“I have a message to the West as Buddha had a message to the East” – Vivekananda.
“Once more the world must be conquered by India. This is the dream of my life, and I wish that each one of you who hear me today will have the same dream in your minds, and stop not until you have realised the dream.”
Ramakrishna Mission never transcended ethnicity in any absolute sense; instead, its distinctive teachings and structure brought it into complex negotiations with the various cultures it encountered, in India and in the West… Śaṅkara the Missionary.Continue reading →
X. Belief is not the same as knowledge or understanding. Concepts and ideas are not reality itself – they are pointers to reality (a ‘finger pointing at the moon’); they are things of the mind to begin with, but it is un-logical to think or say that any one of them has, or can have, no contact with reality – directly or indirectly.
Y. We never really grasp what these teachings are talking about except in our conditioned mind. Continue reading →
M. None, unless attention… Greg Goode (a Non-dualist teacher) recommends ‘Standing as Awareness’. That is the title of a booklet by him.
In Advaita Vedanta Gaudapada and Shankara did not recommend any exercises except, perhaps, Asparsha yoga (which means, ‘no-relationship – with anything), and only as a preparation for less-gifted students. All experiences derived from exercises, including Samadhi, are only temporary. Advaita is not Yoga, and there are no injunctions or exercises in it – only Intuition and reasoning based on it. There is the triple way or method: ‘hearing’ (the scriptures= Upanishads), reflecting on what has been read or listened to (if one has a guide or teacher), and contemplation (nididhyasana). That is all. (There are other answers to this question and the following one).
M. I don’t understand what you mean by ‘electrical conscious’. Do you mean the electro-chemical signals between synapses in the brain which transmit and share information between neurons? That is only the physical basis or vehicle for consciousness. Consciousness is not a phenomenon, it is an (ontological) reality – ‘what is’ – beyond even conceptualization, and not physical. Consciousness is indescribable and unknowable by the mind (brain-based mind, again, being a vehicle or ‘transducer’), and, thus, a metaphysical or spiritual reality.
Within the range of categories given, I find myself somewhat ambivalent:
I most closely align with natural I believe the physical universe is all that there is, and that there are eternal forces and energies at play. I do not believe in the supernatural.
Scientific pantheism is least applicable to me because I really don’t have a problem being labeled an atheist. In my opinion, atheism and pantheism are almost (but not quite) two sides of a coin.
But when I’m feeling in my best of moods, I think I fall under spiritual or divine When my mood is high, I sometimes experience an awe and a gratitude that gives me a deeper feeling of connection to existence.
More generally, self-labels that I do not find objectionable include pantheist, nondualist, agnostic, atheist, and skeptic. However, I have none of these words tattooed on my forehead, and I reserve the right to change my thinking at any time. Continue reading →
70. Lot has been said so far; false allegations and baseless surmises were brought to light; statements factually incorrect were exposed; citations substantiating certain statements were shown to be out of context and in some cases self-defeating; statements attributed to Swamiji, but not found in the originals were discovered; incomplete and incorrect understanding of not only Śan@kara and Swamiji but also the views of traditionalists were enumerated; quotations made partially and out context were pointed out; issues raised, even though extraneous to the admitted scope were reviewed; withholding of complete facts and resort to partial reporting were singled out; how finding fault in Swamiji amounts to finding fault in Śan@kara was shown; translations not faithful to the original were pointed out; self-contradictory statements were laid bare; most important of all, how not a single ground of Swamiji against the tenability of Mūlāvidyā is controverted, was shown; however, what is yet to be shown is the final outcome of the question – fidelity to Śan@kara, admitted to be the main focus of M’s paper. In this regard attention of readers is drawn to the following statements of M. Continue reading →
‘The Mu¯ la¯vidya¯ Controversy Among Advaita Veda¯ntins: was S ´ an_ kara Himself Responsible?’ S. K. A. Murthi (critical of SSS and supporting Martha Doherty)
The concept of ignorance, known as avidya¯, is central to the position of Advaita
Veda¯nta. S ´ a _ nkara gives an exposition about the nature of avidya¯ in his introduction to the Brahmasu¯ tras—the introductory section of his Brahmasu¯trabha¯s:ya is traditionally known as Adhya¯sa-bha¯s: ya.1 The bha¯s:ya (commentary) of S ´ a _nkara was further commented upon by the Advaita scholars with the intention of strengthening the viewpoints of Advaita, particularly on the doctrine of avidya¯. Continue reading →