Category Archives: Guest Writer

Occasional essays by guest writers

The Book of Undoing

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Details of a new book by Fred Davis (Awakening Clarity website)

fred_davis

This book has arisen from Direct Pointing sessions that I’ve had with clients around the world.  These deceptively simple inquiries and dialogues work.  Men and women who have studied Nonduality for decades, both in and out of structured traditions, without experiencing even the first authentic glimpse of themselves have come to recognize their true nature during these talks.  Some of them have been glimpses, and others remain ongoing.  Still others, who were confounded by oscillation when we began to talk, have moved from there into stable Nondual awareness.  And of course there are a few people who’ve reported no change at all; such is the way of it. Continue reading →

Haldane Philosophy

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Here is a short poem, contributed by Ananda Wood (a direct disciple of Sri Atmananda Krishna Menon) and inspired by the book Philosophy of a Biologist by J.S. Haldane.

Here is what he says to introduce the poem:

I recently came across a book by J.S. Haldane, called Philosophy of a Biologist. I found it interesting because of its approach through reflective enquiry. In particular, I was interested by Haldane’s account of Western Philosophy from Descartes and Spinoza onward.

In particular, Haldane discusses philosophical questions progressively: in relation to Physical Science (Ch. I), Biology (Ch. II), Psychology (Ch. III), Religion (Ch. IV). And he concludes with a short chapter called Retrospect, where he approaches God as the inmost spirit of a universal personality. This is done in much the same way as the purusha-prakriti duality is used by Shri Shankara to investigate beyond all “knower-known” or “subject-object” duality.

This led me to write a piece of verse called Scientific enquiry: which tries somehow to summarize Haldane’s line of investigation. Continue reading →

Panchadasi part 1

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A series of posts, presenting a new translation and commentary by James Swartz on the Panchadasi. This was presented by James as a week-long course during July 2012 and was very well received. It will be posted in around 35 parts at the rate of one part every 2 – 3 weeks. I will be editing and commenting on the material as we go and James may provide additional commentary if time allows. So there may be scope for readers to provide feedback. Please email me via the ‘Contact Form’ if you do not understand anything and wish to seek clarification.

Read Part 1 of the Panchadasi.

 

Am I awake yet? – Fred Davis

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So, am I awake yet, or what?

by

Fred Davis

 

I edit Awakening Clarity, a Nondual blog, and as a result of that I get emails from the four corners of the worlds.  A fair number of them express confusion.  The writer has had some sort of spiritual experience.  And now they want to know where they are on the spiritual map.  One response that arises here when someone asks me something along the line of, “Hey, am I awake, or what?” is exactly this:

“If you’re concerned about whether you’re awake or not, then you’re not–at least not right now.”  Such a question simply would not occur to conscious awakeness. Generally, in fact, given the nature of the situation the person is writing in about, and their choice of language their letter contains convincing evidence that they are not awake right now–at least not in the way they are asking about.  In truth, everyone is always equally awake, so all we are ever talking about is whether or not we are consciously awake, knowingly awake–right now. If we can get clear on this we can see that there’s no room left for higher or lower, better or worse, more spiritual or less.  All of those things spring from beliefs, opinions, and positions (BOPs), which conscious awareness simply doesn’t have.  The apparently separate being it’s working through will certainly have a broad array of BOPs–that’s essentially what a separate being is–but not the awakeness behind it.  You will understand, of course, that language is failing us here; we do what we can. Continue reading →

Who is the teacher? – Patrick Dunroven

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I call myself an Advaitin, but lack the rigor of scriptural or linguistic (Sanskrit) study attained by other writers on this site. When I feel “left out”, I call myself a mystic or perhaps a Zen Buddhist. I am reminded of a recently told joke of a cowboy who sits down in a bar next to an attractive lady and is asked what he is.

“I am a cowboy. I rope and brand cows, fix fences, and break horses. Who are you? What do you do?”

“I am a lesbian. I dream of women, of running my hands all over them, of having ecstatic sex.” Continue reading →

shrutisAra samuddharaNam (Part 4, final)

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The shrutisAra samuddharaNam

of

shri toTakAchArya

An Overview by C.S.Baskaran
(Part 4 – final)

Read Part 3

 

 

Refutation of the claim by the Dvaitin that “A Principal statement like tat tvam asi is neither acceptable nor can be rejected. It does not serve any purpose”

A Principal sentence negates the identification with the three gross, subtle and causal bodies for the seriously inclined student of Vedanta and such identification is the cause of the birth and death cycle. It generates the knowledge of the self (which equates to liberation) instantaneously. If one can accept the God and Creation through the Veda pUrva (karma kANDa) texts, why not accept the same Vedas’ Principal statement “tat tvam asi” as equally valid? When a sincere seeker is taught a Principal statement like “tat tvam asi”, “aham brahmAsmi”, “ayam Atma brahman” etc, his or her own attachment to the body certainly goes away. But, in the case of ordinary people, the false notion continues, in spite of repeated hearing of the above texts. Without the removal of false identity with the body-mind-intellect complex the transmigratory existence through cycles of birth and death cannot end. Continue reading →

shrutisAra samuddharaNam (Part 3)

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The shrutisAra samuddharaNam

of

shri toTakAchArya

An Overview by C.S.Baskaran
(Part 3)

Read Part 2

In spite of the contradiction pointed out to his theory as above, the Dvaitin contends further that by the same argument the principal statement “tat tvam asi” renders the indwelling self unreal, in which case what is the difference between the two sentences   “mind is Brahman” and “indwelling self is Brahman”? This is answered as follows:

Taking the first sentence “mind is Brahman”, the relationship between the two words mind and Brahman is that of effect and cause. Hence we understand the unreality of the effect – the mind – as in the case of  “pot is clay”. As for the second, the indwelling self can never be created and never be born – only the body has birth. Continue reading →

shrutisAra samuddharaNam (Part 2)

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The shrutisAra samuddharaNam

of

shri toTakAchArya

An Overview by C.S.Baskaran
(Part 2)

Read Part 1

Identity of the Self and Brahman: The indwelling self is identical with the ever changeless Brahman – the pure existence consciousness. It is the cause of this Universe. The indwelling self (jIvAtman) is aware of both the ‘I’ thought (ahaMkAra ) and ‘this’ (idam- vRRitti ) that resolves in deep sleep. This is the central theme of this text. How such a statement is made, if asked, the answer is that it is not a contradiction as revealed by The Scriptures/ Upanishads. It is proved by shruti, pramANa, logic, and experience as in deep sleep. Seven such pramANa-s are referred to as follows. Continue reading →

shrutisAra samuddharaNam

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The shrutisAra samuddharaNam

of

shri toTakAchArya

An Overview by C.S.Baskaran

A rare and much less known secondary scripture shrutisAra samuddharaNam is a composition  by  Shri Totakacharya, one of the four disciples of Shri Adi Sankara Bhagavatpada. Though most of the secondary Scriptures are on the same subject of oneness of jIva and brahman, ideas basic to Advaita Vedanta, this work is unique in certain ways. Firstly, it is composed in a meter that is named after the AchArya as toTaka meter. These verses are melodious when sung with their breath-taking rhythm, they remind us of Sri Sankara’s famous bhaja govinda stotram. He elucidated the nature of Brahman as one and non-dual, real, knowledge and bliss through a number of scriptural texts. Secondly he does not refer to the mAyA concept that is important to Advaita Vedanta nor discuss the tenability of the reflection theory (bimba pratibimba vAda) nor the limitation theory (avachCheda vAda ). The reasons are the possibility of his explaining the oneness of inner self (jIva ) and supreme self ( brahman ) of Advaita Vedanta without resorting to those concepts. He later became the Pontiff of the Sankara Matt established by his Guru at Badari, North India. With the blessings of my Guru, I shall try to give a short overview of this text. Continue reading →

OM: Its Purpose and Meaning – Janani (Jane Cleary)

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The word OM is probably more likely to be recognized by its symbol, even though it is the sound of OM that is the point of focus whenever it is used. It comes from the Hindu scriptures known as the Vedas, which are as old as the Indian culture itself.

What is the language and derivation of OM? The word is in Sanskrit, the language of the Vedas, which according to tradition originated at the same time as the Vedas. OM as both a sound and a written symbol is deeply revered in the Hindu tradition, a fact that can be readily understood once its meaning and power are known. The repetition of the word produces a sound that emanates in the form of a benign and beneficent resonance. The symbol, when reverentially visualized, creates a steadying and calming influence on the mind. Moreover, it has these effects even when the meaning may not be fully understood. Continue reading →