Knowledge, Experience and fear
egodust at DIGITAL.NET
Mon Nov 11 18:34:40 CST 1996
> More direct example in advaita vedanta is " you are that 10th man - who
> was missing" That 10th man exists was an indirect knowledge that is JNaanam
> In fact there is intense experience of the 10th along with the notion that
> the 10th man is missing. - and when you discovered that the missing 10th
> man is you yourself - that became a direct knowledge - viJNaanam. You have
> been experiencing your presence even when there was a notion that the 10th
> man was missing. Hence experience was there but no knowledge that the
> missing 10th man is nothing but you. From then on no more search for the
> missing ananda!
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> My post was based on the indirect knowledge and not direct. When I gain
> that direct knowledge, you wont be there to question nor for me to tell!
> So ask all the questions right now! - just kidding!
No you're not! :-)
Actually, are you *really* here now, answering? Or half-really?
re: your discussion on maya as anaadi of avidya:
Nothing new here, yet brilliant in that no stones left unturned. Clear also
how Sankara and Krishna both reinforce the unknowable, indescribable essence of
that which *somehow* seems to appear in brahman (anirvachaniyam). This is the
magical mystery tour of the Mind...and its compelling trump on the otherwise
simple, direct awareness that comes natural to everyone, that can ever so
easily get charged with bewilderment. (Or, so it SEEMS!)
Shows how philosophy and the pursuit of knowledge runs in an endless circle.
Whereas moksha reveals the futility in grasping for *relative* essences that
don't exist. Such breakthru-to-the-other-side of rationalization reveals that
the entire spectrum of oppressive riddles in/of the Mind is smoke and mirrors
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