I was recently sent an essay on the subject of Western Neo-Advaita. Because some of the points made in the essay concern differences to classical Advaita, I would like to address two which seem to cause great confusion for most seekers: that of "doing nothing" espoused by Neo-Advaitins, and the question of making effort. The author of the essay also discusses the theory that "vasanas," (tendencies) have to be dealt with before self-realization can occur. Here are my comments:
Doing nothing is being interpreted in many ways - as are the terms effort, no effort, and effortless. These guidelines have confused many a seeker. In fact, two factions have arisen: on the one hand there are the "doers" - they follow a prescribed set of spiritual instructions which include structured meditations, devotional rituals, and mantras and so on; and the newly popular "non-doers."
Simply, doing nothing means that life is being living spontaneously, devoid of any projection arising from memories or the construct of being an individual. Many so called non-dual teachers are dispensing this means without any true understanding. It is not a passive thing at all – in fact the opposite is true: it is an open receptivity and a quiet alertness; a fullness, in contrast to the emptiness pointed to by traditional yoga systems whose goal is to be empty of thought, a half-baked teaching which does not enlighten, and is not helpful. The Self is already free of thoughts so there would be no reason for it to destroy the mind. What is always already Unconditional is not dependent on conditions being met. Therefore, a thought-free mind is not a requirement to awakening because obviously the question then arises: what happens to enlightenment when the mind begins to think?
Nisargadatta has said that when effort is needed, effort will appear. Clearly then, there is effort until effort is no longer needed. Whenever you are interested in learning something new, effort is needed – like learning to ride a bike for instance. Afterword, riding a bike becomes effortless. It is only after awakening that the discovery is made that what you sought you already were; thus many have taken this to mean doing nothing from the beginning. Your interests determine the theme of your thought world, your attention and enthusiasm and perseverance for Truth dispels the false.
The transition from ignorance of Self to realization of Self generally takes this route: effort, to no effort, to effortlessness.
The essayist talks about his theory of how the vasanas (tendencies) have to be exhausted before self-realization can take place. He subscribes to the progressive path, doing battle with mind-held tendencies believing that when they are all exhausted, what remains is the Self. The problem with this theory is that no one knows how many vasanas (tendencies) are stored in the unconscious so it might take millions of lifetimes to exhaust them! And, by the way, this is why psychotherapy is ineffective unless it is based in a transpersonal or existential approach. Why do battle with tendencies that come and go? The sum total of these tendencies is often said to be the individual yet until and unless the central I-thought which is the foundation for individuality is examined, the battle of the vasanas is never ending. If vasanas are the Self but the Self is not the sum total of the vasanas, the Self is already free of them and no work needs to be done to gain the Self.
It was also asserted that Ramana Marharshi taught classical Advaita. In actuality, Ramana was not at all familiar with Vedanta until much later in life, after he settled near Arunachala Hill and began to converse with spiritual seekers who told him that his message was similar. Ramana’s own life contradicts assertions that self-inquiry must be practiced, and that exhaustion of vasanas must occur before realization of one’s true nature is understood.
He also discounts the word “ordinary” as a descriptor of self-realization. Here I am going to play devils’ advocate and speak out for the Neo-Advaitin who probably means, with all sincerity, that Truth, Consciousness, Bliss is our very nature, and so this is our most “ordinary” state, our real state. Furthermore, one who knows she is the Self operates through a very ordinary life, and anyone coming into contact with her would have no idea of her state. This is usually the rule rather than the exception, as not every one who wakes up becomes a public teacher. Not all sages are teachers – not all teachers are sages.
