An Introduction to Vedanta
Part XXXVIII
Dr. K. Sadananda

Part XXXVIII - Witnessing consciousness and reflected consciousness

Since the problem of suffering arises with the identification of the total consciousness with the reflected consciousness, the problem can be eliminated when this identification ceases. This solution sounds very simple, but the difficulty arises in the execution, since this identification that ‘I am the body, mind or intellect’ is very intense, reinforced perhaps by several lives.

The problem is compounded, since any efforts to dis-identify only crystallizes the ego further. Who is trying to dis-identify? Is it pure consciousness? Pure consciousness is always pure and one without a second. Reflected consciousness exists as long as the reflecting medium exists i.e. as long as the BMI complex exists. Neither one has any problem. Only the by-product of these two – a notional I that arise in the mind as the ego; as ‘I am this’ – is the false guy and has to realize that he is not the true self but a false one. No ego can realize that he is a false guy and still exist – since the very realization involves its own destruction. He only adopts a new language, e.g. ‘I am now a spiritual seeker and want to meditate and realize who I am’. There is still that wanting mind or longing mind, now wanting to realize. The wanting mind therefore remains in the process, which is nothing but another expression of the ego.

The ego wants to have but it is never satisfied with what it has. Hence Vedanta suggests that once one recognizes the problem, the best method to solve the problem is just to be an observer of the operation of the ego. It is then no more a wanting mind but an observing mind or a conscious observer of the wanting mind. This is the ‘witnessing mind’ which does not do or want but is a non-interacting witness of the very operation of the egoic mind. Thus, during the sAdhanA stage, we have the witnessing consciousness ‘I’, which is not involved in any action or in any enjoyment, and the egoic mind which wants to enjoy or act to fulfil its wants. This is illustrated in the muNDaka upaniShad as the two birds sitting on the same branch of a tree, one enjoying the fruits (fruits of the actions) while the other is just observing as the witness (dvA suparNA sayujA sakhAya...). Krishna puts this in a different way: “I am the all pervading consciousness and all beings are in me. However, I am not affected by their modifications - look at my glory, Arjuna”.

This duality is only notional as long as the identification is there. The notional duality is taken as real due to this identification. The problem can only solved by detaching oneself from all these identifications. But this detachment cannot involve another action or another process, since any process will only reinforce the attachment, providing further reality to the false. The falseness arises only because there is no substantive for BMI complex as well as the world of objects around. BMI is part of the world since it is this body, this mind and this intellect and this world of objects. Hence all ‘this’ constitutes inert objects. Krishna states emphatically that ‘this body and this world provides a field of experience’ or kShetra (idam sharIram kaunteya kShetram ityabhidhIyate) and gives exhaustive details of what constitutes the ‘this’ or idam. Since all this is pervaded by me, the knower of the field, kShetra, I am that total consciousness that enlivens all these fields of experiences. Hence, the recognition that ‘I am not this’ should involve shifting myself from the notional ‘I’ or reflected consciousness to the witnessing consciousness with the clear understanding that ‘I am neither a doer nor an enjoyer – akartAham abhoktAham’.

Proceed to the next essay.