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Many satsang teachers imply that enlightenment has nothing to do with gaining any sort of knowledge but is simply being in the present and accepting that
you already are that for which you are searching.
According to traditional teachings however, we cannot see that we are already free because of avidyA [ignorance]. The explanations provided by
traditional teaching enable direct recognition of the Self that we already are.
On enlightenment:
The neo-advaitin contention that we are already enlightened is considered an error. While it is true that we are That, or Brahman, we do not know it. We
believe we are suffering or not free. The false self the one that is suffering -- is not already enlightened. That false self becomes enlightened and thereby
finished. The recognition arises that there is only Self, that there is no person, nor was there ever. Still, that one could be said by someone to be an
enlightened person.
On satsang:
Satsang in traditional Advaita is the brief Q & A session that follows a teaching session in which a verse in scripture is explained and enhanced with
metaphors, examples from students lives, and portions of other scriptures. The verse taught is part of an entire text which is being covered.
In modern nontraditional satsang the teacher gives a brief introductory talk and attendees ask questions that may or may not relate to the talk. The satsang
teacher has the view that one may become enlightened simply by attending and getting the essence of what is being said.
On reality:
In traditional advaita it is by understanding and rejecting the unreal that we come to know what is real.
Since neo-advaitins only acknowledge the real, their teaching is doomed to failure.
Traditional teachers do not attempt to describe reality (instead, they provide pointers to it.)
On free will:
Traditionally, we do have limited choice and we do act. And, as we act, so do we reap. the motivation for action or attachment to the results of action
entrenches us deeper in the mire of saMsAra. In contrast, the neo-advaitin claims that we do not act and have no choice; this clearly implies that what we
do makes no difference. This is a rash, uninformed and potentially damaging doctrine.
On the seeker becoming enlightened:
The traditional view is that there is an individual seeker (a jIva), who is motivated to seek the truth.
The extreme neo-advaitin position is that this is untrue. Most other satsang teachers appear to hold intermediate positions. The differences (are)
considered under four, separate, section headings:
... The idea that there is no doer to begin with and therefore no seeker.
... The idea that there is nothing that needs to be done we are already That; already enlightened, etc. There is therefore nothing to be sought.
... The idea that irrespective of the above, nothing could be done to bring about enlightenment anyway; all doing is for the ego and only results in something
for me. There cannot, therefore, be any spiritual path to enlightenment.
... The idea that, consequently, no practices can ever help us either to prepare for a path or to follow one.
On (the claim that there is) no doer:
The claim that there is no doer and no one who can choose to do anything is frequently used by neo-advaitins to conclude that no spiritual path can be
chosen or could be effective in bringing about enlightenment. ... But this is to confuse levels of reality... . The jIva, who is the one who needs the path, is
at the relative level of the world. It is only brahman who, in reality, is not a doer that does not need any path.
On (the claim that there is) nothing to do:
Given the basic premise of a non-dual reality, we must already be That (brahman). Logically, therefore, it would seem at first sight that it cannot make any
sense that something needs to be done to bring this about. Tony Parsons asks, But who is it that is going to choose to make the effort? There is no
separate individual volition. How can an illusion dispel itself? But this is the usual confusion of reality and appearance. In the empirical world, there are
people who act. Effort to gain direct self-knowledge may eventually bring about realization. No effort will at best maintain the status quo. The confusion
arises because of the failure to differentiate between being and knowing. We cannot do anything to be That which we already are but we can do something
to remove our ignorance of the fact namely seek self-knowledge.
On (the claim that) practice is of no value:
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Neo-advaitins argue that the methods of traditional advaita support rather than undermine the ego whereas neo-advaita sees through the person as an
illusion. In this context, the metaphor of setting a thief to catch a thief is sometimes used the ego can never conquer the ego.
But the person, in the sense of a body-mind organism is not an illusion it is mithyA. It also seems likely that much of their criticism is based upon a lack
of clear understanding of the traditional methods.
Finally, those teachers who deprecate any form of practice fail to explain why regular attendance of their satsangs is not itself a form of practice.
mithyA is defined in Denniss book as dependent reality; ... depending upon something else for its existence. It is ascribed to objects, etc., meaning that
these are not altogether unreal but not strictly real either i.e. they are our impositions of name and form upon the undifferentiated Self.
On the need for a guru:
Since neo-advaitin teachers believe that any sort of practice is futile, it follows that they also claim that there is no need for, or value in, a guru.
Nevertheless, they themselves continue to hold meetings and residential courses around the country, and many of those attending are habitual followers.
(In their satsangs the) process of question and answer is usually called teaching but neo-advaitins deny that they are doing this.
We need a guru to help us dispel the self-ignorance. Ramana Maharshi explains: The guru does not bring about Self-Realization. He simply removes the
obstacles to it. The Self is always realized. (Note that he actually means that the self is always free.)
Further comparisons:
Traditional teachers never ask for money seekers usually go to the teacher at their own cost. If they do travel to teach, their hosts usually pay their
expenses. Satsang teachers almost invariably do ask for money and pay their own costs out of the proceeds, presumably leaving a healthy income.
Most seekers will typically attend satsangs by a number of different teachers, usually whichever one happens to be in their area. Consequently, a seeker is
likely to hear varied, and possibly even conflicting, answers to what may be apparently the same question. Attempts to reconcile these will probably lead
to greater confusion. ... This is why traditionally one is advised to find and stay with a single teacher.
Many satsang teachers and all neo-advaitin teachers imply that the non-dual truth is somehow self-evident, that there is nothing new to be discovered to
make this fact apparent. ... In fact, the only self-evident truth is that I am. The facts that I am unlimited (ananta), that there is only That and that I am
That are not initially self-evident. There is thus a need for the scriptures (to provide the methodology) and a guru who knows how to use them.
In the worst cases, the claimed futility of further seeking can lead to a total sense of hopelessness on the part of the seeker. Unfortunately, many teachers
in such a situation rarely seem to have any sympathy or empathy and can offer no help other than to reiterate that there is no one in need of any help.
It has to also be said that the minimalist message of neo-advaita with its formulaic mantras can easily be learnt by the unscrupulous, or unintentionally
absorbed by an uncritical mind. Any voluble and quick-witted individual could then offer themselves as a teacher, whether truly enlightened, honestly
deluded or merely cynical.
Why do seekers pay money to attend talks by someone who uses no proven method or documented system and who effectively admits that he or she is
not enlightened? Why would they think that such teachers are qualified to hold satsangs? There are three possible answers:
a) it is assumed that the teacher IS enlightened (even if this only amounts to the final understanding that there is no such thing as enlightenment);
b) it is the appeal of a path that entails zero effort on the part of the seeker they can have enlightenment NOW without having to do anything at all;
c) they are simply following the crowd, assuming that their peers cannot all be wrong and not wanting to be left out. Whichever is the case, such a seeker is
suffering self-delusion.
Advice for seekers and teachers:
If you must attend satsangs, do so with extreme caution.
To satsang teachers, Waite offers, Answer yourself honestly Are you really enlightened, according to the traditional concepts of the term? If not, he
suggests the traditional teaching be accessed. Dennis notes that even if a satsang teacher is enlightened, study of traditional advaita will aid the teaching
process.
Waite also suggests that satsang teachers stop traveling, stay local, and offer long courses instead of short satsangs. The courses should unfold the
scriptures, or at least provide clear topics.
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often emerges is a reconfiguring which can be believed, and is safe, and which offers hope and purpose to the
seeker.
Dogmas, doctrines and progressive paths which promise eventual enlightenment, or Nirvana, or the Kingdom of
Heaven, through sacrifice, discipline, refinement and purification of the self, appeal tremendously to that within
the seeker which feels unworthy. Hence, the power of classic religion and teachings of becoming. Traditional
Advaita is just one of these.
Of course, for any apparent seeker who believes in self-autonomy and the seeming reality of needing to climb a
spiritual mountain, Dennis W aites work seems a logical, sound and reassuringly complicated instruction
manual to follow. However, what does devalue this apparent testimony to "the truth" is seemingly its distorted
portrayal of so-called "neo Advaitans" which appears to be mainly based on hearsay, wishful thinking and the
misinterpretation of quotations taken out of context.
Of course there is a lot of dualistic nonsense broadcast under the non-dual Advaita banner. A relentless
regurgitation of the idea that there is "no-one", or that everything is fine because it is only arising as "all there
is", is nothing more than a replacement of one set of beliefs for another.
W ords can only ever point to the inexpressible, and anyone can nit and pick and tut their way through every
word of this response with the sole purpose of seeing nothing more than that which is right or wrong. It is
what happens . . . apparently.
Isnt it wonderful that all of this is already only the unconditional expression of wholeness appearing as much
ado about nothing.
Tony Parsons
May 2008
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The apparent paradox results from a confusion of absolute and relative reality (paramArtha versus vyavahAra). From the relative point of view
there IS a person and this person CAN become enlightened. It is only from the absolute perspective that it could be said (except that there is
no one there to say it!) that there is nothing to be gained. As soon as we say anything at all, we are necessarily firmly in the relative
viewpoint; only silence is commensurate with reality. It is pointless to deny this, since speech and thought are themselves dualistic.
Seeking is valid at the level of the person it is not a myth. The Open Secret may recognise everything as already the unconditional
expression of wholeness, including the apparent belief and experience of separation but, unfortunately, the seeker doesnt. We have to begin
from where we believe ourselves to be. Even those would-be seekers who go to Tony Parsons talks believe themselves to be separate,
suffering individuals and are looking for guidance. The fact that neo-advaita offers no guidance does not alter this fact. Traditional advaita
maintains that the Self is already non-dual and free. The seeker believes himself to be a separate entity as a result of error and the only way
that this misconception can be corrected is by recognition of this error. This usually results from guidance by a suitably qualified teacher.
Tony Parsons claims that the perspectives of traditional and neo-advaita do not meet and cites the example that the latter does not recognize
the existence of an individual. Yet, in the same essay, Tony is speaking about Dennis. Every time he takes a satsang, he speaks to others
individuals. It is pointless to deny the transactional level of reality in which he charges 10 per person for a 3-hour talk (to no-one).
Traditional advaita also uses duality to point to non-duality (and openly admits this). It just does so in an infinitely more logical, reasonable
and effective manner.
Regarding the topic of practice, anyone who has tried to solve a problem when their mind is diverted by strong emotions will know the
impossibility of concentrating and thinking logically. It must therefore be eminently reasonable that some mental preparation is need before
being able to tackle the most intransigent problem of all the nature of our own existence. Such practices as meditation and directed selfinquiry must therefore be extremely helpful for clearing the mind of irrelevancies.
The Open Secret states that its apparent communication is illogical, unreasonable, unbelievable, paradoxical, non-prescriptive, non-spiritual,
uncompromising and entirely without meaning or purpose. There is no agenda or intention to help or change the individual. This is indeed
paradoxical since seekers (real or imaginary) usually attend satsangs for the purpose of learning something useful , as opposed to merely
being entertained in some pointless manner. The idea that there is no truth is also incomprehensible. To be true means to be in accordance
with reality; what is actually the case. The truth is that reality is non-dual. The world is a manifestation, whose name and form we erroneously
endow with a separate existence its essence is the same non-dual reality. Who-I-really-am is that same reality. The purpose of advaita, and
other traditional approaches, is to bring us to the realization of this truth.
The bottom line is that nothing matters. There is only the non-dual reality, the Self. The rest is only a wonderful, ever-changing manifestation
merely name and form of that same, unchanging, unmanifest reality; ever whole, ever complete, never two. This is the case regardless of
whether or not the apparent person realizes this truth. But it is also part of this marvelous, apparent creation that, occasionally, one of these
persons wonders about the nature of this reality and looks for understanding and self-knowledge. Traditional advaita provides a structured,
reasonable and assured approach to gain this understanding, entirely within the context of this seeming manifestation.
One might argue that, whether or not this apparent person gains self-knowledge makes not the slightest difference to the reality and one
would have to concede that this is necessarily the case. Nevertheless, at the level of the seeming world of duality, it seems to make the most
enormous difference to the person. It is the difference between the dreamer trapped in a nightmare that he erroneously believes to be true
and the lucid dreamer who recognizes the dream for what it is and enjoys every minute.
Although words and concepts can never describe the ineffable, they can point and use metaphor and other strategies to enable the mind to
recognize, intuit and ultimately realize the non-dual truth. It is the duty of any teaching worthy of the name to utilize such techniques and not
simply make gratuitous and unfounded claims which do nothing to help the apparent person finally to acknowledge his or her limitless
essence.
Dennis Waite
29 May 2008
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Non-Duality Press, publishes books on the contemporary expression of Advaita by mostly western authors and communicators.
Direct, clear and free from the arcane language of the past, we feel these books represent a contribution to the understanding of
Liberation. We offer these books as a resource for those that are familiar with the subject and an inspiration for those in the process of
discovery.
http://www.non-dualitybooks.com/
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