R :
I am not surprised at all that my belove Krishnamurthey is the culprit! I've read too little of him, but have adored every word.
I am secretly pleased that you worry that you will run out of things to write to me because it makes me far more brave about asking questions I'd like answered!
Sooooooo, please write me a little something more about what is temporal and what is eternal. I am writing a book now that uses these two terms. I think I'm looking for something that explains a way of being that is both non-dual (we are not separate from God) and dualistic (we are made up of a temporal side and an eternal/Divine side). I can send you a slice of what I am working on if that helps. I'm going out soon to meet a friend (to discuss this same subject if I know me...) and will send a slice later if I can.
For now, perhaps the gist is that I can be sometimes locked in illusion, thinking taht the world is real and pain is real and suffering is real. This kind of pain and suffering can only exist in a temporal world, of course. But I can live in this same world and see everything through Divine eyes. I can see an injury of mine and only experience appreciation of the physical sensation involved. That is me in my eternal mind, walking though the temporal world. In this scenerio (one I will experience more and more each day God willing) I am 100% human/temporal and 100% God/eternal.
What do you see that you can expand on in this? I welcome your thoughts on this an every subject.
ALV
Would you ever cease to "bowl me over" with your remarkable candour, and your deep insight into our own "advaitha" ( Non-dual) philosophy. Frankly, I wish there is a word better than"love" in the english language for the feeling you evoke in me, when I am struggling to find "meanings" for my existence in this -- to borrow your term -- temporal world, which our scriptures say is due to actions by me in my previous lives.
Pardon me to dwell on "advaitha" for a moment ( more for my sake, so that I retain the perspective). In one of my earlier pieces I wrote for our family members is now in the website jignyaasaa blogspot. ( Move series -2), A portion is reproduced here
The final portion of the Vedas constituting about 20% is devoted to means of attaining liberation or self-realization. These being the final portion are termed Vedanta or “gyana kanda” and are more commonly referred to as “Upanishads”.
The main thrust of these, are,
(a)The Universe as we perceive/experience, is a delusion (Maya)
(b)The above perception lends itself to an obsessive attachment to our physical self.
(c)These perceptions, since are born out of ignorance can disappear only through “Gyanam” (Knowledge) and not by actions (karmas) as prescribed by Vedic texts, as every action could only result in our taking repeated births and deaths, in accordance with our karmas ( Prarabda).
(d)It is only by doing ones duties, without attachment (vairagyam) and without any expectations as to the fruits of such actions, one could qualify/graduate to pursue the path to self realization/or Gyanam.
(e) Whence this happens, and with the help of a guru, (who would no doubt be one to assess your qualification) one meditates on the Aum” and by a repeated process of elimination (naiti,naiti… or not this, not this,) attains liberation and realizes that “he or she” is none other than the “Omnipotent, All pervasive Universal and Effulgent Brahmam. And after this, there is no return to the endless cycle of births and deaths
When you talk of eternal world, you are touching the very core of this "advaitha" paradigm, Viz I am Him ( No duality). Sadly, as long as there is "attachment" to what you call as "temporal" the "eternal" eludes you. Well it's something like "you can't have the cake and eat it too" kind of argument. Moreover the moment you experience the "I am Him" feeling, the temporal will just cease to be ; it will just be like a role you are playing in a movie or a TV serial, Rebecca remaining the part and who has completely merged into the all pervasive universal and effulgent brahmn, which we call "GOD". This is absolute blissful "freedom" with all motives for any action ceasing to be, and the inevitable consequence of "freedom" from results of all actions results. We term this "moksha" ( the dying away of desire).
Am I making sense? Let me reserve "more" for the next
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