The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century

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All this study promotes a balanced understanding of the various subtly nuanced teachings about authentic spiritual realization, the avoidance of common pitfalls, working through more insidious forms of delusion and attachment, and so forth. Instead, one is seduced and trapped by neo-advaita in a "false choice" of either-or logic: Nothing wrong with the "no mind" or "mindlessness" state from time to time, especially when a person is addicted to mental contents in lieu of a pure, open intuition of their Real Identity as THIS bodiless, mind-free Awareness always prior to the mind.

It's also well-known to Buddhist "mindfulness" meditators that one can very easily "drop" below the mind and its concepts-perceptions-reactions by simply paying exquisite attention to sensations and energies the first two khandha s or skandhas of the five levels of embodied personhood. But the notion that a sage no longer has any kind of functioning mind at all and just spends the rest of his or her days in some kind of a tranced-out zombie state is ridiculous. There were clearly paranormally gifted ways in which his ego-free mind worked, too.

If there was "no world" and "no need for the mind" for anything, what was this daily newspaper-browsing all about? The old-timers i've talked to insist that Ramana was not just "looking at the pictures," nor using the newspaper as some kind of a "cloak" or "cover" merely to go into interdimensional states or avoid any visitors assembled in the old hall.

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He was genuinely interested in the well-being of people, animals, and society. Let us here further consider how too many neo-advaitins in their anti-intellectual bent put down all book-reading as a waste of time being stuck at the mere "mental" level. And yet, in a quite unintended but hilarious stroke of irony , we are encouraged by many of these same neo-advaitins or by their disciples and publicity persons to buy all the books and CDs and DVDs of their Great Teacher's teachings.

Then there are no mountains, no rivers. Then there are mountains and rivers. Many neo-advaitins appear like a team of "demolition wrecking crew" men who delight in exploding and collapsing all the old beautiful buildings in a neighborhood, and then triumphantly standing atop the pile of rubble. Truly enlightened spirituality is transcendence so fully transcendent as to be fully immanent within and involved with a manifest world of distinctions. Original wisdom is the Great Wisdom of Equality , and is inborn; but the wisdom gained after satori is the wonderful Wisdom of Differentiation. Yes, the world is "a dream," but the great spiritual adepts are compassionately engaged with it for the sake of liberating sentient beings who are, paradoxically, none but the One Self!

We see this holy, helpful and healing involvement exemplified by the most acclaimed sages and saints.

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And these mountains are flowing and rivers are solid! All these things become like dreams to him. Then comes the affirmation of what has been denied, and he feels that God Himself has become the universe and all living beings…. After realizing God, one sees that it is He Himself who has become the universe and the living beings.

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But one cannot realize this by mere reasoning. Jessica Roemischer, for issue 22 of the magazine What Is Enlightenment? The URL for her article is www. Even the global crises of the mid-nineties appeared empty to my eyes. The Rwandan and Balkan genocides? Atrocities, sure, but all part of the same illusion. In me, the overarching apathy of Generations X and Y had reached an all-new high. Because the truth revealed by Neo-Advaita makes nihilism seem sublime.

Through its warped lens, the entire universe appears, beyond all doubt, to be ultimately pointless and absurd A deep understanding of universal Oneness, or the seamless 'nonduality' of Being, seems to be exactly the kind of spiritual truth the world needs to help bridge the countless divides that continue to keep human beings separate and conflicted, within and without.

But Neo-Advaita [in stark contrast to traditional Advaita] serves up the glory of cosmic unity with a distinctly sour twist It places no explicit value on moral growth, spiritual purification, or character development The perspective of nonduality can quickly turn disastrous and be easily abused. So what, if anything, turned me around? It started with me nearly failing to finish high school, after having spent my senior year in a Neo-Advaita daze Isolated from its Eastern religious and historical context and taught as a quick-fix, no-frills contemporary path to spiritual enlightenment, [Neo-Advaita's] tendency [is] to ignore traditional values like ethics and the cultivation of personal integrity.

Rationality, critical analysis, and common sense all take a back seat in its mind-transcending philosophy. Here below is the concerned and "care-full" message that J sent me about this encounter. I subsequently spent several hours with "J" on a visit to his parents home and can vouch for his character. Note that, in the following text sent by J, all boldfacing , italics and bracketed remarks [] are by myself.

I am sincerely concerned about the direction in which these precious teachings of the advaita non-dual traditions are being represented by immature teachers in the west, and what impact it may have on the generations of would-be aspirants in the future. Knowing what I know, I feel it is my responsibility to speak openly on these matters.

I am focusing here on Karl because of his growing popularity, and the disquieting way in which I see him creating confusion around the teachings of authentic advaita vedanta, as represented by the great masters. I do not hold such expectations of every teacher out there who is willing to point the way, and help guide others. I am grateful for those, who with some understanding or illumination, give of their time and energy to serve as a spiritual guide. I have benefited immensely from such teachings, and they have served as a wonderful introduction, platform for further inquiry, and reminder to awaken from a state of slumber.

Yet, for those who assume authority without having received it from a genuine source, or speak from a position of not having realized the ultimate understanding, I am most concerned for the possible abuse of power and distortion of truth. I am being "affected"… oh, no! And Timothy, I deeply appreciate your article on the matter of common pitfalls of neo-advaitin teachers, as the ten point system you have presented, which has given me a very useful framework to organize my thoughts with. Moreover, he states that there is nothing to be done to realize that absolute state, as you are already realized in your Self, and there is no changing that fact, whatever you do.

Again, mostly true, but not entirely true. He basically nullifies all necessity to seek, practice, study, etc, which is a major aspect to overlook. Essentially, he makes a mockery of the spiritual path, and the desire to awaken , and this alarms me. Out of curiosity, we attended a couple of satsangs. At first, I just witnessed, and what I saw appalled me.

Who wants to step up into the boxing ring? Whenever Karl struck his nonchalant blows… disregarding the person, confusing them, nullifying their relative stance, and pulling the rug out from under their feet as you mentioned in points 1 and 10 … the crowd would laugh and laugh, delighted to see the ego be so openly beaten and censured! Or so they seem to think. In some cases, it would instill a temporary sensation of thoughtless presence, which could be considered a glimpse into the enlightened state a temporary high.

But often, it seemed to result in a kind of confusion, or stupefaction, and not a genuine samadhi. In either case, the main point is that Karl was unwilling to take accountability for his side in the debate, and to engage in a way that demonstrated humility or a mature form of fair and even-handed discussion; which, because he is the facilitator of this happening, makes it an abuse of power. There were a few brave souls or foolish who stood up to the task, however, and questioned him directly about holes or contradictions in his teachings.

To one young man, who posed some seriously thought-out and very pointed questions, Karl simply made fun of his thick French accent, and left it at that, without even addressing the question the crowd was obviously satisfied, based on the level of laughter in the room. Equally disturbing was his lack of compassion or sympathy for others. He was notoriously indifferent and even harsh, a fact that made his irreverence and careless deconstruction all the more caustic. I witnessed an elderly woman raise an issue that she was obviously upset about.

She was emotionally choked up, having realized that she had been holding onto a very poor self image of herself… one that made her feel ashamed of who she was for how she has acted towards others, especially her daughter, whom she felt estranged from. It was a sincere and touching confession that this sensitive woman was making, in revealing her human weaknesses and shadow side. Just accept that you will be how you are, and other people may not like it. This brought the woman to tears; a steady stream of sobbing. He continued to try to make the woman understand his detached and callous perspective of needing to transcend any desire to be nice, self-dignified, or good to others.

After some moments of her verbally unresponsive sobbing, he moved on…obviously not letting the matter concern him must be a sign of enlightenment, that he is not "affected" by anything! The woman continued crying for some time, comforted by the man sitting next to her. The next day, after thinking it over, I decided to return, to pose my own questions. I asked him to explain this [contradiction]. I told him I see a contradiction in his teaching and wanted to know why. I had to convince him that I was sincerely interested in understanding the truth, after he repeatedly pointed the way to the door.

An argument, or debate, ensued, and I tried to remain as composed as possible, after a period of attempts by Karl to belittle and discredit my stance. But I did not resign so easily, and continued to pester him for the answers he was not giving me. It went on for many uncomfortable minutes, and he kept trying to brush me off with humor and irreverence. I kept my gaze with his to show him I had nothing to hide, and he deferred, silent, realizing, I believe, that I was sincere.

I realized then that what he was describing as the ultimate state, and the way to realize it, was no different than nihilism , and told him so. I criticized the way in which he conducted the gatherings, and the lack of serious investigation into the truth, or the manifestation of heart and compassion. I put forward that I believe satsangs are for the sole purpose of exploring and disseminating the truth.

I turned to acknowledge him before leaving, but he refused to look at me. We met many individuals who found his talks most welcome and enlightening. Obviously, they are getting something out of it. I have also gotten a great deal out of this encounter, by the way in which it has inspired me to contemplate the authentic nature of advaita teachings.

So, I do not want to stand as judge of what people should or should not entertain, or appear as a kind of puritanical advaita police. But I really do not like the fact that he is teaching in Tiruvannamalai, under the assumed umbrella of our beloved Advaita masters who are now no longer alive to correct his follies. I do not like the fact that he is gaining popularity amongst non-dual seekers, and given such favorable reputation.

I feel that he is turning advaita into something of a theatrical play, or at least confusing the matter… especially with his callous way of saying there is nothing to do to realize the Self. Not so much that I am afraid someone is going to use it to commit massive crimes, but for the way in which it undermines the authentic teachings, which include safeguards of ethical behavior, and promotes further suffering from those who misuse this kind of logic.

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I am certainly one that appreciates unorthodox ways of teaching. I love rocking the boat of conformity myself! And I was also a big fan of Gangaji [a disciple of Papaji, see below] in her early stages of teaching, when she wielded a very sharp sword of discrimination and ego-busting. And when a teacher claims to be free of egoistic tendencies which itself is quite dubious , and yet clearly continues to exhibit egoistic manners, this kind of denial or deception should be called into question.

This piece has often circulated anonymously, but Greg is the author. He recently wrote to me: Writing about these satsang conceits was inspired by several years of close observation of the zoological type satsangus teacheritis.

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I used to visit and hang with two or three satsang teachers per month for several years as they came through NYC [New York City]. Boy could I tell you stories. I bet you have some too! I'm glad to see your page on the craziness of the neo-satsang movement. There's not much advaita to it so I don't call it neo-advaita. Characterized by never using the word "I" to encourage one's self and also to show others that there is no one [no reified ego] at home here. Instead, they would say things like "This form is going to the rest room. What [Papaji disciple] Andrew Cohen accused [another Papaji disciple] Gangaji of doing when she didn't want to talk about ethics and enlightenment.

Jumping to the absolute level at odd times. Like when the receptionist asks why you were late for your doctor's appointment. What Gangaji accused Andrew Cohen of having done. Term used by those who think of enlightenment as a kind of thing that can be lost. Something like claiming enlightenment and then getting peevish and petty over who pays the tip at the dinner. Whenever they hear someone saying something like "I'm going out for coffee," they barge in: Whoever drops their gaze first is not as established in the Beloved.

Some blinking is OK, but not too much. The deeper into the Self you are, the longer you can hold it. Used by many satsang teachers. One of my friends can out-stare anyone. He kinds of drops into a Candidiasis -mind-fog, and hours can go by. Much as I love Advaita, I can recognize these symptoms in many of the Papaji lineage people:. Everything is very simple, and if you don't think so, you are just caught up in the mind! The person who speaks first still has a personal story they are caught up in, and are therefore no longer abiding in the Self.

Never show emotion or passion. Whoever shows a trace of care or concern for anything is still attached and caught up in more personal Story. On the level of the Self, we are all the same and all equal. The Self is not thought to have any unique qualities differing from one person to the other.

The particular body and personality of the individual is considered incidental. Paradoxically, the bodymind individual of Papaji is very special and worthy of great admiration and devotion but just don't call it devotion. As George Orwell said, "We are all equal, but some are more equal than others. All we need is to stop everything and just remain in Silence and Abide in the Self. There is nothing to "get" at Satsang.

At the same time one is encouraged to [financially, emotionally] support the teacher and the Satsang. This is the amazing ability of the Advaitin to have their personality absorbed in the Self at any convenient moment. When this occurs, they remain aloof and impersonal. Don't invite them to dinner when this is occurring. And definitely don't ask them anything personal. Papaji himself made it clear, in his teachings included in the book Nothing Ever Happened , edited by his students, that those he sent to teach not only are not enlightened, they are not even temporarily enlightened, in the fullest sense.

When asked about those he sent to teach, Papaji said that the purpose was to have them point the way to Lucknow, not to pose as awakened teachers. Papaji said that many can fool others into thinking they are liberated but they are the false coin. When asked about the experiences that so many people had in Lucknow, he said they were false experiences. When asked, "Why did you give them false experiences? One was Ramana Maharshi. The other was a man who appeared from out of the jungle into the town of Krishnagiri. In the book Papaji: Interviews , edited by David Godman, edition, pp.

On page 50 of the Papaji: Interviews book, Papaji states: Ramana Maharshi said that there is a false sense of liberation that aspirants reach that very few ever go beyond. I had the pleasure to go through the entire manuscript and can report that it is an extremely thorough, careful, and eloquent case for traditional, "classic" Advaita over the "neo-advaita" approach, which Dennis persuasively argues is riddled with myths, mistakes, and self-contradictions. This book, and the following article, serve as a corrective to Dennis' first book on Advaita, The Book of One , wherein far too many neo-advaita teachings and teachers were mixed in with traditional Advaita teaching.

This concept is intended to refer to the non-perceivable reality that underlies the appearance. There is nothing that could be done to lead a non-existent seeker towards something that already exists here and now.

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  • The teaching of traditional Advaita is gradual. It begins from where we believe ourselves to be. It acknowledges an identification with the body-mind organism, desires and fears etc. In contrast, Neo-Advaita attempts to force the truth of the matter upon an unprepared mind at the outset denying indeed the very existence of a mind , offering no process of gradual discrimination or logical development.

    Secondly, seekers themselves may be deluded into a belief that some specious realisation has been obtained when, in fact, all that has happened is that they have come to terms with some psychological problem that had been making life difficult. Of course, such a thing would not be at all bad — it simply would have nothing to do with enlightenment. The use of the language of non-duality e. This is not to say that these dangers do not also exist in traditional Advaita but it might at least be argued that someone who has spent many years studying scriptures, reading and attending classes etc.

    Also, several thousand years of traditional teachings have emphasised that preparation, in the form of acquiring knowledge of the truth, is of value. Such characteristics as renunciation, discrimination and self-restraint etc. And is it surprising that many of the attendees of Neo-Advaita satsangs are simply not interested in any of this? Why bother to listen to all of the preparatory stuff when you can get the final message straight away? Finally, of course, the message given by the Neo-teachers is not the ultimate truth anyway, which can never be spoken of.

    Each one reduces attachment to the previously-cherished metaphysical view. The goal is not to hang out on the highest rung e. From Wikipedia, the free encyclopedia. Several terms redirect here. For other uses, see Happiness disambiguation , Happy disambiguation , Gladness disambiguation and Jolly disambiguation.

    For the album, see Rejoicing album. For the concept in pragmatics, see Felicity conditions. This section needs expansion. You can help by adding to it. Archived from the original on Call it emotional well-being. Happiness as emotional well-being concerns your emotions and moods, more broadly your emotional condition as a whole. To be happy is to inhabit a favorable emotional state On this view, we can think of happiness, loosely, as the opposite of anxiety and depression. Being in good spirits, quick to laugh and slow to anger, at peace and untroubled, confident and comfortable in your own skin, engaged, energetic and full of life.

    Philosophically, its scope is more often wider, encompassing a whole life. The point is that some good things in their life made it a happy one, even though they lacked contentment. But this usage is uncommon, and may cause confusion. Yet the correlation of household income with the affect measures is far weaker: If the results hold up, the upshot appears to be that income is pretty strongly related to life satisfaction, but weakly related to emotional well-being, at least above a certain threshold. For better or worse, it enters in three ways. The good news is that the answers differ in ways that suggest that people understand what they are being asked, and answer appropriately.

    The main linguistic argument for using happiness in a broader generic role is that happiness plays two important roles within the science of well-being, appearing once as a prototypical positive emotion and again as part of a cognitive life evaluation question.

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    This double use has sometimes been used to argue that there is no coherent structure to happiness responses. The converse argument made in the World Happiness Reports is that this double usage helps to justify using happiness in a generic role, as long as the alternative meanings are clearly understood and credibly related. Answers to questions about the emotion of happiness relate well to what is happening at the moment. Evaluative answers, in response to questions about life as a whole, are supported by positive emotions, as noted above, but also driven much more, than are answers to questions about emotions, by a variety of life circumstances, including income, health and social trust.

    Internet Encyclopedia of Philosophy. Psychological Science Submitted manuscript. Journal of Happiness Studies. The Positive Psychology of Buddhism and Yoga: Paths to a Mature Happiness. A Source Book in Chinese Philosophy. Archived November 12, , at the Wayback Machine. Accessed November 11, Archived from the original on October 11, Man's last end Prima Secundae Partis, Q.

    What is happiness Prima Secundae Partis, Q. The Journal of Positive Psychology. The science of well-being. Retrieved 1 April Handbook of emotions 2 ed. Handbook of Emotions Fourth ed. New Research on Mood, Satisfaction". Archived from the original on November 15, Archived from the original PDF on May 22, Retrieved April 1, Preliminary Reliability and Construct Validation".

    Journal of Personality and Social Psychology. The University of Iowa. Journal of Personality Assessment. Life in the UK, ". Royal Government of Bhutan. Archived PDF from the original on Work-life balance appears to have become a term mentioned with increasing frequency in popular media in the last quarter of the twentieth-century, according to a contested entry in the Wikipedia. This particular quote from a popular book captures the sentiment that appears to inform the work-life balance problem eloquently:.

    Then there are solutions offered to balance work and life. According to one generally accepted definition it includes: Set aside time each day for an activity that you enjoy, such as practicing yoga or reading. Better yet, discover activities you can do with your partner, family or friends — such as hiking, dancing or taking cooking classes. There is inherently something not quite right in the whole Work-Life balance movement: Do we not spend more time and energy at work, in our whole life time, than in any other activity?

    It just does not make sense, does it? At work, we play roles as colleagues, subordinates or the boss. In relationships, we are spouses, siblings, partners, parents, children and friends. With money, we are earners, savers, creditors, debtors and investors. Much of the time, we play these roles without giving enough thought except, perhaps, at work where our performance is measured frequently and rewarded or not accordingly. Along the way, we inadvertently may play out parts of scripts of one role appropriate to one theater on to a different stage in another theater of our life.

    For instance, what we learn about our roles at work may help us function with excellence on that stage, but if we bring that role into our personal relationships, without being aware of what we are doing repeatedly over long periods, we risk becoming substandard role players on the stage of personal relationships. So being a great boss at work does not necessarily translate into being a great parent or spouse.

    When such slips happen they are mundane instances of actions without awareness. Only when we start distancing ourselves from the roles we play without identifying with those roles will we begin to excel in playing them over a cycle of days, weeks, months, years. To excel in all our roles in all our theaters of life of work, relationships and money, we need to learn how to act in awareness.

    Awareness is a subtle potential that we all have. We can strengthen and deepen our awareness potential through specific contemplative, breathing and meditative practices. With a deepened awareness potential we develop the ability to observe what we do and how we act out our roles , learn how to gracefully refine what makes sense and to let go of all that does not to achieve what we want for a balanced life. For each one of us this set of roles, and the deft balancing acts that are required, is different at different times in our life. Bring the fragrance of jasmine to your social group!

    Photo by Socialpictures CH on Unsplash. You may have noticed that when there are times we want to be alone and we give it a positive value. At other times, we may feel lonely even when we are amongst family, friends, colleagues and so on. The physical situation may be the same, but the time and place that the situation of being lonely is happening is something we do not want.

    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century
    The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century The Advaita Life Practice: Balancing Relationships, Work & Money in the Twenty-First Century

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