Shankara, Buddha and Reality

or “Since Reality, or the Real Condition, is necessarily That which is always already the case, 
prior to all subsequent acts that cause It to appear other than It is, the re-cognition of all such acts, 
or of the primary action that is the root-constant of all such acts, 
necessarily and naturally or inevitably Reveals That as the Obvious.”

Avatar Adi Da Samraj:

Advaita Vedanta: Meditate on (or invert attention upon) the essence of self (or witnessing consciousness) until all objects are excluded and the Transcendental is Revealed.

Buddhism: Meditate on (or clearly observe) all presently arising objects until the self (or the conventional sense of consciousness as individual and independent of objects) is overcome and the Transcendental is Revealed.

Advaitayana Buddhism: Understand and directly transcend the contraction that generates the sense of self and of objects as conventions of limitation (independent of one another and of the Transcendental), and so in every moment recognize self and objects (and the binding power of self and objects) in the Transcendental (or That which is always already Revealed).
There are three principal Transcendentalist Teachings:

Realist Buddhism (or Realist Transcendentalism)
Idealist Advaitism (or Idealist Transcendentalism)
Advaitayana Buddhism (or Radical Transcendentalism)


The Buddhist Teaching of Realism is epitomized in the considerations of Gautama, and the Realization based on that Teaching is epitomized in texts such as the Lankavatara Sutra and the Sixth Patriarch’s (Hui Neng) Altar Sutra

In this view, manifest existence, seen in itself, is regarded to be unnecessary suffering. The Way is to inspect every aspect of self, mind, body, and the world and see that every part is conditional, temporary, limited, and merely the result or effect of other conditional, temporary, and limited motions or events. 

When this inspection has become most profound, then it is obvious that no part of self, mind, body, or the world is anything but a form of conditional motion—an effect of previous motions and a cause of motions that will follow it. Therefore, it becomes obvious that Happiness is not in the form of any part of self, mind, body, or the world—or any form of effect or cause. 

The Truth is Transcendental (prior to effect and cause), and the Realization of Truth is a matter of Awakening to the acausal (or Nirvanic) Condition on the basis of first inspecting and transcending attachment (and conceptual confinement) to all forms of cause (or desire, or motivation, or motion) and all forms of effect (or self, mind, body, or world).




The Advaita Vedanta Teaching of Idealism is epitomized in the considerations of the Yoga Vasishtha and the philosophers Gaudapada and Shankara, and the Realization based on that Teaching is epitomized in the Confessions of Adepts such as Ashtavakra and Ramana Maharshi. 

In this view, manifest existence, seen in itself, is regarded to be an unnecessary illusion. The Way is not merely to turn attention away from the world, the body, the mind, and the self, but to turn or invert it toward the Transcendental Self or Consciousness in which the thought of self (or “I”), all other thoughts, and the experiential conception of the body and the world are arising. 

If this is done most profoundly, then the illusory independence of the phenomenal self, mind, body, and world will vanish in the Bliss of Unconditional Being. 

Therefore, it becomes finally obvious that self, mind, body, and world are not in any sense or to any degree independent from the Transcendental Self-Source, and it also becomes obvious that self, mind, body, and world have no necessity or binding power when viewed in the context of the Transcendental Self. 


The Truth is the Transcendental Self-Reality,
 and the Realization of Truth is a matter of Awakening to the Original State 
of Identification with that Self-Reality,
 on the basis of 
the inversion of attention into its noumenous Ground.







The Teaching of Advaitayana Buddhism (Adidam) and the demonstration of its Way of Realization have their origin and epitome in my own Teaching Work. In this view, manifest existence is not a problem to be solved or escaped, but it is simply to be always already understood, and thus natively and naturally transcended, but not strategically avoided or egoically embraced. 

The Way is to observe that all problems and all seeking for solutions arise on the basis of self-contraction (or the Narcissistic effort that is the ego). 

Therefore, it is a matter of constantly observing, re-cognizing, and transcending this self-contraction, which is chronically manifested as the avoidance of relationship in the midst of all the kinds of psycho-physical relations.

When this process of understanding has become most profound, the relations, activities, and states of body and mind will have all been observed and felt beyond, so that only the most primary evidence of the self-contraction remains in view. That of relatedness. 

Therefore, the ultimate exercise, by which a natural transition is made to the seventh stage of life, is to recognize the sense of relatedness itself, which is the primal cognition or root-event of conditional existence, on the basis of which both the separate self and its apparently independent objects of all kinds are subsequently and simultaneously conceived and differentiated. 


The sense of relatedness is itself to be recognized as contraction, directly, 
free of any strategic resort to introversion upon the self or to extroversion, 
beyond direct cognition of the sense of relatedness itself,
 into the wandering of attention 
in the differentiated field 
of objects. 


When this ultimate form of re-cognition is most profound, the Consciousness in which self, mind, body, world, and all forms of contraction are arising, stands forth as the Obvious Reality, and Its Status as the Divine or Transcendental Identity and Condition of self and notself is also inherently Obvious. 

Since Reality, or the Real Condition, is necessarily That which is always already the case, prior to all subsequent acts that cause It to appear other than It is, the re-cognition of all such acts, or of the primary action that is the root-constant of all such acts, necessarily and naturally or inevitably Reveals That as the Obvious. 

That which is ultimately Obvious is the ultimately Real. And the Obvious, prior to all forms of contraction, and prior to the cognition of separate self, its objects, or the primary sense of relatedness, is unqualified consciousness, or Radiant Transcendental Being.
In the view of Advaitayana Buddhism, the Truth is Radiant Transcendental Being, Consciousness, Love-Bliss, or Happiness, and all arising conditions are transparent, or merely apparent, unnecessary, and non-binding modifications of That. 

Realization of That is a matter of the inspection, re-cognition, and inherent transcendence of the self-contraction, which is conventionally perceived via the dual sense of separate-self and the otherness of all conditions that confront the self, but which is singly or most basically evident in the sense of relatedness itself, prior to the conventional distinctions and elaborations of the play between self and not-self.


 Avatar Adi Da Samraj

The Last Philosopher




From Nirvanasara

1982







©2010 ASA
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