The Witnessing Self

A Commentary on the Prashna Upanishad – by Swami Nirmalananda Giri

The one in the three

“Gargya then asked: ‘Master, when a man’s body sleeps, who is it within that sleeps, and who is awake, and who is dreaming? Who then experiences happiness, and with whom are all the sense organs united?’”(Prashna Upanishad 4:1)

Anyone who ponders the nature of consciousness comes to realize that there are three modes of experience: waking, dream, and dreamless sleep. All three of these states are experienced by a single witness who says: “I slept without dream,” “I slept and dreamed,” and “I am now awake.” Who is that witness? This is Gargya’s inquiry. Who is the unchanging witness of change? Who is the unseen seer? For no intelligent person of unclouded intellect can doubt the existence of such a one.

Sleep

“‘As the rays of the sun, O Gargya, when he sets,’ replied the sage, ‘gather themselves up in his disk of light, to come out again when he rises, so the senses gather themselves up in the mind, the highest of them all. Therefore when a man does not hear, see, smell, taste, touch, speak, grasp, enjoy, we say that he sleeps. Only the Pranas are then awake in the body, and the mind is led nearer to the Self.’” (Prashna Upanishad 4:2-4)

Prana is the primal life-force or vital energy. The prana that manifests in the evolving universe also manifests in the evolving body of each human being. In the body there are five basic forms of prana: 1) Prana, the prana that moves upward; 2) Apana: The prana that moves downward, producing the excretory functions in general. 3) Vyana: The prana that holds prana and apana together and produces circulation in the body. 4) Samana: The prana that carries the grosser material of food to the apana and brings the subtler material to each limb; the general force of digestion. 5) Udana: The prana which brings up or carries down what has been drunk or eaten; the general force of assimilation.

The pranas also correspond to the five elements: earth (prithvi), water (apa), fire (tejas), air (vayu), and ether (akasha). One of these five elements is the foundation for one of the five senses: earth=smell, water=taste, fire=sight, air=touch, and ether=hearing/speech.

In the waking state all the pranas are quite active and fundamentally outflowing, even those that maintain the internal functions of the body being externalized through being expended in the fulfillment of their tasks. But in sleep they withdraw into the inner reservoirs of the body and the state of sleep occurs. On the subtlest energy level they withdraw into the manas, the energy field we call the mind. For the mind is the highest “sense,” being the sum and goal of them all. It is not amiss to say that the senses serve the mind–at least when the right order prevails. Otherwise they drag the mind helplessly along addicting and enslaving it. Breaking the web of this addiction-slavery is then impossible without the practice of pranayama–control and refinement of the pranas. For this reason all viable spiritual traditions have methods that involve breath–the most objective manifestation of prana–to some degree. (See Chapter Five: Breath and Sound in Meditation in Om Yoga–Its Theory and Practice.)

When the pranas withdraw into the mind, their distracting activities lessen–unless they occupy and overwhelm the mind with constant and vivid dreaming. When/If the mind is thus granted a reprieve from their clamor, it begins to sense what is behind it, just as it is behind the senses. The mind is the witness of the senses, but it is also witnessed. That ultimate witness is the Self. Therefore the upanishad says that in sleep “the mind is led nearer to the Self.”

Dreams and dreamlessness

Where do dreams come from? Gargya has not asked, but Pippalada tells him: “While in dream, the mind revives its past impressions. Whatever it has seen, it sees again; whatever it has heard, it hears again; whatever it has enjoyed in various countries and in various quarters of the earth, it enjoys again. What has been seen and not seen, heard and not heard, enjoyed and not enjoyed, both the real and the unreal, it sees; yea, it sees all.” (Prashna Upanishad 4:5) Everyone is creative in the dream state, though some are definitely better writer/directors of their inner movies than others. He continues: “When the mind is overpowered by deep slumber, it dreams no more. It rests happily in the body.” (Prashna Upanishad 4:6)

From the very first yogis have spoken of the importance of the dreamless, deep sleep state they call sushupti. This is because in dreamless sleep we are aware of awareness itself with no interference from the senses. We are aware deep within ourselves, aware of our nature as simple, pure consciousness. Dreamless sleep is also proof that the Self exists. For although no objects are presented to the mind, there is a witness of that non-experiencing. Otherwise we would not awaken and say: “I slept but had no dreams at all.” Instead we would not know any time had passed, would not know that we had been asleep. That witness which cognizes the waking, dream, and dreamless states is the Atman itself.

There is a higher form “when sushupti [the dreamless sleep state] is rightly cognized [experienced] while conscious,” says the Shandilya Upanishad. In that state we are “asleep while awake” and are fully conscious of the fact. This is very near the actual experience of the Self and partakes of that experience to some degree, the happiness and ease we feel being a touch of the joy (ananda) that is the nature of the Self. It is extremely valuable because it shows us that when all sensory experience is gone beyond there yet remains the truth of ourselves in the form of pure, unconditioned consciousness that is the Self.

In deep meditation we enter this state intentionally and begin working our inner transformation from this center by the subtle intonations of Om. (See Om Yoga: Its Theory and Practice for more on this.)

To the Self

“As birds, my friend, fly to a tree for rest, even so do all these things fly to the Self: Earth and its peculiar essence, water and its peculiar essence, fire and its peculiar essence, air and its peculiar essence, ether and its peculiar essence, the eye and what it sees, the ear and what it hears, the nose and what it smells, the tongue and what it tastes, the skin and what it touches, the voice and what it speaks, the hands and what they grasp, the feet and what they walk on, the mind and what it perceives, the intellect and what it understands, the ego and what it appropriates, the heart and what it loves, light and what it illumines, energy and what it binds together.” (Prashna Upanishad 4:7, 8)

They “fly to the Self” because the Self is their origin. They are returning to their source after ages upon ages of separation in relative existence/experience.

“For verily it is the Self that sees, hears, smells, tastes, thinks, knows, acts. He is Brahman, whose essence is knowledge. He is the immutable Self, the Supreme.” (Prashna Upanishad 4:9) The Self is the Experiencer in all beings, the knower of all things, and the doer of all acts. This points out the fact that Maya–illusion–is the misperception of things, not perception itself. Also, sense experience, thought, and actions are NOT illusions. It is our misunderstanding of them that is illusion. The Self is real and its experiences are real. It is true that they are purely mental in nature, but is the mind not real? Again, it is a matter how we perceive.

The Self is a wave of the ocean of Brahman, the Absolute, whose nature is Consciousness. The Self is immutable, and beyond it there is nothing else, for in essence it is one with Brahman, the ultimate Being. Yet, the Self needs to attain itself, needs to attain the consciousness of its Being which is Brahman. Therefore the sage says further:

The end result

“He who knows the immutable, the pure, the shadowless, the bodiless, the colorless, attains to Brahman, O my friend. Such an one becomes all-knowing, and he dwells in all beings. Of him it is written: ‘He who knows that immutable Self, wherein live the mind, the senses, the pranas, the elements–verily such an one knows all things, and realizes the Self in all.’” (Prashna Upanishad 4:10, 11)

This is most important, for it indicates that first we know the Self–the individual Self, the jivatman–and then we are enabled to know the Supreme Self, the Paramatman: Brahman. And the Self we will know is itself:

Immutable. Eternally changeless, incapable of being either diminished or increased, for it is one with the Infinite.

Pure. Ever only itself, never really being influenced or changed by any thing whatsoever. Untainted by any contact, for it is untouchable.

Shadowless. The Self is Pure Light within which there is no shadow of darkness or differentiation. It is always exactly what it is

Bodiless. It is perfectly non-dual. It is neither inside or outside of any thing. It cannot be contained. It is absolutely one, having nothing appended to it or necessary to it.

Colorless. It has no “qualities” or “characteristics” but is always I AM. The three gunas are not present in it, nor are any gradations of any kind. It is indescribable. All we can really say about it is what it is not.

All of these terms indicate that the Self is the same as Brahman. And the Self that knows its Self–Brahman, “wherein live the mind, the senses, the pranas, the elements”–does in truth come to know all things and the Self in all things.

Omniscience and omnipresence are experienced by that liberated spirit who knows its oneness with The All.

The Silence and The Word

A Commentary on the Aquarian Gospel–by Swami Nirmalananda Giri

Contradictions

Throughout creation we find things in which there are absolute contradictions–characteristics that logically would negate each other, yet which exist together in a single thing. For example, light is both a particle and a wave. The same is true philosophically. God is both transcendent and immanent, both with attributes and attributeless, both with form and formless. How can this be? It just IS.

We, too, contain these contradictions in ourselves, physically, mentally, and spiritually. The highest activity of which we are capable–Divine Contemplation–also contains two seemingly opposite factors: Silence and The Word. On the level of the Absolute, silence is found at the core of sound, and sound is found at the core of silence. Somehow the two are really one. When we put the two together we have the practice of meditation.

When Jesus was returning to Israel from India he spent some time in Persia (Iran). Here is what the Aquarian Gospel tells us regarding a most important morning:

The Silence

“Now, in the early morning Jesus came again to teach and heal. A light not comprehended shown about, as though some mighty spirit overshadowed him. A magus noted this and asked him privately to tell from whence his wisdom came, and what the meaning of the light. And Jesus said, There is a Silence where the soul may meet its God, and there the fount of wisdom is, and all who enter are immersed in light, and filled with wisdom, love and power.” (Aquarian Gospel 40:1-3)

The phenomenon of light shining around or from the body of a spiritually advanced person is not common, but neither is it particularly rare. I have seen it several times, and in The Sermon on the Mount According to Vedanta Swami Prabhavananda gives an impressive account of seeing Swami Premananda, a disciple of Sri Ramakrishna, shining with light during a visit to the Vishwanath Temple in Benares (Varanasi).

It is not really the light that matters, but the state of consciousness–the inner illumination–which it indicates. So the magian asked Jesus where he got his wisdom, no doubt assuming that he would give a teacher or scripture as its source. Instead, Jesus told him that there is an inner state in which the Divine Source is tapped, from which all light, wisdom, love, and power flow. There is no way to know, but it might be wondered whether in enumerating these four things Jesus was thinking of karma, jnana, bhakti, and raja yogas. However, that might be, God is the source of all good, (James 1:17) and we encounter God in the Silence of which Jesus speaks.

A wise query

The magian is not without good spiritual sense. Unlike so many “seekers” who simply want to get a little buzz to brag about later, or to loot God and come away to their own and others’ admiration, he understands what divine experience is intended to produce. So: “The magus said, Tell me about this Silence and this light, that I may go and there abide.” (Aquarian Gospel 40:4) He wisely seeks to abide in God permanently. For him the quest of God is not a trip to the beach for a little bit of paddling in the water only to go back to the dry land mistakenly called “home.” He wants to merge in the ocean and remain in its depths forever. Because of this, Jesus freely speaks to him of spiritual realities.

Everywhere

“And Jesus said, The Silence is not circumscribed; is not a place closed in with wall, or rocky steeps, nor guarded by the sword of man. Men carry with them all the time the secret place where they might meet their God. It matters not where men abide, on mountain top, in deepest vale, in marts of trade, or in the quiet home; they may at once, at any time, fling wide the door, and find the Silence, find the house of God; it is within the soul.” (Aquarian Gospel 40:5-7)

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