Advaita Vedanta – l


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 – is 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.

From he above it can be seen that Berkeleyan idealism is quite different. One similarity is that both systems deny the existence of an external world, but the idealism of Berkeley retains the validity or reality of minds and ideas. There is no problem with having God as the final ‘arbiter’ or Witness, since this notion or reality is (ontologically) equivalent to ‘the Self’ or pure Consciousness. Towards the end of his life Berkeley came to a position akin to pantheism*, not quite different from Advaita which, as stated, is a mystical, experiential Way (knowing-being), but properly it is not not pantheism. In Advaita the apparent multiplicity of forms/objects is denied – they are just names and forms (nama-rupa) , but in the end (with full comprehension) they are not other than the way Consciousness or the Self manifests Itself, thus ultimately not different from It.

* His last work, ‘Siris’ c.f. Colin M. Turbayne’s “Berkeley’s Two Concepts of Mind”

c.f. Greg Goode on Non-duality (Western types of).

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‘Problems of new religions’


“The problem of these new religions is that they do give results. But not necessarily in a religious sense. People are going to these new religions for emotions, for experiences, not for reality. An experience always seems real, even if what you experience is illusory in nature.” Father Sylvan, in ‘Lost Christianity’ – J. Needleman

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Wisdom and seeking


At the end of many journeyings the man full of wisdom cometh to Me; he, the Great-souled One (Mahatma), rare indeed to find, saith: ‘Vasudeva (Krishna as the indwelling One) is All’. Gita Vii, 19.

***

Si no fuera por los espacios del alma, no habría caminar para los buscadores’ – ‘Ata Allah,  El libro de la sabiduría (kitab al-hikam)

 

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Can we step out of Plato’s cave?


Quora — posted on  by 

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).

 

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Does Consciousness exist or have our brains tricked us?


(www.quora.com/If-metaphysical-entities-cannot-be-verified-to-exist-how-can-we-say-anything-meaningful-about-them/answer/Alberto-Mart%C3%ADn-2?__nsrc__=4&__snid3__=1081586124)

http://www.quora.com/Does-consciousness-exist-or-have-our-brains-tricked-us

Paul Bush, PhD computational neuroscience. Nonmaterialist.

Answered Mar 15, 2016

 

Find out for yourself. It’s not difficult, just takes persistence.

First: The theory that consciousness is an illusion comes from neuroscientists who have shown that the contents of consciousness are produced by the brain. Your thoughts are groups of brain cells firing. Everything you experience corresponds to the activity of one of these groups. However, no one can explain why you are aware of this activity. We can show that the concept of what “you” are is generated by the brain, so maybe the question is “why is there awareness?”. Still, no one has an explanation. The best that they can do is to say it must come from the processing of the brain. To perceive something, to be aware of it, the representation of that thing must be presented to, or have some form of interaction with, the representation of the self, “you”. In some unspecified way the combination of the object-representation and the self-representation generates awareness, or awareness is no more than this cognitive process, hence an illusion.

So is this true? Is awareness an epiphenomenon of cognition? Here’s the test:
Find a quiet place and get comfortable. Close you eyes if it doesn’t make you fall asleep. Then just watch what happens. Whatever you notice, ignore it. After a while the tumult of thoughts and sensations will begin to die down. You’ll probably have to try it more than once. Some people find that concentrating on their breath helps them ignore everything else.

Anyway, after a while thoughts and other mental activity will actually stop, at least for some time.  All the activity that scientists say “generates”, or is, awareness. Yet there you are, aware. More aware than normal, actually. Is it real? Is anything else real? Is it anything other than you?

 

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I am tall mountain, wide sea


ENERGÍA…………………………ENERGY – Prana

Yo soy montaña y soy mar.        I’m tall mountain, wide sea;
Soy del río la corriente,………   Of the river I’m the current,
soy el correr de la fuente,……   The flowing of all the springs
del raudo viento el bramar…… And of a gale I’m the howling.

Soy el mar embravecido……… The turbulent ocean too
y soy tormenta rugiente,……… And also the raging storm.
soy caudaloso torrente………    I am a torrent unwieldy
y fuerza del vendaval………….. And of wind the blowing force.

Torbellino, rayo, trueno,           Whirlwind, thunder, and bolt,
relámpago y terremoto,            Of fire the conflagration.
Lightning, earthquake – that am I;
La conflagración del fuego,
el ojo del huracán.                     The eye of the hurricane.

Yo soy del águila el vuelo,…… Of eagle I am the flight,
y del león el rugido,…………… And of a lion the roar;
de las estrellas el giro………… Of the starry sky the gyre
y brillo del disco solar………… And brightness of the solar orb.

Soy yo Mercurio y soy Marte; I am Mercury and Mars;
Dionisio, Apolo y Teseo;           Dionysius, Apollo, Theseus;
soy de Cupido el deseo.            Of Cupid the lusty love…
Yo soy eso y aún soy más.        I’m that and e’en more than that.

M.

 

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Philosophy vs science


(From a discussion in Quora on science vs philosophy)

http://www.advaita-vision.org/science-vs-philosophy-in-three-parts-part-i/#more-3988

— Max Planck: “I had always looked upon the search for the absolute as the noblest and most worth while task of science.”

 

M – ‘There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy’… Objectivism in science was given up long ago (no doubt you know it, from what you are saying). I said previously that knowledge or truth is the relationship /’adequatio’ of ‘rei’ (subject matter) and/with the intellect. I still like that medieval definition of ‘truth’.

In advaita philosophy all truths, being merely conceptual, are relative (mithya) – all of them; they are not only falsifiable but sublatable or stultifiable. The only ‘thing’ that is unsublatable is experience of the transcendental ‘something’ (Consciousness, Atma… the name is not important – “sages call it by many names”), which is indescribable, the only reality there is, and which pervades everything (like the Tao in that other tradition). I happen to be interested in/attracted by this ‘thing’ and this way of thinking about it. The evidence? Purely subjective – in a metaphysical sense, different from the subjectivism of science referred to above). You can call it mysticism if you wish, but it is something more than that, and not just mental speculation… and I cannot provide any evidence for you.’

Y – “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”

Yep, and what is the best way to find out what those things are?  Rational inquiry, or just making stuff up?  Personally I’ll stick with rational inquiry.

M – – ‘It cannot be found by searching, but only those who search may find it’ (Nicolas of Cusa). I am not particularly fond of entering into a (forced) marriage between science and philosophy or “spirituality”, so I don’t particularly recommend dipping into a site called ‘Non-duality North America’, or something like that – where a bunch of physicists and cosmologists have their say. Rationality? Why not say ‘(searching), unbiased Intelligence’? That includes the former.

P.S. I said that the evidence is ‘purely subjective’, and that is because there is only one ‘Subject’ – with no object/s. Consciousness reflects on itself, ‘knows’ itself. It cannot be said that Consciousness is aware of ‘anything’, or knows ‘anything’, but everything is known, etc. in its presence, as it were. There are no things; there is only Consciousness (I am no-thing).

 

 

 

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