The man and his experince of the world are within the whole.

Yogic or religious truth is individual truth, not universal truth.  The mystics cannot claim that they have experienced the whole.  There is no proof they have seen it, because the whole is not individual experience. The man and his experince of the world are within the whole.

If they say, “they know from experience” they merely assume so.” mystics experience is based on ego thus it is part of illusion. Self realization is not individual experience.  The yoga and mysticism are individualized truth. Since they consider the ‘I’ as self they cannot know the Universal self (Atman or the whole).

The Samadhi and  yogic bliss experienced on the base of  false self (ego or waking entity)  within the false experience (waking)  is bound to be falsehood.

When the yogi enters this highest Nirvikalpa (effort-less) Samadhi, he will at once enter deep sleep. This will make plain to him after he wakes, that the inner self he sought and found, the Atman, is reached only when all his ideas are refunded into it, when there is then all the features of non-duality, one without a second.

However the yogi must later wake up, emerge from Samadhi and there is duality again, for world of objects confronts him. So now he has to work on the next stage which is to find consciously in the waking experience the same non-duality that he unconsciously knew in sleep. This is done by learning that the universe is idea or object for the formless subject, and then refunding the universe -idea back into its source, which is consciousness. Only at this final stage dare he say "Atman (consciousness) is the same as Brahman (ultimate truth)." Now he is fully aware of it.

All yogic visions, however wonderful will pass away; they go as they come. They have the value of dreams. They are not truth which is un-passing and beyond change.

One can’t shut his eye to the universe, which confronts him as in Samadhi of yoga and see supreme reality. One can know it only by keeping himself clear and open. Sri,Sankara says:-   The yogi must add discrimination to his quest.

Nirvikalpa Samadhi and deep sleep are the same from the point of view of non-duality the absence of the known. The knower was there. How does Samadhi give Gnana? Only by preparing the mind to see that the world disappears and re-appears and, that non-duality is here and duality there, to convince the man that in non-duality one  won’t disappear as he  don't disappear in Samadhi or deep sleep. Another advantage of Samadhi is one gets the capacity to forget the external world and to treat it as an idea.

Yoga can never give you the fundamental thing, that the world is an idea. Only Gnana can give it. Nirvikalpa Samadhi is unquestionably the same as deep sleep, and all ideas are refunded back there too. One must learn what ideas are, when all the ideas of the universe-existence go back into one’s mind through Yoga. Then one learns this. How has he to learn that entire universe is consciousness or Brahman if he stops at Nirvikalpa Samadhi? Without perceiving the universe, and having a duality before him, it is impossible.

Nirvikalpa has no duality, hence it cannot tell you about the universe. The yogi who emerging from Samadhi and says he found Gnana there, says it to a second person, hence there is duality again. If he were a real Gnani, there would be nobody for him to tell that he had experienced Gnana.

Self-knowledge will interest only few people; the rest are interested in Religion, yoga other paths and pleasure hunting.  
 

It is not the body that has to get freedom but it is the self that is seeking freedom from experiencing the birth, life, death and universe as reality. Only when self-wakes up from the sleep of ignorance by realizing its formless non-dual true nature the freedom happens. For this it has to drop the inborn samskara or conditioning of ‘I’ or ‘I AM’ by realizing it not ‘I’ or ‘I AM’.     
 

Thus it is erroneous to think on the body base when the self is not the body. The self is not the body; therefore the individual life is nothing to do with the formless self. The experience of birth, life, death and the universe are part and parcel of the illusion.  Thus one need not here enter into any account of the course that the soul with its ignorance takes after death—along the way of the fathers, or of the gods, or being debarred from either, according to its works and knowledge. Nor need one enter into any of the other psychological-eschatological questions connected with the state of the soul after the death of the body.  The self is not an individual and self is birthless, deathless, therefore it is erroneous to base the truth of the individual experience of birth, life, death, god and universe.  
 

Suffice it to say that the round of samsara remains for all except those who have attained the higher knowledge. He who has attained to the knowledge of the identity of the self with consciousness, which involves the distinction of the self from its ignorance and consequently its freedom from them, has thereby attained Moksha, or freedom. This is a freedom for which one has not to wait till after death, but it may be possessed even in this very life. 
 

Advaitin orthodox hold virtue is essential for the attainment of Moksha or freedom. But when the self is not and individual this question is hardly a relevant one. It is not quite just to interpret the knowledge which brings freedom as if it were of the nature of a purely intellectual intuition. 
 

As one goes in deeper self –search one becomes aware of the fact that: - The Upanishads are self-contradictory. Different scholars give different conflicting interpretations of them. Final authority therefore is using our own reason. This does not mean one need to give up the scriptures, but he should apply his reason to them. Reason is common to all, whereas orthodoxy belongs to separatist.

The scriptures are for ignorant masses, who wholly accept the material world as it presents itself. Gnana is for those who have begun to realize that things are not what they seem.

Scriptural citations may be quoted only after one has shown the reality and proved the truth, for then he can point out that the texts teach the same thing. If one quotes them before having demonstrated truth, then it is scholasticism.

Scriptures are of value only when dealing with persons who are incapable of understanding truth. They have no value as authority for those who use reason.

Reason is the common ground for all humanity, whereas the appeal to scriptural relations reaches only groups. Because all the religions are based on the false self and the false experience,  there are   so many conflicting ideas , many changes, divisions and subdivisions ,which leads to all sorts of  doubts and confusions.  When one meets with suffering and disappointment doubts arises. Doubts are absolutely necessary to make one inquire. Pursuit of truth is for getting rid of all doubts.  The pursuit of truth begins with doubt, that doubts one’s own self, one’s own beliefs.

Mandukya Upanishads :-Those that want ultimate truth  or Brahman will not practice control of mind.  (p.231).

One who knows the universe as illusion by making use of reason becomes aware of ‘what is truth’ and ‘what is untruth’. One who loses touch with the external world and gives himself over to his thoughts alone takes the illusory world to be reality and remains in ignorance believing the experience of birth, life and death as reality.

Both sides of experience have to be inquired into—waking or dream and deep sleep, mind and matter if one to find truth. Yogi avoids external inquiry, hence cannot find truth. If he thinks he does not see the world by shutting his eyes and omitting it from his thought, he is an ignorant and not a Gnani. If there is nothing to be seen, if mere absence of the universe from cognition gave self-knowledge, then every creature would attain knowledge of truth because it loses the universe n deep sleep.

It is not possible by mental control alone, by yoga, to realize ultimate truth, but at best one falls into a sleep. It is like draining an ocean drop by drop, to try the yogic way. When the yogi shuts his eyes and does not see the universe because   he takes that universe as real but only his body is unreal. He does not examine the phenomenal universe and hence cannot realize ultimate truth.

The people  who speaks of knowing, seeing, existing, intuiting a second being--God, betrays thereby, that he is of limited intelligence; unable to grasp nondual  truth.

People who talk of sending spiritual telepathic waves or energies to help world is only a mind game. People do not want reason, but blind faith.

The whole universe must be included in the inquiry. Gnana cannot come if anything is left out. Only when all is known can all be known to be but ideation. Hence yogis blotting all out in Samadhi cannot lead to Gnana.

 The ‘I’ or ‘I AM’ thought, the ego, belongs to the duality as does the universe thought. The yogi may get the knowledge that the formless witness [subject] is separate from three states [object], but he will never know ultimate truth or Brahman, without inquiring into the universe, because he is giving up the universe, and hence cannot discover his unity with the universe or diversity. The Gnani regards everything in the universe as consciousness, which is ultimate truth or Brahman; the yogi rejects the universe. Thus there is a fundamental difference.

Yoga is alright so far as it goes but one has to look at the world, which confronts him. Everyone has to eat and they have to attend to all these physical necessities of the body. Therefore no yogi can remain without ideas in Samadhi thro' out the 24 hours. Once out of Samadhi he is like every other ignorant man, unless he indulges in deeper self-search.

As soon as the yogi comes down from Samadhi he finds the world that confronts his to be real. If he did not why does he seek their food again?

People who say the world is unreal are like the fox in the sour grapes in the fable.  The people do not know ‘What mind is?’  ‘What the universe  is?’ , and  are unable to prove that, hence their glib statement is worthless, not proceeding from understanding, or realization of  Mind 's true nature, following inquiry into it, but proceeding from some feeling of disappointment.

Without knowing what is mind and what is the substance of the mind and without inquiry into the universe that confronts him and its nature i.e. matter, there can be no such thing as Gnana.

 The yogi assumes that he has realized ultimate truth or Brahman. And he claims he realized it through by practicing Samadhi.

 A  Gnani can explain what ultimate truth is,  but yogi says his experience of Samadhi is ultimate state or Brahman. The yogic literature says this mystic experience is liberation.” People being self-deluded they accept and indulge practicing Samadhi without verifying their validity of the claim if they are true.

People say that they enjoy mystic exaltation, trances, meditations and peace by practicing yoga for many years. Then this state passed away. This proves he had attained a yogic condition, but not Gnana. It vanished because it was not the highest insight. The Gnani, however never loses his Gnana. Dislodging a Gnani from his insight is impossibility. Once he has thoroughly seen the truth he simply can't fall away from it.

Many claim that they are enjoying mystic exaltation and peace, but whether it passes away soon or endures the whole of life, it is not Gnana, because it did not come through striving to investigate the nature of the mind and universe, it came only through meditation on the self; that is the yogic reward for such meditation but it is only one half. The Gnani not only gets such inner peace but also truth because he has turned outwards also and grasped the truth about matter, which is as much consciousness as his self.

Yogi and mystics immersed into their selves but they do not understand that that is only one half of the truth and that this immersing  is also a mental discipline to fit their minds to understand the true nature of the mind or  universe ,which confronts them, which understanding they must next get if they are to become Gnani.

In Gita, Chap.XII Krishna tells Arjuna: - that knowledge of both matter and mind is the True knowledge.

 Everyone has the inborn conviction or samskara that, he is an individual separate from the world and world existed prior to him the born in this world afterwards.  Until this conviction is there the ignorance is there.   Until ignorance is there one thinks he is living in this world, and he has to eat and move and work in the external environment. No one   can get away from it. It is one’s life.  But one is unaware of the fact that, the universe in which man experiences his individual life as reality itself is mere illusion.  This illusion is experienced as reality due to ignorance.  Thus one has to get rid of the ignorance to realize our experience of the birth, life, death and the world are falsehood.     Therefore we ought to know, understand and grasp on what standpoint the universe is illusion to realize what is real and what is unreal.  The yogi or mystic who refuses to do so is refusing to face the whole of reality.  Visions and Samadhi’s are illusions from ultimate point of view.