Tag Archives: Knowledge

ROLE OF “REPETITION” — 2

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ROLE OF “REPETITION” IN SPIRITUAL INSTRUCTION, PRACTICE AND UNDERSTANDING — 2

 

This is an alternative viewpoint regarding the role of “Repetition” in understanding the core message of advaita.  As it often happens, there is nothing like “the right perspective” in these matters. One may use one’s own discretion in evaluating these different points of view.

1.  There is no doubt that Repetition helps in getting a thing by heart or to memorize a quote, a mantra, a verse etc.

2.  We know ‘Practice maketh perfect’ and  practice necessarily involves repetition.

That means, we are making an operation (mostly those that involve neuromotor skills) into a more mechanically executed action – transferring a routine from being a cerebral activity to cerebellar activity.

3.  The ‘phala‘ (result) of certain ritualistic karma (like offerings made for the appeasement of gods, gaining merit etc.) is expected to increase proportionally with the number of times the ritual is carried out. (Please see Note: 2 at the end). Continue reading →

Repetition-1

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ROLE OF “REPETITION” IN SPIRITUAL INSTRUCTION, PRACTICE AND UNDERSTANDING — 1

All of spiritual instruction and learning has two aspects or dimensions:  The Theory and Praxis – a doctrine to understand and a method to practice, so that the former may dawn in the seeker’s mind as an experiential realization of his/her own. In advaita Vedanta the goal is to understand the Reality by dispelling the misunderstanding. The final understanding to arrive at is that there is no essential distinction between the jiva (individual self) and Atman (Universal Self), and further, that Atman, the Self, is Brahman (its cosmic extension, as it were). Here the two terms of the polarity, subject-object, get obliterated, given the intuition (anubhUti, akhandAkAra vRtti) that reality is One. Knowing and Being are no longer distinguishable from one another, when Happiness shines self-effulgently and this is encapsulated in the three-pronged expression, sat-chit-Ananda.

The method of imparting the above Non-dual message is usually by teaching (through gradual and progressive steps) so that the seeker intuitively grasps the Reality, the ‘what Is’. Normally a teacher is required for this education; otherwise, the scriptures (basically the prasthAnatraya; the purANas and specific treatises likes the prakaraNa grantha-s being the accessories) are the source to which one can access again and again. Saying ‘again and again’ implies repetition… or does it? Repetition of what? Continue reading →

Mithya, Mythology, and Metaphysics – an exchage lll

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I think that all these points or clarifications are important in our discussion, and are directly related to the 5 sections or categories listed above. We can see, in particular, how exoteric monotheism (The Old Testament of Christianity) tends to authoritarianism and rigid views… and persecution of ‘heretics’ and infidels. The same thing applies to Islam (Sufism is “for the few”, and it is peaceful). Pneumatic temperaments are a minority, the majority being either psychic or hilic (or a mixture).

3. “Can the knowledge of good and evil be viveka, the ability to distinguish ātmā from anātmā?” I think the answer is No, from what I said re morality vs. knowledge (jñana).

This leads me to what you write concerning Iswara (section 4): “Īśvara is pure limitless existence-consciousness together with its intrinsic potential for manifestation (māyā)”. It represents all cosmic laws and, clearly, is not the stern, authoritarian God of  Old Testament Christianity, or the God  of Islam, who appears as more generous and loving. Jesus, on the other hand, can be said to represent the logos (buddhi) of Neo-Platonism and Gnostic Christianity. Is Iswara not impersonal, unlike Krishna and Rama? One difference is that God’s laws are decrees and ordinances (commands), whereas Iswara’s laws are cosmic and impersonal; “it is what it is”, as you say; obedience has a different tinge in either case.

Coming to the nitty-gritty – for all the forgoing is as a preamble – I have to make a confession: I have been associated, perhaps for too long, with a Sufi organization led by F. Schuon, whose platform is traditionalism (called perennialism in N. America). The originators were R. Guénon and FS; important figures, among others: Ananda K. Coomaraswamy and Titus Burkhardt. You can check on this, but, evidently, there is an element of romanticism or nostalgia (for times passed), as well as anti-modernism (favoring, among many of its adherents, homeopathy, anti-evolutionism, and anti-Vatican II). Tradition did nothing wrong; the longer you cast your gaze back, the purer, uncontaminated it is (a sort of Arcadia). I don’t want to be ironic (nor repentant), but, simply, I took their views in that realm as quasi-ontological principles, with a heavy emphasis on the ugliness and deviancy of modern civilization. That can explain the quasi-traditional interpretation of the Garden I offered you, relieved by the metaphysical bent within it.

5. I accept the account you give of the Garden in terms of the significance of the serpent, with its promise of knowledge of “good and evil” (what you write about the “awakening of the feminine” is wonderfully inspiring). I think it is correct on the whole, and reminds me of some other instances in mythology to that effect (recently attended a performance of the Ring of the Nibelungs, by R. Wagner, where Faffner, a giant (a dragon or serpent in other Germanic stories), makes its appearance. This being is avaricious but has supra-human abilities, like understanding the songs of birds. The Titans of Greek mythology were also benefactors of mankind. So, knowledge? Yes, but it comes with a price… and a risk. The risk is that  serpents and dragons are ambivalent beings; they are not just friendly, or helpful to man; some danger may lurk hidden in them, like a poison, or a fiery breath. Myths have the characteristic of being polysemic (having several meanings)

The price to pay is that none other than a hero can conquer them before they release their boon/treasure.

Science and technology come at a price, which may be too high; time will tell. I am not in favor or against science and technology; it is here, and is still making in-roads, as something that had to happen: inevitable, given man’s abilities and ambitions: “to conquer Nature”, “discover its secrets”. How many are looking inside themselves, would be followers of Jesus, or of the dharma? A few are. The final point I wanted to make is to ponder on the meaning of the Greek word ‘hubris’, and I would leave you there. But before that, I would also make a plea for exoteric religion, including the bhakti way: from what we saw before, it is not all negative; it is, for a majority of people, the only way of advancement in a meaningful, spiritual way, and it brings cohesion, as well as beautiful art (painting, music, mystical poetry, etc.)

 

 

Q. 353 – Witness to the boredom

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Q: I have a problem with the boredom of everyday life. Nothing seems to satisfy me. I just find it so difficult to be just here in the moment and be content with that. You say: go through life and work etc, but as a witness to it all.

Am I living in moment as I should? Should I give all my attention to each action, so that the ego is absent or should I just be the witness of everything every action on a moment to moment basis?

Maybe if I understand how to live in the moment better and had some clarification, that would help me stay present and focused on just living. My mind lives in the future.

(Note: I have reworded the question slightly but some of the replies quote from the original question. Apologies for any confusion!)

Answers are provided by: Sitara, Ted, Ramesam, Martin and Dennis. Continue reading →

Mithya, Mythology, and Metaphysics – an exchange

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(Under part 4 of my ‘Review of article on Shankara’ 9 ‘thoughts’ or
comments were made, the last one on May 8th, 2013. Following that,
Peter and I continued our dialogue, which took us in different
directions, resulting in a 12 page thread. We both thought that our discussion might merit publication in AV. Quite sadly, Peter passed away one week after he wrote his last reply within our exchange. This is the first part, to be followed sequentially).


Martin (M) – How interesting that myths (different from ‘mithya’) give rise to different interpretations, perhaps mostly due to one’s cultural background and held views on life, etc. When you say ‘literal’, in this context, I understand something like an interesting story, mostly for children; but if myths say something about man’s life, his struggles, aspirations, etc., how can they be just nice, imaginative stories? (‘literal’ x2 is for those who believe – in the recounting of The Garden of Paradise – that that is how it actually happened; I don’t count you among them, of course).

 About your points (Peter’s (P):

  1. Right, not unity, but union (Creator/creature, lover/beloved, etc.); therefore bhakti, with its bond of love and surrender on the part of the creature – which can lead to a state of unity (advaita) once Knowlege or realization has dawn. No?
  1. a) “with us” is not plural; it is first person singular when the subject is God, a king, or someone in authority speaking for the law or from a chair of authority, which is impersonal. If you have the KJ version of the Bible, it reads: “man is become as one of us, to know good and evil” Gen., 3, 22.

      b) P: “Before Adam was ‘one with’ God, (i.e. before he knew right from wrong), what was he?” My (M) answer: ‘one of us’ sounds rather sarcastic, No? Yes, man knew duality by his ‘individualistic’ act, but was not like God; this cannot be the meaning of the Hebrew Bible (Old Testament). With the New Testament, things are no longer oppressive, based on fear and ‘the law’: Jesus brings liberation through knowledge, love, and compassion, and man is seen as theomorphic (capable of assuming his divinity in Oneness). cf.  St. John’s Gospel and the Gnostic Gospel of Thomas.

  1. a) M: The serpent “presaging Jesus”? At one time Jesus said: “you must be wise as serpents”, meaning to discriminate between acts (and people), but, other than that, the serpent is ‘the Tempter’ and the representation of evil (egotism?), and henceforth there will be enmity between it and mankind (“it  shall bruise thy head, and thou shalt bruise his heel” (Gen., 3,15).

        b) P: “what’s wrong with having the knowledge of right and wrong?”.

M: ‘Seeing’ duality everywhere*, precisely – the pairs of opposites – and thus becoming judgmental and stuck in that limited, constricted vision, the consequence being the loss of Paradise in union with God. “You will be like gods” was the promise of the serpent. Duality (plurality) pertains to the dimension of God or Ishvara (‘I’ and ‘other’, heavens, hells, etc.). Right and wrong belong to thinking (vritti/s), as you well know, and it can be a problem unless you just observe it as such (i.e., an object for Consciousness). Did the couple know that they were immortal? I don’t know, and probably they did not know either. Continue reading →

Experience

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111472_web_R_by_Dieter Wendelken_pixelio.de

For most advaitins, traditional as well as Western, the term ‘experience’ seems to be a red rag. I would like to open our minds to a more comprehensive understanding of the word.

What exactly is an experience? It is a mind phenomenon, possibly following a sense perception or an action. Tasting food  is a sense perception. But to evaluate it as enjoyable or as disgusting makes for a pleasant or unpleasant experience. Similar with activities: just to be active – walking, talking, gesticulating etc. – is not an experience yet. Experiencing comes about when the mind gets involved, usually with an evaluation of the activity. An experience can also come about without a sense perception or activity: understanding a joke or having a nightmare can make for purely mental experiences, the first usually pleasant the latter unpleasant.

The whole world of non-advaita is ruled by the hunt for experiences of various kinds. Continue reading →

Q.349 – Guru’s grace

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Q: Do you have any comments on the concept of “guru’s grace” or ‘shaktipat guru’; the idea that some teachers are able to ‘induce’ experience in seekers or ‘transmit’ knowledge or ‘spiritual power’? Numerous reports of this sort of thing abound in the literature, and I myself have experienced something along these lines many years ago from a “mystical teacher” I followed for a couple of years in 1978-1980. I wonder what is actually going on in this sort of incident. Is it just 100% psychology at work, pure self-deception? Such “transmission” experiences can often be the seed or catalyst which spurs further effort on the path. There are so many examples of an aspirant “feeling something” in the presence of a teacher or guru that it seems inappropriate to just dismiss such claims outright.

A (Ted): It is true that some teachers can “induce” experiences in seekers.  The teacher’s ability to do this might be called a “spiritual” power in the sense that is seems both extraordinary – i.e. something most people can’t do – and mystical – i.e. beyond the normal range of mundane or worldly occurrences. The qualitative effect of this energy transmission on the seeker might, as well, be referred to as “spiritual power” in the sense that it powers up one’s mind-body-sense complex – most specifically the subtle body – in the same way that an influx of warm air heats up a room or the blare of dance music livens up a party. Continue reading →

Q.348 – Temporary Realization

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Q: 2 or 3 years ago I had a profound realization of the truth of advaita which stayed with me for many months. I fear that I have lost it forever. Do you think that it can come back?

A (Shuka): If you think you lost it, please understand you never had it in the first place, even for the 2-3 months that you think you had it. For, Advaita is not an experience, it is an understanding. The classical example used to illustrate this is a story about ten boys who cross a river. When the ten arrive on the further shore, one of them counts but nine in the group, obviously neglecting to include himself. A passer-by, noticing the consternation of the boys, counts them and finds all ten present; verbal testimony immediately dispels the previous ignorance. Once the boy has realized he is the ‘missing’ tenth person, he can never lose himself thereafter, for the truth is ‘he was never lost’. So also, it was always Advaita, however, due to ignorance which results in wrong identification with one’s body-mind-sense-complex, a person is lost. On being pointed out by the śāstra (scriptures) through a guru (teacher) that his real nature is indeed different from what he has been thinking, he gets the knowledge of his original nature, that he was ever free. All this problem is caused because of the usage of the phrase self-realization instead of self-knowledge. If you are serious about your pursuit, study from a sampradāyavit, a traditionalist, who knows how to handle the words of the śāstra, and employs the prakriyā (methodology) as a teaching tool rather than as a system; all and sundries will only compound the confusion. My best wishes to you. Continue reading →

Origin and Meaning of the word mithyA

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Seekers often ask questions about the meaning of the word mithyA. It is, after all, one of the most important concepts in Advaita. Someone has just asked about the usage of the word itself: Did Shankara use it? Does it occur in the Upanishads? I had to do a bit of research on this one and thought others might be interested in what I discovered.

The dictionary definition of the word gives: 1) contrarily, incorrectly, wrongly, improperly; 2) falsely, deceitfully, untruly; 3) not in reality, only apparently; 4) to no purpose, fruitlessly, in vain. According to John Grimes, it derives from the verb-root mith, meaning ‘to dispute angrily, altercate’.

It seems that it only occurs in one Upanishad – the muktikopaniShad. This is the Upanishad which tells you which Upanishads you need to study in order to obtain mokSha or mukti. It says that you can, in theory, get away with studying only one – the Mandukya, with its bare 12 sutras. If this alone does not enlighten you, then you need to study the 10 major Upanishads (Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya and Brihadaranyaka). If you still haven’t got it, there are a further 22 making up the main ones. Failing that, you are doomed to have to study the 108 commonly recognized ones. (After that, you start again!) Continue reading →

upadesha sAhasrI part 12

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Part 12 of the serialization of the  presentation (compiled by R. B. Athreya from the lectures given by Swami Paramarthananda) of upadesha sAhasrI. This is the prakaraNa grantha which is agreed by most experts to have been written by Shankara himself and is an elaborate unfoldment of the essence of Advaita.

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