kelamuni
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Capitalist Realism and the Amurcan Dream
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With Capitalist Realism there is a sense of inevitability, that is, of the eventual hegemony of capitalism, coupled with a sense of the impotence of counter-narratives, whether in terms of economics…Continue

Started this discussion. Last reply by Balder Sep 12, 2013.

A Commentary on Sellars Distinction between Manifest Image and Scientific Image
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The following blog entry is one of the clearest presentations of Wilfred Sellars account of the distinction between the "manifest image of man" and the "scientific image of man." (In the Sellars'…Continue

Started this discussion. Last reply by Edwyrd theurj Burj Sep 4, 2013.

kela's string quartet arrangement of Gangsta's Paradise
6 Replies

He's my arrangement, for string quartet, of Gangsta's Paradise that I was commissioned to write, with my quartet playing and me on viola. Enjoy:…Continue

Started this discussion. Last reply by Balder May 15, 2013.

A Secular Age
1 Reply

Currently reading A Secular Age, By Charles Taylor, as I thought I should. Also checked Robert Bellah's Religion in Human Evolution from the libary [sic]. Both are monstrosities. Just started…Continue

Started this discussion. Last reply by Edwyrd theurj Burj Feb 27, 2013.

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Kelamuni's Blog

"Talking School" and "Practising School" in Adi Da's Spiritual Rhetoric

The discourses of contemporary Western appropriations of Indian spirituality can be said to be characterized by a series of rhetorical dichotomies. These oppositions or "dualities" (dvandvas) define these "new" expressions of Indian spirituality by rhetorically demarcating appropriate and "authentic" forms of spirituality from inappropriate and "inauthentic" forms.



The duality between the "pundit" and the "sage," and between "talking school" and "practising school" are among two of…

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Posted on January 31, 2011 at 8:01pm

A Brief Geneology of the "Three Realms/Three States"

The teaching of the "three states" of consciousness makes its first appearance in the Brhadaranyaka Upanishad. This work is considered to be the authoritative basis of the teaching. However, in its second appearance in the Chandogya Upanishad the teaching has undergone a change. Chan Up 8.11.1 marks the change and is an interesting passage. There, Indra, who is being instructed by Prajapati on the three states, notes a fault in a particular teaching, a teaching that can only be that of the…

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Posted on January 31, 2011 at 8:00pm

On the Term "Sahaj Samadhi"

Wilber's description of enlightenment as "sahaj samadhi" derives primarly from Da, who in turn appropriates the term from the writings of Ramana Maharshi. For Da, "sahaj samadhi" denotes a non-exclusory samadhi, i.e., a samadhi that does not "discriminate" the contents of consciousness from consciousness itself. Rather, in "sahaj samadhi" the contents of consciousness are seen as manifestations - "arisings," as he calls them - of consciousness itself. Compare Wilber's description of…

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Posted on January 31, 2011 at 7:58pm

A Brief Note on Inclusivism

The Indian context for "inclusivism" is actually quite broad, and covers a number of different but related contexts. It takes inter-traditional forms as well as intra-traditional. Intra-traditionally, it includes the Buddhist idea of skillful means (upaya-kaushalya) and the Vedantic notion of "differences in qualification" (adhikarana-bheda) both of which refer to the idea that specific teachings are to be assigned to specific students in accordance with their needs and abilities; the idea…

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Posted on January 31, 2011 at 7:55pm — 7 Comments

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What paths lie ahead for religion and spirituality in the 21st Century? How might the insights of modernity and post-modernity impact and inform humanity's ancient wisdom traditions? How are we to enact, together, new spiritual visions – independently, or within our respective traditions – that can respond adequately to the challenges of our times?

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