カルキのディクシャ  WHO IS THAT?
インド聖者カルキバガヴァンとワンネスムーヴメント。 その知られざる実態に迫る。 ワンネス劇場の舞台裏で何が起こっていたのか!? その他、悟り系の情報を紹介。玉石混交のスピリチュアル、玉にみせかけた石にはご用心。

1 2 34 5 6 7 8 9 1011 12 13 14 15 16 1718 19 20 21 22 23 2425 26 27 28 29 30 31


■Devotion to God
Another essential component of any valid spiritual path is devotion to God. Ramana gave devotion to God, meaning glad acceptance of the fruits of action equal status with Self Inquiry as a spiritual path because devotion to God exhausts vasanas and breaks down the concept of doership. 
‘Not my will, but Thine.’ It also teaches that God, not the ego, is the dispenser of the fruits of one’s actions. But Neo-Advaita sees devotion as ‘duality’ and has nothing to do with it. 
In fact, devotion works just as well as the idea of nonduality to prepare the mind for Self realization, because the Self functions through the chosen symbol or practice to bring the necessary qualities for Self Inquiry into full flower.

One view that needs to be examined in this context is the notion that enlightenment can be transmitted in some subtle experiential way via the physical proximity of a ‘master.’ 


Traditional Advaita disagrees with this view for the reason that ignorance is deeply entrenched in the aspirant’s thinking and that it is only by deep reflection on the teachings that the ultimate assimilation of the knowledge is achieved. This assimilation is often called full or complete enlightenment. 

伝統的アドヴァイタは、[ 志願者の思考に無知が深く定着している ] 、[ 究極的な知識の同化は教えに沿った深い熟考によってのみ達成される ] という理由でこの見解に相違します。しばしば、この同化は大悟または完全な悟りと呼ばれています。

On the other hand, the transmission fantasy fits nicely into the Neo-Adviatic conception of easy enlightenment, as it does away with the need for serious practice. One need do nothing more than sit in the presence of a master and presto-chango!—I wake up for good. If this were true, however, the thousands who sit at the feet of enlightened masters everywhere would be enlightened.

Another half-baked idea that has gained currency in the Neo-Advaita world is the notion of ‘awakening.’ While sleep and waking are reasonable metaphors to describe the states of Self ignorance and Self knowledge, Neo-Advaita assigns to them an experiential meaning that is not justified. Just as anything that lives, dies, anything that wakes, sleeps. The Self never slept nor does it awaken. The mind does. This waking up and going back to sleep—all of which takes place in the waking state incidentally—is a consequence of the play of the gunas in the mind. 



When the mind is sattvic, the reflection of the awareness shining on it causes the individual to ‘wake up,’ i.e. to experience the Self; but when rajas or tamas reappear, as they inevitably do, the mind is clouded over, the experience is lost and the mind ‘sleeps.’ Until the extroverting and dulling vasanas are purified, the seeker is condemned to a frustrating cycle of waking and sleeping.

心がサトヴィック(清浄)な場合、その上に気づきのきらめきを映し出し、個体の「wake up」すなわち自己を経験する原因となりますが、ラジャスまたはタマスが再び現れる場合、それらは必然的に心を曇らせ、この経験を見失わせ、心を「眠らせます」。




「Presto Chango」とはコインマジックの一種のことでした。
■Importance of Karma Yoga for Self Inquiry
It would be impossible to underestimate the importance of Karma Yoga for Self Inquiry. Karma Yoga is not taught in the Neo-Advaita world because it is for the doer. 


Furthermore, it requires discipline and considerable patience, qualities not in evidence in people seeking instant enlightenment. It also requires continuous monitoring of one’s motivations and reactions to events. Additionally, it requires a willingness to change one’s attitudes. 


Finally, it demands a pure lifestyle because the vasanas continually divert attention away from the Self. None of this is possible if I do not exist. And if I do exist, it is hard work.


Not doing will not create karma, good or bad. But, because it is impossible not to do, the idea that there is nothing to do means that the entry level seekers will just continue to do what they have always done. 


No blame, but the idea that there is nothing to do will not result in enlightenment or growth. To fill the non-doing void, Neo-Advaita, thanks to Rajneesh’s Zorba the Buddha idea, keeps the seeker hooked with an apparently positive injunction, ‘celebrate life.’ 


How celebrating is not a doing is difficult to understand, but intellectual contradictions rarely stand in the way of an immature seeker’s desire to have fun. In contrast, Self Inquiry encourages sacrifice, the idea being that the ego cannot have its cake and eat it too. 



The desires that extrovert the mind need to be sacrificed for the sake of a quiet mind, one capable of meditating on the Self, reflecting on the nondual teachings and assimilating the knowledge.


When actions conform to dharma, binding vasanas are neutralized. Dharma means that I do what has to be done, irrespective of how I personally feel about it. I do not want to pay my taxes, but I pay my taxes. 


I may not get a vasana for paying tax, but I will certainly eliminate any agitation associated with non compliance. But when my desires are all that matter, is it any wonder that whatever nondual experience happens in the satsang when the mind is temporarily arrested by the group energy, quickly vanishes with the appearance of the next binding desire? 



This is why the Neo-Advaita world is little more than thousands of people, including the teachers, who have had scores of nondual experiences, but who at the end of the day are still prisoners of their desires. Enlightenment is freedom from dependence on desired and feared objects.


Ramana Maharshi, who had an experience of the Self at the tender age of seventeen, understood the wisdom of practice in so far as he sat in meditation on the Self in caves for twenty years and studied the texts of both Yoga and Self Inquiry after he was awakened, although this is not the party line of Ramana devotees. 


Had he been a Neo-Advaitin, he would have immediately advertised satsang and begun instantly enlightening the world. But he had the wisdom to understand that while the epiphany was the end of his seeking, it was not the end of his work. 



Had it been, he could have returned home, eaten this mother’s iddlies and played cricket like any normal seventeen year old Tamil boy. Is it unreasonable to assume that he applied the knowledge he gained during his experience, until the mind’s dualistic orientation was reduced to ash in the fire of Self knowledge? The notion that his epiphany destroyed his sense of duality once and for all does not jibe with common sense.


マインドの二元的な指向が自己認識の火中で灰燼と化すまで、彼が経験で得た知識を適用したと仮定するのは理にかなっていませんか? 彼の洞察が1度で二元性の感覚を破壊したという考えは常識と調和しません。 



02 2018/03 04
1 2 3
4 5 6 7 8 9 10
11 12 13 14 15 16 17
18 19 20 21 22 23 24
25 26 27 28 29 30 31
[01/09 Onepsinsdiecy]

1  2  3  4  5  6  7 
前のページ 次のページ
忍者ブログ [PR]