I am curious if anyone has read his books? He speaks of Shiva Advaita (nondualistic) philosophy in his book "I Am That". He doesn't write but a talented genius inventor turned mystic, Maurice Frydman, has translated his conversations and put them into a book. Sri Nisargadatta Maharaj also commented once that if there was any of his students who understood what he actually meant, it was Maurice.
The perspective he speaks of is that he currently lives as the Supreme Self, while the body acts on its own, as if it were as natural as breathing and eating. He sees not just one world, but many worlds. He also speaks of himself being one with everything in the universe and the deathless, which quite indicates that he might be enlightened. I would also assume that by that nature he would already have lived a rigorous contemplative lifestyle.
Some excerpts of what was written:
Desire not, fear not, observe the actual, as and when it happens, for you are not what happens, you are to whom it happens. Ultimately even the observer you are not. You are the ultimate potentiality of which the all-embracing consciousness is the manifestation and expression.
The very urge to achieve is also an expression of the total universe. It merely shows that the energy potential has risen at a particular point. It is the illusion of time that makes you talk of causality. When the past and the future are seen in the timeless now, as parts of a common pattern, the idea of cause-effect loses its validity and creative freedom takes its place.
It is desire that gives birth, that gives name and form. The desirable is imagined and wanted and manifests itself as something tangible or conceivable. Thus is created the world in which we live, our personal world. The real world is beyond the mind's ken; we see it through the net of our desires, divided into pleasure and pain, right and wrong, inner and outer. To see the universe as it is, you must step beyond the net.
The primary purpose of meditation is to become conscious of, and familiar with our inner life. The ultimate purpose is to reach the source of life and consciousness. We are slaves to what we do not know of what we know we are masters.
When the mind is quiet, we come to know ourselves as the pure witness. We withdraw from the experience and its experiencer and stand apart in pure awareness, which is between and beyond the two.
The entire universe exists only in consciousness while I have my stand in the Absolute. In pure being consciousness arises; in consciousness the world appears and disappears. All there is is me, all there is is mine. Before all beginnings, after all endings - I am. All has its being in me, in the 'I am', that shines in every living being. Even notbeing is unthinkable without me. Whatever happens, I must be there to witness it.
What begins and ends is mere appearance. The world can be said to appear, but not to be. The appearance may last very long on some scale of time, and be very short on another, but ultimately it comes to the same. Whatever is time bound is momentary and has no reality.
What in your case occupies the entire field of consciousness, is a mere speck in mine. The world lasts, but for a moment. It is your memory that makes you think that the world continues. Myself, I don't live by memory. I see the world as it is, a momentary appearance in consciousness. All idea of 'me' and 'mine', even of 'I am' is in consciousness.
I could go on because the book is quite long. It talks about many other themes, such as giving up everything and hence gaining everything, about how a quiet mind is really everything you need, etc. It seems to be rather Buddhist in nature too, as it constantly brings up impermanence and the concept of no-self in phenomena.
