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 →
Many books (transcription of talks) by Swami Paramarthananda are available at www.arshaavinash.in. This includes a number of Upanishads (Mundaka, Mandukya, Brihadaranyaka, Kena and more), Bhagavad Gita, Brahmasutra with Shankara bhAshya and many other key scriptures such as upadesha sAhasrI, vivekachUDAmaNi, dRRig dRRiShya viveka etc. These cannot be recommended too highly.There are also books on Sanskrit grammar and a biography of Pujya Swami Dayananda.
Q: In Advaita, it is said that the heaven and the hell are mithya. They are just ideas for bhakti-natured people. But Advaita says this world is mithya too. So even though heaven and the hell are mithya, we are still gonna go there just as this world is mithya but it is still real enough for us? I mean the idea of heaven and hell is mithya but it is still as real as this world. So they indeed exist just as this world. Is that the correct interpretation?
A (Ramesam): Firstly the simple and straightforward answer: Yes, you are right, heaven and hell are mithya and are ideas for bhakti-natured people, in the sense that they are experienced by the people who believe in them but these loka-s (worlds) lack a substantive reality by themselves. However, we have to note that they are the second degree imaginations – imaginations of the already imaginary worldly people! By this logic, perhaps they will be strictly comparable to dreams in their order of reality. (The word mithya includes both the empirical (vyavaharika) reality and the dream world (prAtibhAsika) reality). Continue reading →