You (H). ‘…… perhaps we both ought accept that Planck was right: matter exists. Or are you saying that matter does not exist; is that really your position, Dr. M? Are you saying that not only is consciousness the substrate of matter and of the world, but that ultimately, matter and the world do not exist, and all that does exist (whatever that might mean within such a definition) is consciousness?……’
Me (M): A3. Plank was an empirical scientist with a philosophical bent. Was he a thoroughgoing or pure non-dualist? His position seems to be like yours, except when he adds (or is attributed to him): ‘non-duality implies the universality of consciousness. Concomitantly, it implies that consciousness is the ‘stuff’ everything is made of.” YES! Continue reading →
M. … Of course, we know ‘we’ are primarily awareness where no distinctions whatsoever are valid, such as male/female. But something occurs to me just now, and is that prior even to the apparent multiplicity I mentioned above, and perhaps even more significant if not more real, is the presentation or exhibition in nature – amounting to a cosmological law – of the dichotomy or binary positive-negative, active-passive, static-dynamic, yang-yin, potentiality-actuality (this one an Aristotelian distinction). And, of course, male-female.
And, by extension or implication we have: angularity-roundness, left brain-right brain, etc. Someone I knew (a traditionalist or perennialist) wrote in one of his books that poetry is masculine and musicality and dance feminine… man is protector and woman nurturer; doctrine male, method female (in Buddhism it is the reverse, i.e. doctrine as prajna). Further, Sophia (wisdom) is female, represented by the goddesses Athena and Saraswati, also Minerva. And so on.
A final point: Is your metaphysical position, rather than pure non-duality, closer to the mitigated non-duality of Ramanuja (a great sage in the Indian philosophical tradition)? If so, who can find fault in that? Continue reading →
H. ‘… as regards the somewhat artificial distinction (ontologically speaking) that I make between awareness and consciousness, then this is something I do of my own choosing, accepting that there is an objectless state of mind that cannot correctly be termed ‘consciousness’ as it is not ‘with knowledge’ of any kind. In its stricter, more formal sense, then in the language of Pali this would be one of the Arūpajhāna, as you may well know – i.e. neither perception nor non-perception. I often find myself in dispute with phenomenologists over whether an objectless awareness is possible. Although the (8th) Arūpajhāna itself is of course a very rarified state, the very fact that it is a state gives me – I hope – the liberty to introduce the idea of a Tabula Rasa of mind, and which, again due to the ubiquity of the term, I call ‘awareness’ for the purposes of creating a template for learning only. I do not consider it to be its own ontological category.’ Continue reading →
First, I agree with you concerning technical vocabulary (including Sanskrit!); it really is not required, normal English being sufficient for understanding, I should say, any subject matter, though there are terms from another language which don’t have a direct correspondence with the former, particularly Sanskrit terms and also some from Buddhism, etc.
That said, one has to realize that absolutely all concepts used in advaita are only symbols or indicators pertaining to what is considered ‘lower knowledge’, and that includes all that is written in the venerable Vedas. At the same time, they, and the expressions containing them, have, directly or indirectly, the supreme reality as their referent.There is a pithy statement in one of the Upanishads: ‘That from which all words fall back failing to reach it, along with the mind’. ‘Higher knowledge’ is beyond the mind (one could even say ‘by consensus’), while necessarily using the latter for verbal transmission. This knowledge or understanding can only be conveyed by what can be called ‘universal intuition’ (or ‘truth of the Heart’), an expression redolent of ‘the Peace that passes all understanding’. And this is the only ‘thing’ – ‘knowledge-experience’- that is unstultifiable; a knowledge that transcends the individual as individual. More on this (knower, witness) following right now. Continue reading →
I agree with the responders here that equate both concepts – soul and consciousness – which in themselves are just pointers to what is real/reality. Reality can only be one, not multiple; thus, to make a distinction between soul and consciousness, or between spirit and matter, God and the world (or ‘I’), experience and knowledge – or between Brahman and Atman – is either provisional (an intermediate doctrine or teaching) or confusing and limiting.
Another polarity which is ultimately unreal (only verbal or conceptual) from an unitary or metaphysical perspective is singularity/multiplicity. Language has its rights, but in this rarefied realm I would also equate spirituality with metaphysics, knowing full well the risks or misunderstandings that it can lead to. Continue reading →
A) Advaita Vedanta can be called a mystical path, a spirituality, science of reality, or a combination of both (which I prefer). It can be called nonduality or ‘Monism’ (preferably the first): monism because it takes reality as being One (“without a second”). Nonduality because – though reality is one in essence or ultimately – it presents itself as apparently two: purusha-prakriti, Self- not self, sat-asat, subject-object, Atman-brahman. That apparent dichotomy, as stated, is reducible to the one reality which can be called variously ‘pure consciousness’, ‘the absolute’, ‘sat-chit-ananda’ (being-consciousness-bliss)… the unnamable. Words – language – are secondary, needed to express what is in itself inexpressible. What is inexpressible can be/is a (self) realization of ‘what is’ (anubhava) arrived at by intuition and (Vedantic) reasoning. Continue reading →
What is the interpretation given by modern philosophers to the Delphic injunction “O man, know thyself”? (Question in Quora)
This knowledge or question is one modern philosophers, psychologists, educators, and people in general are, to my knowledge, not interested in.
‘… self-knowledge, is hard to come by. To ‘know thyself’ (Orphic oracle) is a tall order, and most people are not interested in making the effort, or know how to go about it. But man is called upon to surpass, transcend himself, not to ‘make himself’. Until that happens, it has been said, “we are all hypocrites”. As we have seen, we cannot blame the ‘ego’ (or one’s ‘personality’: “the way I am”), that phantom, mask or impostor, for having infected us in the first place. Is it genetics? Heredity? Clearly, in the end, no one can escape responsibility – if we take the individual (‘I’, myself) as separate, or s/he take themselves as such. What we call ‘my ego’ is nothing but an excuse, a rationalization and, ultimately, an escape from real freedom.’ — Ego, ‘ego’, and metaphysics – Consequences for PsychotherapyContinue reading →
X As I remember, Plato spoke of the few that escaped into the bright light of day, becoming (at least temporarily) blinded. That, by itself, has a metaphorical meaning. But if the question is rhetorical, the answer is a conditional ‘Yes’ – that is, by leading the life of a philosopher (‘lover of wisdom’), i.e. following the path of philosophy. That is a lifelong process or journey, in Plato’s terms.
Y Plato mistakenly thought we could get a Truth by purely mental means and a priori principles. Not so. We have to look at, touch, feel, smell, taste and handle reality.
X Sorry to disagree. First, we don’t know what were his oral doctrines to selected disciples (the 7th letter says something in that regard, while undervaluing the written word). Second, his ontology was non-dualist rather than a scalar one: all the lower steps or stages being incorporated step-wise in the higher ones, till getting to the Good as a first principle (supreme arché) – each step or degree of being, a reflection of the one above, exactly the same as with the five koshas or sheaths of Advaita Vedanta, except that here each kosha is within the previous one and thus becoming subtler and subtler. This would result in contemplation of a unity or oneness – one reality. When Socrates spoke of Diotima, his mentor, he did so reverently, signifying or suggesting something sacred – a spiritual transmission (one might google: Plato’s secret doctrines).
Bhrigu said, ‘Truth is Brahma; Truth is Penance; it is Truth that creates all creatures. It is by Truth that the whole universe is upheld; and it is with the aid of Truth that one goes to heaven. Untruth is only another form of Darkness. It is Darkness that leads downwards. Those who are afflicted by Darkness and covered by it fail to behold the lighted regions of heaven. It has been said that Heaven is light and that Hell is Darkness.
Mahabharata Santi Parva Section CXC
‘Reality’ is a metaphysical concept or notion (which thus combines reason and intuition. As a concept, it purports to refer to something which is actually existing and is not just verbal (that is, it exists outside its verbal expression). Continue reading →
“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 →