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I had the desire to write an article about the differences between the teachings of the seer J Krishnamurti and Advaita for a long time. The two have quite a few things in common but as I shall show the reader, eventually, they are two very different teachings.
As normal human beings going about our daily lives, chasing dreams, getting happy, or grieving over life’s inscrutable experiences, we are all aware of three states of consciousness – waking, dream sleep and deep sleep. They are so much taken for granted, we can hardly imagine a treasure concealed by these three states. However, for a person who has devoted himself to solving life’s paradoxes, the study of these states holds the key to liberation from suffering.
Self inquiry is a long and complex journey to liberation. Spiritual teachers and paths are proliferating the world and internet. To a beginner of self inquiry, the variety seems daunting. In this article I try to summarize all issues which arise when one is deciding, or decides on a particular teacher. While very few are truly interested in going the whole distance, in the end, I give my advice on how to choose a teacher, if one's aim is nothing short of ending of ego-sense/individuality.
In this article, I have given an account of how one reaches the Advaitic insight of "I am Self/Witness", following the traditional self-inquiry or Jnana Yoga of Advaita. This was an insight that gave me a kind of permanent home of peace that no outer crisis can touch. I wrote this to help others on the path of traditional Advaita.
Advancement of man is seen as evolution of self. In this article I show that since self is actually a fragment - a bundle of knowledge which is limited, no amount of evolution - of accumulation of knowledge - can make the limited go beyond limitations. And being limted and fragmentary, the self shall always divide man against man and man against nature.
Psychological becoming is an umbrella term for all our desires: material, emotional, intellectual and spiritual. In this article, I trace out the roots of this movement, which governs our personal and social lives powerfully and unconsciously. Thereafter I show how it constitutes suffering at all realms - material, emotional, intellectual and spiritual, even though our current society actively encourages and rewards it.
Our society makes a virtue out of struggle and psychological effort. But is not psychological effort a result of conflict? Is it possible to live life without the conflict of psychological effort. In this response to a question I look at the root of psychological effort in our work life, and how one can do work without effort; when one does work for the sake of love.
In society we are often chided for doing mistakes psychologically, by various forms of authority. These voices of authority go very very deep, forming and erecting codes of ethics within us. Do we ever question these voices of authority? Can we be free to learn about ourselves if we judge and label our thoughts and acts as mistakes in accordance with these voices? In a response to a question I look into the whole notion of what we call mistakes, and if psychological learning and freedom has anything to do with correcting mistakes.
This is not about a meditation technique, nor is this about a few minutes or few hours of meditation practiced in the midst of one’s daily life. This is not about destressing oneself. This is about a life of meditation, a profound shift in which one’s whole life becomes a field of meditation. This begins only when one has understood and finished with all psychological becoming.
Ever since our childhood we are schooled by parents and society to create a positive self image. In an answer to a question, I look into whether there is anything called a positive self image, or whether all image construction is the root of human conflict and cause of global problems.
We never, ever look into our relationships, which are based on creation of images, and is the root of all conflict in life. Our relationships are based on pleasure, security, attachment and approval. In this response to a question I look into how we can observe and learn about the whole process of construction of images in the mirror of relationships: if we wish to.
One is conditioned to think that discipline has to do with control. A system of ethics is erected by human thought to control behavior. But has ethics solved the problem of human conflict? In this response to a question I look if there is a discipline which is not about control.
People who get sensitive to the problems of the world often try to resolve the world problems by systemic interventions like politics, social entrepreneurship, environmentalism or religion. In this response to a question, I ask whether any system can resolve human conflict, or one has to go deeper and understand the very nature of thought which invents these systems.
In this response to a question I look into what it would mean to be a truly authentic person. Would this person be a virtuous person according to society? Would society accept such a person?