Myths of modern nonduality (Neo-advaita) - There is nothing to change ~ Atman Nityananda

"The duty of every man is to try continually to achieve perfection"
~ Mahatma Gandhi

  There is nothing to change - You are perfect as you are

 There is nothing to change, you are perfect as you are, are two of the common neoadvaita concepts.

Is this true? Yes and not at the same time. 

 There is nothing to change and you are perfect as you are, are true only regarding to our essential or divine nature, which is perfect, complete, homogeneous, indestructible, without form, without time, without cause, a source of unalloyed peace and bliss.

But this is not true regarding our mortal nature. Our vital, mental emotional and intellectual aspects of our being are full of imperfections, full of vital, emotional and mental toxins. These imperfections have the form of pride, anger, gluttony, lust, greed, jealousy, arrogance, hatred, fear, etc. So at these mortal levels, we do have to change. We have to eliminate all these imperfections and transform our rajasotamasic mind into a pure sattvic mind.

 One can say: "First we will realize that we are perfect and then eradicate the mental and emotional imperfections" This would be very nice, but it is not possible. This is equivalent to put the cart in front of the horse. These imperfections, called selfish tendencies, are what prevent us to realize that we are the eternally perfect consciousness and not the body and the mind. These imperfections cover the consciousness (which is the subtlest of all) and obscure our perception as the fog covers the space and the sun. How could a dense mind obscured by the selfish tendencies, perceive with clarity the consciousness that is the most subtle of everything? 

Can you see your face with clarity in a dirty mirror? No. First you have to clean the mirror. The clearer the mirror, the clearer the perception of your face. The same happens with the mind and consciousness. The mind is like a mirror that reflects the consciousness. The purer the mind, the more clearly it will reflect the peace and bliss (ananda) of consciousness which are not its attributes but its innate nature.

"Do not miss any opportunity, take advantage of every opportunity, every opportunity is aimed to your development and perfection."

"Be sincere, work in harmony, be flexible, adapt, adjust, accommodate. The perfection of the individual ultimately leads to the perfection of humanity."

"Perfection is attained when the intellect becomes as pure as the Atman (Consciousness) itself!"
 

~ Swami Sivananda

OM! Myths of modern nonduality (Neo-advaita) - Ego is a thought or an idea ~ Atman Nityananda

Ego is a thought or an idea

What is ego?

Ego is one of the four aspects of antahkarana (manas, buddhi, chitta, ahamkara-ego).

Ego (its lower rajasotamasic aspect) is what makes us identify with the body and thus we sense 'the body is me'.

The ego makes us sense 'I am the body' (more precise 'the body is me') and due to this strong sense we think and believe that we are the body, not the opposite (i.e. we don't feel or sense that we are the body because we think or believe so). That means that the ego is not a thought, not a belief or an idea but some kind of energy that makes us identify with the body and sense the body as our selves. Then, based on this sense or feeling 'the body is me' all various egoistic mental concepts are added.

Ego is the factor of identification, i,e. ego causes all kinds of identification. Ego identifies with everything. First makes us sense and believe that we are the ego itself and due to its identification with the body that we are the body called so and so, born some years ago. Based on this identification with the body we think: I am tall, fat, nice, American, woman, religious etc. and due to identification with the mind, I am, smart, dull, intelligent, stupid, quick learner, and die to identification with the emotional mind I am angry, depressed, anxious, afraid, etc.

Ego makes us sense that we as body-mind entities and as the ego itself, we are the perceiver, the observer, the doer, the feeler, the experiencer etc. In respect with external objects ego develops as ' Mineness'.

Due to the identification of ego with consciousness (and its identification with the body), the ego creates the false perception that consciousness belongs to the body. That's why ignorant materialists scientists consider that consciousness is a phenomenon created by the brain (I.e. from matter).

But what is this mysterious rajasotamasic lower ego essentially?
 It is a kind of energy (desire energy). 

The lower ego is like a tree with many  branches, of which its primary aspect is desire (mainly for pleasure, power, fame, name, comfort, possessions). The ego-desire tree develops  and assumes various  forms. The main ones are pride, greed, raga-dvesha (i.e., like- dislike, attraction- repulsion or aversion, love- hatred), lasciviousness, gluttony, jealousy, arrogance, fear, agony,  uneasiness, insecurity, vanity, anger, hatred, resentment, disappointment, impatience, depression.

The above are its main forms and all the rest aspects of ego are based on them (are their modifications).

These ego's aspects are primarily vital (psychic prana) and sexual energy formations. These energetic egoic formations are associated or identified ( phenomenon Velcro) with thoughts, imaginations, ideas and beliefs. 

Ego of course has its mental aspect but its more difficult aspect to eradicate is the vital-desire aspect.

In reality all the above egoic forms are only modifications of desire itself. Desire itself, transforms as pride, like, dislike, greed, anger, hatred, jealousy  impatience, resentment etc. As the water assumes the form of steam, ice, snow moisture, etc., similarly desire assumes all other egoistic forms. Negative emotions are only modifications of desire They aren't original feelings. Feelings (empathy, devotion, sympathy, happiness, joyfulness, kindness etc.) are not expressions or aspects of this lower rajasotamasivc ego but expressions of the soul and the sattvic mind.

For most seekers sexual desire and pride are the main obstacles that obscures them to reach liberation or Self- realization.

So, the death of the ego  presupposes the dissolution of this distorted vital energy crystallized in our subtle body which is the lower vital ego (of rajasotamasic nature) and which is the most difficult aspect of ego to dissolve. Once this is made then liberation or Self- realization is very easy. 

As Sankarachatrya said it in his famous text Vivekachudamani Verse 181: " Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a fruit on the palm of one's hand."

Quotes about the death of ego 

Sri Ramana Maharshi

"When the ego dies, its base, the supreme Self, shines in all Its fullness. No harm comes to You, Self, when the ego dies. Therefore don’t be afraid. 


"The death of the ego in the unlimited Silence – the non-dual Truth – and the shining forth of Self is the Kaivalya-Siddhi [i.e. the attainment of Oneness]. In that State of Jnana, pure Bliss will gloriously blaze forth as one’s own [true] Nature."

 '...intense effort is necessary until the I-thought disappears completely in the heart (Self) and all the vasanas and samskaras are fried and do not revive again.'

' Knowledge (of the Self or Atman -Jnana) can only remain unshaken after all vasana-s are rooted out.' '... if one has not rooted out the vasanas, he will not attain salvation.'

If the six illusory enemies (desire, anger, greed, delusion, intoxication and envy), beginning with desire, that mingle in your heart are totally destroyed, the extremely clear light of  jnana will shine.’  
‘An unruffled mind established in the heart is the fence that protects the field of liberation.’  

‘Knowledge (jnana) can only remain unshaken after all vasanas are rooted out.’  
 

Sri Adi shankaracharya 

 
299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.
303. As long as there is a trace of poison left in the body, how can one hope for recovery? Similar is the effect of egoism on the Yogi's Liberation.

317... the destruction of desires is Liberation, and this is considered as Liberation-in-life.
~ (Vivekachudamani)

Read also

Is ego the ’I’ thought’ or the identification with thoughts? Atman Nityananda
Enquiry into the nature of ego - by Nityananda Atman

Om! Myths of modern nonduality (Neo-advaita) - Is practice necessary? ~ Atman Nityananda

IS PRACTICE NECESSARY FOR THE NONDUAL APPROACH OR THE DIRECT PATH IN ORDER TO ACHIEVE LIBERATION (SELF-REALIZATION)

If you abandon Sadhana (practice) in order to avoid this Sadhana-ego you are left with nothing except egoism. Egoism plus Sadhana is better than egoism minus Sadhana.

~Swami Sivananda

Unless someone has been born with a sattva predominant mind and he is a mature soul (due to practice in his previous lives), practice is a must ( a sine qua non) in order to proceed to the path of self-realization.

And even this mature charismatic soul (like Arjuna of Bhagavad Gita) has to practice at least meditation or self-enquiry constantly and sincerely until the complete dissolution of the ego root and branch  together with its seed forms in the causal body. There is no Self-realization without the complete dissolution of the ego. 

And the complere dissolution of ego is possible only by deep Nirvikalpa Samadhis, and certainly the grace of God (Which is assured fort those who are dedicated to God). And this (Nirvikalpa samadhis and the dissolution of ego) is the result of devotion and incessant, diligent, sincere practice for a long time. This is what proclaim great masters, like Swami Sivananda, Ramana Maharshi, Sankaracharya, Paramahansa Yogananda, Ramakrishna, Nisargadatta among others and great texts like Bhagavad Gita and this is my experience as well. Any other idea has nothing to do with reality. 

So, for persons with rajoasotamasic mind (who certainly are strongly identified with the body, and are also passionate and pride ) the idea or the suggestion that in the direct approach of nonduality the practices are not necessary it is false and without ant base. It is very nice for the ego to hear about an easy way to 'achieve' liberation or Self-realization but this is only a wish not a reality.

Without diligent, sincere, incessant practice nobody can 'achieve' Liberation or Self -realization. Practice doesn't mean struggling although this is unavoidable in the primary stages of sadhana due to resistance of the ego and the strong presence of rajas, tamas and the egoistic tendencies in the mind.

Sri Ramana Maharshi says:

'If the aspirants have not one-pointed mind, which is possible for him who has pure mind full of sattva, dispassion, discrimination, etc., Self-enquiry is impossible.'
'It is easy, the concentration on the Self, for him who has qualities like dispassion, discrimination, one-pointed mind, renunciation, etc. For the rest, it is either less or more, depending on how much one has these qualities. For those who are not prepared, it is very difficult, if not impossible.'

The direct or nondual approach which is the 'path' of Self- enquiry and which has become famous recently in the west by two great Jnanis of India, Nisargadatta and Ranana Maharishi, is possible only for those who process a sattva mind, which can be achieved only by laborious sincere, dedicated practice for many years.

Without a sattvic mind nonduality is only a mental entertainment and a never fulfilled wish.

Quotes of Ramana Maharshi about effort 

One must be ready to sacrifice everything for the truth.'

'Effort is needed so long as there is mind.' 'Without spiritual practice (upasana), there cannot be attainment. This is certain.'

'Firm resolve to discover the truth for oneself is important. It is the heart, it is necessary to hold on to enquiry till one's mind merges into its source, the heart. Ceaseless effort is needed.' 


‘All the age-long vasanas carry the mind outward and turn it to external objects. All such thoughts have to be given up and the mind turned inward. For that, effort is necessary for most people.’ 
 
'But in all cases the effort must be ceaseless and untiring until the goal can be reached.'


‘…intense effort is necessary until the I-thought will disappear completely in the heart (Self) and all the vasanas and samskaras will be fried and do not revive again.’ 
‘Knowledge (jnana) can only remain unshaken after all vasanas are rooted out.’  


'Effortless and choiceless awareness is our real state. But one cannot reach it without effort, the effort of deliberate meditation. All the age-long vasanas (impressions) carry the mind outwards and turn it to external objects.

READ ALSO
Advaita vedanta - A living experience