Nor need they be.
L ---In FairfieldLife@yahoogroups.com, <emptybill@...> wrote : TM teachers are instructed within a yogic-advaita framework - one that underpins their understanding about meditation and reality. Without exposure to Shankara's teachings and the traditional Upanishad methodology, it will be hard for any TM'er to entertain this original view. Shankara says: For there is the statement of the shruti : “The Brahman that is direct and immediate” (BU 3.4.1) and there is the statement, tat tvam asi “you are That” (CU6.8.7) which teaches [that Brahman] is already accomplished. This sentence “you are That” cannot be interpreted to mean "you will become That" after you are dead (i.e in heaven). Comans explains: Firstly, Shankara is committed to the understanding that the Self is self-luminous, for it is by nature simple, sheer Awareness (BUbh 4.3.23). Secondly, in accord with this view of the self-luminosity of the Self as Awareness, Shankara has characterized the Self as “Experience Itself” (anubhavâtman). We should therefore expect that the experience about which Shankara speaks is the “intuition”, “insight”, or even “recognition” of oneself as sheer Awareness. It cannot be a new experience of producing something that did not previously exist. Nor can it be an experience involving the objectification of Awareness. It is rather the “experience” of oneself AS Awareness, without limitations. For that is what one is, and so finds oneself to be, when there is the apprehension of one’s own fundamental Awareness-nature, together with the apprehension of the “seeming”, or the apparent nature (mithyâtva) of all limiting adjuncts (upâdhis) - those that pertain to the individual body-mind (tvam), as well as to the Lordship of Brahman (tat). TM teachers are not educated or trained to receive, apprehend or articulate such a view about the immediacy of direct realization.
