World, thoughts and reality

[Guest guest]

I am passing on Sri Frankji's brilliant comments on the Advaitin list to

other lists. They may be useful to some.

 

Love

Harsha

 

 

f. maiello [egodust]

Tuesday, March 14, 2000 10:19 AM

advaitin

Re: World, thoughts and reality

 

"f. maiello" <egodust

 

Dennis Waite wrote:

> I'm confused by Frank's statements about the unreality of the world >

 

don't worry, i'm confused by my statements too! :-)

i'm confused, ultimately, by *all* statements.

and this is what we're looking for.....to short

circuit the sterile reason-hooked Mind...oh Mind,

obsessed with divisions foaming out of judgments(!),

product of the interior Heresy of Seaparativeness...

 

________

 

with the ecxeption of one point-and i think it's

a vital one (explain why below)--we're quite in

concordance..

 

in order to set up the point of my rebuttle, let me

digress for a moment...

 

really, the importance of coming to terms with all

these ideas, has to do with how to release the Mind

from doing battles. and the battles concern our

ancient addiction to making judgments. once this

habit is broken and dissolved, we can then live in

choiceless awareness and simply BE. we can then

rise above ideas of being 'this such way' or 'that

such thing,' and simply primally *BE*.

 

therefore, the philosophical approach i've been

attempting to convey [in apprehending the nature

of perception] is, to me, the most effective for

achieving this end. the one you outlined by

deutsch, to me, fails to consider or convey the

reality component within the Appearance category.

 

let me try once more to explain [this admittedly

difficult and sometimes hair-splitting categorization

process. but, if we keep in mind, the whole purpose

of involving ourselves in this effort, is to RELEASE

THE MIND FROM ITS OBSESSIONS WITH JUDGMENTS...source of all limitation and

thus suffering.

it is the mechanism [of maya] that is responsible

for the appearance of names and forms (which are

*in of themselves* mithya or unreal) which is the

real constituent involved in the world-projection

in/of brahman (i.e. the leela).

 

the changeful/temporal effect (appearance or mithya)

has a changeless/timeless causal foundation (maya).

 

*however*--and this is the point of what i see as

the common misunderstanding-is that even the

appearance aspect, although fleeting, has a real

component. that the mithya aspect uniquely comes

in due to our taking the appearance of names and

forms as real *apart* from their source in brahman.

and this is where delusion occurs [and the metaphors

'barren woman's son,' etc. applies].

 

it's interesting that 'illusion' has a parallel

meaning in the english language as 'maya,' insofar

as its possessing real and unreal components; which

is why interpreting the statement: 'the world is an

illusion' as something that is utterly unreal, is

so misleading, causing as it does therefore a very

fundamental duality.

 

the ego-Mind, in its obsession to get caught up in

battles in terms of attractions and repulsions is

due to this misunderstanding. Jeddu Krishnamurti's

popularizing the vedantic concept of choiceless

awareness speaks to this very issue. that is, no

matter what or where the Mind goes, it is immersed

in satchidananda. that our reactive judgments of

its adventures (viz. that what we're witnessing is

compulsively being categorized as real or unreal-

that internal struggle!--based on a condensed,

exclusive focus on the Particulars, instead of

their holistic effulgent Source in brahman) is

the real culprit sustaining our internal and

ancient struggle.

_________________

 

here's [an amusing, perhaps, in its doggedness

value] collection of my past attempts to convey

the central idea of the Mind's obsessive-compulsion

with limitation.

 

the Particular can never have any weight, since it

can never be considered something unto itself and

apart from its source in brahman.

 

really the root of our problem is getting captured

by Particulars and thus becoming disconnected through

that capture, which is what leads to the duality or

plurality of our awareness. therefore the method has

to address that process of being captured.

 

the ancient exclusivity-trap has become, over time,

a permanent dynamic in our field of awareness, and

is thus permanently set and continuously snares us

into the belief that each Particular is experienced

as apart from its source in brahman.

 

it's a matter of liberating the awareness from the

trap of Particulars.

 

it's a matter of disengaging our habit of allowing

the Particulars to set their exclusivity-traps on

our awareness. in other words, our awarenesss moves

into a given Particular and we allow that to cause us

to forget its [and our] substratum which leads to

our suffering.

 

namaste