A simple yet profound inquiry into the nature of the observer and the observed. This section introduces the logic that leads the mind inward toward the changeless witness.
Enlightenment: Seer-Seen Distinction in Advaita Vedanta
Stages of Enlightenment and the Seer-Seen Distinction in Advaita Vedanta. Enlightenment is the state of resting in pure awareness, which exists beyond both body and mind. Several key terms are defined, including Aduna (pure awareness), Bandhamta (freedom from bondage), and Moksha (liberation). The essential requirement for enlightenment is the ability to perceive oneself not as the body, but as consciousness and to rest in that awareness. The process unfolds through four progressive stages, moving from the physical to the subtle to the causal. This exposition presents a clear and experiential path to enlightenment grounded in Advaita Vedanta. It emphasizes the subject-object distinction through four developmental stages, culminating in the realization of the witness consciousness (sakshi) as the true self—unchanging, ever-present, and beyond all objects, including mind and body. This awareness is not merely theoretical but a living, accessible experience, available amidst worldly and mental activity. The teaching offers seekers the confidence and empowerment to identify as pure consciousness and bliss, transcending suffering and bondage. In the first stage, it is emphasized that the seer and the seen are always distinct. For example, the eyes (seer) see the book (seen), illustrating that the experiencer is always different from the object being experienced. This distinction applies to all sensory experiences, and the eyes themselves cannot directly see themselves—they can only perceive external objects, even when viewing a mirror image or a photograph. In the second stage, the mind becomes the seer, and the body (including the eyes) becomes the seen. Here, the mind observes both the body and the senses, making the body an object of the mind’s awareness. The subject—the sense of “I”—identifies with the mind, as it is the experiencer at this stage. The speaker highlights that these insights are not merely theoretical but can be verified through direct personal experience. The listener is encouraged to observe for themselves: the eyes function as seer to the world, while the mind is seer to the body. The third stage delves deeper, where the mind itself becomes the seen, and something beyond the mind emerges as the seer. Thoughts, emotions, and feelings—contents of the mind—are recognized as objects of experience. The question then arises: Who is it that experiences the mind? The answer is the “knower” or “seer” of the mind—an entity distinct from the mind itself. Drawing upon the teaching of Vidyadhar Maharaj, the speaker notes that attempting to go beyond the mind leads to a state of blankness or silence. Yet, beyond this blankness lies the ultimate experiencer—the self—which cannot be grasped but is always present. This ultimate seer is referred to as the sakshi (witness), the consciousness that observes the mind’s movements without itself being a thought. In the fourth stage, it is revealed that the ultimate seer, the sakshi, is never seen. While at earlier stages the seer can become the seen (for instance, the eyes can be observed by the mind, and the mind can be observed by the witness), the sakshi itself is never an object of experience. It remains the pure subject, the unchanging witness. The importance of identifying with the sakshi as the true self is stressed. Echoing Swami Vivekananda, the teaching asserts that the self is never an object of knowledge but is always the knower. The real identity is not the body, senses, or mind, but the witnessing consciousness. The speaker reinforces these stages with accessible examples: the eyes see a book, the mind observes the eyes, and the mind experiences thoughts and emotions. These are all direct experiences, confirming the key realization that one is not the mind or the body, but the subject who witnesses them. This realization is a crucial step toward enlightenment. The speaker acknowledges that confidence in this realization may vary, but even partial confidence marks significant progress Consciousness is described as the witness of all sensory and mental activities. Even when sensory input ceases (such as with closed eyes) or when thoughts stop (resulting in a blank mind), awareness continues unbroken. Without this witnessing consciousness, no experience would be possible. The continuity of awareness persists regardless of the presence or absence of sensory or mental activity The speaker contrasts the approach of Advaita Vedanta with that of yoga. In yoga, practitioners endeavor to shut down sensory input and the mind to experience pure awareness. In contrast, Advaita Vedanta teaches that pure awareness can be realized with open eyes, in the midst of the world and ongoing mental activity. The key is to discern the seer from the seen at every level—eyes versus the world, mind versus body and senses, and witness versus mind and intellect. The witness remains constant throughout all experiences. Drawing upon the teachings of Shankaracharya, the self is identified with Shiva, representing both consciousness and bliss. This identity is not a theoretical concept but an experiential confidence. Advaita Vedanta encourages the aspirant to boldly affirm, “I am not the body, not the mind; I am consciousness and bliss itself.” The speaker concludes by highlighting the empowerment and confidence that arise from this teaching, even if certainty is not immediate. This exposition presents a clear and experiential path to enlightenment grounded in Advaita Vedanta. It emphasizes the subject-object distinction through four developmental stages, culminating in the realization of the witness consciousness (sakshi) as the true self—unchanging, ever-present, and beyond all objects, including mind and body. This awareness is not merely theoretical but a living, accessible experience, available amidst worldly and mental activity. The teaching offers seekers the confidence and empowerment to identify as pure consciousness and bliss, transcending suffering and bondage.Conclusion
Expanding the Seer-Seen Distinction to Mind and Body
Concept Description Seer and Seen Fundamental distinction where the subject (seer) experiences the object (seen). Four Stages of Realization 1) Eyes see objects; 2) Mind sees body; 3) Witness sees mind; 4) Witness is never seen itself. Sakshi (Witness) The ultimate conscious observer, pure subject, never an object of experience. Consciousness The underlying awareness that illuminates all experiences, senses, and thoughts. Advaita Vedanta Approach Realize pure awareness with open eyes, without shutting down sensory or mental activity. Yoga Approach Achieve pure awareness by shutting down senses and mind through practice. Identity with Shiva The self is consciousness and bliss, beyond body and mind, as taught by Shankaracharya. Conclusion
“Can consciousness (Atman or Brahman) be known by the mind?” there are some contradictive statements to be understood. Deep dive into the philosophy of enlightenment in Advaita Vedanta, drawing from the manual *Vedanta Sara* (“The Essence of Vedanta”). Talk Enlightenment is defined here as **knowing what consciousness is, or self-knowledge**. The discussion emphasizes understanding what “knowledge” means in Vedanta, especially **how self-knowledge differs from ordinary knowledge**. ………………………… – **Pure consciousness** is described as **Sat-Chit-Ananda** (Existence-Consciousness-Bliss) or **bare awareness**, independent of brain or mind. – Consciousness is **not an object but the illuminator of all objects**. – **Every conscious experience has two components:** – Example: Seeing flowers involves light entering the eyes → signals to brain → mental modification in mind (“flowers”) → reflected consciousness illumines it → experience arises.- This framework applies to all experiences: thinking, imagining, working, suffering, etc. – The Sanskrit terms explained: – Ignorance arises because: – Consciousness is everywhere but without mental modification of an object, it remains unknown. – In ordinary knowledge: – Similarly, **pure consciousness (sunlight) is reflected by the mind (moon) to illuminate the world (earth)**. The mind focuses (pervades) on the world, and reflected consciousness illumines what the mind focuses on. – Key points in this analogy: The **solar eclipse as an analogy for self-realization**: – During a **solar eclipse, the moon comes between the Earth and the Sun, blocking the sun’s light from reaching the Earth**.The light from the sun is reflected back toward the sun by the moon, **not illuminating the Earth**. This represents the **mind turning inward**, away from the external world, like the moon blocking the sun’s light. – Key insights from this analogy: The **sun (pure consciousness) is always self-illuminated**, requiring no external reflection. The **moon (mind) cannot illuminate the sun**; it only reflects the sun’s light toward the Earth. When the mind turns inward (solar eclipse), it stops reflecting consciousness outward and instead realizes the **self-illumination of consciousness**. – Vedanta teaches: – **Consciousness (Atman/Brahman) is self-illuminating and cannot be fully known as an object by the mind**.
– The central question posed is: **Can consciousness (Atman or Brahman) be known by the mind?** The Upanishads present contradictory views:
a) Some say **the mind cannot reveal consciousness** because consciousness is not an object to be known. b) Others suggest **only the mind can realize consciousness**
This contradiction leads to the key inquiry: **What is the role of the mind in enlightenment?**
– Vedanta presents three models of how consciousness is experienced:
– **Reflected (Pratibimba)**
– **Channeled (Abhasawada)**
– **Limited (Nacada)**
– Awareness is first experienced in the **mind**, where the reflection of pure consciousness appears.
– The mind **reflects or limits pure consciousness**, then channels it to the body and senses.
– Consciousness in the mind illuminates all mental activities (thinking, feeling, desiring, ego, intellect).
– The **reflection in the mind is called “reflected consciousness”** — analogous to a face reflected in a mirror.
– This reflected consciousness is **not the real consciousness but a facsimile**.
– The path to enlightenment involves moving **from the reflected consciousness in the mind back to the real pure consciousness itself**.
1. **Mental modification (Chitta Vritti)**: the mental content or thought (e.g., “1 + 1 = 2”)
2. **Reflected consciousness**: the awareness illuminating that mental content
– **Vitapa**: pervasion or presence of mental modification.
– **Phalabi**: pervasion or presence of reflected consciousness.
– Knowledge/experience = **vitapa (mental modification) + phalabi (reflected consciousness)**
– Example: Not seeing behind you because no mental modification is present about that object.- This is the **Vedantic epistemology of ordinary knowledge**.
– Object = external things (flowers, book, etc.)
– Instrument = senses and mind
– Experience = mental modification + reflected consciousness
– In **enlightenment (self-realization)**:
– Object = consciousness itself (Atman/Brahman)
– The question: **How can consciousness know itself?** The analogy of **moon and sun** is introduced to explain this: The **moon reflects sunlight to illuminate the earth at night**.
– The **mind’s pervasion (focus) corresponds to the moon’s phases**; the reflected consciousness is like moonlight. Just as a flashlight illuminates a dark room only where it points, the mind must focus on something to reveal it through reflected consciousness.
– **Pervasion by mental modification (mind’s focus) is necessary for enlightenment.**
– **Pervasion by reflected consciousness is not necessary for self-realization.**
– The mind must be completely oriented inwardly towards **Atman/Brahman** through meditation, devotion, self-inquiry.
– This explains the apparent contradiction in the Upanishads:
– “By the mind it cannot be known” → because reflected consciousness (phala-bi) is not necessary.
– “By the mind it can be known” → because mental modification (vitapa) is necessary.
– The path of spiritual practice is likened to **the solar eclipse**, where worldly distractions fade into darkness, allowing the **sun (consciousness) to realize itself**.
– **Ordinary knowledge arises from the interplay of mental modifications and reflected consciousness in the mind**.
– **Enlightenment occurs when the mind turns inward, ceasing to reflect consciousness outward and instead recognizing pure consciousness as itself**.
– The **solar eclipse analogy powerfully illustrates this inward turn** and the distinction between ordinary knowledge and self-knowledge.
– The **mind’s focused attention (mental modification) is essential for enlightenment, but the reflected consciousness in the mind is not**
– This dual role of the mind explains the contradictory Upanishadic statements on whether consciousness can be known by the mind.
– Spiritual practice aims to create the mental focus (vitapa) on Brahman, enabling self-realization.
– The teaching clarifies that **you do not become conscious by the mind; consciousness is already present and self-revealing**.