Ultimate Reality (whatever it is)

This is meant to be the first part of a discussion and comparison of conceptualizations of “ultimate reality” according to Mahayana Buddhism on the one hand and Advaita Vedanta on the other. This first part discusses ultimate reality mostly from the view of Advaita Vedanta. I write from my own experiences in samadhi and with knowledge I have gained over the past seven years of gradually disengaging from the world to devote most of my time to meditation and study of Mahayana Buddhism, Advaita Vedanta, and the original teachings of Jesus the Christ.

The word “Advaita” is Sanskrit, meaning “non-secondness.” The idea is that ultimate reality is non-dual, which is to say one only, without a second.

Let’s consider this idea of one only without a second as it applies to concepts of both space and time.

With regard to time, one only without a second implies no before or after. If “this present moment” is one only, without a second, it must be eternal—without any moments prior to or next.

If ultimate reality takes up all time, as it were, “prior to” and “next” are precluded or subsumed. Prior to and next are thus demonstrated as products of mind only—parts of a conceptual framework being superimposed over the one eternal ultimate reality of this present moment.

With regard to space, if there is only thing, that thing must exist everywhere, which is to say it must take up all possible space, leaving no room for anything else.

Otherwise there would exist some space, somewhere, where ultimate reality would be absent, establishing at least two other realities: (1) the space—regardless how small and even if empty of objects—in which ultimate reality is absent, and (2) the boundary between the space where the ultimate reality is present and that in which it is absent. Indeed, ultimate reality as one without a second must be unbounded, because the existence of a boundary—itself—would constitute a second reality or thing.

Ultimate reality collapses distinctions between space and time.

Conceptual frameworks obscure ultimate reality in the minds of ignorant beings, who take the frameworks themselves as real. Imagine driving across a desert for the first time not knowing anything about mirages and seeing a mirage appear in the distance. Mind creates a conceptual framework in which a pool of water exists in the middle of a desert. A pool of water is believed into being where none actually exists.

The perceived pool of water arises in mind only—part of a conceptual framework superimposed over the underlying reality of no water. Moreover, as long as the mirage is taken to be real, the underlying reality of no water will be obscured and not perceived.

Anyone who is firmly convinced that the only existent reality is the day-to-day reality they perceive via their five senses will regard the idea of an ultimate realty—a reality existing apart from, outside of, or prior to that which is available via the senses—the same way they regard ghost stories, fairy tales, and Bigfoot.

[These people must also implicitly deny the existence of God, regardless of what they might say if asked.]

Advaita Vedanta supplies a name for ultimate reality: Brahman. This should be understood as being for convenience only, purely in order to facilitate discussion and not as indicating any type of person or entity or any thing whatsoever.

It is possible to use reason to gain an intellectual understanding of all of the above. This is not enlightenment. Enlightenment requires an actual meditative experience of ultimate reality: a complete shut down of all production of conceptual overlays. One has an actual experience of pure being. Which is to say, one becomes pure being. Or one disappears and pure being only remains. This is what I define as enlightenment or awakening.

In order to make a complete collapse of all conceptual overlay possible at all, a firm intellectual understanding of everything discussed above must arise. It can not and will not arise in a mind which continues to be substantially involved and caught up in the affairs of the world. This is the reason that a prerequisite to enlightenment is having experienced the arising of a firm distaste for the world and all of its illusory attractions and pleasures.