Академический Документы
Профессиональный Документы
Культура Документы
Yet it can readily be observed that the world of name and form certainly appears to
exist as an externality to ordinary human consciousness. This leads to the
proposition that either the world truly exists as an externality or it arises as a direct
projection of mind, at some deeper level of consciousness (at least). If the world
arises as the result of such a mind-dependent projection or, if the proposition to the
effect that form is emptiness and emptiness is form is allowed then a dependency
on either the act of discrimination or of mind alone must be admitted
So, how may we seek to explain elemental Advaita (non-duality) in relation to its
“single-minded” insistence that "There is only ever the non-dual reality and, from
the vantage point of the person in the world, there is either knowing this or not
knowing it" or again "All is presence in which all apparent thoughts and concepts,
events and actions, arise spontaneously" and so forth. Well, once again, the answer
to this question is simple, such advocates have overlooked the aspect of
“emptiness” simply because they have not “seen or detected” it and have projected
themselves directly into the erroneous and deluded identity being the state of “I am
that from which all derives” and this is rephrased as “all is presence in which all
apparent thoughts and concepts, events and actions, arise spontaneously” and
again “there is only ever the non-dual reality” and so forth.
Similarly the statement , roared by the Upanishads, to the effect "That Thou Art" is
a definite state but it is not the "Absolute" and one can know that because it can be
recalled as “I am that from which all derives”. The absolute state cannot be recalled
because it is "void", Nirvana (all sense of small self and of Higher Self (Atman-
Brahman) "blown out" as the Buddha said, "something solitary...") - so how can it
possibly be "recalled"?
I could go on in detail but you will get the point. It’s all one ....thing man! One thing
that is a no-thing or everything depending entirely on the attainment achieved by
the observer/reporter – from the comparative simplicity volunteered by the plethora
of those that adhere to the creed currently trumpeted by neo advaita to more
discerning and sophisticated versions of nirvana-emptiness- compassion and so
forth coupled with the intellectual and practical infrastructure provided by modes of
practice in one form or another, some conservative some seemingly otherwise.
Goldenage