One of the subtle ways in which attachment operates is that it slowly changes how we see reality. It does not necessarily happen dramatically. It happens quietly, almost invisibly, until our perception itself becomes filtered. We may think we are seeing things clearly, but what we are actually seeing is our own attachment reflected back at us. Imagine a school annual day celebration where a play is being performed on stage. There are many characters involved in the performance — a king, a queen, ministers, sages, and several other participants. Most of the important action and dialogue happen at the center of the stage. Among the participants is a young boy acting as a soldier. His role is very small. He simply stands at the side of the stage holding a sword. Now imagine the boy's mother sitting among the audience with her phone, recording the performance. Where would her camera be focused? Would she record the entire play? Most likely not. Her camera would remain fixed on her son....
According to Vedanta, the source of much of our confusion and suffering begins with ignorance of our true nature. Because of this ignorance, we start identifying with things that are not truly ourselves. A methodology called Drig–Drishya Viveka , meaning the distinction between the observer and the observed, helps unpack this identification. It works through a simple principle: whatever is observed cannot be the observer. The experiencer is always different from the experienced. This understanding can be explored through various levels of identification. The first level is identification with external objects . If we hold a marker and say, "This is my marker," it becomes clear that the marker is something being observed. It exists separately from us. We are the observer and the marker is the observed. Therefore, the marker cannot define us. The same principle applies to every external possession. Whether one uses a simple phone or the latest model, whether one wears particula...