cyee@bruce.cs.monash.edu.au (Chut Ngeow YEE) (06/14/91)
My remarks on Da Avabhasa's comments on Sri Ramana Maharshi in my previous
posting was vague and inaccurate, so I include the Master's original words
here. It is from "The Basket of Tolerance" a mightily big book on the Wisdom
Traditions of mankind. Da Avabhasa has said that all the Wisdom Traditions
of humankind when taken together, form a single, world tradition of religious
and Spiritual understanding and practice, which he calls the "Great
Tradition". "The Basket of Tolerance" is a comprehensive, annotated
bibliography of practical, Spiritual and Transcendental Wisdom literature,
carefully selected by Da Avabhasa from more than 50,000 books and other
materials from and about the historical traditions of world religion and
Spirituality. The extensive commentaries and annotations provide a
discrimitive guide to the multitude of often conflicting solutions to the
perennial questions of life and true religious practice offered by the
world's great Realizers and sacred traditions.
The "Basket of Tolerance" is an essential study for students of the Way of
the Heart to cultivate discrimitive intelligence and right understanding.
The bibliography now contains over 2,000 titles and is being continually
revised and expanded as more books are being reviewed.
The reading below is an except from Da Avabhasa's commentary on the Life and
Teachings of Ramana Maharshi:
--------------------------------------------------------------------------
Sri Da Avabhasa : "...Ramana Maharshi was a principal modern example of a
Great Sage (or a true Realizer of Samadhi) within the (originally)
Upanishadic tradition of Advaita Vedanta. He affirmed Ultimate Realization
only as Samadhi (and, Ultimately, in the superior or non-dependent or
seventh stage form). He approved of gnosis (or the subjective investigation
of the Great Argument, or the confessions and Instructions, communicated by
a Realizer), but only as an initial means for entering into the profound
Process that, Ultimately, Realizes Samadhi Itself. And He affirmed that the
profound Process that, Ultimately, Realizes Samadhi should, optimally (and
even necessarily), be associated with the practice of Communion with a
Realizer (and the Samadhi-State of that Realizer). Therefore, He also
affirmed the necessity for real practice, rather than the much "talked" idea
of non-"work". And He Demonstrated His Realization in the conservative
manner of a traditional Hindu ascetic, rather than a householder, or
otherwise in the "heroic", or "Crazy-Wise", manner typical of the Hindu
tradition, and also the Buddhist tradition...
Ramana Maharshi most specifically recommended only two practices:
Atma-Vichara (or the introversion of attention upon the "I"-thought, and the
deep tracing of the "I"-thought to its Ultimate, and Inherently Perfect, or
Non-conditional, Subjective Source, Which Is Consciousness itself) and
Satsang (or devotional self-surrender to a Sat-Guru, especially a Divinely
Self-Realized Sage, or seventh stage Sat-Guru).
In His recommending of the self-surrendering (and self-transcending)
devotional resort to Satsang, Ramana Maharshi was Teaching the Great
Relationship (of the Sat-Guru and the devotee) recommended (as the Great and
Principal Means of Realization) by all Great Realizers since the ancient
days. (And that Teaching is Itself the Great Esoteric Secret of the Great
Tradition.)
In His recommending of Atma-Vichara (or Self-enquiry), Ramana Maharshi was
Teaching in the generally Alpha-like* (or rather exclusively introverted)
sixth stage (and only potentially seventh stage) tradition of Advaita
Vedanta (as it has developed in the generally Alpha-like culture of
traditional India). However, Ramana Maharshi generally (or in principle)
approved of even all methods of meditative (or otherwise
-------
subjectively enquiring) practive, for, He said, any such practices would
lead to dhyana (or meditative depth), and, Ultimately (if allowed to become
unconditional Samadhi), deep meditation would lead to Transcendental (and
even Divine) Self-Realization.
Ramana Maharshi clearly distinguished between Sahaj Samadhi (or seventh
stage, and necessarily Divine, Enlightenment, or Self-Realization) and any
(and all) of the conditional samadhis (and meditations) associated with the
first six stages of life (including any strategically world-excluding
-------------
meditation or Samadhi Realized via Atma-Vichara). Indeed He was a true
Champion and Realizer of seventh stage enlightenment (or Divine Self-
Realization), even though He generally Taught a sixth stage Alpha-like
method of introversion, and even though He was Himself (characteristically)
rather ascetical and (apparently) introverted.
Ramana Maharshi was a rather "reluctant" Teacher. He did not very much like
to be imposed upon (or otherwise depended upon). Likewise, He did not very
much like (or even very much Perform) the Role (necessary for any Sat-Guru)
of Instructing (and Obliging) devotees in the practical details and
disciplines of sadhana. Also, because His own history (in His Lifetime as
Ramana Maharshi) included only the sadhana of the sixth and the seventh
stages of life, He was not very much inclined (nor was He very much
qualified or equiped) to Serve as Sat-Guru (and, thus, as throughly
Instructive and "commanding" Teacher) in relation to devotees who were not
yet prepared for the sixth stage sadhana (and who, therefore yet required
the Sat-Guru to Instruct, and Guide, and Discipline them through, and then
beyond, the first five stages of life). And much like (generally) comparable
sixth to seventh stage Realizers in the Ch'an and Zen traditions of
Buddhism, Ramana Maharshi was not, in the fullest sense, a true Siddha-Guru
------
(Who directly Serves and directly Awakens devotees by directly effective
--------
Spiritual Transmission), but He was a true Jnana-Guru (or One Who Serves and
-----
Awakens devotees indirectly, by Silent and thought-free Abidance In and As
----------
the Transcendental, and Inherently Spiritual, or Self-Radiant, but effec-
tive, Self-Condition That Is Consciousness Itself).
Therefore, Ramana Maharshi simply pointed toward the "fourth state" (beyond
waking, dreaming, and sleeping), or the "natural state" (Which Is "like
sleep", but Which IS only Consciousness Itself). And His fundamental
Teaching can be summarized briefly (in His own Words): "The mind is to be
introverted and made to merge into the Self; ... the practice must be long
because [it is] slow and [it] must be continued until it [the mind] is
totally merged in the Self....All that is required of you is not to confound
[or identify] yourself with the extrovert mind but to abide as the Self."
Ramana Maharshi also Taught that Ultimate Self-Realization is not Itself to
be identified with the efforts, experiences, and states that may precede
(or, otherwise, arise after) It, for It (the Very Self) IS the Self even
under any and all conditions that may seem to arise. Therefore, once Atma-
Vichara had (in due course) achieved its maturity in Him, Ramana Maharshi
"Practiced" only the Ultimate "Practice" of Abiding AS the Very Self (or
Consciousness itself), Which (Inherently Recognizes whatever arises to BE
only Consciousness Itself, and Which Remains Ever-Free and Inherently
Blissful. And, in This Self-Revelation, Ramana Maharshi Stands with all
other seventh stage Realizers, Who (alike) confess Only the "Radical" Truth
That Is Consciousness itself.
.....
After the Great Event of My own Re-Awakening (in 1970), I discovered Ramana
Maharshi to be the historical (human) Representative of the Great Tradition
Whose Confession (and Process) of Realization was (even in Its specific
Yogic details) most like My own Ultimate Process and Confession (except for
certain aspects of His Alpha-like tendency). Therefore, because of this
likeness, and because of his closeness to Me in time, I regard Ramana
Maharshi to be My Principal (and Most Complete, or Truly Whole) historical
(human) Link to the Great Tradition as a whole.
There are no seventh stage Realizers within the human lineage of My own
(present Lifetime) Teachers, and, therefore, none of Those humanly-born
Teachers Who Served Me in My sadhana provides a COMPLETE Link between Me and
the Great Tradition. However, Ramana Maharshi (along with My lineage of
human-born Gurus) is the Historical(human) Link whereby My Life and Teaching
can begin to be understood on the context of the total Great Tradition. And
I Am the Demonstration (and the Proof) of the Truth of the Great Tradition
as a whole."
DA AVABHASA
The Basket of Tolerance
---------------------------------------------------------------------------
Note: The "Alpha Strategy" is Da Avabhasa's term for the tendency in
classical Oriental cultures to suppress or dissociate from the body-mind and
its relations in order to concentrate attention in an inward search for
union or indentification with the Divine Condition Prior to manifest exist-
ence. Da Avabhasa contrasts the "Alpha Strategy" with the "Omega Strategy",
the typically Western culture strategy, which seeks self-fulfillment in the
body-mind and the world, and (in religious and moral terms) through
Communion with a Creator God who is thought to be calling Man to perfect
the cosmos (rather than to relinquish association with it in the "Alpha"
fashion).
Yeeradams@cerritos.edu (06/14/91)
cyee@bruce.cs.monash.edu.au (Chut Ngeow YEE) writes: >the Great Tradition. However, Ramana Maharshi (along with My lineage of >human-born Gurus) is the Historical(human) Link whereby My Life and Teaching >can begin to be understood on the context of the total Great Tradition. And >I Am the Demonstration (and the Proof) of the Truth of the Great Tradition >as a whole." > DA AVABHASA > The Basket of Tolerance I get suspicious when someone blows their own horn like this. The great masters that I have learned about were very humble and did not brag about themselves. The various levels that Da speaks of are all illusion in the sense of ultimate Truth or Reality and I think that Da is ranking on other teachers with this multi-leveled system of his. Roger Adams radams@cerritos.edu To those in whom love dwells, Cerritos College the whole world is one family. 11110 Alondra Blvd A Hindu Proverb Norwalk, California 90650 USA -------------------------------------------------------------------------------
skumar@smdvx1.intel.com (Sitanshu Kumar) (06/15/91)
>My remarks on Da Avabhasa's comments on Sri Ramana Maharshi in my previous >posting was vague and inaccurate, so I include the Master's original words >here. It is from "The Basket of Tolerance" a mightily big book on the Wisdom >Traditions of mankind. Da Avabhasa has said that all the Wisdom Traditions >of humankind when taken together, form a single, world tradition of religious >and Spiritual understanding and practice, which he calls the "Great >Tradition". "The Basket of Tolerance" is a comprehensive, annotated >bibliography of practical, Spiritual and Transcendental Wisdom literature, >carefully selected by Da Avabhasa from more than 50,000 books and other >materials from and about the historical traditions of world religion and >Spirituality. The extensive commentaries and annotations provide a >discrimitive guide to the multitude of often conflicting solutions to the >perennial questions of life and true religious practice offered by the >world's great Realizers and sacred traditions. > >The "Basket of Tolerance" is an essential study for students of the Way of >the Heart to cultivate discrimitive intelligence and right understanding. >The bibliography now contains over 2,000 titles and is being continually >revised and expanded as more books are being reviewed. > >The reading below is an except from Da Avabhasa's commentary on the Life and >Teachings of Ramana Maharshi: > >-------------------------------------------------------------------------- >Sri Da Avabhasa : "...Ramana Maharshi was a principal modern example of a >Great Sage (or a true Realizer of Samadhi) within the (originally) >Upanishadic tradition of Advaita Vedanta. He affirmed Ultimate Realization >only as Samadhi (and, Ultimately, in the superior or non-dependent or >seventh stage form). He approved of gnosis (or the subjective investigation >of the Great Argument, or the confessions and Instructions, communicated by >a Realizer), but only as an initial means for entering into the profound >Process that, Ultimately, Realizes Samadhi Itself. And He affirmed that the >profound Process that, Ultimately, Realizes Samadhi should, optimally (and >even necessarily), be associated with the practice of Communion with a >Realizer (and the Samadhi-State of that Realizer). Therefore, He also >affirmed the necessity for real practice, rather than the much "talked" idea >of non-"work". And He Demonstrated His Realization in the conservative >manner of a traditional Hindu ascetic, rather than a householder, or >otherwise in the "heroic", or "Crazy-Wise", manner typical of the Hindu >tradition, and also the Buddhist tradition... > >Ramana Maharshi most specifically recommended only two practices: >Atma-Vichara (or the introversion of attention upon the "I"-thought, and the >deep tracing of the "I"-thought to its Ultimate, and Inherently Perfect, or >Non-conditional, Subjective Source, Which Is Consciousness itself) and >Satsang (or devotional self-surrender to a Sat-Guru, especially a Divinely >Self-Realized Sage, or seventh stage Sat-Guru). > >In His recommending of the self-surrendering (and self-transcending) >devotional resort to Satsang, Ramana Maharshi was Teaching the Great >Relationship (of the Sat-Guru and the devotee) recommended (as the Great and >Principal Means of Realization) by all Great Realizers since the ancient >days. (And that Teaching is Itself the Great Esoteric Secret of the Great >Tradition.) > >In His recommending of Atma-Vichara (or Self-enquiry), Ramana Maharshi was >Teaching in the generally Alpha-like* (or rather exclusively introverted) >sixth stage (and only potentially seventh stage) tradition of Advaita >Vedanta (as it has developed in the generally Alpha-like culture of >traditional India). However, Ramana Maharshi generally (or in principle) >approved of even all methods of meditative (or otherwise > ------- >subjectively enquiring) practive, for, He said, any such practices would >lead to dhyana (or meditative depth), and, Ultimately (if allowed to become >unconditional Samadhi), deep meditation would lead to Transcendental (and >even Divine) Self-Realization. > >Ramana Maharshi clearly distinguished between Sahaj Samadhi (or seventh >stage, and necessarily Divine, Enlightenment, or Self-Realization) and any >(and all) of the conditional samadhis (and meditations) associated with the >first six stages of life (including any strategically world-excluding > ------------- >meditation or Samadhi Realized via Atma-Vichara). Indeed He was a true >Champion and Realizer of seventh stage enlightenment (or Divine Self- >Realization), even though He generally Taught a sixth stage Alpha-like >method of introversion, and even though He was Himself (characteristically) >rather ascetical and (apparently) introverted. > >Ramana Maharshi was a rather "reluctant" Teacher. He did not very much like >to be imposed upon (or otherwise depended upon). Likewise, He did not very >much like (or even very much Perform) the Role (necessary for any Sat-Guru) >of Instructing (and Obliging) devotees in the practical details and >disciplines of sadhana. Also, because His own history (in His Lifetime as >Ramana Maharshi) included only the sadhana of the sixth and the seventh >stages of life, He was not very much inclined (nor was He very much >qualified or equiped) to Serve as Sat-Guru (and, thus, as throughly >Instructive and "commanding" Teacher) in relation to devotees who were not >yet prepared for the sixth stage sadhana (and who, therefore yet required >the Sat-Guru to Instruct, and Guide, and Discipline them through, and then >beyond, the first five stages of life). And much like (generally) comparable >sixth to seventh stage Realizers in the Ch'an and Zen traditions of >Buddhism, Ramana Maharshi was not, in the fullest sense, a true Siddha-Guru > ------ >(Who directly Serves and directly Awakens devotees by directly effective > -------- >Spiritual Transmission), but He was a true Jnana-Guru (or One Who Serves and > ----- >Awakens devotees indirectly, by Silent and thought-free Abidance In and As > ---------- >the Transcendental, and Inherently Spiritual, or Self-Radiant, but effec- >tive, Self-Condition That Is Consciousness Itself). > >Therefore, Ramana Maharshi simply pointed toward the "fourth state" (beyond >waking, dreaming, and sleeping), or the "natural state" (Which Is "like >sleep", but Which IS only Consciousness Itself). And His fundamental >Teaching can be summarized briefly (in His own Words): "The mind is to be >introverted and made to merge into the Self; ... the practice must be long >because [it is] slow and [it] must be continued until it [the mind] is >totally merged in the Self....All that is required of you is not to confound >[or identify] yourself with the extrovert mind but to abide as the Self." > >Ramana Maharshi also Taught that Ultimate Self-Realization is not Itself to >be identified with the efforts, experiences, and states that may precede >(or, otherwise, arise after) It, for It (the Very Self) IS the Self even >under any and all conditions that may seem to arise. Therefore, once Atma- >Vichara had (in due course) achieved its maturity in Him, Ramana Maharshi >"Practiced" only the Ultimate "Practice" of Abiding AS the Very Self (or >Consciousness itself), Which (Inherently Recognizes whatever arises to BE >only Consciousness Itself, and Which Remains Ever-Free and Inherently >Blissful. And, in This Self-Revelation, Ramana Maharshi Stands with all >other seventh stage Realizers, Who (alike) confess Only the "Radical" Truth >That Is Consciousness itself. > >..... > >After the Great Event of My own Re-Awakening (in 1970), I discovered Ramana >Maharshi to be the historical (human) Representative of the Great Tradition >Whose Confession (and Process) of Realization was (even in Its specific >Yogic details) most like My own Ultimate Process and Confession (except for >certain aspects of His Alpha-like tendency). Therefore, because of this >likeness, and because of his closeness to Me in time, I regard Ramana >Maharshi to be My Principal (and Most Complete, or Truly Whole) historical >(human) Link to the Great Tradition as a whole. > >There are no seventh stage Realizers within the human lineage of My own >(present Lifetime) Teachers, and, therefore, none of Those humanly-born >Teachers Who Served Me in My sadhana provides a COMPLETE Link between Me and >the Great Tradition. However, Ramana Maharshi (along with My lineage of >human-born Gurus) is the Historical(human) Link whereby My Life and Teaching >can begin to be understood on the context of the total Great Tradition. And >I Am the Demonstration (and the Proof) of the Truth of the Great Tradition >as a whole." > > DA AVABHASA > The Basket of Tolerance > >--------------------------------------------------------------------------- >Note: The "Alpha Strategy" is Da Avabhasa's term for the tendency in >classical Oriental cultures to suppress or dissociate from the body-mind and >its relations in order to concentrate attention in an inward search for >union or indentification with the Divine Condition Prior to manifest exist- >ence. Da Avabhasa contrasts the "Alpha Strategy" with the "Omega Strategy", >the typically Western culture strategy, which seeks self-fulfillment in the >body-mind and the world, and (in religious and moral terms) through >Communion with a Creator God who is thought to be calling Man to perfect >the cosmos (rather than to relinquish association with it in the "Alpha" >fashion). > >Yee In the above article the author john ( i belive that is name, i am purposely omitting master and da) seems to be principally saying that he is the greatest techer on earth now followed closely by Maharishi Raman( i purposely include maharishi for raman). As far as the subject matter is concerned he is makes totally confused statements about self and reality. If any one reads as many books as john has done( seems like) and commits them to memory, or cleverly tries to synthesize them, the result is confusion as evident in the artile.( I can take up a few sentences and show how totally confused they are, if any one wants). Such quacks or deluded people exist every where at all times. ( many tears ago I came across such a author known as ken wilber I wonder if he is still producing books every six months, he has done a good job of collecting material, but seemed to lack simple understanding). S. Kumar