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Itinerary / a map & overview / shortcuts to specific chapters
- Introduction
- Here is some reverence material, essential books for you to download
- The Nature of the Self and Reality in Buddhist Philosophy
- The Nature of the Self in Western Philosophy and Psychology.
- The Nature of Reality in Western Philosophy and Science
- The Nature of the Self and Reality According to Sri Aurobindo
- Evolutionary Reality and the Supramental
- Integral Yoga: The Path to Self-Realization
- The Divine Life on Earth
- The Dream of Auroville
- Consciousness and me, me and Consciousness
- Conclusion & ‘Many Thanks’
Itinerary / a overview
shortcuts to specific chaptersx
- Introduction
- Here is some reverence material, essential books for you to download
- The Nature of the Self and Reality in Buddhist Philosophy
- The Nature of the Self in Western Philosophy and Psychology.
- The Nature of Reality in Western Philosophy and Science
- The Nature of the Self and Reality According to Sri Aurobindo
- Evolutionary Reality and the Supramental
- Integral Yoga: The Path to Self-Realization
- The Divine Life on Earth
- The Dream of Auroville
- Consciousness and me, me and Consciousness
- Conclusion & ‘Many Thanks’
listen ➡
Sleeping, dreaming dying and the rest.
What is the Self?
What is Consciousness?
What is the ultimate nature of Reality?
Well, that’s a couple of really easy peasy questions, right?
I am aware that I am getting myself on thin ice here.
Again, contemplating such ultimate things.
Probably no bigger questions possible.
Ok, why not? I AM INTERESTED!
Just like when we were teenagers, those were legitimate questions driving us, right?
What’s all that?
Why am I here?
What is expected of me?
Is there a God or something?
And so on ……..
SELF
CONSCIOUSNESS
REALITY
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Here is some reverence material, essential books for going deeper into the matter. Authors that I value very much:
Sri Aurobindo or The-Adventure of Consciousness – Satprem
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Now, let’s start with something that’s close to my heart, not that I am always understanding it or agreeing with all of it all the way thru. But I feel that Buddha’s perspective was very close to the realities and practically applicable as well. Not so much some esoteric philosophy but rather all practical experience:
The Nature of the Self and Reality in Buddhist Philosophy
Buddhist philosophy offers a profound, nuanced understanding of the nature of the self and the nature of reality. These concepts are central to Buddhist teachings and practices, shaping the path to enlightenment and liberation from suffering.
Some fundamental concepts
of Buddha’s Teaching on The Self:
1. The Concept of Anatta: The Doctrine of No-Self.
At the heart of Buddhist philosophy is the doctrine of anatta, or no-self. This concept fundamentally challenges the idea of a permanent, unchanging self or soul.
According to the Buddha, what we commonly perceive as the self is actually a collection of transient and interdependent processes. These processes are categorized into five aggregates, called skandhas:
– form (rupa),
– sensation (vedana),
– perception (samjna),
– mental formations (samskara),
– and consciousness (vijnana).
If you want an analogy for that view, imagine you are looking at a river. At first glance, it appears to be a single, continuous entity. However, upon closer examination, you realize that the river is actually a dynamic flow of water, constantly changing and never the same from one moment to the next.
Similarly, the Self is not a singular, constant entity but a dynamic interplay of the five aggregates, continually changing and interdependent.
The Buddha’s teaching on anatta is aimed at dispelling the illusion of a separate self, which is considered the root of ignorance and suffering.
By understanding that the self is not fixed or independent, practitioners can begin to let go of attachments and aversions, leading to greater freedom and peace.
1. Dependent Origination: The Interconnected Nature of Reality.
Closely related to the concept of no-self is the doctrine of dependent origination. This principle explains how all phenomena arise in dependence upon conditions and are interdependent. Nothing exists in isolation; everything is interconnected in a web of causality.
For another analogy, consider the example of a tree. A tree depends on the soil, water, sunlight, and air to grow. It cannot exist independently of these conditions. In the same way, all phenomena, including our thoughts and experiences, arise due to various causes and conditions. This interconnectedness means that nothing has an inherent, independent existence.
Dependent origination also provides insight into the nature of suffering and the path to liberation. It illustrates how ignorance leads to a chain of causes, resulting in suffering.
By understanding and breaking this chain, one can achieve liberation. The realization of dependent origination is a profound shift in perception, helping practitioners see the interconnected nature of all life and the illusory nature of separateness.
3. Emptiness: The Ultimate Nature of Reality.
Building on the concepts of no-self and dependent origination, the doctrine of emptiness is introduced. Full Emptiness, also called Sunyata. Emptiness does not mean nothingness but rather refers to the absence of inherent, independent existence in all phenomena.
Because all things arise dependently, they are empty of inherent existence. Emptiness is the true nature of reality, beyond the dualistic distinctions we usually make.
If you imagine a clay pot, you might perceive the pot as an independent object, but its existence depends on the clay, the potter, the shaping process, and numerous other factors. Its identity as a pot is a conventional designation, useful in everyday communication but ultimately empty of inherent existence. It could actually also been used for something completely different.
Realizing emptiness involves seeing beyond conventional labels and recognizing the true nature of reality. This realization is not merely intellectual but experiential, transforming how one relates to the world.
It leads to the dissolution of egoistic clinging and the cultivation of compassion, as one understands the shared, interdependent nature of all beings.
4. The Two Truths: Conventional and Ultimate Reality.
Buddhist philosophy distinguishes between two levels of truth: conventional and ultimate.
Conventional truth refers to the everyday, practical reality we experience and communicate about. It includes the distinctions and labels we use to navigate the world, such as “self” and “other,” “good” and “bad.”
Ultimate truth, on the other hand, refers to the deeper, more fundamental reality beyond these distinctions. It is the truth of emptiness, the understanding that all phenomena are devoid of inherent existence and are interdependently arisen.
The Two Truths doctrine helps reconcile the apparent contradictions between our lived experience and the philosophical insights of Buddhism. It acknowledges the usefulness of conventional truth in daily life while pointing to the deeper understanding of ultimate reality.
Practicing with an awareness of both truths enables one to live effectively in the world while cultivating insight into its deeper nature.
5. The Middle Way: Avoiding Extremes.
The Buddha emphasized the Middle Way, a path that avoids the extremes of a belief in a permanent self or soul as well as the belief in nothingness or annihilation of materialism.
The Middle Way navigates between these extremes, acknowledging the conventional reality of our experiences while recognizing their ultimate emptiness.
This balanced approach is central to Buddhist practice. It involves cultivating ethical conduct, mindfulness, and wisdom to navigate life with clarity and compassion. By avoiding extreme views, practitioners can maintain a balanced perspective that supports both personal well-being and spiritual development.
6. Practical Application: Meditation and Mindfulness.
Understanding the nature of the self and reality in Buddhism is not merely an intellectual philosophical exercise. It is deeply tied to practice.
Meditation and mindfulness are key methods for cultivating direct insight into these teachings.
Meditation practices such as vipassana, the insight meditation, help us to observe the impermanent and interdependent nature of our thoughts, sensations, and emotions. Through sustained mindfulness, we can see how the sense of self arises and dissolves, how thoughts and feelings are transient, and how clinging to them leads to suffering.
Additionally, practices like loving-kindness, also called Metta cultivates compassion by fostering a sense of interconnectedness with all beings. These practices help dissolve the boundaries of the ego, reinforcing the understanding of no-self and the interdependent nature of reality.
‘May all beings be happy’ is a very Buddhist expression.
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The Nature of the Self in Western Philosophy and Psychology.
From ancient Greek thought to contemporary transpersonal psychology, the concept of the Self has evolved and diversified, reflecting the complexity of human experience and consciousness in our ‘civilized cultures’.
From the introspective methods of Socrates and Augustine to the rationalism of existentialist philosophies and on to psychoanalytic, humanistic, and transpersonal perspectives have enrich the Western understanding of the Self.
Today, the integration of insights from neuroscience and psychology continues to deepen our understanding, suggesting that the self is a dynamic and interconnected phenomenon.
Western philosophies are not my strongest suit, so I will rather keep this short and welcome you to read the views of Integral philosopher Ken Wilber on that matter.
Ancient Greek Philosophy: The Foundations
As so much else on the European continent, the exploration of the Self in Western thought begins with ancient Greek philosophy. Socrates, Plato, and Aristotle laid the groundwork for all the following discussions about the Self.
Socrates emphasized the importance of self-knowledge, famously declaring that “the unexamined life is not worth living.” His approach was introspective, encouraging individuals to question their beliefs and understand their inner motivations.
Plato introduced the idea of the soul that he called ‘psyche’ as the true essence of a person. He argued that the soul is immortal and distinct from the body and that the soul’s true nature is rational and that it strives for knowledge and truth, existing independently of the physical world.
Aristotle, Plato’s student offered a more integrated view of the self. He saw the soul as the ‘Gestalt’ of the body, encompassing rational, sensory, and vegetative functions.
For Aristotle, the self is not separate from the body but is deeply connected to it, with rationality being its highest function. This conception laid the groundwork for later views about the relationship between mind and body.
Then, during the Medieval Period, the nature of the self was explored within the context of Christian theology, especially by Saint Augustine and Thomas Aquinas.
The Modern Era brought significant changes to the understanding of the self. Mostly rational thought and materialistic views prevailed.
‘I think therefor I am.’
‘God is dead.’
The 19th and 20th Centuries: Psychoanalysis brought new interesting insights into the discourse.
Psychoanalysis, pioneered by Sigmund Freud, introduced a new dimension to the study of the self by exploring the unconscious mind. Freud’s model of the psyche, divided into the id, ego, and superego, postulated that much of human behavior is driven by unconscious desires and conflicts.
The ego, or conscious self, mediates between the instinctual drives of the id and the moral constraints of the superego. Freud’s work highlighted the complexity of the self and the importance of understanding unconscious processes.
Carl Jung expanded on these ideas by introducing concepts like the collective unconscious and archetypes. Jung believed that the self is not just a product of personal experiences but also includes universal patterns shared by all humans.
His concept of individuation, the process of integrating various aspects of the psyche to achieve a balanced and whole self, has been influential in both psychology and spirituality.
In the 20st Century Transpersonal Psychology emerged, integrating spiritual and transcendent aspects of human experience. Pioneers like Stanislav Grof, Ken Wilber, and Abraham Maslow explored the potential for expanded states of consciousness and the idea that the self can transcend the ego.
Grof’s work with Psychedelics and Holotropic Breathwork revealed the potential for deep psychological and spiritual transformation. Wilber’s Integral Theory proposed a comprehensive model of consciousness that includes the personal, interpersonal, and transpersonal dimensions of the self.
Recent advances in neuroscience have also contributed to our understanding of the self. Research on brain function and structure has provided insights into how self-awareness, identity, and consciousness arise from neural processes. Studies on Neuroplasticity, the brain’s ability to change and adapt, suggest that the self is not fixed but can evolve throughout life.
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The Nature of Reality in Western Philosophy and Science.
Ancient Greek again has been The Birth of Metaphysics, ‘the Science of Ultimate Reality’
Thales posited that water is the fundamental substance of all things, while Heraclitus argued that reality is in constant flux. ‘You cannot step into the same river twice.’
Plato introduced the theory of Forms, the famous ‘Platonic Solids’, positing that the material world is a shadow of a higher, immutable reality. According to him, true knowledge comes from understanding these abstract Forms, which are perfect and eternal.
Obviously, the Catholic Church has a lot to say, mostly not really cool during the Middle Ages. And then Kant and Nietzsche, I rather don’t want to talk about those guys. Very brainy, very male, very cold views about the nature of reality.
But then, from out of the the left field came Quantum science. And things became interesting again.
And spiritual, in a way.
Quantum Science: A New Frontier.
Quantum science has profoundly impacted our understanding of reality, challenging classical assumptions and introducing new concepts that defy common sense.
Quantum mechanics, developed in the early 20th century by physicists like Max Planck, Albert Einstein, Niels Bohr, and Werner Heisenberg, reveals a world where particles can exist in multiple states simultaneously, called superposition, and influence each other instantaneously across vast distances, a magical characteristics that is called entanglement ; ).
Niels Bohr thought that quantum phenomena do not have definite properties until they are observed. In contrast, the many-worlds interpretation, proposed by Hugh Everett, suggests that all possible outcomes of a quantum event actually occur, each in its own parallel universe.
These interpretations challenge our traditional notions of objective reality and raise profound philosophical questions about the nature of existence and the role of consciousness.
Obviously they align pretty nicely with Buddhist and Vedic perspectives.
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A Comprehensive and Holistic Perspective on the Self and the Nature of Reality would be cool in my humble opinion. Uniting Western and Eastern Perspectives of Reality, seeing the Bigger Unifying Circle that circumferences the boundaries of the Yin/Yang symbol, that is what we need to move on!
The obvious split between East and West in philosophy and life, the dichotomy between matter and spirit shall be integrated in future.
That’s the hope and also the vision of my favorite Indian revolutionary, philosopher, poet and yogi Sri Aurobindo.
As expressed in length in his books ‘ The Life Divine’ and ‘Integral Yoga’.
The Nature of the Self and Reality According to Sri Aurobindo.
Sri Aurobindo, 1872 – 1950, offers a profound and comprehensive vision of the nature of the self and reality. His teachings integrate the wisdom of ancient Indian Vedanta with contemporary insights, presenting a dynamic and evolutionary view of existence.
The Integral Nature of the Self.
Sri Aurobindo’s understanding of the Self is at the core of his teachings and it is the concept of the “integral self,” which encompasses multiple layers and dimensions of consciousness.
His views are so far reaching that I’d rather recommend to read ‘The Life Divine’, because here I can only give a few hints at his insights.
According to Aurobindo, the Self is not a singular, static entity but a dynamic, multi-faceted being.
He identifies several planes of existence, ranging from the physical and vital to the mental, psychic, and spiritual. Each plane corresponds to different aspects of the Self, all of which are integral to the full realization of one’s true nature.
The Physical Self is the most tangible and outwardly apparent aspect, concerned with the body and material existence. The Vital Self pertains to life energy, emotions, and desires, driving much of human behavior and interaction. The Mental self encompasses thoughts, intellect, and rationality, shaping our understanding of the world.
Beyond these more familiar layers lies the Psychic Being, or the true Soul, which Sri Aurobindo describes as the divine spark within each individual. This Psychic Being is the evolving principle that guides and supports the individual’s journey toward higher consciousness. It is intimately connected to the Spiritual Self, which transcends the limitations of the lower planes and attunes to the Divine Essence.
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Evolutionary Reality and the Supramental
Sri Aurobindo’s vision of reality as such is equally comprehensive and revolutionary. He postulates that the universe is not a static creation but an evolving manifestation of the divine. This process of evolution is driven by an inherent aspiration toward higher states of consciousness and being.
Central to his cosmology is the concept of the ‘Supramental’.
The Supramental is a transcendent level of consciousness that lies beyond the mind.
It is a plane of pure truth, light, and divine intelligence, which has the power to transform and harmonize all aspects of existence.
In his main work, ‘The Life Divine,’ Aurobindo outlines the stages of this evolutionary ascent. He describes how the cosmos evolves from the ‘Inconscient’, a state of complete unconsciousness, through various gradations of matter, life, and mind, toward the Supramental Consciousness. Each stage represents a higher integration and expression of the divine, includes and transcends the previous stage to arrive into even greater wholeness.
The current human condition, according to Sri Aurobindo, is characterized by the dominance of the mind. While the mind has brought about significant advancements in knowledge and culture, it remains limited and often conflicted.
The next evolutionary step involves transcending the mind and awakening to the Supramental Consciousness, which will bring about a fundamental transformation in both the individual and collective existence.
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Integral Yoga: The Path to Self-Realization
Sri Aurobindo’s teachings are not merely theoretical but offer a practical path to self-realization and the transformation of reality. He developed the system of Integral Yoga, which aims to harmonize and integrate all aspects of the self in the pursuit of spiritual growth.
‘All life is Yoga’, from the smallest, seemingly insignificant activity to the egoless activities of a Bodhisattva, somebody we would call a saint.
Integral Yoga involves the simultaneous development of the physical, vital, mental, psychic, and spiritual dimensions. It encompasses various practices, including physical exercises, breath control, meditation, and devotional activities, tailored to each individual’s unique nature and needs.
The goal is to awaken the psychic being and align it with the Supramental Consciousness, thereby facilitating the evolutionary ascent.
A key aspect of Integral Yoga is the concept of Surrender to the Divine.
Sri Aurobindo emphasizes that the transformation sought through Integral Yoga is not merely the result of individual effort but requires the grace and guidance of the divine force. By surrendering the ego and aligning oneself with this higher power, practitioners can accelerate their spiritual evolution and contribute to the collective progress of humanity.
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The Divine Life on Earth
One of the most distinctive and visionary aspects of Sri Aurobindo’s teachings is his concept of the “Divine Life on Earth.” He envisions a future where humanity, having attained Supramental Consciousness, transcends its current limitations and manifests a divine existence on the physical plane.
This Divine Life is characterized by unity, harmony, and the expression of higher truths in all aspects of life. It involves the complete integration of spiritual consciousness with everyday activities, leading to the transformation of society, culture, and nature. Sri Aurobindo believes that this divine transformation is not only possible but inevitable, as it is the ultimate aim of the evolutionary process.
The realization of the Divine Life on Earth requires a radical shift in consciousness and values. It entails the dissolution of ego-driven desires and the establishment of a collective consciousness that reflects the unity and divinity inherent in all beings.
This vision offers a hopeful and inspiring perspective on the future of humanity, suggesting that spiritual evolution can lead to profound changes in the way we live and relate to one another.
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A small glimpse of that grand vision is manifest in the Experimental township of Auroville in Southern India.
In my experience it is not a paradise, the people there are still quite ordinary human beings like you and me. But they live this place based on very different and unique parameters different than we have known in human history.
A message in 1965 from the founder of Auroville about her vision stated:
‘Auroville wants to be a universal town where men and women of all countries are able to live in peace and progressive harmony, above all creeds, all politics and all nationalities. The purpose of Auroville is to realize human unity.’
The name Auroville means ’City of Dawn’.
The Dream of Auroville.
This vision has been formulated for Auroville already in 1954 by Mira Alfassa, known as “the Mother”, companion of Sri Aurobindo, the founder of Integral Yoga.
‘There should be somewhere on earth a place which no nation could claim as its own, where all human beings of goodwill who have a sincere aspiration could live freely as citizens of the world and obey one single authority, that of the supreme Truth;
A place of peace, concord and harmony where all the fighting instincts of man would be used exclusively to conquer the causes of his sufferings and miseries, to surmount his weaknesses and ignorance, to triumph over his limitations and incapacities;
A place where the needs of the spirit and the concern for progress would take precedence over the satisfaction of desires and passions, the search for pleasure and material enjoyment.
In this place, children would be able to grow and develop integrally without losing contact with their souls; education would be given not for passing examinations or obtaining certificates and posts but to enrich existing faculties and bring forth new ones. In this place, titles and positions would be replaced by opportunities to serve and organise; the bodily needs of each one would be equally provided for, and intellectual, moral and spiritual superiority would be expressed in the general organisation not by an increase in the pleasures and powers of life but by increased duties and responsibilities.
Beauty in all its artistic forms, painting, sculpture, music, literature, would be equally accessible to all; the ability to share in the joy it brings would be limited only by the capacities of each one and not by social or financial position.
For in this ideal place money would no longer be the sovereign lord; individual worth would have a far greater importance than that of material wealth and social standing. There, work would not be a way to earn one’s living but a way to express oneself and to develop one’s capacities and possibilities while being of service to the community as a whole, which, for its own part, would provide for each individual’s subsistence and sphere of action.
In short, it would be a place where human relationships, which are normally based almost exclusively on competition and strife, would be replaced by relationships of emulation in doing well, of collaboration and real brotherhood.
The earth is certainly not ready to realize such an ideal, for mankind does not yet possess the necessary knowledge to understand and accept it nor the indispensable conscious force to execute it. That is why I call it a dream. Yet, this dream is on the way of becoming a reality. That is exactly what we are doing on a small scale, in proportion to our modest means. The achievement is indeed far from being perfect, it is progressive; little by little we advance towards our goal, which, we hope, one day we shall be able to hold before the world as a practical and effective means of coming out of the present chaos in order to be born into a more true, more harmonious new life.’
The inauguration ceremony attended by delegates of 124 nations was held on Wednesday 28 February 1968.
The Auroville Charter simply states the Vision:
– Auroville belongs to nobody in particular. Auroville belongs to humanity as a whole. But to live in Auroville, one must be the willing servitor of the Divine Consciousness.
– Auroville will be the place of an unending education, of constant progress, and a youth that never ages.
– Auroville wants to be the bridge between the past and the future. Taking advantage of all discoveries from without and from within, Auroville will boldly spring toward future realizations.
– Auroville will be a site of material and spiritual researches for a living embodiment of an actual human unity.
This intentional spiritual community now has some 3000 members from 50 or so nations.
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It’s now 40 years ago that I first heard of this extraordinary place and I was immediately captivated by this down-to-earth Utopia.
I remember that I’ve been reading ‘Sri Aurobindo or The-Adventure of Consciousness’ by this French adventurer Satprem.
And I literally fell in love with ‘Consciousness’.
Already I have been meditating for 10 years or so with an Indian Guru, but what I’ve been reading in this book spoke about a whole different category of reality, an incredible vast perspective and vision.
I think already then I had the intuitive understanding that Consciousness is the ‘secret sauce’ of the universe(s) and dimensions of Reality.
The Stuff of God, so to say.
And, as they say, it was love of first sight! ; )
Still to this day, I don’t really and fully understand consciousness. But I have been on it and probably will be until I kick the bucket with my last breath.
And then ride on it into the Bardo and beyond.
Consciousness will still be All-There-Is, I am sure of that.
Now, over the years I have been writing a lot about it – Consciousness – in order to fully grok it and I guess I will keep doing that.
Check this out, if consciousness is on your to-do-list as well:
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Conclusion & ‘Many Thanks’
In conclusion, approximately 15000 words later I would say that it has been a rewarding journey thru sleep- and dreamland. Quite a trip actually because it. Covered a wide array of methods from various fields and times and levels of depth.
As always I could rely on my own Spirit / Higher Self to provide me with the overarching ideas and directions and my intuition reliable as ever to steer me along and find the right resources.
Arranging it all into a tasty meal, I also give thanks to the help of Anna, the female voice on the audio reading.
She also serves as my ‘research assistant’, also known as my proven combination of 4 advanced LargeLanguageModels who make it possible to shift the the ocean of digitized text on the web for specific details.
As usual, Wikipedia has been my best friend when it comes to crowd-sourced knowledge.
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Thanks to all and to you dear reader for your interest and mental stamina to follow my train of thought till here.
Last but not least I am grateful for my own life experience and life-long one-pointedness of my inner quest for expansion of my consciousness.
For me it’s a joyful thing to venture into areas of experience that are beyond the obvious and the material, into the subtle causal realms. Touching on the mysteries of existence.
And expressing all of that with words, playfully.
Sailing on!
OM TAT SAT
May all beings be happy.
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[ Ps: Lately I realize how much I love writing, putting ideas to paper, find words that can convey feelings and things unseen.
Maybe a new career lies in waiting?
A new start with 70?
😎
I already had so many, now that I think of it …..
Electronic engineer, Waldorf kindergartener, fine woodworker, rebirther, community builder, group leader, spiritual mentor, therapist, photographer, web designer, programmer, hacker ……
And now, writer?
Why not! I should buy myself a real typewriter an hack away on it like a real Hemingway.
I guess I’ll do that! ]
😆