/lit/ - Literature

>>18889830
>what you're doing here is basically arguing a kind of solipsism. with this statement you're denying that i have my own conscious experience and you have yours.
That's incorrect, solipsism means that only my consciousness or mind is real and nobody's else's is. Advaita is saying that everyone's consciousness is completely real and in each case underlying appearances is actually unconnected with the particular physical body housing it because it's all the same undivided conscious Entity falsely appearing as a multitude.

My position is not saying your conscious experience isn't happening, it's just pointing out the fact that everything which you can use to distinguish it from the consciousness of mine, God's, or anyone else's, is actually non-conscious phenomena and hence it provides you with no reliable way of establishing the non-difference of your consciousness from another persons or universal consciousness. I fully acknowledge your conscious experience, it's just that the only thing which can be shown to differ between each consciousness is unconscious phenomena, which itself doesn't show that each 'conscious experience' of every living creature is not really an unconscious object taking place within the same immortal partless undivided consciousness.

If the "observing" of individual experiences only seems to be the nature of Consciousness by way of its incidental relation to false maya-objects and if it's nature is not actually observing but rather immediate, formless, undifferentiated self-revealing non-dual awareness without any sense of observership, and if the sense of observership of objects inheres in the mind when it occurs in seeming association with all-pervasive consciousness that provides the awareness which the mind regards as being its observer, then it doesn't necessarily follow that the observation of empirical experience via the mind etc has to be observed by a separate consciousness or a part of consciousness for each individual mind instead of all of it taking place through the same partless consciousness, because each mind can falsely regard the same partless presence as being the observer of them all even though this all-encompassing supreme presence has none of the contents of any creatures mind as its objects of knowledge, being independent of maya and beyond subject and object.