From the Advaita Vedanta (non-dual) perspective, the problem is approached at the highest metaphysical level: “Knowing is being,” meaning that true knowledge of one’s real self as Brahman (ultimate reality) is inherently transformative because that knowledge is identity.
However, this ideal is complicated by the reality that many who claim realization still exhibit ordinary human emotions and behaviors, such as anger or frustration. This gap points to two aspects of enlightenment: the paradigm shift (realizing one’s true nature) and ethical manifestation (living that realization in everyday life). Both must be integrated for full spiritual freedom or “jivanmukti” (liberation while living). Talk
Advanced spiritual practitioners can experience partial enlightenment (gnana without full mind purification or samadhi), resulting in spiritual breakthroughs that require ongoing practice to stabilize and manifest fully. This ongoing practice is akin to a kidney transplant patient needing to follow medical restrictions to ensure acceptance of the new organ — spiritual insight must be assimilated through continued effort.
Student needs to continue to develop maturity in SCS, Sadhana Cathusthaya Sampat. (4 qualities).
Partial enlightenment and integration challenges: Vidyaranya Swami’s framework distinguishes between gnani (knower) and jivanmukta (liberated while living). One can have profound knowledge without full integration, leading to instability and emotional reactivity. This explains why some spiritual teachers or seekers may have insights but still struggle with emotional and ethical maturity.
**Psychological analogy of training the elephant:** Jonathan Haidt’s metaphor explains why intellectual conviction struggles to translate into behavior change — the “elephant” of the subconscious mind and habits is powerful and must be trained through repetition and practice. This underscores the necessity of embodied spiritual disciplines beyond intellectual study.
The Intellect as the carrier (on the top) may “know” or see the vision. But the HUGE body and senses pulled by external objects and their qualities that have a habitual behavior. They need to be carefully restrained and retrained etc.
Shama, Dhama, Uparati, Titiksha, Sraddha, Samadhana need to be continually strengthened.
Prana as the key to mind control:** Swami Ashokananda’s insights reveal that control over prana (life energy) is essential to stabilizing the mind and senses. Without this control, the mind remains reactive and restless, making meditation and embodiment of spiritual knowledge difficult. This highlights a physiological and energetic dimension to spiritual practice often overlooked in purely mental or philosophical approaches.
Regular pranayama helps one keeps control of one’s senses under difficult circumstances.
**The role of sincere aspiration (mumukshutva):** Internal commitment to liberation is the catalyst for transformation. Without this heartfelt desire and resolve, spiritual knowledge remains theoretical. This points to the importance of willpower, intention, and consistent practice as foundational to bridging the gap between knowing and being.
Mumushutva (intense longing) is key for the jivanmukti