|Dr. Robert Puff||
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#2797 - Monday, April 23, 2007 - Editor: Gloria Lee
Nondual Highlights Warning! The following article harshly criticizes many popular nondual teachers and writers. OK, that was mostly said to get your attention, but it's also pretty much true. The highlights editors don't always agree with what is presented here, but I found the issues raised about neo-advaita to be interesting and would encourage your feedback. So whether you agree or not, please give some reasons for it, and your comments will be put into Wednesday's issue. Just reply to this message. (Due to copyright, please read pages 2 and 3 from the links at bottom.) You may include short quotes from the article to show which point you are addressing. If, like me, you get to the end and wonder just who is Tom Huston and where does he get his nerve, he's apparently associated with Ken Wilber.
Originally posted by Jani
Roxburgh to Adyashantigroup and The_Now2 http://www.wie.org/j31/translucent.asp
Clear About Enlightenment
So, faced with such a predicament, staring squarely at the disturbing divide between one's spiritual understanding and one's actions in everyday life, what is a good Neo-Advaitin to do?
In As It Is: The Open Secret to Living an Awakened Life, Neo-Advaitin Tony Parsons writes: A great deal of confusion has been generated . . . concerning the need to overcome the ego, the mind, thoughts, etc., and none of it is relevant. . . . If any of these things are active, then they will be active regardless of the idea that you can have any influence on their manifestation. When awakening happens, then everything is seen as absolutely fine just the way it is. And Neo-Advaitin Steven Harrison explains in Getting to Where You Are: There is no inner and outer. There is no engaged spirituality. . . . There is nothing to engage that is outside the movement of our own conceptualization. And there is no place to stand from which to engage this constant flow of interpretation. Thought has divided the world. Conveniently the problem is out there, or in there, but not here, now.
In other words, the Neo-Advaitin solution to the question of a gap between one's knowledge and one's actions is essentially: Don't worry, be happy! For the Neo-Advaitin is never puzzled, troubled, or at a loss for words. Holding steadfast to a vision of reality that transcends the flow of interpretation generated by the rational, thinking mind, the Neo-Advaitin sees all things clearly, and all is understood. The thoughts and actions of the human monkey, whatever they may be, are enjoyed with a smile and a winkas nothing but the empty dance of the one infinite Consciousness that alone is real. Any ideas about a separation between one's words and deeds, any gnawing sense that one is living in a state of deepening hypocrisy, are seen merely as dualistic thoughts and feelingsand therefore perfectly irrelevant in light of the nondual truth. Once awakening happens, Parsons assures us, it is seen that there is no such thing as right or wrong.
But Arjuna Ardagh doesn't buy it anymore. Not all of it, at least. Breaking ranks with the Neo-Advaitin army of thought-free wisdom, Ardagh, through his Living Essence Foundation, is pioneering a new kind of spiritualityone that strives to integrate the revelation of nondual simplicity with all of the natural complexities and challenges of our very human lives. And if the 170 similarly minded teachers and theorists interviewed for his 500-page Translucent Revolution are any indication, he is by no means alone in this quest.
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