‘That art Thou’

It is from the intuition of the Oneness which is ground to all multiplicity that philosophy and the natural sciences take their course. Thus, in coming to understand this principle of unity we are able to gain a realistic perspective of the Self in contrast to, and indistinguishable from, the Ultimate. Here I will further explore 'That art Thou' as it is seen through the core of Hindu Philosophy.

The philosophy of the Upanishads was finally systematised, in the ninth century BC, by Ādi Śankara. Shankara’s teachings (simultaneously practical and theoretical, as is that of all true exponents of the Perennial Philosophy) is summarized in his verified treatise, the Viveka-Chudamani (‘The Crest In The Jewel of Wisdom’) All the following passages are taken from this conveniently brief and untechnical work.

"The Atman is that by which the universe is pervaded, but which nothing pervades; which causes all things to shine, but which all things cannot make to shine…

Disease is not cured by pronouncing the name of medicine, but by taking medicine. Deliverance is not achieved by repeating the word ‘Brahman,’ but by directly experiencing Brahman…

The truth of Brahman may be understood intellectually. But (even in those who so understand) the desire for personal separateness is deep rooted and powerful, for it exists from beginningless time. It causes the notion, ‘I am the actor, I am the one who experiences.’ The notion is the cause of bondage to conditional existence, birth and death. It can be removed only by the earnest effort to live constantly in union with Brahman. By the sages, the eradication of this notion and the craving for personal separateness is called Liberation.

When a man follows the way of the world, or the way of the flesh, or the way of tradition (ie when he believes in religious rites and the way of the scriptures, as though they were intrinsically sacred), knowledge of Reality cannot rise within him.

The nature of the one Reality must be known by one’s own clear spiritual perception; it cannot be known through a pandit (learned man). Similarly the form of the moon can only be known through one’s own eyes. How can it be known through others?

Who but the Atman is capable of removing the bonds of ignorance, passion and self interested action?…

Liberation cannot be achieved except by the perception of the identity of the individual spirit with the universal spirit. It can be achieved neither by Yoga, or by Sankhya (speculative philosophy), nor by the practice of religious ceremonies, nor by mere learning...

The Atman is the Witness of the individual mind and it’s operations. It is absolute knowledge…

The wise man is one who understands that the essence of Brahman and of Atman is pure consciousness, and who realizes their absolute identity. The identity of Brahman and Atman is affirmed in hundreds of sacred texts…

Caste, creed, family and lineage do not exist in Brahman. Brahman has neither name nor form, transcends merit and demerit, is beyond time, space and the objects of sense experience. Such is Brahman, and ‘thou art That.’ Meditate upon this truth within your consciousness.

Supreme beyond the power of speech to express, Brahman may yet be appreciated by the eye of pure illumination. Pure, absolute and eternal reality - such is Brahman and ‘though art That’. Meditate upon this truth within your consciousness…

Continuing on with the last

Though One, Brahman is the cause of the many. There is no other cause. And yet Brahman is independent of the law of causation. Such is Brahman and ‘though art That’. Meditate upon this truth within your consciousness…

It is ignorance that causes us to identify ourselves with the body, the ego, the senses, or anything that is not the Atman. He is a wise man who overcomes this ignorance by devotion to the Atman…

The wise say that this threefold way is like an iron chain, binding the feet of him who aspires to escape from the prison-house of this world. He who frees himself from the chain achieves deliverance."

References

*Idealistic Thought in Indian Philosophy, 1993, Shuchita C. Divatia

*The Perennial Philosophy, 1944, Harper & Brothers

*Excerpts from The Crest Jewel of Wisdom: John H. Richards (1998) and Mohini M. Chatterji (1885-87), TPH Twilight Archive