Participatory Spirituality for the 21st Century
The earliest Buddhist texts state that the Buddha's enlightenment occured in the 4th jhana. It is the later tradition that begins to emphasize vipassana, prajna, and so on. It is this "knowledge" stream that ultimately won out in the Buddhist tradition. This only makes sense, since it is insight that ultimately gives release in Buddhism. But usually, the two -- absorption and knowledge -- were corrodinated. This coordination is associated with the "argument from…Continue
Added by kelamuni on January 31, 2011 at 7:51pm — No Comments
In the Hindu renunciatory traditions, in particular Vedanta, the basic impetus driving the quest for release and "enlightenment" is the existential need to face, and in the end, overcome, death. This need, this impetus, can be traced through the Upanishads, back through the Brahmanas, back to the Aryan sacrificial cult itself. The cult was based upon the primordial duality of life and death, and the recognition that life comes from death. Later, the pure ritualism of the Brahmanas attempted…Continue
Added by kelamuni on January 31, 2011 at 7:50pm — No Comments
I have at times referred to Kenny's use of hyperbole when referring to other individuals or their teachings. I take it that Kenny has picked up this particular rhetorical modality from the materials he uses, and that these materials in turn derive their attitude from tradition itself which has set certain precedents. In other words, my sense is that this curious penchant for hyperbole derives, at least in part, from tradition itself, specifically from the attitiude toward the "great sage" or…Continue
Added by kelamuni on January 31, 2011 at 7:48pm — No Comments
The term "causal" (karana) can be traced back to the Book One of the Gaudapada Karika. Here are the pertinent verses:
11 Visva and Taijasa are conditioned by cause and effect. Prajna is conditioned by cause alone. Neither cause nor effect exists in Turiya.
12 Prajna does not know anything of self or non-self, of truth or untruth. But Turiya is ever existent and all-seeing.
13 Non-cognition of duality is common to both Prajna and Turiya. But Prajna…Continue
Added by kelamuni on January 31, 2011 at 7:47pm — No Comments
It is fairly clear that even in Integral Spirituality, Ken remains attached to views put forward by Franklin Jones in Nirvanasara.
Whenever Ken instanciates "causal formlessness" with the "classical nirvana" of Hinayana Buddhism, he basically evokes views put forward in Nirvanasara, though Goleman's reification of Theravada "nirvana" in Varieties of the Meditative Experience can also be said to be at work in Ken's characterization.
Wilber's One Taste, which contains a series of journal entries edited for public consumption, contains a reflection on "transformation" and its relation with what he calls "translation" (One Taste, pp. 26-37). The journal entry is reprinted online as "A Spirituality that Transforms," and the core of the entry, a discussion of the distinction between transformation and translation, can be found in The Essential Ken Wilber.
In his journal entry, Wilber takes…Continue
In Integral Spirituality, Ken writes:
When one is in deep meditation or contemplation, touching even that which is formless and unmanifest-the purest emptiness of cessation-there are of course no conceptual forms arising. This pure "nonconceptual" mind-a causal state of formlessness-is an essential part of our liberation, realization, and enlightenment.
In the Theravada, or early Buddhism, this formless state of cessation (e.g., nirvikalpa, nirvana,…
One thing that is noticable in Wilber's most recent work is a continuing refinement and adjustment of the relationship between "states," "structures," and "stages." Gone, for example, is the highly problematic, and perhaps ridiculous, idea that we are all, somehow or other, "evolving" into the "subtle mind stage" of human development, as if, someday, the future evolution of man will involve everyone walking around in a dream-state.
In Integral Spirituality Wilber attempts…
Added by kelamuni on January 31, 2011 at 7:30pm — No Comments
On pages 201-205 of One Taste, after indulging in his typical penchant for hyperbole, Wilber offers us his "Introduction" to Talks with Sri Ramana Maharshi. He says:
Ramana, echoing Shankara, used to say:
The world is illusory;
Brahman alone is real;
Brahman is the world.
The world is illusory, which means you are not any object at all -- nothing that can be seen is ultimately real. You…
Note: A similar version of this post has appeared on IntegralLife.com
Dear friends (old and new) on Integral Postmetaphysical Spirituality:
As some of you know, I was a prolific integral blogger from 2004 to 2007 and since the publication of my spiritual memoir by Integral Books in May 2007, I have not been blogging or publishing my other writings (except for…
“Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of texts, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’ But when you know for yourselves, ‘These things are wholesome; these things are blameless; these things are praised by the wise;…
Added by rltruthseeker on July 12, 2010 at 10:52pm — No Comments
The following is a blog post from a couple years ago. I'm reposting it now because I've discovered a nice video of the virtual art installation the blog is based on, which I'll post in a reply below.
Recently, through an essay by Ron Purser (a professor at San Francisco State University and a writer on TSK, Gebser, and related topics), I was introduced to the fascinating virtual art of Char…Continue
In honor of Fr. Panikkar's recent passing, I am resurrecting an old blog on his work that I wrote several years ago. I wrote the blog in the context of an ongoing blogosphere debate, at the time, around the work of the so-called New Atheists and the role…