Tag Archives: teaching

Advaita Gurus and Critics – part 6

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by Prof. Phillip Charles Lucas

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Theme Three: Insufficient Grounding in Vedanta Traditions (concluded)

Tony Parsons articulates the NTMA counterargument on this matter quite clearly:

Traditional Advaita appears to make proper use of logic, reason, belief, and experience, rational explanation, truth, and traditional wisdom, all directed towards helping the seeker along the path to their enlightenment. The Open Secret’s apparent communication is illogical, unreasonable, unbelievable, paradoxical, non-prescriptive, non-spiritual and uncompromising. There is no agenda or intention to help or change the individual. Its resonance is shared energetically, not through the exchange of ideas. It is prior to all teachings and yet eternally new. [Tony Parsons, “Traditional Not Two-ness.”]

Waite counters that Advaita tradition, although holding a high degree of reverence for its scriptural corpus, does not regard the scriptures as a perfect articulation of absolute truth that cannot be questioned or clarified. Rather, they are a “reliable source of self-knowledge in which one can trust until such time as the truth is realized for oneself, at which time they are discarded along with the ignorance they helped to dispel.” [Waite, Enlightenment, 24, 37-39]

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Advaita Gurus and Critics – part 4

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by Prof. Phillip Charles Lucas

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Theme Two: The Necessity for Moral Development

The second critical theme claims that NTMA teachers ignore moral development as a prerequisite for spiritual realization. TMA proponents claim that efficacious sadhana includes the cultivation of traditional Vedic virtues such as faith, devotion and perseverance, and allege that many NTMA gurus not only lack these virtues but also fail to emphasize their importance. Some critics articulate the development of virtues employing the traditional practice of Vaidika Dharma, rules of conduct that govern human behavior according to a system of duties to society, the gods and one’s family. TMA proponents contend that when a person sacrifices personal desires to serve the Divine and others, vasana-production becomes non-binding and therefore no longer an impediment to realization of the self. [Swartz, “What is Neo-Advaita?”]

TMA proponent and Mountain Path editor Christopher Quilkey, for example, warns that the passive and fatalistic approach to existence recommended by NTMA teachers can lead to hedonism and self-indulgence, both of which are inimical to spiritual growth.[The Mountain Path is published by Sri Ramanasramam in Tiruvannamalai, India. As of 2024, Chris has now stepped down as editor.]

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Non-Traditional Modern Advaita Gurus In The West And Their Traditional Modern Advaita Critics

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By Phillip Charles Lucas

*** Part 1 ***

ABSTRACT: The Modern Advaita movement has undergone a split between two factions: one remains committed to a more traditional articulation of Advaita Vedanta, and the other has departed in significant ways from this traditional spiritual system. Over the past fifteen years, the Traditional Modern Advaita (TMA) faction has launched sustained and wide-ranging criticism of Non-Traditional Modern Advaita (NTMA) teachers and teachings. This article identifies the main themes of TMA criticisms and interprets their significance using insights from the social sciences and history of religions. I suggest that some reconfiguring of the Advaita tradition is necessary as it expands in transnational directions, since the structures of intelligibility from one culture to another are rarely congruent. Indeed, adaptation, accommodation and reconfiguration are normal and natural processes for religious traditions expanding beyond their indigenous cultural matrices. In the end, the significant questions for Advaita missionaries to the West may be how much accommodation is prudent, how rapidly reconfiguration should take place, and what adaptations are necessary for their spiritual methodology not only to survive but also thrive in new cultural settings.

KEYWORDS: Modern Advaita, Neo-Advaita, Advaita Vedanta, Ramana Maharshi, Papaji, Nisargadatta Maharaj, transnational religious movements, Satsang Network, Transcendental Meditation, North American Hindu Communities, Chinmaya Mission, James Swartz, Dennis Waite

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Q.537 Need for a Guru

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Q: The great masters, Ramana Maharshi and Nisargadatta Maharaj lay no stress on the need for a guru to reach realization. Nisargadatta states flatly in ‘I Am That’ p.149 that no individual guru is needed. He stresses ‘earnestness’, and that one is able with his determination and inner strength to reach the highest. The greatest example here of course is Ramakrishna. 

The ambiguity is significant when one reads the Q and A’s of Atmananda Krishna Menon. He states that a guru is of crucial importance, as does Vivekananda. To have disagreement on such a vital point by such highly attained individuals is significant. No doubt a guru would be desirable at any stage on the path but, especially in the west, the likelihood of finding one is low. The adage that when one needs a guru one will appear doesn’t give much hope.

A: It is highly desirable to have a qualified, traditional guru. There do not seem to be many of these around today and it is unlikely that you happen to have one conveniently close by! Consequently, the best you can do is to read books that reliably present material in the traditional manner (unfolding scriptural texts and Shankara commentaries) and listen to recorded talks from similarly reliable sources.

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The reification of ignorance

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The reification of ignorance or the One-percent Brigade

There has recently been a brief spate of posts relevant to this topic on the Advaitin List. I rarely post there these days for fear of getting involved in long arguments with members committed to opposing views. But, after someone claimed that 99% of Advaitins accepted that ‘ignorance’ was a really existent entity, I posted to assert my membership of the ‘1% Brigade’, explaining that “I mainly wanted to reassure those readers who were dismayed to think that they were in the 1% and apparently did not understand Advaita!”

What I said was:
“(In volume 2 of ‘Confusions’), one of the aspects that I specifically address is the notion of avidyā as a really existent entity and I am afraid that I have to conclude, using reason and common sense, as well as the quotations, that what is meant by ‘ignorance’ is simply ‘lack of knowledge’. Essentially, it is a language problem. So, yes, there is certainly ignorance in the deep-sleep state, simply because the mind is resolved and incapable of having knowledge about anything. But there is no mūlāvidyā, I’m afraid. And I hope that many will be convinced if they read all of the arguments.”

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Book Review: European Masters – John David

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Blueprints for Awakening: European Masters: Unique Dialogues with 14 European Masters on the Teachings of Sri Ramana Maharshi Who am I?

Premananda, Open Sky Press Ltd, Nov 2010, ISBN 978-0956607003. (350 pages).

Buy from Amazon US
Buy from Amazon UK

Note that, when I originally reviewed this book, it also included a free DVD of extracts from the interviews. This is no longer the case.

Premananda is the author of a number of books, including ‘Indian Masters: Blueprints for Awakening’, which I have reviewed at http://www.advaita.org.uk/reading/read_general.htm#blueprints. He spent 15 years with Osho, followed by another 5 with H. W. L. Poonja (Papaji) and much of his teaching now is influenced by Ramana Maharshi. He runs the Open Sky Satsang Community in Germany (between Cologne and Düsseldorf) and periodic meetings are organized throughout Europe.

(Extended biographical details may be found at his website – http://www.premanandasatsang.org/.)  

Note that, sometime during the elapsed time since I wrote this review (around 2011), he has reverted to his (presumed) birth name of John David. All reference to the name ‘Premananda’ appears to have been removed from his website and books (although the URL remains the same). I have left the words of the review itself, and the images, as they were in the original review.

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Swami Dayananda Interview (cont)

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The following is the continuation of an interview with Swami Dayananda Saraswati, conducted by John LeKay for Nonduality Magazine. That site is no longer available and the article was submitted by Dhanya. It is in three parts. Read Part 1

NDM: An Indian sage once said, “No learning or knowledge of scriptures is necessary to know the self, as no man requires a mirror to see himself.”     

            Swamiji: He does require a mirror to see his face. No man requires a mirror to find out whether he exists or not, correct. But if he wants to see his face, he requires a mirror.           

            I have no question about myself whether I exist or not. I don’t have a doubt. I don’t need any mirror. Even my eyes and ears, nothing I require, because I exist and therefore I use my eyes. I exist and therefore I use my mind.

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An Interview with Swami Dayananda

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The following is an interview with Swami Dayananda Saraswati, conducted by John LeKay for Nonduality Magazine. That site is no longer available and the article was submitted by Dhanya. It is in three parts.

Introduction

Swami Dayananda Saraswati is a contemporary teacher of Vedanta and a scholar in Sanskrit in the tradition of Sankara. Swamiji has been teaching Vedanta in India for more than five decades and around the world since 1976. His deep scholarship and assimilation of Vedanta combined with a subtle appreciation of contemporary problems make him that rare teacher who can reach both traditional and modern students.

          A teacher of teachers, Swami Dayananda taught six resident in-depth Vedanta courses, each spanning 30 to 36 months. Four of them were conducted in India and two in the United States. Each course graduated about 60 qualified teachers, who are now teaching throughout India and abroad. Under his guidance, various centers for teaching of Vedanta have been founded around the world; among these, there are three primary centers in India at Rishikesh, Coimbatore, Nagpur and one in the U.S. at Saylorsburg, Pennsylvania. There are more than one hundred centers in India and abroad that carry on the same tradition of Vedantic teaching.

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Q.501 Experiencing AtmA

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Q: I would like to tell you about an experience I had recently.

I was walking the park and suddenly everything became clearer before my eyes and I was astonished I was like “ah….” in those few moments everything was myself and I was everything.  I was the pavement I was walking, the trees, the bushes, the fences and the whole space was filled with myself without slightest gap like water fills a sea.  I was everything and everywhere.  I was omnipresent and all pervasive. I didn’t have a specific location as I normally experience with out body a specific location.  At that very moment of experience I asked myself “what am I?” The answer very clearly and immediately dawned in me “peace, consciousness and bliss” it was an incredible experience of peace and awareness.  It left a profound peace and awareness in me that since then all my desires have disappeared and I am in total peace all the time and nothing however good or bad from the outside moves me any longer. 

Is this the experience or awareness of the Atma?

A: This is not really a question that is amenable to a short answer. There is a lot about it in my next book (‘Confusions in Advaita, Vol. 1’).

The short answer is ‘no’. You cannot ‘experience’ Atman. Experience requires an experiencer and a thing experienced – and that would be duality. You could also say that anything you experience cannot be Atman. You are Atman – the conscious experiencer – and anything experienced must be anAtman. But you might also say that, since reality is non-dual, there is only Atman-Brahman. Therefore, whatever you experience must also be Brahman.

Enlightenment is the intellectual realization of the truth of all this. It requires mental purification and then a process of listening to the teaching from a qualified teacher, clarifying any doubts through questioning and then a period of mentally going over all of this until it is clear and certain.

But your experience is not to be denigrated. It should serve as an incentive to investigate all of this properly!

The devil’s teaching part 2

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Eka jIva vAda – the devil’s teaching (part 2 of 2)

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Here is how I described this teaching some years ago:

First of all, however, I will say a little about sRRiShTi dRRiShTi etc, since I have mentioned these above. I once thought that these were the principal creation theories of advaita. sRRiShTi is the Sanskrit word for creation. The mythical stories of God creating a world, for example over six days as in the Bible, are called krama sRRiShTi, meaning ‘gradual creation’ (krama means ‘ progressing step-by-step’). dRRiShTi is the Sanskrit word for ‘seeing’ or the faculty of sight. Thus, sRRiShTi dRRiShTi vAda means that a world is created and then we perceive it. dRRiShTi sRRiShTi vAda, on the other hand, supposes that perception precedes creation. This effectively boils down to a form of subjective idealism; i.e. the world only exists in our mind. This, in turn, implies that there are no other individuals than ourselves; i.e. solipsism. (The theory that there is only one person is called eka jIva vAda in Sanskrit.)  Continue reading →