The Overman

Much has been said of the coming of the Overman. The Overman doesn’t evolve; the Overman descends. It was not Nietzsche that spoke of the coming of the Overman; it was the Overman that spoke through Nietzsche of his own coming.

In Overman the real has become the ideal and the ideal the real since in him the ideal is fully realized. It is at the transcendent summit that idealism and realism stand united, while in the manifest order they appear to be distinct and standing against one another.

But when comes to man, this little worn out image, whose fragmented world is a reflection of his own fragmented soul, the Overman must blow in him again. We are all born and live on a life support machine. What is then the life of man?

The life of man is the journey of a shadow; he rises from nothingness and falls back into nothingness. But the Real Man, the Transcendent Man, i.e. the Overman, that which casts the shadow, remains unmoved throughout this journey, for He is the perfect image of the Unmoved Mover.

The Overman is not an individual; he is no historical figure. The Overman is not in the world; it is the world that is a thought in the Overman. He may take up the mask of Krishna, Christ, or Muhammad and become a bridge; or He may tease us through Nietzsche without giving him a taste of His face, leaving him in the madness and confusion that precedes eternal sobriety; but He can’t be understood in terms only of one or another individual. The person of a saint is nothing more than a passing appearance in which we can see the reflection of Truth, our own real Face shining in eternity. So there is in reality only one saint projecting many images of itself on Nature. The various religions and traditions are the petals of one and the same flower.

The Truth cannot fit in a theory, image, or idea; yet every theory, image, and idea is an expression of one of Its intelligible aspects. Art, religion/philosophy, and science/technique, constitute various neighborhoods in the city of Truth. We cannot oppose these to one another because they are united in their principle, the spirit; they are, so to speak, various sense organs by which man confronts reality in the form of a world. They address the different needs of a man. As the eyes cannot touch and the hands cannot see, religion sees but doesn’t build while science builds but doesn’t see. And we all know that the best and the most majestic of architectural masterpieces belonged to periods in which makers were both builders and seers, where wisdom and action were still united.

A science opposed to religion is a like a headless man. Religion by nature cannot possibly oppose science, for religion is about man and reality in an entirely different sense than that used in science. If fans of popular religion and even some religious authorities see an opposition, and sometimes even a competition, between scientific facts and religious doctrines, it is only because they have misunderstood religion altogether; their fundamental mistake is in confusing form with essence: The subject matter of science is form while the subject matter of religion and true philosophy is essence. As the subject matter of each is different, their methods of inquiry are as well different. We cannot apply the methods of one expecting to reject the claims of the other or confirm those of our own. Metaphysics, in its true sense, is the root of both science and religion, and also of art, and is a field of knowledge far from speculative. Metaphysics is the field of self-evident realities and also the source of all evidence in any rational inquiry. We can only say this, that compared to the truth and self-evidence belonging to metaphysics, the degree of evidence in pure mathematics is but a pale reflection. The essential content of art, religion, and science, is always metaphysical.

In Metaphysics we step into a new domain, the oldest reality, where world and man have no place, where the abstract becomes the living and the living the abstract. Sartre mistakenly thought that in man existence precedes essence; but it is known that in man existence is the essence.

Metaphysics is the universal and immutable form of the Real. Thus, metaphysics, the highest form of knowledge, is still a superposition on the surface of the Real. There is a higher stateless state, the Real Itself, in which there is no more metaphysics nor anything else. There is where nothing can creep in, no expression and no man, except total death and annihilation. Even God must die in order to return to the Godhead.

Know Thyself

“Just as a mirror takes on the hues of images, so also the abstract Intelligence assumes the different shapes of objects, by virtue of its holding them within itself.

Abstract Intelligence can thus be made manifest by eliminating from it all that can be known. It cannot be known as such and such, for it is the supporter of one and all.

This, being the Self of the seeker, is not cognizable. Investigate your true Self in the aforesaid manner. [Note: There is no agent other than the Self to know the Self; there is no light other than Its light to illumine It.]

You are not the body, nor the senses, nor the mind, because they are all transient. The body is composed of food, so how can you be the body?!”

Tripura Rahasya, chapter XVI, verses 20-23

Metaphysics & Geometry

Metaphysics is the science of the universals; it is the science of essences, i.e. realities that are universal and unchanging,i.e. do not depend on time or any particular degree of manifestation. Metaphysics is not the same as speculative philosophy or theories of creation. Metaphysics is and is true whether or not Big Bang Theory of the Hypothesis of Evolution are true. The subject matter of metaphysics proper is the Truth as perceived by the so-called Divine Mind. Metaphysics is not a human knowledge but is the content of the Divine Intellect or Pure Intellect. Metaphysics is not invented or learned; it cannot really be taught; it is only discovered, i.e. remembered, by a Seeing that is altogether other-worldly and absolute. This science, contrary to all other human sciences, is not done by speculation or experimentation but through intellection which is a transcendental, and by no means mental, activity of the spirit.

Metaphysics is about Truth Itself and not what men and women, whether saints or philosophers, have thought or said about the truth. Metaphysics is about the architectonics of reality as a whole, i.e. totality, as opposed to empirical science which consider reality only insofar as it is sensible and measurable by minds and men. We cannot say, for example, that metaphysics is other than physics though it is also not identical with it. Metaphysics encompasses all other sciences and is their very ground, but the nature of its relation to human sciences is always misunderstood; this relation is best understood only within the framework of an analogy, of course until the attainment of metaphysical realization which is the same as the Liberation. So, we offer the following analogy that we hope clarifies the nature of the relationship between metaphysics and empirical reality or empirical sciences:

Consider a video game in which your avatar, i.e. your embodied character inside the game-world, is put in a world similar to ours and its mission is to explore this world and find its natural laws. Basically, in this game you are a scientist that has to use the tools of the game to find the most general regularities of that world, things such as  gravity, electricity, etc. Now, if we want to transpose the idea of metaphysical knowledge into the context of this game, what element of the game should we choose? Let us begin by saying that metaphysics is not anything of the nature of a fact or a piece of knowledge within the game-world and can be sought and found in the same manner that one seeks and finds the facts of a world. It is not something that our scientist can find by means of exploring inside the world game.

Within the context of our game, metaphysical knowledge can be compared not to any natural law or any fact of the game-world but to the programming code that is behind the very phenomenon called the game-world and has made that world possible. Our scientist cannot find this underlying code by exploring inside the game-world and experimenting on its phenomena; he himself and all his explorations, etc. are nothing but the manifestations of the programming code underlying the game. To access metaphysical knowledge, i.e. the code in this analogy, the avatar does not even have to look outside himself or to move around, for this knowledge is, as it were, inside him, i.e. known by realizing that “there is a game” and then trying to transcend it. Now, how a game can be programmed so to make such our scenario possible, and whether it is possible or not, is entirely irrelevant here. The point of analogy was only to show the radical nature of this science of metaphysics and its relation to all other empirical sciences which can know only what is inside the game and not what is behind it. Even the methods of inquiry are radically different: In empirical science we explore and experiment, but metaphysical truths, i.e. that programming code, is not susceptible to such methods of investigations; the only way of accessing such knowledge is to somehow exit or transcend the game, or more precisely, to wake up rather than to look out and explore.

It is natural that the methods of inquiry inside the game, methods designed to find empirical facts and natural laws, can in no way help one even become aware of the possibility of a programming code behind the game, let alone finding that code. All such methods, all empirical sciences, are sciences of phenomena, but metaphysics, being the science of essences, i.e. the science noumena as opposed to phenomena, has nothing to do with phenomena but the meaning behind them. In other words, metaphysics studies the metaphysical roots of phenomena. Therefore, the failure of empirical methods in becoming conscious of the possibility of metaphysical knowledge, let alone discovering it, is only a failure and a shortcoming and doesn’t mean that there is no metaphysical foundation, or code, behind the game, a code that is different from the facts and natural laws inside the game simply because these laws are themselves manifestations, or projections, of that very code. One cannot use these methods to prove or deny the existence of a program behind the game, and this indicates the futility of all attempts at denying that there is a metaphysical foundation behind all things. The ultimate proof of metaphysical truths and realities is metaphysical realization, and this realization has been known and done and is not something up for discussion or refutation. As we have said many times, those trying to deny metaphysical knowledge, which by the way has nothing to do with god or religion but encompasses them, are like blind men trying to dispute the reality of a rainbow. A true metaphysician, i.e. a Jivan Mukta, never bothers trying to prove to anyone the possibility and reality of metaphysical truth; he can at best show the way for the seeker of truth to see and realize for himself that which is never a matter of opinion or speculation of any kind: The only proof of the Face is the face Itself.  

Now, what does all this have to do with geometry? Well, as we said metaphysics is the science of universal and immutable truths, realities that are unchanging, and hence do not depend on time or any becoming whatsoever. Thus, all theories of creation, modern or traditional, religious or secular, are only human theories and speculations and at best have symbolic value, for they all presuppose a becoming of some sort. In metaphysics, there is no becoming. Creation is a human fact; from a metaphysical, i.e. transcendental, point of view, creation and becoming are absurd and unreal concepts. But since we find ourselves as humans in the midst of a world of becoming, our thinking is conditioned by it and can understand things mostly in terms of being and becoming. At the same time, because of the transcendental nature of metaphysics it can only be understood through analogies until the point of metaphysical realization in and through which all metaphysical truths are grasped immediately and intuitively and with absolute certainty.

A proper and successful analogy is that which is based on a fundamental but common feature present in both sides of the analogy. Since immutability and the absence of time and becoming is the most fundamental and definite characteristic of metaphysics, the most appropriate analogical means for its expression should be another science that is devoid of the concepts of time and becoming. We know that all empirical sciences such as physics, biology, etc. are in fact about change and becoming, so they cannot possibly provide enough ground for a successful analogical method of communicating metaphysical truths. Of all the sciences accessible to man, the only one that is devoid of the concept of change and time is geometry, and in general pure mathematics. There is a direct correspondence between most propositions of geometry and abstract algebra, and this to the extent that we can even say geometry and abstract algebra are only two different ways of expressing same mathematical truths: In abstract algebra we are dealing with abstract symbols and their relationships but in geometry we are dealing with spatial relationships, so it is like abstract algebra only with the advantage of visualization. For this reason, geometry is a little more suitable for communicating metaphysical truths because it allows some space for visualization which is a great tool in all learning.

Thus, we believe and we can show that metaphysical truths, which are entirely independent of the concepts of god, creation, divine, etc. but are at the same time the very source and ground of all these concepts and realities, is best conveyed through geometry. And it is no surprise that geometry has always been considered a sacred science and present almost in all esoteric schools such as Pythagoreanism, Platonism, Neoplatonism, Eastern and Western religious esoterisms, and also in Freemasonry. For example, the letter G at the center of the symbol for Freemasonry consisting of square and a compass, traditional tools of architecture, stands both for God and Geometry, in which God is viewed as the Great Architect of the Universe who creates by means of immutable and intelligible relationships, i.e. geometrical forms. We only add that geometry is not to be seen as identical with metaphysics, and we should not think that in reality there are points and circles; but geometry and its concepts are used as the best symbolic means of expressing intelligible realities that are beyond any spatial relationships. In other words, geometry is the reflection of intelligible truths in the plane of human mind which can understand things only in terms of the conditions of time and space. The reflection of the sun in the pond is not the sun but can tell much about the sun, at least about its form. Metaphysics too exposes the universal forms by which truth can manifest Itself, the Truth Itself and in Itself remaining always unmanifest and only known by being it, a mode of knowledge accessed upon metaphysical realization, i.e. Supreme Identity.

It is outside the scope of this article to delve into geometry and show the metaphysical truths that are reflected in it. Our goal was only to show, firstly, the radical nature of the science of metaphysics and its relationship to all other spheres of human knowledge, and secondly, to suggest the best way of approaching this science, which is done through geometry. We hope that in the future we can devote a few articles to some aspects of metaphysics using geometrical truths. The main problem that makes metaphysics difficult to understand for the average mind is that metaphysics is not a science for everyone and requires a very refined and objective intelligence not deformed by the assaults made against the mind by the universal compulsory education. One needs to know some abstract algebra and be very well familiar with geometry, particularly the theory of functions, power series, Taylor Expansions, etc. in order to perceive the subtle metaphysical truth reflected in these forms. However, metaphysical truths, which is a way toward liberation and Supreme Identity, is not the only way. Religion and spiritual disciplines have the same end in view. While metaphysics is the way to Truth for the born philosopher, religion is a way for everyone, even the last man. The spiritual man if he succeeds may come to see the Face of Truth, but the metaphysician if he succeeds comes to see the Whole of Truth.

We end this piece by mentioning the simplest of all metaphysical truths whose reflection is found in the geometry of a circle:

Where there is a circle there is also a center, as no circle can exist without having and belonging to a center. A center, a singular point, however, can be without belonging to a circle. But what is a circle really? A circle is nothing but the expression of its center in terms of spatial relations. All the points on the periphery are the outward projections of the central point. In other words, a circle is nothing but a dimensionless point in expansive mode: Circle is the expression of a point. Or, when a point utters itself, the circle is that utterance.

Note that in expressing itself the center has not become, or turned into, a circle; the center doesn’t become the circle or cease to be the center; the center just is, and it is all that there is, for the circle is nothing but the center in its expansive mode: Circle is only a point’s dream. In reality, there is no expansion or contraction; there is only expression, the sound, The Word.

As every circle has a center and is nothing but a homogeneous expression of that center, every world, i.e. degree of manifestation, has an origin and is nothing but the homogeneous expression of that origin. This origin is exactly what is known as God in all spiritual traditions of the world.

In more abstract terms, a circle is the Taylor Expansion of a dimensionless point. Here, there are no two realities but only one reality with different names. To see and understand the exact logical and ontological relationship between the center and the points on the periphery of the circle consider this analogy: In life you are one person but with different roles or relationships. Say you are a man; to your wife you are a husband; to your son you are a father; to your father you are a son; to your employer you are the worker, and to your employee you are the boss; you can also be an uncle, a grandfather, a nephew, etc. As a father your relationship to your son is different from your relationship to your wife as a husband, etc. All these names, i.e. son, father, boss, husband, cousin, etc. which are different roles and relationships pertain to you, one and the same person. All these names designate different relationships that can be potentially established, or activated, within one and the same person; some of them may be only potential, for example you are only potentially a father when you have no kids, but once you have a child you have activated that potentiality which was within you all along and was nothing apart from you. Now, the logical and ontological relationship between you and all these names, i.e. relationships, is the same as the logical and ontological relationship between a central point and all the other points on the periphery of a circle spanned by that central point. Therefore, there are no many points; there is no becoming. There is one reality and multiple expressions, the expressions being only potentialities within one and the same point which is the basis of all Reality.   

 

 

 

To Know The Truth

Truth is not some sort of a “theory of everything” that science, or philosophy, may or may not someday discover; neither is the knowledge of Truth a theoretical apprehension of an object, a theory or otherwise, by the human subject. Rather, Truth and the knowledge of Truth are one and the same since It is the realization of the Supreme Identity in which the subject and the object of knowledge are united following immediately the Universal Extinction of the human subjectivity and the phenomenal world. More precisely, Truth, which is the same as Reality, is the state of permanent Self-Knowledge, permanence not in the sense of perpetuity but eternity which lies in the Timeless. Therefore, it is not man who knows, or can ever know, the Truth; instead, man is precisely the phenomenon that veils the state of permanent Self-Knowledge, a state that cannot be reduced to the knower and the known: There is neither the knower nor the known but the eternal and the indivisible Self-Knowledge having nothing whatsoever to do with human being, sentimental love, or outward action, for extinction and breakthrough into the Truth, the Godhead, i.e. the state of eternal Self-Knowledge, comes only through Intellectual Intuition and metaphysical contemplation. Truth is neither known nor attained but only Realized by metaphysical remembrance of That Which Is.

On True Love & Untrue Love

When we come to the realm of spirituality and metaphysics there are no words more misunderstood, and hence abused than the words love and heart. We attribute the origin of this misunderstanding of love and heart in the context of spirituality to the modern conception of human being as a purely individual phenomenon. Individualism can have no consequence worse than a pure sentimentality which has already contaminated the religious and the spiritual side of man. As a result of this sentimentality, love cannot be understood but as sentimental love which is by no means the truly spiritual and metaphysical meaning of the word. In fact, sentimentality as such constitutes a downward movement away from the Principle; it is in all its modalities the antitheses to effective spiritual realization which entails transcending the individual order and all its defects one of which is sentimentality, the essence of all passions.

All authentic spiritual traditions consider the Heart to be a symbol for the center of integral human being. Heart in its traditional conception has nothing whatsoever to do with the physical organ, nor does it imply sentimental love. In all spiritual traditions this Heart signifies nothing but the Pure Intellect, not to be confused with mind and the rational faculty the instrument of which is the brain. This Heart as the seat of the Intellect, the Divine spark in man, has nothing whatsoever to do with emotions or human sentimentality as such. In short, true spirituality has nothing sentimental about it, for it concerns only the principial truths of a supra-sensible and supra-individual nature.

Consequently and from the traditional point of view, Love which is the principal function of the spiritual Heart, i.e. the Pure Intellect, essentially signifies Intellectual Intuition, the Eye of The Heart, which is the means of direct and inward realization; it is the only means by which man can transcend his individuality, and hence his sentimentality, and obtain a direct knowledge of transcendent metaphysical truths.

Sentimental love comes from attachment while true, metaphysical love comes from detachment, and hence has nothing sentimental about it. Metaphysical love is a direct and logical consequence of seeing all things on an equal footing and from an absolutely detached point of view, not because of a profane indifference but because of a profound intuition into the nature of things as the manifestations of one and the same Supreme Principle. However, since the phenomenal world which is the domain of individuality manifests only diversity insofar as human sensibility is concerned, it is only by means of Intellectual Intuition, the inward realization, that a person can penetrate the veil of multiplicity and see the one Principle behind its diverse manifestations.

Therefore, this Intellectual Intuition which can transcend the sensible multiplicity and grasp the intelligible unity is a necessary requisite for the practice of metaphysical love, precisely that to which Christ refers, which derives only from discernment and detachment rather than sentimentality and attachment. In the absence of Intellectual Intuition love reduces to mere sentimentality, and detachment reduces to mere indifference which is itself but another face of human sentimentality, namely the principal impediments in the way of transcendence and realization.

Man & Intelligence

The modern conception of human being reduces man to his/her individuality: Human being is an individual being among other beings in the world. The major shortcoming of this conception is its lack of awareness of its own origin; it fails to see that a purely individual being cannot rise above itself and perceive itself as a part in a larger whole. The consciousness that perceives the part in view of the whole cannot itself be a mere part of this whole, for otherwise it would not be capable of apprehending anything beyond itself. This shortcoming of the modern conception of human being and Reality as a whole urges us to take a look at the traditional perspective on the constitution of human being.

From the traditional point of view, human being is understood to be like an iceberg only whose tip, its smallest part, lies in the manifest order which is the realm of individualities. The largest portion of the human person which constitutes the supra-individual core of his being lies in the unmanifest, supra-individual order. Thus, the traditional conception of man always considers his whole being which is always more than his individuality.

The traditional point of view conceives of man as the ternary of Spirit-Soul-Body which correspond, respectively, to his three principal faculties of Intelligence, Sentiment, and Will. While the body which is but an avatar operative in the field of willful action lies in the purely individual order, the Spirit which is the principle behind the avatar lies in the purely spiritual, supra-individual order; it is the spirit behind the letter, the invisible meaning behind the visible word. The soul associated with psyche and sentiment is the principal channel of communication between these two orders of Reality; it is the means or the thread by which the Spirit descends to the body so that the body ascends, i.e. returns, to the Spirit. By the very fact that Spirit belongs to the supra-individual order we can no more speak of my spirit or your spirit; rather, in our individual aspects we are all manifestations of one and the same Spirit, the Supreme Principle behind all manifestations.

It is natural that the Spirit and spiritual truths must belong to the invisible order. Spiritual truths are eternal and immutable forms immune to all change and decay while worldly facts are by their very nature contingent and relative and hence subject to change and decay. Invisibility, thus, is a necessary precondition for immutability. Note that visibility and seeing in the ordinary sense of visual perception, and any human perception for that matter, entail perspective and hence relativity and contingency. Therefore, no immutable and absolute truth can belong to this contingent order of Reality. It is a matter of logical necessity that nothing of a supra-individual order can be susceptible to mundane perception and profane knowledge.

However, as we mentioned above the human person whose whole being is more than his individuality is equipped with a faculty capable of transcending the individual order and apprehending the immutable truths of a supra-individual nature. This faculty is nothing but human Intelligence which originates not from the brain or the mind but from the Pure Intellect of the Divine Principle. Intelligence has nothing to do with human individuality and is not correlated or associated with any physical or mental aspect of the human person; instead, it is the direct and sacred link between the soul and the Spirit. Intelligence is that sacred thread emanating directly from the Spirit, a thread whose principal function is the provision of the means of ascent and hence return to the Spirit Itself. It is the perverted version of this intelligence, that is, its reflection in and distortion by individual subjectivities, that has made possible the emergence of modern science, a science that by its very nature is nothing but profane knowledge.

Intelligence in its pure form and supremely objective character is that which makes man capable of intellectual intuition the result of which can only be the Sacred Science or science par excellence, namely Metaphysics. Here by metaphysics we do not mean the vulgar interest, so fashionable today, in flying spirits and angelic beings and channeling media, and in general in any supernatural power or phenomenon; nor do we imply by metaphysics the modern western sense of the word as in speculative philosophies which are purely rationalistic and thus wholly lacking in intellectual depth.

Metaphysics in its etymological and original sense of the word, the only sense in which we are interested here, is nothing but the sacred science of the universal principles, a science whose method is intellectual intuition and inward realization and whose aim is the attainment of the Supreme Identity, namely Deliverance. It is Intelligence alone that is capable of metaphysical knowledge and hence of assisting the being in its return to the Principle Itself. Intelligence in this sense is nothing but the Intellectus Archetypus, the Divine Intellect, which constitutes the only infallible means of knowledge in man.

The grave mistake of the rationalists in their confusion of reason with Intellect originates precisely from their failure to recognize the supra-individual element in man and his Intelligence, a confusion that has led to reducing the Intellect to human reason which is only capable of discursive thought and profane knowledge of an individual and contingent nature. This confusion is due to their total lack of comprehension of the traditional distinction between the Intellectus Archetypus, the supra-human and purely intellectual faculty, and the Intellectus Ectypus, the merely human and purely rational faculty. It is no surprise that modern science and philosophy which lack an intellectual dimension are completely oblivious to the “metaphysical transparency of phenomena”, phenomena that by their very nature prove nothing and are worthless in and by themselves compared to the spiritual truths they symbolize and of which they are only outward manifestations. This lack of intellectual depth is characteristic of the modern West whose sciences are insanely obsessed with phenomena in themselves rather than with the Principle on and for which phenomena stand, the Principle which is graspable only in light of a refined and highly objective intellectual intuition and which doesn’t lend itself to the indirect and discursive modes of knowing of the rational faculty. In spite of this, man through his/her Intelligence which constitutes his/her intellectual/spiritual dimension is made capable of participating in the Divine Knowledge whose content are the absolute and the immutable truths of a supra-individual nature.

Intellectual intuition devoid of prejudice and not contaminated by individual subjectivity and sentimentality, a contamination so characteristic of modern science, is precisely the inner eye, the Eye of The Heart, that penetrates and perceives the mundanely invisible truths of the spiritual and supra-individual order of Reality. Since the physical order, which is the realm of shadows and reflected forms, is nothing but the descending reflection of a metaphysical order, which is the realm of immutable forms, then it is natural that every visible form of the manifest order must communicate to us an invisible, and hence immutable truth of the unmanifest order. More precisely, every visible form in the individual order has only a symbolic function and is but a channel into the invisible truths of a supra-individual order, and it is only in virtue of his/her objective Intelligence that man can penetrate the veils of ignorance and at last get a glimpse of The Face.

Transcendental Consciousness & Supreme Identity

We mean by transcendental consciousness a fundamental mode of consciousness as opposed to mundane or natural consciousness. Natural consciousness is our everyday consciousness; it is the consciousness by which we perceive ourselves as human beings in a world, a world that has religion, science, philosophy, art, etc. as phenomena inside it. In other words, natural consciousness is consciousness of a world; it is a mode of consciousness that perceives itself as a finite part inside a whole that it perceives as the world. We must note that this world, which includes me and my attributes, science and its findings, etc. is primarily something phenomenal before it is something material, a fact also discovered by Quantum Physics; this world is first and foremost something known through experience, in and through consciousness, and it is only later that I attribute to it the idea of materiality and independent existence, this attribution itself being something done by and within consciousness. Thus, this world which is essentially phenomenal than material is subject to the laws of phenomena before it is subject to the laws of matter, laws of physics and other modern sciences. The laws of phenomena, and the method of moving from natural consciousness to transcendental consciousness, are derived within the science of Phenomenology and also hinted at in Advaita Vedanta Metaphysics whose final aim is the direct realization of transcendental consciousness which is the same as Deliverance or Supreme Identity in which the individual self realizes that it is essentially identical with the Universal Self, Atman, and that it is in fact our ignorance about this Universal Self that gives the individual self, and the world, the illusory appearance of existence.

It is in natural consciousness that we perceive ourselves as individuals with personalities, thoughts and emotions, hopes and aspirations, etc. This natural consciousness is the consciousness of a phenomenal world. It is important to note that my individuality, my humanity, my thoughts and emotions, etc. are all parts of this world phenomenon, they are all phenomena embedded within the world phenomena; they are all objects of knowledge of consciousness, for after all I am constantly aware of myself as a human being aware of a world and also aware of himself being something inside this world.

Therefore, everything that is, in the broadest sense, is a phenomenon of consciousness, and hence this consciousness cannot itself be a phenomenon or anything inside the world, for if we claim that consciousness is a phenomenon inside the world, then who is it that knows and says this?! An object, or a person, that has always been inside something else and has never been outside it cannot possibly know that it is inside something else. Therefore, the claim that consciousness is a phenomenon inside the world entails that there be a consciousness that is, or at least has been, somehow outside the world, for otherwise it cannot make the above assertion.

This natural consciousness, or the natural attitude of consciousness, which has the same essence as transcendental consciousness is not anyone’s personal possession; it is not the human consciousness, simply because our humanity is itself something experienced in light of this consciousness, itself being an object of consciousness. Thus, by consciousness we do not imply a production of individual brain or something personal, since brain, personality, science, etc. are all things always already experienced as objects of the ever-present consciousness; they are phenomena within an impersonal consciousness that we falsely attribute to our own individual existences.

Transcendental consciousness, which is the nondual state of consciousness, is opposed to natural, or dual, consciousness in that it is no more a consciousness of a phenomenal world. This transcendental consciousness is not a state of my individual consciousness; it is not a higher state of human consciousness as such; rather, my individuality, my personality and all the things I attribute to myself, are only ideas within transcendental consciousness. More precisely, transcendental experience is not a human possibility; rather, it is humanity that is a transcendental possibility; humanity is itself a possibility within transcendental consciousness. As a natural consequence, the transition from natural consciousness to transcendental consciousness is the transition from human state of consciousness to the unconditioned, supra-human and supra-individual, state of consciousness which leaves no trace of humanity or individuality as such. To put it differently, transition into transcendental consciousness amounts to dehumanizing our consciousness, that is, to release it from the bondage of world and individuality.

My human individuality and the world are the two poles of natural consciousness and hence depend on one another. When I enter into transcendental consciousness I lose the individuality, the ego sense and everything superimposed on it; losing this I-pole I also lose the world-pole, the whole of the phenomenal world. Thus, it is natural that upon transition into transcendental consciousness, which is a sudden and discontinuous transition very similar to a quantum jump, not only my individuality disappears but also with it the totality of phenomenal world vanishes instantly, all this being a very sudden and instantaneous change rather than a gradual transformation. The instantaneous and discontinuous nature of this transition stands in sharp contrast with human spiritual or mystical experiences which are gradual transformations and never go beyond the individual order, and hence are essentially natural experiences marked with subjectivity and sentimentality. The mystic even in his/her loftiest states of ecstasy and divine union is still bound to the individual order and far from realizing the Supreme Identity or Deliverance which amounts to the annihilation of his individuality and along with it of all his/her religious, spiritual, and mystical notions including God and union with Him. Transcendental experience, however, by the mere fact that it belongs to the supra-individual order is beyond all subjectivity and is not followed by any human sentiment and spiritual/mystical notions, for in transcendental experience our humanity is already transcended; thus, no human notion or idea, or any individual possibility whatsoever, survives the transition into the transcendental state: Everything has to die for Atman to arise.

When we enter into transcendental consciousness we lose the world; the phenomenal world is no more there. Since our human individuality and all its attributes were parts of world phenomena, they too disappear in transcendental consciousness. In other words, when I enter the transcendental mode of consciousness, which we can also designate as transcendental experience or nondual consciousness, I no more am a human individual in a world, nor am a thing in any sense of the word; I am no more embodied nor do I perceive a world or space-time. Upon entrance into transcendental consciousness everything disappears instantaneously. The only thing that remains is the self-consciousness of Atman, the universal Spirit. It is not that Atman becomes the object of my consciousness, me being something separate from it; instead, in transcendental, nondual, state I am aware of myself as Atman and I am directly perceiving myself as one with it, though this direct perception is not in the natural sense of the word which derives from natural, or dual, consciousness in which perception and its object are perceives as separate things. The direct perception, or Self-perception, in the transcendental state is nondual; there is no separation, nor is Atman perceived like a spatial or temporal object but as the Absolute and Infinite Self of all things. This direct perception is totally veiled in our natural consciousness and hence we cannot think of it or grasp it, even in our loftiest thoughts and speculations, as long as we are in the natural, human state which must be entirely overcome before the veil is dropped.

The world phenomenon and its phenomenal objects only appear to us as a result of a particular point of view, or orientation, of consciousness. It is from a particular angle that world appears to consciousness, and this world, including we in it, will immediately disappear the moment consciousness tilts itself into a different, transcendental, angle. Upon changing this orientation or direction of glance of consciousness the whole world with its objects and my individuality in it disappears all at once.

Time, space, embodiment, worldliness, and all phenomena in general appear to consciousness in virtue of its particular orientation which is not an orientation in space and time but rather a transcendental orientation, entirely outside space and time, which has to do with the way Spirit, or pure consciousness, projects itself. As a result of changing the orientation of consciousness from natural attitude to transcendental attitude the phenomena of time and space too disappear; hence, the “I” becomes naked; it loses its individuality and personality and self-hood; it is no more embodied in space, nor is it something extended in time as if it had a past and a possible future. The transcendental experience of time is wholly different from our natural experience of time in which we apprehend each moment to have a before and an after. In transcendental experience time too is naked; it is not embodied, that is, it is a now that has no before and no after. Time is experienced as an eternal now, a now totally outside the natural time of our natural, everyday consciousness.

As we said earlier, in transcendental consciousness I have already lost my humanity and individuality, thoughts and emotions, ideas of past and future, and in general all world phenomena that I attributed either to myself or to world objects. The “I” that survives, the “I” that is left after entering into transcendental consciousness, is a universal I; it no more has the character of mine or thine; it is not anyone’s “I” but rather it is the “I” that shines through all of us. Since this survived “I” lies outside space and time it no more has such a thing as history, no past or future; therefore, upon entrance into transcendental consciousness it instantly becomes evident, with absolute certainty, that this “I” is never really born and never dies, not because it lives forever but simply because it is no more something in time; it is entirely free from and outside the reach of time; it is no more partitioned and conditioned by time.

The transcendental “I” which is my true “I” or essence lies outside space and time and hence not subject to temporality or duration of any kind. It has no before or after, and hence from the point of view of transcendental consciousness the questions “where did I come from?” or “where am I going” become completely meaningless and don’t even arise in consciousness anymore since they are not applicable to this “I.” In the transcendental mode I am no more perceiving myself as a thing that has a before or after; even the ideas of before and after become inconceivable in transcendental consciousness since it is by its nature a consciousness transcendent to space and time, hence free from being conditioned by space, time, and causality. As a result, the idea of creation too collapses since in that state one realizes that the phenomenal world never truly existed; there has never been a creation; time and space and causality which are the ideas presupposed in the idea of world and creation are themselves only illusory phenomena and not real, since in the absence of time the notions of beginning and duration become meaningless. Thus, our belief in the world and creation is a result of ignorance, something like an optical illusion.

A brilliant analogy is given by Adi Shankara, the 7th century AD Indian monk and metaphysicist. He says that the appearance of the phenomenal world is a result of a false superimposition of names and forms, Nāmarūpa, upon the unconditioned Brahman. The situation is like when we see a coiled rope and mistake it for a snake, of course because we have in our memory the idea of a snake that can curl itself into the form of a coiled rope. This phenomenal world plays the role of the appearance of snake in Shankara’s analogy: It is in fact Supreme Reality or Brahman that we are conscious of, and directly perceiving in front of us, but we mistakenly, and as a result of superimposing forms and names on it, perceive Brahman to be the phenomenal world. From this analogy, transition to transcendental consciousness amounts to realizing that the object is not a snake but rather a coiled rope. I add that Brahman itself is not something perceptible by sense organs; when I say we are directly perceiving Brahman I mean the direct perception by Pure Intuition, namely the nondual glance of transcendental consciousness which is realized only when we suspend our natural, human consciousness. Thus, Brahman is always before us and we are, as the transcendental “I,” always staring at it; however, we are instead perceiving our sense perceptions as a result of constant recourse to memory which is the depository of names and forms. We fail to perceive Brahman because we are trapped in, in the bondage of, natural, human consciousness. Only the transition to transcendental consciousness by which the whole world disappears can tear the veil, and then the face of Brahman, the face of Truth Itself, appears before us, a face that the transcendental “I” immediately recognizes as its own. This instant is the moment of waking up from the world dream and to the Supreme Reality; it is none but the attainment of the Supreme Identity; it is the instant of Deliverance, namely it is The Liberation Par Excellence.

I emphasize that the manner of Being of the survived “I,” the impersonal, universal “I,” is entirely different from the way I experience existence in natural consciousness. Transcendental consciousness and the transcendental “I” is beyond Being and Non-Being: It is not Ontic; it is Meontic, that is, beyond being and non-being. This “I” and its Self-experience cannot be spoken of, nor can it be understood at all, in terms of our natural consciousness. The natural mind which is the human mind is essentially incapable of conceiving of transcendental experience in which there is no more a subject or an object, no duality whatsoever. Our natural consciousness cannot conceive of an experience in which the subject-object duality does not exist. Therefore, any attempt at understanding or imagining the transcendental consciousness is futile; the only way of knowing it is to actually enter into transcendental consciousness which entails the sudden disappearance of the natural consciousness and the whole of the phenomenal world with it.

From the point of view of transcendental consciousness I have not come from anywhere, nor am I going anywhere, since there is nowhere to have come from and nowhere to go. Since transcendental consciousness is transcendent to all spatiality and temporality, the ideas of here and there, now and then, are entirely meaningless and non-existent. Up there there is nowhere else except the universal Here and no other time except the eternal Now and no one else except the universal “I.” Duality has altogether vanished upon my transition into transcendental state, or the ground state, of consciousness. I have always been there will always be there, for “I” am the only thing that is, however in my absolute, infinite, and unconditioned state: I am Supreme Reality itself.