Back to the Truth: 5000 years of Advaita by Dennis Waite

By Dennis Waite

Publish 12 months note: First released in 2007
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Advaita is a religious philsophy in line with the Upanishads, older than such a lot different non secular platforms we all know approximately but in addition the main logical in its method. This e-book presents a scientific therapy of Advaita which demystifies it, differentiating among ways & lecturers, so that you can come to a decision which process is most fitted for you.

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Ramanand Prasad, Swami Muni Narayana Prasad, Chris Quilkey, S. Radhakrishnan, Anantanand Rambachan, Prof. A. A. Ramanathan, Sri Ramanananda Saraswathi, Swami Ranganathananda, Raphael, Michael Reidy, John Richards, Dr. E. Röer, Richard Rose, Möller de la Rouvière, Dr. K. Sadananda, Ranjeet Sankar, S. N. Sastri, Alladi Mahadeva Sastry, Swami Satprakashananda, Fernando Savater, Arthur Schopenhauer, Arvind Sharma, Swami Sharvananda, Vamadeva Shastri, Stanley Sobottka, K. N. Subramanian, V. Subrahmanian, Vidyasankar Sundaresan, Swami Swahananda, James Swartz, Ramananda Swarnagiri, Swami Tapasyananda, Swami Tattwananda, Paul Tillich, Nitin Trasi, Swami Tyagisananda, Swami Venkatesananda, T.

Note 1354 - Ref. 13) Thus, Ramana Maharshi advocates Self-Enquiry as the “method” for discovering our true Self. The investigation is conducted by the ego and its efforts are, of course, doomed to failure. What happens however is that, in the process of discovering that the “I” cannot be found, because it does not exist, the investigation collapses, the ego disappears and the Self remains. The illusion dissolves and the reality stands revealed: Hold the ego first and then ask how it is to be destroyed.

There is thus a process of negating all of those aspects that we think we are, until what remains and cannot be negated must be the real Self. A special phrase is used to describe that process. It is called the “seer-seen discrimination” (dRRigdRRishya-viveka). This is the title of a short book (prakaraNa grantha) attributed to Shankara, which opens with the following statement: The form is perceived and the eye is its perceiver. It (eye) is perceived and the mind is its perceiver. The mind with its modifications is perceived and the Witness (the Self) is verily 34 the perceiver.

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