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。

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■Neo-Advaita versus Traditional Vedanta
ネオ・アドヴァイタ VS 伝統ヴェーダンタ
On the surface Neo-Advaita, which has no worthwhile methodology, seems fairly reasonable. By and large it teaches that you are not the body-mind-ego entity and that you are nondual awareness, both of which are in harmony with tradition. 
概してそれは、「あなたはボディ‐マインド‐ エゴの実体ではない」、「あなたは非二元のきづきである」と教えます。どちらも伝統と一致しています。
If reality is nondual, then there is no one that is ignorant of his or her Self because knowledge and ignorance are duality. If there is no ignorance of who we are, there is no need for a teaching, a teacher or a student. 
In nondual reality there is no body and mind to be something other than the Self—awareness—so there is no bondage and no liberation, no suffering and enjoying, no joy and no sorrow. If you are nondual awareness you cannot do anything, so there are no right and wrong actions. You were never born and you never die and experience does not exist.
非二元の実在には自己 (気づき )以外の何かである体と心はありません。したがって、束縛も解放もなく、苦しみも楽しみもなく、喜びも悲しみもありません。

This teaching causes a problem because it does not take experience into account. So you either have to deny the existence of experience, which can only take place in duality, or modify the teaching. 

You cannot deny the existence of experience—although Neo-Advaita does its level best—because it exists. So to tell someone caught in the experiential world that he or she does not exist, or that nothing can be done to attain enlightenment is not helpful. 


The sages who gave us Self Inquiry were considerably more sophisticated and worked out an intelligent solution. They assigned a provisional reality to duality which is in harmony with the experience of everyone and then proceeded to destroy it, using teachings which correspond with the common sense logic of the seeker’s own experience.
Without the notion of a provisional or apparent reality, which experience confirms, you are forced to superimpose the idea that all is Consciousness on empirical reality. 


Needless to say, it does not apply to this level of reality. A verse in the scriptures on Yoga that says, ‘a yogi in samadhi sees no difference between a lump of gold and the excreta of a crow.’ Presumably, an enlightened Neo-Advaitin in dire financial straits might attempt to pawn a handful crow poop and sweep his lump of gold into the garbage can. 


Nonduality, non-difference, does not mean sameness. It means that from the Self’s perspective there is no difference, but from the level of the body and mind there are only differences. 


This discrimination between what is real and what is apparent is the signature of an unenlightened person. In fact, one of the definitions of enlightenment found in the scriptures of Self Inquiry is ‘the discrimination between what is real and what is apparent.’ 


When you superimpose the notion of nonduality on multiplicity, you add a belief that will eventually have to be discarded at some point. This kind of spiritual belief, which is just ignorance, is exceedingly hard to investigate, if it is taken to be the truth.



■Ramana Maharshi, Osho, Papaji and the rise of Neo-Advaita
In the Eighties the Western spiritual world became reacquainted with Ramana Maharshi, a great Indian sage, who had achieved a certain degree of international recognition around the middle of the last century, but who had been all but forgotten since his death. 


Ramana realized the nondual nature of the Self and taught Self Inquiry and Yoga. Neo-Advaita, sometimes called Psuedo-Advaita, the West’s latest idea of the wisdom of the East, came about mainly through a disciple of Ramana, HWL Poonjaji, commonly known as Papaji, although J. Krishnamurthi, Jean Klien, Ramesh Balsekar and others contributed to it.

ラマナは、自己の非二元性質を実現し、自己調査やヨーガを教えました。 ネオ・アドヴァイタ(しばしば擬似アドヴァイタと呼ばれる東洋の叡智に関する西洋の最新のアイデア)は、主にHWL Poonjaji(一般的にパパジとして知られているラマナの弟子)を通じて広まりましたが、J.クリシュナムルティ、ジャン・クライン、ラメッシ・バルセカールなどもそれに貢献しました。

Papaji, who was virtually unknown in India during his life, came to the attention of the Western spiritual world shortly after Bhagawan Shree Rajneesh, the notorious ninety-three Rolls Royce guru died. 


Rajneesh, the horse’s mouth concerning the topic of enlightenment for Westerners for many years, was a particularly clever man who created a very large following by wedding two largely incompatible concepts, sense enjoyment and enlightenment. 


His ‘Zorba the Budda’ idea gave a whole generation of rebellious disaffected community-seeking Westerners good reason to party hearty on their way to God. 


When Rajneesh, who rechristened himself Osho to avoid the bad karma his notoriety produced, died, his devotees, ever on the lookout for the next master, ‘discovered’ Papaji, by this time an old man languishing in Lucknow, a hot, dirty noisy city on the banks of the Gomati river, a tributary of the Ganges.


Papaji, like Osho, was a clever man with an outsized personality. He was a shaktipat guru with a super-abundance of ‘spiritual’ energy which some people claim he transmitted to his disciples. After the transmission, Papaji informed them that they were enlightened. 


He should have known better—and perhaps he did—because there is only one Self and it has always been enlightened. But this distinction was definitely lost on his followers. 


As it so happened, many got high on ‘the energy’ and imagined themselves to be enlightened, a condition known in yogic culture as manolaya, a temporary cessation of thought, or if you prefer an English term, an epiphany.


It so happens that Osho’s followers, in spite of the fact that most of them spent long periods in India, had virtually no knowledge of Self Inquiry even though they called themselves 'neo-sannyasins' which translates as ‘new renunciates.’ Renunciation is a tried and true Vedic spiritual idea, but in their case it is not clear what they actually renounced. 


Buddha was certainly a renunciate, but it would be a stretch to expect Zorba to renounce anything that interfered with his enthusiastic celebration of life. On the upside, his followers busied themselves developing sometimes effective therapies to deal with their manifold neuroses. 


Osho was a Jain, not a Hindu, and seems to have more or less ignored the great spiritual tradition that surrounded him, at least after he became famous. His role models, who he was not above criticizing, were Christ and the Buddha. 


Papaji, on the other hand, was a died-in-the-wool Hindu from a Brahmin family of Krishna devotees. His contribution to the spiritual education of this group was two-fold. He introduced them to Ramana Maharshi, who he claimed was his guru, thus giving himself a golden, nay platinum, credential. And he familiarized them with the word Advaita which means nonduality. Hence, the Advaita movement which has attracted many thousands of Westerners. 



Although Ramana was Papaji’s guru, their idea of spiritual practice, Self Inquiry, was quite different. Ramana’s involved persistent and intense effort on a moment to moment basis to dispel the mind/ego's idea of duality, while Papaji’s involved only asking the question ‘Who am I?’ and ‘keeping quiet’ until the answer appeared, the absurdity of which was lost on them.



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