Spirituality Studies 9-1 Spring 2023 31 Gábor Pék, Gejza M. Timčák Ultimate Reality break into zillions of mirrors each of which projecting a bait to take actions. However, when one realizes that the one who actually takes action is nothing else but, also a reflection, it unlocks all the chains of karma, which were just as illusionary as the reflection itself. Living in the world as a reflection of the Highest Will purifies the way of dharma knowing that there is nothing left to be done, still, the action of body from this point is not an action bringing karma phala, but a pure expression of peace and love. 5.1 Wiping Mirrors by Rejection and Expansion More conventional approaches of removing all dualities can be either achieved by the technique of rejection like “neti– neti”, “deep diving” (Sa. majjata) (Muni 1966, 8) or expansion also (e.g., cognizing that God only is). A nice example for the category of rejection can be found in the Nayasutra 4 of Nisvasatattwa Samhita, where Devi asks a significant question (Nisvasatattvasamhita 2015, 403): How can there be Yoga [note: meditative focus] upon Siva, who is without support? Moreover, once the [note: yogic state called] samarasa has arisen, how can one attain Siva-hood? The Lord spoke: What may be seen by the eye, that about which it is possible to speak, those [note: thoughts] which the mind thinks, what the buddhi discerns, and those things which are appropriated by ahamkara and whatever has form – where ever [note: all these] are not [note: to be found], there He [note: Siva] should be sought [note: while remaining] in one’s own body. [Note: This one should do] in whichever place one is, and whichever walk of life one is attached to. The attitude of expansion in Ksemaraja’s commentary on the verse eighteen of Siva Sutras comes as a huge help (Vasugupta 2012, 169): If leaving the world with its expanse of phenomena acceptable and rejectable, straw, leaf, stone, together with the mobile and immobile existents, right from Siva down to earth accompanied by positive and negative entities, one meditates over all as Siva, one will not have to undergo birth again. Another key attitude here is to realize that nothing (e.g., body, mind, feeling of I am, suffering, happiness, external possessions) belongs indeed to the person, however, any empirical experience is the expression of God, the expression of Self. It is essential to demodulate both the sense of limited I and its corresponding “contaminations” (i.e., sthula, sukshma, and para-mala) [9] in the sādhanā. Suffering comes from the attachment to pain, which is projected on the mirror of time. However, when one realizes that these bondages were never a possession owned by one, a realization of higher consciousness takes place. Simultaneously with the neti–neti approach of negation it is essential to nurture the positive attitude of expansion and stating that as I am (Siva), everything is mine. This duel of attitudes will help overcome all the dualities stem even from the concept of nothingness and oneness as the metaphysical category called anuttara (Sa. “Absolute”), the state of turiya is beyond subject and object. Nisargadatta Maharaj (1981, 204) explains the right attitude as follows: “Love says: ‘I am everything.’ Wisdom says: ‘I am nothing.’ Between the two my life flows.” 5.2 Desynchronisation Attack to Break Mirrors One of the most significant questions of early philosophies is the reconciliation of the non-dual Ultimate Reality, with the different empirical experiences of individuals. They, however later rejected the version of Sānkhya philosophy suggesting that each Purusa comes with a separate Prakrti also. The key problem with this approach is that persons couldn’t share a universal memory and we would live in isolated realities. The vivarta-vada theory of Advaita Vedānta teaches that all dichotomies are illusionary, and Brahman is the only reality. Although, from the subjective (in reality subjective-objective) point of view of persons (Sa. nara) these limitations, isolations, and experiences seem to be real. A more elaborated explanation comes from Abhinavagupta’s commentary on the verse five of Paratrishika Tantra (Abhinavagupta 2017, 8): She (the Supreme vak) is, in the most initial stage, sta tioned in the Divine I-consciousness which is the highest mantra, and which is not limited by space or time. In that stage she (para-vak) abides without any distinction of question and answer which will start in pashyanti. The paravak which is non-dual i.e., identical with the (supreme) consciousness is present in all experiences always in her integral nature (of knowership and doership) uniformly in