 'reeA"ill arise- We shall present a <uantum theoretical model that attempts to ans"er +oth o' these <uestions in Chapter 7( 7.1*. 1f there is no free ,ill' ho, do things happen6 Since there is no 'ree "ill, the +rain must 'unction in a purely stimulusAresponse mode, "here a stimulus can come 'rom either an e,ent that is percei,ed +y the senses, or 'rom one that arises in the mind itsel', li8e a thought or 'eeling( We no" consider such a model o' the +rain( A computer is a crude and inade<uate, +ut still use'ul, analog o' the +rain ("hich "e "ill assume includes the entire ner,ous system)( )he design and memory o' a computer are 58

analogous to the genetics and memory o' the +rain, "hile the programming o' a computer is analogous to the conditioning o' the +rain( #ust as a computer does only "hat its design and programming permit it to do, the +rain does only "hat its genetics and conditioning permit it to do( A computer acts on an input and generates an output, "hile a +rain acts on a stimulus and generates a response( :o"e,er, "hile the computer 'unctions completely deterministically, the +rain most li8ely 'unctions +oth deterministically and pro+a+ilistically (see ne>t section and Chapter 7)( Most computers are programmed in specialiGed programming operations +y humans or other computers (in arti'icial intelligence applications, computers may also +e programmed +y their inputAoutput operations)( 0n comparison, the +ody is conditioned continuously through all o' its stimulusAresponse interactions, including not only local interactions "ith the en,ironment, +ut also through nonlocal interactions o' nonlocal mind (see Section %(2)( (Actually, this conditioning resides not only in the +rain and ner,ous system +ut also in e,ery organ o' the +ody that possesses a memory, ho"e,er rudimentary, such as the musculature() )hus, the enormous di''erences +et"een a computer and a +rain rest on $) the di''erences +et"een the primiti,eness o' a computerEs design and the comple>ity o' the +odyEs structure, 2) the di''erences +et"een the limitations o' the purely deterministic 'unctioning in computers and the openAendedness o' the pro+a+ilistic 'unctioning in the +rain, and .) the di''erences +et"een the restrictions o' the specialiGed, local interactions o' a computer and the ,astness o' the continuous, local, and nonlocal interactions o' a +rain( 7.17. !peculations on the future in determined and pro"a"le universes What does the e>istence o' precognition and prophecy (Section %(2) imply a+out the 'uture:ere are se,eral possi+ilities: $( )he 'uture might +e predetermined +ecause o' strict, deterministic causality, "hich implies that the past completely determines the present and 'uture( )his is the paradigm o' classical physics, "hich is no longer thought to +e ,alid( 2( 0t might +e determined pro+a+ilistically, +ut not completely, +y the past( )his is the paradigm o' <uantum mechanics and modern physics( 0t implies that all e>periences o' precognition and precogniGed e,ents are pro+a+ilistic rather than certain( .( 0t might +e determined through an uncon,entional causality that operates in a timeAre,ersed direction so that the 'uture rather than the past determines the present( )his is the concept o' destiny, "hich "ill +e discussed more 'ully in Section $/(%( )here is nothing in either classical physics or <uantum physics that precludes this +ecause microscopic physical la"s are e<ually ,alid in the timeAre,ersed direction and in the 'or"ard direction( )he only reason that "e apply the la"s in the 'or"ard direction is +ecause "e ha,e 8no"ledge o' the past +ut not o' the 'uture, "hich "e try to predict( ()he la" o' entropy, "hich "as discussed in Section 2(., is a macroscopic la" not a microscopic one, and "ould not in,alidate re,erse causality +ecause it determines only the direction o' time, not the direction o' causality()

59

/( 0t might +e determined +y a com+ination o' 'or"ard and re,erse causality such that 'or"ard causality determines the 'uture pro+a+ilistically, "hile re,erse causality operating +ac8"ard in time resol,es this uncertainty and ma8es it certain( )hat is, certainty could +e 'orced +y the need 'or consistency +et"een the results o' causality operating in the t"o directions( %( 0t might not +e determined at all until some+ody had an e>perience o' precognition( &recognition could esta+lish a correlation +et"een a precognition e>perience in the present and the precogniGed e,ent in the 'uture( &rior to precognition, as in orthodo> <uantum mechanics, +oth the present e,ent and the 'uture one might +e only pro+a+ilistic rather than certain( 0n the terminology o' Chapter , "a,e'unction collapse might then mani'est +oth the precognition e,ent in the present and the precogniGed e,ent in the 'uture( )his "ould +e an e>ample o' ho" t"o temporally separated e,ents could +e correlated in time, similar to the "ay t"o spatially separated e,ents are correlated in space in the 9ellAAspect e>periments descri+ed in Section /(.( :o" any o' this could happen is un8no"n( ( All o' the past and 'uture may e>ist no", and it may +e only a limitation o' our perception that pre,ents us 'rom seeing more than the percei,ed present (note the distinction +et"een the o+*ecti,e present and the percei,ed present as discussed in Section %(?)( )his possi+ility is discussed more in Sections $/($ and $/(%( We must +e clear that any concept o' a 'uture that is determined, or o' a causality that operates in re,erse time, is a purely metaphysical concept, and there may +e no e>periments or o+ser,ations that could e,er distinguish +et"een them( )hese are di''erent 'rom the concepts o' physics, "hich, e,en though admittedly +ased on a metaphysical concept (see Section $($), can +e either ,alidated (although not pro,ed) or in,alidated +y e>periment and o+ser,ation(

Chapter /. 4hat does Euantum theory mean6

/.1. The interpretation pro"lem 0n contrast "ith classical physics, in "hich the results o' an o+ser,ation are implicit in the theory itsel', <uantum theory re<uires an interpretation to relate the theory to an o+ser,ation( /.1.1. 1nterpretation in terms of an e9ternal' o"<ective reality Most physicists thin8 that <uantum mechanics is not complete "ithout an interpretation in terms o' an e>ternal, o+*ecti,e reality( )here are at least three general categories o' o+*ecti,e interpretation: a) 7uantum theory is either incorrect or incomplete as it stands +ecause it must +e modi'ied to descri+e the process o' measurement or it must +e supplemented to include the phenomenon o' "a,e'unction collapse( )he Korthodo>K interpretation +elongs to the latter category( +) 7uantum theory is correct +ut incomplete as it stands( 0t must +e supplemented +y the addition o' KhiddenA,aria+lesK, i(e(, the positions and ,elocities o' all o' the particles at all times( 0n this interpretation, the particles are al"ays present( )he "a,e'unction is no longer interpreted as a pro+a+ility, +ut is the source o' a <uantum 'orce (also a 60

hidden ,aria+le) "hich acts on the particles in addition to all o' the classical 'orces li8e the electromagnetic and gra,itational 'orces( c) 7uantum theory is as correct and as complete as possi+le( )his leads to the KmanyA "orldsK interpretation( /.1.2. 1nterpretation in terms of su"<ective #no,ledge Fn the other hand, some physicists assert that, i' there is an o+*ecti,e reality, it is not descri+ed +y <uantum theory( )hey thin8 the theory can +e used only to calculate the pro+a+ilities 'or the di''erent possi+le outcomes o' any gi,en measurement or o+ser,ation( )o them, this is the only interpretation that <uantum theory has( )his can +e called a su+*ecti,e interpretation +ecause the "a,e'unction re'lects only our 8no"ledge o' a situation rather than descri+ing an o+*ecti,e reality( /.2. The orthodo9 interpretation 0n this interpretation, +e'ore a measurement there are no particles, only a "a,e'unction that is a complete description o' the system, i(e(, no other in'ormation a+out the system is possi+le( At the time o' measurement, the results o' the measurement are o+ser,ed, so the "a,e'unction must change 'rom a pro+a+ility "a,e that includes all o' the possi+ilities that e>isted +e'ore the measurement to one that descri+es only the possi+ilities "hich are allo"ed +y the measurement( )his is called reduction, or collapse, "hich is not e>plained +y the theory( 0n this interpretation, the "a,e'unction is the only e>ternal, o+*ecti,e reality that e>ists prior to a measurement( )he orthodo> interpretation is also called the Copenhagen interpretation +ecause it "as 'ormulated at 2iels 9ohrEs Copenhagen institute in the $?20s( )he a+sence o' an o+*ecti,e reality is summed up in 9ohrEs statement, K)here is no <uantum "orld( )here is only an a+stract <uantum descriptionK (<uoted in 2ic8 :er+ertEs +oo8, 'uantum Realit$ ($?4%) p( $7)( #ohn Archi+ald Wheeler ($?$$A present), +rilliant American theoretical physicist and cosmologist "ho coined the term K+lac8 holesK, and at this "riting still holds an o''ice at &rinceton =ni,ersity, phrased it this "ay: K2o elementary phenomenon is a real phenomenon until it is an o+ser,ed phenomenonK (<uoted in :er+ertEs +oo8, p( $4)( /. . 4hat can ma#e a measurement in the orthodo9 interpretation6 (0n this and the 'ollo"ing t"o sections, "e dra" hea,ily on Chapter $$ o' the $??0 +oo8 +y 3uan S<uires, &onscious !ind in the Ph$sical :orld() We "ill 'irst sho" that any system that is completely descri+ed +y <uantum theory cannot e>hi+it "a,e'unction reduction( 0n order to do this in the most e''icient manner, "e "ill use a sym+olic notation that ma8es the description concise and precise( Do not let this 'righten youAAit is simply a notation, not higher mathematics( )he notation "ill re'er to a particular type o' e>periment "ith particles that ha,e spin( )he spin o' a particle is related to its rotation( A macroscopic analog is a spinning top( We can say that i' the top is spinning normally on a 'lat, smooth sur'ace, the spin (li8e the top) is pointing do"n( 0' 'or some reason, the top 'lips so that it spins upside do"n (there are tops that

61

do this), "e can say the spin is pointing up( &articles "ith spin (li8e the electron) can ha,e their spins pointing either up or do"n( We start "ith an e>periment in "hich an incoming electron is in a superposition o' spinAup (Y) states and spinAdo"n (A) states( 9y superposition, "e mean that the "a,e'unction is a sum o' t"o terms, one descri+ing the Y state, and one descri+ing the A state( )his is an e>ample o' "hat is called a KpureK state( )he notation "e no" introduce is called the Dirac K8etK notation( 0nstead o' "riting the "a,e'unction simply as as "e did +e'ore, "e enclose it in 8et +rac8ets and "rite W( We do the same "ith the notation 'or the Y and the A states, and o+tain W V YW Y AW All this e<uation says is that the electron is a "a,e'unction consisting o' a superposition o' a spin up component and a spin do"n component( :ere, 2 is the pro+a+ility that a measurement "ould result in a spinAup particle, and 2 is the pro+a+ility that it "ould result in a spinAdo"n particle( ()hese are "ritten "ith a+solute ,alue signs +ecause and are in general comple> <uantities( :o"e,er, this detail need not concern us here() We no" send this electron into a KSternADerlachK apparatus( )his contains a nonuni'orm magnetic 'ield "hich causes the YW component o' the "a,e'unction to go up"ard and the A W component to go do"n"ard( )here'ore, a'ter the electron passes through the apparatus, the Schr;dinger e<uation tells us that it is descri+ed +y the pure state "a,e'unction W V Y,upW Y A,do"nW "here it is o+,ious that Y,upW goes up and A,do"nW goes do"n( )his "a,e'unction is not ar+itraryAAgi,en the initial state "a,e'unction and the characteristics o' the SternADerlach apparatus, the Schr;dinger e<uation dictates this 'orm( We no" send the electron into a detector, "hich records KonK i' the YW component is detected and Ko''K i' the AW component is detected( ()he la+els KonK and Ko''K are purely ar+itrary( )hey could also +e called, e(g(, K$K and K2K() )o ma8e this clear, a diagram is sho"n +elo"(

We assume that the detector, li8e the rest o' the system, is descri+ed +y the Schr;dinger e<uation( We must then include the states o' the detector in the "a,e'unction, and the pure state +ecomes W V Y,up,onW Y A,do"n,o''W 62

)his leads to a ,ery important conclusion( Any o"<ect in the system that can "e descri"ed "y the !chrDdinger eEuation must "e included in the superposition of terms descri"ing the system8 )he Schr;dinger e<uation al"ays con,erts a pure state into a pure state( A pure state "a,e'unction "ill al"ays +e a superposition, "hich means that there is a pro+a+ility o' 'inding the system in either state( 1eduction, or collapse, o' the "a,e'unction re<uires going 'rom a pure state consisting o' a superposition to a 'inal state consisting o' only one term +ecause the reduced "a,e'unction must descri+e the detector +eing in either one state or the other, +ut not +oth( Therefore' no o"<ect that can "e descri"ed "y the !chrDdinger eEuation can reduce the ,avefunction' i.e.' ma#e a measurement. /.*. 4avefunction reduction in the orthodo9 interpretationA the for,ard direction of time 2o" suppose that 0 loo8 at the detector and that 0 also can +e descri+ed +y the Schr;dinger e<uation( )"o components are needed to descri+e me, "hich "e "ill call meY and meA, "ith the o+,ious connotations( )he 'inal "a,e'unction "ill +e the pure state, W V Y,up,on,meYW Y A,do"n,o'',meAW :o"e,er, i' 0 am a"are o' the 'inal state o' the detector, this "a,e'unction cannot descri+e the com+ined system since 0 8no" that the detector is either in the KonK state or the Ko''K state( Something that cannot +e descri+ed +y <uantum mechanics has reduced the "a,e'unction( 0' "e assume that any physical system can +e descri+ed +y <uantum mechanics, then reduction must ha,e +een caused +y something nonphysical( )he o+,ious nonphysical attri+ute that 0 possess is consciousness( 0n the Schr;dinger cat parado> o' Section /(2, 0 o+ser,e the cat in either the li,e state or the dead state, not +oth( 0' consciousness reduces the "a,e'unction, it is either my consciousness or the cat5s that does it( 0t is a metaphysical <uestion "hich o' the t"o consciousnesses it is +ecause "hat 0 see "hen 0 open the +o> "ill +e e>actly the same in +oth cases( 9ecause most physicists are materialists and +elie,e that consciousness is at most an epiphenomenon, they do not li8e to admit that consciousness is needed to reduce the "a,e'unction( 1ather, they pre'er to thin8 that it is some physical property o' macroscopic de,ices that causes reduction( F' course, i' that is the case, that property at present cannot +e descri+ed +y <uantum theory, so to them, <uantum theory is presently incorrect( (:o"e,er, inconsistently, most do not +elie,e that to +e true, either() 0n the orthodo> interpretation, "a,e'unction reduction de'ines the 'or"ard direction o' time +ecause the reduced state is irre,ersi+le( )his is true 'or +oth microscopic and macroscopic systems( 1ecall 'rom Section 2(. that, in classical physics, the second la" o' thermodynamics determined the 'or"ard direction o' time +ecause macroscopic natural processes are statistically irre,ersi+le( 0n classical physics, irre,ersi+ility is a property o' a system "hether or not it is o+ser,ed, "hile in the orthodo> interpretation, irre,ersi+ility is a result o' o+ser,ation itsel'(

63

/.7. 2onlocality in the orthodo9 interpretation 0n this section, "e shall assume the orthodo> interpretation( 0nitially, "e shall also assume that the "a,e'unction descri+es only the physical systems, and it is collapsed +y some agent other than consciousness( We suppose that "e ha,e a SternADerlach e>periment "ith t"o detectors instead o' one, as sho"n in the 'igure +elo"( Fne detector is set up to record the Y,upW part o' o' the "a,e'unction, and the other is set up to record the A,do"nW part( )he detectors may +e ar+itrarily 'ar apart( At the instant o' "a,e'unction collapse, "hat pre,ents +oth detectors 'rom simultaneously recording the electron- )his e>ample sho"s that no local process can collapse the "a,e'unction +ecause such processes cannot pre,ent simultaneous coincidences +et"een the detectors( :ence, "e must conclude that ,avefunction collapse cannot "e produced "y any #no,n physical process -,hich are all local.. ()his result also can +e in'erred 'rom the 9ellAAspect e>periments, see Section /(.() Since the "a,e'unction collapses o,er all parts o' space simultaneously, it is an intrinsically nonlocal phenomenon( )hus, any interpretation o' <uantum theory re<uiring "a,e'unction collapse is not consistent "ith a local theory o' reality, such as the philosophies o' materialism or scientism (see Section $(2)( 2o" suppose there are t"o o+ser,ers, you and 0, so that you o+ser,e the A,do"nW state "hile 0 o+ser,e the Y,upW state( )hen "hen 0 o+ser,e my detector to record KonK, you must o+ser,e your detector to record Ko''K( 0n order to insure that this is so, if consciousness collapses the ,avefunction' this consciousness must "e nonlocal consciousness.

)his conclusion can +e illustrated in a much simpler e>ample than the e>periment descri+ed a+o,e( We still assume that an o+*ect is represented +y a "a,e'unction prior to an o+ser,ation( 2o" suppose t"o o+ser,ers ma8e simultaneous o+ser,ations o' the same o+*ect "hose color is un8no"n +e'ore the o+ser,ation( 0n this case all possi+le colors must +e represented in the "a,e'unction o' the o+*ect +e'ore it is o+ser,ed( )hen "hy do +oth o+ser,ers o+ser,e the same color rather than one o+ser,er o+ser,ing, 'or e>ample, a red o+*ect and the other o+ser,ing a +lue o+*ect- 0' consciousness collapses the "a,e'unction, the ans"er must +e that the consciousness o' +oth o+ser,ers is the same consciousness( Thus' the consciousness of all sentient o"servers is the same universal consciousness. 2o" let us consider the same e>ample "ithout re'erence to <uantum theory( As +e'ore, let us assume that all o+*ects are o+ser,erAcreated rather than e>isting in an o+*ecti,e sense, +ut no" there are no "a,e'unctions +e'ore o+ser,ation( 0t is easy to see that the consciousness o' the o+ser,ers must +e uni,ersal consciousness i' +oth o+ser,ers are to see the same o+*ect( 64

)hus' ,henever ,e assume that o"<ects appear only as mental images' not as independently e9isting o"<ects' the consciousness of the individual o"servers must "e universal consciousness. F' course, in this e>ample, e,en the o+ser,ers themsel,es must +e mental images( 0n e,eryday li'e, "e thin8 that di''erent o+ser,ers see the same o+*ect +ecause the o+*ects are o+*ecti,ely present( )hus, "e are una"are that uni,ersal consciousness is the only consciousness that is operating( /./. Cidden-varia"les models Fne reason "e a+andoned classical particles "as +ecause "e sho"ed they could not go through t"o slits at once and produce inter'erence, "hereas "a,es could( 9ut inter'erence is possi+le "ith classical particles i' there is also a "a,e present( A theory that includes +oth is the hidden ,aria+le theory de,eloped +y Da,id 9ohm ($?$7 A $??2) Q+rilliant, uncon,entional AmericanA9raGilian physicist "ho le't the =(S( ne,er to return a'ter +eing +lac8listed in $?/? +y Senator #oe McCarthy during the anticommunist hysteria, "as arrested and charged "ith contempt o' Congress a'ter pleading the !i'th Amendment and re'using to recant his Mar>ism, "as 'ired +y &rinceton =ni,ersity, "as later ac<uitted +y the court +ut lost his American citiGenshipR( )his is the +est de,eloped and +est 8no"n o' the hidden ,aria+le models( )his model is 'ully deterministic and assumes that the particles are classical and are su+*ect to classical 'orces ("hich are all local)( :o"e,er, they are also su+*ect to a <uantum 'orce that is deri,ed 'rom a "a,e'unction( ()o +e more accurate, there is a <uantum potential that is deri,ed 'rom the "a,e'unction, and the <uantum 'orce is deri,ed 'rom the <uantum potential( )he "a,e'unction is no" not a pro+a+ility "a,e() Since the particles are assumed to +e classical, their positions and ,elocities are al"ays de'inite, e,en +e'ore an o+ser,ation( Contrary to the orthodo> interpretation, the "a,e'unction in the hiddenA,aria+les interpretation is not a complete description o' the system +ecause the particle positions are also re<uired( 0n the initial state, the "a,e'unction speci'ies the actual distri+ution o' particles in space, not *ust a pro+a+ility( )he time de,elopment o' the "a,e'unction is then descri+ed +y Schr;dinger5s e<uation, as in ordinary <uantum theory( Although the "a,e'unction no" has a di''erent interpretation, it is mathematically identical "ith that in orthodo> <uantum theory and contains all parts o' the "a,es, e(g(, re'lected and transmitted parts, or the parts going through di''erent slits, e,en i' none o' the particles 'ollo" those paths( (A peculiarity o' the <uantum 'orce is that it can +e ,ery large e,en "here the "a,e'unction is ,ery small() Since the "a,e'unction, and there'ore the <uantum 'orce, depends on all parts o' the e>perimental apparatus (e(g(, in a t"oAslit e>periment) so do the particle tra*ectories, e,en though tra*ectories and apparatus may +e <uite distant 'rom each other( )he result is that the <uantum 'orce 'rom all parts o' the apparatus acts simultaneously on all o' the particlesAAhence, it is nonlocal( :o" can "e reconcile the determinism o' this model "ith our e>perimental o+ser,ations that particle positions and ,elocities cannot +e predicted e>actly- )he ans"er is that, although in principle the particle tra*ectories are completely determined in this theory +y the com+ination o' classical and <uantum 'orces, in practice they are strangely chaotic( 9ecause, in practice, a particleEs initial position can ne,er +e precisely 8no"n due to e>perimental (not <uantum) uncertainties, this means that the location o' the particle in the 'inal state can +e gi,en only pro+a+ilistically( )his result is identical to that o' the orthodo> interpretation, "hich also gi,es 65

the 'inal location only pro+a+ilistically( Q2ote: 3,en classically, some systems, such as the compound pendulum, can 'ollo" chaotic tra*ectories rather than smooth ones( 0' the tra*ectories are chaotic, the 'inal position is a chaotic 'unction o' the initial position, so the 'inal position cannot +e predicted +ecause the initial position can ne,er +e 8no"n accurately enough(R 9ecause the e>act tra*ectories and thus the <uantum 'orce are ne,er 8no"n, this is called a hiddenA,aria+les theory( Since classical particles e>ist in this hiddenA,aria+les interpretation, there is no "a,e'unction collapse, and there'ore it is not necessary to introduce consciousness into the interpretation( :ence, it is consistent "ith scienti'ic materialism (see Section $(2)( )here are pro+lems "ith this theory( 9esides +eing nonlocal, it is ,ery di''icult to ma8e calculations "ith it and it is not 8no"n "hether a relati,istic theory can +e made 'rom it( )he <uantum 'orce is una''ected +y the particles, "hereas the particles are directly a''ected +y the <uantum 'orce( )his 8ind o' asymmetry is not easily accepted +y physicists( )he 'act that the <uantum 'orce does not 'all o'' "ith distance also distur+s many physicists( 1egardless o' the pro+lems "ith the theory, there are important philosophical implications that can +e dra"n 'rom it( 0n those cases "here calculations are possi+le, the results 'rom it agree in e,ery detail "ith those 'rom orthodo> <uantum theory( )his is not surprising +ecause the theory "as constructed to do so( 2o" "e must as8 the <uestion, i' t"o radically di''erent theories +oth gi,e results that agree "ith e>periment, "hich is the correct theory- 9ecause they +oth agree "ith e>periment, this is intrinsically a metaphysical <uestion( :o"e,er, there are pro'ound implications to choosing +et"een them +ecause the orthodo> interpretation re<uires consciousness "hile the hiddenA,aria+les interpretation does not( !urthermore, hiddenA,aria+les is consistent "ith scienti'ic materialism "hile orthodo> theory is not( )he physics community has e''ecti,ely made a choice +y almost completely ignoring the 9ohm theory 'or reasons that ha,e nothing to do "ith consciousness( )hey are that orthodo> <uantum theory can +e made relati,istic (resulting in <uantum 'ield theory) "ith results that are as accurate as e>periment can determine( )he orthodo> theory is much simpler and lends itsel' to a "ide ,ariety o' calculations( 0ts intrinsically pro+a+ilistic interpretation no longer +others physicists (the 9ohm theory ends up +eing pro+a+ilistic, any"ay)( 9y and large, most physicists regard the orthodo> theory to +e a mathematical description o' reality "hile ignoring the pro+lems in descri+ing and understanding "a,e'unction collapse( As mentioned a+o,e, consciousness "as not a part o' 9ohm5s original hiddenA,aria+les theory( :o"e,er, he later e>tended it to his <uantum theory o' 'ields, and 'rom this generaliGed it to include speculations a+out the nature o' mind, matter, and consciousness( :e called this a theory o' the implicate order6 "e shall encounter it in Section 4($( /.+. The many-,orlds interpretation )his interpretation "as in,ented +y :ugh 3,erett ($?.0A$?42) in $?%7 so that cosmologists could apply <uantum theory to the entire uni,erse at the time o' its origin( According to accepted cosmology, the uni,erse e>ploded 'rom a point at the time o' the +ig +ang, appro>imately $/ +illion years ago( 3arly on, the uni,erse "as so tiny and its density "as so high that its gra,itational 'orces "ere enormously high( 0n such conditions, gra,ity cannot +e treated classically so it must +e descri+ed <uantum mechanically( 3,en though as yet "e ha,e 66

no <uantum theory o' gra,ity, "e do thin8 that the initial uni,erse must +e descri+ed +y a "a,e'unction( )he uni,erse +y de'inition includes e,erything, so there can +e no outside o+ser,ers( :o"e,er, "ithout o+ser,ers, there can +e no "a,e'unction collapse, so <uantum theory is assumed to +e correct "ithout any corrections or additions( @et us no" loo8 at the SternADerlach e>periment in the light o' the manyA"orlds interpretation( We return to the "a,e'unction that descri+es my o+ser,ation o' the detector: W V Y,up,on,meYW Y A,do"n,o'',meAW )here can +e no reduction o' the "a,e'unction no"( 9oth terms must descri+e reality( )he manyA"orlds interpretation says that at the moment o' an o+ser,ation, the "orld splits, or +ranches, and that +oth +ranches continue a'ter the o+ser,ation( )here is a me in +oth +ranches( )his interpretation maintains that in each +ranch, the me in that +ranch is a"are o' only the o+ser,ation that it made( Since in my "orld, 0 am a"are o' only one result, 0 e>ist only in my +ranch( 0n the other +ranch, the other me is a"are o' the other result( )he t"o +ranches do not communicate "ith each other, so the t"o mes are una"are o' each other( Q)echnical note: Assuming all o' this to +e true, "hat then is the interpretation o' and )he pro+a+ilistic interpretation o' <uantum theory says that 2 and 2 are the statistical pro+a+ilities o' each outcome( )hese pro+a+ilities can +e measured only +y ma8ing many measurements on identical systems( What can they mean here "hen "e ha,e only one system (the uni,erse)- 9ryce S( De Witt in $?70 proposed the 'ollo"ing interpretation( 0n the 'irst trial o' such an e>periment, +oth +ranches result 'rom the o+ser,ation( 0' 0 no" ma8e many measurements "ith my apparatus in my +ranch, 0 "ill measure pro+a+ilities that agree "ith 2 and 2( At each measurement, there "ill +e another +ranching, "hich "ill result in this me +eing in my +ranch, and another me +eing in another +ranch( 0' each o' these other mes continues the measurements, he "ill also measure pro+a+ilities "hich agree "ith 2 and 2(R 0t is easy to see that the num+er o' +ranches rapidly proli'erates as the o+ser,ations continue( 0n addition, most o+ser,ations on most types o' systems "ill result in not only t"o +ranches, +ut also many more, as many as are allo"ed +y Schr;dinger5s e<uation( 0n 'act, the num+er o' +ranches at each o+ser,ation is usually in'inite( Also, li8e orthodo> theory, manyA"orlds theory is nonlocal +ecause all parts o' an entire +ranch ("orld) are materialiGed simultaneously( While the manyA"orlds interpretation is ,ery economical in terms o' the num+er o' concepts re<uired in the theory, it is grossly e>tra,agant in terms o' the comple>ity o' the "orld it descri+es( !urthermore, the e>istence o' the other +ranches is intrinsically un,eri'ia+leAAthey are hypothesiGed merely to preser,e the mathematics o' <uantum theory( 0t is these 'eatures that most physicists 'ind hard to accept( /.:. The similarity "et,een the orthodo9 and many-,orlds interpretations 0n the manyA"orlds interpretation, a'ter a +ranching, 0 am in only my +ranch, and 0 o+ser,e only my +ranch( As 'ar as 0 am concerned, the other +ranches are not materialiGed( )he ad,antage o' manyA"orlds is that the uno+ser,ed +ranches can still +e descri+ed +y "a,e'unctions e,en 67

though they are not o+ser,ed( )hus, <uantum theory does not re<uire any mysterious reduction mechanism to get rid o' the uno+ser,ed "a,e'unctions, e,en though some mysterious mechanism is re<uired to materialiGe my +ranch( Cosmologists thin8 this mysterious mechanism could +e epiphenomenal consciousness that arose a'ter the "a,e'unction e,ol,ed into enough comple>ity( 0' "e stipulate that the uno+ser,ed +ranches remain unmaterialiGed, the manyA"orlds and orthodo> interpretations are ,ery similar, and 'or our purposes can +e considered to +e e<ui,alent( /.(. The astonishing implications of the nonlocality of consciousness 0n Section (%, "e sa" that all <uantum systems are nonlocal, not *ust those o' the 9ellAAspect e>periments that "ere descri+ed in Section /(.( 9ecause orthodo> <uantum theory cannot e>plain nonlocality, "e see that it is either incorrect or incomplete, as "as mentioned in Section ($( Also, since +oth hiddenA,aria+les and manyA"orlds theory also are nonlocal, and neither can e>plain nonlocality, physics has no e>planation "hatsoe,er 'or it( ()his is reminiscent o' D;del5s theorem, "hich "e discussed in Section %( () )hus, "e must no" +egin to <uestion our assumptions a+out the reality o' space and time( We shall say more a+out this in Section 7($ and Chapter $/( As "e ha,e seen in Sections (/ and (%, i' it is consciousness that collapses the "a,e'unction (or that materialiGes a +ranch), then consciousness must +e nonphysical( 0' it is nonlocal uni,ersal consciousness, "e are 'aced "ith some other 'arAreaching conclusions( What t"o indi,idual o+ser,ers see is determined +y uni,ersal consciousness, not +y any 8ind o' indi,idual consciousness that might e>ist( )his applies to all o' our sensory perceptions "ithout e>ception( Since e,erything "e percei,e is determined +y uni,ersal consciousness, it ma8es no sense to say that there is a material "orld independent o' consciousness( )hus the dualism o' mind and matter is e>cluded( 0t is only a small step no" to suppose that, i' all o' our sensory perceptions are determined +y uni,ersal consciousness, then so also are all o' our thoughts and 'eelings +ecause there is no intrinsic di''erence +et"een them (as "e shall see in Chapters ? and 22)( 0' all e>periences are determined +y uni,ersal consciousness, then "e must conclude that nothing in our li,es that "e consider to +e KoursK as indi,iduals is truly ours( 0' e,erything 'lo"s 'rom uni,ersal consciousness, KourK li,es are not our li,es at all +ut are li,es o' uni,ersal consciousness( KMyK consciousness cannot really +e mine, nor can there +e any 'ree "ill i' none o' KmyK thoughts is mine( $ven the thought that 1 e9ist is not mine. With these astounding conclusions, "e are 'orced to as8 the <uestions, KDo 0 really e>ist-K, and, KWhat am 0, really-K We shall consider these <uestions later in the course( /.1). The su"<ective interpretation of Euantum theory As "e sa" in Section /($, inter'erence suggests that physical "a,es are inter'ering, "hether or not they are identi'ied "ith the "a,e'unction( 0denti'ying them "ith the "a,e'unction is tempting +ecause they produce the same 8ind o' inter'erence pattern that the "a,e'unction "ould produce "ere it a physical o+*ect( Let, this leads to the nonphysicality o' nonlocality( &erhaps this dilemma is 2ature5s "ay o' hinting to us that there is no such thing as an e>ternal, physical reality(

68

0n Section ($, "e mentioned the possi+ility that the "a,e'unction is not a physical "a,e +ut is merely an algorithm 'or calculating the pro+a+ilities 'or certain speci'ied e,ents to occur( 0' this is so, there is no e>ternal <uantum "a,e either +e'ore or a'ter an o+ser,ation( Since the "a,e'unction re'lects only our 8no"ledge o' a situation and nothing more, "e can call this a su+*ecti,e interpretation( A 'e" physicists hold this ,ie"point +ecause it a,oids all o' the pro+lems o' nonlocality( Q2ote to physicists: !or a discussion o' this, see the article +y Christopher !uchs and Asher &eres, B'uantum Theor$ Needs No _Interpretation5C, in &hysics )oday, March 2000, pp(70, and B7ettersC in &hysics )oday, Septem+er 2000, pp( $$(R )hese physicists do not deny the possi+ility o' the e>istence o' an e>ternal reality independent o' "hat o+ser,ers percei,e, +ut they do not state "hat its signi'icance "ould +e( Assuming there is no e>ternal reality, our concepts o' nature are limited +y the 8inds o' e>periments "e do and +y the type o' theory that "e use to interpret them( Fur present picture o' the microscopic "orld as consisting o' atoms, molecules, and elementary particles is determined in an essential "ay +y these limits( 1adically di''erent 8inds o' e>periments and theories might produce a radically di''erent 8ind o' picture( As "e discussed in Section $($, it is clear that the e>istence o' an e>ternal reality can ne,er +e pro,ed nor dispro,ed, and thus can only +e a metaphysical assumption( 1f it ma#es no difference ,hether or not an e9ternal reality e9ists' it can have no effect on any o"servation. )hus, the concept o' an e>ternal reality is super'luous( :o"e,er, e,en though an e>ternal reality can itsel' ha,e no e''ects, the concept o' one certainly can( 0n 'act, in Chapter ? "e shall see that it is this concept that causes all o' the su''ering there is( 0t is ironic to thin8 that the care'ul, painsta8ing, empirical and theoretical study o' e>ternal physical reality, "hich is "hat "e call physics, could lead to the conclusion that there is no such realityN 0t appears that the hypothesis o' e>ternal reality contains the seeds o' its o"n destructionN What physicists really do is to study their o"n minds +ecause that is the only place "here o+*ects are present( &erhaps the domain o' physics "ill some day shi't 'rom o+*ecti,ity to su+*ecti,ity, and physicists "ill +egin to "elcome the sages as 'riends rather than ,ie"ing them "ith suspicion(

Part 2. The metaphysics of nonduality

Preface to Part 2. &art 2 is much more speculati,e than &art $( &arts o' it are scienti'ically plausi+le and e,entually testa+le +y e>periment, parts are scienti'ically tantaliGing +ut can ne,er +e tested, parts are intuiti,ely appealing and are ,eri'ia+le "ithin one5s o"n e>perience, parts are accepta+le only i' the sage "ho teaches them is trusted, and parts cannot e,en approach understanding until enlightenment occurs( )a8en all together, this material is a +ridge +et"een the science and philosophy o' &art $ on the one hand, and the teachings o' &art . on the other( 0t is an attempt to conceptualiGe something that +y its ,ery nature cannot +e conceptualiGed( 0n this part "e dra" on the "ritings and teachings o' t"o creati,e and intuiti,e physicists Amit 69

Dos"ami and Da,id 9ohm6 t"o o' the ,ery 'e" contemporary spiritual teachers "ho delight in metaphysics, 1amesh 9alse8ar and Wei Wu Wei6 a smattering o' the popular spiritual teaching "hich mani'ested as A &ourse in !iracles; and some con,entional psychology and 3astern &hilosophy(

Chapter +. An interpretation of Euantum theory according to monistic idealism

+.1. The physics of monistic idealism =ntil no", the physics that has +een discussed is +ased mostly on the concept o' an e>ternal, o+*ecti,e reality ,eri'ied +y e>perimental o+ser,ations and, as long as the alternati,e interpretations o' <uantum theory that "ere presented are included, it "ould pro+a+ly recei,e consensus agreement among most physicists( :o"e,er, the present chapter is much more speculati,e( 0n it "e present some o' the results 'rom Amit Dos"ami5s $??. +oo8, The 4el#A0are Universe( We shall see that Dos"ami assumes the ,alidity o' the concept o' an o+*ecti,e reality, +ut is 'orced into a <uestiona+le e>tension o' this concept into a realm that is unmeasura+le and un,eri'ia+le, the transcendental realm( We cite Dos"amiEs theory as a good e>ample o' the <uandary that results "hen an o+*ecti,e theory is postulated to e>plain a su+*ecti,e phenomenon( Dos"ami attempts to place his <uantum theory o' consciousness "ithin the o,erall conte>t o' monistic idealism (see Section $(/)( 0n so doing, he postulates that consciousness has the 'ollo"ing structure: a) Consciousness, the ground o' all +eing, is primary( +) Consciousness contains the 'ollo"ing three realms: the t"o immanent realms, "hich are the "orld o' matter and the "orld o' mental phenomena, and the transcendental realm( All o' these realms e>ist "ithin and as consciousness, so there is nothing outside o' consciousness( c) )he transcendental realm is the source o' the immanent realms( 0n his theory, the immanent realms are the phenomenal mani'estation o' the transcendental realm(

70

)raditional idealism holds that consciousness is the primary reality, and that all o+*ects, "hether material or mental, are o+*ects "ithin consciousness( :o"e,er, it does not e>plain ho" the indi,idual su+*ect or e>periencer in the su+*ectAo+*ect e>perience arises( 3,en traditional monistic idealism, ho"e,er, states that the consciousness o' the indi,idual su+*ect is identical to the consciousness that is the ground o' all +eing( )he sense o' separation that "e 'eel is an illusion, as has al"ays +een claimed +y the sages( )he sages proclaim that separation does not e>ist in reality( 0gnorance o' our true nature gi,es us the illusion o' separateness, and this sense o' separateness is the +asis o' all o' our su''ering (see Chapter $$)( Monistic idealism tells us that the sense o' separation is illusory, +ut Dos"ami5s interpretation o' <uantum theory "ithin monistic idealism goes 'urther +y purporting to e>plain ho" the illusion arises( As "e sa" in Section (? , i' "a,e'unction collapse is the mechanism 'or mani'estation, it must +e simultaneous e,ery"here( Let, ho" can it mani'est e,erything simultaneously "ithout ,iolating 3instein locality- Dos"ami replies that, in monistic idealism, "a,e'unction collapse does not occur in spaceAtime +ecause it itsel' is "hat mani'ests spaceAtime( :e argues that the "a,e'unction e>ists not in spaceAtime, +ut in a transcendental domain( )here'ore, "a,e'unction collapse does not ,iolate 3instein locality( )he transcendental realm must not +e thought o' as including, or as +eing included in, the physical "orld o' spaceAtime( )ranscendental in this conte>t means a+sence o' spaceAtime( )he transcendental realm cannot +e located or percei,ed( 0t can +e pointed to +ut only +y pointing a"ay 'rom all that is percei,edAAnot this, not that, not anything 8no"n, not anything 8no"a+le( 1ecall that, in our adaptation o' &lato5s ca,e allegory (see Section $(/), the material "orld consists o' the shado"s o' &lato5s transcendental archetypes( 0n Dos"ami5s picture, the "a,e'unctions are the e<ui,alent o' the transcendental archetypes( Consciousness mani'ests the immanent 'rom the transcendent +y collapsing the "a,e'unction( All o' this occurs entirely 71

"ithin consciousness( +.2. !chrDdinger@s cat revisited We recall that the cat parado> (Section /(2) "as in,ented +y Schr;dinger to point out the strange conse<uences o' coupling the microscopic "ith the macroscopic in such a "ay that +oth must +e included in the "a,e'unction( @et us re,ie" this parado>( A radioacti,e atom, a Deiger counter, a ,ial o' poison gas, and a cat are in a +o>( )he atom has a %0[ chance o' decaying in one hour( 0' it decays, the Deiger counter is triggered, causing the poison to +e released and the cat to die( 0' it does not decay, the cat is still ali,e a'ter one hour( At one hour, 0 loo8 to see i' the cat is ali,e or dead( We assume that e,erything in the +o> can +e descri+ed +y <uantum theory, so +e'ore 0 loo8 there is nothing +ut a "a,e'unction( )he "a,e'unction contains a superposition o' t"o terms, one descri+ing a dead cat and one descri+ing a li,e cat( 9e'ore 0 loo8, there is neither a dead nor a li,e cat( When 0 loo8, 0 do not see a superposition, 0 see either a dead or a li,e cat( )he dead cat part o' the "a,e'unction represents, "ith increasing pro+a+ility, a cat that may ha,e +een dead 'or any time up to one hour( Q)echnical note: )his discussion ignores the e''ects o' the en,ironment on the "a,e'unction o' the cat +e'ore o+ser,ation occurs( 3>amples o' such e''ects are the result o' air molecules +om+arding the cat, and heat and light radiation +eing emitted and a+sor+ed +y the cat( 1ecent theoretical research indicates that such e''ects trans'orm the "a,e'unction o' the cat 'rom a pure state into a mi>ed state, i(e(, it then represents either a li,e cat or a dead cat, not a superposition o' the t"o( :o"e,er, until o+ser,ation, it is still nothing +ut a "a,e'unction, and it is un8no"n "hether this "a,e'unction represents a li,e cat or a dead cat( !or our purposes, "e may ignore such pro+lems +ecause our 'ocus is on "hat occurs at the moment o' o+ser,ation(R )he idealist interpretation o' Dos"ami states that, +e'ore o+ser,ation, the cat is in a superposition o' li,e and dead states, and this superposition is collapsed +y our o+ser,ation( )his is similar to the orthodo> interpretation, e>cept that in the idealist case, the superposition o' states is in the transcendental realm, "hile in the orthodo> case, the superposition is in physical spaceAtime( Any conscious o+ser,er including the cat itsel', or e,en a coc8roach in the +o>, may collapse the "a,e'unction( Di''erent o+ser,ations, "hether +y the same or +y di''erent o+ser,ers, "ill in general ha,e di''erent results, +ut only "ithin the limits allo"ed +y <uantum theory and the pro+a+ilities gi,en +y it( Suppose t"o o+ser,ers simultaneously loo8 in a +o> in "hich the "a,e'unction still has not collapsed( Which o+ser,er collapses the "a,e'unction- 0t is the same parado> as that o' t"o detectors and t"o o+ser,ers in the SternADerlach e>periment descri+ed in Section (%( )he only resolution is that the consciousness that collapses the "a,e'unction must +e unitary and nonlocal (uni,ersal)( )his means that "hat appears to +e indi,idual consciousness is in reality uni,ersal consciousness( 0n other "ords, the consciousness that 0 thin8 is mine is identical to the consciousness that you thin8 is yours( )his does not mean that the contents o' your mind are the same as the contents o' my mind( )hese are indi,idual, and depend on our indi,idual sensory mechanisms, +rain structures, and conditioning( 0n <uantum theory, o+ser,ation is not a continuous process, +ut is a rapid se<uence o' discrete snapshotAli8e o+ser,ations( B9et"eenC successi,e o+ser,ations, there is only the 72

"a,e'unction, in most cases a ,ery comple> one( )his "a,e'unction includes not only the e>ternal "orld, +ut also our o"n +odies( Change occurs only B+et"eenC o+ser,ations, +ut remem+er that according to Dos"ami, the "a,e'unction B+et"eenC o+ser,ations e>ists in the transcendental realm outside o' time, so change actually occurs discontinuously in time( Fnly the "a,e'unction can change and it changes in accordance "ith <uantum theory( (!or e>ample, human ,ision cannot discern more than a+out 20 di''erent imagesHsec, "hich corresponds to a+out %0 msec per image( 0n classical 0ndian philosophy, the duration o' one discrete o+ser,ation is called a +shana, "hich is stated to +e $H/%00 min, or $.(. msec() At the present time, there is no e,idence that <uantum theory cannot in principle descri+e any physical o+*ect, including cats and our o"n +odies( )his is an enormous e>trapolation 'rom the most comple>, +ut still relati,ely simple, o+*ects that ha,e +een e>perimentally sho"n to o+ey <uantum theory (see Section /(2)( 2e,ertheless, "e shall continue to ma8e the assumption that e,erything in the physical "orld is <uantum mechanical( +. . The ,orld in idealism We no" 'ace the pro+lem o' understanding ho" the Ke>ternalK "orld arises( 0' the uni,erse is a "a,e'unction in the transcendental domain BuntilC the 'irst conscious o+ser,ation, and the transcendental domain is outside o' spaceAtime, then time itsel' does not e>ist until o+ser,ations +egin( SpaceAtime, the o+ser,ed uni,erse, and the +rainAsensory system are all mani'ested simultaneously( )his does not occur BuntilC the "a,e'unction 'or a su''iciently comple> +rainAsensory system is present so that an a"are, sentient +eing can +e mani'ested simultaneously "ith the o+ser,ation( Actually, this process is occurring constantly: SpaceAtime, o+ser,ing o+*ects and o+ser,ed o+*ects are constantly and simultaneously +eing materialiGed +y collapse o' the "a,e'unction( 2onlocal consciousness collapses the "a,e'unction( SpaceAtime, percei,ed o+*ects, and percei,ing o+*ects simultaneously appear( )he e>ternal, percei,ed o+*ects, many o' "hich are also percei,ing o+*ects, 'orm the e>ternal, o+*ecti,e, empirical reality( )hese o+*ects are macroscopic and classical6 there'ore they ha,e essentially no uncertainties in position and ,elocity( )hey appear to +e sta+le +ecause, "hile their "a,e'unctions change B+et"eenC o+ser,ations, in percei,ed time this happens slo"ly( Changes may include the spreading o' a tightly +unched "a,e'unction, representing a sharply localiGed o+*ect, to a more spread out "a,e'unction, representing more uncertainty in position (a computer simulation o' the spreading o' a "a,e pac8et is gi,en in http:HHyepes(rice(eduH&hysicsAppletsHDaussian&ac8et(html)( &ercei,ing o+*ects deri,e their sel'Aconsciousness and a"areness 'rom the nonlocal, uni,ersal consciousness that materialiGes them( We "ill see later ho" this happens( +.*. The Euantum mind 2one o' the traditional idealist philosophies e>plains ho" the personal B0C e>perience arises( )his is such a persistent and compelling e>perience that it must +e e>plained( Dos"ami proposes a model o' the +rainAmind that has a <uantum part and a classical part that are coupled together( 0n *usti'ying the <uantum part o' the +rainAmind, Dos"ami notes that the mind has se,eral properties that are <uantumAli8e: 73

a) =ncertainty and complementarity( A thought has 'eature, "hich is instantaneous content, analogous to the position o' a particle( 0t also has association, "hich is mo,ement, analogous to the ,elocity (or momentum) o' a particle( A thought occurs in the 'ield o' a"areness, "hich is analogous to space( !eature and association are complementary( 0' "e concentrate on one and clearly identi'y it (small uncertainty), "e lose sight o' the other (large uncertainty)( +) Discontinuity, or *umps( !or e>ample, in creati,e thin8ing, ne" concepts appear discontinuously( c) 2onlocality( Distant ,ie"ing e>periments (see Section %(2) may +e e>plained in terms o' persistent correlations +et"een t"o "idely separated minds that "ere initially in close pro>imity and had +ecome correlated +y the intention and preparation o' the e>periments( 2onlocality "ould not re<uire in'ormation trans'er and there'ore "ould +e similar to the nonlocal correlations in the Aspect e>periments (see Section /(.)( )he same thing may +e true in some outAo'A+ody e>periences, such as "hen an anesthetiGed patient KseesK surgery +eing per'ormed on hisHher +ody as though 'rom a ,antage point a+o,e the operating room( Such correlations might +e e>plained in terms o' nonlocal minds( d) Superposition( &sychological e>periments +y A(#( Marcel Q&onscious and preconscious recognition o# pol$semous 0ords/ locating the selective e##ect o# prior verbal conte,t, in Attention and Per#ormance VIII "<=>?%, (3d(, 1(S( 2ic8erson)R, too complicated to +e discussed here, can +e interpreted in terms o' a model o' the su+*ect5s +rain "hich contains a <uantum part that e>ists in a superposition o' possi+ilities until the su+*ect recogniGes the o+*ect(

0n Dos"ami5s model, the +rain, consisting o' <uantum and classical parts, e>ists as a "a,e'unction in the transcendental domain (not in spaceAtime) KuntilK "a,e'unction collapse materialiGes it( Q)hin8 o' the SternADerlach e>periment or the Schr;dinger cat parado>( K&riorK to collapse, the <uantum states o' the <uantum part (the spin or the radioacti,e nucleus) are coupled to the classically separate states o' the classical part (KonK or Ko''K o' the spin detector, or dead or ali,e o' the particle detectorAcat com+ination) to 'orm a <uantum superposition in the transcendental domain(R 2onlocal consciousness collapses the "a,e'unction o' the entire system into one o' the states allo"ed +y the classical part( )he mind consists o' the e>periences o' these collapsed physical states o' the +rain, not the states themsel,es( )he presence o' the <uantum part o' the +rain pro,ides a large, possi+ly in'inite, num+er o' possi+ilities a,aila+le to the classical part( (0n our simple analogies, the only a,aila+le possi+ilities "ere the spinAup and spinAdo"n states in the SternADerlach e>periment, and the decay and noAdecay states o' the radioacti,e nucleus in the Schr;dinger cat e>ample() All o' the creati,ity and originality that the +rain has comes 'rom the <uantum +rain( #ust as in our analogies, the presence o' the classical part is necessary 'or collapse to occur, and to pro,ide the e>perienced 'inal states( 0n our analogies, these 'inal states "ere the o+ser,ed states o' detectorAon or detectorAo'', and li,eAcat or deadAcat( Fnly the states o' the classical part can +e e>perienced +y consciousness, e>actly as in these analogies( )hese classical states must +e distinct and nono,erlapping to correspond to our e>perience o' only one distinct e,ent at a time( )hey must also +e memory states, "hich are states that are irre,ersi+le in time (resulting in the e>perience o' time mo,ing 'or"ard), "ith "a,e'unctions "hich change only slo"ly so that persistent records o' the collapsed e,ents are made, leading to a sense o' continuity in our e>periences( )he classical +rain 'unctions completely deterministically *ust li8e any classical machine(

74

=nitary, nonlocal consciousness chooses the state to +e e>perienced, +ut +ecause the classical +rain is localiGed and isolated, the e>perience o' the 'inal +rain states is local and indi,idual( Although "e are a"are o' the e>perience o' an e,ent, "e are una"are o' the choosing process that collapses the "a,e'unction that results in the e,ent, i(e(, the choice is made unconsciously( )his is clearly so "hen "e are passi,ely o+ser,ing passing e,ents so that the time se<uence appears to proceed on its o"n "ithout our inter,ention( :o"e,er, it is e,en true "hen "e thin8 "e are ma8ing decisions (see Section %(?)( +.7. Parado9es and tangled hierarchies 2ormally, "e identi'y only "ith the e>periences associated "ith a particular +rainA+ody( 0n order to e>plain ho" uni,ersal consciousness might identi'y "ith a such a physical o+*ect (the com+ined sensory mechanismA+rain structure), Dos"ami utiliGes the concept o' a tangled hierarchy "hich he +orro"ed 'rom the $?40 +oo8 +y Douglas :o'stadter, .@del, *scher, and Bach/ An *ternal .olden Braid( :e ga,e the 'ollo"ing analogy in order to illustrate this concept( !or this, "e introduce the concept o' logical types( An e>ample o' logical types is the 'ollo"ing: $( &eople "ho ma8e statements 2( Statements An item that de'ines the conte>t 'or another item is o' a higher logical type than that o' the other item( 0n the e>ample a+o,e, the 'irst item identi'ies o+*ects (people) that de'ine the conte>t 'or the second item (statements that people ma8e)( )hus, people are o' a higher logical type than statements( 2e>t "e de'ine a sel'Are'erential system( An e>ample is the 'ollo"ing: $( )he 'ollo"ing statement is true( 2( )he preceding statement is true( 9oth o' these items are o' the same logical type since they are +oth statements( :o"e,er, they re'er to each other, ma8ing the system sel'Are'erential( 0n addition, the statements rein'orce each other, strengthening the ,alidity o' each( 75

2o" consider a parado>ical system o' items o' the same logical type: $( )he 'ollo"ing statement is true( 2( )he preceding statement is 'alse( 0' the 'irst statement is true, the second statement ma8es it 'alse, etc(, thus leading to an in'inite series o' opposite conclusions( )his is a parado>( All logical parado>es arise 'rom sel'A re'erential systems, i(e(, systems that re'er to themsel,es rather than to something outside o' themsel,es( We can re'ormulate +oth the rein'orcing and parado>ical systems as single statements: .( )his statement is true (rein'orcing)( /( )his statement is 'alse (parado>ical in'inite series)( 2o" consider the 'ollo"ing sel'Are'erential system: %( 0 am a liar( @et us consider three alternati,e interpretations o' this statement( a) 0' the B0C is the statement itsel', then this does not mi> logical types and is e<ui,alent to the parado>ical in'inite series o' statement num+er / a+o,e( +) :o"e,er, i' 0 am the person that is ma8ing the statement, 0 am o' a higher logical type than (0 am the conte>t o') the statement 0 am ma8ing( 2o" there need +e no parado> +ecause the statement does not re'er to itsel' or to another statement o' the same logical type, +ut to 0, "hich is o' a higher logical type( 0' the statement does not a''ect its conte>t, there is no mi>ing o' the le,el o' the statement "ith the le,el o' its conte>t( We do not yet ha,e a tangled hierarchy +ecause the clear delineation +et"een the t"o le,els is maintained( Fne can say that the in'inite series o' interpretation a) may +e discontinuously terminated +y a shi't in the meaning o' B0C in order to o+tain interpretation +)( 0n this "ay, the parado> is eliminated( c) 2o" suppose 0 start to thin8 a+out the statement, and 0 +egin to ta8e it seriously, perhaps e,en +elie,ing it( )he statement is a''ecting its conte>t, and it changes it( Assuming that 0 "as not a liar initially 0 could actually +ecome a liar, "hich "ould +e a radical change in the conte>t( 0' 0 +ecome a thoroughgoing, in,eterate liar and cannot ma8e a truth'ul statement, a parado> de,elops( 0' 0 cannot tell the truth, and 0 state that 0 am a liar, then 0 am not lying, etc( )he t"o le,els ha,e +ecome ine>trica+ly entangled in a parado>ical, tangled hierarchy( 0n the +rainAmind system, the +rain consisting o' <uantum and classical parts is stimulated +y an input 'rom the physical sensory system, leading to a superposition o' all the possi+ilities o' the coupled <uantumAclassical +rain( )his <uantum state continues until the "a,e'unction is collapsed +y nonlocal consciousness( 0n the ne>t t"o sections, "e shall see ho" the le,el o' the physical +rain and the le,el o' nonlocal consciousness might +e mi>ed together to 'orm a sel'Are'erential, parado>ical, tangled hierarchy, resulting in the e>perience o' indi,idual sel'A 76

consciousness( )his is analogous to interpretation c) o' statement % a+o,e( +./. The G1H of consciousness At the 'irst collapse o' the +rainAmind "a,e'unction o' the em+ryo or 'etus, the +odyAmind appears, +ut "ithout an o+ser,erHo+ser,ed duality( Dos"ami e>plains this collapse as sel'A re'erential collapse +ecause the +rain "a,e'unction acts in concert "ith nonlocal consciousness to collapse its o"n "a,e'unction( )he result is not only mani'estation +ut also entanglement o' the le,el o' nonlocal consciousness "ith the le,el o' the physical system, a tangled hierarchy( )his results in identi'ication o' nonlocal consciousness "ith the physical mechanism( )his identi'ication is necessary 'or sentience to appear and 'or the li'e processes o' the physical mechanism to occur( 0t also produces the e>perience o' a"arenessAAnonlocal consciousness there+y +ecomes a"are( Dos"ami calls this the <uantum sel', e,en though +oth classical and <uantum +rains are necessary to produce collapse( We may also call this state the unconditioned sel'( )he classical +rain records in its memory e,ery e>perience (e,ery collapse) in response to a sensory stimulus( 0' the same or similar stimulus is again presented to the +rainAmind, the memory o' the pre,ious stimulus is triggered, and this memory acts as a restimulus to the <uantum +rain( )he com+ined <uantumAclassical "a,e'unction is again collapsed and the ne" memory rein'orces the old one( 1epeated similar stimuli ine,ita+ly lead ultimately to an almost totally conditioned response, one in "hich the pro+a+ility o' a ne", creati,e response approaches Gero( )he +rain then +eha,es almost li8e a classical deterministic system( )his is depicted in the 'ollo"ing diagram:

)he repeated restimulation o' the <uantum system +y the classical system results in a chain o' secondary collapses( )hese secondary collapses correspond to e,o8ed memories, ha+itual reactions, introspecti,e e>periences, and conditioned motor responses( :o"e,er, "e can see e,idence 'or the 'unctioning o' the <uantum +rain e,en in introspection and memory +ecause o' the <uantum characteristics o' the mind that "e discussed in Section 7(/ a+o,e( )he secondary processes and repeated running o' the learned programs o' the classical +rain conceal 'rom us the essential role o' nonlocal consciousness in collapsing the "a,e'unction and creating an e>perience( )he result is the persistent thought o' an entity (the 0Aconcept) that resides in the mind( 2o", a second tangled hierarchy can occur, this time +et"een nonlocal consciousness and the 0Aconcept, resulting in identi'ication o' nonlocal consciousness "ith the 0Aconcept( When this occurs, the illusion o' "hat "e call the ego, or B0CAentity, is 'ormed( The ego' or false self' is an assumed separate entity that is associated ,ith the classical' conditioned' deterministic "rain' ,hile the Euantum self -the unconditioned self. is an 77

e9perience that is dominated "y the full range of possi"ilities of the Euantum "rain. )o recapitulate, t"o distinct le,els o' identi'ication (tangled hierarchy) occur, the 'irst resulting in pure a"areness, the second resulting in the 'alse sel', ego, or 'ictitious B0CAentity( )he ego does not e>ist( 0t is nothing +ut a presumptionMthe presumption that, i' thin8ing, e>periencing, or doing occur, there must +e an entity that thin8s, e>periences, or does( 0t is the identi'ication o' nonlocal consciousness "ith a thought in the mind( As a result o' this identi'ication, the e>perience o' 'reedom that is really a property o' the <uantum sel' +ecomes limited and is 'alsely attri+uted to the ego, resulting in the assumption that the B0CAentity has 'ree "ill instead o' +eing a completely conditioned product o' repeated e>periences( 0' "e +elie,e that "e are egos, "e "ill +elie,e that our consciousnesses are separate 'rom other consciousnesses and that "e are 'ree to choose( :o"e,er, at the same time, "e "ill contradictorily percei,e oursel,es as +eing inside and su+*ect to spaceAtime and as the ,ictim o' our surroundings( )he reality is that our true identity is the nonlocal, unitary, unlimited consciousness "hich transcends spaceAtime, and the e>perience o' our true identity is the in'initely 'ree, unconditioned <uantum sel'( +.+. >urther discussion of the unconditioned self' the ego' and freedom 0n this discussion, "e must ma8e a clear distinction +et"een the t"o types o' e>perience that are related to the t"o types o' processes occurring in the +rain( )he 'irst process to occur in response to a sensory stimulus is the esta+lishment o' a response "a,e'unction in the com+ined <uantumAclassical +rain( )his is a superposition o' all possi+ilities o' "hich the +rain is capa+le in response to the stimulus( 2onlocal consciousness collapses the "a,e'unction( 1emem+er that in this 'irst tangled hierarchy, the conte>tual le,el o' nonlocal consciousness acts upon the le,el o' the physical +rain, "hich reacts +ac8 on the conte>tual le,el, "hich reacts +ac8 on ((( etc(, and the t"o le,els +ecome ine>trica+ly mi>ed( )his tangled hierarchy gi,es rise to a"areness and perception, +ut still "ithout the concept o' an entity "hich percei,es or o+ser,es( Dos"ami ,ariously calls this primary a"areness, pure a"areness, the <uantum sel', the unconditioned sel', or the Atman( 0t is important to realiGe that the unconditioned sel' is not an entity, thing or o+*ect( &ure e>perience needs no entity( 0n this state there is no e>periencer and nothing e>perienced( )here is only e>periencing itsel'( )he other type o' e>perience is related to the secondary processes in the +rain( )hese are the processes in "hich the classical +rain restimulates the <uantum +rain, and the com+ined <uantumAclassical "a,e'unction again collapses into the same or similar classical +rain state, "hich restimulates the <uantum +rain, etc( A'ter su''icient conditioning o' the classical +rain, the <uantumAclassical +rain tends to respond in a deterministic pattern o' ha+itual states( 0ncluded in these states is the concept o' a separate entity( 0n the second tangled hierarchy, nonlocal consciousness identi'ies "ith this concept, and the assumed B0CAentity or ego arises( When "e are in this identi'ied condition, "e are normally una"are o' +oth the tangled hierarchies and o' the <uantum sel'( 0denti'ication that leads to the illusory B0CAentity arises during early childhood "hen the child has +een conditioned to thin8 o' itsel' as a separate person( )his occurs a'ter the child has +een called repeatedly +y its name, has +een re'erred to as ByouC (implying that there is another), has +een instructed, BDo thisNC, BDon5t do thatNC, and generally has +een treated as +eing an independent person separate 'rom its mother( :o"e,er, one should not thin8 that this 78

conditioning process is something that can +e a,oided, since it is a necessary part o' child de,elopment (see Section %(4)( )he ego is presumed to +e the thin8er, chooser, and doer( :o"e,er, it is a+surd to thin8 that a mere concept could actually +e an agent "ith the po"er to thin8, choose, or do( )he ego is nothing +ut a 'igment o' the imagination, does not e>ist as an entity, and has no po"er "hatsoe,er( 0n reality there is ne,er a thin8er, chooser, or doer( )here is nothing +ut identi'ication o' nonlocal consciousness ("hich is not an entity) "ith the conditioned <uantumA classical +rain( )here is only one consciousness( Fur consciousness is nonlocal consciousness( My consciousness is identical to your consciousness( Fnly the contents are di''erent( )he entities that "e 'alsely thin8 "e are result 'rom identi'ication o' this consciousness "ith a concept in the conditioned mind( 0denti'ication "ith the hard conditioning and rigid isolation o' the 'ictitious ego is rela>ed in soA called transpersonal, or pea8, e>periences, "hich lead to a creati,e e>pansion o' the sel'A image( )hese e>periences approach, +ut are not identical to, those o' the <uantum sel', since identi'ication "ith a sel'Aimage is still present, although the sel'Aimage +ecomes e>panded( )he <uantum sel' is e>perienced as a"areness, presence, and su+*ecti,ity, in "hich there is no entity at all, and "hich arises "hen the unconditioned <uantum "a,e'unction is 'irst collapsed (or later in li'e a'ter disidenti'ication 'rom the sel'Aimage has occurred)( A"areness is "hat "e really are, and is e<ui,alent to the atman o' 0ndian philosophy, or the noAsel' o' 9uddhism( )he goal o' all spiritual practice is to disidenti'y 'rom the 'ictitious B0CAentity and so to realiGe our true nature( We are no" in a position to complete our discussion o' 'reedom( Dos"ami uses the term BchoiceC to mean the non,olitional action o' nonlocal consciousness in selecting a particular possi+ility out o' the range o' possi+ilities de'ined +y the "a,e'unction( (Choice is non,olitional +ecause there is no entity to e>ert ,olitional choice() Without identi'ication, choice is 'ree( With identi'ication, choice +ecomes limited( :o"e,er, e,en as egos, "e are a"are and "e 8no" that "e are a"are( )here'ore identi'ication o' a"areness "ith the 0Aconcept is ne,er actually complete, and this allo"s the possi+ility o' disidenti'ication 'rom the 'alse sel'( We 'ound in Sections %(?, %($0, and %($2 that 'reedom o' choice does not e>ist in a separate entity( )here'ore, e,en i' the ego "ere real it "ould still not ha,e the 'reedom to choose( :o"e,er, +ecause the ego is nothing +ut a 'ictional sel'Aimage, it does not e,en e>ist as an entity( )here'ore its 'reedom is dou+ly 'ictitious( All choice is the non,olitional choice o' nonlocal consciousness, and complete 'reedom is the e>perience o' unconditioned, disidenti'ied a"areness, the <uantum sel'( We come no" to the parado> o' the parado>ical tangled hierarchy (Section 7(%)( )he ego is the +elie' that it is 'ree to choose, +ut it is not( )he <uantum sel' is 'reedom itsel', +ut it is not a separate entity that can choose( 1emem+er 'rom Section %($$ that the +elie' in 'ree "ill depends on a percei,ed separation or dualism +et"een a controller and a controlled( Within the <uantum sel' there is no separation or isolationMthere is no entityMso there is no dualism( :ence, in the state o' pure, or primary, a"areness, there is no concept o' 'ree "ill( 79

)he e>perience o' true 'reedom comes 'rom the <uantum sel', "hereas "hat "e thin8 o' as 'ree "ill comes 'rom the noncreati,e, conditioned, imaginary ego( Whene,er "e e>perience pure 'reedom, pure creati,ity, or pure originality, it is a result o' a momentary disidenti'ication 'rom the conditioned ego, permitting the e>perience o' the 'reedom o' the <uantum sel' to +e re,ealed( )his is true 'reedom, creati,ity, and originality, not the mechanical "or8ings o' the conditioned, deterministic +rain( During these moments, there is no indi,idual B0C( When reidenti'ication occurs, the conditioned B0C reappears and then ta8es credit 'or +eing 'ree, creati,e, and originalN )he parado> o' the parado>ical tangled hierarchy re,eals itsel' in our e>perience o' 'reedom e,en "hen "e are +ound +y our +elie' that "e ha,e 'ree "ill( )he thought o' 'ree "ill, "hich is a thought o' +ondage, cannot conceal our true nature, "hich is pure 'reedom( :o"e,er, the mind attri+utes the e>perience o' 'reedom to 'ree "ill instead o' to pure consciousness e,en though nothing in the mind is 'ree( :o" can "e apply this 8no"ledge to our personal li,es- We ha,e seen that our consciousness really is nonlocal uni,ersal consciousness, and the goal o' all spiritual practice is to 8no" the 'reedom o' unconditioned a"areness( )his can happen only "hen disidenti'ication 'rom the 'ictitious egoAentity has occurred( :o"e,er, KyouK as the ego cannot disidenti'y 'rom the ego +ecause the ego can do nothing( Disidenti'ication can only happen spontaneously( 9ut understanding the ego and the 'eeling o' +ondage it entails are help'ul in disidenti'ication( )he practices o' &art . sho" this( :o"e,er, KyouK cannot do them( 0' they are supposed to happen, they "ill( 0' not, they "onEt (see also Section %($/)( +.:. CritiEue of =os,amiIs model Dos"ami5s hypothesis o' a <uantum +rain is only a hypothesis, and it is presently not 8no"n "hether a <uantum +rain e>ists( )his is not a 'undamental pro+lem +ecause it is a hypothesis that e,entually can +e put to e>perimental test, and perhaps some day "e shall 8no" "hether or not some 8ind o' <uantum +rain can +e ,eri'ied( Q2ote: 3,ery cell has a cytos8eletal structure consisting o' microto+ules( Some scientists (e(g(, 1oger &enrose, 4hado0s o# the !ind ($??/), Chapter 7) ha,e speculated that these microto+ules might support coherent <uantum states, i(e(, an entire microtu+ule might e>ist in a single <uantum state instead o' in the indi,idual <uantum states o' its molecules( )his coherence "ould +e similar to that e>hi+ited in the 9ellAAspect e>periments (see Section /(.)( 0' so, the microtu+ules in the neurons o' the +rain might comprise the <uantum +rain, "hereas the classical +rain might consist o' the classically 'unctioning neural synapses( )he <uantum states o' the microtu+ules "ould interact "ith the classical states o' the neural synapses to 'orm the coupling +et"een the <uantum and classical +rains( )he microtu+ules in other types o' cells in the +ody might contri+ute to a lo"er le,el o' cellular intelligence(R Dos"amiEs model, ho"e,er, contains a 'undamental 'la"( )he transcendental realm is hypothesiGed to contain the "a,e'unction, yet the "a,e'unction as normally concei,ed is a 'unction o' time and space, "hich are a+sent in the transcendental realm and in 'act do not appear KuntilK "a,e'unction collapse( A more general "ay o' stating the same 'la" is that concepts in <uantum theory are usually concei,ed "ithin the conte>t o' time and space, so it is in principle impossi+le to use such <uantum concepts in a realm in "hich spaceAtime is 80

a+sent( )hus, the concepts o' "a,e'unctions and "a,e'unction collapse in the transcendental realm are meaningless( )his "ill +e discussed 'urther in Section 4(/( Dos"amiEs transcendental realm is only one o' se,eral ha,e +een con*ectured (see Section 4(/)( All o' them ha,e the purpose o' e>plaining ho" the mani'estation arises 'rom the unmani'est( Dos"ami5s model is use'ul in emphasiGing the importance o' identi'ication and seeing ho" "e are limited +y it( 0n 'act, 8no"ing the e>act mechanism 'or identi'ication is not necessary 'or the ,alidity or understanding o' &arts 2 and . o' this course( What is necessary is to see that identi'ication is an ongoing process that is ne,er complete, so it is al"ays escapa+le, and there'ore "e are not 'ore,er doomed to su''er( Disidenti'ication is possi+le at any time 'or any person(

Chapter :. Transcendental realms

:.1. Bohm@s holomovement So 'ar, "e ha,e encountered t"o transcendental realms, that o' &lato5s ca,e allegory (see Section $(/), and that o' Dos"ami5s <uantum theory "ithin monistic idealism (see Chapter 7)( A third such realm "as proposed and descri+ed +y Da,id 9ohm (see, e(g(, Da,id 9ohm, :holeness and the Implicate rder, $?40, and Da,id 9ohm and !( Da,id &eat, 4cience, rder, and &reativit$, $?47) as an e>tension o' his <uantum theory 'or particles (see Section ( )( Da,id 9ohm "as a theoretical physicist "ith "ide ranging interests, and an unusually deep, intuiti,e understanding o' physical concepts( :e "as ne,er satis'ied "ith the con,entional interpretations o' <uantum theory, and stro,e to de,elop a theory that incorporated classical, rather than o+ser,erAcreated, particles into it( )his 'oray into uncon,entional physics led to his <uantum theory o' particles, the hiddenA,aria+les theory that "e discussed in Section ( ( 0n this e''ort, he met the appro,al o' 3instein( :o"e,er, his theory turned out to +e e>tremely nonlocal, "hich 3instein could not accept( @ater, 9ohm generaliGed his <uantum particle theory to a <uantum theory o' 'ields, and "as led to an e,en more radical theory o' the material "orld( Q2ote 'or scienti'ically inclined readers: 0n classical physics, a 'ield is a <uantity, de'ined o,er all space, "hich is the source o' a 'orce( )his 'orce acts on classical particles( !or e>ample, the electromagnetic 'ield is the source o' the electromagnetic 'orce "hich acts on electrically charged particles li8e the electron( @i8e"ise the gra,itational 'ield is the source o' the gra,itational 'orce "hich acts on all particles ha,ing mass( (0n classical physics, this includes all particles() Fn the other hand, in <uantum 'ield theory, there is a <uantum 'ield that is the source o' e,ery particle( Some particles are the agents o' 'orces6 they are called 'ield <uanta( !or e>ample, the <uantiGed electromagnetic 'ield is the source o' the photon, "hich is the agent o' the electromagnetic 'orce( )he gluon 'ield is the source o' the gluon, "hich is the agent o' the nuclear 'orce, the 'orce that holds the nucleus together( )he <uantiGed gra,itational 'ield ('or "hich at the present time there is no esta+lished theory +ut 'or "hich there is little dou+t a+out its ine,ita+le appearance) is the source o' the gra,iton, "hich is the agent o' the gra,itational 'orce(R Q2ote continued: 0n 9ohm5s <uantum particle theory (Section ( ), the <uantum potential and the <uantum 'orce deri,ed 'rom it are uno+ser,a+le, +ut their 'unction is to organiGe the motion 81

o' the particles so that this motion has a "a,eli8e as "ell as a particleli8e +eha,ior( 0n his <uantum 'ield theory, the <uantum 'ields are not the sources o' particles as in con,entional <uantum 'ield theory( 1ather, it is the mo,ement o' the 'ields that appears as +oth particleli8e and "a,eli8e phenomena( )o organiGe the mo,ement o' these 'ields, he proposed a potential analogous to his <uantum potential, "hich he called the super<uantum potential, and "hich, li8e the <uantum potential, is also uno+ser,a+le(R 9ohm descri+ed all phenomena in terms o' order( A simple e>ample o' order is the description o' a straight line as an ordered array o' short line segments o' e<ual length laid end to end, "ith all o' the successi,e segments ha,ing the same orientation and di''erence in position( A s<uare is an ordered array o' 'our straight lines o' e<ual length laid end to end, "ith each successi,e one oriented at ?0 degrees "ith respect to the preceding one( A circle can +e thought o' as an ordered array o' in'initesimal line segments laid end to end, "ith the same in'initesimal di''erence in angular orientation( More complicated lines and geometric 'igures can +e descri+ed as ordered arrays "ith more complicated di''erences in position and orientation( Frder can +e seen not only in geometric patterns, +ut also in all mani'est phenomena( )he 8inds o' order descri+ed in the pre,ious paragraph are orders in space( )here are also orders in time( )he tic8ing o' a cloc8, a single 're<uency tone, the rhythmic +eating o' a heart, or a periodically 'lashing stro+e light, are simple e>amples o' orders in time( 3>amples o' more complicated orders are sounds "ith changing 're<uencies andHor a mi>ture o' 're<uencies, such as any musical sound, the changing mi>ture o' light 're<uencies in almost any ,isual o+*ect, or the rhythmic +odily sensations in "al8ing, running, and dancing( 3,en more complicated e>amples are those in "hich rhythm and 're<uency are not so apparent, such as in thin8ing, eating, "or8ing, and playing( 0n short, all percei,ed phenomena are e>amples o' some sort o' order( )he a+o,e are all e>amples o' "hat 9ohm called the e>plicate order, i(e(, the order that is e>plicit in e,erything that is percei,ed( A much larger realm o' order is "hat 9ohm called the implicate order, i(e( a realm o' order "hich is implicit and there'ore cannot +e directly o+ser,ed( 9ohm "as initially led to the concept o' this realm 'rom his hiddenA,aria+les theory o' particles( Q1emem+er that his <uantum potential and <uantum 'orce are al"ays implicit in all o+ser,ed phenomena, and can ne,er +e measured or o+ser,ed( )he e>plicit o+ser,a+les are the particle properties li8e position and ,elocity( 0n the e>tension o' his theory to <uantum 'ield theory, the super<uantum potential, "hich can ne,er +e o+ser,ed, comprises the implicate order, "hereas the particleli8e and "a,eli8e phenomena, "hich are the organiGed mo,ements o' the 'ields, are the e>plicate order(R An e>plicate order is a pro*ection into the mani'est "orld o' a corresponding implicate order( )he implicate order is en'olded upon itsel' in such a "ay that any part o' it contains elements o' the "hole, "hereas the e>plicate order is un'olded 'rom the implicate order and consists o' separate, identi'ia+le o+*ects( 9ohm used the analogy o' the hologram in "hich a laser +eam is split into t"o parts, the 'irst part inter'ering "ith the second part a'ter the latter has +een re'lected 'rom an o+*ect( )he result is an inter'erence pattern such that any part o' the pattern contains light re'lected 'rom the entire o+*ect( When a photographic image o' the inter'erence pattern (called a hologram, "hich is the analog o' the implicate order) is illuminated "ith a laser +eam, a threeAdimensional image o' the original o+*ect (the analog o' the e>plicate order) 82

is un'olded and 'ormed( )hus, the implicate order is a representation o' the e>plicate order, such that in'ormation a+out separation, distinction, and identity is retained +ut is en'olded( 0' only a part o' the hologram is illuminated +y a laser +eam, the entire e>plicate order (the threeA dimensional image) "ill +e un'olded ('ormed in the laser +eam), +ut some accuracy and detail "ill +e missing +ecause in'ormation 'rom the rest o' the hologram is not +eing used( !rom these considerations, 9ohm "as led to the idea o' the holomo,ement, "hich carries the implicate order and "hich, +ecause o' en'oldment, is an un+ro8en and undi,ided totality( All possi+le di''erent types o' implicate order are en'olded "ithin themsel,es and "ithin each other, so that they are all intermingled and intermi>ed( )hus, any part o' the holomo,ement contains all o' the implicate orders and is representati,e o' the entire holomo,ement( 9ohm used the term holomo,ement rather than hologram to emphasiGe that it is constantly changing and in motion, and cannot +e pictured as static in the "ay a hologram is( )he holomo,ement is the source o' the e>plicate order, "hich is pro*ected out and made mani'est( Conse<uently, 9ohm considered the holomo,ement to +e primary and 'undamental, "hile the mani'estation is secondary( )he holomo,ement has no limits o' any sort and is not re<uired to con'orm to any particular order( )hus, it is unde'ina+le and unlimited( 9ohm thought that all aspects o' the mani'estation are pro*ections 'rom the holomo,ement, including all physical, mental, emotional, and sensory mani'estations( )hus, all contents o' a"areness arise 'rom the holomo,ement, including the +odyAmind itsel'( :e regarded the mental and the physical as +eing ine>trica+ly connected to each other, li8e the north and south pole o' a magnet( )hus, e,ery physical o+*ect has a mental aspect, and e,ery mental o+*ect has a physical aspect( Conse<uently, the mani'estation is dualistic( :o"e,er, the holomo,ement, 'rom "hich mind and matter are pro*ected, is characteriGed +y "holeness, "ithout any distinction +et"een them( )hus, the holomo,ement is monistic( )he e>plicate order is the order that "e directly percei,e( 9ohm thought there is an in'inite hierarchy o' implicate orders a+o,e this e>plicate order( 3ach implicate order can +e considered to +e the e>plicate order 'or the implicate order directly a+o,e it in the hierarchy( )he implicate order directly a+o,e the e>plicate order o' the o+ser,ed uni,erse contains the physical la"s "hich go,ern the motion o' the uni,erse( )hey are implicit in the e>plicate order, i(e(, they are not directly o+ser,ed +ut must +e in'erred 'rom measurement and o+ser,ation( &hysical la" go,erns the spaceAtime ordered se<uence o' e,ents that are pro*ected into the mani'estation so that the present 'ollo"s 'rom the past, a mani'estation o' the la" o' causality( )he mani'estation contains only the spaceAtime e,ents that are o+ser,ed at this moment( :o"e,er, since the holomo,ement is characteriGed +y "holeness, it contains the e,ents in all spaceAtime in implicate 'orm( i(e(, it contains all e,ents in all time as "ell as in all space( As the sage 1amesh 9alse8ar says, B0t is all thereNC )his 'eature is a possi+le e>planation 'or nonlocality o' the mind (see Section %(2)( 2onlocality in time means that some nonlocal minds are sensiti,e to pro*ections 'rom the holomo,ement that include some aspects o' past andHor 'uture( )his "ould e>plain those talented indi,iduals that can read the Ba8ashic recordsC and thus see past li,es, or those that are precogniti,e and can see some aspects o' the 'uture( 2onlocality in space means that some nonlocal minds are sensiti,e to pro*ections o' images o' locations 'ar outside the direct perception o' that indi,idual( )he ine,ita+le inaccuracy and unrelia+ility o' such nonlocal pro*ections can +e e>plained +y realiGing that only part o' the implicate order is pro*ected( )hus, some in'ormation is missing, *ust as in the case "hen a 83

laser +eam illuminates only part o' a hologram( :.2. !imilarities "et,een the different transcendental realms We can no" see the similarities +et"een the holomo,ement o' 9ohm and the transcendental realms o' &lato and Dos"ami( All o' them transcend spaceAtime, +ut all are the source o' spaceAtime and o' the entire mani'estation( )hey are all characteriGed +y "holeness +ecause they cannot +e di,ided or separated into parts( 9ecause they are "hole, all time and space e,ents e>ist in them in implicit 'orm( 3ach moment o' the mani'estation is 'ormed and su+se<uently dissol,es( )hese processes o' mani'estation and dissolution go on continuously 'rom moment to moment( 0n each moment the mani'estation arises ane" and 'alls, to +e replaced +y the ne>t moment( 2one o' the transcendental realms can +e descri+ed or de'ined using spaceAtime concepts +ecause they are all transcendental to spaceAtime ("hich is part o' the e>plicate order)( All three transcendental realms are unpercei,a+le to us, +ut all contain the +lueprints 'or the percei,ed mani'estation, e(g(, the archetypes o' &lato, the "a,e'unctions o' Dos"ami, and the implicate order o' 9ohm( )he material "orld is pro*ected 'rom the archetypal realm o' &lato in our adaptation o' the ca,e allegory( 0t is also pro*ected 'rom the implicate order o' 9ohm, and appears +y "a,e'unction collapse 'rom Dos"ami5s transcendental realm( :. . The ocean of consciousness according to 5amesh Balse#ar )he sage, 1amesh 9alse8ar, "hose teaching "ill recei,e much emphasis in this course, has a concept o' the source and sin8 'or the mani'estation that is similar to the transcendental realms discussed a+o,e( :e calls it the Kocean o' consciousnessK and it implicitly contains all o' the 'orms 'rom "hich consciousness KselectsK the components 'or an o+*ect o' mani'estation such as a +odyAmind organism (1amesh 9alse8ar, &onsciousness :rites, $??., p( 74)( At the death o' the organism, the mental conditioning that "as present in the organism, such as thoughts, 'ears, desires, a,ersions, and am+itions, return to the ocean "here they +ecome ingredients to +e used +y consciousness in creating ne" 'orms( As "e stated a+o,e, +ecause the +asic 'eature o' the transcendental realms is their "holeness and transcendence, the entire spaceAtime realm is represented in them( 1amesh 're<uently re'ers to the destiny o' e,ery indi,idual and o' the "orld as +eing completely determined ("e shall say more a+out this in Section $/(%)( )his is consistent "ith an a+stract 'orm o' the entire spaceAtime realm e>isting in the ocean o' consciousness, *ust as it does in the other transcendental realms( :.*. The meaning of the transcendental realms )he purpose o' postulating a transcendental realm is to attempt to e>plain phenomena that ha,e no other e>planation( )his is done in order to maintain some sem+lance o' an e>ternal reality, +ut the desperation in doing so is e>posed +y the 'act that all transcendental realms, unli8e the physical models in the a+stract mathematical spaces mentioned a+o,e, are intrinsically un,eri'ia+le( 0n this they resem+le the epicycles that &tolemy in,ented in A(D( $/0 in order to retain an earthAcentered cosmology( )he need to resort to such gimmic8s conceals a 'undamental de'ect that it "ould +e +etter to re,eal than to conceal( 84

)he reason Dos"ami hypothesiGed a transcendental realm "as to e>plain ho" "a,e'unction collapse could occur "ithout ,iolating 3instein locality( :o"e,er, as "e sa" in Section 7(4, in a transcendental realm it is meaningless to tal8 a+out the Schr;dinger e<uation, its "a,e'unctions, and "a,e'unction collapse, all o' "hich normally are concei,ed to occur in spaceAtime( Concei,ing a transcendental realm is tantamount to s"eeping the "hole pro+lem under the rug so that it is out o' sight, or to in,o8ing an une>plained and une>plaina+le god as creator, or to implicitly admitting the impossi+ility o' an e>planation( We ha,e come a long "ay 'rom our discussion o' o+*ecti,e reality and materialism in Sections $($ and $(2( We ha,e persisted in trying to 'ind an o+*ecti,ely real e>planation 'or all o+ser,a+le phenomena( 0n doing so "e ha,e seen that the concept o' o+*ecti,e reality starts to +ecome so un"ieldy that it threatens to collapse under its o"n dead "eight( )he transcendental realms can hardly +e called o+*ecti,e since it is impossi+le to o+ser,e them either directly or indirectly, and there is no agreement at all a+out their properties, e>istence, or e,en necessity( Scienti'ically, "e "ere dri,en to consider them +y our em+arrassment at ha,ing to deal "ith either hidden ,aria+les (9ohmEs holomo,ement) or "a,e'unction collapse (Dos"amiEs theory), +ut "e ended up "ith something that is e,en less tena+le( )he inescapa+le progression o' our thought 'rom the material and tangi+le to the immaterial and incomprehensi+le strongly suggests that "e are reaching the limits o' science, and perhaps e,en +reaching them (see also the discussion o' this point in Section ($0)( 0t also strongly suggests that science is incapa+le o' e>plaining e,erything, a possi+ility "e already discussed in Section %( ( )he transcendental realms "ere in,ented to attempt to e>plain ho" the mani'estation arises out o' the unmani'est, and are imagined to hold an intermediate position +et"een the t"o( 0t is easy to see that this is no e>planation at all +ecause "e then are 'orced to as8, ho" does the transcendental itsel' arise 'rom the unmani'est- ((( ad in'initum( )his is suggesti,e o' 9ohmEs in'inite hierarchy o' implicate orders, pro+a+ly the ultimate in un,eri'ia+le concepts( &erhaps the real pro+lem is our insistence on an o+*ecti,e reality in the 'irst place( We <uestion that assumption in Chapter ?(

Chapter (. Perception
(.1. A revie, of the physics 0n our interpretations o' <uantum theory in Chapter , "e sa" that our insistence on an e>ternal reality 'orced us into the <uandary o' choosing the concept o' "a,e'unction collapse, hidden ,aria+les, or many "orlds( We also sa" that all o' these interpretations are nonlocal and that there is no physical e>planation 'or such nonlocality( 0n Section (% "e in,o8ed consciousness to collapse the "a,e'unction, and thus sa" that, i' consciousness collapses the "a,e'unction, consciousness itsel' must +e nonlocal( )his means that there are no indi,idual consciousnessesAAthe only consciousness there is is nonlocal consciousness( 0n Section 7(., "e sa" ho" Dos"ami hypothesiGed the appearance o' an o+*ecti,e reality "ithin the conte>t o' monistic idealism( (:ence'orth, "e shall use the term nonduality to re'er to this conte>t rather than monistic idealism( )he di''erence is that the 'ormer is a teaching "hile the latter is a philosophy6 see Section $(%()

85

0n order to circum,ent the nonphysicality o' "a,e'unction collapse in spaceAtime, Dos"amiEs theory assumes that "a,e'unctions e>ist in a transcendental realm outside o' spaceAtime( 9ut in Section 7(4 "e sa" that neither "a,e'unctions nor "a,e'unction collapse, +oth +eing de'ined in terms o' spaceAtime, can e>ist outside o' spaceAtime( )hus, Dos"ami unintentionally re,eals the parado>ical nature o' the ,ery transcendental realm that he hypothesiGed to remo,e the parado> o' "a,e'unction collapse in spaceAtimeN 0n addition, no transcendental realm is ,eri'ia+le, as "e sa" in Section 4(/( 9ecause o' all o' these pro+lems, "e continue to <uestion the "hole concept o' an e>ternal reality( 0n Section $($, "e sa" that the e>istence o' an e>ternal reality is un,eri'ia+le +y o+ser,ation( !rom a metaphysical point o' ,ie", physics ser,es us +est "hen it re,eals the parado>es such as these that are inherent in its initial assumptions( 0' the e>istence o' an e>ternal reality can ne,er +e ,eri'ied +y o+ser,ation, it can ha,e no e''ect on any o+ser,ation( :o"e,er, e,en though an e>ternal reality itsel' can ha,e no e''ects, the concept o' one certainly can( We shall no" see that it is our +elie' in this concept that causes all o' the su''ering there is( )here'ore, "e lea,e physics +ehind +ecause it does not help us to understand either o+ser,ation or the o+ser,er( (.2. 4hat is the perceived6 0n the meditation 'or #uly 2/ in A Net o# 6e0els ($?? ), the sage 1amesh 9alse8ar says, K)he ,ery e>istence o' the mani'estation depends on its +eing percei,ed( Space and time do not other"ise e>ist( When the sense o' presence as consciousness is not there, there is no mani'estation( )he only truth is 9302D23SS, here and no"(K And in the meditation 'or August 2 , he says, KWhate,er is happening is al"ays happening only in the mind that percei,es it(K We shall tal8 a+out t"o di''erent types o' mental processes( &ercei,ing is the simple appearance o' mo,ement in Consciousness( Mo,ement in Consciousness is perception itsel', and it has no separate parts( Fn the other hand, conceptualiGation is the process o' separating and naming( )his re<uires intellect (a concept), and consists o' mentally separating part o' the mo,ement 'rom the rest, and gi,ing it a name( All concepts are characteriGed +y name and 'orm, so conceptualiGation 'ragments mo,ement into separate concepts( All "ords are concepts, thus all spo8en or "ritten communication is conceptual( )his entire course is conceptual +ut it points to "hat cannot +e conceptualiGed( As an e>ample, "e shall distinguish +et"een mo,ement in Consciousness, or phenomenon, and ConsciousnessAatA rest, or 2oumenon (discussed in the ne>t section)( )hese are not real distinctions +ecause Consciousness is undi,ided, and thus are e>amples o' conceptualiGation( As "e may say that mo,ement in Consciousness is an appearance in Consciousness, "e may also say that the mani'est (phenomenon) is an appearance in the =nmani'est (2oumenon)( We can conceptualiGe 'urther +y using the terms, the mani'est, the mani'estation, phenomenality, and phenomenon almost interchangea+ly, "ith slight di''erences as determined +y the conte>t( 86

A concept can +e Ke>ternalK, detected +y one or more o' the 'i,e Ke>ternalK senses such as hearing or seeing, or KinternalK li8e a thought, 'eeling, emotion, or sensation( 0n Section $($, "e made a distinction +et"een the concepts o' Ko+*ecti,e realityK and Ksu+*ecti,e realityK( We said that o+*ecti,e reality is e>ternal to, and independent o', the mind and can +e o+ser,ed and agreed upon +y mysel' and at least one e>ternal o+ser,er( Su+*ecti,e reality is internal to the mind and can +e o+ser,ed only +y mysel'( (We also said that certain mental phenomena can +e considered to +e o+*ecti,e i' they can +e ,eri'ied +y an e>ternal o+ser,er() )he concept o' o+*ecti,e reality rests on the assumption, introduced in Section $($, that there e>ist o+ser,ers "ho are e>ternal to me, and "ho can con'irm my o"n o+ser,ations( !rom childhood, "e gre" up "ithout <uestioning this concept, so it sounds ,ery natural to us( 9ut no" "e shall see that this soAcalled Ko+*ecti,e realityK is no di''erent in principle 'rom Ksu+*ecti,e realityK and is not reality at all, +ut is nothing +ut a concept( )his may +egin to ma8e sense i' "e stop to consider that, not only is o+*ecti,e reality supposed to +e e>ternal to, and independent o', my mind, +ut so also is the Ke>ternalK o+ser,er "hom 0 depend on to con'irm my o"n o+ser,ations o' o+*ecti,e reality( :o"e,er, the e>ternal o+ser,er "ho communicates "ith me is not in 'act independent o' my mind at all, +ut is part o' my su+*ecti,e reality, i(e(, is an image in my mind( 1eality is "hat is, "ithout conceptualiGation( :o"e,er, e>ternal reality is only a concept and cannot +e pro,ed( 3,en though it is use'ul 'or communication, 'or health, and 'or sur,i,al, it does not represent 1eality, and there'ore it "ill +ring su''ering i' it is ta8en to +e real( Su''ering comes +ecause it de'ines e>ternal o+ser,ers as +eing o+*ects that are e>ternal to me, so that logically 0 am an o+*ect that is e>ternal to them( )hus, it de'ines me as +eing part o' their e>ternal reality, "hich means that 0 am separate 'rom them( As long as 0 identi'y "ith a separate, o+*ecti,e me, 0 "ill +e una+le to realiGe my true nature and 0 "ill su''er( Another pro+lem "ith de'ining mysel' as an o+*ect is that all o+*ects change in time, i(e(, they are all temporal, so they all appear and disappear in time( Am 0 "illing to accept that my true nature is purely temporal- As "e stated a+o,e, the concept o' o+*ecti,e reality has physical sur,i,al ,alue( 9ut it has only passing physical sur,i,al ,alue, +ecause e,erything in Ko+*ecti,e realityK comes and goes, and nothing in it sur,i,es( We ha,e de'ined Ksu+*ecti,e realityK as that "hich can +e o+ser,ed only +y me, "ith the intention o' including in it all o' my su+*ecti,e e>periences, namely, my thoughts, 'eelings, emotions, intuitions, etc( As discussed a+o,e, it is clear that there is no intrinsic di''erence +et"een this su+*ecti,e reality and the o+*ecti,e reality that "e ha,e pre,iously de'ined, since all Ke>ternalK o+ser,ers are only images in my mind( KF+*ecti,e realityK +ecomes nothing +ut an appearance or image in my mind *ust as Ksu+*ecti,e realityK is( All mental images come and go, and this is as true o' the images o' Ko+*ecti,eK o+*ects as it is o' Ksu+*ecti,eK o+*ects( )he "orld in my mind is the only "orld that 0 can percei,e directly( All +odies and other o+*ects in this "orld are nothing +ut images in my mind( ()he concept that there are no other minds than mine is a statement o' solipsism, 'irst proposed +y the !rench philosopher, 1enO Descartes, $%? A $ %0() )here'ore, i' 0 accept the concept that other minds contain their o"n indi,idual "orlds, there are as many "orlds as there are minds( Fn page ? o' The :isdom o# Nisargadatta ($??2) +y 1o+ert &o"ell, the sage 2isargadatta Mahara* says, 87

KAll e>ists in the mind6 e,en the +ody is an integration in the mind o' a ,ast num+er o' sensory perceptions, each perception also a mental state ((( 9oth mind and +ody are intermittent states( )he sum total o' these 'lashes creates the illusion o' e>istence(K and on p( 20$ o' I Am That ($?4/), he says, K@earn to loo8 "ithout imagination, to listen "ithout distortion: that is all( Stop attri+uting names and shapes to the essentially nameless and 'ormless, realiGe that e,ery mode o' perception is su+*ecti,e, that "hat is seen or heard, touched or smelt, 'elt or thought, e>pected or imagined, is in the mind and not in reality, and you "ill e>perience peace and 'reedom 'rom 'ear(K )he "orld o' spaceAtime is nothing +ut a concept "ithin each mind (see Section $/($)( 2o" "e as8, i' each mind contains its o"n "orld, ho" can these minds communicate "ith each other- 0n other "ords, 0 see that 0 can communicate "ith another person in my mind, +ut ho" can 0 communicate "ith a person in your mind0n Section %(2 "e introduced the concept o' nonlocal mind +ut "ithout relating it to nonlocal Consciousness( 0n Section (% "e sa" that the consciousness o' all local o+ser,ers is really nonlocal Consciousness( 0' it "ere not nonlocal, minds "ould ha,e no means o' communicating "ith each other( )hus, "e see that communication +et"een minds occurs +ecause Consciousness is nonlocal, e,en though "orlds are separate and indi,idual( We 8no" that indi,idual minds ("orlds) are highly correlated "ith each other +ecause many o' the same o+*ects and e,ents appear in di''erent minds (Section (%)( )hus, +oth your +ody and mine may appear in my mind as "ell as in yours, +ut the images in my mind are di''erent 'rom those in yours, so the +odies are di''erent( )he "ay "e 8no" they are the same +odies is +ecause o' nonlocal communication +et"een us( :o"e,er, "e must not 'orget that the e>istence o' other minds is only a metaphysical concept, al+eit sometimes a use'ul one( 2onlocal communication +et"een minds is directly e>perienced as an interpersonal connection "hich transcends ,er+al communication (see Sections %(2, %( )( )his is most clear "hene,er ego con'licts +et"een minds are not so strong that they o+scure the nonlocal connection, such as in many parental and 'ilial relationships, si+ling relationships, close personal relationships, support groups, therapy groups, and meditation groups (see Section $/(2, Chapter $ )( 0' minds "ere not nonlocal (see also Section ?(/), many disagreements +et"een them could ne,er +e resol,ed +ecause minds that are separate necessarily ha,e di''erent e>periences, perceptions, and +elie's( :ence, con'licts +et"een religions, political ideologies, nations, and socioeconomic classes "ould +e una,oida+le( (. . 4ho is the perceiver6 (0n this section "e +egin the con,ention o' capitaliGing all nouns that re'er to noumenal or transcendental 1eality, "hile re'erring to the phenomenal mani'estation "ith lo"er case nouns, e>cept "here grammar re<uires capitaliGation() 0n the meditation 'or Fcto+er $. in A net o# 6e0els ($?? ), 1amesh says, 88

KFther than Consciousness nothing e>ists( Whate,er you see is your o"n re'lection( 0t is only through ignorance o' your true nature that the uni,erse appears to e>ist( Fne "ho understands "ith con,iction that the uni,erse is nothing +ut an illusion +ecomes 'ree o' it(K 2o" "e in,estigate more care'ully "hat or "ho the K0K is that is percei,ing( 0t may seem a+surd to as8 the <uestion, KWho is percei,ing this ("hate,er is +eing percei,ed)-K, since the ans"er clearly seems to +e, K0 am(K :o"e,er, in the light o' the pre,ious section, "e must +e care'ul( 0s the K0K that is percei,ing separate 'rom all other percei,ers- 0' it is separate, then it must +e nothing +ut a conceptual o+*ectN All separate o+*ects (that is, all o+*ects) are conceptual( Any concept is the result o' an intellectual process, and conse<uently, the separate K0K is only the result o' an intellectual process( )he most per,asi,e e>ample o' conceptualiGation is the concept o' the indi,idual, +ecause the essential nature o' the indi,idual is its separation 'rom e,erything else (the other)( &ercei,ing implies the presence o' an A"areness, "ithout "hich there could +e no perception( What is this A"areness-K )his is the crucial <uestion that "e shall +e in,estigating throughout this entire course( )his A"areness is "hat is sometimes called the Sel'( :o"e,er, calling it the Sel' is misleading, +ecause it is not an o+*ect( 0t is "hat 0 really am, my true nature( 0t is ConsciousnessAatArest, 2oumenon, nonlocal Consciousness, the =nmani'est, or pure Su+*ecti,ity( )his means that it has no <ualities or characteristics "hate,er( 0t cannot +e percei,ed, conceptualiGed, o+*ecti'ied, or descri+ed( 9ecause it is "hat 0 am, 0 cannot see it or imagine it( )hus, the terms "e use are all pointers, not identi'iers or descriptors( We shall ma8e a distinction +et"een the concepts o' pure Su+*ecti,ity (2oumenon) and pure o+*ecti,ity (phenomenon), +et"een the concepts o' pure A"areness and its contents, and +et"een the concepts o' the =nmani'est and the mani'est( 9ecause separation is only a concept, the =nmani'est and the mani'est are not really separate( 2e,ertheless, "e shall see that (conceptually) the =nmani'est is the only 1eality +ecause it is unchanging (it has no <ualities), "hile the mani'est, +ecause it is constantly changing (another concept), is not real +ut is only an appearance in 1eality( Another "ay to see this is that there is no mani'est "ithout the =nmani'est, +ut the =nmani'est is, "hether or not the mani'est appears( )he deep sleep or anesthetiGed states are e>amples o' the =nmani'est "ithout the mani'est( )he dreaming and "a8ing states are e>amples o' the =nmani'est "ith the mani'est (see Section $0(/ 'or more discussion)( )he only thing you 8no" 'or certain is that you are a"are( Lou, as A"areness, are the only 1eality there is( Lou are not an o+*ect6 Lou are pure unmani'est Su+*ecti,ity, "hich is +eyond all conceptualiGation( All else is conceptual and su+*ect to change and loss( Whate,er changes cannot +e Lou +ecause Lou are changeless( Lou are not in any "orld6 the "orlds are all in Lou( Lou are not in space and time +ecause they are nothing +ut concepts, so they are in Lou( )here is nothing outside o' A"areness so there is nothing outside o' Lou( 3,entually, Lou "ill see that there is no di''erence +et"een A"areness and the contents o' A"areness, +et"een pure Su+*ecti,ity and pure o+*ecti,ity, or +et"een 2oumenon and phenomenon( )hat is "hy Lou are e,erything and e,erything is Lou(

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)he A"areness o' e,ery mind is the same A"areness( 0' it "ere not, there could +e no communication +et"een minds( )he A"areness that Lou are is the A"areness that the sage is( :o"e,er, the "orld o' the sage is as local and as indi,idual as the "orld o' the ordinary person( )he di''erence is that, in the sage, A"areness is not identi'ied "ith the 0Aconcept as it is in the ordinary person (see Sections 7( , 7(7, and $$(2)( When A"areness identi'ies "ith the 0Aconcept, the illusory B0CAentity results( Whene,er such a presumed, separate B0CAentity appears, su''ering ine,ita+ly results( Without this identi'ication, there is no su''ering +ecause there is no indi,idual to su''er( )hat is "hy su''ering can disappear only "hen identi'ication "ith the 0Aconcept ceases( Fne e>ample o' the 8ind o' su''ering that occurs is the desireH'ear e>perienced "hene,er a presumed, separate B0CAentity clings to, or is attached to, other percei,ed o+*ects, "hether these o+*ects are Ke>ternalK physical o+*ects, or KinternalK thoughts, 'eelings, emotions, or sensations (see Section 2.(/)( Another e>ample is the 'earHdesire that results 'rom the opposites o' clinging and attachment, namely 'rom resistance or a,ersion to some such o+*ect, "hether it is KinternalK or Ke>ternalK( Disidenti'ication may happen either through the deepening understanding and acceptance that there is no indi,idual K0K as thin8er or doer, or through en<uiry into the e>istence o' the separate B0CAentity and increasing a"areness o' one5s true nature( )he 'ormer is the teaching o' 1amesh 9alse8ar and his enlightened disciples( )he latter is the teaching o' 1amana Maharshi and sages "ho consider themsel,es to +e his disciples (1amana Maharshi claimed that he had no disciples)( (.*. A ne, concept of o"<ective reality )he only "orld that "e can directly percei,e is the one in our o"n mind( :o"e,er, "hile the "orld in each mind is necessarily local, minds themsel,es are nonlocal( )hus, as "e sa" in Section ?(2, the nonlocality o' minds is an e>perience that e,ery+ody has( While the "orld in each mind is indi,idual and local, there is still only one A"areness( )hat is "hat ma8es minds nonlocal( 2either Lou nor 0 is a mind +ecause We are the A"areness that is a"are o' all minds( 9ut +ecause A"areness has identi'ied "ith each mind separately (see Section 7( ), the "orld in each mind is separate 'rom all others( 0n this concept, the o+*ects in any mind are still purely conceptual( :o"e,er, e,ery conceptual o+*ect must appear in at least one mind so there are no o+*ects that are uno+ser,ed and thus that are outside o', or independent o', A"areness( )his is contrary to the usual de'inition o' o+*ecti,e reality "hich states that o+*ects e>ist "hether or not they are o+ser,ed( We no" consider a modi'ied de'inition o' o+*ecti,e reality, "hich re<uires that all o+*ects in the o+*ecti,e reality e>ist +y agreement o' more than one mind, +ut ne,er e>ist outside o' a mind( (:o"e,er, do not 'orget that all o' this is still nothing +ut a concept() 3,en i' there are other "orlds, you can still ne,er directly e>perience the "orld in any mind +ut yours (see Section %(%)( 0n this regard, our "orld is uni<uely our o"n (see Section ?(2)( :o"e,er, this does not mean that separate minds can not communicate "ith each other( 2onlocality permits this (see Sections /(., %(2, ?(2, $/($, $/(2, Chapter $ )(

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(.7. F"<ectification' the "ody-mind organism' and the primacy of the concept of memory As "e ha,e seen, all o+*ects, including the +odyAmind organism, stem 'rom concepts( (As "e shall see in Section $$(2, o+*ects appear "hen Consciousness identi'ies "ith these concepts( We can call this process o+*ecti'ication() )he "orld in each mind can +e conceptualiGed as simply a collection o' thoughts, 'eelings, emotions, sensations, and perceptions( 0n this conceptualiGation, the +odyAmind organism consists o' thoughts, 'eelings, emotions, sensations, and some o' the perceptions, "hile the Be>ternalC "orld consists o' the remainder o' the perceptions( )he 'ocus o' this course is to see that all o+*ects, especially the indi,idual K0K, are 'undamentally conceptual, although some o+*ects appear decepti,ely persistent and solid( )he concept o' memory leads to the persistency o' mental images( As "e shall see in Section $/($, memory is the +asis 'or all e>perience, so memory is primary to all other concepts( (0n Dos"amiEs model o' the +rain, the classical part is responsi+le 'or memory6 see Section 7(/() Without the concept o' memory, there can +e no change, so there can +e no other concepts, no e>periences, no indi,idual K0K, no +odyAmind organism, and no "orld( 0n particular, +ecause "e can ne,er directly e>perience any o+*ecti,e past or 'uture, it is clear that they also can only +e concepts( Fn page 7$ o' The :isdom o# 4ri Nisargadatta ($??2) +y 1o+ert &o"ell, 2isargadatta says: K0n the great mirror o' consciousness, images arise and disappear, and only memory is materialAAdestructi+le, perisha+le, transient( Fn such 'limsy 'oundations "e +uild a sense o' personal e>istenceAA,ague, intermittent, dreamli8e( )his ,ague persuasion: K0 am so and soK o+scures the changeless state o' pure a"areness and ma8es us +elie,e that "e are +orn to su''er and to die(K (./. The ;hard pro"lem; in consciousness science 9ecause most scientists o' all types are mentally "edded to a +elie' in an e>ternal reality, they are una+le to see an alternati,e picture( 0n particular, they are una+le to see that A"areness, rather than e>ternal reality, is the 'undamental 1eality( )hus, they persist in attempting (and in 'ailing) to create an o+*ecti,e theory o' su+*ecti,e e>perience( When the contents o' A"areness try to o+*ecti'y A"areness, it is li8e a puppet trying to KpuppetiGeK the puppet master (see Section $.(.), a picture on a mo,ie screen trying to KpictureiGeK the actors (see Section $.(2), a shado" stri,ing to Kshado"iGeK the o+*ect that is casting it (see Section $.(/), or humans trying to KhumaniGeK Dod( )he pro+lem o' trying to create an o+*ecti,e theory o' su+*ecti,e e>perience has +een la+eled the Khard pro+lemK o' consciousness +y Da,id Chalmers (see 4cienti#ic American, Dec( $??%, p( 406 and http:HH"""(u(ariGona(eduH^chalmersHpapersH'acing(html)( ()he soAcalled Keasy pro+lemK is to e>plain the 'unctioning o' the +rain in terms o' o+*ecti,e concepts() 0n 'act, there is no hard pro+lem 'or those "ho are a"are that they are a"are(

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Chapter 1). The teaching of nonduality

1).1. The metaphysics of nonduality 9y no" you may +e getting the impression that "e "ill +e <uestioning the reality o' all o+*ects in this course, and i' you are, you "ill +e correct( 2o o+*ect "ill +e e>cluded 'rom this e>amination +ecause until you understand that no o+*ect is real, and all are conceptual, you "ill not +e 'ree( )he statement o' nonduality is that Consciousness is all there is( Ad,aita, the Sans8rit "ord 'or nonduality, means a+sence o' +oth duality and nonduality( )here is neither duality nor nonduality in Consciousness, since +oth are nothing +ut concepts( )his means that Consciousness cannot +e o+*ecti'iedAAArather, it is transcendent to all o+*ecti'ication( Consciousness includes all e>istence, all a+sence o' e>istence, and all that transcends +oth e>istence and nonAe>istence( 3,en though it cannot +e descri+ed, "e attempt to represent it +y the structure sho"n +elo"(

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!igure $ Although concepts themsel,es are unreal, "e use them in order to point to "hat is real( !or e>ample, the structure in the 'igure a+o,e is conceptual only, not real, +ecause, in 'act, there is no separation o' any 8ind( All separation is conceptual, thus, all o+*ects are conceptual( Since no o+*ect is real, no o+*ect e>ists( 0n 'act, e>istence itsel' is only conceptual (see more discussion o' this in Section $$(2)( 0n nonduality, there is only Consciousness and there is

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nothing +ut Consciousness (see Section ?(2)( )here are no separate indi,iduals and there is no separate K0K (this also means that there is no separate soul)( )he illusion o' separation (maya, see Section $/(7) is the illusion that the "orld and all o' its o+*ects and indi,iduals are separate 'rom us( 0n nonduality, since there is no separate K0K, there is no a+ility, ,olition, or 'reedom to thin8, 'eel or act separately( 3,erything that happens, including all o' the thoughts, 'eelings, emotions, sensations, perceptions, and actions o' the Kindi,idualK, happens completely impersonally and spontaneously (causelessly)( 0ndeed, the mani'estation itsel', including the illusion o' causation, appears completely spontaneously( 0n the meditation 'or Septem+er 2/ in A Net o# 6e0els ($?? ), 1amesh 9alse8ar says, KWe neither e>ist nor not e>ist( Fur true nature is neither presence nor a+sence +ut the annihilation o' +oth(K 0n the meditation 'or 2o,em+er 27, he says, B9reathing goes on +y itsel' "hile the deluded indi,idual thin8s it is he "ho is +reathing( )houghts come 'rom outside, arising spontaneously through inter,als o' mental ,acuum, and he thin8s it is he "ho is thin8ing( )he thoughts get trans'ormed in,oluntarily into action, and he thin8s it is he "ho is acting( All the "hile, he is doing nothing +ut to misconstrue the actions o' the )otality as his o"n action(C Spiritual ignorance is the result o' Consciousness identi'ying "ith the concept o' a separate K0K (see Sections %($$, 7( , 7(7 and $$(2), resulting in an illusory B0CAentity "hich is separate 'rom all other o+*ects and entities, and "hich is erroneously accompanied +y the +elie' that it has the po"er to do, thin8, and choose( Sel'ArealiGation, a"a8ening, enlightenment, and disidenti'ication are terms applied to the disappearance o' this sense o' personal doership, simultaneously "ith the realiGation that there is nothing +ut Consciousness( A"a8ening is e>perienced as a+solute, total, and timeless 'reedom and peace, either "ith or "ithout acti,ity( Simultaneously there is the deep intuiti,e con,iction that our true nature is pure unmani'est A"areness, or pure Su+*ecti,ity, and that it transcends and underlies all phenomena( 9ecause o' this, it is "ithout limits( Fther terms that "e shall use 'or pure A"areness are the Sel', 2oumenality, 1eality, or 0 Am( 1eality is not something that can +e conceptualiGed or descri+ed, +ut it can +e pointed to( 3nlightenment, or a"a8ening, is the natural result o' spiritual e,olution( 9e'ore enlightenment, the mo,ement out"ards to"ards the "orld and separation is dri,en +y desire, 'ear, and su''ering, "hile the mo,ement in"ards to"ards 1eality is dri,en +y intuition, apperception (inner a"areness), decreasing attachment to the e>ternal, and the urge to 8no" one5s true nature( 0t is accompanied +y an increasing sense o' 'reedom, "holeness, and peace( )hese are not true mo,ements +ecause there is no place to go, 'or Consciousness is al"ays WhatAWeAAre, +ut initially they may +e e>perienced as mo,ement( )he perception that "e are separate and "e are "hat is percei,ing, doing, thin8ing, 'eeling, and acting is a mo,ement out"ard, "hile understanding and inner a"areness are mo,ements in"ard( 9e'ore enlightenment, the in"ard and out"ard mo,ements alternate "ith each other +ecause neither can +e sustained inde'initely +y itsel'( Whereas phenomenal e,ents occur in time and appear to o+ey the la" o' causality, a"a8ening or enlightenment o+eys no la"s o' phenomenality and there'ore it occurs 'rom outside o' time and cannot +e predicted, achie,ed, attained, or 94

pro,o8ed( 1).2. The practices 2one o' the concepts in the teaching o' nonduality are mere dogma( )hey are all empirically ,eri'ia+le( !or e>ample, the a+sence o' 'ree "ill, or ,olition, has +een con'irmed scienti'ically (Section %(?) and logically (Section %($0), and can +e ,eri'ied simply +y "atching the mind, and seeing that all thoughts, "ithout e>ception, arise completely spontaneously (Section %($2)( )hus, the thought that B0C shall decide one "ay or another also arises completely spontaneously, and there'ore is not an act o' 'ree "ill( )he a+sence o' an indi,idual thin8er is ,eri'ied +y as8ing, BWho is it that is thin8ing this-C or, BWho is the B0C that is thin8ing this-C, then loo8ing 'or the thin8er, "hich cannot +e 'ound( Similarly, the a+sence o' the doer is ,eri'ied +y as8ing, BWho is it that is doing this-C or, BWho is the B0C that is doing this-C, and loo8ing 'or the doer, "hich also cannot +e 'ound( 2o" i' "e as8, BWho is it that is loo8ing-C, the o+ser,er cannot +e 'ound either( )he practices *ust descri+ed gi,e con'idence in the teaching( )o ad,ance the in"ard mo,ement to"ards enlightenment, one can en<uire 'urther +y as8ing, KWhat is a"are o' all o' this-K What is a"are cannot +e seen +ecause it is unmani'est( As8ing such <uestions and loo8ing in"ard in this manner allo"s us to +egin to sense that "e are not really indi,iduals, +ut in 'act are unmani'est, impersonal A"areness, "hich is the a+sence o' the indi,idual and o' all o+*ects( )hus, the "ay to 8no" "hat you are is to see "hat you are not( Lou are the pure A"areness in "hich the +odyAmind organism, and indeed the entire uni,erse, appears and disappears( 9ecause the disappearance o' the phenomenal sel' is not the e>tinction o' pure A"areness (see !igure $), there is no reason to 'ear it( )he practices descri+ed a+o,e are called en<uiry and are discussed in greater detail in Chapter 22( )hey really include t"o practices: Sel'Aen<uiry (capitaliGed) is en<uiry into our true nature, "hile sel'Aen<uiry (uncapitaliGed) is en<uiry into the ego or B0CAentity( )hey are ,ariants o' the +asic practice, "hich is to as8, BWhoH"hat am 0 (really)-C )his seemingly simple practice is actually e>tremely pro'ound +ecause it e>presses the only true purpose in any+ody5s li'e( All see8ing 'or happiness, satis'action, or 'ul'illment is merely a distortion o' this one purpose o' 'inding our true nature( Whether "e realiGe it or not, "e "ho thin8 "e are indi,iduals are all see8ing to 'ind our Source, "hich is our true Sel'( 3n<uiry stops the mind and turns it to"ards Source, "hich seems to +e in"ard, +ut "hich is really all there is( 3n<uiry is emphasiGed in the teachings o' sages "ho consider themsel,es to +e disciples o' 1amana Maharshi( An alternati,e approach to 1eality is not really a practice, +ut rather is the increasingly deep understanding (discussed 'urther in Chapters 20 and 2$) o' the a+sence o' the indi,idual doer( Spiritual understanding arises as "e see that all 'unctioning o' the mani'estation happens completely spontaneously and impersonally( We see that the concept o' doership (including thin8ership, 'eelership, and o+ser,ership) is e<ui,alent to the concept o' the indi,idual, and this is the source o' all +ondage and su''ering( )he deeper the understanding, the clearer it is that the indi,idual and all o' its su''ering are, and al"ays ha,e +een, nothing +ut an illusion( )his is e<ui,alent to seeing that there is no doer and there ne,er has +een a doer( )otal acceptance o' this means the disappearance o' all regret, guilt, shame, +lame, and hatred, and is e<ui,alent to surrendering to the 'unctioning o' 95

)otality( )his understanding is emphasiGed in the teaching o' 1amesh 9alse8ar and his enlightened disciples( 1amana Maharshi ($47? A $?%0), considered +y many to +e the greatest 0ndian saint o' the t"entieth century, taught that en<uiry and surrender (see Chapter $?) are the only practices that lead to a"a8ening (see, e(g(, The Teachings o# Ramana !aharshi, edited +y Arthur Fs+orne, $? 2)( 2isargadatta Mahara* ($4?7 A $?4$), 1amesh 9alse8ar ($?$7 A ), and Wei Wu Wei ( A late 70s) all stress understanding, "hich is really a 'orm o' en<uiry (see Chapter 20)( All other practices must e,entually reduce to these at some time or other i' understanding is to deepen 'urther( 1). . The paths 3n<uiry and understanding comprise the spiritual path 8no"n as *nana yoga, the path o' understanding (a sage o' *nana is called a *nani)( 0t is one o' 'our classical :indu spiritual paths (see, e(g(, the +eauti'ul translation o' the Bhagavad .ita at http:HH"""(+haga,adA gita(usHintroductionAtoA+haga,adAgita(htm)( )he other three are 8arma yoga, or sel'less ser,ice6 +ha8ti yoga, or de,otional surrender (the de,otee is called a +ha8ta)6 and ra*a yoga, or stilling the mindH+ody through meditation( 1a*a yoga is o'ten practiced concurrently "ith the other three( #nana, 8arma, and +ha8ti yoga each tend to attract a speci'ic 8ind o' personality( 9ha8tas are usually K'eelersK, 8arma yogis are usually KdoersK, and *nanis are usually Kthin8ersK( 0n general, "e can say that there are 'ar more +ha8tas than *nanis or 8arma yogis, and there are 'ar 'e"er *nanis than +ha8tas or 8arma yogis( :o"e,er, there is much o,erlap among all o' the paths, and no person e,er e>clusi,ely 'ollo"s one or the other( #nana is particularly "ell suited 'or academic study +ecause o' its emphasis on the intellect( :o"e,er, intellectual understanding is only the 'irst step, and, indeed, it can +ecome a hindrance later "hen it must +e succeeded +y intuiti,e understanding( )he path o' prayer is the principal path o' Christianity( )hree )rappist mon8s at St( 9enedictEs Monastery in Sno"mass, CF (http:HH"""(centeringprayer(comH) ha,e recently de,eloped t"o 'orms o' prayer called Centering &rayer and Contemplati,e &rayer that are intended to +ring the soul into union "ith Dod( )hese are +ased on the $/th century anonymous +oo8, The &loud o# Un+no0ing( When union happens, the soul disappears and only Dod remains (this is similar to the yogic state o' nir,i8alpa samadhi, see Section 22( )( 0n the meditation 'or Fcto+er $4 in A Net o# 6e0els ($?? ), 1amesh 9alse8ar says: B)hough in itsel' limited, a de,eloped intellect is nonetheless necessary as the one 'aculty that can +ring us to the +rin8 o' true Ad,aitic understanding( )he person "ith a 8een intellect +ecomes enlightened e,en "hen the instruction o' the guru is imparted casually, "hereas "ithout it the immature see8er continues to remain con'used e,en a'ter a li'etime o' see8ing(C BA mature and penetrating intellect "ill not ha,e di,orced itsel' 'rom intuition and +ound itsel' so e>tensi,ely in logic and reason as to o+struct its natural recepti,ity to the spontaneous arising o' di,inity(C

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1).*. A"out death 9ecause all +odies die, i' you identi'y "ith the +ody, you "ill 'ear death( When you see that you are not the +ody, you "ill +e indi''erent to death( 0n Chapter 2$ and 22, "e shall see directly that "e are 1eality, "hich is unchanging and cannot die( We are not "hat changes, "hich is unreal and must die( All sages attempt to ans"er the see8ers5 <uestion, BWhere "as _05 +e'ore the +irth o' the +ody-C, and, BWhere "ill _05 +e a'ter the +ody dies-C 1amesh 9alse8ar ("hose +oo8s, 3our Aead in the Tigers !outh ($??4) and :ho &ares) ($???), are e>cellent summaries o' his teaching) teaches that, "hen the +ody dies, Consciousness simply disidenti'ies 'rom it (see also 1amesh5s +oo8, A Net o# 6e0els ($?? ), meditations 'or April $. and #une $?)( 0ndeed, the death o' the +ody is the result o' Consciousness disidenti'ying 'rom it( Since there "as no separate B0C +e'ore death, there is none a'ter death, so there is no entity to continue a'ter death( )hus, there is neither an a'terAdeath nor a +e'oreAdeath state 'or the B0C since it has ne,er e>isted in the 'irst place( Without a +ody there is only pure unmani'est Consciousness( 0n the meditation 'or April $. in A Net o# 6e0els ($?? ), 1amesh 9alse8ar says, KFnce the +ody dies, mani'ested consciousness is released and merges "ith the impersonal Consciousness li8e a drop o' "ater merges "ith the ocean( 2o indi,idual identity sur,i,es death(K 0n the meditation 'or #une 2., he says, K)he indi,idual does not 'inally merge "ith his original nature any more than a "a,e merges "ith "ater( )hey "ere not di''erent to +egin "ith( A "a,e is nothing more than the shi'ting shape o' the "ater itsel'( 0t is not a <uestion o' *oining separate things +ut o' the a+andonment o' something inessential and super'icial, the 'alse identity o' a separate indi,idual entity(K Since there ne,er is a separate B0C, there can +e no entity either to incarnate or to reincarnate( 1amesh e>plains the e>istence o' indi,idual characteristics o' the +odyAmind organism as a result o' conditioning and heredity (see also Section %($/)( Q2ote: 1amesh says that heredity includes di''erences pro*ected 'rom the BoceanC o' consciousness (see Section 4(.), as "ell as genetic di''erences( ()he BoceanC is a concept that cannot +e ,eri'ied6 see Section 4(/() 1amesh uses this concept to try to e>plain the origin o' +odyAminds that are stri8ingly similar to pre,ious ones, as in the concept o' reincarnation( !rom the BoceanC, he says the +odyAmind may inherit characteristics 'rom pre,ious +odyAminds, +ut there is no pre,ious li'etime o' the B0C since there is no B0C(R Some sages teach that, in the a+sence o' the +ody, Consciousness is still a"are o' itsel'( )he e,idence they cite is an a"areness that they say e>ists during deep (dreamless) sleep( :o"e,er, note that, in the !e+ruary / meditation in A Net o# 6e0els ($?? ), 1amesh states, B)he original state o' the 2oumenon is one "here "e do not e,en 8no" o' our +eingness(C

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)his is the state +e'ore +irth and a'ter death( Since there is no +ody in this state, there is only 2oumenon( )his state is not identical "ith the states in dreamless sleep, under anesthesia, or "hile comatose, +ecause in those states there is still rudimentary sentience associated "ith the +rainstem( Dreamless sleep, anesthesia, and coma are e>amples o' the presence o' a+sence as depicted in !igure $( )hese are not the same as death +ecause, a'ter the +ody dies and +e'ore it "as +orn, there is a dou+le a+senceAAthe a+sence o' the presence o' the mani'estation and the a+sence o' the a+sence o' the mani'estation( )he only "ay to descri+e this state is that it is neither presence ("a8ing) nor a+sence (sleep), neither e>istence nor none>istence( Although all religions attempt to gi,e some picture o' "hat "e "ill +e a'ter death, they are all +ased on ego 'ears and desires rather than on personal e>perience( )he ego may insist that it "ill continue to e>ist a'ter the death o' the +ody, +ut in so doing, it de'ies the direct e,idence o' e,eryone5s disappearance during deep sleep or anesthesia( 0' the reader cares to imagine some picture o' personal li'e +e'ore +irth and a'ter death, he or she should +e a"are that there ne,er can +e any 8ind o' direct proo' o' such states( Some people thin8 that thought can e>ist "ithout a +ody, so that the B0C concept (the soul) may pre,ail a'ter the death o' the +ody( 9ut i' that state cannot +e ,eri'ied, ho" can it +e said to ha,e e>isted at all (see Section ?(/)A'terAdeath states, such as those descri+ed in the Tibetan Boo+ o# the (ead, +y necessity are intuited or cogniGed +y a li,ing person, so the relia+ility and moti,es o' that person must +e considered( Any intense, personal e>perience, such as a nearAdeath e>perience, cannot +e proo' +ecause such e>periences +y de'inition and necessity are not death e>periences( )he appearance o' discarnate entities, such as spiritual guides, deceased relati,es, or religious 'igures, are also not proo' +ecause they al"ays appear in li,ing +odyAmind organisms and there'ore could merely +e mental phenomena( 9ecause nearAdeath and outAo'A+ody e>periences re<uire the presence o' a +rain, they cannot re'lect "hat happens a'ter death( 0n 'act, outAo'A+ody e>periences can e,en +e produced at "ill +y electrically stimulating the right angular gyrus region o' the +rain (see B4timulating o0nbod$ perceptionsB, 9lan8e, Frtigue, @andis, and Seec8, 2ature, /$? -2002) 2 ? A 270)( 2earA death e>periences ha,e +een sho"n to +e more common in people 'or "hom the +oundaries +et"een sleep and "a8e'ulness are not as clearly de'ined as in those not ha,ing nearAdeath e>periences (see Pe,in 2elson, 2eurology, April $$, 200 )( )hus, in nearAdeath e>periences, the 13M (rapid eye mo,ement) dream state o' sleep can intrude into normal "a8e'ul consciousness( 0n the April 7 meditation o' A Net o# 6e0els ($?? ), 1amesh says: B)here are many reports o' "hat are popularly considered _deathAe>periences5, "hich are mista8en as e,idence o' "hat happens a'ter death( )hese are in 'act only hallucinations e>perienced +y the ego arising 'rom stimulation o' certain centers o' the +rain +e'ore, not a'ter, the completion o' the death process( Most o' the mystical phenomena recorded as yogic e>perience are o' the same order, mo,ements in consciousness e>perienced +y the ego( 9ut "hen man 'inally surrenders his misera+le egoic indi,iduality, there is no e>perience o' anything( :e is the )otality itsel'(C

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0n the April / meditation o' the same +oo8, 1amesh says: BMy relati,e a+sence is my a+solute presence( )he moment o' death "ill +e the moment o' highest ecstasy, the last sensorial perception o' the psychosomatic apparatus(C Fn p( $4$ o' I Am That ($?4/), 2isargadatta (1ameshEs guru) says: K3,ery+ody dies as he li,es( 0 am not a'raid o' death, +ecause 0 am not a'raid o' li'e( 0 li,e a happy li'e and shall die a happy death( Misery is to +e +orn, not to die(K And on p( $22, he says: K)o +e a li,ing +eing is not the ultimate state: there is something +eyond, much more "onder'ul, "hich is neither +eing nor nonA+eing, neither li,ing nor nonAli,ing( 0t is a state o' pure a"areness, +eyond the limitations o' space and time( Fnce the illusion that the +odyAmind is onesel' is a+andoned, death loses its terror6 it +ecomes a part o' li,ing(K 1).7. !ummary diagram When the pre,ious diagram is stripped o' all nonessential concepts, it +ecomes the 'ollo"ing:

2ote: )he We+ page at http:HH"""(sentient(orgHgalen "as "ritten +y Dalen Sharp and is a succinct and clear description o' the thin8ing that produces the concept o' the indi,idual B0C, and ho" this concept is dissol,ed( Dalen "as a disciple o' Wei Wu Wei, the author o' Posthumous Pieces, $? 4, and pen 4ecret, $?70, t"o ,ery important +oo8s o' metaphysical pointers to 1eality (see Appendi>)(

Chapter 11. The functioning of the mind

11.1. The nature of duality 0n the meditation 'or April $. o' A Net o# 6e0els, 1amesh says, KWe do not really li,e +ut are +eing li,ed( )here is nothing any"here +ut the one uni,ersal, impersonal K0K, and not a single o+*ect any"here has any e>istence independent o' it(K 99

0n this chapter, "e shall depart 'rom the trend o' Chapters ? and $0 +y 'ocusing our attention on the "orld instead o' on "hat "e really are( :o"e,er, it "ill +e help'ul 'or the reader to 8eep in mind the lesson o' those chapters, ,iG(, that there is nothing +ut Consciousness( 3,erything else is a concept( 9ut, in order to continue our course, "e must attempt to conceptualiGe that "hich cannot +e conceptualiGed( 0n Section 4(/, "e sa" that the con,entional concept o' o+*ecti,e reality rests on sha8y grounds (a ne" de'inition "as gi,en in Section ?(/)( 0n Section ?(2, "e sa" that all separation +et"een o+*ects is purely conceptual +ecause there is no separation "ithin the "holeness o' Consciousness( @i8e"ise, "e sa" in Section ?(. that the separation +et"een pure Su+*ecti,ity (A"areness) and pure o+*ecti,ity is also purely conceptual( )hese are e>amples o' the "ay "e shall use concepts to point to "hat is +eyond concepts( Since concepts are 'ormed +y splitting o'' one part o' the "hole 'rom the rest, they in,aria+ly come in the 'orm o' polar pairs, that is, o' pairs o' insepara+le opposites (e(g(, B0C and notAB0C)( A pair 'orms an indi,isi+le "hole( )hus, the t"o opposites must al"ays appear together, and are concei,ed 'rom "hat is inconcei,a+le( Since "holeness appears to ha,e +een +ro8en, nonduality appears to ha,e +een replaced +y duality( :o"e,er, this is only an appearance, a result o' conceptualiGation, since Consciousness is al"ays intrinsically "hole( )he appearance o' duality implies a +oundary line +et"een one part and its opposite( As "e shall soon see, one o' the ine,ita+le conse<uences o' any +oundary line is its potential to +ecome a +attle line, "ith all o' the su''ering that it entails( All polar pairs, or dualities, are only conceptualiGations in mind, and come and go in mind "ithout a''ecting Consciousness, *ust as a re'lection can come and go "ithout a''ecting its source( All conceptual phenomena are merely re'lections o' Consciousness in Consciousness (the metaphor o' Section $.(?)( )hey are the restless "a,es that appear on the silent sea (the metaphor o' Section $.(/)( )he Chinese yinHyang sym+ol sho"n +elo" is a stri8ing representation o' duality( 0t graphically sho"s ho" Wholeness (the outer circle) appears to +e +ro8en into the t"o polar opposites, yin (dar8) and yang (light)( 3ach part contains the seed (a small dot) o' the other part, representing the ease "ith "hich yinHyang can change into yangHyin( )he +oundary line +et"een the t"o represents potential con'lict, "hile Wholeness 0tsel' is ne,er distur+ed +y any appearances "ithin it( 0n Chinese philosophy, yin signi'ies the 'emale (moon) principle, and yang signi'ies the male (sun) principle, +ut, more generally, they represent any pair o' polar opposites(

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11.2. The three levels of identification: manifestation' o"<ectification' and personaliJation 0n Chapter ?, "e used the term indi,idual mind, although "e 'ound that A"areness o' all minds is uni,ersal, not indi,idual( 0n simplest conceptual terms, a mind can +e di,ided into thoughts, 'eelings, emotions, sensations, and perceptions( All o' these are nothing +ut concepts di,iding Consciousness, so none is more real than another( :o"e,er, "e tend to e<uate intensity and persistence "ith reality, so the last items in the list can seem to +e more real than the 'irst items( !or e>ample, emotions, sensations, and perceptions can seem to +e more real than 'eelings and thoughts +ecause they can +e more intense and persistent( :o"e,er, the "orld and the +ody are not inherently more real than 'eelings and thoughts are( Fn the contrary, the more attentionAgra++ing an o+*ect is, the more unreal it is li8ely to +e, and the more su+tle it is, the more real it is li8ely to +e( !or e>ample, su+tle 'eelings and thoughts (see Section $0($, Chapter $ ) are more li8ely to point to 1eality than intense ones are, and ,ery su+tle perception (called apperception) is more li8ely to re,eal the underlying 1eality o' the o+*ect (see Section 22(. and Chapter 2/) than super'icial perception is( Fn p( /4A/? o' his +oo8 *ternit$ No0 ($?? , see Appendi> A$), the sage, !rancis @ucille, says that )ruth, @o,e, and 9eauty transcend all concepts, and come directly 'rom the =nmani'est and are pointers to the =nmani'est( Fn p( 70, he says that positi,e 'eelings and emotions li8e lo,e, happiness, gratitude, a"e, respect, and sense o' +eauty come 'rom +eyond the mind, and they generate release, relie', and rela>ation at the somatic le,el( )hese are to +e contrasted "ith negati,e emotions, li8e anger, hatred, and 'ear, "hich come 'rom the mind, and "hich generate stress, hea,iness, pressure, constriction, and tension at the somatic le,el( Fn p( ?% o' I Am That ($?4/), 2isargadatta Mahara* says, BWhat is +eauti'ul- Whate,er is percei,ed +liss'ully is +eauti'ul( 9liss is the essence o' +eauty(C We ha,e seen t"o conceptual e>planations o' ho" the "orld appears out o' the transcendental: $) "a,e'unction collapse, gi,en Section 7(., and 2) the pro*ection o' the e>plicate order out o' the implicate order, gi,en in Section 4($( 9oth concepts ha,e the logical di''iculties that are discussed in Section 4(/( A simpler, more general, and more ,eri'ia+le concept is that the mani'estation simply appears "hen sentience appears "ithin Consciousness( )his is the 'irst le,el o' identi'ication, the le,el o' mani'estation itsel' (see Section ?(2 , "e shall tal8 a+out three le,els)( Sentience is the mechanism +y "hich Consciousness +ecomes a"are o' 0tsel'( (Conceptually, sentience re<uires a +rain connected to sensory organs6 see Section 7( () )here can +e no mani'estation "ithout sentience, and there can +e no sentience "ithout mani'estation( At this 'irst le,el, "hich is the le,el o' the in'ant, Consciousness is identi'ied "ith the "hole +ecause the concept o' separation has not yet arisen( =ntil intellect arises, there can +e no concepts, so there can +e no distinction made +et"een su+*ecti,ity and o+*ecti,ity( ()his might also +e the case "ith insects and the lo"er animals() With the appearance o' intellect in man and possi+ly the higher animals, the concepts o' separation and duality appear( )hese concepts appear "ithin nonduality, e(g(, the concept o' the indi,idual mind (see Section ?(2) appears "ithin nonlocal Consciousness( )he "or8ing mind no" appears (see Section $$( ) +ut still "ith no sense o' personal doership or responsi+ility( )his is the state o' the sage( 101

0n the sage, as distinct 'rom ordinary people, there is no identi'ication "ith the concepts o' doership and responsi+ility( :o"e,er, "ith the sage as "ell as "ith ordinary people, there is identi'ication "ith name and 'orm( )his means that there is direct a"areness o' the +ody5s thoughts, 'eelings, emotions, sensations, and perceptions, +ut there is no direct a"areness o' those o' any other +ody (see Section ?(2)( )hus, "hen the sage says B0C, he o'ten re'ers to BhisC +odyAmind +ut ne,er to another +odyAmind( (At other times, "hen the sage says B0C, he o'ten re'ers to Consciousness() 1amesh says that identi'ication "ith name and 'orm is e>hi+ited "hen the sage is addressed and the +ody responds( 0n the Advaita 5ello0ship Ne0s o' August 200. (http:HH"""(ad,aita(org), he says: B)he really important thing to realiGeAAthere is no need to try to remem+er itAAis that the 'act that there is no indi,idual doer does not mean that there is no doing, that there is inaction, +ut that the operation o' doing happens in the 'orm not o' inaction +ut nonA action( )he egoAAas identi'ication "ith a name and 'ormAA"ill remain as long as the +ody remains, +ut a'ter Sel'ArealiGation, continues to 'unction merely as a "itness o' the nonA doing instead o' as a doer(C Q2ote: 0n this passage, 1amesh uses the term BegoC to mean +oth identi'ication "ith name and 'orm a'ter Sel'ArealiGation, and identi'ication "ith doership +e'ore Sel'ArealiGation( 0n this course, "e shall use it only in the latter sense(R )he concept o' the separate B0C appears in the child a'ter the appearance o' the intellect, and a'ter there is su''icient conditioning in the +odyAmind organism (see Section %(4)( A"areness then identi'ies "ith this B0C concept (the second le,el o' identi'ication) to produce the sense o' personal doership, choice, and responsi+ility and the 'ictitious B0CAentity, ego, or indi,idual (see, e(g(, Sections 7( and 7(7)( 2o" there is o+*ecti'ication ("hich "e may also call entiti'ication) as "ell as conceptualiGation, or dualism ("hich includes the sense o' separation) as "ell as duality ("hich is purely conceptual, see Section ?(%)( When an o+*ect is said to e>ist, "hat do "e mean- 0t means that A"areness has identi'ied "ith the K0KAconcept, resulting in the +elie' that the K0K is separate 'rom the rest o' the mani'estation( )hus, the K0K entity is said to e>ist( !rom this, "e can see that e>istence is conceptualiGation plus identi'ication( A'ter A"areness identi'ies "ith the K0KAconcept, the pernicious +elie's in the e>istence o' other o+*ects also arise( F+*ects seem real +ecause they seem to e>ist independently o' each other and o' our a"areness o' them( :o"e,er, independent e>istence is merely a concept, nothing +ut a product o' intellect, identi'ication, and +elie'( 0n 1eality there e>ists no K0KAentity or any other 8ind o' o+*ect( )here is only Consciousness( Q2ote: Sometimes "e might carelessly say that Consciousness e>ists, +ut as "e ha,e already seen, Consciousness includes all e>istence and none>istence, and transcends +oth e>istence and none>istence (see Section $0($)( Another type o' con'usion results "hen the "ord e>istence is used to re'er to the pure sense o' &resence that al"ays accompanies pure A"areness (see !igure $, Section $0($)( )his might +e called pure 3>istence, +ut "e shall a,oid using this terminology(R Lou are not an indi,idual( As pure A"areness, Lou are 1eality( 1eality is the same "hether your eyes are open or closed( When your eyes are closed and all thoughts and images are 102

a+sent, Lou are the only 1eality( When your eyes are open, and o+*ects seem to +e present, Lou are still the only 1eality( 1eality underlies and per,ades all the o+*ects that you percei,e( )hat is "hy Lou are e,erything and e,erything is Lou( Whene,er there is the sense o' personal doership, there is also su''ering +ecause, in addition to the mind 'unctioning as the "or8ing mind, it also 'unctions as the thin8ing mind (see Section $$( )( :o"e,er, the sage does not su''er e,en though there may +e pain +ecause there is no sense o' personal doership and responsi+ility, and no thin8ing mind( )he +elie's in the e>istence o' the K0KAentity and o' the "orld are more persistent than they "ould +e i' they "ere 8no"n to +e purely conceptual( Since the mind consists not only o' thoughts, +ut also o' 'eelings, emotions, sensations, and perceptions, identi'ication and +elie' can percolate do"n to these other le,els as "ell( 0n particular, the emotions o' guilt, shame, anger, hatred, and malice are compelling e,idence 'or a continuing identi'ication "ith, and +elie' in, the K0KAentity( =pon a"a8ening, these emotions disappear (see p( / o' 1ameshEs 200% +oo8, Nuggets o# :isdom, and the meditation 'or #une $ in A Net o# 6e0els ($?? ))( Fther emotions may arise, +ut there is no identi'ication "ith them, so they <uic8ly disappear "ithout causing su''ering( 0n particular, "hen a sage e>hi+its "hat seems to +e anger, it is usually not anger at all, +ut is intensity o' e>pression so as to command attention( 9elie' in e>istence is e>tremely persistent, and is ,irtually in,ulnera+le to super'icial mental practices, such as the mechanical repetition o' aphorisms, a''irmations, or denials( !or e>ample, the thought that 0 e>ist as an indi,idual is not nearly as di''icult to see through as the 'eeling that 0 e>ist( )here'ore, in order 'or a practice to +e e''ecti,e, it must +e seen and 'elt directly that there is no B0CAentity and there is no "orld( Such practices are the su+*ects o' Chapters 20, 2$, 22, 2., 2/( 0t is the appearance o' the conceptual, dualistic indi,idual that is the source o' all con'lict, su''ering, and stri,ing in the "orld( :o"e,er, the indi,idual is an illusion +ecause the apparently indi,idual a"areness is actually still pure A"areness( )here is al"ays only one A"areness, ne,er multiple a"arenesses( )he indi,idual is only a conceptual o+*ect +ecause its su+*ecti,ity is really pure Su+*ecti,ity( When the B0CAentity seems to appear, a +oundary seems to arise +et"een itsel' and e,erything else( )his is represented in !igure $ o' Chapter $0 +y the +o>es in the upper right la+eled B0C and BnotA0C( )he +oundary line +et"een the B0C and the BnotA0C +ecomes a potential +attle line, "ith the B0C "arring "ith the BnotA0C( )he only "ay this +attle line can +e eliminated is 'or the B0C to ,anish completely, i(e(, 'or the recognition to occur that there ne,er has +een an B0CAentity( )his is the perception o' the sage, "hich, li8e the in'ant, is pure A"areness( )he di''erence +et"een the sage and the in'ant is that the sage has a "ellAde,eloped intellect "hereas the in'ant does not( 9ecause the sage is pure A"areness, "hen the sage spea8s, it comes directly 'rom Source "ithout +eing corrupted +y an B0CAentity( Similarly, "hen the see8er is a"are o' A"areness, or "hen the see8er see8s 1eality, identi'ication "ith the B0CAconcept is "ea8ened( )his is pure A"areness see8ing 0tsel'(

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We ha,e seen that the 'irst le,el o' identi'ication is the mani'estation itsel', "hen Consciousness +ecomes a"are, "hile the second le,el is identi'ication o' A"areness "ith the concept o' the separate B0C and its doership, resulting in the 'ictitious B0CAentity( )he primary sel'A image o' this illusory entity is that o' o+ser,er, doer, thin8er, decider, and e>periencer( 9ut conditioning and identi'ication produce not only this 'alse sel', +ut also ,arious 8inds o' thoughts, opinions, and images a+out the 'alse sel'( Some e>amples o' these are its competence, incompetence, +eauty, ugliness, goodness, and e,ilness( With the appearance o' these concepts arises also the possi+ility that A"areness "ill identi'y "ith them( )his results in a third le,el o' identi'ication, the le,el o' BmineC, consisting o' many 'orms o' em+ellishment on the +asic B0CAentity( Without this third le,el o' identi'ication, the B0CA entity is +are, consisting only in the sense o' doership ("hich includes o+ser,ership, thin8ership, and decidership)( With it, "hich "e may call personaliGation, or o"nership, the B0CA entity +ecomes clothed not only in thoughts and images, +ut also in 'eelings and emotions( )hen the possi+ility o' many di''erent 8inds o' su''ering occurs( )his third le,el o' identi'ication is the one that causes all the trou+le (some might say all the 'un) +ut it depends entirely on the assumed e>istence o' the doer( )his 'ully identi'ied (clothed) B0CAentity seems to su''er unlimited agonies o,er "hether it is good enough, +eauti'ul enough, smart enough, competent enough, healthy enough, strong enough, lo,ing enough, caring enough, and many other BenoughsC( 0t 'eels guilty a+out BitsC actions in the past, and "orries a+out ho" BitC "ill per'orm in the 'uture( 0t sometimes sees itsel' as a +ag o' shit, and at other times, as a god or goddess( :o"e,er, sooner or later it "ill see itsel' as a ,ictim, i(e(, as an entity that su''ers at the hands o' something else (see Section $$(/)( 11. . Polar pairs' separation' and suffering 0t is apparent 'rom the preceding paragraph that "e are no" +eginning to +e immersed in dualistic language "hen "e spea8 o' the doing and 'unctioning o' the B0CAentity or ego( !or the purpose o' e''icient communication in the remainder o' this chapter, "e shall o'ten use this dualistic mode o' spea8ing( :o"e,er, it should al"ays remain clear that the ego, +eing nothing +ut a concept, is po"erless to do anything( 3,erything that happens is still entirely the impersonal 'unctioning o' Consciousness( 2o+ody e,er does anything +ecause there is no+ody to do it( Fn page $/7 o' I Am That ($?4/), 2isargadatta Mahara* says, KWhat is +irth and death +ut the +eginning and the ending o' a stream o' e,ents in consciousness- 9ecause o' the idea o' separation and limitation they are pain'ul( Momentary relie' 'rom pain "e call pleasure A and "e +uild castles in the air hoping 'or endless pleasure "hich "e call happiness( 0t is all misunderstanding and misuse( Wa8eup, go +eyond, li,e reallyK 0n each present moment, "e can see that "e are doing nothing (see Section 22(2), thus there can +e no doer in the present moment( )he ego is nothing +ut the identi'ication "ith the thought that K0K ha,e done something in the past, or K0K can do something in the 'uture( )hus, it is insepara+le 'rom the concepts o' past and 'uture (see Section $/($)( )hat is "hy its desires and 'ears are al"ays tied to the past or 'uture(

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0denti'ication as the ego gi,es me the perception that B0C am separate 'rom you, "hich sometimes ma8es you appear to +e a threat to my sur,i,al( )he threats seem real only +ecause hidden in the ego is the 8no"ledge that it itsel' is only a concept, and is there'ore ,ulnera+le to myriad 'orces outside itsel'( 0ntrinsic to ego identi'ication is the 'ear o' ego death e,en though death is a concept that is not understood +y the ego (the mind cannot concei,e o' its o"n a+sence)( Since 'ear o' death is intrinsic to the ego, the +ody, "hich is the sentient o+*ect that is the +asis o' the ego, appears to +e the ego5s enemy +ecause it is ,ulnera+le to many outside 'orces as "ell as to its imagined de'ects( )he ego 8no"s that the +ody must die so it li,es in constant 'ear o' this happening( At the same time, the ego glori'ies the death o' the +ody "hen it can imagine that someho" death "ill glori'y itsel'( )o some egos, nothing is more glorious than to die in +attle( Since the ego is nothing +ut a concept, other concepts can appear to +e threats to it, including some concepts a+out the ego itsel'( Some o' these con'lict "ith the ego5s sel'Aesteem, such as concepts o' +eing "rong, "ea8, de'ecti,e, unattracti,e, or guilty( )he ego reacts to any o' these threats +y attac8ing, and there+y tends to see all apparent indi,iduals as guilty, enemies, or ,ictimiGers( )he ego al"ays sees itsel' as ,ictim, ne,er as ,ictimiGer, and thus is a+le to *usti'y ,irtually any action in de'ense o' itsel'( )he ego 'inds it ,ery easy to ally itsel' "ith other concepts +ecause it 'inds strength in concepts( )his is particularly true o' ideological concepts, many o' "hich are adopted +y numerous other egos, thus allo"ing the ego to see num+ers as strength( )he concept o' B0C necessarily re<uires the concept o' its polar opposite, the notAC0C, or other, i(e(, e,erything +ut the B0C( Since B0C and notAC0C are a polar pair, the B0C sees e,erything as +eing di,ided into polar pairs( )he concept o' right necessarily re<uires the concept o' "rong, good re<uires e,il, Dod re<uires Satan, guilt re<uires innocence, light re<uires dar8ness, health re<uires illness, rich re<uires poor, 8no"ledge re<uires ignorance, etc( All o' these are merely concepts that are 'ormed +y dra"ing conceptual +oundaries +et"een the opposites in an insepara+le pair o' concepts( )hese +oundaries are purely ar+itrary, and can +e mo,ed as the occasion demands( !or e>ample, "hat appears to +e right at one time and place "ill appear to +e "rong at another, or "hat appears to +e "ealth in one place "ill appear to +e po,erty in another( Q2ote: Many passages in the 9i+le can +e interpreted as metaphors 'or nondual teachings( !or e>ample, Denesis 2:$7 graphically descri+es the 'atal conse<uences o' di,iding Consciousness into polar pairs: B888 but o# the tree o# the +no0ledge o# good and evil $ou shall not eat, #or in the da$ that $ou eat o# it $ou shall die8C R Simultaneously "ith the B0CHnotAC0C polar pair, and insepara+le 'rom it, arises the desireH'ear polar pair( )his is +ecause the ego, thin8ing o' itsel' as +eing separate, 'inds it impossi+le to 'eel "hole, and, regarding itsel' as a doer, see8s something outside o' itsel' in order to complete itsel'( )his 'act re,eals the 'allacy in any attempt +y the ego to +e "ithout desire, such as "hen it adopts a spiritual path that stipulates the renunciation o' desire( )here are many 'orms o' the desireH'ear polarity( Among them are lo,eHhate, attractionHrepulsion, attachmentHa,ersion, and approachHa,oidance(

105

Since the ego is insepara+le 'rom 'earHdesire, it conceptualiGes e,erything in terms o' 'earHdesire( 0ts o,erpo"ering 'ear o' "ea8ness, loneliness, and death (much o' the time unrelated to threats to the +ody) ma8es their polar opposites, namely po"er, relationships, and sur,i,al, its o,erpo"ering desires( 0t sees e,ery +oundary line +et"een these opposites as a potential +attle line( )he la" o' the ego is that only the 'ittest sur,i,e( 0t e<uates "inning "ith sur,i,ing and losing "ith dying, "hether academically, pro'essionally, politically, socially, or economically( )he stress generated +y the struggle to "in dominates li'e in the materialistic, indi,idualistic "orld, "here there is ne,er enough time, money, or e''ort( !ear o' losing is the +asis o' the struggle, +ut no matter ho" much e''ort is made, "inning is ne,er guaranteed, so instead o' 'ear +eing relie,ed +y the struggle, it is rein'orced +y it( &arado>ically, trying to a+andon the struggle does not remo,e the 'ear either +ecause that is merely doing something else( )here is no "ay to "in this +attle e>cept +y e>amining and understanding its +asis, and seeing that there is no ego, nor any enemy( All con'lict and su''ering are a result o' the conceptual ,ictim dra"ing conceptual +oundaries and seeing the resulting split pairs as desira+leH'ear'ul, 'riendH'oe, lo,a+leHhate'ul, accepta+leHunaccepta+le, etc( Su''ering must continue as long as "holeness appears to +e split into opposing pairs( )he only cure 'or all su''ering is disidenti'ication 'rom the sense o' doership( )he "orld "ill al"ays +e seen as a 'ear'ulHdesira+le place until this occurs( Fn p( 7. o' The :isdom o# Nisargadatta ($??2) +y 1o+ert &o"ell, 2isargadatta Mahara* says, K3,ery+ody sees the "orld through the idea he has o' himsel'((( 0' you imagine yoursel' as separate 'rom the "orld, the "orld "ill appear as separate 'rom you and you "ill e>perience desire and 'ear( 0 do not see the "orld as separate 'rom me, and so there is nothing 'or me to desire, or 'ear(K 11.*. The victim/victimiJer polar pair )he concept o' ,ictimiGer is the polar counterpart o' the concept o' ,ictim( Where there is an image o' the latter, there is necessarily an image o' the 'ormer( )he reason "e su''er is not only +ecause "e identi'y as the helpless ,ictim, +ut also +ecause "e percei,e something as +eing our tormentor( )he concept o' ,ictimiGer comes 'rom the idea o' ho" things BshouldC +e( Whene,er something is in disagreement "ith this idea, then it must +e B"rongC, i(e(, it is seen to +e "hat is ,ictimiGing us( 0t is important to realiGe that it is identi'ication as the ,ictim that ma8es the ,ictimiGer seem real( All su''ering comes 'rom resisting the ,ictimiGer, "hich is as 'ictitious as the ,ictim( 0t is tempting to thin8 that B0C am ,ictimiGed +y my spouse, +y my +oss, +y my guru, +y the person ahead o' me in the chec8out line, +y my un'ortunate +irth, +y my +ody, +y my parents, +y my teachers, +y circumstances, +y li'e, +y the "orld, or +y Dod( :o"e,er, su''ering is ne,er caused +y anything other than our o"n concepts( )his is most clear in the situations "hen "e can see that the ,ictimiGer is in our mind( !or e>ample, "hen B0C hate mysel', condemn mysel', hurt mysel', am disgusted "ith mysel', am disappointed "ith mysel', torment mysel', or torture mysel', in all o' these cases, there is an image in the mind o' me as ,ictimiGer as "ell as another image o' me as ,ictim( 106

When "e +lame some+ody outside o' oursel,es, "e pro*ect the concept o' ,ictimiGer onto some+ody else( !or e>ample, "hen our parents "ere not the parents "e "anted them to +e (the "ay parents BshouldC +e), "e had a concept o' ho" our parents "ere (a concept o' them as ,ictimiGer), and then "e +lamed them 'or +eing li8e this concept( Whether they "ere actually li8e this concept is unli8ely, and is also immaterial( )he point is that "e could not ha,e su''ered as ,ictims i' there had +een no concept in our minds o' them as ,ictimiGer also( !rom the ,ie"point o' the ego, there is nothing more 'rustrating than the a+sence o' some+ody or something to +lame( )hat is "hy nonduality is so threatening to it( What seems to +e ,ictimiGing us is not independent o' the mind, +ut is an image in the mind( 9oth ,ictim and ,ictimiGer are nothing +ut images in our minds( 0t is essential to realiGe this in order to +e 'ree 'rom su''ering( Su''ering is nothing +ut the concept o' ,ictimhood( !reedom re<uires disidenti'ication 'rom +oth sides o' the polar pair, so disidenti'ication re<uires that "e clearly see that +oth the ,ictim and ,ictimiGer are in our o"n minds( 9elo" are e>amples o' some common attitudes that indicate that the person holding them is identi'ied as ,ictim( 0t is a ,alua+le e>ercise to loo8 'or the conceptual ,ictimiGer in that same person5s mind as "ell(
BLou can5t +eat the system(C CDon5t get mad( Det e,en(C C9ig go,ernment is the pro+lem(C C)he conser,ati,es are the pro+lem(C C)he multiculturists are the pro+lem(C C)hey are trying to turn the cloc8 +ac8NC C0 can5t li,e "ithout youNC C:o" could you do that to me-C C2o rest 'or the "ic8ed(C CWhat on earth made me say that-C CWhy me-C C)here5s nothing 0 can do(C CLou ha,e to get it "hile you can(C BDo it to them +e'ore they do it to you(C B&oor meNC B05m mad as hell and 05m not going to ta8e it any more(C B)he e>tremists are the pro+lem(C B)he li+erals are the pro+lem(C B1acism is the pro+lem(C B0 need youNC BLou promisedNC B:e done me "rong(C BDon5t start on that againNC BMy past is catching up "ith me(C BWhat ha,e 0 done to deser,e this-C B2o+ody understands meNC B05m *ust no good(C B0t5s 8ill or +e 8illed(C B05m *ust a sla,e to my passions(C B0t5s a *ungle out thereNC

)he ego needs enemies in order to sur,i,e( An BenemyC can +e anything that resists or opposes the ego, e(g(, a competitor, an opponent, or an ad,ersary( )he ego gains strength 'rom resisting and 'ighting enemies, and 'rom recruiting allies( Witness the need 'or opponents and cheerleaders in sporting e,ents, 'or competitors and 'riends in the "or8place, and 'or enemies and allies in "ars( )he ego and the "orld o' egos thri,e on the clash +et"een polar opposites( Without the concept o' ,ictimiGer and the strength that it gi,es to the ego, the concept o' ,ictim could not sur,i,e( Disidenti'ication 'rom +oth is necessary 'or peace o' mind( 0t is easy to 'all into the trap o' +laming the ego 'or one5s su''ering( 9ut, "ho is it that is +laming the ego 'or its su''ering- Can there +e t"o egos- )he ego, +eing only a concept, does not and cannot do anything( Su''ering occurs 'or one reason and one reason only, and that is +ecause o' the illusory sense o' B0C as a separate indi,idual( Without this sense there could +e no helplessness, guilt, shame, pride, hatred, en,y, or *ealousy( :o"e,er, su''ering is not necessary or ine,ita+le( =nderstanding ho" the mind 'unctions, and en<uiry into "ho it is that 107

su''ers, ma8es it clear that neither the ,ictim nor the ,ictimiGer e>ists( &art . "ill +ring more clarity to this practice( 2o concept can re'lect or descri+e the intrinsic "holeness o' nature( !or this reason, e,ery concept that "e use in this course is 'undamentally inade<uate to descri+e 1ealityAAA"e can only point to 0t( All concepts that "e use are merely pointers( )he only "ay to 8no" 1eality is to see that you are 1eality( )hat is "hy this course cannot teach you "hat you really are, +ut it can encourage you to 'ind out "hat you really are, "hich means to +e "hat you are( 3ssential to +eing "hat you are is to see "hat you are not( )his means that you must see that you are not a +ody, not a mind, not a doer, not a thin8er, not a decider, not an ego, not a sel'Aimage, not anything( 0n contrast to the impossi+ility o' seeing "hat you are, it is possi+le to see "hat you are not, +ecause anything that you thin8 you are is merely a concept or image, so you can also see that you are not it( )he re,erse o' identi'ication is disidenti'ication, and seeing "hat you are not is an essential part o' disidenti'ication( Fne should not assume 'rom the a+o,e that concepts are useless or unnecessary( )his course consists entirely o' concepts, and they are essential 'or 'unctioning in the "orld( ConceptualiGing +y itsel' is not a source o' pro+lemsMit is identi'ication "ith concepts that causes all pro+lems( )he sage uses concepts as a necessary part o' li,ing +ut does not identi'y "ith them (does not li,e in ignorance)( 0n particular, there is no identi'ication "ith the B0CAdoer concept so there is no sage entity( 11.7. !in' guilt' and shame--monstrosities of mind ()he heading o' this section "as adapted 'rom 1ameshEs 2000 +oo8 "ith a similar title, see Appendi>() 2o concept causes more su''ering than that o' sin, and no emotions cause more su''ering than those o' guilt and shame( 3,ery+ody gro"s up "ith them +ecause they are instilled +y religion, go,ernment, society, and parents in order to coerce o+edience( )here are t"o types o' sin: $) the +elie' that it is possi+le to do something that is "rong or e,il, and 2) the +elie' that it is possi+le to +e some+ody "ho is +ad or "orthless( Duilt is sel'Acondemnation and despair 'or the 'ormer( Shame is sel'Ahatred and disgust 'or the latter( Q0n Christianity, +oth guilt and shame stem 'rom the concept o' Koriginal sinK, the KsinK that Adam supposedly committed +y diso+eying Dod( See, e(g(, 1omans %:$2: BThere#ore as sin came into the 0orld through one man and death through sin, and so death spread to all men because all men sinnedB( A more enlightened interpretation o' original sin is that it means separation, "hich e,ery+ody is conditioned into +y age t"o (see Sections %(4 and $$(2)( )he 'eeling o' separation is the 'eeling o' +eing de'ecti,e and incomplete, see +elo"(R 9oth guilt and shame re<uire the concepts o' ,ictim and ,ictimiGer (ho"e,er dimly percei,ed) that are discussed in the pre,ious section( )hus, guiltHshame is +ased on the dual concepts o' one entity that ,ictimiGes and another that is ,ictimiGed( When a person is old enough to percei,e himsel'Hhersel' to +e ,ictim and another person to +e ,ictimiGer, heHshe +lames the ,ictimiGer instead o' loo8ing directly at the guiltHshame in order to understand it( :o"e,er, understanding it is the only "ay to +ecome 'ree 'rom it( 9laming the ,ictimiGer is o' no use +ecause that only rein'orces and perpetuates it( !urthermore, i' the ,ictim and ,ictimiGer ha,e a personal relationship, +laming the ,ictimiGer results in the ,ictimiGer 'eeling guiltHshame, "ho, not understanding the 'eeling, sees the ,ictim as ,ictimiGer, and then tries to o''load the guiltHshame onto himHher, "ho in turn 'eels e,en more guiltHshame, and tries to o''load it +ac8 108

again ((( etc( )his +lamingHcounter+laming interaction can continue in other relationships throughout a personEs li'e, +ut +oth ,ictim and ,ictimiGer are nothing +ut concepts, and to realiGe that is to +ecome 'ree 'rom guiltHshame( )his does not mean that they disappear6 only that they are no longer +inding( F' guilt and shame, shame causes the greater su''ering +ecause it is so deepAseated and per,asi,e that it seems irremedia+le (see the important +oo8 +y #ohn 9radsha", Aealing the 4hame that Binds 3ou ($?44))( Shame can +e conditioned in a child in t"o "ays( Fne "ay is +y identi'ication "ith shameA+ased parents ("ho themsel,es "ere conditioned into shame +y their parents)( 9ecause the parents hate themsel,es 'or 'eeling de'ecti,e, so does the child( A second "ay is 'or the child to percei,e itsel' as +eing a+used or a+andoned +y shameA+ased parents, "hether se>ually, physically, or emotionally( Se>ual a+use can +e o,ert (e(g(, coerci,e or seducti,e), or co,ert (e(g(, suggestion, innuendo, or in,asion o' pri,acy)( &hysical a+use stems 'rom the +elie' that a childEs "ill must +e +ro8en in order to socialiGe it( (KSpare the rod and spoil the childK is *usti'ied in the 9i+le in se,eral places, including &ro,er+s $.:2/: BAe 0ho spares the rod hates his son, but he 0ho loves him is diligent to discipline him8B) 3motional a+use stems 'rom the +elie' that certain emotions are sin'ul, and must +e controlled, especially anger and se>ual urges (t"o o' the Kse,en deadly sinsK, named in ,arious +i+lical passages)( 9ut the child is dri,en craGy "hen the parents are allo"ed to e>hi+it anger, e,en ,iolently, and the child is not( 9ecause the child ,ie"s its parents as +eing Dod, it 'eels that it is +eing punished 'or +eing de'ecti,e, a 'eeling that haunts the child as soon as it +egins to 'eel separate( )he 'eeling o' +eing de'ecti,e is e,en compounded +y 'eeling de'ecti,e 'or 'eeling de'ecti,e( )hese 'eelings lead to a li'etime o' trying to compensate 'or them +y stri,ing to +e per'ect( :o"e,er, per'ectionism is a losing game +ecause 'ailure comes ine,ita+ly and o'ten( !ear o' 'ailure then leads to unrelenting an>iety, only 'leetingly relie,ed +y occasional 'eelings o' accomplishment and success( :o"e,er, e,ery 'ailure leads to sel'AangerHhatred 'or +eing "ea8, and to anger and rage to"ards those "e thin8 ma8e us 'eel that "ay( 9ut parents, culture, and society all demand that "e suppress these 'eelings as +eing socially unaccepta+le( !urthermore, so pain'ul are they that the mind goes still 'urther and represses them, thus pre,enting them 'rom e,er rising into a"areness( 1epression leads to depression, "hich is a 'eeling o' hopelessness, helplessness, and "ea8ness( )his is occasionally relie,ed +y anger, "hich is "elcomed 'or its 'eeling o' po"er and strength( F,er the long term, depression can cause pronounced changes in +rain chemistry( )hen, regardless o' later achie,ements and successes, deep do"n there is still a 'eeling o' "orthlessness, o'ten 'or the remainder o' oneEs li'e( 3,en treatment "ith drugs andHor tal8 therapy may not completely remo,e this 'eeling in spite o' the relie' that they can pro,ide( :o"e,er, +ecause repressionHe>pression is a polar pair, "hat is repressed must +e e>pressed( )he mind does this in a "ay that conceals "hat is repressed( Some o' the most common "ays are the 'ollo"ing: $) Sel'Ahatred is con,erted into hatred o' others( )he ego clings to its o"n ,ersions o' the Dolden 1ule to *usti'y doing this: BDo to others "hat you thin8 they ha,e done to youC6 or, BDo it to others +e'ore they can do it to youC( =ncorrupted +i+lical *usti'ication is gi,en in Deuteronomy $?:2$: B3our e$e shall not pit$; it shall be li#e #or li#e, e$e #or 109

e$e, tooth #or tooth, hand #or hand, #oot #or #ootK6 and in Deuteronomy %:?: K((( #or I the 7 R( $our .od am a 9ealous .od, visiting the ini2uit$ o# the #athers upon the children to the third and #ourth generation o# those 0ho hate meK( 2) Sel'Ahatred is con,erted into physical illness (see Section 2/(.)6 .) it is con,erted into sel'Arighteousness through religiosity, patriotism, moraliGing, or *udgmentalism6 /) it is co,ered up "ith KgoodnessK or KnicenessK +y pretending to +e KgoodK or KniceK6 %) it is pro*ected onto others +y seeing them as +eing de'ecti,e and there'ore re<uiring correction( Sin o' any type is impossi+le +ecause there is no K0K to +e sin'ul and no doer to commit sin( )he concepts o' sin, doership, and K0K go hand in hand and rein'orce each other( Conse<uently, complete relie' 'rom sin, guilt, and shame is possi+le only through complete disidenti'ication 'rom them (see Chapters 20, 2$, 22, 2., 2/)( Worldly lo,e is dualistic lo,e (see Chapter $ )( )here'ore, many cases o' "orldly lo,e, especially romantic and married lo,e, are hea,ily in'ected "ith a strong 'eeling o' guilt( )hat is "hat gi,es the Blo,eC its anguish and torment, and "hat results in a repeating cycle o' 'ailure, guilt, +lame, and sometimes B'orgi,enessC( 9ut this B'orgi,enessC is ne,er true( 0' it "ere, the cycle "ould end immediately +ecause true 'orgi,eness is seeing that there is no ,ictimiGer and no ,ictim, and there ne,er has +een (see Section 2.(2)( 11./. The thin#ing mind and the ,or#ing mind 0n order to clari'y the di''erences in the 'unctioning o' the mind +e'ore and a'ter a"a8ening, 1amesh distinguishes +et"een the thin8ing mind and the "or8ing mind( )he thin8ing mind is the part o' the mind that su''ers( 0t is the personal sense o' doership and responsi+ility that results 'rom identi'ication "ith the B0CAconcept (see Section $$(2)( 0ts primary goal is to sur,i,e +y conceptualiGing the 'uture as an e>tension o' the past( !or this, it clings to the concepts o' sin and guilt, it "orries a+out the 'uture, regrets the past, and "ishes things "ere di''erent, and it resists the impersonal 'unctioning o' )otality( 0t *udges all other conceptual o+*ects according to "hether they "ill enhance its o"n sense o' completeness and "orth or "hether they are threats to it( )hreats to the ego are seen as o+*ects o' hatred, guilt, 'ear, en,y, and *ealousy, "hile completion o+*ects are seen as o+*ects o' desire, "orship, and adulation( )he *udging that is the source o' all o' these emotions is a result o' identi'ication "ith the B0CAconcept( When disidenti'ication occurs, *udging and its emotions disappear( &rior to disidenti'ication, the thin8ing mind and its preoccupations "ith past and 'uture can easily dominate the mind and pre,ent it 'rom accomplishing its tas8s, or at least o+struct it or alter the natural priorities o' the tas8s that the mind must do( (0n his 2000 +oo8, As It Is, )ony &arsons re'ers to the thin8ing mind as a+stract thought( )his is thought that maintains the illusion o' separation +y li,ing in the past or the 'uture, neither o' "hich e>ists, as is sho"n in Section $/($() )he part o' the mind that is tas8Aoriented is the "or8ing mind( (0n As It Is, )ony &arsons re'ers to the "or8ing mind as natural or creati,e thought() )his part o' the mind, "hich results 'rom identi'ication "ith the +odyAmind organism (see Section $$(2), still continues e,en a'ter the disappearance o' the sense o' personal doership +ecause it is necessary 'or the continued 'unctioning o' the organism( 3,ery+ody e>periences the "or8ing mind "hene,er the K0K is not present( !or e>ample, a common e>perience is to lose trac8 o' time "hile +eing KlostK in oneEs 110

"or8( A musician or other artist cannot 'unction e''ecti,ely i' heHshe thin8s heHshe is "hat is per'orming or creating( All types o' "or8 are done more e''iciently and creati,ely "hen the sense o' doership is a+sent( Whereas the ego stri,es to sur,i,e, 'or the "or8ing mind, sur,i,al happens naturally( )he thoughts and emotions that are necessary 'or its 'unctioning are acted upon, and then they disappear so they do not persist( )here is no resisting, *udging, 'earing, "orrying, or dou+ting, all o' "hich "ould inter'ere "ith its 'unctioning( )he "or8ing mind uses "hate,er concepts and past e>perience are necessary 'or its 'unctioning, +ut in the a+sence o' the thin8ing mind, there is no identi'ication "ith them, so no pseudoAentities are 'ormed( &rior to a"a8ening, it seems as though the ego is the o"ner o' most thoughts, 'eelings, emotions, and sensations, leading to the e>periences o' BmyC desire, BmyC a,ersion, BmyC longing, BmyC "or8, BmyC +ody, BmyC mind, etc( )hus, the thin8ing mind, or ego, is usually thoroughly identi'ied (at the third le,el) "ith its thoughts and sel'Aimages, resulting in the emotions o' 'ear, desire, en,y, 'rustration, guilt, an>iety, indecision, a,ersion, and attachment( A'ter disidenti'ication and a"a8ening, the persistence o' conditioning and the reactions to circumstances may result in some o' the same thoughts and emotions occurring to the "or8ing mind, +ut they are ne,er identi'ied "ith( )hey are ne,er *udged, re*ected, nurtured, resisted, or clung to6 there'ore they disappear immediately( 0t must +e realiGed that +oth the thin8ing mind and the "or8ing mind are instruments used in the 'unctioning o' )otality( )here is nothing "rong or right, or good or +ad, a+out either o' them( )hey +oth *ust appear, and e,entually they +oth *ust disappear( 0nitially, Consciousness 'unctions through +oth o' them, harmoniously through the "or8ing mind, and disharmoniously through the thin8ing mind( A'ter the thin8ing mind disappears, Consciousness continues to 'unction through the "or8ing mind( Since separation and doership are not concepts o' the "or8ing mind, its 'unctioning is al"ays in harmonious accord "ith the Whole( 11.+. !umming up . . . Su''ering is entirely illusory, +eing a conse<uence o' identi'ication as an B0CAentity, and as the ,ictim in a ,ictimH,ictimiGer pair( )his does not mean that su''ering does not seem real to the BoneC "ho su''ers( )he only cure 'or su''ering is disidenti'ication, a'ter "hich it is seen there ne,er "as any ,ictim that could ha,e su''ered( 9ecause A"areness is our true nature, it is easy to see that the more a"are "e are o' our identi'ications, the less identi'ication there is( )hus, a"areness is the 8ey to disidenti'ication and 'reedom, and is the means to the realiGation that pure A"areness is "hat "e are( )he 'ollo"ing diagram illustrates the concepts discussed in this chapter( Disidenti'ication is the process o' understanding, +ecoming a"are, in<uiring into 1eality, and direct seeing( )hese "ill +e discussed more 'ully in &art .(

111

Chapter 12. 5eligion' "elief' and nonduality'

12.1. The difference "et,een religion and nonduality 0n the meditation 'or April .0 o' A Net o# 6e0els ($?? ), 1amesh says, K1eligions "ere originally +ased on direct or a+solute )ruth( 0n the course o' time they degenerated into concepts( And on these concepts has +een erected gradually an enormous, amorphous structure enchanting enough to attract and mislead millions o' people(K 9ecause su''ering is o'ten grounded in deepAseated religious +elie's (Section $$(%), such su''ering "ill not end until these +elie's are deeply <uestioned( :o"e,er, +ecause there are no doers (see Section $$(2), no+ody has any choice a+out "hat heHshe +elie,es, or a+out "hether or not to <uestion them( 0' <uestioning is supposed to happen, it "ill( 0' not, it "on5t( 2e,ertheless, in this chapter (and 'or much o' the course), 'or the purpose o' ease in communication, "e shall use the acti,e (doer) mode o' spea8ing instead o' the more accurate passi,e (nondoer) mode( )his is a course in seeing and understanding, not in +elie'( 0n nonduality, 1eality transcends all concepts, so 1eality cannot +e conceptualiGed( 2onduality as a teaching contains many concepts, +ut all o' them are meant to +e pointers to 1eality that can +e ,eri'ied +y e>perience( )o mista8enly +elie,e the concepts as 1eality 0tsel' "ould actually pre,ent one 'rom realiGing 1eality( 0n the end, the only ,alidity o' any concepts is in their use'ulness in +ringing a+out a"a8ening and the end o' su''ering( Fn p( $0? o' The :isdom o# Nisargadatta ($??2) +y 1o+ert &o"ell, 2isargadatta says: K9y 'ollo"ing any religion, cult or creed, one +ecomes ine,ita+ly conditioned, +ecause one is o+liged to con'orm and accept its disciplines, +oth physical and mental( Fne may get a little peace 'or some time, +ut such a peace "ill not last long( 0n your true nature, you are the 8no"er o' concepts and there'ore prior to them(C Fn p( % o' the same +oo8, 2isargadatta says:

112

B)hose "ho 8no" only scriptures 8no" nothing( )o 8no" is to be(C 0n the meditation 'or August 2% in A Net o# 6e0els ($?? ), 1amesh says, B9elie', any +elie', is +ased on the sense o' insecurity( Fnly "hen all +elie' is gi,en up are you 'ree to 8no" yoursel'( 0n sel' disco,ery "hat you 'ind is the )ruth A that )ruth "hich is total, sel'Ae,ident and "hich needs no outside support or *usti'ication(C )here is an enormous di''erence +et"een the teachings o' nonduality and those o' religion( )here is no theology in the purest 'orms o' nonduality, "hereas theology is the +asis o' all religion( 9y theology, 0 mean a dualistic +elie' system "hich contains critical concepts that one is as8ed to +elie,e as )ruth +ut "hich cannot +e ,eri'ied "ithin the indi,idual5s o"n e>perience( )he teaching o' nonduality di''ers 'rom religion +y hea,ily relying on practices (see Chapters 2$, 22, 2., 2/, 2%) that are aimed at re,ealing your true nature in a "ay that mere concepts cannot( Without the practices, nonduality is nothing +ut metaphysics( )he "orld5s scriptures can +e interpreted in many di''erent "ays( At one e>treme are the 'undamentalist interpretations, "hich assume that the "ords are literal truth( )hese interpretations are necessarily dualistic +ecause all "ords ta8en literally are dualistic (see Section $$($), and they al"ays concei,e o' Dod and humans as separate +eings( 3>amples o' scriptures that are usually interpreted literally are the :e+re" and Christian 9i+les( At the other e>treme are the nondualistic interpretations, "hich regard the "ords as nothing +ut pointers to 1eality( An e>ample o' a scripture that is most naturally interpreted nondualistically is the Ashtava+ra .ita8 (See, e(g(, a highly regarded translation "ithout commentary called The Aeart o# A0areness +y #ohn 1ichards, a,aila+le at http:HH"""(realiGation(orgHpageHdoc0Hdoc000/(htm( A translation "ith commentary, entitled (uet o# ne ($?4?), "as authored +y 1amesh 9alse8ar, see Appendi>)( A scripture that lends itsel' in some parts to a dualistic interpretation and in other parts to a nondualistic interpretation is the Bhagavad .ita (http:HH"""(+haga,adAgita(usHintroductionAtoA+haga,adAgita(htm)( 12.2. 5eligion as the "elief in a dualistic god 0n religion, man8ind creates its gods in its o"n images, and each religion then *usti'ies its actions +y claiming it spea8s 'or its god( )he more ,enge'ul and puniti,e is the god, the more ,enge'ul and puniti,e are the people "ho +elie,e in it( !urthermore, i' "e thin8 o' Dod as +eing separate 'rom us, "e "ill not +e a+le to a,oid as8ing such <uestions as, KWhy did Dod create su''ering-K or, KWhy is Dod doing this to me-K )hus, many adherents to Christianity are descri+ed as +eing DodA'earing, not DodAlo,ing( Any +elie' in a separate god induces guilt, e>piation o' "hich o'ten ta8es the 'orm o' trying to induce guilt in others( 0t is no accident that the most peace'ul religions are the ones, li8e 9uddhism, that ha,e no concept o' god( 1eligions o'ten preach lo,e "ithout 8no"ing "hat @o,e is (see Chapters $ and 2%)( Many religious 'undamentalists interpret their godEs lo,e 'or them to +e insepara+le 'rom its hatred 'or others( )he =(S( political mo,ement 8no"n as the Christian religious right is one such group( 0ts primary spo8esmen are &at 1o+ertson, #erry !al"ell, and !ran8lin Draham( (!or a list o' some +oo8s a+out it, see http:HHslis"e+(lis("isc(eduH^*cherneyH+oo8+i+(html() !undamentalists o'ten create enemies on "hom to displace their 'eelings o' sel'Ahatred, sel'A 113

'ear, and sel'Aanger (see Section $$(%)( )heir (unrecogniGed) sel'Ahatred can +e so un+eara+le that they try to compensate +y +elie,ing that they are godEs 'a,ored 'e", and, in the name o' this god, endea,or to eliminate a competing religion +y trying to con,ert, demoniGe, or 8ill its adherents( )heir 'ear o' another religion or teaching can +e e,en greater than their 'ear o' death( !ollo"ing are a 'e" e>amples o' ,iolent clashes +et"een competing religious +elie's that resulted in e>ecutions, massacres, and "ars( 0n less than a century a'ter Mohammed (%70A ..) died, Muslims, in their missionary Geal to con,ert the Kin'idelsK, con<uered &alestine, Syria, Mesopotamia, 3gypt, 2orth A'rica, and the South o' Spain( 0n the eighth and ninth centuries they con<uered &ersia, A'ghanistan, and a large part o' 0ndia, and in the t"el'th century they had already +ecome the a+solute masters o' all Western Asia, Spain and 2orth A'rica, and Sicily( 9et"een $0?% and $270, "ith the +lessing o' the popes, and "ith the intention o' protecting the :oly @and and 8eeping the pilgrim routes open to #erusalem, Christians launched se,eral crusades, mostly 'rom !rance, slaughtering hundreds o' thousands o' Muslims( 0n $/74, &ope Si>tus 0I initiated the Spanish 0n<uisition in order to puri'y Christian communities o' all #e"s and Muslims, e,en those "ho had con,erted to Christianity( )his <uic8ly +ecame an instrument to e>pand state po"er and to 'ill its treasury "ith the estates o' those 'ound guilty o' +eing less than 'ully Christian( 0n $%$7, Martin @uther ($/4.A$%/ ) in Witten+erg, Dermany, repulsed +y papal authority and its practice o' +uying and selling indulgences (the remission o' religious penalties 'or sinning, including 'reeing the soul 'rom purgatory) re+elled +y posting his K2inetyA'i,e )hesesK on the door o' the Witten+erg Castle church( Simultaneously, he called upon lay people to ta8e responsi+ility 'or their o"n sal,ation and to renounce 1oman authority( 0n S"itGerland in $%2.A$%2/, peasants in the Jurich district, using the argument that ruling authority should +e +ased on the Scriptures, re,olted against the to"n council, claiming that they should not +e re<uired to pay tithes on their produce +ecause there "as no +i+lical *usti'ication 'or doing so( )o"nsmen, "ith their o"n interpretation o' the 9i+le, re*ected the peasantsE demand, noting that the 9i+le did not 'or+id such payments, and said that the peasants should ma8e them out o' Klo,eK( )his so pro,o8ed the peasants that the re,olt gre" to hundreds o' thousands in se,eral countries( 0n $%2%, territorial princes and large cities reacted +y raising large armies that de'eated and destroyed the re,olt( 0n $%.%, in M`nster, Dermany, +elie,ing that protection o' KtrueK religion demanded harsh measures, &rotestants, allied "ith the Catholic Church, persecuted and e>ecuted thousands o' Ana+a+tists (a sect that +elie,ed only adults should +e +aptiGed, 'ounded in $%2% +y Ponrad Dre+el, 9althasar :u+maier, and others, and 'rom "hom the 9aptists, Amish, Mennonites, 7ua8ers, and :utterites o' today are descended)( 9et"een $%%0 and $ %0, a+out $00,000 people in 3urope, mostly "omen, "ere 114

persecuted 'or alleged "itchcra't, and a+out 0,000 "ere e>ecuted( =nder torture, or the threat o' torture, many con'essions "ere o+tained, +ut no proo' that an accused person e,er attended a De,ilA"orshipping K+lac8K Sa++ath "as e,er produced in any "itch trial( !rom $ $4 to $ /4, the )hirty LearsE War "as 'ought +et"een &rotestant and Catholic states in the :oly 1oman 3mpire (comprised largely o' presentAday Dermany, Austria, and the CGech 1epu+lic) "ith considera+le opportunistic meddling +y surrounding countries( )he "ar ended "ith the &eace o' Westphalia ($ /4), "hich re<uired that all su+*ects 'ollo" their rulersE 'aiths( Many Christians "illingly *oined the 2aGis in trying to e>terminate the #e"s during World War 00( 0slamic 'undamentalists ha,e declared holy "ar on Kin'idelK nations, particularly on the po"er'ul ones( Muslims, #e"s, and Christians continue to 8ill each other today( Fn Septem+er $$, 200$, percei,ing the =(S( to +e antiA0slamic +ecause o' its support 'or the presumed antiA0slamic policies o' 0srael and other countries, Fsama 9in @aden, an 0slamic e>tremist head<uartered in A'ghanistan, directed coordinated suicide attac8s +y 'anatical Muslims on the World )rade Center in 2e" Lor8 City and on the &entagon near Washington, D(C(, 8illing nearly .000 people( )hese attac8s inspired the 'ollo"ing e>change on Septem+er $., 200$ +et"een #erry !al"ell and &at 1o+ertson (see a+o,e) on &at 1o+ertson5s ca+le tele,ision program, K)he 700 Clu+K (as reported +y ,arious "e+sites): !al"ell: KWhat "e sa" on )uesday, as terri+le as it is, could +e miniscule i', in 'act, Dod continues to li't the curtain and allo" the enemies o' America to gi,e us pro+a+ly "hat "e deser,e(K 1o+ertson: KWell, #erry, thatEs my 'eeling( 0 thin8 "eE,e *ust seen the antecham+er to terror, "e ha,enEt +egun to see "hat they can do to the ma*or population(K !al"ell: K)he AC@= has got to ta8e a lot o' +lame 'or this( And 0 8no" 0Ell hear 'rom them 'or this, +ut thro"ing Dod(((success'ully "ith the help o' the 'ederal court system(((thro"ing Dod out o' the pu+lic s<uare, out o' the schools, the a+ortionists ha,e got to +ear some +urden 'or this +ecause Dod "ill not +e moc8ed and "hen "e destroy /0 million little innocent +a+ies, "e ma8e Dod mad(((0 really +elie,e that the pagans and the a+ortionists and the 'eminists and the gays and the les+ians "ho are acti,ely trying to ma8e that an alternati,e li'estyle, the AC@=, &eople 'or the American Way, all o' them "ho try to seculariGe America(((0 point the thing in their 'ace and say you helped this happen(K 1o+ertson: K0 totally concur, and the pro+lem is "eE,e adopted that agenda at the highest le,els o' our go,ernment, and so "eEre responsi+le as a 'ree society 'or "hat the top people do, and the top people, o' course, is the court system(K !al"ell: K&at, did you notice yesterday that the AC@= and all the ChristAhaters, the &eople 'or the American Way, 2FW, etc(, "ere totally disregarded +y the Democrats and the 1epu+licans in +oth houses o' Congress, as they "ent out on the steps and and called out to Dod in prayer and sang EDod +less AmericaE and said, let the AC@= +e hanged( 0n other "ords, "hen the nation is on its 8nees, the only normal and natural and spiritual thing to do is "hat "e ought to +e doing all the time, calling on Dod(K 115

0n late August 200%, hurricane Patrina de,astated the Dul' Coast o' the =(S( and caused more than $.00 con'irmed deaths( Fn Septem+er $, 200%, &at 1o+ertson (see a+o,e) proclaimed on Bthe 700 Clu+C that K2e" Frleans as8ed 'or this tragedy +y ad,ertising itsel' as a destination 'or *aGG music( As e,ery Christian 8no"s, *aGG music is sin'ul and lures people into eternal damnation( )he connection is o+,iousK(

12. . A nondualistic vie, of =od Fn page $74 o' I Am That, 2isargadatta Mahara* says, K)o me you are your o"n Dod( 9ut i' you thin8 other"ise, thin8 to the end( 0' there +e Dod, then all is DodEs and all is 'or the +est( Welcome all that comes "ith a glad and than8'ul heart( And lo,e all creatures( )his too "ill ta8e you to your Sel'(K 2ondualistically, Dod is Consciousness, "hich is all that is( 9ut, *ust as "e distinguished conceptually +et"een 2oumenon and phenomenon in Chapter ?, "e can no" distinguish conceptually +et"een transcendent Dod and immanent Dod( )ranscendent Dod is Consciousness at rest (2oumenon), "hile immanent Dod is Consciousness in motion (phenomenon), see Section ?(2( Sym+olically, this can +e "ritten: )ranscendenceU e,erything is in Dod( 0mmanenceU Dod is in e,erything( 2ondualistically, Dod is not an entity that is separate 'rom us, that can do something, and to "hich "e might ascri+e emotions and intentions( Dod is not an o+*ect or entity at all, let alone one that has emotions or intentions( Dod does not and cannot KdoK anything, +ecause there is nothing +ut Dod, so there is nothing separate 'or Dod to act on, to 'eel, or to thin8 a+out( While Christianity is +asically a dualistic religion, a 'e" passages 'rom the 9i+le can +e interpreted nondualistically( !or e>ample, consider some o'tenA<uoted passages 'rom *,odus D (all 9i+lical passages "ere ta8en 'rom the 1e,ised Standard Iersion at http:HHete>t(,irginia(eduHrs,(+ro"se(html): <D/ Then !oses said to .od, EI# I come to the people o# Israel and sa$ to them, FThe .od o# $our #athers has sent me to $ou, and the$ as+ me, F:hat is his name) 0hat shall I sa$ to them)C <G/ .od said to !oses, EI A! :A I A!8C And he said, E4a$ this to the people o# Israel, FI A! has sent me to $ou8C <H/ .od also said to !oses, E4a$ this to the people o# Israel, FThe 7 R(, the .od o# $our #athers, the .od o# Abraham, the .od o# Isaac, and the .od o# 6acob, has sent me to $ou/ this is m$ name #or ever, and thus I am to be remembered throughout all generations8 2ondualistically, the name o' Dod is K0 AMK( )his is easily identi'ied "ith "hat "e call pure A"areness, 0 Am, or the A+solute (see !igure $, Section $0($)( !urthermore, +ecause Dod is 0 Am, 0t is in"ard( :o"e,er, Since Dod is not an o+*ect, 0t cannot +e located any"here "ithin( (0n"ard is the direction a"ay 'rom all o+*ects, not a location()

116

2o", a 'amiliar passage 'rom Psalms GI/ <?/ BBe still, and +no0 that I am .od8 I am e,alted among the nations, I am e,alted in the earthJB and some passages 'rom 6ohn <G: I/ 6esus said to him, BI am the 0a$, and the truth, and the li#e; no one comes to the 5ather, but b$ me8 K/ I# $ou had +no0n me, $ou 0ould have +no0n m$ 5ather also; hence#orth $ou +no0 him and have seen him8B 2ondualistically, pure A"areness, (0 Am, !igure $, Section $0($), is the means and the end (the 0a$ and the truth)( 0' you 8no" your true nature as pure A"areness, you also 8no" the A+solute (unmani'est Consciousness, the 5ather)( >/ Philip said to him, E7ord, sho0 us the 5ather, and 0e shall be satis#ied8C =/ 6esus said to him, EAave I been 0ith $ou so long, and $et $ou do not +no0 me, Philip) Ae 0ho has seen me has seen the 5ather; ho0 can $ou sa$, F4ho0 us the 5ather) <?/ (o $ou not believe that I am in the 5ather and the 5ather in me) The 0ords that I sa$ to $ou I do not spea+ on m$ o0n authorit$; but the 5ather 0ho d0ells in me does his 0or+s8 &hilip "ants #esus to sho" him the A+solute, +ut #esus tells him again that only +y 8no"ing his o"n true nature (0 Am) can he 8no" the A+solute( <I/ And I 0ill pra$ the 5ather, and he 0ill give $ou another &ounselor, to be 0ith $ou #or ever, <K/ even the 4pirit o# truth, 0hom the 0orld cannot receive, because it neither sees him nor +no0s him; $ou +no0 him, #or he d0ells 0ith $ou, and 0ill be in $ou8 )he other &ounselor, or Aol$ 4pirit, is spiritual intuition (see !igure $, Section $0($) "hich 'e" 8no" (it cannot +e seen "ith the "orld5s eyes), +ut it can +e 8no"n +y all "ho "ant to( (Spiritual intuition, not +lind +elie', is the true meaning o' 'aith() LI/ But the &ounselor, the Aol$ 4pirit, 0hom the 5ather 0ill send in m$ name, he 0ill teach $ou all things, and bring to $our remembrance all that I have said to $ou8 LK/ Peace I leave 0ith $ou; m$ peace I give to $ou; not as the 0orld gives do I give to $ou8 7et not $our hearts be troubled, neither let them be a#raid8 Lour o"n spiritual intuition ('aith) "ill +ring you to 1eality and peace( 2o", three passages 'rom 6ohn >: HK/ The 6e0s then said to him, E3ou are not $et #i#t$ $ears old, and have $ou seen Abraham)C 117

H>/ 6esus said to them, ETrul$, trul$, I sa$ to $ou, be#ore Abraham 0as, I am8C H=/ 4o the$ too+ up stones to thro0 at him; but 6esus hid himsel#, and 0ent out o# the temple8 #esus tells them that his true identity has al"ays +een 0 Am (as it is 'or e,eryone)( ()his assertion incited an allAtoo common reaction among those "ho 'ear ha,ing their +elie's challenged() #esus5 identi'ication "ith pure Consciousness (again "ith the reaction o' those "ho "ere a'raid to <uestion "hat they had +een taught) is rein'orced in the 'ollo"ing passages 'rom 6ohn <?: D?/ I and the 5ather are one8B D</ The 6e0s too+ up stones again to stone him8 DL/ 6esus ans0ered them, BI have sho0n $ou man$ good 0or+s #rom the 5ather; #or 0hich o# these do $ou stone me)B DD/ The 6e0s ans0ered him, BIt is not #or a good 0or+ that 0e stone $ou but #or blasphem$; because $ou, being a man, ma+e $oursel# .od8B DG/ 6esus ans0ered them, BIs it not 0ritten in $our la0, MI said, $ou are gods1) DH/ I# he called them gods to 0hom the 0ord o# .od came "and scripture cannot be bro+en%, DI/ do $ou sa$ o# him 0hom the 5ather consecrated and sent into the 0orld, M3ou are blaspheming,1 because I said, MI am the 4on o# .od1) DK/ I# I am not doing the 0or+s o# m$ 5ather, then do not believe me; D>/ but i# I do them, even though $ou do not believe me, believe the 0or+s, that $ou ma$ +no0 and understand that the 5ather is in me and I am in the 5ather8B D=/ Again the$ tried to arrest him, but he escaped #rom their hands8 12.*. 5eligion as the "elief in o"<ective reality An e,en more uni,ersally held religion than the +elie' in god is the +elie' in o+*ecti,e reality( )his +elie' can +e *ust as staunchly and ,oci'erously de'ended as the +elie' in any god( )he religion o' o+*ecti,e reality contains a theology that is e,ery +it as dualistic and as un,eri'ia+le as any other religion( 0t is dualistic, +ecause it decrees the presence o' o+*ects "hose e>istence is independent o' the o+ser,er( 0t is un,eri'ia+le since all o+*ects, "hether percei,ed or not, are nothing +ut concepts in the mind (see Section ?(2)( 0n 'act, the only nonconceptual, ,eri'ia+le e>perience that you can ha,e is that you are a"are (see Sections $(/ and ?(.)( 9ecause the +elie' in the independent e>istence o' any o+*ect, "hether it is god, nature, or human, al"ays implies a threat to the security o' the ego and the +odyAmind, all religiously held dualistic +elie's, including the religion o' o+*ecti,e reality, must lead to su''ering( 12.7. BuddhismKreligion' or not6 9uddhism is generally ,ie"ed as one o' the "orld5s great religions( 9ecause, li8e #esus, the 9uddha le't no "ritings, "hat he actually taught is open to speculation( :o"e,er, a generally accepted account is gi,en in the 'ollo"ing three paragraphs ta8en 'rom http:HH"""(+uddhanet(netHeAlearningH+uddhist"orldH+uddha(htm: Siddhartha Dautama, 8no"n as the 9uddha, "as +orn in the si>th century 9C in 118

"hat is no" modern 2epal( :is 'ather, Suddhodana, "as the ruler o' the Sa8ya people and Siddhartha gre" up li,ing the e>tra,agant li'e o' a young prince( According to custom, he married at the young age o' si>teen to a girl named Lasodhara( :is 'ather had ordered that he li,e a li'e o' total seclusion, +ut one day Siddhartha ,entured out into the "orld and "as con'ronted "ith the reality o' the ine,ita+le su''ering o' li'e( )he ne>t day, at the age o' t"entyAnine, he le't his 8ingdom and ne"+orn son to lead an ascetic li'e and determine a "ay to relie,e uni,ersal su''ering( !or si> years, Siddhartha su+mitted himsel' to rigorous ascetic practices, studying and 'ollo"ing di''erent methods o' meditation "ith ,arious religious teachers( 9ut he "as ne,er 'ully satis'ied( Fne day, ho"e,er, he "as o''ered a +o"l o' rice 'rom a young girl and he accepted it( 0n that moment, he realiGed that physical austerities "ere not the means to achie,e li+eration( !rom then on, he encouraged people to 'ollo" a path o' +alance rather than e>tremism( :e called this )he Middle Way( )hat night Siddhartha sat under the 9odhi tree, and meditated until da"n( :e puri'ied his mind o' all de'ilements and attained enlightenment at the age o' thirtyA'i,e, thus earning the title 9uddha, or B3nlightened FneC( !or the remainder o' his eighty years, the 9uddha preached the Dharma Qa set o' doctrines and a set o' rulesR in an e''ort to help other sentient +eings reach enlightenment( According to :hat the Buddha Taught ($?7/) +y Walpola 1ahula (an e>cellent summary o' the teaching o' the 9uddha "ithout the religious intrusions o' later authors), 'aith and +elie' played no part in the 9uddha5s original teachings( 0n that ,ie", "e "ould consider 9uddhism to +e a teaching, not a religion (see Section $(%)( 1ahula says on p( 4 o' his +oo8, BAlmost all religions are +uilt on 'aithMrather _+lind5 'aith it "ould seem( 9ut in 9uddhism emphasis is laid on _seeing5, 8no"ing, understanding, and not on 'aith, or +elie' ((( :o"e,er you put it, 'aith or +elie' as understood +y most religions has little to do "ith 9uddhism( )he <uestion o' +elie' arises "hen there is no seeing Mseeing in e,ery sense o' the "ord( )he moment you see, the <uestion o' +elie' disappears(C Fn p( ?, he says, B0t is al"ays a <uestion o' 8no"ing and seeing, and not that o' +elie,ing( )he teaching o' the 9uddha is ((( in,iting you to _come and see5, +ut not to come and +elie,e(C )he heart o' the 9uddha5s teaching (1ahula, pp( $ A$4) consisted o' the B!our 2o+le )ruthsC, the 'irst o' "hich is B(u++haC( )he &ali "ord, du++ha "o'ten translated as su''ering) means imper'ection o' any 8ind, such as pain and misery, +ut also includes loss o' *oy, happiness, satis'action, pleasure, etc( ()he other 'our 2o+le )ruths are the Frigin o' (u++ha, the Cessation o' (u++ha, and the &ath @eading to the Cessation o' (u++ha)( Fn p( %$, 1ahula says, 119

B9uddhism stands uni<ue in the history o' human thought in denying the e>istence o' such a Soul, sel', or Atman Q"hat "e ha,e called the B0CAentityR( According to the teaching o' the 9uddha, the idea o' sel' is an imaginary, 'alse +elie', "hich has no corresponding reality, and it produces harm'ul thoughts o' _me5 and _mine5, sel'ish desire, cra,ing, attachment, hate, illA"ill, conceit, pride, egoism, and other de'ilements, impurities and pro+lems( 0t is the source o' all the trou+les in the "orld 'rom personal con'licts to "ars +et"een nations( 0n short, to this 'alse ,ie" can +e traced all the e,il in the "orld(C 0n the terms o' this course, du++ha simply means identi'ication "ith the 0Aconcept (see Section ?(. and Chapter $$)( 1ahula5s statements a+o,e are consistent "ith this course5s teaching o' nonduality( :o"e,er, on p( %%, he says, B0t is there'ore curious that recently there should ha,e +een a ,ain attempt +y a 'e" scholars to smuggle the idea o' sel' into the teaching o' the 9uddha, <uite contrary to the spirit o' 9uddhism( )hese scholars respect, admire, and ,enerate the 9uddha and his teaching( )hey loo8 up to 9uddhism( 9ut they cannot imagine that the 9uddha, "hom they consider the most clear and pro'ound thin8er, could ha,e denied the e>istence o' an Atman or sel' "hich they need so much(C )hus, the purest o' teachings are o'ten corrupted +y unenlightened teachers( 9uddhism +ecame a religion "hen its teachings "ere corrupted +y the introduction o' the B0CAentity( 0n contrast to 1ahula5s purist description, today5s actual teaching o' 9uddhism includes a great deal o' religious dogma( !or e>ample, in The 4tor$ # Buddhism/ A &oncise .uide To Its Aistor$ And Teachings (200$), +y Donald S( @opeG, #r(, ('rom the e>cerpt at http:HH"""(p+s(orgH"netHreligionandethicsH"ee8//%HlopeG(htmlSright), B)he 9uddha taught that all +eings in the uni,erse are su+*ect to re+irth "ithout +eginning( All +eings in the uni,erse "ere present, some"here in the uni,erse, "hen he taught the path to 'reedom in 0ndia( Some "ho had the good 'ortune to hear his teachings and put them into practice "ere a+le to 'ollo" the path and 'ree themsel,es 'rom re+irth( Fthers, less 'ortunate, ha,e continued to +e re+orn again and again(C B ((( )hus, the 9uddha di,ided "hat he taught into, perhaps, a set o' doctrines and a set o' rules Qcollecti,ely 8no"n as the DharmaR ((( What is encompassed +y this Dharma is indeed ,ast( 0t can include chanting the 9uddha5s name6 circumam+ulating his relics6 prostrating +e'ore his image6 copying, reading, or reciting his "ords6 painting his image6 ta8ing and maintaining ,o"s6 o''ering 'ood and ro+es to mon8s and nuns6 "riting arcane commentaries6 sitting in meditation6 e>orcising demons6 ,isualiGing onesel' as the 9uddha6 placing 'lo"ers +e'ore a +oo86 +urning onesel' ali,e(C Clearly, 9uddhism in this 'orm has little to do "ith nonduality( 9ecause o' its emphasis 120

on doctrine and rules instead o' understanding, seeing, and 8no"ing, 9uddhism as religion tends to rein'orce the imaginary B0CAentity and its sense o' doership, and there'ore it is unli8ely to eliminate indi,idual su''ering( 12./. &ipassana Iipassana (,iApahAsaAna, 8no"n in the West as mind'ulnessAinsight meditation) is a 'orm o' 9uddhist meditation that is attracti,e to "esterners +ecause o' the a+sence o' religious doctrine in it( BIipassanaC means to see things as they really are, and thus is consistent "ith the aims o' this course( )he 'ollo"ing description o' Iipassana can +e 'ound at http:HH"""(angel'ire(comHelectronicHa"a8ening$0$Hinsight(html: a)( Mind'ulness: =nli8e concentrati,e meditation, "hich 'ocuses a"areness on a speci'ic o+*ect, mind'ulness is the practice o' open, noninter'ering alertness or pure, 'ully present attention( )he meditator gi,es alert attention to e>perience "ithout conceptualiGing, *udging, or controlling e>perience, allo"ing sensations, 'eelings, and thoughts to arise and disappear "ithout +eing 'ollo"ed or resisted in any "ay( Such noninter'ering attention allo"s the meditator to +e 'ully present in the e>perience o' the moment( +)( 0nsight: Mind'ulness ripens into insight, "hich is the clear seeing that the mind, and e>perience generally, is Bunsatis'actory,C momentary, and de,oid o' sel' or su+stance( Iipassana gradually dissol,es the sense o' +eing a permanent sel' and re,eals, "ith e,erA'iner discrimination, that consciousness is an open dynamic 'ield o' spontaneously arising e>periences( 0nsight meditation progresses through se,eral stages leading ultimately to the e>perience o' pure dynamic emptiness, or 2ir,ana Qa+sence o' su''eringR( )his description is similar to our description o' sel'Aen<uiry, i(e(, en<uiry into the contents o' A"areness (see Section 22(2), +ut it stops short o' Sel'Aen<uiry, i(e(, en<uiry into A"areness itsel' (see Section 22(.)( )he practice o' Iipassana is descri+ed in Section 2/(2( 12.+. Len Centuries a'ter 9uddhism +egan in 0ndia, it spread through the trade routes into China, "here it "as reshaped +y contact "ith Con'ucianism and )aoism in Chinese culture( Many schools o' 9uddhism "ere then 'ormed( 0n the th century A(D(, the B0ntuiti,e SchoolC, called Ch5an (deri,ed 'rom the 9uddhist meditation called dhyana) "as introduced( !rom China, in the eighth century, Ch5an spread to #apan "here it is called Jen, the #apanese pronunciation 'or Ch5an( ()he 'ollo"ing three paragraphs are e>tracts 'rom p( . A.4 o' an article +y 2orman !ischer entitled Nothing Aol$, in 4hambala 4un, March 200/)( Jen is a pithy, strippedAdo"n, determined, uncompromising, cutAtoAtheA chase, meditationA+ased 9uddhism that ta8es no interest in doctrinal re'inements 2ot relying on scripture, doctrine, or ritual, Jen is ,eri'ied +y 121

personal e>perience, and is passed on 'rom master to disciple, handAtoA hand, ine''a+ly, through hard, intimate training( Although Jen created contro,ersy at 'irst in all o' the countries it spread to, e,entually it +ecame +y 'ar the most success'ul school o' 9uddhism in China, Porea, #apan, and Iiet 2am( 9y the midA$?40s, the Jen traditions o' all these countries had +een transmitted to America( Although Jen e,entually de,eloped traditions o' study and ritual, its emphasis on personal e>perience has al"ays made it a practiceAoriented tradition( )he practice is meditation, or sitting Jen (JaGen)( JaGen is an intensely simple practice that is generally taught "ithout steps, stages, or 'rills( )he master teaches sitting in good, upright posture, paying 'ull attention to +reathing in your +elly until you are 'ully alert and present( )his sense o' +eing present, "ith illumination and intensity, is the essence o' GaGen( We see that the aims o' Jen are similar to the aims o' Iipassana, e>cept that Jen emphasiGes the illumination (sartori) resulting 'rom meditation, "hile Iipassana emphasiGes the insight( 0n this sense, Jen is ,ery similar to Sel'Aen<uiry as descri+ed in Section 22(., "hile Iipassana is similar to sel'Aen<uiry as descri+ed in Section 22(2( 12.:. 2ondual teachings 0n nondualistic teachings, "e can distinguish +et"een t"o types o' concepts, those that negate "hat is 'alse, and those that assert "hat is true( )he 'ormer al"ays points a"ay 'rom "hat is 'alse, "hile the latter attempts to point to"ards "hat is assumed to +e true( Concepts that assert "hat is true can +e misleading pointers( !or e>ample, to assert that Consciousness is in'inite implies that $) Consciousness can +e descri+ed in conceptual terms, and that 2) Consciousness has no limits( 2either o' these concepts applies to Consciousness, "hich is +eyond all concepts( Fn the other hand, concepts that negate "hat is 'alse can +e use'ul pointers( !or e>ample, the statement that Consciousness is not a concept, entity, or o+*ect clearly means that Consciousness cannot +e descri+ed in conceptual terms( A ,ery use'ul negati,e pointer is the statement that there are no indi,iduals( 9ecause concepts are to +e used only as pointers, it is clear that t"o di''erent conceptual systems may +oth +e e''ecti,e pointers to 1eality( )his should not "orry one "ho realiGes the purpose o' concepts( Which conceptual system one accepts "ill depend on ho" e''ecti,ely it points to 1eality in the intuiti,e eyes o' the student( )hat is "hy di''erent conceptual systems "ill usually appeal to di''erent indi,iduals( Clear e>amples o' t"o perhaps e<ually e''ecti,e conceptual systems are 1amesh5s teaching, "hich emphasiGes deep understanding o' the a+sence o' the doer, compared "ith 1amana Maharshi5s teaching, "hich emphasiGes en<uiry into the B0CAentity in order to disco,er its a+sence( Which one is chosen depends on the personality characteristics o' the indi,idual( ()his course is a composite o' +oth o' these teachings() Fther systems o' pointers to nondual e>perience are Iipassana and Jen( 9ecause the a"a8ened teacher is not an indi,idual +ut a +odyAmind organism through "hich Consciousness 'unctions spontaneously and impersonally, 'rom the point o' ,ie" o' the 122

teacher (i(e(, Consciousness), there is no personal sense o' o+ligation or responsi+ility (although there "ill o'ten +e 'rom the disciple5s point o' ,ie"), so there is no concern a+out "hether a speci'ic person "ill accept the teaching( 9ecause a conceptual system o' pointers to 1eality can +e e''ecti,e only i' it is understood and accepted +y the disciple, as e>perience is gained +y the teaching +odyAmind organism, the teaching "ill usually naturally +ecome simpler and more 'ocused( Some"hat ironically, the simpler and more 'ocused it +ecomes, the more some people "ill +e dri,en a"ay 'rom it, and the more others "ill +e dra"n to"ards it( 0n addition to the 'act that spiritual +elie's cannot +e true, no mere conceptual system can e,er satis'y the yearning 'or "holeness, "hich is the compulsion +ehind all spiritual see8ing( Fnly clear seeing can satis'y this, and in the end, only clear seeing can lead to the realiGation that the indi,idual does not e>ist( 9ecause the intuition is constantly pulling us to"ards this realiGation, any practice +ased only on mentation rather than on seeing must stri,e to ignore this pulling( !urthermore, any +elie' system is constantly +eing challenged +y competing +elie' systems( )he result is that any +elie' system, in order to +e sustained, re<uires constant e''ort at de'ending it, rein'orcing it, and shoring it up( )his e''ort in,aria+ly strengthens the sense o' separation that the +elie' system is supposed to dissol,e(

Chapter 1 . !ome useful metaphors

0n discussing the metaphysics o' the mani'estation, it is ,ery help'ul to our understanding to use analogies ta8en 'rom e,ery day li'e( )his is +ecause the Source o' the mani'estation cannot +e descri+ed in conceptual terms( 0t can only +e pointed to, and analogies are use'ul pointers( 1 .1 The dream Fn p( /4/ o' I Am That ($?4/), 2isargadatta Mahara* says: K)he "orld is +ut the sur'ace o' the mind, and the mind is in'inite( What "e call thoughts are *ust ripples in the mind( When the mind is <uiet, it re'lects reality( When it is motionless through and through, it dissol,es and only reality remains( )his reality is so concrete, so actual, so much more tangi+le than mind and matter, that compared to it e,en a diamond is so't li8e +utter( )his o,er"helming actuality ma8es the "orld dreamA li8e, misty, irrele,ant(K We are all 'amiliar "ith the +asic characteristics o' our sleeping dreams( &rior to the +eginning o' the dream, there is deep sleep "ith its a+sence o' a"areness( )he dream then +ursts 'orth in 'ull 'lo"er, "ith people, landscapes, +uildings, airplanes6 an entire "orld is created in an instant( During the course o' the dream, "hich may last only a 'e" seconds or minutes, people may appear and ,anish or die, +uildings may arise and crum+le or +urn, and oceans may 'orm and re'orm or disappear( Dramas o' e,ery imagina+le type may play out, including those "ith +eauty, lo,e, murder, hatred, terror, and lust( :o"e,er, e,ery dream in,aria+ly has one principal 'igure, that o' some representation o' the +odyAmind( )he 'orm o' this representation may +e di''erent in e,ery respect 'rom the "a8ing +odyAmind, +ut, on a"a8ening, it is immediately clear "hich 'igure represented the +odyAmind and "hich ones did not( )he mani'estation, or "a8ing dream, is similar in many respects to the sleeping dream( Since 123

pure o+*ecti,ity cannot e>ist "ithout pure Su+*ecti,ity, the uni,erse cannot e>ist "ithout sentience to o+ser,e it, *ust as the sleeping dream cannot appear "ithout containing "ithin it some representation o' the mindA+ody to o+ser,e it( When the uni,erse appears, it appears in its present entirety, "ithout the need 'or eons o' e,olution prior to the appearance o' sentience8 0ndeed, it cannot e,en appear "ithout the sentient o+*ects that are part o' it( 0t is illusory in the sense that a"a8ening (enlightenment) sho"s that it is not real, +ut is merely a re'lection or shado" o' the only 1eality, "hich is A"areness( 0t is an epiphenomenon o' A"areness, is totally dependent on it, and has no separate e>istence( )he sage ,ie"s the "orld as a lucid dreamer ,ie"s his or her dream( 9oth see that the dream is not real, are disidenti'ied 'rom it, and *ust "itness it( )he di''erence is that the sage "itnesses 'rom pure impersonal A"areness "hile the lucid dreamer still thin8s o' himHher sel' as the dreamer( 0n the "a8ing dream as in the sleeping dream, all apparently separate indi,iduals are merely dream 'igures, "ithout any ,olition or 'ree "ill o' their o"n( A dream 'igure simply is +eing dreamed, and lac8s entirely any independent reality( We usually thin8 o' oursel,es as +eing the dreamer o' the sleeping dream, +ut this is incorrect( )here is no dreamer o' either the sleeping dream or the "a8ing dream( 9oth the "a8ing dream and the sleeping dream are mere appearances "ithin A"areness( 9ecause o' this, it is misleading to thin8 o' A"areness as the dreamer since A"areness is not an entity or o+*ect( When the indi,idual regards himHher sel' to +e real, it is a case o' mista8en identity( )he true identity (A"areness) +ecomes apparent "hen a"a8ening occurs, "hich is simply the disappearance o' the dream( At that time, it +ecomes o+,ious that the dream "as ne,er real, the only reality ha,ing al"ays +een only A"areness( 1 .2 The movie 0n some "ays, the mo,ie metaphor stri8es more deeply at the illusoriness o' the mani'estation, and there'ore may +e +etter than the dream metaphor at producing the shoc8 necessary to induce a"a8ening( We as indi,iduals are nothing +ut the 'igures on a mo,ie screen( We ha,e no more reality, independence, or ,olition than the images pro*ected onto the screen( 3,erything "e seemingly thin8, 'eel, or do is actually recorded on the 'ilm through "hich the @ight o' A"areness shines and pro*ects the images onto the screen o' A"areness( )he a+surdity o' our situation is made clear at the thought that a mere image on a screen can stri,e 'or success, yearn 'or 'ul'illment, or see8 'or its sourceN Let, all this seems to happen, not +ecause the images are doing it, +ut +ecause it is all recorded on the 'ilmN )he 'ilm is the analog o' &lato5s or Dos"ami5s transcendental realm (Section 7($) or 9ohm5s holomo,ement (Section 4($) (+oth o' "hich are un,eri'ia+le concepts), and the light and the screen are the analogs o' our true nature, "hich is pure A"areness( )he light and the screen are completely una''ected +y the 'ilm and the images( )he images appear 'rom no"here, do their dance, and disappear +ac8 into no"here, lea,ing no trace( ()he ,ie"er, "ho is not only a"are +ut "ho also reacts to the images on the screen, is analogous to the indi,idual mind()

124

1 . . The puppet and the ro"ot )his metaphor is similar to that o' the mo,ie( )he +odyAmind organism is nothing +ut a puppet that mo,es according to the "ay its strings are pulled (e(g(, +y thoughts and impulses 'rom the transcendental realm) and according to its mechanical construction (its conditioning)( A more contemporary ,ersion "ould +e the ro+ot "hich per'orms a tas8 according to instructions that are 'ed to it and according to its programming( 2either the puppet nor the ro+ot can initiate any thoughts or actions o' its o"n( )here is no need to +e depressed +y this +ecause you are not the +odyAmind organism6 you are the A"areness o' the +odyAmind organism( 1 .*. The shado, )his metaphor is similar to that o' the puppet( )he o+*ect casts a shado", +ut the shado" is nothing +ut a poor 'acsimile o' the o+*ect( 0t can +e nothing else( As indi,iduals, "e are li8e shado"s o' A"areness, "hich is our true nature( .7. The ocean An e>tremely use'ul metaphor to help us picture the relationship +et"een phenomenality (pure o+*ecti,ity) and 2oumenality (pure Su+*ecti,ity) is that o' the "a,es on the sur'ace o' the ocean( )he "a,es (phenomenon) cannot e>ist "ithout the ocean (2oumenon)( )he ocean in its depths is <uiet, peace'ul and undistur+ed( Wa,es, storms, and 'oaming sur' arise on the sur'ace "ithout distur+ing the depths( @i8e"ise, 2oumenality is totally undistur+ed +y the 'renGied and meaningless acti,ity o' phenomenality( 3ach "a,e consists o' a crest and a trough, and one cannot appear "ithout the other, *ust as all o' the insepara+le opposites o' phenomenality must appear together( When the ocean identi'ies "ith a "a,e and the "a,e thin8s o' itsel' as +eing separate 'rom the other "a,es and 'rom the ocean itsel', the illusory indi,idual appears( )his is ignorance( When identi'ication ends and a"a8ening occurs, it is clear that there is only the ocean (A"areness), there has al"ays +een only the ocean, and the ocean is Lou( 1 ./. The thorns 0' a thorn enters the 'oot (i' the concept o' the indi,idual B0C enters the mind), another thorn (concept) can +e used to remo,e it( )he thorn must +e pointed and sharp and it must +e de'tly used in order to +e e''ecti,e( A dull thorn aimed at the "rong spot "ill only mutilate the 'oot( A thorn that has +een so'tened so that it "ill not hurt "ill +e ine''ecti,e( A collection o' a large num+er o' thorns "ill only con'use and distract, especially i' the attention is on collecting thorns rather than using the +est one to remo,e the one im+edded in the 'oot( )he thorns themsel,es are not 1eality, so a'ter the 'irst thorn is remo,ed, +oth thorns are thro"n a"ay( We cannot descri+e 1eality +y using concepts, +ut "e can use concepts to remo,e 'alse concepts and to point to 1eality( When 1eality is re,ealed, all concepts +ecome irrele,ant, and can +e thro"n a"ay( 1 .+. $lectricity and the appliance An electrical appliance (a human +ody) is an inert o+*ect that comes to Bli'eC "hen electricity (A"areness) 'lo"s through it (identi'ies "ith it)( 0n the a+sence o' the electricity, the appliance 125

is BdeadC( 1 .:. The gold o"<ect )he gold in a +racelet is the same as the gold in a ring( Fnly the 'orm is di''erent( 0' the +racelet and ring are melted do"n, the 'orms change, +ut "e still ha,e the gold, "hich is unchanged( )he gold is the analog o' pure A"areness, "hile the 'orms o' the +racelet and ring are the analog o' the mani'estation( 1 .(. The dust in a light "eam A light +eam is in,isi+le unless it stri8es something that re'lects it( A"areness (the light +eam) percei,es itsel' +y re'lecting 'rom the mani'estation (the dust), "hich is also itsel'( A"areness sees its o"n light re'lected 'rom 0tsel' and is there+y a"are o' 0tsel'( 1 .1). The mirror An ideal mirror (pure A"areness) is in,isi+le and re'lects images (the mani'estation) "ithout distortion and "ithout +eing a''ected +y them( )hus, 0t re'lects pure 1eality truly( A distorted mirror re'lects distorted images( )hus, it re'lects 1eality as i' 0t "ere distorted +y separation( Without a mirror there can +e no images (mani'estation), and "ithout images, the presence o' the mirror "ould not +e apparent( 1 .11. The sna#e and the rope 0n dim light (ignorance), a rope (the mani'estation) can +e mista8enly percei,ed as a sna8e (a "orld separate 'rom the sel'), and 'ear can result( When a +right light (A"areness) is turned on, the rope "ill +e seen 'or "hat it is (nothing +ut A"areness itsel')( )his metaphor can also +e used to re'er to the ego (the sna8e), "hich is seen to +e nothing +ut A"areness (the rope) a'ter a"a8ening( A ,ariant o' this metaphor is the ego seen as the rope itsel' (no sna8e)( During the steps to a"a8ening, the rope is +urned in the 'ire o' A"areness( A'ter a"a8ening, only the +urned rope remains( )he ego still persists +ut has no po"er to +ind anyone, or to tie any+ody up( )his po"erless ego is the remaining identi'ication o' A"areness "ith the +odyAmind organism, "hich is necessary 'or the organism to sur,i,e( 1 .12. The mirage A desert mirage (the mani'estation) as seen 'rom a distance ('rom ignorance) appears to +e "ater, +ut up close (a'ter a"a8ening), is seen to +e a re'lection o' the sunlight (A"areness)( 1 .1 . The pot and the space in ,hich it e9ists )he space (A"areness) in "hich a pot (the 'ictitious B0CAentity or the "orld) e>ists is una''ected +y the pot( )he same space e>ists outside, inside, and "ithin (is immanent in) the "alls o' the pot( When the pot is +ro8en ("hen a"a8ening occurs), the space inside and "ithin is seen to +e the same as the space outside( A slight ,ariation o' this metaphor ma8es the inner space 126

the mind, the outer space A"areness, "ith the mind merging "ith A"areness at a"a8ening(

Chapter 1*. !pace' time' causality' and destiny

1*.1. The concepts of space and time 0n the meditation 'or April $2 in A Ne0 o# 6e0els ($?? ), 1amesh says, K)he cru> o' manEs dilemma lies in the concept o' time( While chasing his mythical happiness o' the 'uture, man has no time to en*oy the present moment( And actually there is no such thing as the present +ecause +y the time one thin8s o' it, it has already +ecome the past( )here'ore, "hat is ,ital is not thin8ing a+out the present +ut actually +eing the present moment AA and that is nothing other than enlightenment(K Fn page .$ o' I Am That ($?4/), 2isargadatta Mahara* says, K0t is the clinging to the 'alse that ma8es the true so di''icult to see( Fnce you understand that the 'alse needs time and "hat needs time is 'alse, you are nearer the 1eality, "hich is timeless, e,er in the no"( 3ternity in time is mere repetiti,eness, li8e the mo,ement o' a cloc8( 0t 'lo"s 'rom the past into the 'uture endlessly, an empty perpetuity( 1eality is "hat ma8es the present so ,ital, so di''erent 'rom the past and 'uture, "hich are merely mental( 0' you need time to achie,e something, it must +e 'alse( )he real is al"ays "ith you6 you need not "ait to +e "hat you are(K Consciousness is all there is( )he reality o' A"arenessH&resence is not a concept( 3,erything else is( Space is a concept that is no more real than the o+*ects that appear in it( )he concept o' the three dimensions o' space allo"s the concept o' threeAdimensional o+*ects to appear( )he conceptual nature o' space is clari'ied i' "e thin8 o' the di''erence +et"een the sense o' KherenessK ("e can thin8 o' the sense o' &resence as the sense o' herenessHno"ness) and the concept o' KhereK( )he concept KhereK implies the concept KthereK, "hich is e<ui,alent to Knot hereK( )hus, the un+ro8en "holeness o' hereness has +een di,ided +y concei,ing it to consist o' t"o parts, here and there( Without the concept o' space, there is only the "holeness o' hereness( Without the concept o' threeAdimensional space, there is no concept o' threeAdimensional depth, so all spatial 'orms appear at the same BdepthC in the mind( )his is immediately clear "hen "e close our eyes( :o"e,er, "hen "e open them again, thoughts and Be>ternalC o+*ects seem to appear at di''erent depths( )hus, the illusion o' depth is a result o' +inocular ,ision( :o"e,er, since there is no intrinsic di''erence +et"een thought and perception (see Section ?(2), "ithout the concept o' depth, thoughts and o+*ects appear at the same depth( 3,en "ith our eyes closed, there still is the illusion o' horiGontal and ,ertical e>tent +ecause o' the 8inesthetic sense 'rom mo,ing our eyes horiGontally or ,ertically( )his is then conceptualiGed into the horiGontal and ,ertical dimensions o' threeAdimensional space( )he concept o' successi,e 'rames in space (e(g(, in <uantum theory caused +y successi,e "a,e'unction collapses) 'orm a succession that allo"s the concept o' time to appear( )he concept o' time is complementary to the concept o' space, and 'orms a 'ourth dimension that is 127

perpendicular to the three spatial dimensions( 9ecause the concept o' time depends on the concept o' change, "e ha,e the e<ui,alencies, timeVchangeVdurationVsuccession( As "ith space, it +ecomes clear that time is only a concept i' "e compare the sense o' Kno"nessK ('rom the sense o' herenessHno"ness) "ith the concept Kno"K( )he concept Kno"K implies the concept KthenK, "hich is e<ui,alent to Knot no"K( )he un+ro8en "holeness o' no"ness has +een +ro8en into t"o parts, no" and then( Without the concept o' time, there is only the "holeness o' no"ness( Fne "ellA8no"n attempt to point to the 1eality that transcends conceptual spaceAtime is the $?7$ +oo8 +y 1am Dass entitled, KBe Aere No0K( (1eportedly, at one time it "as the third most popular +oo8 in 3nglish, ne>t only to the 9i+le and Dr( Spoc8Es +a+y manual() )he concept o' time depends on the concept o' memory (see Section ?(%), "ithout "hich "e could not compare successi,e 'rames and thus 'orm the concept o' change( Without change, there is no e>perience, so all thoughts, 'eelings, emotions, sensations, and perceptions are concepts that depend on the concept o' memory( )ime can +e conceptually di,ided into t"o ma*or parts, past and 'uture, "hich are insepara+le polar opposites (this is a more con,entional di,ision than di,iding it into no" and then as in the pre,ious paragraph)( )he concept o' no" +ecomes nothing more than a conceptual +oundary +et"een the conceptual past and conceptual 'uture( Without the concepts o' time and space, all 'urther conceptualiGation is impossi+le( 0n particular, the concept o' the personal identity arises 'rom the persistency o' the concepts o' the +odyAmind, personal doership, and choice (see Section $$(2)( Without such persistency, the conceptual B0C could not arise( )hus, the B0C depends on the concept o' time( 0n timelessness, there is no B0C( We see only one slice o' conceptual threeAdimensional space (one still) at a time, and all o' the slices coming in succession, "e call the passage o' time( )he limitations o' the mechanisms o' perception pre,ent us 'rom seeing all o' the slices simultaneously( 0' "e could see them all simultaneously, the concept o' time "ould not arise( ()here is a remar8a+ly accurate saying: B)ime is "hat 8eeps e,erything 'rom happening all at once(C) We may ha,e ,isions o' the B'utureC, e,en startlingly BrealC ones, +ut these are really ,isions o' the su+*ecti,e present +ecause they occur only in the su+*ecti,e present( )he same is true o' ,isions and memories o' the BpastC( )hese e>amples sho" that the BpastC and B'utureC do not e>ist as separate eras +ut actually consist o' e>periences in the su+*ecti,e present, "hich is the only BtimeC there is( Conse<uently, *ust as there is no o+*ecti,e reality outside the mind 'or space and the o+*ects therein, there is no o+*ecti,e reality outside o' the mind 'or time and the e,ents therein (see Section ?(2)( Whate,er past or 'uture there is e>ists only in some+odyEs mind( 0' it is thought to e>ist only in one mind, it is considered to +e su+*ecti,e( 0' it is thought to e>ist in se,eral minds and there is agreement on it, it is considered to +e o+*ecti,e (see Section ?(/)( We can in'er that there are other minds 'rom our sense o' connectedness +ut "e cannot directly e>perience the "orld o' another mind( 1*.2. !peculations on the concepts of nonlocality in time and space 0n Section ?(2, "e introduced the concept o' the indi,idual mind( We said that the mind is not in spaceAtime +ut that space and time are concepts "ithin the mind( Also, in Sections %(2, ?(2, 128

?(/, $/($, "e discussed nonlocal mind( 9y nonlocal mind "e mean the mind appearing "ithin the conte>t o' nonlocal Consciousness( ()his is a more precise de'inition o' nonlocal mind than the one gi,en in Section %(2() 9y ,irtue o' nonlocal Consciousness, nonlocal mind allo"s instantaneous correlations to occur +et"een t"o "idely separated regions o' spaceAtime, similar to those o+ser,ed in the 9ellAAspect e>periments descri+ed in Section /(.( 2onlocality o' the mind in time can also +e understood conceptually i' e,ents are pro*ected into the mind 'rom the holomo,ement (see Section 4($), "hich, +ecause o' its "holeness, contains all that potentially could happen any"here in the uni,erse during any era o' time( 3,idence 'or nonlocality in time is gi,en in the +oo8 +y 1ussell )arg and #ane Patra, !iracles o# !ind ($??4), and "as listed in Section %(2( 2onlocality o' mind in space "as also cited in Section %(2( 2onlocality in space can +e e>plained conceptually i' e,ents located any"here in space are pro*ected 'rom the holomo,ement into the mind( 2onlocality might +e also e>plained, at least in part, +y the concept o' the soAcalled su+tle +ody, "hich is thought to +e a nonphysical +ody that is associated "ith the physical +ody, +ut "hich can +e spatially much larger (see, e(g(, 1ichard Der+er, Vibrational !edicine, $?44)( Some people "ith psychic a+ilities are a+le to BseeC the su+tle +ody as an aura and can o+ser,e it e>pand and contract "ith the e>pansion and contraction o' its a"areness( (&ossi+ly some o' the readers o' this course ha,e this a+ility() )he la"s that go,ern the su+tle +ody, "hich are not 8no"n, may allo" it to +e nonlocal in +oth time and space( Since "e 8no" ne>t to nothing a+out it, "e cannot say "hether its nonlocality is limited or "hether it can +e sensiti,e to all phenomena that ha,e e,er e>isted and all that "ill e,er e>ist( )here seem to +e t"o separate types o' nonlocality in space( Fne type, such as remote ,ie"ing, is apparently independent o' distance( )arg and Patra state in !iracles o# !ind that the accuracy and resolution in remote ,ie"ing ha,e +een sho"n to +e insensiti,e to distance up to $0,000 miles( )his type o' nonlocality could +e e>plained i' these phenomena are pro*ections 'rom 9ohm5s holomo,ement, "hich transcends spaceAtime, and in "hich all possi+le e,ents ha,e a+stract representations that are independent o' time and space( Fn the other hand, some nonlocal phenomena are "ea8er the greater the distance( (9ecause o' this distance dependence, "e cannot say that such phenomena are nonlocal in the strict sense( :o"e,er, "e shall continue to lump all such phenomena o' the mind into the same category o' nonlocality() Fne such e>ample is the peace and tran<uility that are commonly e>perienced in the presence o' a great yogi or in a group o' meditators (discussed 'urther in Chapter $ ), +ut "hich decrease rapidly "ith increasing separation( )his type o' nonlocality might +e e>plained +y the o,erlap o' the auras or su+tle +odies, "hich decreases "ith separation +ecause o' their 'inite siGes( A'ter all this has +een said, "e must not 'orget that nonlocal mind is nothing +ut a concept that is introduced in order to e>plain other concepts, such as instantaneous correlations +et"een di''erent regions o' spaceAtime( Consciousness is still all there is(

129

1*. . The concept of causality Seemingly, the most "ell esta+lished la" in phenomenality is the la" o' causality, "hich states that the present and 'uture are determined +y the past( 0n 'act, in e,eryday li'e, "e usually use a more restricted 'orm o' this la", "hich states that a certain isolated set o' e,ents (such as your decision to read this course) at one time determines another isolated set o' e,ents at a 'uture time (your acti,e participation in this course)( :o"e,er, since the 'uture and the past are conceptual 'ictions, there cannot in 'act +e any general la" o' causality( 0' all e,ents e>ist in the present moment (this is the concept o' destiny "hich "e "ill discuss in more detail +elo"), there is no room or need 'or a separate la" o' causality( !urthermore, e,en i' all e,ents did not e>ist in the present moment, it "ould +e impossi+le to isolate any one e,ent 'rom all o' the e,ents that e,er preceded it (e(g(, it is impossi+le to isolate your decision 'rom all o' the preceding e,ents o' your li'e, and 'rom all o' the e,ents in the li,es o' all o' the people "ho ha,e in'luenced you)( )hus, this more restricted 'orm o' isolated causality is dou+ly in,alid, +ecause it re<uires not only the 'ictions o' past and 'uture, +ut also the illusion o' isolation o' an e,ent in spaceAtime( )his has pro'ound conse<uences "ith regard to our concept o' 'ree "ill( )he concept o' 'ree "ill is identical to the concept o' B0C, the 'reely "illing, indi,idual sel' that can 'reely +ring a+out the satis'action o' its desires( )his depends on the concept that there is an indi,idual "ho is separate and isolated 'rom the rest o' the uni,erse (see Sections %($0 and %($$), "ho can 'reely choose hisHher o"n desires ("hose desires are una''ected +y causality), and yet "ho can control to its satis'action the causal chain o' e,ents in order to satis'y hisHher desires( :o"e,er, either causality is ,alid, in "hich case there can +e no separate, isolated indi,idual "ith 'reely chosen desires, or it is in,alid, in "hich case there is no possi+ility that such an indi,idual could e,er cause anything to happen( :o"e,er, e,en though an indi,idual might +e con,inced in retrospect that it had no control o,er past e,ents, heHshe usually stu++ornly clings to the +elie' that heHshe has some control o,er 'uture e,ents( Such is the nature o' identi'ication in the 'ace o' lac8 o' 8no"ledge o' the 'uture( We 8no" that, "ithin the concept o' time, strict causality is impossi+le +ecause o' the pro+a+ilistic nature o' <uantum mechanics( :o"e,er, i' e,ents are pro+a+ilistic rather than determined, then desires and actions also "ould +e pro+a+ilistic, "ith no possi+ility o' control o,er them +y a purported doer( )hus, regardless o' the degree o' admi>ture o' pro+a+ility that e>ists, it does not a''ect our discussion o' 'ree "ill and the indi,idual( )he doctrine o' causality coupled "ith that o' the separate, 'reely "illing B0CAentity, is the doctrine o' 8arma( )his doctrine states that causality ensures that all o' the choices "e ha,e made in all o' our past li,es determine "hat happens to us today, and, together "ith all o' the choices "e "ill ma8e today and in the 'uture, "ill determine "hat happens to us in our 'uture li,es( ()he concept o' reincarnation is an essential component o' the doctrine o' 8arma() Fne might thin8 that the concept o' ,olition or 'ree "ill could pro,ide the possi+ility o' escape 'rom past 8arma +ecause it "ould allo" us to +egin a ne" chain o' causal e,ents uncoupled 'rom the past( :o"e,er, as "e ha,e *ust seen, the +elie' in 'ree "ill is incompati+le "ith the +elie' in causality( )he +elie' in 'ree "ill coupled "ith the +elie' in causality merely results in the 'eeling o' guilt and regret 'or past actions and the 'ear o' 'uture conse<uences +ecause i' the

130

mind has the idea that it can control itsel', it necessarily 'eels guilt, regret, and 'ear (see also Section %($2)( )he +elie' in 8arma is pro+a+ly largely responsi+le 'or the e''orts o' many religious people, particularly in :indu countries, to attempt to renounce the "orld and all material things in order to escape 'rom the ine>ora+le "heel o' reincarnation and +ondage( )hey 'ail to realiGe that the real cause o' +ondage is the sense o' the indi,idual B0C, and it is this that must +e renounced( :o"e,er, it is 'utile to as8 the B0C to renounce itsel' +ecause +y trying to renounce itsel', it only rea''irms itsel'( )he only true renunciation is the spontaneous disappearance o' the B0C( !rom this discussion, "e see that any discretely identi'ia+le cause must +e an isolated, separate o+*ect or e,ent (an e,ident impossi+ility as seen a+o,e)( )hus, the concept o' separation is an intrinsic part o' concept o' isolated causality( We ha,e also seen that the concepts o' separation and causality are intrinsic parts o' the concept o' 'reeA"ill or ,olition( We no" can see "hy the indi,idual has such di''iculty in seeing the none>istence o' causality( 0' isolated causality is real, then so are separation and 'reeA"ill, the essential components o' the ego( )he ego insists on causality +ecause causality *usti'ies its o"n e>istenceN 0n the commonly held concept o' causality, it is the past that determines the 'uture( )his concept is an ar+itrary one and is held only +ecause the past is presumed to +e 8no"n, "hile the 'uture is un8no"n, and there is the desire to predict and control un8no"n 'uture e,ents 'rom 8no"n past e,ents( :o"e,er, as "e ha,e seen, the concept o' causality rein'orces the concept o' the indi,idual, "ho has a desire to e>ert some control o,er an un8no"n 'uture( We might as8, BWithin the concept o' time, is it possi+le that the 'uture determines the past, rather than the past determining the 'uture (see also Section %($%)-C )here is no scienti'ic reason that it could not( 0n 'act, there are t"o types o' solutions to the Schr;dinger e<uation, the BretardedC solutions and the Bad,ancedC solutions( )he retarded solutions descri+e 'uture e,ents as +eing the result o' past e,ents( )he ad,anced solutions descri+e past e,ents as 'ollo"ing 'rom 'uture e,ents( 9oth types o' solutions arise +ecause all microscopic physical la"s are *ust as ,alid in the re,ersed as in the 'or"ard time direction( :o"e,er, in practice, the ad,anced solutions are al"ays discarded as +eing BnonphysicalC +ecause to use them "e "ould 'irst need some 8no"ledge o' 'uture e,ents, and "ith them "e could only predict the past, "hich is already 8no"n( 2e,ertheless, this lea,es unans"ered the philosophical <uestions, does the 'uture determine the past, or does the past determine the 'uture, or is it all determined- F' course, such <uestions lose their urgency "hen it is realiGed that time itsel' is only a concept( )he a+sence o' a la" o' causality does not imply randomness o' e,ents( 0t *ust means that e,ents happen causelessly( 1andomness implies a+sence o' a pattern, "hereas causelessness merely implies the a+sence o' a cause 'or the pattern( 9y e>amining the mani'estation, "e can discern temporal and spatial patterns o' e,ents +ut "e cannot discern a cause, since any pattern can happen causelessly( )he concept o' causality is a correlate o' the concept o' o+*ecti,e reality, and the 'alsity o' the latter implies the 'alsity o' the 'ormer (see ne>t section)( 1*.*. The nature of la,s )here are commonly supposed to +e at least three 8inds o' la"s:

131

a) @a"s o' Dod( )hese depend on ho" Dod is de'ined( 0' Dod is a "ord 'or the =nmani'est (2oumenon, see Section $2(.), then Dod transcends all la"s +ecause the =nmani'est transcends all concepts( )hus, there are no such la"s o' Dod( 0' Dod is a "ord 'or Consciousness, i(e(, all that is (Section $2(.), then the la"s o' Dod encompass e,erything that happens, "hether concei,a+le or unconcei,a+le, predicta+le or unpredicta+le( )hus, the only possi+le meaning o' the term Bla"s o' DodC is really B@a" o' DodC, or BCosmic @a"C( (See 1ameshEs concept o' BDod5s WillC or BCosmic @a"C in the ne>t section() +) @a"s o' nature( )hese are the la"s that scientists see8 to Bdisco,erC( )hey are mathematical descriptions (concepts) o' selected patterns o' regularity that are o+ser,ed in the mani'est "orld( Conse<uently, as the o+ser,ations change and +ecome more re'ined, so do the la"s( c) @a"s o' man( )hese are rules o' +eha,ior that are conceptualiGed +y society in order to create and maintain order, and to preser,e the e>isting po"er structure( As "e ha,e seen in the pre,ious section, the la" o' causality is only a concept( 2o" "e see that all la"s are nothing +ut concepts( 0' la"s really e>isted apart 'rom concepts, they "ould +e part o' o+*ecti,e reality( 9ut "e ha,e seen that o+*ecti,e reality can ne,er +e sho"n to e>ist (see Section $($), and indeed its hypothesis produces parado>es in the interpretation o' <uantum theory (see Sections (? and ($0)( !urthermore, e,en i' an o+*ecti,e reality did e>ist, it "ould ma8e no di''erence in our o+ser,ations (see Section ($0)( )hus, "e can sa'ely assume that la"s are conceptualiGed rather than disco,ered( 1*.7. The concepts of destiny and =od@s ,ill We ha,e seen that, e,en though most o' us cannot directly see past or 'uture, they cannot +e separate 'rom the present since past, present, and 'uture are 'ictions( )he concept that +oth the 'uture and the past e>ist in the present and are 'i>ed and unchangea+le is the concept o' destiny( )his concept arises 'rom our o+ser,ation that there is a coherent and understanda+le pattern o' e,ents in history rather than a random one( A use'ul analog is the 'ilm in the mo,ie metaphor (see Section $.(2)( )he concept o' destiny is not the same as the concept o' determinism +ecause destiny is not a result o' deterministic la"s operating in the past to determine the present and 'uture( )he concept o' destiny does not re<uire any la"s at all, nor does it re<uire the concepts o' past and 'uture +ecause it states that e,erything e>ists in the present( 9ecause o' "holeness, the concept o' destiny is an integral part o' the concept o' 9ohm5s holomo,ement (Section 4($) and o' the other transcendental realms( Destiny allo"s no room 'or 'ree "ill or ,olition, and hence, there can +e no indi,idual doer( 3,ery detail o' our 'uture, including e,ery thought, 'eeling, emotion, and sensation that "e "ill ha,e, are already present in this picture( Whether "e "ill ha,e a sense o' indi,iduality and 'reeA"ill is already determined together "ith "hat the outcomes o' all o' our KchoicesK "ill +e, "hen our spiritual search "ill +egin, and i' and "hen a"a8ening "ill occur( All o' this e>ists no"( )hat most o' us cannot see it is all part o' the plan( 0' "e "ere all a+le to see it, the game "ould +e up, and the mani'estation "ould cease( 3,en though sages themsel,es are una+le to see all the details,

132

some o' them ha,e an intuiti,e sense that Kit is all thereK (as 1amesh puts it), and that nothing that happens is e,er lost( )he concept o' K0K as thin8er and doer cannot e>plain certain mysteries( Many people ha,e "ondered "hat made them ma8e past choices that seemed so innocent at the time +ut "hich led to rather remar8a+le coincidences later( Almost e,ery+ody has "ondered ho" seemingly unconnected e,ents conspired to produce 'elicitous con,ergences or synchronicities at later times( 9oth situations suggest the concept o' destiny, and the "onderment that they inspire represents the mind +eginning to lose some o' its grip on its concept o' ho" the "orld KshouldK operate, thus allo"ing the intuition to re,eal something totally ne"( 0n the #anuary 200 issue o' the Ad,aita !ello"ship ne"sletter, Wayne @i<uorman (one o' 1amesh5s 'irst enlightened students, and no" a teacher also) says o' this matter: K)he process thatEs happening in this Ad,aita is one o' in<uiry and e>amination6 "here+y you gain insight +y loo8ing at your o"n e>periences( 0n the course o' li'e, e>periences happen( )he <uestion is, "hat "as your part in +ringing those e>periences into +eingB0' you loo8 +ac8 o,er your li'e you "ill see that people you ne,er 8ne" e>isted suddenly entered your li'e and +rought "ith them enormous li'e changes( )hey might ha,e +een lo,ers, teachers, enemies or gurus( :o" could you ha,e +rought them into your li'e, i' you didnEt e,en 8no" that they "ere ali,eB&erhaps +y loo8ing at your history you "ill see that e,ents happened in your li'e that "ere part o' a much larger happening than "hat you could possi+ly create "ith your o"n physical +eing( 0' you can loo8 at your o"n e>perience and your o"n +ac8ground, you may +egin to see that your present state is a product o' huge 'orces outside o' your egoic control( )his teaching simply directs your attention to loo8( 0nsight 'ollo"s or it does not( BClearly, i' you "ere in charge A i' any o' us "ere in charge and capa+le o' creating our o"n realities A "eEd all +e saintsN WeEd +e lo,ing and 8ind and generous all the time, +ecause "hen "eEre lo,ing and 8ind and generous, "e 'eel +etter, e,ery+ody around us 'eels +etter, and this translates into a +etter li'e( )he 'act that, despite our +est intentions and our most earnest o+ser,ations and e''orts, "eEre still 'illed "ith positi,e and negati,e <ualities seems to suggest a certain lac8 o' control on the part o' the organism( B0' you loo8, and you are +lessed to +e a+le see the ,ast uni,ersal 'orces that "ere operati,e in creating "ho you are today, then guilt eases naturally, on its o"n( Lou donEt ha,e to ma8e any e''orts to reduce it6 it simply dissipates in the seeing, as you understand that "ho you are and "hat you are is a 'unction o' the =ni,erse( 9oth your 'iner <ualities and those <ualities that you and others might not li8e are part o' this mi>ed +ag that constitutes e,ery human +eing(K )he concept o' destiny ("hat 1amesh also calls KDodEs WillK or KCosmic @a"K) may +e accepta+le to some see8ers +ut not to others( 2o matter, +ecause it is a purely metaphysical concept that cannot +e ,eri'ied empirically( We ha,e already used the alternati,e concept that 133

e,erything happens completely spontaneously (causelessly)( Within the latter concept, there is no room 'or indi,idual doership and 'reeA"ill, *ust as there is none in the concept o' destiny( !urthermore, it is easily ,eri'ied merely +y "atching to see that all thoughts arise spontaneously, including any thought to choose or to do (see Chapters 22 and 2/)( We ha,e already seen that the only spiritual ,alue that a concept has is its e''ecti,eness in pointing to 1eality, +ut its e''ecti,eness depends on its +eing consistent "ith intuition and e>perience and other"ise +eing accepta+le to the indi,idual( )o accept the concept o' destiny re<uires that the intuition +e a+le to sense, ho"e,er dimly, that +oth past and 'uture e>ist and are 'i>ed and unchangea+le( 2ot e,eryone5s intuition may permit this, so some may pre'er the concept o' the spontaneous, impersonal 'unctioning o' Consciousness, or the concept o' DodEs "ill discussed +elo"( 1amesh has used all o' these concepts, at one time emphasiGing one, at another time, another( When 1amesh uses the term Dod5s "ill as an e<ui,alent to the concept o' destiny, he means Dod as Consciousness or )otality, not as an entity( )he purpose o' the concept o' Dod5s "ill is to 'unction as a po"er sym+ol that can undermine the concepts o' the ego and the indi,idual doer( )he concept o' a chain o' causality is unnecessary i' it is replaced +y the concept that DodEs "ill is all there is( Some people ha,e di''iculty accepting the concept that the mani'estation is not caused +ut *ust happens spontaneously, or that it is determined +y a destiny that itsel' is not caused +ut *ust happens spontaneously( )his di''iculty arises 'rom an un<uestioning attachment to the concept o' causality, "hich re<uires an identi'ia+le cause 'or e,erything that happens( :o"e,er, an attempt to preser,e causality +y proposing some entity, such as a god, that causes e,erything to happen sol,es nothing +ecause it merely pro,o8es the <uestion, "hat caused the entity)his leads to an in'inite regression o' causes unless it is terminated +y a causeless cause, or unmo,ed mo,er, "hich again is e<ui,alent to a spontaneous happening( )he unstated <uestion +ehind the <uestion, BWhy is there not a god or entity "ho is "illing or other"ise determining "hat happens-C is KShould K0K +e a'raid o' this god-K )he ans"er is the counterA<uestion, BWho is the B0C that is as8ing the <uestion-C )his no" +ecomes an e>ercise in en<uiry( When the B0C is in,estigated, it +ecomes clear that it does not e>ist( )hereupon, all <uestions disappear( Still another ans"er is the realiGation that the e>istence o' such a god or entity can ne,er +e ,eri'ied, "hich is e,idence that it is nothing +ut an empty concept( )he "hole purpose o' introducing concepts (thorns, see Section $.( ) such as spontaneous (causeless) happening, destiny, or Dod5s "ill, is to help ma8e clear that there is no such thing as a doer (the original thorn)( )o sho" directly that there is no doer, "e shall use the disidenti'ication practices discussed in Chapters 20, 2$, 22, 2., 2/( 0n these, "e do not use the terms destiny or DodEs "ill +ecause they re<uire e,en 'urther e>planation and +ecause they cannot +e ,eri'ied( 0nstead, "e use their more intuiti,e e<ui,alents, ,iG(, spontaneous, causeless happening, or, "hate,er happens( 1*./. 4e are already here no, 0n the state o' spiritual ignorance, "hich is the state o' apparent +oundaries and separation, the conceptual present is simply the +oundary +et"een the conceptual past and 'uture, and cannot +e percei,ed as such( &erception can see only change and nothing +ut change( )his is the temporal aspect o' phenomenality( :o"e,er, pure A"areness, "hich is WhatA"eAare, is 134

outside o' time, i(e(, in the a+sence o' time( )his intemporality is sometimes called the eternal present moment( A'ter a"a8ening, it is seen directly that temporality (change) is only conceptual, not real( 3,en in spiritual ignorance, it is easy to see that change can +e percei,ed only +ecause time occurs "ithin timelessness( )he motion o' a uni'ormly 'lo"ing stream can only +e seen 'rom its +an8s +ecause an o+*ect 'lo"ing "ith the stream sees no motion (change) o' the "ater ne>t to it( We can see change +ecause "e percei,e it 'rom a +ac8ground o' changelessness( )his is direct e,idence that our a"areness is pure A"areness( We are nonlocal Consciousness, not indi,idual mind( Similarly, "e can percei,e space +ecause "e are spacelessness( We can see o+*ects +ecause "e percei,e them 'rom a +ac8ground o' o+*ectlessness( )his applies to any o+*ect, e,en to thoughts, 'eelings, emotions, and sensations( !or e>ample, "e can 'eel pain +ecause "e are painlessness, and "e can percei,e a thought +ecause "e are the a+sence o' thought( 1*.+. ?aya' the divine hypnosis Maya is a :indu concept that attempts to e>plain "hy "e +elie,e that the "a8ing dream (see Section $.($) is real( Maya originally denoted the po"er o' "iGardry "ith "hich a god can ma8e human +eings +elie,e in "hat turns out to +e an illusion( 9y e>tension it later came to mean the po"er'ul 'orce that creates the cosmic illusion that the phenomenal "orld is real( (1amesh uses the term Bdi,ine hypnosisC to mean the same thing() F' course, maya is *ust a concept that purports to e>plain the apparent reality o' other concepts( As "e sa" in Section ?(/, o+*ecti,e reality is a result o' the process o' o+*ecti'ication, "hich is conceptualiGation (see Section ?(2) plus identi'ication (see Section $$(2)( )his means that no o+*ects, entities, or physical la"s ha,e any reality in themsel,es( )heir seeming reality stems 'rom the reality o' Consciousness( )he su+tlety o' maya +ecomes e,ident "hen "e e>amine "hy "e +elie,e the "orld is real( We +elie,e o+*ects are real +ecause "e do not see the underlying A"areness 'rom "hich they arise and o' "hich they consist (see Section 22(.)( )hen, "e +elie,e the la" o' causality and other physical la"s +ecause "e +elie,e that "e are separate entities and "e "ant the po"er to satis'y our desires and to change our en,ironment(

Chapter 17. >ree ,ill and responsi"ility

)he doctrine o' indi,idual 'ree "ill and responsi+ility is "idespread in +oth religion and psychology( )he traditional doctrine o' 'ree "ill states that the indi,idual is 'ree to choose his thoughts and actions, and indeed must so choose( A poor or mista8en choice may lead to su''ering, "hile a 'elicitous or correct choice may lead to happiness( 1esponsi+ility as it is con,entionally de'ined means that one5s su''ering or happiness are a direct result o' choices 'reely made( :o"e,er, no traditional teaching dares to assert that a correct choice "ill al"ays lead to happiness, 'or there is al"ays the 8armic result o' past choices "hich must +e endured, not to mention the role o' chance in heredity and en,ironment( )hus, causality and chance se,erely limit the 'ruits o' one5s choices( !urthermore, no choice e,en in itsel' can e,er +e entirely 'ree +ecause genetics and conditioning are al"ays insepara+le components( )hus, in traditional thin8ing, it is in 'act impossi+le to determine that a choice "as e,er really 'reely made6 hence, it is ne,er really possi+le to assign +lame, credit, or responsi+ility 'or any choice( )his does not pre,ent people 'rom attempting such assignments, ho"e,er( 0ndeed, "hen 135

society punishes a transgressor, there is usually as much sel'Arighteous outrage present as there is desire to deter or to condition 'uture +eha,ior( )he tendency to assign or to assume total responsi+ility regardless o' the actual degree o' 'reedom in the choice places the chooser in a hopeless dou+le +ind( 0t seems that the only "ay to escape one5s heredity and conditioning is to assert one5s 'ree "ill, yet 'ree "ill is ne,er possi+le +ecause o' one5s heredity and conditioningN 0n some dualistic 2e" Age teachings, in particular in A &ourse in !iracles (A&I!) and in the BSethC +oo8s o' #ane 1o+erts, the dou+le +ind is escaped +y simply asserting that all choices are totally 'reeN )hus, the traditional concept o' responsi+ility has +een e>panded to state that e,erything at all times that happens to an indi,idual is a result o' choices 'reely made, and that one must accept responsi+ility 'or one5s entire li'e( )his implies that one5s heredity and en,ironment are also a result o' choice( )he super'icial ad,antage o' adopting this point o' ,ie" is that there is no room le't 'or any am+iguity in accepting responsi+ility, and there is ne,er any *usti'ication "hatsoe,er in +laming any+ody or anything else 'or one5s o"n lot in li'e( 0n this philosophy, since e,erything that happens to us is our o"n responsi+ility, the e>istence o' separate, autonomous indi,iduals "ho are ma8ing indi,idual choices is not allo"ed( )here'ore, "e must comprise a single, collecti,e, transcendent sel' (not the Sel') "hich is ma8ing all o' the choices( )his is seemingly an empo"ering concept, +ecause it re<uires that "e accept the responsi+ility o' +eing the sole cause o' our destiny( :o"e,er, a danger is that it can lead to tremendous guilt, regret, and sel'Acondemnation "hen the ine,ita+le mis'ortunes and disasters occur and "e are 'orced to accept that our o"n choices +rought them a+out( )he only "ay out o' this guilt is to realiGe that "e also ha,e the choice o' "hether or not to 'eel guilty, and to regard the e,ent as a +lessing rather than a disaster( A ma*or pro+lem "ith this teaching is the complicated and un,eri'ia+le nature o' the metaphysics( 0t must +e accepted on 'aith as a theological truth( 0n the teaching o' AC0M, as in the dream metaphor that "e used in Section $.($, the "orld is a dream and all o' the Kindi,idualsK are merely dreamed 'igures "ith no ,olition or 'ree "ill( 0n +oth cases "e are in reality transcendent to these 'igures( :o"e,er, in contrast "ith nonduality in "hich "e are pure A"areness, in A&I! "e are the transcendent dreamer, "hich is a +eing "ith 'orm, structure, intention, and ,olition( )hus, A&I! is dualistic +ecause in it there is a separation +et"een the dreamer and Dod( )his separation is more than a merely dreamed separation, +ecause in A&I!, Dod is our creator and 8no"s nothing a+out the dream( :o"e,er, i' there "ere really no separation, Dod could not +e our creator +ecause then "e "ould +e Dod( 0n this course, "e do not use the concept o' Dod as creator +ecause, not only is it not a use'ul pointer to 1eality, +ut it is, in 'act, do"nright misleading( 9ecause 'ear ine,ita+ly arises "hene,er there is a +elie' in separation, i' "e thin8 o' Dod as our creator, "e "ill 'ear Dod( 0n contrast "ith nonduality, "hich says that the dream is a completely spontaneous happening "ithin Consciousness, the dreamer o' A&I! has total responsi+ility 'or e,erything that happens in the dream, as "ell as 'or the dream5s ("orld5s) e>istence in the 'irst place( )his responsi+ility e>ists e,en though the dreamer is asleep, +ut, o' course, the dreamer has chosen to 'all asleep( 0n addition to gi,ing us this un'athoma+le +urden o' responsi+ility, A&I! is much more complicated than nonduality( 0mportant parts o' it, such as the e>istence o' the dreamer and o' the choices it made prior to this li'etime, are intrinsically un,eri'ia+le, and are there'ore merely 136

theological assertions( Such assertions ma8e the metaphysics un+elie,a+le to the incredulous( 9ecause they are made only to preser,e the concept o' 'ree "ill "hich itsel' cannot +e ,eri'ied, there are no grounds 'or ma8ing them( 9oth the traditional and the 2e" Age "ays o' thin8ing are +ased on the assumption that there is an entity "ho ma8es choices and "ho must accept responsi+ility 'or the outcomes o' those choices( )raditionally, this entity is the indi,idual, "hereas in A&I!, the entity is the dreamer( 0n contrast, "e ha,e already seen 'rom empirical o+ser,ation, not 'rom e, cathedra pronouncements, that there is no 'ree "ill (see Sections %(?, %($0, %($$, %($2, %($., and $0(2) so there can +e no responsi+ility( !urthermore, the sages o' nonduality ne,er spea8 o' any 8ind o' transcendent entity that chooses( )he dream happens completely spontaneously( An argument o'ten arises in opposition to the concept o' no responsi+ility( 0' there is no responsi+ility, "hat is to pre,ent an indi,idual 'rom +eing irresponsi+le, perhaps e,en indulging in the desire to steal or murder- 0' stealing or murder is to occur, then it "ill occur, i' not, it "on5t( )his "ill +e true +oth +e'ore and a'ter a person <uestions the concept o' responsi+ility( 3,erything happens as it must, "hether or not the concept o' responsi+ility e>ists( 0t is ,ery clear that this concept has not pre,ented stealing and murder 'rom happening in the past( 3,erything is part o' the impersonal 'unctioning o' Consciousness, including stealing and murder( 0n addition to producing su''ering, the concept o' responsi+ility encourages a sense o' moral outrage to arise "hen the e,ent occurs, and a sense o' moral retri+ution "hen the BperpetratorC has +een caught and punished( 9oth rein'orce the concept o' separation( F' course, there is no perpetrator( We must clearly understand, ho"e,er, that the "idespread +elie's in the concepts o' responsi+ility and retri+ution are also merely part o' the 'unctioning o' Consciousness( 0t is all happening *ust as it must( (3,en though the sage has no sense o' personal responsi+ility, heHshe is highly unli8ely to steal or murder +ecause the sage sees no separation or indi,iduals, see Chapter $ () 0s the a+sence o' 'eelings o' responsi+ility and guilt e<ui,alent to the emotional +lindness o' a psychopathic personality- )he ans"er is clearly no i' "e loo8 at the characteristics o' a psychopath ('rom http:HH"""(crisiscounseling(comHArticlesH&sychopath(htm): asuper'icial charm asel'Acentered b sel'Aimportant aneed 'or stimulation b prone to +oredom adecepti,e +eha,ior b lying acunning b manipulati,e alittle remorse or guilt ashallo" emotional response acallous "ith a lac8 o' empathy ali,ing o'' others or predatory attitude apoor sel'Acontrol apromiscuous se>ual +eha,ior aearly +eha,ioral pro+lems alac8 o' realistic long term goals aimpulsi,e li'estyle airresponsi+le +eha,ior a+laming others 'or their actions ashort term relationships 137

a*u,enile delin<uency a+rea8ing parole or pro+ation a,aried criminal acti,ity )he sense o' +eing a separate indi,idual is necessarily associated "ith the concomitant sense o' ha,ing 'ree "ill( )here'ore, as long as "e thin8 o' oursel,es as indi,iduals, "e "ill 'eel that "e are ma8ing choices( Some sages capitaliGe on this +y teaching us that "e are 'ree to en<uire into this sense o' indi,iduality and 'ree "ill and there+y to loo8 'or the source o' the 0A notion( 1amana Maharshi, 1ussell Smith, and 2ome, tell us that "e are 'ree at any time to "a8e up and +e 'ree, since 'reedom is our true nature( When as8ed "hether there "as 'ree "ill or destiny, 1amana Maharshi said to some people that e,erything is predetermined, to others to 'ind out "ho it is that has 'ree "ill, and to still others that, as long as there is a sense o' indi,iduality, there is a sense o' 'ree "ill( )hus, these sages direct their ans"ers to the le,el o' accepta+ility +y the <uestioner( 9ut 'reedom o' choice can only +e a concept that may +e use'ul 'or some people at some time to encourage them to <uestion their 'reedom o' choice and to see "hether there can +e true 'reedom in a mere concept(( 1amesh, Wei Wu Wei, and their enlightened disciples are the only Western sages o' nonduality "hose teachings consistently emphasiGe the a+sence o' 'ree "ill +ecause the sense o' 'ree "ill is the source o' all su''ering( Fther sages "ill at times as8 that the disciple ta8e responsi+ility 'or choosing, and at other times "ill say that e,erything happens according to destiny( )he circumstances, and the state o' the disciple5s ego determine "hich approach is ta8en( 0t is thus clear that 'or these latter sages, consistency is less important than using the most e''ecti,e pointer to 1eality 'or a particular disciple, time, and situation( )hey attempt to a,oid the logical dilemma +y saying that, as seen 'rom the dream there appear to +e indi,iduals and 'ree "ill, +ut as seen 'rom 1eality there are no indi,iduals and there is no 'ree "ill( (2one o' these sages re'er to a metaphysical transcendental sel' that chooses as does A&I!() !rom this discussion, "e can see that to <uestion the e>istence o' 'ree "ill is only one approach to the pro+lem( Another approach is to <uestion the e>istence o' the B0CAentity itsel'( When sages li8e 2ome and 1ussell Smith say "e are 'ree to +e 'ree, the <uestion must arise, "ho are the "e- 0n 1amesh5s teaching, there is no B0CAentity that can do anything, including <uestioning the e>istence o' the B0CAentity and 'ree "ill( 0' <uestioning happens, it is +ecause it must( 0' it doesn5t, it cannot( 0t is this understanding that leads to 'reedom(

Chapter 1/. 0ove see#ing 1tself

1/.1. 2ondualistic vs. dualistic 0ove 0n this chapter, "e shall disco,er that our true nature includes not only pure A"areness +ut also @o,e, +oth o' "hich are pointers to the same 1eality( )he tradition o' agape (ahAgahApay), or unconditional, altruistic lo,e, is a ma*or underlying principle 'ound in all religions "orld"ide( Altruistic lo,e is a concept that challenges the spiritual person to Blo,e your enemies,C or to Blo,e "ithout thought o' return(C 0t is a lo,e that 'lo"s out to others in the 'orm o' compassion, 8indness, tenderness, and charita+le gi,ing(

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9uddhism teaches compassion 'or onesel' and 'or others as the moti,ating 'orce +ehind e>istence( :induism has a +ranch o' yoga, the heartAcentered path o' 9ha8ta (Section $0(.), "hich leads to enlightenment through an o,er"helming lo,e 'or Dod that ta8es the 'orm o' lo,ing all o' humanity( )he Chinese religions, )aoism and Con'ucianism, see transcendent lo,e as an essential part o' true "isdom( 0n Christianity, unconditional lo,e is central to the teachings o' #esus( Since all religions and spiritualities teach the ,alue, po"er, and necessity o' lo,e, "e must as8, "hat is the role o' lo,e in Ad,aita- 0n order to ans"er this <uestion, one must distinguish +et"een "hat the "orld thin8s is lo,e, and "hat @o,e really is as seen +y the sage( According to the sage, @o,e is a term that can +e used to descri+e Consciousness e>pressing itsel' as the mani'estation( 0n enlightenment, this is seen directly (see Chapter 2%)( 1amesh has said, K)he presence o' separation is the a+sence o' lo,e, and the presence o' lo,e is the a+sence o' separationK( 0n the meditation 'or #anuary $. in A Net o# 6e0els "$?? ), he paraphrases his guru 2isargadatta (see the second <uote +y 2isargadatta +elo"): K0t is only "hen you arri,e at the deepest con,iction that the same li'e 'lo"s through e,erything, and that you A13 that li'e, that you can +egin to lo,e naturally and spontaneouslyK( 0n the meditation 'or #anuary $4, he says, K@o,e as the "ord is generally understood, denotes separation, "hereas in true nonA o+*ecti,e relationship "e do not lo,e others, "e A13 others(K 0n 5rom 4ee+ers to 5inders "2000), Satyam 2adeen says, K((( my only de'inition o' lo,e is em+racing "hate,erAis, *ust as it is, and only +ecause it isAAA"ithout conditions that it +e other than "hat it isK( 0n As It Is "2000), )ony &arsons says, KAll and e,erything emanates 'rom silence and unconditional lo,e(K 0n The :isdom o# 4ri Nisargadatta !ahara9 ($??2) +y 1o+ert &o"ell, 2isargadatta Mahara* is <uoted as saying, KWhen all the 'alse sel'Aidenti'ications are thro"n a"ay, "hat remains is allAem+racing lo,e(K 0n The Ultimate Understanding (200$), p( $40, 1amesh says that @o,e is more accurately called KharmonyK or K+eatitudeK( 0n The 4ee+ing (200/), p( 77, he said that the 'eeling to do something 'or someone "ithout e>pecting something in return could +e called @o,e( 139

2ondualistic @o,e is not something "e do, it is an aspect o' our true nature( Sel'ArealiGation means to realiGe our true nature as A"arenessH@o,e( )hose "ho still see themsel,es as indi,iduals are usually una"are that nondualistic lo,e is WhatA)heyAAre( 1eligion sometimes points to it, +ut since @o,e is not a concept or rule o' +eha,ior, it cannot +e pac8aged in a doctrine and taught( :o" is nondualistic lo,e di''erent 'rom dualistic lo,e- 2ondualistic lo,e is not an emotion +ut transcends all emotions, is al"ays unconditional since it recogniGes no change, and is impersonal since it recogniGes no person( 9eing nondualistic, it has no opposite and it transcends all o+*ects so it cannot +e directed to"ards any o+*ect( Fn the other hand, since the perception o' separation is the distinguishing 'eature o' ignorance, dualistic lo,e is +ased on the desireH'ear polarity( 0t al"ays in,ol,es attachment to the lo,e o+*ect (e(g(, the lo,er), "hich ma8es su''ering inescapa+le "hen circumstances, such as the change or disappearance o' the lo,e o+*ect, re<uire detaching 'rom it( 9eing hal' o' the lo,eHhate duality, dualistic lo,e easily s"itches to hate( 0t is highly personal and can ta8e the 'orm o' pleasure, completeness, *oy, desire, loneliness, *ealousy, possession, guilt, responsi+ility, need, identi'ication, su+*ugation, or su+mission( 9ecause it is an emotion or sentiment that is 'elt "hile percei,ing separation, it is in a di''erent realm entirely 'rom nondualistic lo,e( :o"e,er, since nondualistic lo,e is the +ac8ground o' e,erything in mani'estation, e,en dualistic lo,e parta8es o' it "hile remaining largely una"are o' it( 0n a tra,esty o' @o,e as 1eality, lo,e is o'ten depicted in popular culture as more torment than peace( Witness, e(g(, the mourn'ul "ail o' lost, unre<uited, or secret lo,e in the Blo,eC songs o' popular and country music( 0n 'act, the suicide rate among de,otees o' country music is higher than that o' the general pu+lic (The *##ect o# &ountr$-!usic on 4uicide, S( Stach and #( Dundlach, Social !orces 7$ ($??2) 2$$A2$4)( Many singers ha,e +ecome pro'essional su''erers in an e''ort to ma8e their music sound authentic( And the story o' lo,e in the mo,ies is o'ten an agony o' ecstasy, insecurity, and guilt, until the story ends at a marriageAAAi' not the 'irst marriage, the ne>t ((( or the ne>t ((( ( &ersonal lo,e relationships ha,e +een called special relationships +ecause they occur only +et"een speci'ic people in special circumstances( )hey are conditional and changing, +ut all are a 'orm o' +ondage +ecause they are al"ays in'ected +y po"er struggles (see Sections $$(. and $$(/), and are in,aria+ly guiltAridden (see Section $$(%)( !urthermore, +ecause they are +arter relationships, they depend on the mutual satis'action o' e>pectations and demands( When these are met, there is temporary grati'ication, gratitude, and enhanced sel'Aesteem, +ut "hen they are ignored or re'used, there is dismay, re*ection, and guilt( 9ecause +arter relationships can sur,i,e only as long as each side has, and is "illing to gi,e, something the other "ants, many personal lo,e relationships end in disillusion( Fthers, a'ter a long period o' partly met and partly disappointed e>pectations, settle do"n to resigned acceptance (not true acceptance, see Chapters $? and 2.)( Still others, a'ter sur,i,ing their initial specialness, approach the unconditional nature o' nondualistic lo,e( 0n romantic lo,e, the muchAsought Ksoul mateK is an illusion, +eing the pro*ection o' the "ants and needs o' one person on the other, "ho seems to +e the missing hal' o' a duality (Kopposites attractK)( 0ronically, "hen the soul mate is 'inally 'ound and possessed, the ego 'eels e,en more needy and incomplete( (:ere, "e shall spea8 as though the ego e>ists, "hile 140

8no"ing that it does not() 0t 'ears the loss o' +oth the other and itsel'( Duilt is seen as a necessary part o' this Klo,eK, +oth 'or its intensity (Klo,e hurtsK), and as a tool to manipulate the other (Ki' you really lo,ed me you "ould ((( K)( So as not to lose the other, the ego may +ecome neurotically dependent (K0 canEt li,e "ithout youK) or remorse'ul (Kplease 'orgi,e meK), or it ma8e promises (K0Ell ne,er do it againK)( And it may try to regain its lost sel'Aesteem +y inducing *ealousy (Ki' you donEt lo,e me, 0Ell 'ind some+ody "ho "illK) or +y +elittling (K"ithout me you "ould +e nothingK)( 0n religious circles, lo,e is o'ten taught as a religious practice (see also Chapter $2)( #esus taught his disciples to lo,e others, "ith the ultimate goal +eing uni,ersal lo,e( !or e>ample, in 6ohn <H/<L, he says BThis is m$ commandment, that $ou love one another as I have loved $ou8B @o,e as a practice is necessarily dualistic +ecause o' the assumed separation +et"een lo,er and lo,ed( )he purpose o' such a practice is ultimately to see "hat nondualistic @o,e is (K'a8e it until you ma8e itK)( @o,e as a practice comes as hal' o' the lo,eHhate dualism, so the practitioner o'ten 'eels 'ailure, 'rustration, guilt, and 'ear until is it seen that nondualistic @o,e is not something you can do( @o,e *ust is (see Chapter 2%)( Fn page 2$. o' I Am That ($?4/), 2isargadatta (1ameshEs guru) says: BDo not pretend that you lo,e others as yoursel'( =nless you ha,e realiGed them as one "ith yoursel', you cannot lo,e them( Don5t pretend to +e "hat you are not, don5t re'use to +e "hat you are( Lour lo,e o' others is the result o' sel'A 8no"ledge, not its cause( Without sel'ArealiGation, no ,irtue is genuine( When you 8no" +eyond all dou+ting that the same li'e 'lo"s through all that is and you are that li'e, you "ill lo,e all naturally and spontaneously( When you realiGe the depth and 'ullness o' your lo,e o' yoursel', you 8no" that e,ery li,ing +eing and the entire uni,erse are included in your a''ection( 9ut "hen you loo8 at anything as separate 'rom you, you cannot lo,e it 'or you are a'raid o' it( Alienation causes 'ear, and 'ear deepens alienation( 0t is a ,icious circle( Fnly sel'ArealiGation can +rea8 it(C An e>alted 'orm o' dualistic lo,e is identi'ication "ith another person( )his can occur in marital and 'amilial relationships( 0t can also occur in 9ha8ti, the practice o' de,otion and surrender to Dod or guru (see Section $0(.)( 9ecause intuition is the lin8 +et"een separation and "holeness, it is intuition that gi,es us a sense o' identi'ication e,en "ithin the illusion o' separation( 0denti'ication "ith another is perhaps as close as "e can come to nondualistic @o,e "hile still retaining a +elie' in separation( )he less separation there is, the more unconditional lo,e there is( As separation ,anishes, you +egin to see another as you( 0ndeed, unconditional lo,e can +e descri+ed as seeing others as you( 0denti'ication "ith another may +e a result o' nonlocality o' mind, de'ined in Section $/(2( )he 'eeling o' closeness and identity that e>ists +et"een many people may +e more real than they suspect +ecause t"o or more minds may actually o,erlap i' their su+tle +odies o,erlap, as "as 141

suggested in Section $/(2( )hose "ho are a+le to sense auras can easily sense "hen one person5s aura e>pands to include another person5s( A common e>perience among spiritual see8ers is the 'eeling o' peace and serenity that pre,ails in an ashram or other gathering o' see8ers( )his is especially so during a silent retreat "hen the ego has no chance to assert itsel' through con,ersation( Maharishi Mahesh Logi, the 'ounder o' )ranscendental Meditation, has ele,ated this e''ect into a guiding principle, "hich he calls the KMaharishi 3''ectK( )his states that, "hen a group o' people are meditating together, they create a harmonious, tran<uil in'luence that is 'elt not only +y the meditators, +ut also +y any+ody else in their ,icinity( :e has e,en 'ormulated it into a <uantitati,e principleAAthe num+er o' people "hose mental states are harmoniGed +y a group o' meditating people is e<ual to one hundred times the s<uare o' the num+er o' people meditating( )he harmonious tran<uility o' nonlocal mind e>perienced in a spiritual community is e>tremely important 'or spiritual gro"th( Without this e>perience, it is easy to 'eel stagnation, 'rustration, and dryness( Doctrinal agreement among those in the community is not necessary +ecause it is nonlocal lo,e, not thoughts or +elie's, that creates the 'eeling o' oneness( )his is "hat #esus meant "hen he said in !atthe0 <>/L?: B5or 0here t0o or three have gathered together in !$ name, I am there in their midst8B Some spiritual teachers (e(g(, Danga*i) spea8 o' a single, pro'ound e>perience o' a"a8ening that occurred "hile they "ere in the presence o' their master( )hey call this phenomenon BtransmissionC, and it might result 'rom the o,erlap o' su+tle +odies discussed in the pre,ious paragraph (see also Section $4(/)( Fther teachers say it happens more gradually o,er time( Some teachers (e(g(, !rancis @ucille) at times call it the Bdirect pathC (+ut this is only one 'orm o' the direct path, see another in Section 22(/)( 1amesh has called it BmagicC, and says on p( $/2 o' his +oo8, Peace and Aarmon$ in (ail$ 7iving (200.): B( ( ( the a,erage person e>periences a certain 8ind o' peace and rela>ation in the sage5s company and he realiGes that this has rarely anything to do "ith "hat is tal8ed a+out during the meeting( )he ,ery presence o' the man o' "isdom seems to e>ude peace and harmony in spite o' the 'act that he seems to respond to outside e,ents "ith an a+solutely normal reactionNC We no" present a heuristic hypothesis a+out nonlocal mind: )he more disidenti'ied the mind, the more nonlocal it is, and the more identi'ied, the less nonlocal( )his might mean that a disidenti'ied mind could catalyGe disidenti'ication in an identi'ied mind( )hus, a disidenti'ied mind might ma8e possi+le +oth the BMaharishi 3''ectC among meditators, and transmission 'rom sage to disciple( 0n The 4el#-A0are Universe ($??.), Amit Dos"ami has suggested that, i' the +rain has a <uantum part, nonlocal mind might +e an e''ect o' a 9ellAAspect type o' correlation (see Section /(. and Chapter 7)( !rom this "e might speculate that, i' t"o people are initially in su+stantial mental agreement or alignment "hen they are in close pro>imity, their <uantum +rains might o,erlap, and a correlation might +e esta+lished that could persist e,en i' they +ecame separated +y large distances( &erhaps this correlation "ould +e e>perienced as lo,e(

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@o,e, "hether dualistic or nondualistic, al"ays includes acceptance( Acceptance o' )otality as it is in e,ery moment is one o' the characteristics o' "hole mind, as "e shall see in Chapter $?( 3,en in split mind, the more acceptance there is, the less separation and the more lo,e (see Chapter 2.)( Ardent nondualistic @o,e can +e present e,en "hile the perception o' separation still e>ists( An e>ample is the allAencompassing yearning 'or 1eality (or Dod) +y the see8er (see Section $7(.)( )his is @o,e see8ing 0tsel'( (!or a discussion o' @o,e 'inding 0tsel', see Chapter 2%)( 1/.2. !elf-love: an important e9ample of dualistic love Sel'Ahate is endemic in Christian societies +ecause o' the concept o' sin (see Section $$(%)( When the Dalai @ama, the spiritual leader o' )i+etan 9uddhists, +egan teaching in the West, students "ould as8 him a+out their sel'Ahatred and lo" sel'Aesteem( :e "as una+le to understand "hat they "ere tal8ing a+out as these concepts are not part o' )i+etan culture( Some students e>plained to the Dalai @ama ho" they e>perienced sel'Ahatred( 0t is said that "hen he 'inally understood it, he "ept in compassion 'or the students (see p( $$ o' )ara 9rachEs 200. +oo8, Radical Acceptance/ *mbracing 3our 7i#e 0ith the Aeart o# a Buddha%8 !or most people in Western society, true sel'Alo,e is rare( :o"e,er, lo,e o' another "ithout 'ear, guilt, or possessi,eness is nearly impossi+le "ithout lo,ing onesel'( 9ut, "hat does it mean to lo,e onesel'- )ara 9rach, a psychotherapist and teacher o' mind'ulness meditation, says it +egins "ith the a"areness o' the +ody sensations in "hich the emotions are rooted( All emotions, including sel'Ahate, are stored in the +ody as "ell as in the mind (see Section 7(4 'or a possi+le mechanism) and are not 'ully accessi+le to us "ithout our +ecoming a"are o' the +ody sensations( Iipassana (mind'ulnessAinsight meditation, see Sections $2( , 2/(2) is a practice o' +ecoming a"are o' these sensations and the associated emotions( Sel'Alo,e is the result o' accepting them "ith compassion( Iipassana has a practice 'or this called lo,ingA 8indness meditation (see Section 2/(2)( =nconditional sel'Alo,e is possi+le +ecause our true nature is unconditional lo,e( With the emergence o' sel'Alo,e arise the 'eelings o' 'reedom and childli8e play'ulness( We all had these 'eelings as young children +e'ore they "ere conditioned out o' us (see Section $$(%) +ut they can +e reco,ered and recogniGed( 0ndeed, the "ay "e learn that "e are unconditional lo,e is +y realiGing unconditional sel'Alo,e(

Part . The end of suffering and the discovery of our true nature
Preface to part . @et us <uic8ly re,ie" the principles o' nonduality that "e ha,e learned( Consciousness is all there is( )his cannot +e stated too o'ten( )he only ,alue o' this concept lies in the reality o' A"areness to "hich it points( )he mani'estation is only a re'lection or shado" o' this 1eality, "hich transcends +oth e>istence and none>istence( All o+*ects including the entire "orld o' people and things are nothing +ut concepts( B0C as an indi,idual do not e>ist ((( and neither do any other o+*ects( )o see this is to +e li+erated 'rom all su''ering( 2o" "e come to the practical application o' this course( 3,erything that has come +e'ore has 143

'ormed a ground"or8 o' concepts that "e shall no" use in ending our su''ering and unco,ering our true nature( )he purpose o' spiritual teachings is to help to ma8e us a"are o' the e>periences that ,alidate the concepts that "e ha,e learned( Most teachings incorporate some 8ind o' spiritual practice( )here are hundreds o' di''erent 8inds o' practice, and each spiritual teacher "ill teach his or her o"n ,ersion( We ha,e 'ocused, and shall continue to 'ocus, primarily on t"o teachings that are currently taught +y *nanis in the West( Fne o' them does not in,ol,e a practice at all( )his is the deep understanding o' the a+sence o' ,olition, doership, and the indi,idual, as taught +y Wei Wu Wei, 1amesh 9alse8ar, and their disciples( )he other is the teaching o' en<uiry into our true nature and that o' 1eality, and ,ariations o' this teaching as taught +y many teachers( 9oth are intended to cut through the paraphernalia and +ram+les that are characteristic o' so many teachings and practices, to the essence and heart o' all spirituality(

Chapter 1+. Co, to live one@s life

1+.1. The pro"lems ,ith reading the scriptures )he title o' this chapter misconstrues the li,ing dream +ecause "e as indi,iduals are not li,ing6 "e are +eing li,ed( We are merely dreamed 'igures, and as such are +eing dreamed( !or the purpose o' ease in communication, "e shall o'ten use the acti,e ,oice as though there really are indi,iduals doing something, rather than the passi,e ,oice, "hich is more appropriate 'or descri+ing e,ents happening spontaneously (causelessly)( All spiritual sages and masters do this, +ut one must understand that it is only 'or con,enience in communication and does not accurately portray "hat is happening( 0n 'act, a common source o' misunderstanding o' the spiritual scriptures is this con'usion( 0n many cases, the "ritings o' the enlightened are descriptions o' "hat is happening, not prescriptions 'or attaining enlightenment( 3nlightenment cannot +e attained +y a doer, it can only happen spontaneously( A good e>ample o' this is the muchA<uoted Chapter 00, Ierse /7 o' the Bhagavad .ita in "hich @ord Prishna (a mani'estation o' Dod) descri+es to Ar*una the essence o' 8arma yoga, the yoga o' action (as translated 'rom Sans8rit +y 1amesh, in The Bhagavad .ita/ A 4election (no date)): KAll you can do is to "or8 'or the sa8e o' the "or8( Lou ha,e no right to the 'ruits o' the "or8 (the conse<uences o' your actions are not in your control)( 9ut do not let this 'act ma8e you lean to"ards inaction(K 1amesh e>plains that the proper interpretation o' this ,erse is that no+ody has the 'reedom to choose "hether or not to "or8( )here is no 'ree "ill, and "or8 merely happens spontaneously( Any 'ear that acceptance o' this ,erse "ill lead to 'atalistic inaction is un'ounded +ecause "hether action is to occur or not is not up to the indi,idual( Q2ote: When you read the Bhagavad .ita, your insight into your true nature "ill +e much more incisi,e i' you identi'y "ith 9rahman (impersonal 9eing) rather than "ith either @ord Prishna (personal Dod) or Ar*una (the see8er)R( While "e are considering this ,erse o' the Bhagavad .ita, it is "orth comparing 1amesh5s translation "ith one +y Maharishi Mahesh Logi (MML) in Bhagavad .ita/ A Ne0 Translation and &ommentar$ 0ith 4ans+rit Te,t ($? ?):

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KLou ha,e control o,er action alone, ne,er o,er its 'ruits( @i,e not 'or the 'ruits o' action, nor attach yoursel' to inaction(K )his is a good e>ample o' ho" radically di''erent the meanings o' t"o di''erent translations are( !rom MML5s translation it "ould +e di''icult to e>tract 1amesh5s interpretation e,en though +oth translations presuma+ly come through enlightened +eings( )he lesson here is not only to distinguish +et"een description and prescription, +ut also to +e ,ery cautious in reading any "ritings that ha,e +een translated( Any translation "ill ine,ita+ly con,ey the message that the translator "ishes to con,ey( F' course, the danger here is much greater i' the translation "as made +y an unenlightened person( )his is a di''iculty "ith most translations o' the ancient scriptures( 0t is possi+le that the t"o di''erent translations may +e a result o' the t"o di''erent audiences that 1amesh and MML intended to reach( 1amesh had no interest in diluting or compromising his message in order to reach a large audience, "hile MML "as interested in reaching the largest possi+le audience( Most people "ill not +e interested in hearing that there is no 'ree "ill, thus 1amesh5s message inspires only a 'e", "hereas MML5s message is "elcomed +y millions( (Again, o' course, "e must remem+er that +oth messages are part o' the impersonal 'unctioning o' Consciousness, and neither 1amesh nor MML is 'unctioning as an indi,idual() Another di''iculty "ith reading spiritual "ritings is that most o' them "ere "ritten to +e understood and accepted "ithin the culture o' the original audience( 9ecause such cultures "ere usually ,astly di''erent 'rom contemporary Western culture, reading translated spiritual "ritings has the additional di''iculty that the spiritually meaning'ul must +e separated 'rom the culturally irrele,ant( )his is true not only 'or ancient scriptures, +ut also 'or the translations o' relati,ely recent dialogues +et"een sages and their disciples( Fne particularly misleading and aggra,ating e>ample is that o' 1amana Maharshi5s concept o' the :eart( Maharshi spo8e 're<uently o' the :eart, a term "hich he used to signi'y the Sel'( :o"e,er, this causes no end o' con'usion not only 'or today5s readers o' his dialogues, +ut also 'or his original audiences( 9ecause in ordinary speech, the heart usually re'ers to an organ o' the +ody, people commonly tried to locate the Sel' as an o+*ect in the +ody rather than thin8ing o' it as pure A"areness( 0nterpreting the Christian 9i+le has not only the a+o,eAmentioned di''iculties o' +eing "ritten 'or a di''erent culture, and translated or "ritten +y "riters "hose enlightenment is du+ious, +ut it also has the additional o+stacle o' +eing intrinsically dualistic( 2e,ertheless, as "e see in Sections $2(. and 2.(/, se,eral passages ha,e nondualistic interpretations, although these interpretations are ,irtually un8no"n in Christian circles( !urthermore, any scripture that is +ased on the DodAconcept is most easily gi,en a nondualistic interpretation i' Dod is assumed to +e A"arenessH&resence (see Section $2(.) rather than +eing separate 'rom Lou( 1+.2. 4hatever happens must happen Since "e are not 'ree to choose our thoughts, emotions, or actions, "hy do things sometimes go our "ay- 9ecause sometimes our decisions are in agreement "ith "hat happens( )his rein'orces our mista8en sense that "e decided "hat "e "ere going to do( At other times, no matter ho" determined "e are to do something or not to do something, our actions are *ust the opposite( )his merely causes guilt and 'rustration at our incompetence, lac8 o' discipline, or lac8 o' character( )he truth in +oth cases is that neither our decisions nor our actions are e,er 145

in our hands, +ut are entirely spontaneous( An action "ill ta8e place either "ith our sense o' ,olition or "ithout it, +ut the sense o' ,olition "ill not a''ect the action( 0t "ill, ho"e,er, a''ect our reaction( We "ill 'eel pride at "hat "e percei,e as our success, or guilt at "hat "e percei,e as our 'ailure( A good metaphor 'or this situation is gi,en +y Wei Wu Wei in his $? / +oo8, All *lse is Bondage( A child rides in one o' the toy cars going around a trac8 at a carni,al( )he cars are con'ined to the trac8 +y the mechanism, so that the steering "heel has no e''ect at all( At 'irst, "hen the car goes in the direction in "hich he is steering, the child thin8s he steered the car in that direction( )hen, "hen he steers in the "rong direction and the car does not go that "ay, he either +ecomes 'rustrated or learns that his steering has nothing to do "ith the direction the car is going in( 0' he learns this, he is a lot smarter than "e "ho still thin8 "e ha,e the po"er to do something( With all this in mind, "hat can "e say a+out ho" to lead one5s li'e- 0n general, "e can say t"o things( Since "e are po"erless to choose or to act, and e,erything happens spontaneously, it is clear that e,erything that happened in the past had to happen *ust as it did( 2othing a+out it could ha,e happened in any other "ay( 1eally understanding this means that there can +e no possi+ility o' guilt, regret, shame, or +lame 'or anything in the past, either directed to"ards onesel' or any+ody else( )he second thing "e can say is that, since "e cannot decide or choose our actions, e,erything that happens must happen in the "ay that it happens( )here is nothing that "e should or should not do, and nothing that "e should ha,e or should not ha,e done( )his understanding helps remo,e any ,acillation or indecision that is +ased on 'ear o' ma8ing a mista8e, since "e 8no" that mista8es are not possi+le( (0t need not remo,e all indecision since there can +e natural indecision not +ased on 'ear o' ma8ing a mista8e() We then 8no" that "hat "e "ant as "ell as our choices and the outcomes o' our choices all happen spontaneously and impersonally( When "e +ecome accustomed to the idea that "e not only do not ma8e decisions +ut cannot ma8e them, and that decisions *ust happen, "e can merely "atch the decisionAma8ing process in action, and *ust "ait and see "hat happens( We can then o+ser,e the chain o' thoughts leading to a decision, and see the ine,ita+ility o' each decision( A simple, practical "ay to summariGe this approach is to *ust +e a"are that "e are not doing anything( Most li8ely, no radical change in +eha,ior "ill occur +ecause in 'act "e ha,e ne,er done anything( 1+. . ?eaning and purpose in life 0n the meditation 'or April 2? o' A Net o# 6e0els ($?? ), 1amesh says, B)o consider that the "orld has no meaning or purpose is merely to say that the "orld is not centered on humanity( Without his ideals and moti,ations, an indi,idual is 'rightened o' +eing a nothing in the nothingness o' a purposeless "orld( 0n actuality, manEs ideals o' KpurposeK as the +asis o' li'e and nature are nothing +ut his o"n conditioned concepts( 2ature cannot +e seen in terms o' human thought, logic or language( What appears cruel and un*ust in nature seems so only "hen the matter is considered 'rom the ,ie" point o' a separated and estranged indi,idual human( 9ut the rest o' nature is totally unconcerned +ecause the rest o' nature is not humanAhearted(K 146

Whene,er good or +ad 'ortune stri8es, the thought may arise in the conditioned mind that there must +e some meaning to it, particularly i' a +elie' in Dod is also present( )hus, the e,ent may +e thought to re'lect either DodEs 'a,or or dis'a,or, and this can result in either pride or guilt( :o"e,er, i' DodEs "ill is all there is, (see Section $/(%), there can +e no indi,idual to +e 'eel pride or guilt( 0' pride or guilt arises, it is part o' DodEs "ill, not the indi,idualEs( )he "orld has no purpose in itsel'( 9irth, li'e, good and +ad 'ortune, and death all *ust happen, and ha,e no meaning o' their o"n( Any thought o' meaning is *ust a thought that has no more meaning than any other thought( :o"e,er, do not ma8e the mista8e o' +elie,ing that a+sence o' purpose is the same thing as a+sence o' plan( We 8no" that there is a plan +ecause e,ents occur in a pattern, not at random (see Section $/(.)( 0n nonduality, it ma8es no sense to as8, "hat is the meaning o' @o,e, 9eing, &resence, or A"areness( )he notion o' meaning itsel' is super'luous +ecause the essence o' nonduality is @o,e, 9eing, &resence, and A"areness (see Chapter $ )( 9ut remem+er, these "ords are intended as pointers, not descriptors, +ecause nonduality cannot +e descri+ed (see Section $0($)( What can "e say a+out purpose in one5s li'e- )he 'irst thing "e can say is that "e ne,er choose a purposeMpurpose happens spontaneously as does e,erything else( 0' purpose must happen, it "ill happen, i' not, it "on5t( With that said, "e can also say that, "hile most people are unhappy i' their li,es seem purposeless, purpose is not static, and usually changes as one e,ol,es( 0nitially, it is li8ely that one5s purpose "ill +e simply to 'ind a +etter, simpler, more meaning'ul, more peace'ul, more satis'ying "ay to li,e, "ithout all o' the con'lict, stress, and dissatis'action that accompanies li'e dri,en +y ego 'ears and desires( As one e,ol,es, purpose may +ecome more speci'ic, and may narro" do"n to an allAconsuming search 'or Dod, 'or the Sel', or 'or 1eality( )he search then guides and determines "here and "hat one does, 'rom "or8, to rest, to ,acations and holidays, to reading, to 'riends, to diet, to e>ercise, to spiritual practice( 3,ery minute o' one5s li'e +ecomes dedicated to the search( Dradually, the realiGation gro"s that "hat one is loo8ing 'or cannot +e 'ound out"ardly, and identi'ication "ea8ens, su''ering decreases, and the intensity o' the search diminishes( Soon it matters little "hether a"a8ening happens or not( )hen, spiritual see8ing and the sense o' personal doership +oth disappear, and the realiGation occurs that there ne,er "as an indi,idual entity doing anything( 1+.*. The ,ill to live/the ,ish to die 0n the meditation 'or 2o,em+er . in A 2et o' #e"els ($?? ), 1amesh says, )he essence o' mani'est e>istence is continuous change, 'rom integration or +irth to disintegration or death( With sentience comes the "ill to li,e, to not yield to disintegration, and this is the ego, "hich generates the thin8ing mind and all manEs misery in the ensuing 'utile attempt to a,oid the ine,ita+le( &urpose can mani'est in a multitude o' 'orms, the most apparent among them +eing the "ill to li,e( :o"e,er, one that is particularly decepti,e is its dual opposite, the death "ish( When the death "ish appears in an una"are person, it is usually interpreted as a "ish 'or the destruction o' the +ody, and heHshe "ill try to suppress it out o' guilt and +ecause o' the religious and cultural stigma against suicide( :o"e,er, to suppress it is to thro" a"ay an opportunity to understand it( A more a"are interpretation is that the death "ish is nothing more than a "ish 147

'or the end o' su''ering( )his end need not re<uire physical death +ecause the +ody is not the source o' the su''ering (although it is the seat o' physical pain)( As "e ha,e seen in Section $$(2, the real source o' su''ering is identi'ication "ith the 0Aconcept, "hich results in the imaginary B0CAentity( )hus, the death "ish is really a "ish 'or disidenti'ication and 'or the ensuing peace( )he stigma against suicide condemns as sin any attempt to escape 'rom li'e, +ecause religion regards li'e as a duty, +urden, or sentence imposed on us +y Dod( )his is an e>ample o' the a+surdity to "hich +elie' in a god created in the image o' the ego "ill lead (see Chapter $2)( Disidenti'ication 'rom the 0Aconcept can occur "ithout death (see Chapters 20, 2$, 22, 2., 2/), "hereas disidenti'ication 'rom the +ody is death (see Section $0(/)( Since the +ody itsel' is nothing +ut an inert mechanism, death has no intrinsic meaning (see pre,ious section)( Whate,er state o' spiritual a"areness is present, li'e in e>treme pain or depression can +ecome intolera+le( 3,en 'or the a"are, physical pain can +ecome so intense that the impulse to end it all "ill not +e dismissed( 0n $?40, Dere8 :umphry organiGed the :emloc8 Society in order to in'orm those "ho are su''ering 'rom incura+le disease o' their options 'or release( :is +oo8, B5inal *,itC ($??$), is a ho"Ato manual that discusses Bthe practicalities o' sel'Adeli,erance and assisted suicideC( 0n the plaudits to the +oo8, 0saac Asimo, "rote, B2o decent human +eing "ould allo" an animal to su''er "ithout putting it out o' its misery( 0t is only to human +eings that human +eings are so cruel as to allo" them to li,e on in pain, in hopelessness, in li,ing death, "ithout mo,ing a muscle to help them( 0t is against such attitudes that this +oo8 'ights(C Whate,er the moti,ation, i' suicide occurs, it need not +e interpreted as 'ailure( :o" can there +e 'ailure i' there is no doer and there is no choice1+.7. 1f suffering is to end' spiritual practice usually happens first Whether or not you su''er is not up to you( Whether or not you engage in any 8ind o' practice, and i' you do, "hether or not it "or8s, is also not up to you( As "e ha,e said pre,iously, a"a8ening (and all other e,ents) can only happen spontaneously( 0t can ne,er +e the direct result o' imagined doership in any +eha,ior or practice( What can "e say then a+out spiritual practice- !irst, i' it occurs, it is +ecause it must, not as a result o' any decision that you ma8e (although it may seem that "ay)( Second, although there are isolated cases o' enlightenment occurring "ithout prior spiritual practice (1amana Maharshi is an e>ample), in the o,er"helming ma*ority o' cases, much intense practice comes +e'ore enlightenment( :o"e,er, it "ould +e a mista8e to e>pect that spiritual practice in itsel' "ill lead to a"a8ening +ecause there is an imaginary doer in all ,olitional practice and this doer itsel' is the pro+lem( 1f spiritual practice happens' its real value is that it can relieve your suffering. (Actually, +ecause all e,ents happen spontaneously, spiritual practice and the end o' su''ering are not causally related, +ut in the 'ollo"ing "e shall continue our discussion in the acti,e mode()

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@et us recall "hat Dalen Sharp says a+out "hy "e are so unhappy (see the re'erence at the end o' Chapter $0): B9ecause not e,erything goes our "ay( 9ecause "e dread doing the things "e don5t "ant to do, +ut ha,e to do( And "e can5t do many things "e "ant to do( All this +oils do"n to the 'act that "e 'eel "e are a person "ith desires that con'lict "ith our circumstances and responsi+ilities(C Similarly, in the #uly . meditation in A Net o# 6e0els ($?? ), 1amesh says, B@i'e presents pro+lems +ecause "e 'ight li'e6 "e donEt accept "hatAis in the present moment( We "ant to +ecome something other than "hat "e are( We "ant something other than "hat "e no" ha,e(C Su''ering is a conse<uence o' identi'ication "ith the K0K (see Section $$(2)( 0' "e 'eel that "e are limited, "e "ill 'eel that "e need to ha,e control o,er "hat happens to us( 9ut in 'act "e are limitless( We ha,e no control +ut "e need none, including in any o' the practices mentioned in this course( So, "hy are the practices mentioned- 0' a +odyAmind is so conditioned that it allo"s a practice to happen, and i' the thought o' it is there, it might happen( 0' not, it pro+a+ly "onEt (see Sections %($/, $4(/)( 9ut, i' a practice does not address the pro+lem o' identi'ication "ith the K0K, it "ill not relie,e su''ering( !or this reason, "e consider only practices that re<uire in,estigating the K0K( Clear seeing then sho"s that there is no K0K( 0n addition to ma8ing it clear that there is no B0CAentity and no doer, e''ecti,e practices can <uiet the thin8ing mind (see Section $$( )( )his is necessary 'or the e''icient 'unctioning o' the "or8ing mind( A <uiet mind is also an end in itsel' since it is al"ays accompanied +y the peace o' pure A"areness( 0n 'act, this can +e a guide to distinguish +et"een e''ecti,e and ine''ecti,e practices( 0' su''ering is relie,ed +y a practice, it is "orth continuing( 0' it does not, and especially i' su''ering increases, it is +etter to discontinue it( 3''ecti,e practices help to disidenti'y 'rom all 'orms o' conditioning( Some"hat ironically, a <uieter thin8ing mind initially allo"s unconscious conditioning (see Section %($/), also called ,asanas or latent tendencies, to rise to the a"areness o' the conscious mind( )he thin8ing mind ordinarily represses un"anted thoughts, urges, and desires, "hich are the dar8 side o' the ego (the shado")( When repression ceases, the shado" comes into a"areness( &apa*i (:(W(@( &oon*a) descri+ed this +y saying that, "hen you +egin to a"a8en, all the gods and demons o' your past come to reclaim you( Iasanas are no di''erent 'rom any other aspect o' the 'unctioning o' Consciousness( 0t is *ust as possi+le to disidenti'y 'rom them as 'rom any other 8ind o' conditioning (see Chapters 2$, 22, 2., 2/)( )he potential o' ,asanas to destroy one5s peace is minimiGed +y the deepening realiGation that their release represents the dissolution o' the thin8ing mind( Another important point a+out spiritual teachers and practices must +e made( We must 8eep in mind that our true nature is characteriGed +y the a+sence o' the sense o' personal doership( )his cannot +e realiGed i' "e engage in any practices that re<uire our doing something "ithout loo8ing 'or the doer that is doing it( )here'ore, any other dos and don5ts, or shoulds and shouldn5ts, gi,en to us +y a spiritual teacher must +e a "arning that that particular teacher may not +e Sel'ArealiGed, and cannot help us to end our su''ering( )here are 'ar more teachers in 149

this category than there are "ho genuinely realiGe their true nature, and "ho "ould ne,er try to impose a regimen that "ould increase our sense o' +ondage( )he "orld o' spiritual materialism is a ,ast mar8etplace o' tric8sters, magicians, clo"ns, per'ormers, entertainers, huc8sters, and money see8ers, most o' "hom are deluded into thin8ing they are 'ree, and "ho disguise themsel,es in their o"n 'antasy ,ersions o' di,ine gar+ and persona( &articularly destructi,e among the sel'Adeluded spiritual teachers are those "ho teach that only they and their personal po"er can +ring 'reedom, or that they are the ones +est suited 'or the tas8( )hey "ould merely strengthen the chains o' our +ondage( 2o genuine teacher "ill imply that "e need anything or anyone, since "e are already 'ree and complete( A teacher5s 'unction is to con,ey this to the student, and to help him or her to see that( A teacher is at +est an in,alua+le resource to the student, and at "orst, a B'alse prophetC, the deluded purporting to teach the deluded, the +lind trying to lead the +lind( 1+./. The rarity of enlightenment 0t is appropriate to say a 'e" "ords a+out the pro+a+ility that a"a8ening "ill occur in any particular +odyAmind organism (it "ould +e incorrect to say that a"a8ening occurs to an indi,idual, since a"a8ening is the understanding that there is no indi,idual)( !or this purpose, 1amesh is 'ond o' <uoting Chapter 7, Ierse . 'rom the Bhagavad .ita( 0n this ,erse, @ord Prishna says to Ar*una, B0t is perhaps only one in thousands o' +eings "ho stri,es 'or 'reedom( And among those "ho stri,eMand thin8 they ha,e succeededMhardly one 8no"s the total )ruth o' My 9eing(C 0t "ould +e impossi+le to determine ho" many enlightened +eings there are in the "orld, +ut this passage may +e a guide( )he ,erse says that only one in thousands are e,en see8ers( !or e>ample, o' the current population in the =S o' almost .00,000,000, there may +e a 'e" hundred thousand see8ers( F' these see8ersM"ho in addition thin8 they are enlightenedM hardly one 8no"s 1eality( )his is a ,ery ,ague statement, +ut perhaps it means another 'actor o' $000 do"n( 0' so, it "ould mean there are 'e"er than a thousand truly enlightened +eings in the =S( !rom my o"n o+ser,ations and e>perience, 0 "ould +e surprised i' the actual num+er e>ceeded that( )his is an indication o' the rarity o' enlightenment( )o the see8er, this might +e depressing, +ut in response to that, 1amesh has said the 'ollo"ing: BWhether you are a see8er or not is not your choice( Whether enlightenment happens in that +odyAmind organism or not is also not your choice( So continue to do "hat you thin8 you ha,e +een doing, "ithin your o"n standards o' morality and discipline, and en*oy li'eC (Composite o' many statements in 3our Aead in the Tigers !outh, <==>)(C B3n*oying li'e to me means accepting "hate,er is, sometimes happiness, sometimes unhappinessC, (*choes o# &onsciousness, ,ideo tape, $???)(C !or more discussion o' acceptance, see Chapters $? and 2.( 150

0n the meditation o' !e+ruary $% in A Net o# 6e0els ($?? ), 1amesh says, B)he surest signs o' spiritual progress are a lac8 o' concern a+out spiritual progress and an a+sence o' an>iety a+out li+eration(C 1+.+. $nlightenment is rare and happiness is fleeting' "ut peace is neither 9ecause enlightenment "ill happen in only one out o' a million +odyAminds, teachers "ho tal8 a+out enlightenment "ithout o''ering practices to diminish su''ering do a disser,ice to their students( ()hey also do a disser,ice i' they teach that enlightenment can +e achie,ed through practices() Although enlightenment is rare, the end o' su''ering need not +e( 0t "ill end "hen it +ecomes apparent that stri,ing 'or either enlightenment or happiness is 'utile +ecause enlightenment is not a thing that can +e achie,ed, and happiness, li8e e,erything else in the "orld, is 'leeting( :o"e,er, peace is neither enlightenment nor happiness( 0t underlies happiness and unhappiness, e>citement and +oredom( 0t is *oy that is not o' this "orld( 0t is the state o' B"ho cares-C that e>ists prior to enlightenment( (See 1amesh5s $??? +oo8, :ho &ares), p( $.2( See also Section 20(2()( &eace re<uires disidenti'ication, some practices 'or "hich are descri+ed in Chapters 20, 2$, 22, 2., 2/(

Chapter 1:. Practices and teachers

1:.1. 4hy practice6 Su''ering is intrinsic to the dream +ecause o' the perception o' per,asi,e con'lict and potential "ar +et"een the split pairs( !rom the point o' ,ie" o' the indi,idual, the purpose o' all spiritual practice is to a"a8en 'rom the dream o' su''ering( Since the +asis o' all splits is the ego, or illusory B0CAentity, a"a8ening means to see that there is no B0CAentity( :o"e,er, e>pecting the ego to see this is li8e as8ing something that does not e>ist to see that it does not e>ist( Spiritual practice does not get rid o' the ego +ecause there is no ego to get rid o'( A"a8ening can only happen +y seeing 'rom outside the split that there is no split( Since the essence o' the ego is the 'alse sense o' personal doership, a"a8ening means to see that there is no doer, and there is no choice( &arado>ically, a"a8ening is usually preceded +y considera+le e''ort +ut it is ne,er that o' a doer( !or practice to happen, intense earnestness and intention are usually necessary( (F' course, i' they are supposed to happen, they "ill( 0' not, they "on5t( )here is nothing you can do to ma8e them happen() An immediate and lasting +ene'it o' practice is that, e,en +e'ore a"a8ening, su''ering decreases, and the e>perience o' reduced su''ering and greater peace is inspiration 'or 'urther practice and progress( Fne misconception that is common among +eginners on the spiritual path is that su''ering and sacri'ice in themsel,es are use'ul spiritual practices( ()his is undou+tedly rein'orced +y the +i+lical story o' #esus su''ering 'or our sins, and the su''ering o' the Christian martyrs() 2othing could +e 'urther 'rom the truth( Since separation is the +asis o' su''ering, see8ing to su''er in the hopes o' 'inding spiritual truth in it can only increase the sense o' separation, and there+y increase su''ering( Fnly the indi,idual can su''er( )he one good thing a+out su''ering is that its presence tells you that you are still identi'ied, and a 8een e>amination o' it "ill tell you "ith "hat you are identi'ied( 0n this "ay su''ering is actually your guide to 'reedom 'rom su''ering( $very instance of suffering is another opportunity to disidentify( )he path a"ay 'rom 151

su''ering is the path to"ards li+eration( 1:.2. The importance of "eing a,are Lou are not an indi,idual6 you are pure A"areness (see Sections ?(., $$(7)( 0t is +ecause you transcend the ego that you can see that it does not e>ist, and you can +e a"are that the e''ort to see that it does not e>ist is not your e''ort( 9ondage and su''ering are due to identi'ication o' Consciousness "ith the 0Aconcept and all o' its trappings, resulting in the illusory B0C and all o' its pro+lems( )o +e e''ecti,e, any practice depends on the increasing a"areness o' these identi'ications( !or this reason, a spiritual practice is +etter termed an a"areness practice( When the see8er understands that su''ering is the direct result o' identi'ication, there is a strong incenti,e to +ecome a"are o' it( )hus, +ecoming a"are o' the connection +et"een a speci'ic su''ering and the identi'ication 'rom "hich it springs is a ,alua+le, e,en necessary, a"areness practice and is the 'irst step in +ecoming disidenti'ied and 'ree( We sa" in Section $$(2 that "e can distinguish +et"een three le,els o' identi'ication( )he 'irst is identi'ication "ith the +odyAmind organism, +ut "ithout entiti'ication, i(e(, "ithout any sense o' indi,idual identity( )his identi'ication is necessary 'or the organism to 'unction and sur,i,e, and causes no su''ering +ecause there is no entity to su''er( We are not concerned "ith this identi'ication in this courseMin 'act, it is the state o' +eing a"a8ened( )he second le,el is identi'ication "ith the 0Aconcept, "hich produces the illusory entity "ith a sense o' personal doership( )he third le,el is identi'ication "ith ,arious thoughts, images, and emotions, resulting in the sense o' o"nership o' them, so they +ecome BmyC thoughts, BmyC sel'Aimages, BmyC emotions, and BmyC su''ering( Disidenti'ication at the third le,el means disidenti'ication 'rom all thoughts, images, 'eelings, and emotions that cause su''ering( )his is the 8ey to the +eginning o' the end o' su''ering( Disidenti'ication does not mean repressing or suppressing anything, only realiGing that identi'ication is the source o' our su''ering( )his can happen "hile still retaining the image o' the sel' as doer( )hus, at this le,el, it is unimportant "hether the see8er still thin8s o' himHher sel' as the doer( )he 'irst step in disidenti'ication at the third le,el is to use a speci'ic e>perience o' su''ering as the impetus to +ecome a"are o' the real source o' that su''ering( !or e>ample, i' 0 'eel ,ictimiGed +y thin8ing that some+ody has done something to me, my 'irst step is to +ecome acutely a"are o' the 'eeling itsel' and o' the images that arise in my mind( As "as discussed in Section $$(/, the 'eeling o' +eing ,ictimiGed al"ays comes 'rom seeing an image o' mysel' as +eing helpless, and another image o' the ,ictimiGer as ha,ing some 8ind o' po"er o,er me( 2either side o' the polar pair can e>ist "ithout the other( 9oth are nothing +ut mental images( 2o", "here does this 'eeling o' helplessness, "hich is the essence o' 'eeling ,ictimiGed, come 'rom- 0t may come 'rom the thought that there is something B"rongC "ith BmeC 'or +eing so helpless( )hus, "e see that this e>perience o' su''ering may ha,e as its roots identi'ication "ith a sel'Aimage o' inade<uacy, plus a negati,e *udgment a+out it( (Clearly, inade<uacy implies a doer that is inade<uate( Without the concept o' doership, there could +e no ,ictim and no

152

su''ering, not to mention no ,ictimiGer( 9ut imagined doership is the pro+lem in identi'ication at the second le,el() )here are t"o important lessons to +e learned 'rom this e>ample( )he 'irst is that the image 0 see o' mysel' as ,ictim means that 0 cannot +e the ,ictimN 0 am "hat is loo8ing at the image, so 0 cannot +e the imageN )his is the most 'undamental step that any+ody can ta8e in disidenti'ication( 4hatever 1 am a,are of cannot "e me "ecause 1 am ,hat is a,areM )his one realiGation is enough to produce a gigantic crac8 in the +onds o' identi'ication( )he second important lesson is *ust a generaliGation o' the 'irst( Since nothing that 0 see can +e me, there is no o+*ect, thing, or entity that can +e me( 1 am not a person' not a mind' not a "ody' not a "eing' not a thought' not a feeling' not an emotion' not an image' not an o"server' not anything. And most importantly' 1 am not a doer' not a thin#er' not a decider' and not a chooser. 2o" "e ha,e progressed to disidenti'ication at the second le,el( 0' 0 am not anything, then "hat am 0- )he ans"er is simple: 0 am the pure A"areness that is a"are o' all things( What could +e more simple, and yet so pro'ound and so li+erating1:. . !ome sages and the practices they teach )here are innumera+le types o' a"areness practice, co,ering a +road spectrum, and di''erent spiritual masters teach di''erent types( 1amesh 9alse8ar ("ho li,es in 9om+ay, 0ndia) and 2isargadatta Mahara* ("ho li,ed there also) are at one e>treme o' the spectrum, and teach that any e''ort +y the indi,idual to achie,e something "ill only rein'orce the sense o' personal doership, "hich is the essence o' the indi,idual( )he Bachie,ementC that is the goal is the disappearance o' the sense o' personal achie,ement, and this cannot +e achie,ed +y any personal e''orts( )hey teach that understanding the a+sence o' personal doership is o' primary importance, and, indeed, it is the spontaneous deepening o' this understanding 'rom the intellectual le,el, to the le,el o' intuiti,e seeing, to the le,el o' a"areness o' our true nature, that is the process o' li+eration( 1amesh, ho"e,er, does teach that, in order 'or the understanding to deepen, it is necessary to see its ,alidity in one5s o"n e>perience( )his is a practice, +ut one that does not rein'orce the sense o' personal doership (see, e(g(, his $??4 +oo8, 3our Aead In the Tigers !outh)( :e recommends simply to "atch and see that all decisions and doing come completely spontaneously, so there can +e no decider or doer( 1amesh also emphasiGes the acceptance o', or surrender to, "hatAis as a spontaneous e''ect o' the disappearance o' the sense o' doership( 1amesh, on pp( $70A$7$ o' The 5inal Truth ($?4?), di,ides spiritual aspirants into three classes: a) the ad,anced ones "ho re<uire only a simple teaching a+out the nature o' identi'ication and o' the indi,idual in order to realiGe the Sel', +) the notAsoAad,anced ones "ho re<uire some e''ort and time +e'ore realiGation (although this e''ort, as al"ays, is ne,er +y an indi,idual), and c) those "ho re<uire many years o' spiritual instruction and practice +e'ore realiGation( !or the 'irst class, no practice is necessary( #ust recei,ing the proper teaching, in one 'orm or another, is su''icient( )he third class o' aspirant is the one 'or "hom an interest in practice has *ust +egun( )hese people ha,e *ust realiGed that Bthere must +e a +etter "ay,C or Bthere must +e more to li'e than this,C and they must see8 and 'ind the practices that are right 153

'or them( !or the intermediate class descri+ed a+o,e, 1amesh sometimes mentions the practice o' en<uiry, "hich 1amana Maharshi taught in )iru,annamalai, 0ndia( )his is a Bdirect approachC +ecause it directly con'ronts the only pro+lem that e>ists, that o' the illusion o' the indi,idual( )he in,estigation into the e>istence o' the indi,idual is a practice that a,oids rein'orcing the concept o' the indi,idual, and leads to the direct realiGation that there is no indi,idual( 0n the meditation 'or 2o,em+er $% in A Net o# 6e0els ($?? ), 1amesh says, K)he haGard o' any 8ind o' disciplinary practice or meditation is that the means and the end generally get utterly con'used( Some see8ers end up in 'rustration "hen they 'ind that long years o' such practice ha,e +rought them nothing, "hereas others may go along the &athless &ath and reach the Destination Which 0s 2o Destination almost e''ortlessly, "hile yet others 'all +y the "ayside ha,ing mista8en some puerile spiritual po"er as the ultimate goal( )he su+tle and 'undamental 'act that is most o'ten missed is that the means and the end are one and the same, and that the only means to )ruth is )ruth itsel' AA =nderstanding is all(K Se,eral contemporary sages teach en<uiry( 9oth &oon*a*i (also called &apa*i, no" deceased) o' @uc8no", 0ndia, and 2ome, o' the SA) (Society o' A+idance in )ruth) ashram in Santa CruG, CA, teach their o"n ,ersions o' it( &oon*a*i considered himsel' to +e a direct disciple o' 1amana Maharshi (although 1amana Maharshi claimed that he had no disciples), "hile 2ome a"a8ened through studying 1amana Maharshi5s teachings( 1ussell Smith, "ho, "ith 2ome teaches at SA), "as a student o' Ch5an (Chinese 9uddhism, "hich "as the 'orerunner to Jen 9uddhism, see Section $2(7) as "ell as o' 1amana Maharshi5s teachings( Danga*i, o' 2o,ato, CA, is a direct disciple o' &oon*a*i, and she teaches his ,ersion o' en<uiry( At times, 2isargadatta Mahara*, "ho "as 1amesh 9alse8ar5s guru, taught en<uiry and at other times did not, depending on the state o' consciousness o' the student( While 1amesh descri+es en<uiry in detail in The 5inal Truth, he rarely mentions it in his later +oo8s, and he only occasionally suggests it as a practice in his seminars +ecause he pre'ers to emphasiGe the understanding and ho" it deepens( :o"e,er, he o'ten uses it himsel' in his dialogues +y as8ing, e(g(, Who is as8ing the <uestion- or, Who is see8ing- to emphasiGe to the disciple that there is no ByouC that can do anything( )he purpose o' en<uiry is to <uestion the e>istence o' the B0C and to 'ocus the attention on our true nature (pure A"areness)( )his ultimately may result in disidenti'ication 'rom the B0CA concept( 0' this shi't happens, it is e>perienced as the sudden a"areness o' the a+sence o' the B0CAentity, and the disappearance o' separation and su''ering( 3n<uiry "as discussed +rie'ly in Section $0(2 and "ill +e descri+ed in more detail in Chapter 22( 1amana Maharshi taught that there are only t"o practices that are e''ecti,e in preparing 'or the disappearance o' the indi,idualAAen<uiry (the path o' the *nani) and surrender (the path o' the +ha8ta) (see Section $0(.)( Whereas 1amesh teaches that surrender is e<ui,alent to acceptance o' "hatAis (see Chapter $?), 1amana taught that surrender could include de,otion to the guru, "ho, +ecause there is no entity, in reality is none other than the Sel'( 0n 'act, "hile +ha8tas may 'ind that their de,otion is directed initially to the guru, they later see that it +ecomes an e>pression o' allAencompassing, di,ine lo,e (see Chapters $ , $?, 2%)( 154

)erence Dray, a sage, 0rish aristocrat, and scholar "ho "andered the :imalayas +e'ore his death in the $?40s, pu+lished se,eral important +oo8s under the pseudonym, Wei Wu Wei( :is +oo8s, li8e 1amesh5s teaching, emphasiGe the importance o' the deep understanding o' the a+sence o' ,olition and o' the B0C( 1amesh has stated that he has read one o' Wei Wu Wei5s +oo8s, pen 4ecret ($?70), at least a hundred times (&onsciousness :rites ($??4) pri,ate distri+ution)( 0 ha,e 'ound that pen 4ecret and another one, Posthumous Pieces ($? 4), are +oth e>tremely po"er'ul and succinct metaphysical pointers to 1eality( 0n addition to en<uiry, 1amana Maharshi and many other masters teach meditation as an a"areness practice( )here are myriad techni<ues 'or meditation, +ut 'rom our pre,ious discussion, "e can say that i' meditation is to +e 'ruit'ul, it must lead to the disappearance o' the sense o' separation, and there'ore must <uestion the e>istence o' the indi,idual andHor loo8 'or one5s true nature( Among contemporary Christian sages, !rs( William Meninger and )homas Peating, no" at St( 9enedictEs Monastery in Sno"mass, CF, and !r( 9asil &ennington (no" deceased), ha,e re,i,ed a $/th century anonymous manuscript entitled KThe &loud o# Un+no0ingK( )he 'ollo"ing is an editorial re,ie" 'rom """(amaGon(com o' William #ohnstonEs ,ersion o' the +oo8: B.od can be loved but he cannot be thought8 Ae can be grasped b$ love but never b$ concepts8 4o less thin+ing and more loving8B )his is William #ohnstonEs summary o' the message o' The &loud o# Un+no0ing( 2o+ody 8no"s "ho "rote the +oo8, or e>actly "here he li,ed, or "hether he "as a mem+er o' a religious order, or e,en, really, "hether he "as part o' any church at all( )he te>t 'irst appeared in Middle 3nglish in the $/th century, and it has inspired generations o' mystical searchers ('rom St( #ohn o' the Cross to )eilhard de Chardin)( )he mysterious conditions o' its composition, ho"e,er, 'ocus the readerEs attention s<uarely on the +oo8Es messageAAan almost Jen rendering o' Christianity, "hich has a great deal to teach our <uerulous, doctrineAo+sessed churches: KAnd so 0 urge you,K the author "rites, Kgo a'ter e>perience rather than 8no"ledge( Fn account o' pride, 8no"ledge may o'ten decei,e you, +ut this gentle, lo,ing a''ection "ill not decei,e you( Pno"ledge tends to +reed conceit, +ut lo,e +uilds( Pno"ledge is 'ull o' la+or, +ut lo,e, 'ull o' rest(K --!ichael 6oseph .ross !rs( Menninger and Peating ha,e de,ised a 'orm o' meditation "hich they call centering prayer that is "ithout doctrine and is aimed at union "ith Dod (see http:HH"""(thecentering(orgHcenteringTmethod(html)( )here are many other practices( A course li8e this is +est suited principally 'or o+taining an initial understanding o' the metaphysics o' nonduality, "hich itsel' is an a"areness practice, and 'or +ecoming 'amiliar "ith the practice o' en<uiry and its ,ariants( !urther e,olution "ill occur during a possi+ly li'elong *ourney that may include other practices as "ell( At some point in the *ourney, most people 'ind that association "ith a Sel'ArealiGed master is necessary 'or 'urther progress(

155

1:.*. 4ho or ,hat is it that practices6 )he ner,ous systemEs conditioning is analogous to the programming o' a computer (see Section %($/)( All o' a +odyEs actions are go,erned +y the conditioned ner,ous systemEs responses to stimuli, and e,ery ne" stimulus adds to, or modi'ies, the e>isting conditioning( A stimulus may arise 'rom the ner,ous system (internal stimulus), or it may come 'rom outside (e>ternal stimulus)( An internal stimulus can come 'rom conscious memory, 'rom unconscious conditioning, or 'rom instinct( An e>ternal stimulus can come in the 'orm o' an interaction "ith a person, o+*ect, or e,ent, or it can come through nonlocal mind (see Section %(2, $/($, $/(2, Chapter ?)( An e>ceedingly important part o' nonlocal mind is spiritual intuition, "hich is the lin8 +et"een the mind and 1eality( (Spiritual intuition is "hat dri,es the indi,idual to see8 to 8no" 1eality, see Chapter $ and Section $7(.)( Many people +ecome con'used "hen they are told at one moment that there is nothing they can do, and at the ne>t moment that they may +ene'it +y 'ollo"ing certain practices( 2aturally they as8, 0' they can do nothing, "ho or "hat is it that practices- )he ans"er is that no+ody practices +ecause there is no doer to do it, +ut in most cases, i' practice is to happen, the thought o' it must +e in the +rainAmind 'irst( )his must usually come 'rom outside the +rain, and that is the 'unction o' a teaching li8e this( 0' the idea is recei,ed and is compati+le "ith the +rainEs conditioning, practice may happen( 0' not, it pro+a+ly "onEt( )his is no di''erent 'rom any other type o' +eha,ior( Lou ha,e ne,er done anything +ecause there is no you to do it( 1:.7. !ome possi"ly helpful tips At this point, 0 "ill list some o+ser,ations 0 ha,e made a+out teachers and practices( :o"e,er, +e "arned that this is not science, and others may disagree, so you should ma8e your o"n o+ser,ations and dra" your o"n conclusions( $( )eachers teach "hat "or8ed 'or them( 0t may not "or8 'or you( 2( 0t is unli8ely that a teacher "ho has ne,er engaged in a"areness practice "ill +e a+le to suggest an a"areness practice to help you to end your su''ering, no matter ho" genuine his enlightenment( (An e>emplary e>ception to this "as 1amana Maharshi() )he same thing is pro+a+ly true o' a teacher "ho has ne,er su''ered to any signi'icant degree( .( Some practices can and do relie,e su''ering, e,en though they may not lead to enlightenment( An analogy is that aspirin may relie,e a headache e,en though it may not remo,e the cause( (F' course, "e must remain a"are that it is not the practice that relie,es su''ering( 0' su''ering must stop, it "ill stop, though practice usually precedes it() /( At some point, disidenti'ication re<uires going in"ard 'ar enough to +e a+le to see e,ery o+*ect o' a"areness( 0t then +ecomes clear that you are not an o+*ect o' a"areness, +ut pure A"areness itsel', as discussed in Section $4(2 a+o,e( )his may ha,e to +e repeated many times( %( )he teachings o' teachers "ho ha,e responsi+ility 'or managing and maintaining ashrams or spiritual centers are li8ely to +e aimed at a larger audience than those "ho do not, +ecause supporting an ashram re<uires large amounts o' ,olunteer e''ort and su+stantial 'inancial 156

commitments 'rom the disciples( Conse<uently, such teachings "ill generally +e designed 'or ma>imum accepta+ility( 3,en teachers "ho ha,e only small 'ollo"ings, +ut "ho depend on their contri+utions 'or sur,i,al, sometimes "ill color their teachings to a,oid losing their 'ollo"ers( Fn the other hand, the purest teachings usually come 'rom teachers "ho are not surrounded and supported +y 'ollo"ers or an organiGation( A good e>ample o' such a teaching is Wei Wu Wei5s +oo8s, "hich 'ocus on one point and one point onlyMthe a+sence o' the indi,idual B0C( As a teacher, he led an o+scure li'e, and his +oo8s ha,e ne,er had a "ide audience( Compare him to Sai 9a+a "ho has many tens o' thousands o' disciples and se,eral ashrams, and "ho utiliGes materialiGations to attract attention( :is teaching emphasiGes discipline and sel'less ser,ice (8arma yoga)( )his is more accepta+le and understanda+le to large num+ers o' people than is the teaching that there is no indi,idual( ( 0n the course o' in,estigating ,arious spiritual teachings, the see8er "ill 'ind that a teaching and teacher must +e accepta+le i' they are to +e help'ul( )he natural inclinations o' each personality "ill sel'Aselect +et"een the enormous ,ariety o' teachings and teachers( A person "ho is naturally ser,ice oriented "ill pro+a+ly +e mo,ed to do 8arma yoga in an ashram or spiritual center( A person "ho is de,otional +y nature "ill pro+a+ly 'ind a teacher "ho can sym+oliGe Dod 'or him or her( )he intellectual "ill pro+a+ly +e dra"n to a *nani "hose intellect matches his or her o"n( F' course, personalities come in all 'orms and mi>tures, so "ho "ill +e attracted to "hat or "hom is an indi,idual matter( !urthermore, a particular teaching and teacher need not +e a li'etime choice 'or a person( As 1amesh says, it is per'ectly all right to shop around and to go Bguru hopping(C 7( Iery 'e" teachers gi,e their teaching a metaphysical +asis( F' the ones that 0 8no", only 1amesh and Wei Wu Wei consistently do( !or those "ho appreciate metaphysics, its logical and intellectual structure ma8es the teaching more understanda+le and there'ore more accepta+le( !or that reason, a teaching "ith a metaphysical +asis is generally more suita+le 'or an academic course than one "ithout it( :o"e,er, this in no "ay implies that a metaphysically +ased teaching is +est 'or e,ery+ody or e,en 'or most( 4( )he occurrence o' a"a8ening in a +odyAmind organism lea,es the conditioning o' the organism essentially the same( 0n other "ords, the +asic personality is unchanged +y a"a8ening( :ence, i' the organism "as Bnot niceC +e'ore a"a8ening, it also "ill pro+a+ly not +e nice a'ter a"a8ening( 0' it had a lust 'or po"er +e'ore, it "ill pro+a+ly also ha,e it a'ter( 0' it "as not a good teacher +e'ore, it li8ely "ill not +e a good teacher a'ter( )his ma8es 'inding an accepta+le teacher all the more di''icult( :o"e,er, all genuinely enlightened +eings ha,e compassion 'or all o' their 'ello" +eings +ecause they see no separation +et"een them( ?( Some teachers, including +oth a +ha8ta li8e Danga*i and a *nani li8e !rancis @ucille, emphasiGe the ,alue or e,en necessity o' spending time (sometimes called darshan) in the presence o' the guru in order 'or transmission to occur( )o a s8eptic li8e me, this sounds too much li8e a guru 'ullAemployment program( Fther teachers, particularly *nanis li8e 1ussell Smith and 2ome, say the presence o' the guru is not necessary +ecause transmission can add nothing to our already complete true nature( My o"n intuition is that, i' the necessity o' +eing "ith a guru seems li8e a BshouldC to you and 'eels li8e an o+ligation, it "ill not help you and "ill only increase your su''ering, +ut i' it 'eels li8e an opportunity to stop stagnating and to e>perience more clarity, it "ill help you to"ards li+eration( 0' it is a mi>ture, *ust remem+er there is no ByouC "ho e,er decides anything( 157

$0( Some spiritual organiGations re<uire secrecy pledges andHor teach proprietary systems o' thought and practice( While proprietary techni<ues may yield some +ene'it, one suspects that e>clusionary policies are designed more 'or the po"er and pri,ilege o' the teacher than 'or the enlightenment o' the student( Such strictures seem contrary to our intrinsic 'reedom, and there are plenty o' legitimate teachers "ho do not impose them( Lour true nature cannot +e a secret, and Sel'ArealiGation cannot +e +ought or sold( 1:./. !ome of the contemporary sages of nonduality

Chapter 1(. Acceptance and surrender

According to 1amana Maharshi, either surrender or en<uiry is al"ays the 'inal practice( :e o'ten tal8ed a+out others, +ut said that in the end all others must e,ol,e to one o' these +e'ore Sel'ArealiGation can occur( Simply as8ing Dod 'or help is a use'ul practice i' it results in relin<uishing the sense o' control( :o"e,er, the +iggest o+stacle to surrendering to Dod is the egoEs 'ear o' losing control e,en though it actually has no control( Surrender to Dod has e,en greater +ene'its "hen dealing "ith the de+ilitating a''lictions o' e,eryAday li'e( !or e>ample, the "ellA8no"n $2Astep programs 'or reco,ery 'rom e,ery 8no"n 'orm o' addiction and addicti,e +eha,ior are +ased on surrender to Dod( )hese programs are the only ones in e>istence that consistently and relia+ly promote reco,ery "ithout the use o' drugs ("hich cause their o"n addictions)( )he necessity to surrender to Dod is made clear in the 'irst three o' the t"el,e steps: $( We admitted "e "ere po"erless o,er Qour addictionR AAAthat our li,es had +ecome unmanagea+le( 2( Came to +elie,e that a po"er greater than oursel,es could restore us to sanity( 158

.( Made a decision to turn our "ill and our li,es o,er to the care o' Dod as "e understood him( 1amana Maharshi also ad,ocated a 'orm o' surrender "hich he called Nama-6apa( !ollo"ing is a description o' this practice, ta8en 'rom pp( $2/A2% o' BBe As 3ou AreB ($?4%, 3d( Da,id Dodman): BSurrender to Dod or the Sel' can +e e''ecti,ely practiced +y +eing a"are at all times that there is no indi,idual _05 acting and thin8ing6 only a _higher po"er5 "hich is responsi+le 'or all the acti,ities o' the "orld( Sri 1amana Maharshi recommended #apa as an e''ecti,e "ay o' culti,ating this attitude since it replaces an a"areness o' the indi,idual and the "orld "ith a constant a"areness o' this higher po"er( 0n its early stages the repetition o' the name o' Dod QDod((((Dod((((Dod((((R is only an e>ercise in concentration and meditation, +ut "ith continued practice a stage is reached in "hich the repetition proceeds e''ortlessly, automatically and continuously( )his stage is not reached +y concentration alone +ut only +y completely surrendering to the deity "hose name is +eing repeated: _)o use the name o' Dod one must call upon :im "ith yearning and unreser,edly surrender onesel' to :im( Fnly a'ter such surrender is the name o' Dod constantly "ith the man5( When Sri 1amana Maharshi tal8ed a+out this ad,anced stage o' #apa there "as an almost mystical dimension to his ideas( :e "ould spea8 o' the identity o' the name o' Dod "ith the Sel' and sometimes he "ould e,en say that "hen the Sel' is realiGed the name o' Dod reappears itsel' e''ortlessly and continuously in the :eart(C 0nitially, any surrender is dualistic, "ith the indi,idual surrendering to Dod( :o"e,er, on pp( $77A$74 o' The 5inal Truth ($?4?), 1amesh points out that dualistic surrender strengthens the sense o' separation i' there is a "orldly moti,e or goal +ehind the surrender (e(g(, ma8ing a deal "ith Dod to get something you "ant)( :e then states that the only true surrender is "hen there is no BoneC to as8 <uestions or to e>pect anything( :e descri+es it as the surrender Qto "hatAisR o' the total responsi+ility 'or one5s li'e including all thoughts and actions, "hich means that there can +e no indi,idual "ill or desire( Surrender is related to lo,e o' Dod( 0n the meditation 'or 2o,em+er / in A Net o# 6e0els ($?? ), 1amesh says, B)rue lo,e o' Dod means surrender to :im, "anting nothing A not e,en sal,ation(C )his type o' surrender is e<ui,alent to disidenti'ication, and cannot +e +rought a+out +y any "ill, desire, or ,olition, +ut must happen spontaneously( 0t is the result o' deepening understanding, 'irst 'rom the intellectual le,el, then to the intuiti,e le,el, and 'inally to a"a8ening itsel'( 1amesh 're<uently "arns his 'ollo"ers a+out the dangers o' +eing in'luenced +y gurus "ho use in*unctions such as KdoK, Kdon5tK, KshouldK, or Kshould notK( 3,en "hen he himsel' lapses into similar 8inds o' phraseology, he ma8es it clear that it is to +e considered as description, not prescription( 1amesh does not ad,ocate most practices +ecause such practices appear to +e done +y an B0C, and there'ore the concept o' B0C is strengthened +y them( 0nstead, he emphasiGes the 159

importance o' seeing that there is no doer and no choice( :e 're<uently <uotes his guru, 2isargadatta Mahara*, "ho li8ed to say, B=nderstanding is all(C Among contemporary teachers o' nonduality, his emphasis on the a+sence o' the doer is taught only +y his o"n enlightened disciples( =nderstanding necessarily +egins at the intellectual le,el( 0n order 'or it to +e accepted so that it can deepen to the intuiti,e le,el, it must +e seen to +e ,alid( )his re<uires the see8er to "atch and see directly "hether decisions happen spontaneously or "hether heHshe is ma8ing them( @i8e"ise, the see8er must see 'irsthand "hether thin8ing or doing are spontaneous or "hether there is a thin8er or doer( )his is the only practice that 1amesh ad,ocates, and o' course, it "ill happen i' it must, and i' not, it "on5t( 0t is a 'orm o' en<uiry, "hich generally can +e descri+ed as loo8ing to see directly "hatAis( 3n<uiry "ill +e discussed more thoroughly in Chapter 22( 1amesh mentions 're<uently that, 'or as 'ar +ac8 as he can remem+er, t"o notions "ere al"ays "ith him: $) the "orld is illusory, and 2) e,erything is determined( 9ecause o' this, understanding must ha,e come <uite naturally and easily 'or him( Such may not +e the case 'or others( Direct understanding re<uires a degree o' disidenti'ication 'rom oneEs thoughts and 'eelings that is not o'ten 'ound( Much more common is the case in "hich identi'ication is so strong that disidenti'ication simply +y understanding seems impossi+le( )hat is "hy 1amesh encourages the see8er to see directly "hether or not there is a doer( )hat is also "hy most teachers o' nonduality emphasiGe en<uiry as the most e''ecti,e practice, at least 'or indi,iduals on the *nana path( !or those on the +ha8ti path, teachers o' nonduality "ill 'oster lo,e and de,otion to the guru, +ut they "ill do so only "hen it is clear to the de,otee that guru, Dod, and Sel' are the same( Such is the case "ith &apa*i (no" deceased, see http:HH"""(papa*i(com) and Danga*i (see http:HH"""(ganga*i(orgHinde>(asp), +oth o' "hom "ere +ha8tas +e'ore a"a8ening, and "ho tend to attract +ha8ta de,otees( )here is no di''erence +et"een acceptance o' "hatAis and surrender to "hatAis +ecause +oth imply disidenti'ication 'rom doership( Acceptance o' "hatAis is the a+sence o' resistance to all thoughts, 'eelings, emotions, sensations, perceptions, and actions (see Chapter 2.)( 1esistance to "hatAis is the *udgment that it should not +e this "ay, and that you can do something to change it( 1esistance rein'orces the idea o' separation and pre,ents us 'rom seeing that there is really nothing +ut Consciousness( )here'ore, su''ering al"ays accompanies it( 1amesh says, K0' you do not accept, you "ill su''erK (3our Aead In The Tigers !outh ($??4), p( 2%)( )his understanding allo"s acceptance to occur spontaneously during a period o' su''ering( 0t o'ten arises in the 'orm o' gi,ing up or letting go "hen it +ecomes clear that resistance only prolongs the su''ering( 1amesh also spea8s o' "itnessing, "hich is A"areness "ithout identi'ication "ith doership( 0n resistance, there seems to +e a KmeK that is resisting, "hile in "itnessing, there is no KmeK and no "itness( )hus, "e can see that a"a8ening, "itnessing, acceptance, and surrender are all e<ui,alent to each other, "hile resistance and doership are also e<ui,alent to each other( &rior to a"a8ening, "itnessing consists o' a sudden, spontaneous, temporary transition 'rom the ego5s in,ol,ement and identi'ication "ith thoughts and 'eelings to nonin,ol,ement, disidenti'ication, and a+sence o' resistance( 0n this case, "itnessing occurs only 'or a +rie' instant, during "hich, there is no o+ser,er or "itness( )hese e,ents consist o' sudden, intemporal interruptions o' the temporal thin8ing process, i(e(, they come 'rom outside o' time( 160

A'ter a"a8ening, there is permanent disidenti'ication and nonin,ol,ement, continuous "itnessing "ithout a "itness, and a+idance in pure A"areness or the Sel'( Fccasionally, 1amesh spea8s a+out Kthe mind "atching the mindK( Whene,er this happens, there is still the sense o' an o+ser,er present (see Section 22(2) "ho is "atching the thoughts o' *udgment, 'ear, or desire, so there is still identi'ication( 2e,ertheless, each time this happens, identi'ication has "ea8ened, and as the understanding continues to deepen, su''ering continues to decrease( Acceptance is discussed 'urther in Chapter 2.(

Chapter 2). 3isidentification through understanding -1.

2).1. The role of concepts in spiritual teachings Simply stated, Ad,aita teaches that Consciousness is all there is( )he reality o' A"areness is not a concept( 3,erything else is( )he unreality o' all concepts is po"er'ully stated in the o'tenA<uoted "ords o' 1amana Maharshi: )here is neither creation nor destruction, 2either destiny nor 'ree "ill, 2either path nor achie,ement6 )his is the 'inal truth( We remind the reader that, as "e said in Chapter $2, concepts in spiritual teachings are used as pointers to 1eality rather than as a description o' 1eality( 0n practical terms, this means that the 'unction o' a concept is to 'acilitate disidenti'ication( )his results in a sense o' 'reedom and peace, and in release 'rom su''ering( )his is its only 'unction( 0' it 'ails to do that, the concept is useless at +est, and "orse i' it strengthens identi'ication( :ence, a concept is not to +e clung to i' it does not "or8( An analogy o'ten used +y spiritual teachers to illustrate this point is that a concept is li8e a 'inger pointing to the moon (1eality)( When one sees the moon ("hen a"a8ening occurs), the 'inger is 'orgotten( A common mista8e among spiritual see8ers is to regard the concept itsel' as truth, and thus to cling to it( )his is li8e "orshipping the 'inger rather than loo8ing at "hat it is pointing to( 0n doing so, the ego a,erts a threat to its e>istence( !or e>ample, religion is the "orship o' the 'inger +ecause it regards the concepts as truth (see Chapter $2)( Another mista8e is to loo8 at a spiritual concept and to disregard "hat it is pointing to, +ut to resist it as a concept( Again, the ego a,erts a threat to its e>istence( Most materialists and many scientists ma8e this mista8e( Di''erent spiritual teachers use di''erent concepts, +ut al"ays 'or the same purpose( A see8er is usually dra"n to a teacher "ho uses a conceptual system that is accepta+le to himHher in some "ay( Accepta+ility usually means that the concepts are consistent "ith the see8er5s intuition and e>perience( :o"e,er, as a see8er matures, the concepts used +y a teacher may +e less and less use'ul 'or disidenti'ication( 0ndeed, they can e,en +egin to generate more 161

su''ering than they relie,e, +ecause they can +egin to produce more and more con'licts "ith the see8er5s intuition and e>perience( 0n such cases, the see8er scarcely needs to +e told to a+andon the teacher( :o"e,er, this can +e easier said than done i' the see8er has de,eloped a strong personal relationship "ith the teacher, or i' the see8er is deluded +y the teacher into thin8ing that staying "ith him or her is the only "ay to sal,ation( )his 8ind o' delusion is responsi+le 'or the many stories o' see8ers ha,ing clung to a teacher long a'ter the teacher5s use'ulness has 'aded( &ro+a+ly the +est attitude to ta8e to"ards spiritual teachers is to use them as resources, "ithout regarding any one o' them as one5s only a,enue to sal,ation( )he spiritual mar8etplace is no di''erent 'rom the commercial mar8etplace in this respect, so, e,en here, the guiding rule is caveat emptor( 2).2. 5amesh@s use of concepts to foster understanding 1amesh5s teaching depends almost entirely on the use o' concepts to produce an understanding "hich is at 'irst intellectual +ut "hich gradually deepens until it +ecomes a deep intuiti,e con,iction and inner a"areness( :e ad,ocates practice only in a ,ery limited "ay, and "hen he does, it is usually simply to ,alidate the teaching "ithin one5s personal e>perience +y "atching to see "hether there is 'ree "ill or not( )he understanding spontaneously deepens "hen it is seen 'irst hand that all decisions are spontaneous( When concepts come 'rom the guru, they ha,e an authority that is a+sent "hen coming 'rom an ordinary person( )he guru5s use o' concepts is illustrated +y the metaphor o' a thorn used to remo,e a thorn (see Section $.(%), a'ter "hich +oth thorns are thro"n a"ay( )hus, the only ,alue a concept has is to help the see8er see that there is no doer( )he disidenti'ying concept is not )ruth in itsel', +ut is merely a tool 'or re,ealing 1eality( 1amesh 're<uently tal8s a+out the mind +ecoming in,ol,ed "ith thoughts in a "ay that rein'orces and perpetuates them, and there+y causes su''ering( :e terms this the BhoriGontalC in,ol,ement o' the mind "ith the thoughts, horiGontal re'erring to occurring "ithin time( (:e re'ers to the spontaneous appearance o' a thought 'rom outside o' time as a B,erticalC appearance() !or e>ample, a common e>perience is one in "hich a stimulus, either e>ternal or internal, causes an unpleasant memory to appear in the mind, triggering the same emotions again( )he mind +ecomes (horiGontally) in,ol,ed "ith the e>perience, "hich is replayed o,er and o,er "ith the purpose o' sel'A*usti'ication( )his in,ol,ement is e<ui,alent to "hat "e called identi'ication at the third le,el in Section $$(2( )he mind ta8es possession o' (identi'ies "ith) the ,ictim image and all o' its attri+utes o' aggrie,ed innocence, helplessness, and sel'A righteous anger( 1amesh and 2isargadatta Mahara* also call this Bta8ing deli,eryC o' a thought( 1amesh teaches that this horiGontal in,ol,ement, or identi'ication, stops "hen some 'orm o' understanding o' the teaching su+se<uently arises spontaneously (,ertically) and cuts it o''( )he understanding can ta8e the 'orm o' a concept Qe(g(, Dod ((( Dod ((( R or 'eeling, or simply the sudden a"areness that the mind has +ecome in,ol,ed and is causing su''ering( As the see8er matures, the in,ol,ement +ecomes cut o'' earlier and earlier, until it arises only momentarily +e'ore it is cut o''( )his is the stage *ust prior to a"a8ening, and is descri+ed +y 1amesh as the B"ho cares-C state (see p( $.2 o' 1amesh5s $??? +oo8, :ho &ares))(

162

2). . %nderstanding happens faster ,ith enEuiry !or a 'e" see8ers, merely hearing the right "ords 'rom the right teacher is enough to catalyGe deep understanding and a"a8ening( :o"e,er, those see8ers are rare, and 'or most people, acti,e en<uiry is necessary to see "hat the "ords mean( )his en<uiry can ta8e the 'orm o' <uestioning the teacher, "hich is "hat happens in satsang, or it can ta8e the 'orm o' inner <uestioning and o+ser,ation( 3n<uiry is a scienti'ic in,estigation into "hat is true and "hat is not( 0t is scienti'ic +ecause it is +ased on o+ser,ation, and +oth the method and the results can +e communicated to others "ho can then ,eri'y them 'or themsel,es (see Section $($)( More accurately, only "hat changes and there'ore "hat is unreal can +e o+ser,ed and communicated, "hile "hat is 1eal does not change and there'ore cannot +e o+ser,ed or communicated( 2e,ertheless, through en<uiry it can +e 8no"n to +e true( 3n<uiry is discussed in detail in Chapter 22(

Chapter 21. 3isidentification through understanding -11.

21.1. 4hat is understanding6 =nderstanding starts "ith a concept, such as the concept that nothing e>ists, and proceeds to seeing directly that no o+*ect is real( 0n the meditation 'or #une 2$ in A Net o# 6e0els ($?? ), 1amesh says, KAlthough it can +e seen, the uni,erse is nonetheless purely conceptual and has no actual su+stance or reality o' its o"n( All phenomena are none>istent +y nature( Fther than the primal A+solute su+*ecti,ity in "hich all e>ists, nothing in 'act does e>istNK 0n the meditation 'or #une 2?, he says, KSee the 'alse as 'alse, and "hat remains is true( What is a+sent no" "ill appear "hen "hat is no" present disappears( 2egation Qseeing the unreality o' phenomenaR is the only ans"er to 'inding the ultimate truthAAit is as simple as that(K And in the meditation 'or Septem+er 22, he says, KAll human pro+lems arise only +ecause the +asic 'act o' phenomenal mani'estation is ignored A that the entire mani'estation is merely conceptual( 2othing is created, nothing is destroyed( All <uestions pertaining to +irth, li'e, death or re+irth are there'ore utterly misconcei,ed( W:A) 0S is truly simple( We only ma8e it complicated and incomprehensi+le +y thin8ing and philosophiGing a+out it(K )here is nothing +ut Consciousness( Appearances arise spontaneously and impersonally in Consciousness( With the appearance o' intellect, concepts arise spontaneously( )hus 'ar, there is no su''ering( When Consciousness identi'ies "ith concepts, they seem to +ecome real( We then re'er to them as o+*ects( :o"e,er, it is Consciousness that is real, not o+*ects( We thin8 o' an o+*ect as ha,ing its o"n e>istence, separate and independent 'rom its o+ser,er, "ho also is concei,ed o' as e>isting as a separate o+*ect (see Section $$(2)( :o"e,er, "ithout identi'ication, there may +e concepts "ithin Consciousness +ut there can +e no 163

o+*ects( )hat is the state o' the sage, "ho sees that all o+*ects are nothing +ut Consciousness( Dold trin8ets are nothing +ut gold (Section $.(4) and ocean "a,es are nothing +ut "ater (Section $.(%)( Concepts can ne,er +e real +ecause all concepts change, and 1eality ne,er changes( :o"e,er, concepts can +e true, meaning that they can negate concepts that are untrue( =ntrue concepts are those that assert and maintain the reality o' o+*ects, such as the "orld, the indi,idual, and the +ody, either e>plicitly or implicitly( A primary purpose o' this course is to see the unreality o' all o+*ects( 0n this "ay, 1eality is unco,ered and +ecomes Sel'Ae,ident( Direct seeing re,eals that "hat seems to +e real is not, so realiGation o' WhatA0s can arise( Direct seeing is the main thrust o' Wei Wu Wei5s +oo8s, "hich tend to point out "hat is not true rather than ,ainly attempting to say "hat is true( (!or e>ample, see his $? 4 +oo8 entitled, Posthumous Pieces, and his $?70 +oo8 entitled, pen 4ecret( 9oth are e>cellent() 21.2. The use of direct seeing to disidentify from doership We ha,e seen in Section %(? that e,erything that happens must happen +e'ore "e can +ecome a"are o' it( )his means that "e can do nothing( 1amesh o'ten states that there is truly nothing that you can do since there is no you to do it (see, e(g(, his $??4 +oo8, 3our Aead in the Tigers !outh, pp( .$$A$2)( (F' course, this also means that there is nothing that any+ody else can do, either() :e 're<uently says to do "hat you "ant to do +ecause neither the "anting nor the doing are yours( 0n any present moment, "e can see that there is no doer (see Section 22(2)( Why do "e then thin8 that "e can do something- We thin8 so +ecause o' identi'ication at the second le,el, "hich is identi'ication "ith doership (see Section $$(2)( 0denti'ication "ith doership is identi'ication "ith the past and 'uture, +ecause it means that K0K ha,e done something in the past, and that K0K can do something in the 'uture( )hus, K0K 'eel regret, guilt, or shame 'or "hat K0K ha,e or ha,e not done6 and K0K 'eel "orry, an>iety, or 'ear a+out "hat K0K can or should do( Conse<uently, K0K su''er( 21. . The use of direct seeing to disidentify from the ;1; 0denti'ication at the third le,el (see Section $$(2) produces su''ering 'rom myriad unpleasant emotions in addition to those 'rom doership( All su''ering, 'rom +oth le,els, stems 'rom identi'ication "ith the limited K0K( )hus, all su''ering ends "hen identi'ication ends( When this occurs, all that remains is the true 0, "hich is seeing itsel', pure A"areness, our true nature( Direct seeing sho"s that you are limitless (see Chapter 22 and Section 2/(.)( )hin8ing that you are limited is su''ering, and you "ill su''er until you see that you are not( 0' you thin8 you are limited, the dream (Section $.($) is a nightmare( 0' you 8no" you are not, the dream is only "hat it is( 0n the metaphor o' Section $.( , the thorn "ill hurt until you realiGe that there is no thorn +y in,estigating it (+y pro+ing the thorn "ith other thorns and seeing "hat happens)( 3,entually, as identi'ication "ea8ens, the su''ering "ill 'ade a"ay, lea,ing an a+sence that is 'elt as the presence o' 'reedom and peace( 3,en initially, there may +e a sense o' 'reedom, i' only dimly 'elt( )his is an early result o' disidenti'ication, +ut the more you disidenti'y, the 164

greater "ill +e your peace( 21.*. Because there is no ;1;' there is no other 9ecause the K0K is seen as +eing separate, there also appears the notAK0K, separate 'rom the K0K( 1epeated conceptualiGation o' the notAK0K and +elie' in its e>istence then creates the illusion o' massi,e 'ragmentation and myriad separate o+*ects, "ith the K0K +eing separate 'rom each( As "e sa" in Section $$(/, "e su''er 'rom helplessness and hopelessness "hen "e +elie,e "e are ,ictims, and "e su''er 'rom hatred and outrage "hen "e +elie,e there are ,ictimiGers( )o +e 'ree 'rom this su''ering, it is help'ul to see that, not only are "e not ,ictims (there is no K0K) +ut also that there are no ,ictimiGersAAthere is no other( BIictimsC and B,ictimiGersC morph and change +ecause they are nothing +ut mental images( )his is true +ecause, as "e ha,e seen, there is no o+*ecti,e reality (see Chapter ?)( )his li'e is nothing +ut a dream (Section $.($)( We can see this +y seeing the true nature o' any o+*ect, not *ust the B0CAo+*ect( Fne "ay is to 'ollo" the reasoning o' Section ?(2 and see that separation and naming are purely conceptual operations, and to loo8 "ithout conceptualiGing at the reality underneath( When the +ody and the "orld are loo8ed at in this "ay, it gradually +ecomes apparent that they are nothing +ut mental images and are not as solid as they seem( )heir transparency re,eals their unreality at the same time that it re,eals the reality o' the +ac8ground 'rom "hich they arise( (3n<uiry also re,eals thisAAsee Section 22(/)( &articularly help'ul in seeing that all o+*ects are unreal is to realiGe that, 'or all o' your e''orts to get lasting satis'action, contentment, happiness, or peace 'rom the "orld, you ha,e 'ound precious little there( )he more you ha,e tried to get 'rom the "orld, the more disappointed you ha,e +ecome, +ecause your 'earHdesire has pre,ented you 'rom seeing the "orld truly( Lou "ill ne,er +e satis'ied +y mere concepts, and the "orld that you see is nothing +ut a concept( Anything that changes cannot +e said to +e real( )he e,erAchanging "orld cannot +ring you the changelessness that you "ant( What disappears the instant you close your eyes or turn a"ay can hardly +e real( 0' you thin8 it is, you "ill su''er( 0n the metaphor o' Section $.(%, the "orld is nothing +ut sur'ace 'roth, de,oid o' all meaning, signi'icance, or purpose( 0n the metaphor o' Section $.(2, the "orld is nothing +ut 'lat, t"oAdimensional re'lections 'rom a screen( 0n the metaphor o' Section $.($2, "hene,er you ha,e tried to drin8 'rom a mirage, all you ha,e gotten is a mouth'ul o' dry sand( =ntil you see the true nature o' the "orld, it "ill +e a desert to you( )he threeAdimensional appearance o' the "orld strongly rein'orces the illusion that it e>ists (see Section $/($)( A oneA or t"oAdimensional "orld "ould not seem nearly as real( Let, threeAdimensional illusions that "e 8no" to +e unreal are ,ery 'amiliar to us( !or e>ample, there are threeAdimensional slide ,ie"ers, threeAdimensional mo,ies, and threeAdimensional computerAgenerated ,irtual realities( !urthermore, "hen "e close our eyes, the threeA dimensionality disappears (see Section $/($), and "hat "e then see does not seem nearly as real as "hat "e see "ith our eyes open( :o"e,er, 1eality is the same "hether our eyes are open or closed, "hether "e are dreaming or a"a8e, and "hether "e do or do not ha,e a +ody( )he unreality o' the ego is the egoEs +estA8ept secret( )he unreality o' the "orld is the "orldEs +estA8ept secret( )o see the truth o' these secrets is to render unnecessary and irrele,ant all 165

spiritual teachers and all spiritual teachings( 0n the 2o,em+er 20 meditation in A Net o# 6e0els ($?? ), 1amesh says: K)he ordinary, ignorant person can only see things as o+*ects seen +y a su+*ect( )hen, "ith a certain shi't o' understanding a"ay 'rom separate personal identity, it da"ns on him that only the impersonal su+*ect is real "hile the o+*ects themsel,es are illusory( !inally, "ith total enlightenment, the sage sees o+*ects as o+*ects once again +ut "ithin an essential unity "here there is no separation o' su+*ect 'rom o+*ect, or in 'act any separation o' any 8ind(K While this course is in disagreement "ith much o' A &ourse in !iracles (see Chapter $%), the last three sentences in the introduction to A&I! succinctly summariGe the message o' this chapter: K2othing real can +e threatened( 2othing unreal e>ists( :erein lies the peace o' Dod(K Since 1eality is not conceptual, disidenti'ication must "or8 at the emotional, 'eeling, and intuiti,e le,els, and then go still deeper to the le,el o' 8no"ing and con,iction (see Chapters 22 and 2/)( 9y no" you "ill realiGe that, e,en though practices ha,e +een suggested in this chapter and others "ill +e suggested in later chapters, you cannot do these practices +ecause you can do nothing( )here'ore, i' they are supposed to happen, they "ill( 0' not, they "onEt (see Section $4(/)(

Chapter 22. 3isidentification through enEuiry

22.1. 4hat is enEuiry6 0n the meditation 'or !e+ruary 2% in A Net o# 6e0els ($?? ), 1amesh says, BSel'Aen<uiry is the direct path to Sel'ArealiGation or enlightenment( )he only "ay to ma8e the mind cease its out"ard acti,ities is to turn it in"ard( 9y steady and continuous in,estigation into the nature o' the mind, the mind itsel' gets trans'ormed into )hat to "hich it o"es its o"n e>istence(C As "ith all practices, it is necessary to descri+e this practice as though you are an indi,idual "ho is practicing it( 9y no", this mode o' description should not con'use you( Whether or not any practice happens is not up to you( )here is ne,er a doer in any practice, *ust as there is ne,er a doer in any other action( Since a"a8ening can only happen 'rom outside o' time, no practice, "hich is al"ays in time, can +ring it a+out( :o"e,er, practices help to <uiet the thin8ing mind in preparation 'or its ultimate disappearance( Associated "ith this process is a diminished sense o' separation and su''ering, including the emotions o' an>iety, 'ear, guilt, en,y, hatred, and *udgment( 166

3n<uiry, as descri+ed +y 1amana Maharshi "ho originally taught it, is the direct approach in the sense that it directly con'ronts the illusory B0C and re,eals our true nature( 0t is the only practice that does not rein'orce the sense o' personal doership (as "e ha,e seen in Chapters 20 and 2$, en<uiry is implicit in understanding)( )he purpose o' en<uiry is to re,eal the none>istence o' the B0CAentity, and the reality o' the Sel' or pure A"areness( 0nitially it is seemingly practiced +y the B0C, +ut the practice itsel' <uestions the B0CAentity5s e>istence( 0t shi'ts the identity a"ay 'rom the mind and its concepts, "hich +y their ,ery nature are limiting and contracting, to"ards the inner 'reedom o' pure A"areness( 0t is a ,alua+le sitting meditation techni<ue as "ell as an eyesAopen techni<ue used in acti,ity( 3n<uiry is an in,estigation into the distinction +et"een the sel' and the Sel', i(e(, +et"een "hat changes and "hat does not change( 0t is not mysterious or mystical and can +e practiced +y any+ody( 0t is a process o' +ecoming a"are o', and 'ocusing on, A"areness itsel' rather than on the contents o' A"areness( )his produces disidenti'ication 'rom all thoughts, 'eelings, emotions, sensations, perceptions, and actions( )his does not mean that they end, only that there is no longer a 'ictitious entity that thin8s, 'eels, percei,es, acts, and su''ers( We 'irst descri+e en<uiry as an e>plicit techni<ue( @ater "e shall +roaden it so that it is less ritualistic, and +ecomes simply an increasing a"areness o' your misidenti'ications and o' your true nature in all li'e situations( 22.2. $nEuiry into the self: self-enEuiry )he 'irst step is to +ecome a"are o' your 'eelings, especially those that are uncom'orta+le( 3>amples are desire, lust, en,y, an>iety, 'ear, shame, guilt, contempt, resentment, anger, rage, hatred, helplessness, hopelessness, de'ecti,eness, and despair (see Section $$(%)( )he ne>t step is to disidenti'y 'rom these 'eelings( )his is done +y loo8ing to see "ho it is that is 'eeling them( )his is appropriately called sel'Aen<uiry (uncapitaliGed) +ecause it <uestions the e>istence o' the separate sel'( )hus, "hene,er you are su''ering, as8 a <uestion li8e, Who is it that is 'eeling de'ecti,eWho is it that is 'eeling ,ictimiGedWho is it that is 'eeling this helplessnessWho is it that is 'eeling this angerHrageHhatredWho is it that is 'eeling this regretHguiltHshameWho is it that is 'eeling this en,yWho is it that is 'eeling this an>ietyWho is it that is 'eeling this despairWhoH"hat is this K0Kand then loo8 'or the B0C, image, 'eeling, or thought "ith "hich you are identi'ying (see Chapter $$)( )he more speci'ic the <uestion is, the more e''ecti,e it "ill +e( Don5t conceptualiGe an ans"erN As soon as you +egin loo8ing, disidenti'ication 'rom the pattern o' thoughts and emotions "ill +egin, and you "ill start to 'eel relie'( Fn loo8ing, you may see nothing, in "hich case the su''ering is clearly groundless( 9ut you may also see an image o' a 'ear'ul (or guilty, 167

ashamed, angry, helpless, etc() ,ictim, or you may *ust sense a ,ague, unde'ined o+*ect6 +ut this image cannot +e Lou since Lou are "hat is a"are o' it( Lou may recogniGe it as some 8ind o' parent or child 'igure 'rom your past, +ut most li8ely it "ill +e highly distorted( As soon as you see "hat you are identi'ying "ith, the emotion "ill <uic8ly su+side +ecause you are no longer identi'ied "ith it( Lou can e,en apply this practice to instances "hen you are 'eeling no particular emotion, +ut "hen your intuition tells you the ego is at "or8( !or e>ample, the ego may as8 the <uestion, BWho "as B0C in BmyC last li'e-C, or, BWhat "ill happen to BmeC "hen B0C die-C 9oth <uestions are loaded "ith the assumption that there really is an B0C( Lou may then as8 the counterA<uestion, BWho is it that is as8ing this-C and then loo8 'or the image( Disidenti'ication 'rom the image +y seeing that you are not the image "ill ma8e it clear that there is not, and ne,er has +een, an B0C( 3n<uiry into the B0C is done simply +y loo8ing 'or it( 0t "ill +e clear that the B0C does not e>ist "hen you are una+le to 'ind it( Since the sense o' doership or thin8ership is essential to the +elie' in the B0CAentity, a particularly useful form of self-enEuiry is to as#' and then to loo# for the doer or thin#er( Do not try to 'orce, direct, or conceptualiGe an ans"er( )hat "ill de'eat the purpose o' the e>ercise( #ust loo8 'or an image, entity, or sensation( Lou may 'ind a localiGed sensation some"here in the head or chest regions( :o"e,er, as al"ays, anything that you can see, no matter ho" su+tle or close to you, cannot +e you +ecause you are "hat is seeing it( Lou may also 'ind nothing at all( 0n that case, it is e,en more o+,ious that there is no thin8er or doer( A more su+tle sense o' doership is o+ser,ership( 3,en i' you cannot 'ind a locus o' doership any"here in the +ody, there can still +e identi'ication "ith the sense o' an B0C that is loo8ing( Whene,er you ha,e the sense that you are the o+ser,er, total disidenti'ication has not yet occurred( )here is nothing the B0C can do to get rid o' itsel' +ecause trying only rein'orces itsel', +ut it can disappear spontaneously( Another approach to en<uiry is to in,estigate the true nature o' a thought, 'eeling, or emotion and "here it comes 'rom( !or e>ample, i' guilt, shame, anger, or hatred arises, as8, BWhat is this, really-C, and, BWhere is this coming 'rom-C Don5t conceptualiGe an ans"erN 0' it is seen that such emotions simply arise spontaneously 'rom 2othingness and do not come 'rom some o+*ect that you call B0C, then disidenti'ication "ill occur and they "ill no longer +other you, although they may still +e present( )hese e>amples all illustrate the principle that the "ay to see "hat you are is to see "hat you are not( 1amesh ad,ocates a 'orm o' en<uiry "hen he as8s the see8er to ,eri'y "hether or not 'ree "ill e>ists +y "atching to see "hether decisions are spontaneous or not( 2on,olitional thoughts are easily seen to come 'rom no"here, +ut there may +e a strong sensation that ,olitional thoughts come 'rom BmeC( :o"e,er, en<uiry into this BmeC "ill re,eal either a location in the +ody or its none>istence( 0n the 'ormer case, since you can percei,e its location, it cannot +e you( 0n the latter case, the thought clearly comes 'rom no"here( !urthermore, +y care'ul "atching, "e can see that all thoughts, 'eelings, emotions, sensations, perceptions, and actions come and go completely spontaneously (causelessly)( )hus, "e cannot +e the author o' any o' them(

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0n all applications o' en<uiry, the purpose in as8ing the <uestion is simply to 'ocus the attention( )his in itsel' is not en<uiry, ho"e,er( 3n<uiry consists in loo8ing 'or the o+*ect <uestioned "ithout conceptualiGing an ans"er( 0t is the loo8ing and either 'inding or not 'inding that is important( 0n +oth cases you ha,e +ecome disidenti'ied 'rom "hat you are loo8ing 'or( Sel'Aen<uiry (lo"er case) can +e practiced simply +y "atching the +odyAmind( 9y doing so, you "ill see that all o+*ects are nothing +ut mental o+*ects, and that, merely +y o+ser,ing them, you "ill +egin to disidenti'y 'rom them( Watching the +odyAmind is the essence o' Iipassana, "hich "as discussed in Section $2( ( Fn p( 2/7 o' KI Am ThatK ($?4/), 2isargadatta Mahara* says, K0' you are angry or in pain, separate yoursel' 'rom the anger and pain and "atch them( 3>ternaliGation is the 'irst step to li+eration( Step a"ay and loo8( )he physical e,ents "ill go on happening, +ut +y themsel,es they ha,e no importance( 0t is the mind alone that matters(K 22. . $nEuiry into the !elf: !elf-enEuiry )o St( !rancis o' Assisi ($$42A$22 , 'ounder o' the !ranciscan Frder o' the 1oman Catholic Church) is attri+uted the remar8, BWhat you are loo8ing 'or is "hat is loo8ing(C )his is also a succinct statement o' the intent o' Sel'Aen<uiry (capitaliGed), "hich means to loo8 'or "hat is loo8ing, or to "atch 'or "hat is "atching( Lou "ill ne,er +e satis'ied "ith anything in the "orld +ecause e,erything in it changes( )he only thing that "ill e,er really satis'y you is your true Sel', "hich transcends all changes( Whene,er you are su''ering, 'ocus the attention on "hat is loo8ing +y as8ing a <uestion something li8e, What is a"areWhat is it that ne,er changesWhat is it that cannot +e a''ectedand then loo8( Don5t conceptualiGe an ans"erN 9y loo8ing, you "ill +ecome disidenti'ied 'rom any 8ind o' thought or image that you see( 0' you ha,e the sensation that "hat is "atching is located in the head or chest, remem+er again that anything that you can "atch cannot +e "hat is "atching( )his applies to any sense o' a localiGed o+*ect, e,en to an o+ser,er( Lou may no" ha,e the sensation o' receding a"ay 'rom all mental o+*ects to"ards an inner Lou, "hich is prior to, or in"ard 'rom, all mental o+*ects( Stay in this state until in,ol,ement "ith thoughts recurs, then repeat the <uestion and loo8 again( )his state is one o' stillness, peace, and 'ullness in "hich you are disidenti'ied 'rom e,erything in mani'estation( 0' you still ha,e the sense that there is an o+ser,er that is loo8ing, as8, What is it that is a"are o' this o+ser,erand then loo8( )his "ill help you to recede e,en 'urther( 169

With practice, you "ill 'ind that you stay in this state 'or longer and longer periods +e'ore as8ing again( 3,entually, you "ill +e a+le to omit as8ing, and to simply loo8 at "hat is loo8ing( Lou may also +egin to 'eel the pull o' the Sel' itsel' and, "ith more practice, the Sel' may pull you in and hold you "ith little or no e''ort 'rom you( And 'inally, you may realiGe that the Sel' is al"ays "hat you are, and is al"ays "hat you ha,e +een( 3,ery incident o' su''ering is another cue to disidenti'y( Whate,er happens or does not happen is ne,er up to you, so the only thing that you can BdoC in any situation is to disidenti'y 'rom it( )his "ill +ring an immediate +ut pro'ound sense o' silence and peace "hich "ill +e irresisti+le inspiration 'or continued disidenti'ication( 3n<uiry into the Sel' may +e summariGed +y the reminder, =o in,ard. Do in"ard past all thoughts, 'eelings, emotions, sensations, and perceptions, as 'ar as possi+le until you can see that none o' the mindEs contents are Lou or Lours( 0' you are still su''ering, you ha,e not gone 'ar enough( Do still 'urther and see that there is nothing there( Lou "ill then see that Lou are not a concept or o+*ect +ecause Lou are "hat sees them( Lou are nothing that Lou can see or conceptualiGe( While you are in"ard, Lou "ill +e unmo,ed and untouched +y anything that happens in the +odyAmind or the "orld +ecause Lou "ill see that Lou are unmo,a+le and untoucha+le( )his is the state o' surrender to Dod (see Chapter $?)( Fut"ard is emptiness, 'rustration, dissatis'action, an>iety, and +oredom, and nothing that you really "ant( Lour security cannot +e 'ound in "hat is e,erAchanging( 0t can only +e 'ound in "hat is ne,erAchanging( What you are loo8ing 'or is "hat is loo8ing( 0t is the home o' peace and 'ul'illment and e,erything you really "ant( Do not +e decei,ed +y the apparent simplicity o' this practiceN 0t is 'ar more po"er'ul than the mind can e,er imagine +ecause it +rings you to the real Lou, "hich transcends the mind and there'ore cannot +e understood +y the mind( While you are in"ard, the acti,ities o' the +odyAmind and o' the rest o' the "orld may continue +ut they "ill not a''ect Lou( )he more time you spend in"ard, the more you "ill realiGe your true nature, and the +etter you "ill 'eel( 0n the meditation 'or !e+ruary $? in A Net o# 6e0els ($?? ), 1amesh says, BWhen conceptualiGing ceases, the out"ard 'alseAseeing stops, and "hat remains is inAseeing, not seeing inside +ut seeing 'rom "ithin as the source o' all seeing(C 3,ery instant o' disidenti'ication helps to rein'orce the apperception (the inner a"areness that is +eyond perception) that you are not the doer( F' course, "hene,er an acti,ity re<uires intense concentration in order to +e e''iciently done, you "ill +ecome identi'ied, not as the doer, +ut as the acti,ity itsel', so there "ill +e no su''ering, i(e(, the thin8ing mind "ill +e a+sent and only the "or8ing mind "ill +e present (see Section $$( )( 170

0nitially, en<uiry is most easily practiced in sitting meditation "ith a minimum o' distractions (see Section 2/(2)( :o"e,er, its real ,alue is realiGed only "hen you use it to remain disidenti'ied in all 'orms o' acti,ity( =ltimately, Sel'Aen<uiry is trans'ormed 'rom an acti,e practice into the realiGation that e,erApresent, pure "itnessing is "hat Lou are( 0n the meditation 'or Decem+er $ in A Net o# 6e0els ($?? ), 1amesh says, BSel'Aen<uiry is a passi,e rather than an acti,e process( Mind is allo"ed to su+side into its source e,en "hile engaged in normal acti,ity, "hich then +ecomes an undercurrent o' "itnessing that gradually e>tends throughout all "a8ing hours and +egins to per,ade all one5s acti,ities "ithout intruding on them or inter'ering "ith them(C 2isargadatta Mahara* "as a stri8ing e>ample o' success'ul en<uiry( 0n an article in the Fcto+er $?74 issue o' The !ountain Path, #ean Dunn, a disciple o' his, "rote that he once said, BWhen 0 met my guru he told me, _Lou are not "hat you ta8e yoursel' to +e( !ind out "hat you are( Watch the sense B0 AmC, 'ind your real Sel'(5 0 did as he told me( All my spare time 0 "ould spend loo8ing at mysel' in silence( And "hat a di''erence it made, and ho" soonN 0t too8 me only three years to realiGe my true nature(C 22.*. $nEuiry into the manifestation: out,ard enEuiry 3n<uiry consists not *ust o' the special techni<ues descri+ed a+o,e( 0t is e,en more a stance "hich <uestions and en<uires into the reality o' all aspects o' li'e( 0ts use'ulness is not limited to <uestioning the e>istence o' the B0CAentity( 0t can +e +roadened to in,estigate the true nature o' any o+*ect, "hether physical or mental, and "hether internal or e>ternal( !or e>ample, What is this, really-, Where is this coming 'rom-( Don5t conceptualiGe an ans"erN 0n,estigation "ill immediately sho" that all o+*ects are mental o+*ects, including the +odyAmind organism itsel'( )here is no such thing as an e>ternal o+*ect (see also Chapter ?)( )hus, all things, including our +odies and minds, and e,en the entire uni,erse, arise inside the A"areness that is our true nature( !urthermore, since all o+*ects arise 'rom the 9ac8ground and dissol,e +ac8 into the 9ac8ground, they all consist o' the 9ac8ground( Sel', Source, 9ac8ground, and A"areness are all e<ui,alent termsAAAthey all point to the same 1eality that underlies all phenomena( Lou can see a similar e''ect +y alternately opening and closing your eyes( When they are closed and +e'ore thoughts arise, you see a +lan8ness, "hich is analogous to the 9ac8ground( )hen "hen you open them again, o+*ects appear and are superimposed on the +lan8ness( 0n the same "ay, all o+*ects at all times are superimposed on the e,erApresent, ne,erAchanging 9ac8ground( A"areness is the transcendent, unchanging 1eality and the immanent essence o' the entire mani'estation, "hether Bin"ardC or Bout"ardC( )his can +e BseenC +y 'ocusing on the 9ac8ground o' any o+*ect rather than on the o+*ect itsel'( )rue seeing can +e 'acilitated +y in<uiring, BWhat is the unchanging reality o' this o+*ect-C, and then loo8ing( A gro"ing a"areness o' the 9ac8ground and seeing that it and all the o+*ects in it are nothing +ut A"areness is called the Bdirect methodC +y some sages (see also Chapter $ )( Lou can practice en<uiry no matter "hat you are doing or "hat is happening +ecause its essence is to +e a"are and to discriminate +et"een "hat is real and "hat is not( 3,entually,

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en<uiry "ill cease to +e a practice, and "ill +ecome simply a continuing a"areness o' WhatA youAare( As you disidenti'y, you "ill see that neither the "orld nor the mind is your home( Lou "ill ne,er 'ind "hat you are loo8ing 'or there( Lour home is your true Sel' (Dod) "hich is no"here and no"hen +ecause it transcends all locations in space and time( )he <uestions and e>amples gi,en a+o,e are only suggestions( Lour intuition "ill suggest other <uestions or applications that are e''ecti,e 'or you( 22.7. !ome loose ends gathered 3n<uiry, especially in acti,ity, plus a deepening understanding o' the metaphysics o' nonduality, "ill alle,iate su''ering, +ring peace, and may ultimately allo" a"a8ening or enlightenment to happen( We must remem+er, ho"e,er, that a"a8ening is a purely spontaneous e,ent, "hich cannot +e +rought a+out +y any e''orts o' the B0C or BmeC, since they themsel,es are the pro+lem( 3n<uiry merely esta+lishes the conditions "here+y understanding can spontaneously deepen 'rom the intellectual le,el to the intuiti,e le,el and +ecome enlightenment( As "e ha,e seen, e,ery o+*ect "hether "e consider it to +e e>ternal or internal, is a mental o+*ect( )he "orld, the guru, the saint, the sinner, the 'eeling o' +ondage or li+eration, the hallucination, the dream, all are mental o+*ects( :o"e,er, there is a di''erence +et"een the guru and most other thoughts( )he 'unction o' the guru or spiritual teacher is to turn the mind to"ards its Source and a"ay 'rom the guru itsel'( 0' a teacher does not do this, heHshe is a 'alse teacher +ecause the mind must 'ind its Source +e'ore a"a8ening can occur( )he teacher is dispensa+le a'ter 'ul'illing this 'unction( 0ndeed, "e might say that the 'unction o' the teacher is to ma8e himsel'Hhersel' dispensa+le( Some people see8 ans"ers to <uestions li8e, KWhy is all o' this happening-K or KWhy is there so much su''ering in the "orld-K Such <uestions al"ays come 'rom the ,ie"point o' the indi,idual( At the indi,idual le,el, there are no ans"ers( )he +est "ay to ans"er them is to adopt the ,ie"point o' impersonal, unmani'est A"areness, "hich is "hat you are, rather than the indi,idual, "hich is "hat you are not( At the le,el o' A"areness, there are no <uestions( 1amana Maharshi termed the state o' enlightenment +rought a+out through en<uiry as saha*a samadhi( :e also called this the natural state, in "hich there is complete a+sorption in the Sel', so there is no ego +ut there is still a"areness o' the "orld, "hich is seen to +e identical "ith the Sel'( !or comparison, the ultimate state o' transcendence through yoga is called nir,i8alpa samadhi( 0n that state, there is no ego and no a"areness o' the "orld, +ut there is a"areness o' pure &eace( )he di''iculty "ith it is that, on coming out o' it, the ego or thin8ing mind has not al"ays +een dissol,ed, +ut tends to arise again( A third 'orm o' samadhi is sa,i8alpa samadhi, in "hich there is no B0CAentity, and the mind is totally a+sor+ed in an o+*ect( )his can occur "hen there is intense 'ocus on some consuming acti,ity, such as art, music, athletics, or science( Again, the di''iculty is that the ego usually returns "hen the 'ocus ends(

Chapter 2 . Acceptance: 3isidentification from resistance

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2 .1. 4hat is Acceptance6 0n the meditation 'or Decem+er 20 in A Net o# 6e0els ($?? ), 1amesh says, K0t is only resistance that trans'orms the eternity o' the present moment into the transience o' passing e>perience as time or duration( Without resistance there is only eternity(K 0n duality, acceptanceHresistance 'orm a polar pair( :o"e,er, Acceptance as "e shall spea8 o' it transcends all duality( )hus, it is not a practice (see Chapter $?)( 9eing transcendental, Acceptance is al"ays present, +ut it is re,ealed only "hen resistance no longer conceals it( Acceptance is disidenti'ication 'rom all doing( Without identi'ication, there is no resistance to "hatAis, so li'e is naturally 'ree and peace'ul( With identi'ication, there is resistance to "hate,er is deemed to +e un"anted or undesira+le, so li'e is a struggle( An a"areness practice, e,en a practice o' acceptance, can rein'orce resistance instead o' "ea8ening it i' it does not 'ocus on disidenti'ication( )he ine,ita+le result "ill +e a prolongation or increase o' su''ering rather than a decrease( Such is the case "ith the practices that are taught +y most religions and spiritual systems( )he struggle ends "hen identi'ication "ith doing ends( )his is called surrender, +ut K0K cannot surrender +ecause K0K itsel' is the pro+lem( )hus, no practice can end identi'ication +ecause K0K is al"ays present in it, +ut a practice that 'ocuses on seeing "hat identi'ication is can "ea8en it and there+y reduce resistance and su''ering( 2 .2. 1f there is identification' life is a struggle 0n the meditation 'or April $$ o' A Net o# 6e0els ($?? ), 1amesh says KWhere human relations are concerned, 'orce can only de'eat itsel' +ecause e,ery action must produce a reaction, e,ery challenge a corresponding resistance, in a ne,erA ending chain o' causeAe''ect relationship( 3,ery e,ent or action that tends to alter the e>isting position produces a resistance, and "ithout alteration o' the e>isting position there is no e,ent or action(K K0K results 'rom identi'ication "ith the B0CAconcept (see Sections $$(2 and 2$(.)( Seemingly separate 'rom K0K is the KotherK, the conceptual "orld (see Sections $$($ and $$(2)( Whene,er they appear, resistance and su''ering also appear +ecause K0K is al"ays in con'lict "ith the "orld( 1esistance is a thought, 'eeling, or emotion that al"ays resists something, +e it a thought, 'eeling, emotion, sensation, perception, or action( As a result, this imaginary, none>istent "orld seems real( 1esistance stems 'rom the *udgment that "hatAis should not +e the "ay it is, and 'rom the +elie' that there is something you should +e a+le do a+out it( (#udgment is not the same as e,aluation, "hich does not in,ol,e a *udgment a+out "hat should or should not +e() 1esistance is al"ays present "hene,er ,ictimhood is e>perienced (see Section $$(/), "hether the ,ictimiGer is thought to +e the +ody, the mind, others, li'e, Dod, or "hate,er( 0t po"er'ully acti,ates the thin8ing mind (see Section $$( ), and o+scures the truth a+out Lou (see Section 22(.) +y clouding your a"areness o' it( :o"e,er, "hate,er happensAAAthoughts, 'eelings, emotions, sensations, actions, and perceptionsAAAmust happen( WhatAis cannot +e other than 173

"hat it is( )here'ore, i' resistance occurs, it is +ecause it must, and i' disidenti'ication occurs, that also is +ecause it must( 9ut +e'ore su''ering can end, it is help'ul to understand that it is identi'ication that is the pro+lem( Whene,er it is present, so is the 'eeling o' imprisonment or enchainment( 9ecause there is no doer, your peace cannot lie in thin8ing that you can resist either "hat is happening or "hat is not happening( 0t can only lie in disidenti'ication 'rom the +elie' that you can do something( Whene,er pain, po,erty, sic8ness, danger, or ignorance are present, the +odyAmind may react to try to change, eliminate, or de'end against them, +ut i' there is surrender (see Chapter $?), there is no resistance and no su''ering +ecause there is no thin8ing mind (see Section $$( )( 0' resistance is present, the thin8ing mind is present, and the same conditions and reactions "ill entail su''ering( 1esistance and su''ering are nothing +ut identi'ication "ith deeply conditioned ha+its( Duilt 'or the su''ering o' others is no *usti'ication 'or your su''ering( 0' it "ere, there "ould ne,er +e any end to it( Su''ering ends "hen identi'ication ends, and identi'ication can end at any time regardless o' the degree o' su''ering present( 2 . . 5epression of emotions creates physical illness 3motions are not rationalAAi' they "ere, they "ould not +e emotions, +ut "ould +e thoughts, instead( )hus, to try to *usti'y our emotions +y rationaliGing them is not only 'utile, +ut it also leads to destructi,e attempts to *usti'y our emotional +eha,ior( !or e>ample, "e 'eel guilty 'or our racial pre*udices, so "e thin8, Kthey are un"orthyK, or Kthey are in'eriorK( 0' our pri,ate rationaliGations do not "or8, "e *oin allies in order to dilute our guilt6 hence, the creation o' religions, mo,ements, and ideologies to discriminate against others or to ma8e "ar( :o"e,er, "hen emotions cannot +e accepted +y *usti'ying them, they are resisted instead( 3motions are not purely mental( 3,ery emotion is e>pressed as a +ody sensation as "ell as a thought (see )ara 9rach, Radical Acceptance/ *mbracing 3our 7i#e :ith the Aeart o# a Buddha (200/))( 9ecause the +ody is more persistent and less 'luid than the mind, the +ody sensations corresponding to the emotions are more persistent and less 'luid than are their mental correlates( @ong a'ter an emotion has seemingly disappeared 'rom the mind, it still resides in the +ody as a congealed memory (see Section 7(4 'or a possi+le mechanism), <uic8ly to +e e>pressed in the mind "hen a suita+le stimulus is present( 1esistance to emotions ta8es the 'orms o' suppression and repression( Suppression is a conscious process that pushes do"n an uncom'orta+le emotion, such as anger, so it is temporarily unseen( :a+itual suppression leads to repression, "hich is an unconscious process that renders the emotion completely unseen( 9y in,estigating the emotions as they are e>pressed in the +ody, suppressed 'eelings can +e +rought +ac8 to a"areness, +ut repressed 'eelings are usually una,aila+le "ithout some 8ind o' e>ternal inter,ention( 9oth suppression and repression must lead to su''ering +ecause they try to di,ide Consciousness into parts, the desired and the undesired, or the accepta+le and the unaccepta+le( !ear, an>iety ('earA+ased apprehension), anger ('rustrated desire), guilt (sel'Acondemnation), and shame (sel'AhatredHdisgust) are among the most potent and imprisoning emotions in our 174

li,es (see Sections $$(., $$(/, $$(%)( 9e'ore the age o' t"o (see Section %(4), "e +egan ,ie"ing oursel,es as +eing separate, and "e learned that our anger "as K+adK "hen our 'irst spontaneous, angry out+ursts "ere met "ith stern disappro,al and perhaps e,en "ith physical punishment( !ear o' disappro,al, then an>iety, guilt, and shame <uic8ly 'ollo"ed( !ear o' these emotions in turn then created the po"er'ul mechanism o' repression, "hich +anished them 'rom our a"areness( 0n 'act, so e''ecti,e is the repression mechanism that it e,en +anishes itsel' 'rom our a"areness, and there'ore, "e ne,er 8no" "hen "e are repressing an emotion( &arents, culture, religion, and society all appro,e and rein'orce the repression o' emotionsAAin 'act, it is an essential part o' our socialiGation( SocialiGation en'orces con'ormity +y teaching us that "e can resist our emotions, +ut the +elie' that "e can resist them causes us to li,e in 'ear o' them( Fur percei,ed needs to +e KniceK, KgoodK, Kper'ectK, or KconscientiousK are conditioned responses to 'ear o' our o"n emotions, +ut these needs themsel,es 'oster e,en more 'ear o', and anger at, the responsi+ilities that are created +y them( 9ecause repressionHe>pression 'orm an insepara+le pair, repressed emotions must al"ays +e e>pressedAAthe stronger are the 'orces 'or repression, the stronger are the 'orces 'or e>pression( )he longer the repression o' anger, guilt, and shame continues, the more they +ecome rage and hatred, and the stronger must +e the +arriers against its e>pression( A'ter rageHhatred has +een internaliGed 'or many years, it 'orms a po"er'ul core o' conditioning that "e al"ays carry "ith us, +ut that "e glimpse only "hen it is re,ealed +y an intense, uncontrolla+le e>plosion( 1epression o' rageHhatred has de,astating conse<uences to our physical and emotional health and our "ellA+eing( #ohn Sarno, MD, a'ter three decades o' practicing reha+ilitation medicine "ith thousands o' patients, has descri+ed in his remar8a+le +oo8, The !indbod$ Prescription ($??4), ho" repression leads to many disa+ling 8inds o' physical pain and distress (see also his "e+site at """(healing+ac8pain(comHinde>2(html)( According to Dr( Sarno, the 'orces 'or e>pression o' culturally 'or+idden rageHhatred (e(g(, in the 'orms o' racial or religious hatreds, or o' anger to"ard our parents, si+lings, or children), and o' emotionally pain'ul shame, are so strong that the +rain creates a de'ense against them +y distracting our attention 'rom them( )his de'ense ta8es the 'orm o' intense physical pain and distress( (0t is hardly surprising that the mind can create physical illness +ecause "e already 8no" that it can create physical healing (see Section %(2)( !urthermore, all emotions, including those that are suppressed, ha,e their counterparts in the +ody and these can cause physical illness() )he physical mani'estations are o' t"o types: $) those mediated +y the autonomic ner,ous system ("hich controls the +odyEs in,oluntary 'unctions), and 2) those mediated +y the immune system( Among the 'irst type are +ac8 pain, sciatica, tendonitis, tension and migraine headaches, carpal tunnel syndrome, gastrointestinal distress, and genitourinary disorders( )hese are genuinely physical, rather than mental, disorders, +ut they are caused +y harmless physicochemical processes (mild o>ygen depri,ation resulting 'rom restricted +lood 'lo") rather than +y structural a+normalities( ()his does not mean that they 'eel +enign since the pain can +e intense() Among the second type are allergies, increased suscepti+ility to in'ections, and dermatologic disorders( 175

)he de'ense also creates 'ear o' its o"n engendered physical pain and distress, "hich increases it e,en more, and e,en creates anger at it, "hich 'urther compounds it( (Another mode o' de'ense is to di,ert our anger, guilt, and shame into culturally appro,ed channels li8e moralistic, ideological, or sel'Arighteous anger and +lame( )hese and other modes are descri+ed in Section $$(%() According to Dr( Sarno, our understanding o' the 'unction o' the de'ense leads us immediately to the antidote 'or the pain and distress, "hich is to 'ocus our a"areness on the emotions that surround the repressed ones rather than on the pain( )his undermines the purpose o' the de'ense, "hich is to distract us 'rom these emotions( )he antidote re<uires $) a deep understanding o' the purpose o' the de'ense, 2) a realiGation that the physical pain and distress is a result o' harmless physical processes, thus allo"ing us to shi't, "ithout an>iety, our a"areness 'rom the pain and distress to the emotions themsel,es, and .) a persistent 'ocus on the emotions and all o' their possi+le sources, +oth past and current( )he more the emotions are allo"ed into the a"areness and "elcomed, the less "ill +e the need 'or the pain and illness( 0t then either ,anishes or is greatly reduced( )his usually re<uires in,estigating the +ody sensations corresponding to the emotions, and accepting them "ith compassion rather than a,oiding them( Mind'ulness meditation (see Sections $2( , 2/(2) is a ,alua+le ,ehicle 'or this in,estigation( 2 .*. 5esistance' desire/fear' attachment/aversion 1esistance encompasses the attachmentHa,ersion dualism, and this in turn is +ased on the desireH'ear dualism( 9ut "hene,er there is desire, there is 'ear alsoAAthe 'ear o' losing or not gettingAAso +oth hal,es o' +oth dualisms are actually 'earA+ased (see Section $$(.)( !ear is al"ays present "hene,er there appears to +e separation, so a 'earA+ased li'e is the +ane o' those "ho thin8 they are separate( !ear is e<ui,alent to su''ering, and it stems 'rom the +elie' that you can or should +e a+le to change "hatAis so that you can get "hat you "ant and a,oid "hat you do not "ant (see Section $7(%)( When the K0K disappears, so "ill 'ear, as "ill all 'eelings o' ,ictimhood and po"erlessness (see Sections 2$(2 and 2$(.)( A particularly di''icult desireH'ear dualism to deal "ith is that associated "ith sur,i,al (see Sections $$(., $$(/)( Many people 'eel a consuming stress associated "ith ma8ing a li,ing and ensuring the sur,i,al o' sel' and 'amily, yet this stress is no di''erent 'rom any other( All stress depends on the 'eeling o' personal responsi+ility (see Chapter $%), and this 'eeling in turn depends on identi'ication "ith personal doership (see Section $$(2)( 0n 'act, in any moment any +odyAmind may or may not sur,i,e, +ut sur,i,al ne,er depends on a personal K0K( Certain +i+lical passages, "hich are usually interpreted dualistically as prescription +ut can also +e interpreted nondualistically as description (see Section $7($), ma8e this clear also( !or e>ample, "e 'ind in !atthe0 I: LG/ BNo one can serve t0o masters; #or either he 0ill hate the one and love the other, or he 0ill be devoted to the one and despise the other8 3ou cannot serve .od and mammon8 LH/ BThere#ore I tell $ou, do not be an,ious about $our li#e, 0hat $ou shall eat or 0hat $ou shall drin+, nor about $our bod$, 0hat $ou shall put on8 Is not li#e more than #ood, and the bod$ more than clothing) LI/ 7oo+ at the birds o# the air/ the$ neither so0 nor reap nor gather into barns, and $et $our heavenl$ 5ather #eeds them8 Are $ou not o# more value than the$) 176

LK/ And 0hich o# $ou b$ being an,ious can add one cubit to his span o# li#e) L>/ And 0h$ are $ou an,ious about clothing) &onsider the lilies o# the #ield, ho0 the$ gro0; the$ neither toil nor spin; L=/ $et I tell $ou, even 4olomon in all his glor$ 0as not arra$ed li+e one o# these8 D?/ But i# .od so clothes the grass o# the #ield, 0hich toda$ is alive and tomorro0 is thro0n into the oven, 0ill he not much more clothe $ou, men o# little #aith) D</ There#ore do not be an,ious, sa$ing, M:hat shall 0e eat)1 or M:hat shall 0e drin+)1 or M:hat shall 0e 0ear)1 DL/ 5or the .entiles see+ all these things; and $our heavenl$ 5ather +no0s that $ou need them all8 DD/ But see+ #irst his +ingdom and his righteousness, and all these things shall be $ours as 0ell8 DG/ BThere#ore do not be an,ious about tomorro0, #or tomorro0 0ill be an,ious #or itsel#8 7et the da$1s o0n trouble be su##icient #or the da$( Without identi'ication, there can +e concepts (see Sections ?(2 and $$($) +ut there can +e no o+*ects (see Section $$(2)( )his can +e seen through en<uiry (see Chapter 22) and meditation (see Section 2/(.)( With identi'ication, o+*ects seem to arise, along "ith the attachmentHa,ersion dualism( Attachment includes the 'ear o' the loss or unattaina+ility o' something that you "ant( A,ersion includes the 'ear o' the presence o' its polar opposite( )hus, 'ear is present in +oth( A grie,ous +ut common misunderstanding is that 'ear is necessary 'or e''icient 'unctioning, +ut in 'act, it is an enormous o+stacle to it, and, in addition, realiGation o' transcendental 'reedom and peace is impossi+le as long as 'ear is present( )he 'ollo"ing ta+le lists some 'amiliar e>amples o' attachment and a,ersion:

177

Any thought, 'eeling, or emotion may +e present at any time, +ut, i' there is no K0K, there is no attachmentHa,ersion, and no su''ering( Whene,er one desire is satis'ied, another al"ays replaces it( )he mind *umps 'rom one desire o+*ect to another li8e a mon8ey *umping 'rom one +ranch to another (this is called Bmon8ey mindC)( )hus, one su''ering is al"ays replaced +y another, so su''ering can ne,er +e ended +y trying to satis'y desire( 3,eryday li'e as "e 8no" it could not e>ist "ithout 'earHdesire( 3,en entertainment depends on it, 'rom the ancient Dree8 comedyAtragedies to todayEs lo,eAhateAterror dramas( )o the 'ear'ul, the thought o' li'e "ithout 'earHdesire might itsel' seem 'ear'ul( :o"e,er, 'ear o' the a+sence o' 'earHdesire is +ased on the concept that you are determined +y your 'ears and 178

desires( 9ut Lou are not determined +y them +ecause, as "e ha,e already seen, Lou transcend all 'ears and desires (see Section 22(.)( A seemingly unli8ely, +ut actually common, 'orm o' attachmentHa,ersion is a,ersion to li'eHattachment to death (listed in the a+o,e ta+le)( 0denti'ication "ith this dual pair results in mental depression ("hat used to +e called melancholia)( 9e'ore a chronically depressed person can +e cured, heHshe must clearly see hisHher a,ersion to li'eHattachment to death( Clear seeing may not remo,e the attachmentHa,ersion, +ut it "ill reduce the identi'ication "ith it( 0n the meditation 'or Septem+er 22 in A Net o# 6e0els ($?? ), 1amesh says, B!eelings and emotions are all +ased on duality( So long as they continue to dominate one5s outloo8, duality "ill continue to ha,e a 'irm hold, e>cluding the real holiness, the "holeness that is =20C0)L(C :o"e,er, this does not mean to your suppress your 'eelings and emotions, +ecause suppression is resistance( 1ather, it means to +ecome a"are o' their e>pression as sensations in your +ody, and to accept them "ith compassion so that they are no longer estranged 'rom you( !or this, it is necessary to realiGe that Compassion is part o' your true nature( 2 .7. 8ou are not a mental image 0denti'ication ma8es the K0K, separation, the +odyAmind, 'earHdesire, and e,erything else seem real (see Section $$(.), yet they are all nothing +ut images in the mind, as ephemeral as are all mental images (see Sections ?(2 and $$($)( )his "e must see i' disidenti'ication is to occur (seeing this is disidenti'ication)( 0oo# and see that . . . . . . all thoughts' feelings' emotions' and sensations are nothing "ut mental images in A,areness' . . . the "ody-mind is nothing "ut a mental image in A,areness' . . . people are nothing "ut mental images in A,areness' . . . all o"<ects and e9periences are nothing "ut mental images in A,areness. WhatAyouAare "ill +ecome apparent "hen you see "hatAyouAareAnot (Section 22(.): 0oo# and see that . . . . . . 8ou are not an ;1;' o"<ect' person' e9perience' or any other mental image' . . . 8ou are not responsi"le for any thought' feeling' emotion' or action of the "ody-mind' nor for its health or survival' . . . 8ou are A,areness' the only 5eality there is. )hese practices can +e summariGed as 'ollo"s:

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>ocus out,ard' and see that no mental image is real' nor can it affect 8ouA andHor, >ocus in,ard' and see that 8ou are not a mental image' nor can 8ou "e affected. 2 ./. !ome other important practices a9ecome a"are o' your emotions and their +odily counterparts, and accept them "ith compassion (see Section $ (2)( )his "ill help to dissol,e the di,ision and separation "ithin you( aDo in"ard and see that Lou are pure A"areness (transcendent Dod, see Section $2(.), the a+sence o' K0K, a+sence o' resistance, and the presence o' peace (see Section 22(.)( Doing in"ard is the essence o' many 'orms o' meditation (see Chapter 2/)( a&ure A"areness is un+ounded( @oo8 and see that Lou are un+ounded and in e,erything (immanent Dod, see Section $2(.)( 9e'ore disidenti'ication is complete, it may seem as though you are doing these practices( :o"e,er, the practices themsel,es sho" that you are not( 9y doing so, they put the thin8ing mind into a+eyance (see Section $$( ), "hile allo"ing the "or8ing mind to 'unction "ithout inter'erence( 2 .+. 4hen identification ends' life "ecomes stress-free )o li,e "ithout identi'ication is to li,e "ithout stress( 0n the meditation 'or #une 27 in A Net o# 6e0els ($?? ), 1amesh says, K)o li,e naturally is to li,e as a mere "itness, "ithout control and there'ore "ithout mentation, "ant or ,olition, unin,ol,ed in the dreamAplay o' li'e and li,ing(K 0n the meditation 'or 2o,em+er 2., he says, KAs acceptance gradually e>pands, then li'e +ecomes easier( Su''ering +ecomes more easily +eara+le than "hen you are loo8ing at it as something to +e re*ected, something to +e ended(K Fn page 7 o' BThe :isdom o# 4ri Nisargadatta !ahara9B ($??2) +y 1o+ert &o"ell, 2isargadatta Mahara* says, K)he moment you 8no" your real +eing, you are a'raid o' nothing( Death gi,es 'reedom and po"er( )o +e 'ree in the "orld, you must die to the "orld( )hen the uni,erse is your o"n, it +ecomes your +ody, an e>pression, and a tool( )he happiness o' +eing a+solutely 'ree is +eyond description( Fn the other hand, he "ho is a'raid o' 'reedom cannot die(K 180

And on page /2 o' I Am That ($?4/), he says, KFnce you realiGe that the road is the goal and that you are al"ays on the road, not to reach a goal, +ut to en*oy its +eauty and "isdom, li'e ceases to +e a tas8 and +ecomes natural and simple, in itsel' an ecstasy(K 0nstead o' the "ord Acceptance, !rancis @ucille uses the "ord Welcoming, "hich he de'ines as K+ene,olent indi''erenceK( 9oth "ords, Acceptance and Welcoming, imply more than pure indi''erence( )hey also imply the transcendental @o,e o' the Sel' 'or the Sel' as discussed in Chapter $ ( As <uoted there, Satyam 2adeen says, K((( my only de'inition o' @o,e is em+racing "hate,erAis, *ust as it is, and only +ecause it isAA"ithout conditions that it +e other than "hat it isK( )here'ore, @o,e and Acceptance are e<ui,alent to each other( !or more a+out @o,e, see Chapter 2%(

Chapter 2*. 3isidentification through meditation

2*.1. Principles of meditation At the ris8 o' +eing o,erly repetitious, "e again remind the reader that this practice, li8e all other practices and indeed all acti,ity, is ne,er done +y an indi,idual +ecause there are no indi,iduals( 0' meditation is supposed to happen, it "ill( 0' not, it "on5t( F' all practices, meditation is perhaps the most "idely used +ecause it can +e used concurrently "ith any other practice, or it can +e the primary or sole practice, and it lends itsel' to use +y "idely di''erent personality and +ody types( )here is a common misconception among meditators that the aim o' meditation is simply to <uiet the mind( :o"e,er, the ultimate aim o' all meditation is to +ecome a"are o' our true nature and to disidenti'y 'rom the K0K( Since our true nature is pure A"areness, a"areness is an essential ingredient at all times and this is the 8ey to its e''ecti,eness( 9ecause pure A"areness is e<ui,alent to transcendence o' the +odyAmind, "e can also say that the ultimate aim o' meditation is to transcend the +odyAmind, "hich in turn is e<ui,alent to disidenti'ication( Meditation simply consists o' 'ocused attention( 0t is possi+le to 'ocus either in"ardly or out"ardly, on any o+*ect, or on the underlying 1eality, 9ac8ground, or Source o' any o+*ect( !ocusing on a tas8 at "or8, on something +eing said, on something +eing read, or on any other acti,ity, are all meditations( When the attention is 'ocused on a religious sym+ol or image, it +ecomes religious or de,otional "orship( Most 'orms o' meditation are delicate processes that can +e learned only 'rom an e>perienced teacher( 9uddhism in the West has produced a type o' meditation "ithout religious dogma or doctrine called Iipassana (see Section $2( )( 0n this meditation, all o' the contents o' the +odyAmind are passi,ely o+ser,ed, "ithout *udging or trying to change or to e>punge them( 0n can +e used either in sitting or in acti,ity, and is similar to sel'Aen<uiry, descri+ed in Section 22(2( Another o''shoot o' 9uddhism "ithout dogma or doctrine, called Jen, arose in China and "as transported to other Asian countries, and then to the West (see Section $2(7)( Jen is a practiceAoriented tradition that is e,en more popular in the West than Iipassana( 181

Although 'ocusing "ith intense interest on an a+sor+ing acti,ity such as "or8 or play tends to +ring a+out disidenti'ication 'rom the K0K +ecause the K0K is 'orgotten during the acti,ity, it al"ays returns a'ter the acti,ity ends( 0t also does not increase e>periential or intuiti,e 8no"ledge o' one5s true nature( Many meditation techni<ues re<uire one to 'ocus the mind on some mental image or sym+ol, or on some +odily sensation( While it might seem as though the mind is going in"ard "hen meditating on such an o+*ect, the o+*ect is still out"ard, a"ay 'rom the a"areness o' the o+*ect( )hus, the mind does not really go in"ard as it does in Sel'Aen<uiry (Section 22(.) so oneEs true nature is not directly re,ealed( !ocusing on an o+*ect has the aim o' <uieting the mind "ith the hope that, 'rom a <uiet mind, transcendence or disidenti'ication may occur( 0t is this intense 'ocus that tends to pre,ent thoughts 'rom arising and allo"s a meditati,e state to set in( An o+*ect o' 'ocus may +e a mantra, an a''irmation, the +reath, the third eye, an inner sound or light, or an e>ternal o+*ect such as a candle, a di,ine sym+ol, or the sounds 'rom a meditation tape( 9ecause e''ort tends to pre,ent transcendence in this 8ind o' meditation, the 'ocus must +e gentle and un'orced( When thoughts arise, they are noted and the attention is again gently returned to the meditation o+*ect( 0' a mantra is used, as in )ranscendental Meditation, e''ortlessness is achie,ed +y letting the repetition gradually occur more easily, and the mantra to +ecome more su+tle, e,entually to continue completely spontaneously, and 'inally to disappear( At this point the o+ser,er may disappear also, "ith nir,i8alpa samadhi (see Section 22(%) ensuing until the o+ser,er reappears( 9ecause )ranscendental Mediation is a delicate techni<ue, it can +e learned only 'rom an e>perienced teacher( Many teachers "ill teach that meditation re<uires sitting "ith the +ac8 erect, +ut some types o' meditation, including en<uiry, can also +e done "hile lying do"n or "al8ing, or in acti,ity( When sitting, the eyes can +e either open or closed, +ut generally people 'ind meditating "ith closed eyes easier, and this is usually the "ay meditation is taught( During meditation, the meditator 're<uently e>periences the delight'ul +liss o' a <uiet mind( :e or she <uic8ly learns that, not only during a meditation session +ut also a'ter"ards, distur+ing thoughts and 'eelings o' all types ha,e disappeared and peace continues, al+eit usually only temporarily( )hese immediate re"ards are po"er'ul incenti,es to continue the practice( 9liss is the 'eeling o' 0 Am, or pure A"arenessA&resence (see Section $0($)( 0 Am is +eauti'ully descri+ed in a poem +y :elen Mallicoat (<uoted in Aol$ 40eat, )im :ansel, $?47, Word 9oo8s &u+lisher, p( $. ):

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1 A? 0 "as regretting the past And 'earing the 'uturec Suddenly my @ord "as spea8ing: BML 2AM3 0S 0 AM(C :e paused( 0 "aited( :e continued, BWhen you li,e in the past, "ith its mista8es and regrets, it is hard( 0 am not there( My name is not 0 "as( BWhen you li,e in the 'uture, "ith its pro+lems and 'ears, it is hard( 0 am not there( My name is not 0 "ill +e( BWhen you li,e in this moment, it is not hard( 0 am here( My name is 0 AM(C :o"e,er, there can +e many e>periences that a meditator has to pass through +e'ore this peace endures( :ere, a teacher can +e o' great help so that the meditator is not +loc8ed +y them( Depending on the system o' meditation and the teacher, these e>periences are ,ariously called stress release, unstressing, processing, or catharsis( )hey can +e e>alted and inspiring, +ut more o'ten are distur+ing, uncom'orta+le, or e,en 'rightening( )hese are repressed emotions that are coming into a"areness (see Section 2/(.), and that must +e released +e'ore peace can endure( )hey are puri'ying e>periences and are necessary 'or continued progress, +ut they can +e intense enough to tempt the meditator to a+andon his or her practice "ere it not 'or continued encouragement +y the teacher( Dradually they su+side as disidenti'ication progresses, and the periods o' +liss'ul and satis'ying silence lengthen( )here are also other signs o' progress such as the appearance o' e>otic ,isual, auditory, or +odily e>periences that the teacher "ill sometimes point to in order to inspire the meditator to continue, although they are al"ays phenomenal rather than noumenal in nature( 2*.2. &ipassana )he 'ollo"ing 'our paragraphs are ta8en 'rom K!ind#ulness in Plain *nglishK +y 9hante Dunaratana at http:HH"""(,ipassana(comHmeditationHmind'ulnessTinTplainTenglishT%(php( Iipassana Qmind'ulnessAinsight meditation (Section $2( )R is the oldest o' 9uddhist meditation practices( Iipassana is a direct and gradual culti,ation o' mind'ulness or a"areness( 0t proceeds piece +y piece o,er a period o' years( )he studentEs attention is care'ully directed to an intense e>amination o' certain aspects o' his o"n e>istence( )he meditator is trained to notice more and more o' hisHher o"n 'lo"ing li'e e>perience( 183

Iipassana is a gentle techni<ue( 9ut it also is ,ery, ,ery thorough( 0t is an ancient and codi'ied system o' sensiti,ity training, a set o' e>ercises dedicated to +ecoming more and more recepti,e to your o"n li'e e>perience( 0t is attenti,e listening, total seeing and care'ul testing( We learn to smell acutely, to touch 'ully and really pay attention to "hat "e 'eel( We learn to listen to our o"n thoughts "ithout +eing caught up in them( )he o+*ect o' Iipassana practice is to learn to pay attention( We thin8 "e are doing this already, +ut that is an illusion( 0t comes 'rom the 'act that "e are paying so little attention to the ongoing surge o' our o"n li'e e>periences that "e might *ust as "ell +e asleep( We are simply not paying enough attention to notice that "e are not paying attention( 0t is another CatchA22( )hrough the process o' mind'ulness, "e slo"ly +ecome a"are o' "hat "e really are do"n +elo" the ego image( We "a8e up to "hat li'e really is( 0t is not *ust a parade o' ups and do"ns, lollipops and smac8s on the "rist( )hat is an illusion( @i'e has a much deeper te>ture than that i' "e +other to loo8, and i' "e loo8 in the right "ay( Iipassana is a 'orm o' mental training that "ill teach you to e>perience the "orld in an entirely ne" "ay( Lou "ill learn 'or the 'irst time "hat is truly happening to you, around you and "ithin you( 0t is a process o' sel' disco,ery, a participatory in,estigation in "hich you o+ser,e your o"n e>periences "hile participating in them, and as they occur( )he practice must +e approached "ith this attitude( Iipassana consists o' +ecoming attenti,e to +ody sensations( )he attention can +e +road, encompassing the entire +ody, or narro", centered on a speci'ic sensation such as the +reath in the nostrils or the +elly, +ut it is al"ays gentle and ne,er 'orced( Alternati,ely, any other +ody sensation, particularly a strong one, is also a suita+le o+*ect o' attention( 0nitially "hen you meditate this "ay, you may lose your 'ocus and +ecome in,ol,ed "ith, or identi'ied "ith, some thought or emotion( When you +ecome a"are that this has happened, simply gently return to the +ody sensation( Do this as o'ten as necessary until you can stay 'ocused( )his "ill create a 'eeling o' glo+al rela>ation or e<uanimity that re'ines and puri'ies the mind, and "ill allo" you to o+ser,e the mind in all its su+tlety, 'ar +elo" the le,el o' ordinary thought and emotion( Attaining this degree o' concentration may ta8e years +ut it leads to the transcendence "hich is the mar8 o' enlightenment( Associated "ith Iipassana is lo,ingA8indness meditation, "hich is used to culti,ate lo,e to"ards onesel' and others( @o,ingA8indness meditation can +e +rought in to support the practice o' E+are attentionE to help 8eep the mind open and s"eet( 0t pro,ides the essential +alance to support your insight meditation practice( )he 'ollo"ing is a 'orgi,eness meditation that has +een adapted 'rom http:HH"""(+uddhanet(netHeAlearningH'orgi,eness(htm( While in meditation, do the 'ollo"ing: :a,e 'orgi,eness in your heart 'or anything you thin8 youE,e done "rong( !orgi,e yoursel' 'or "hat you thin8 "ere all your past omissions and commissions( )hey are long gone( =nderstand that you "ere a di''erent person and this one is 'orgi,ing that 184

one that you "ere( !eel that 'orgi,eness 'illing you and en,eloping you "ith a sense o' "armth and ease( )hin8 o' your parents( !orgi,e them 'or anything you ha,e e,er +lamed them 'or( =nderstand that they too are di''erent no"( @et this 'orgi,eness 'ill them and surround them, 8no"ing in your heart that this is your most "onder'ul "ay o' togetherness( )hin8 o' your nearest and dearest people( !orgi,e them 'or anything that you thin8 they ha,e done "rong or are doing "rong at this time( !ill them "ith your 'orgi,eness( @et them 'eel that you accept them( @et that 'orgi,eness 'ill them, realiGing that this is your e>pression o' lo,e( 2o" thin8 o' your 'riends( !orgi,e them 'or anything you ha,e disli8ed a+out them( @et your 'orgi,eness reach out to them so that they can +e 'illed "ith it and em+raced +y it( )hin8 o' the people you 8no", "hoe,er they might +e, and 'orgi,e them all 'or "hate,er it is that you ha,e +lamed them 'or, that you ha,e *udged them 'or, or that you ha,e disli8ed( @et your 'orgi,eness 'ill their hearts, and surround and en,elope them "ith it, and let it +e your e>pression o' lo,e 'or them( 2o" thin8 o' any special person "hom you really need to 'orgi,e and to"ards "hom you still ha,e resentment, re*ection, or disli8e( !orgi,e him or her 'ully( 1emem+er that e,eryone is su''ering( @et this 'orgi,eness come 'rom your heart( 1each out to that person completely and totally( )hin8 o' any one person, or any situation, or any group o' people, "hom you are condemning, +laming, or disli8ing( !orgi,e them completely( @et your 'orgi,eness +e your e>pression o' unconditional lo,e( )hey may not do "hat you thin8 are the right things( All human +eings are su''ering and your heart needs 'orgi,eness in order to ha,e purity o' lo,e( :a,e a loo8 again and see "hether thereEs anyone or anything any"here in the "orld that you +lame or condemn( !orgi,e them so that there is no separation in your heart( 2o" put your attention +ac8 on yoursel' and recogniGe the goodness in you and the e''ort you are ma8ing( !eel the "armth and ease that comes 'rom your 'orgi,eness( May all +eings ha,e 'orgi,eness in their heartsN )he 'ollo"ing is a short lo,ingA8indness meditation (see http:HH"""(+uddhanet(netHans.?(htm): !irst, turn your attention to yoursel' and say to yoursel' "ords li8e: May 0 +e "ell and happy( May 0 +e peace'ul and calm( May 0 +e protected 'rom dangers( May my mind +e 'ree 'rom hatred( May my heart +e 'illed "ith lo,e( May 0 +e "ell and happy( 185

)hen one +y one thin8 o' a lo,ed person6 a neutral person, that is, someone you neither li8e nor disli8e6 and 'inally a disli8ed person, "ishing each o' them "ell as you do so( As "ith all meditation practices, an e>perienced teacher is necessary 'or Iipassana( Meditation in a group is more po"er'ul than meditating alone "hich is "hy the support o' a group is a necessary part o' all 'orms o' meditation( 2*. . =oing in,ard Doing in"ard "as descri+ed in Section 22(.( )o go in"ard is to see through or to go past all o+*ects, images, and sensations, and to 'ocus on A"areness( )he initial e''ort and strain o' going in"ard is lessened +y easing gently into it( Since A"areness is not a thought, 'eeling or sensation, it cannot +e seen, 'elt or percei,ed, +ut it is easily 8no"n +ecause it is "hat you are( Fne "ay to go in"ard is to as8, 4hat is A,are6 and then to loo8( &eace results "hen the thin8ing mind (see Section $$( ) stops( A'ter some e>perience, the prompt is no longer necessary( Doing in"ard is possi+le "hene,er the mind is not o,erly occupied "ith other tas8s, such as on "al8s, "hile doing mindless acti,ity, or "hile sitting <uietly "ith eyes either open or closed( When the eyes are closed, it is easy to see that all thoughts +u++le up causelessly 'rom the +ac8ground and then disappear +ac8 into it( )hese +u++les o' mental acti,ity are no di''erent 'rom any other 'orms that appear in Consciousness "hether the eyes are open or closed( 0t is only "hen the intellect +ecomes acti,e and conceptualiGation +egins (separating and naming, see Section ?(2) that thoughts appear (see Section $$($), and only "hen identi'ication +egins that they appear to +e o+*ects (see Section $$(2)( When the eyes are open, the mind seems to +e localiGed "ithin the head, +ut "hen they are closed, it seems to +e e,ery"here( Let, in Section ?(2, "e sa" that the mind encompasses all o+*ects, and the distinction +et"een internal and e>ternal is purely conceptual( When the eyes are open, Ke>ternalK o+*ects appear to ha,e distinct, sta+le, threeAdimensional 'orms, separate 'rom each other and 'rom the +ody( )hat is "hy they are so persistent and di''icult to see through, +ut that is the illusion o' Maya (see Section $/(7)(

Chapter 27. 0ove finding 1tself

As a dualistic concept, lo,e is the polar opposite o' hate( :o"e,er, "e ha,e already seen in Chapter $ that pure @o,e is transcendental, not dualistic( )here'ore, @o,e (capitaliGed) is e<ui,alent to 1eality( 9eing nondual, it has no dualistic opposite( Fn p( 2 ? o' BI Am ThatC ($?4/), 2isargadatta says, B0 'ind that someho", +y shi'ting the 'ocus o' attention, 0 +ecome the ,ery thing 0 loo8 at, and e>perience the 8ind o' consciousness it has6 0 +ecome the inner "itness o' the thing( 0 call this capacity o' entering other 'ocal points o' consciousness, lo,e6 you may 186

gi,e it any name you li8e( @o,e says, B0 am e,erythingC( Wisdom says, B0 am nothingC( 9et"een the t"o, my li'e 'lo"s( Since at any point o' time and space 0 can +e +oth the su+*ect and the o+*ect o' e>perience, 0 e>press it +y saying that 0 am +oth, and neither, and +eyond +oth(C We sa" in Section 22(/ that +y en<uiring into the true nature o' the mani'estation "e could see that it consists o' nothing +ut the underlying 1eality o' pure A"areness( 2o" "e see that the mani'estation is also an e>pression o' @o,e( (Stated di''erently, it is a re'lection o' @o,e, and Lou are its Source() 9ecause @o,e is nondual, its e>pression is also nondual( :o"e,er, until you +ecome sensiti,e to nondual e>pression, it may +e di''icult 'or you to see it since it is not a thought or 'eeling, and cannot +e percei,ed +y the senses( )he 'ollo"ing practice "ill help sensitiGe yoursel' to the 9ac8ground o' 1eality and A"areness, (see Section 22(/): 0oo# at the Bac#ground. 9eing transcendental, @o,e "ill +e seen as immanent in e,ery thing, no matter ho" it appears dualistically( 0' you are a+le to see this, then e,erything, "ithout e>ception, "ill +e seen as a +lessing, and nothing "ill +e seen as a curse(

Chapter 2/. &ery short summary

)he 'ollo"ing concepts, li8e all concepts, cannot descri+e 1eality, +ut, unli8e most concepts, they point to 1eality( $( )he premise: Consciousness is all there is( Another "ord 'or Consciousness is the impersonal, yet intimate, 0( 2( )he conclusions: 0 am not an o+*ect or entity( F+*ects and entities are ne,er real( Whate,er is supposed to happen "ill happen( Whate,er is not supposed to happen "ill not happen( )here is no doer, and there is no choice( )he entire mani'estation is an e>pression o' @o,e( .( )he practice: Don5t +elie,e thisMloo8 and see it 'or yoursel'N

Appendi9. ?y resources and teachers

)he 'ollo"ing resources are the ones that 0 ha,e 'ound most ,alua+le on my spiritual *ourney( )hey are only a 'e" out o' the thousands that are a,aila+le( )he comments a+out them are my o"n and are purely su+*ecti,e( $( 9y 'ar, the t"o teachers "ho ha,e in'luenced me most are the *nanis, 1amesh 9alse8ar and Wei Wu Wei( 1ameshEs latest +oo8s, Nuggets o# :isdom (200%), The one in the !irror (200/),The 4ee+ing (200/), Peace and Aarmon$ in (ail$ 7iving (200.), The Ultimate 187

Understanding (2002), 4in and .uilt--!onstrosit$ o# !ind (2000), and :ho &ares) ($???), are good, reada+le summaries o' his current teaching( Another one, A Net o# 6e0els ($?? ), consists o' meditations 'rom his earlier +oo8s, t"o 'or each day o' a year( F' the earlier +oo8s, 0 highly recommend t"o: $) a metaphysical one, The 5inal Truth ($?4?)6 and L% a translation o', and commentary on, the Ashtava+ra .ita entitled A (uet o# ne ($?4?)( (Another highly regarded translation, "ithout commentary, o' the Ashtava+ra .ita called The Aeart o# A0areness ($??0), +y #ohn 1ichards, is a,aila+le at http:HH"""(realiGation(orgHpageHdoc0Hdoc000/(htm() 1ameshEs +oo8s and tapes, and in'ormation a+out his satsangs, are a,aila+le 'rom Wayne @i<uorman5s "e+site, http:HHad,aita(org( Wayne "as one o' 1amesh5s 'irst students to a"a8en, and "as later instructed +y 1amesh to teach also( An e>cellent "e+site de,oted to Wei Wu Wei and run +y Matthe" 3rrey can +e 'ound at """("ei"u"ei(48(com( Many o' Wei Wu Wei5s +oo8s are ne"ly in print and a,aila+le 'rom """(sentientpu+lications(com( 3ight o' them are o''ered there 'or the +undled price o' d4? (a 'antastic +argainN)( All o' these +oo8s are e>cellentM+ut my 'a,orite is Posthumous Pieces8 2( )he teacher ne>t most in'luential to me has +een !rancis @ucille, "hose schedule can +e 'ound at """('rancislucille(com, a site that is maintained +y his "i'e, @aura @ucilleAAl,areG( !rancis cannot easily +e categoriGed as either +ha8ta or *nani( Although 0 disagree "ith his shoulds and shouldn5ts, 0 consider him to +e an e>cellent teacher +ecause o' his po"er'ul intellect and the clarity o' his ans"ers to <uestions( :e has "ritten a clear and lucid +oo8 called *ternit$ No0 ($?? ), "hich is a,aila+le 'rom his "e+site( .( 0 ha,e learned an enormous amount a+out Sel'Aen<uiry 'rom the *nanis 1ussell Smith and 2ome o' the Society 'or A+idance in )ruth in Santa CruG, CA( )heir "e+site is """(satramana(org( /( 0n his +oo8s, As It Is (2000), All There Is (200.), and Invitation to A0a+ening (200/), )ony &arsons gi,es a clear and pro'ound description o' "hat li'e a'ter a"a8ening is li8e( :is "e+site is at """(theopensecret(com, "hich also contains instructions 'or o+taining his +oo8s( %( 3,en though 0 "arn in Section $7($ against the dangers o' misinterpreting the scriptures, http:HH"""(ramanaAmaharshi(org is a "e+site de,oted to the "or8s o' 1amana Maharshi, most o' "hich can +e do"nloaded 'or 'ree( As noted in Section $0(2, 1amana Maharshi is considered +y many to +e the greatest 0ndian saint o' the t"entieth century( :is Tal+s 0ith 4ri Ramana !aharshi can +e considered to +e a modern scriptural classic( ( )he +est 8no"n +oo8 containing the dialogues o' 1ameshEs guru, 2isargadatta Mahara*, is I Am That, "hich can +e 'reely do"nloaded 'rom http:HH"""(cele>tel(orgHhome(html( 7( A "e+site """(sentient(orgHinde>(html contains a selection o' use'ul "ritings and a treasure tro,e o' lin8s to other "e+sites( )his site is the only path to a page "ritten +y Dalen Sharp, a sage "ho is grate'ully re'erenced in Chapter $0 o' this course(

188