/lit/ - Literature

>>18886867
All of your objections can easily be answered briefly with even the most elementary understanding of Advaita

>if the absolute is all knowing and also undifferentiable, homogenized, and formless, then that means you can't have one part conscious of one thing while another part is conscious of another thing, because that fundamentally necessitates the presence of parts.
Until you've identified a demonstrable difference between your awareness and someone else's, then you don't even have a basis for making judgments like that which are presupposing separate conscious parts. The mere fact of us have different objects appearing only demonstrates differences in objects and not in our awareness. If they were completely removed, and there was just the self-intuiting presence of awareness, then you would no longer have any basis through which you could attempt to infer the difference of your awareness from anyone else's.

Brahman/Awareness is partless, you and me as awareness are not both "parts" of Brahman that are conscious of different things, there is just THE supra-individual Awareness, which projects through its power maya the false seeming existence of duality, time, causation etc. It leads to contradictions when you even say God is comprised by parts.

When explaining how the sense of differentiation is contingent on a transcendent non-duality, it's helpful to begin with or mention early that Advaita distinguishes between sākṣī (witness) or sākṣī-chaitanya (witness-consciousness); The Atman-Brahman that is already forever liberated is non-dual infinite awareness who has no awareness of maya, instead of maya being the object of His inner gaze He simply freely abounds in the plenitude of His own self-revealing infinite presence. Sākṣī is when this Atman-Brahman presence is seemingly existing in association with maya/duality. The ever-liberated Atman-Brahman does not experience itself as sākṣī, only the beings within maya have their foundational consciousness present itself as sākṣī. The sākṣī is how the Atman presents itself for beings within maya, the sākṣī is supra-individual and is the same light that shines in all beings.