monographs

Introduction to Website Monographs

 Introduction to Website Monographs:

     These short monographs are simple surveys of ideas related to Advaita and dealing with aspects of essential knowledge helpful in obtaining a rational and practical perspective of Reality-As-It-Is.  Each of the titled monographs can be useful in some way for getting more clarity about an idea when read alone but will be understood in depth when connected with the rest of the material and especially with the two books listed on this website, Gnosis and Heart Blossoms which are very in depth and detailed.

      This information is quite abstract, but with a little diligence will prove practical and of benefit to those who may feel the urge to evolve into a higher perspective of life and living. Repetitive immersion in Advaitic ideas is a necessity for clarity of understanding.  The format of this material is intended to provide a clear and easy approach to a difficult subject, aiding the reader to increase the momentum of understanding by increasing the capacity to digest the information and ideas.

   Hopefully, constructive and critical thinking, as well as a deep understanding of contemplative science, will be stimulated by reading the material on this website.

   These monographs are part of an expanding collection.  More will be made available regularly, so check the website from time to time to find additional monographs.     At first, some of the ideas and some of the terms used may be unfamiliar, but always there is at least a simple definition of terminology extant within the writings themselves.   Advaita is abstract, yet it is the mind that exercises its abstract functions that connects knowledge with understanding.   The development of the abstract mental capabilities is necessary in order to correctly discern the real from the unreal.

       With palms together, salutations.

monographs

 

 

Disentangling From The Dichotomous View

Disentangling From The Dichotomous View

  The “how to” accomplish this disentanglement has not been a very well-addressed subject in some nondualist writings perhaps because it is a very deep, abstract, and sometimes complex process of introspection into the causes and conditions of the individual human mind.   All individual minds are unique and different in their modal operations, yet all do have a definite structural process that is the same for each mind. Although some characteristics and propensities may be a little different from mind to mind, all the same factors and processes exist in each mind, no matter to what conditioned degree.   The philosophy of nondualism is that there is a necessity to discern correctly the way things really are, that we live in a nondual matrix of conditioned objects and events, and only by achieving the right perspective, or right view, can it be possible to wake up to the real Reality. There are two aspects of the waking-up process: (1) adopting the correct view and (2) disentangling from the wrong view. These both go together, support each other, and are interdependent and co-functional, or nondual.   With the increase of one comes the decrease of the other and vice versa.   Even if and when the wrong view ceases entirely in the mind of one who has perfected the correct nondual view, the wrong view still continues to exist in the minds of other individuals.  Those individuals do not comprehend this, but the one who knows the truth of the nondual perspective does know it. The Advaita philosophical approach is one of analysis that promotes a transformation of the way we perceive, but it is by practicing this correct nondual view by remembering it continuously that it gets perfected.

© S. R. Allen

 

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“You” and “I” Will Never See the Buddha

“You” and “I” Will Never See the Buddha

     In Mahayana Buddhism there are many Buddhas portrayed who depict certain special qualities and characteristics. Vairocana is perceived by all sentient beings in accordance with their developed capacity to properly discern Reality.  But Reality, when seen with a tainted perception, one lacking in the understanding of selflessness –abscence of the ego-notion– then the Buddha cannot be seen or known.   When the superimposed notions of “you” and “I” disappear, then the Buddha appears.

©S. R. Allen will you   buddhanever

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Essential Oneness

Essential Oneness

   Nondualism means that there is an essential oneness, everywhere at all times, in all places.  The essence of all real nondual teachings is that this essential “one” is consciousness.  Supreme consciousness has a double, but not split, nature of both static and dynamic functions.   What we call matter is a multiplex aspect of static Supreme consciousness, rather a material becomingness of an immaterial beingness. Our own human beingness is just this fundamental Supreme consciousness localized in some particular bodymind organism. Being so related to a particular stratum of existence, whether it be of a mineral, a plant, or a sentient being provides Supreme consciousness with a vehicle for its own evolution.  In this process, both matter and consciousness evolve in a polaric relationship.  But it is crucial to remember that all polaric relationships require both poles to exist simultaneously.

    The problems, the suffering, the turmoil, the bondage any individual experiences is because of a kind of self-limitation of multiplexity, the variety of things in our universe exist because of relative limitations in their general structure. The primary and most obvious of limitations is ignorance.  When lucid consciousness in an individuated sentient being emerges from this limitation then the ignorance is dissolved and the individual is set free.  The world of separate subject-object no longer appears as such, but a radical oneness is seen to be the apparent fact.    No longer is perception partially dysfunctional; perception evolves into apperception, true seeing.   The objective phenomenal world is no longer something separate from consciousness; subject and object are realized as a oneness of functionality and the knower knows the known as itself. Everything is known as a pure process.   In light of this it becomes obvious that consciousness can itself never be individuated permanently as a separate individual. This brings the inevitable conclusion that consciousness, through the processes of Nature, is evolving matter through scalar hierarchies to serve as ever better structural composites for the expression of consciousness.

©S. R. Allen

 

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Dialectic Consideration

Dialectic Consideration

 Existence (Being) is the inherent characteristic of Unconditioned Reality, and therefore also of the Conditioned Reality. We call these two the Noumenon and Phenomena, or the Being and the Becoming, the Ultimate and the Relative.  Being, or Noumenon cannot itself be observed by anything external to it because it is all-inclusive.   It cannot be inspected as if it was an object because there is no separate place of observance different from Noumenon or Existence itself.  Only those who are grounded in the dialectical, nondual recognition of how things really are can realize what every arising condition was, is, and might be.   The dialectical consideration of ignorance may help to somewhat relax the mind from its chronic patterned views and habitual set thinking and help clarify the true point of view of nonduality, nonseparateness.

 

 

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UNI

UNI

    We live in an ordered and systemically patterned universe.  “Uni” is defined as having or consisting of one, a unity. (Whoever coined the term must have been an Advaitist.)   It is usually presumed that the universe existed prior to its obviously presently ordered state in an unordered or non-systemic state of being. Chaos or unstructured form, even unstructured formless energy prior to form or matter as we perceive it, is an unfounded presumption. Yet it is a common idea serving as a basic existence from which formlessness eventually produces materiality in both simple and complex conditions.    Seemingly static units or bits at the subatomic level eventually somehow group together and combine in ordered systemic forms and somehow evolve into a dynamic universe with its many worlds and scales of development. Everything simultaneously and interdependently arises in this dynamism in scalar profusion from beyond infra-subatomic to beyond ultra-supergalactic scales and self-sustains an ordered structural fluctuation of manifestation.  From a presumed chaotic energy field appears an ordered and structured totalistic universe.

 

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Our Growing Universe

Our Growing Universe

  This energy field of presumed chaos must itself, in its potentiality, be imbued and permeated with a principle or law of systemic order, a symmetry in potentia that eventually is manifested throughout phenomenal materialistic and energy-events.   Everything is thus self-ordering and self-patterning according to this law of symmetry and pattern and all assembly-structures are interdependent, co-functional, and able to interact and thus manifest multiple scale levels of more and more complexity and efficiently integrated systems which in their own turn become further bases for yet greater patterned order and systemic functionality.  All this shows obvious intelligence and consciousness in localized perceptivity and comprehension capacities.  In other words, this universe is growing and getting better, observing itself through its parts, with consciousness, at various scalar levels, observing the whole process, and this process is one of totality, interdependency, and nonduality.

  Consciousness is eternal and flows as a continuum, a dynamic movement with purpose.  This purpose is yet unknown and not understood by our current materialistic science, but those who have become identified with consciousness itself have, through this identity been able to come into that knowledge.   We humans are spiritual beings progressing through the vehicles of corporeal physical bodies and incorporeal minds, organized and systemic psychosomatic organisms that we use as vehicles for our becoming.   Yet, when we get obsessed or fixated upon this lower corporeality and identify ourselves with this material body and subtle mind, it begins to demand all our attention and our consciousness shifts its focus from our spiritual being to our material needs and desires, and then these desires become the dominant aspects of our lives.    Our progress slows down, even stops, as we get obsessed with the ego-notion; our idea of separateness gets stronger and we begin to habitually perceive our world and life in a dualistic fashion.   We forget our real selves and assume a mistaken identity and our intelligence suffers from a perceptual dysfunction nearly the whole human race has become deranged.

“Sabbe Satta Umattaka” : (all sentient beings are deranged.)
(– The Buddha Sakyamuni)

 

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Pursuing the Enjoyment of Truth

Pursuing the Enjoyment of Truth

    People pursue the enjoyment of a lot of different things.   Mostly the objects of their pursuits are related to the intentions to fulfill mundane desires like the accumulation of wealth, fame, power, prestigious name, going to heaven to finish getting these is the pursuit of those who have not got them yet in this life, so heaven becomes a sort of final shot at getting what is wanted – the ultimate pleasure that will override all the pain and suffering of a human life.  But there are very few that pursue the enjoyment of truth.  These are the truth-seekers who know that the secret desire of all beings is to be content and happy and that this idealistic pursuit can only be made to happen when, after all is said and done, the truth about what is really going on is finally realized.   Only then can any individual being know what to do.   Only the truth can give real freedom and enjoyment.  Truth is the real bliss.  It is the final and permanent bliss.

  “The Buddha was with a group of innumerable great disciples who were in all aspects well trained, each being the Buddha’s heir. Their minds were liberated and their conduct pure. They pursued the enjoyment of truth, learned and retained memory of their learning.”
(–Sandhinirmocana Sutra)

 

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Point of Origin

Point of Origin

      If “I” have a point of origin, what is it?  If the “me” starts somewhere, where is that?  Can we trace our “selves” to some beginning point, or is this impossible?  If it is possible, then first there must be a definite knowledge of exactly what this “me” or “I” is.  How many people do “you” know who have enquired into what they really are as an “I” and where and how it came to be? How is this to be done if it is possible?  It might be asked, “What am I not and what is the point of origin of that?”  Either way by means of via positiva or via negativa enquiry, or both, this has to be done, otherwise there can be no real fulfillment; no real truth can be found.  This is the whole axis upon which the wheel of delusion revolves.

“Becoming’s wheel reveals no known beginning; no maker, no experiencer there;  Void with a voidness twelvefold, and nowhere does it ever stop; it spins, forever spinning.”            (–Visuddhimagga)

 

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Lucid or Non-lucid?

Lucid or Non-lucid?

  A noble, rational person, that is , a ratiocinatively adept and advanced person, having realized his/her dilemma of embodied entanglement within the phenomenally manifested structure of time, space, and causality eventually becomes less and less gullible and susceptible to scalar limitations of objectivity and then can move upward and onward through the gradations of individuated evolution and progress. These gradations, or levels of perceptive and rational capacity, increase toward more and greater mental lucidity and are actually what determine the gradations of evolutionary status of any individual, self determined by the measure of ignorance and confusion still remaining in the non-lucid mind.

 

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