The via negativa path to moksha

The via negativa path is the neti neti (not this, not this) path of Jnana Marga.
No one can say with finality that God is only ‘this’ and nothing else. He is formless and again He has forms. For the bhakta He assumes forms. But He is formless for the jnani, that is, for him who looks on the world as a mere dream. The bhakta feels that he is one entity and the world as another. Therefore God reveals Himself to him as a Person. But the jnani – the Vedantist, for instance – always reasons, applying the process of ‘Not this, not this’. Through this discrimination he realizes, by his inner perception, that the ego and the universe are both illusory, like a dream. Then the jnani realizes Brahman in his own consciousness. He can not describe what Brahman is.

 Do you know what I mean? Think of Brahman, Existence-Knowledge-Bliss
 Absolute, as a shoreless ocean. Through the cooling influence as it were, of the bhakta’s love, the water has frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun of knowledge, the blocks of ice melt. Then one doesn’t feel any more that God is a Person, nor does one see God’s forms. What He is can not be described. Who will describe Him? He who would do so disappears. He cannot find his ‘I’ anymore.

If one analyzes oneself, one doesn’t find any such thing as ‘I’. Take an onion, for instance. First of all peel off the red outer skin; then you find thick white skins. Peel these off one after the other, and you won’t find anything inside.

In that state a man no longer finds the existence of his ego. And who is there left to seek it? Who can describe how he feels in that state – in his own Pure Consciousness – about the real nature of Brahman? There is a sign of Perfect Knowledge. Man becomes silent when It is attained. Then the ‘I’, which may be likened to the salt doll, melts in the ocean of Existence-Knowledge-Bliss Absolute and becomes one with It. Not the slightest distinction is left.

The Gospel of Sri Ramakrishna [October 28, 1882]

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