Mysticism
Mysticism means different things to different people, but it is acceptable to define it as a direct encounter with divine reality. In Hinduism, there are at least two categories of spirituality that can be called mystical. One of these is a kind of cosmic or uniting mysticism in which the person experiencing it discovers that she is not a distinct self separate from the world, but one with a cosmic reality. The other kind of mysticism is a theistic or dualistic mysticism, in which the person experiencing it and the deity are perceived as separate. The person remains herself throughout the experience and is aware of her own individuality.
Shankara is a prime exponent of uniting mysticism. In fact, one could argue that Shankara's entire system of thought derives from his meditation on the Upanishadic teaching of the oneness of the Brahman (or absolute reality) and atman (soul). For Shankara, attaining the knowledge of the complete unity of all reality is the goal of a long process of clarifying one's perceptions. If this is the goal of knowledge, another is to banish ignorance (literally, “nonknowledge” or avidya) that binds us in the snares of illusion.
Shankara wrote poems, some of which were meditations meant to transport the spirit through the final barrier of thought. One collection, “Morning Meditations,” is a metaphysical search for the supreme essence, Brahman.
At dawn I call to mind the essence of the Self shining forth self-effulgent in my heart, the Fourth (turiya), which is existence — eternal, pure spiritual consciousness, and bliss — the goal and salvation of the “Highest Swans.” [In the poem, swans are compared to wandering Vedantic ascetics, who, like swans, roam the world in homeless freedom.] The being that regards the states of dream, waking, and deep sleep — that supreme essence (Brahman) am I. It is indivisible, without parts; I am not a combination of the five perishable elements. I am neither body, nor the senses, nor what is in the body. I am not the ego-function: I am not the group of the vital breath-forces; I am not intuitive intelligence (buddhi). Far from wife and son am I, far from land and wealth and other notions of that kind. I am the Witness, the Eternal, the Inner Self, the Blissful One.
Suppose that while you are walking in the forest, you become terrified at the sight of a form you are sure is a serpent. You go out of your way to avoid the danger, only to find out later that it was merely a coiled rope. According to Shankara, this is the kind of power maya has on us.
Owing to ignorance of the rope, the rope appears to be a snake; owing to ignorance of the Self, the transient state arises of the individualized, limited, phenomenal aspect of the Self. The rope becomes a rope when the false impression disappears because of the statement of some credible person; because of the statement of my teacher I am not an individual life-monad. I am the Blissful One.
I am not born; how can there be either birth or death in me?
I am not the vital air; how can there be either hunger or thirst for me?
I am not the mind, the organ of thought and feeling; how can there be either sorrow or delusion for me?
I am not the doer; how can there be either bondage or release for me?
Neither hatred and aversion nor passionate clinging have I; neither cupidity nor delusion. I am possessed of neither egotism nor self-infatuation. No claim of the ritualistic code of the duties of life (dharma), no worldly purpose (artha) no desire for any kind of enjoyment (kama), no freedom attained or released to be sought (mok-sha), pertains to me. I am Siva, whose being is spirituality and bliss. I am Siva, the ever peaceful, perfect being.
For me there is no death, no fear, no distinction of caste. I have no father, mother, birth, relatives, or friends. For me there is neither teacher nor pupil. I am Siva (“the peaceful One”), whose form is spirituality and bliss.
I am neither male nor female, nor am I sexless. I am the Peaceful One, whose form is self-effulgent, powerful radiance. I am neither a child, a young man, nor an ancient; nor am I of any caste. I do not belong to one of the four life-stages. I am the Blessed-Peaceful One, who is the only Cause of the origin and dissolution of the world.
For Shankara, these lines are to be repeated silently in solitary hours of meditation. The stanzas should be memorized, with the result that the person meditating is imbued with the attitude they instill. The result will be transcendent peace. The truly spiritual person purifies her desire for individuality. Uniting mysticism is about being one with the truth; in fact, Shankara recommended intense devotion to Shiva as an integral part of his teaching.
In a polemic against the logical inconsistency of Buddhism, Shankara wrote, “Buddha, by propounding the three mutually contradictory systems, teaching respectively the reality of the external world, the reality of ideas only and general nothingness, has made it clear that he was a man given to make incoherent assertions.”
