An individual is a component of the universal. Without the universal, there is no individual.
If a human individual possesses personality is that personality a component too?
Of a universal personality? Say Isvara? Let us pray.
~rj26
As scientific materialism is a paradigm, nonduality is the metaparadigm.
One doesn't lose consciousness. Only the mind turns on and off. As it is in deep sleep.
Maybe I am the ground within which everything appears in spring and disappears in the fall.
One could say Brahman is smaller than a mustard seed and larger than the multiverse if Brahman didn't transcend space-time itself.
Brahman is, Gaudapada says, neither a seed of consciousness nor omniscient consciousness, neither unmanifested Maya nor that omnipotent Isvara.
Brahman is not reflected consciousness although reflected consciousness is Brahman. All brilliant names and shadowy forms appear in The Lake of Pure Consciousness.
~rj25
God is like an overcoat one wears when acting like an individual. When acting like a God, one wears nothing but being. In reality, who's acting?
Nonduality rains. Variety appears. Consciousness holds your undivided attention.
The world is doing or not doing, decisions, decisions. Real power in Maya is nondoing, evolution, the will of God. The ground of consciousness always knows.
~SR13 (A Divine Play in Three Acts; Raining Nonduality; Yoda Yoga)
A Divine Play in Three Acts
God is like an overcoat
one wears when acting
like an individual.
When acting like a God
one wears nothing but being.
In reality, who's acting?
Raining Nonduality
Nonduality rains.
Variety appears.
Consciousness holds
your undivided attention.
Yoda Yoga
The world is doing or not doing, decisions, decisions.
Real power in Maya is nondoing, evolution, the will of God.
The ground of consciousness knows.
The world is doing or not doing, decisions, decisions.
Real power in Maya is nondoing, evolution, the will of God.
The ground of consciousness knows.
God is like an overcoat
one wears when acting
like an individual.
When acting like a God
one wears nothing but being.
In reality, who's acting?
Shankara on Avidya (nescience)
Shankara on the Absolute as Lord
Shankara on the Unmoving Mover
Shankara on Cause, Effect, and the Absolute
Shankara on Adhyaropa and Apavada
Shankara on Defining the Absolute
Shankara on Satyam Jñānam Anantam Brahma
Shankara on Gaudapada's Acosmic Doctrines
On Shankara. Snippets on Shankara's Identity and True Works (plus Alston Info)
On Shankara: Gaudapada and Madhyamika Teaching
On Shankara: Schools of Advaita
A. J. Alston Bibliography:
Shankara on the Absolute: Shankara Source Book Volume One Kindle Edition
Shankara on the Creation: Shankara Source Book Volume Two Kindle Edition
Shankara on the Soul: Shankara Source Book Volume Three Kindle Edition
The Thousand Teachings of Shankara: Upadeshasahasri
A. J. Alston:
There are texts in the Upanishads and in the Epics and Purāṇas, including the Gītā, which imply that the individual soul is different from the Lord and that he should approach Him in devotion and that he may perhaps attain to Him or to ‘his world’ through his grace.
For Śaṅkara, these texts had validity within the world of nescience. But if they were to be taken as the final truth, they would conflict with the other texts speaking of the utter transcendence of the one and only non-dual Self, bereft of all duality and all empirically knowable characters.
While the individual soul in its true nature is identical with (is nothing other than) the Lord, the Lord in his true nature is not identical with the individual soul in its individual nature. In particular, the Lord is not in his true nature the transmigrant. The individual soul is dependent on the Lord for his power to act.
The relation between the individual soul and the Lord appears different from different standpoints. From the standpoint of nescience they may seem different, and identity with the Lord then appears to be a ‘goal’ that has to be ‘attained’.
From the standpoint of knowledge, this identity is a fact. Bondage and liberation, in turn, depend on whether the student feels himself to be different from or identical with the Lord.
~Alston, 'Shankara and the Soul', pp. 70-1
