786…Advaita-entering the Non-Dual

Entering the Non-Dual                                            SRI SANKARA



Advaita 1

Advaita is a Sanskrit word meaning the Non-Dual. Advaita is a method for self-realisation.

The Non-Dual is often used as one of the countless words for” the Source”. Tibetan Buddhism calls Source “The Luminous Ground” or “Rigpa”. Zen calls it “The Buddha”.
All mystic traditions are aiming at realizing this true reality – the Non-Dual. But how is it to realize it? It can be expressed in so many ways, keeping in mind that no words can really express it. It is like being a neutral awareness that permeates and makes up all experiences: perceptions, feelings and thoughts – all that the six senses can perceive (the mind is the sixth sense).

When we know it, we know that it is the most natural and the most truthful. To live in separation, in duality, is not true and therefore painful. That is the reason why most people feel a longing for something real; we know in the depth of our heart that something real is missing.

Advaita comes from India and is maybe older than even Buddhism. Advaita has been made known through Adi Shankara (788-820) and in the 20 century by Ramana Maharshi, Nisargadatta Maharaj and Poonjaji. Also, Ramesh Balsekar. Many of the present day teachers – like Isaac Shapiro and Gangaji – who are travelling the world, are also coming from the path of Advaita.

Advaita belongs to the tradition that believes in the possibility of transcending the mind through wisdom and understanding.

In Advaita I, the fundamentals:

  1. Atman (the I) is Brahman (the Absolute)
  2. All is Brahman
  3. Maya (Appearance)
  4. Neti, Neti (Impermanence)

Advaita II

There are basically three ways to transcend the duality between the “I” (subject) and the experience (object):

  1. Seeing the fleeting and impermanent nature of both the object and the subject (impermanence – see Advaita part 1).
    The observer (subject) and the observed (object) have no individual separate substance to be found. In the moment that is seen, there is a transcendence of both and one suddenly realizes that the true Self is playing both roles. That is the feeling of unity.
  2. Seeing through the object.
    This is to get  to know that whatever we fight with – for instance a feeling (the object) – in fact has no substance, no lasting reality. When that is realized deeply, we transcend the duality because without an object there can be no subject. They are relative to each other.
  3. Seeing through the subject.
    In this part we ask ourselves whether there is a separate me seeing the object? (Self-inquiry). When we realize that there is no one, again the duality is transcended and there is a spontaneous shift of perspective that we call an awakening.

All three methods ultimately make one realize the same truth. Before that shift, the same consciousness was identified with a thought (the “I”) and believed itself to be separate! Upon awakening, we realize ourselves to be that pure consciousness that is playing both the roles of the subject and the object. What a painful joke!

One of the methods of Advaita is to investigate – inquire – if there is a separate “I”.
In Sanskrit this inquiry is called “Atma Vichar”.

Advaita III

Ramana Maharshi said:

“One of two things must be done. Either you surrender because you admit your inability and also require a Higher Power to help you; or investigate into the cause of misery,
go into the Source and merge into the Self. Either way you will be free from misery.
God never forsakes one who has surrendered.”

Ramana talks about two kinds of Surrender, Direct Surrender, which is Atma Vichar,  that we mentioned already in Advaita part 2. You surrender the mind with the very question, “Who is experiencing this?” To answer that question, you will need to let go of the private mind and put your focus on the “I”. In Direct Surrender the mind is invited to do a quantum leap, so that the mind is transcended and we realize ourselves to be the pure consciousness that plays all the roles in what we call life.

On the other hand, Indirect Surrender is a gradual work on the private mind. Here, we work with Surrender to Source. It is a work with affirmations. Practicing Indirect Surrender, we slowly become more and more present in life because the whole idea of “wanting it my way” slowly falls away. Wanting it my way, is taking us away from here-now and the truth is here-now.


About Cheikh Sufi

786 Cheikh Sufi has a BS degree in Biology from St. Augustine’s College and a MS degree from Indiana University in Secondary Education. He is a member of Omega Psi Phi fraternity. Sufi is an initiate of more than one sufi order and system of Self Realization. He is the first representative of his master, Serigne Saliou Mbacke, here in the west. He has traveled to Senegal west Africa 8 times, since 1996, to study the science of the inner path. He lived in Senegal for 2 years, from 2002-2004 , to complete his training on the mystic path. He has self published 11 books with more to come. He is the founder of MATLABUL FAWZANI INSTITUTE of online studies in Sufism, Arabic and Wolof here in the west. He provides the services of: sufi initiation, spiritual guidance, talisman making, spiritual blessing, magic/curse removal, and house blessing and purification. He is available for lectures, story telling and workshops around the country and abroad.

Posted on January 31, 2012, in consciousness, God, love, meditation, mind, mystic, non dual advaita, self knowledge, Self Realization, spiritual, sufism, wisdom, yoga and tagged , , , , , , , , , , , , , . Bookmark the permalink. 1 Comment.

  1. I love your blog this is what people need. This will help people open the light in side.one who looks for God will not find him.keep up the God work

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