What our resident sage has just posted is a re-statement of the Mahayana
Buddhism. However, he failed to mention that the notion of "maya", a
Shankara invention, is NOT what underpins a TM teachers understanding
about meditation and reality. In fact, most of the TM teachers that I
know never mention the unreality of the world as illusion. Go figure.
Excerpt Mandukya Karika IV by Gaudapada:
"Duality is only an appearance; non-duality is the real truth. The
object exists as an object for the knowing subject; but it does not
exist outside of consciousness because the distinction of subject and
object is within consciousness." (IV 25-27) Sharma, p. 245-246.
described belwo is On 4/18/2014 2:08 AM, emptyb...@yahoo.com 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. *
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