A couple of years ago an email was sent to most of the UK branches of the School from "Advaita The Source". It came from an anonymous email account and turned out to be an essay by Tony Parsons, possibly written by him, or just lifted from his web site. It said "please disseminate to all students". Here's a sample:
In reality, what we all long for is absence . . . limited ideas of becoming, destiny and personal attainment the absence of the "me" that seeks and feels separate. This is pure Advaita, which is totally beyond the, limited ideas of becoming, destiny and personal attainment, which are simply products of the mind.
Hmm. Not sure that I do long for absence, Tony. Except yours, obviously.
I had a correspondence with him which I think we both found mutually unenlightening.
It turns out that there is a big fashion in spiritual circles for what is called "Neo-Advaita", of which TP is a leading light. Other teachers such as Gangaji, Wayne Liquorman, Esther Veltheim, etc have remarkably similar things to say. According to Neo-Advaita, there is no need to follow a path, undergo discipline, work to help others, or to do anything at all that orthodox Advaita Vedanta, in common with most of the other philosophical and religious traditions, recommends to those in search of liberation. All that is necessary is to give up, accept that the script is already written, and stop worrying!
No wonder disenchanted members of the School are attracted.
Something about it seems to me a bit fishy. Some of these teachers do seem to have wisdom (see, for example, some quotations by Gangaji that are cited elsewhere on this blog by others) but is it really of a kind that can help others? There are some who believe that Neo-Advaita is a dangerous fad - that it absolves comfortable Westerners of concern about moral issues, that it attempts to short-circuit the process of spiritual growth, and that it is a nihilistic, empty philosophy or faith. What is Enlightenment? magazine has published a satire on Neo-Advaita, which you can read here, along with an account of a self-confessed former addict of what he calls 'spiritual heroin'.
As members of an organization that promotes a traditional, though also Westernized form of Advaita, I think we ought to be aware of the issues opened up in this article. Plus which, it's a giggle.
Thursday, December 07, 2006
My Name is Tony, and I am an Advaitin
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Having read the article on Neo-Advaita, it's telling that the author has now adopted the same attitude to proselytising against Neo-Advaita as he formerly did in insisting that it (and he) was right.
Nothing has changed - it's still the same old table, just with a different table-cloth.
That's as good an argument against Neo-Advaita as any other.
Or, as Ouspensky might say, you have to do the work otherwise you don't reap the benefit.
Maybe - but if someone was a heroin addict and then they became a crusader against drugs, that would not be evidence that nothing had changed, would it? IF you accept that Neo-Advaita is pernicious (as he alleges) THEN there's no problem.
This is a complicated issue, and I for one bend over backwards to be fair about these teachers.
It's said that you can only teach what you know. And the more 'successful' teachers have put in some sort of work on themselves.
A frequent feature of their lives is that reached the lowest level of outer and inner life -- via drugs, alcohol, chemical substances of any sort -- and by some inner grace of self, made a complete spiritual turnaround. So this is what they are able to teach -- a truth, if you like, without a 'method' as we know it -- but maybe a step, or many steps, in self-knowledge.
For instance, Byron Katie offers a 'method' of four essential questions in order to work on yourself.
I'd be inclined to say as LM would say in his more broad-minded moments -- it may lead on to more rigorous disciplines later on !
True enough - he's seen a light and that is informing his actions. But although his attitude has changed, take it one step further in and he hasn't changed at all.
I was looking at it more from the point of view of someone seeking a spiritual path. Neo-Advaita does not seem to offer one. The author has simply changed horses.
His current horse is a better horse but he's riding it in exactly the same way.
I'm not so sure - the What is Enlightenment crew have a pretty clear idea of what they stand for, and how to go about it. I'm quite interested in what they're doing.
Their hero at the moment is Teilhard de Chardin ...
You might be interested to know that Gangaji is coming to London in May. You say (that some think) many of these so called neo advaita types are lacking in morals, nihilistic etc. I can assure you that Gangaji is not like that, having attended Satsang with her. She does a lot of community work, such as going into prisons, and many are touched by her presence (she radiates love). I suggest you go to her satsang in May. If you want details I can let you know. She welcomes questions. I am interested to know why people are turning towards people like Gangaji and are not joining SES in large numbers....
My personal experience of Gangaji is limited, and as I say I appreciated a couple of the things that have been posted here. As I think you've picked up, I'm going by WIE's bracketing of her with the likes of Tony P, which may be unjust.
I did hear recently that Gangaji's husband Eli Jaxon-Bear, who I think is also a teacher in the same vein, was recently found to have sexually exploited one of their followers. Not exactly damning of her, of course, but ... could be a shot across the bows with regard to traditional morality?
I would be interested to get details.
Post the details Rebecca and let's go and see her.
Someone has just drawn my attention to this blog. Congratulations to all. It's great that you are questioning things. As most people probably know, I'm no longer attending the School, but I still consider myself a friend, and wish it and all who sail in it well. So I'm delighted to hear of how it seems to be improving.
My reason, however, for posting this comment, is that - unless I'm mistaken - no-one has so far responded to the request for details of Gangaji's visit to London in May, so since I am now the regional organiser for the Gangaji Foundation I thought I would send you all the info.
There will be two open, public meetings to which everybody is invited. These will take place on 16th and 17th May at 7 pm (you are requested to arrive in time to be seated by 6.45) at the Waterloo campus of King's College, London. The address is 150 Stamford Street, SE1 ( just by the Imax Cinema). Fee per meeting, £12.
Secondly, there is a weekend intensive on 19th and 20th May at LSE's Bankside campus (just behind the Tate Modern)- Bankside House, Sumner Street, Southwark, SE1. This is a much more concentrated affair. For further details, visit Gangaji's website (I strongly recommend a visit anyway!) at www.gangaji.org . Or send me an email at katharine@gangaji.org.uk .
Very best wishes to all, and a great New Year for the School and for humanity as a whole.
Thanks Katharine. It would be interesting to hear your views on some of the things discussed here, if you have a chance.
One of the things that needs to happen is for there to be more conversation across 'generations' in the School. In my experience, older people (years in SES) do not often share their real thoughts and experiences with those more junior. As a member of the generation that combines the tail end of the youth group and the first people to come through St James / St Vedast, the generation gap has been considerable.
The existence of this gap was one of the reasons why the St James 'revelations' were not accepted as being largely true - the people in responsibility were all from the 'other side', generationally.
Not that I am tarring you with that brush ... but it's a cultural thing that afflicts us all and the more people speak openly the better. I raise it because I suspect you could contribute something.
I do remember a talk you gave at Waterperry once on language, which was a real breath of fresh air!
Thanks, Kevin. I'm not sure how valid it is for me to comment on matters within SES, now that I'm no longer a member. But I am interested in what you say about the generation gap. I think most of what I'll call the long-term people would sincerely wish to free things up, be honest, etc. But there are several factors which affect this.
For one thing, something that came to light for me after I had left: I was shocked to discover how many quite unconscious 'attitudes' to things I had, and which on inspection I didn't actually agree with at all. I became aware of a sort of faint moral disapproval in certain areas, an air of judgement, based on what I had unthinkingly taken on board as truth. It horrified me, because I hadn't even known I was harbouring such ideas. I had thought of myself as far too radical and liberal to have any truck with all that social moralising stuff. But there it was. And I realised there had been a sort of unspoken consensus among us (in my area of SES anyway) about what is and is not 'acceptable', or to put it more loftily (which is how it gets sold in the first place) what is 'in the interests of humanity' or even 'the will of the Absolute'. On closer inspection, I saw it as simply tosh, even if admittedly well-meaning. There's that Zen story - can't remember the details - which ends with the punchline, "You can never say whether something is a good thing or a bad thing," which illustrates the point perfectly.
I think I'm probably not alone in having taken on board a whole lot of unexamined stuff - mainly from Mr MacLaren, or from skewed interpretations of HH - so I think that is one reason why things take a long time to change.
Secondly, something I saw quite vividly (after I got 'promoted' to becoming a sort of celebrity wife in the H Stream, which consisted almost entirely of what used to be the XYZ groups) is that there is a kind of 'cabinet responsibility' among the people who run streams, tutor groups and generally run the show. They feel they have to be 'on message', so although they may privately disagree with something, they will keep quiet out of loyalty. I know of some who feel that if they openly disagree with anything, this will mean that they will have to leave the School. They don't want to do that, so they compromise. Ultimately, it's self-betrayal - or so it seems to me. HH (I think it was him, but I could be wrong) says somewhere that once the organisation becomes more important than the truth, that's the beginning of the end.
Personally, I left after years (so many I'm ashamed) of hoping for radical reform, and concluding that it was never going to happen. I also couldn't help noticing that no-one ever seemed to attain freedom, or 'become enlightened' or whatever you want to call it. Whereas with Gangaji (who has the advantage of a) speaking English, b) being a woman, c) being fully realised, d) being available, alive, and here, e) having a degree in English (icing on the cake for me!), f) having seen all the movies I've seen, read all the books, understands and knows our culture from within, g)accepts and welcomes everyone, from whatever background, h) being very funny, humane, loving, terrifying intelligent, fierce, able to see straight through any bullshit, and totally uncompromising - phew, I'm getting carried away here...) - as I was saying, whereas with Gangaji, a great many of her students have become free, enlightened, etc. Many indeed are now teachers themselves.
I think, for what it's worth, that the School really needs to decide what it is for. I spoke to many people before I left and asked them why they stayed, given that all of them grumbled. Most said they didn't really know - perhaps for the company. That doesn't seem a good enough reason to me.
At the same time, individuals within the School impress me enormously - not least my own dear husband. I think perhaps many people are much closer to enlightenment than they realise. The trouble is, there seems to be no-one who has the authority to confirm their realisation - to say, as Gangaji does, 'Yes, yes, yes! That's it! I'm so happy for you!'
I really do hope it all works out for the School and that those who long for true freedom will find it. I wish you guys godspeed.
Thanks Katharine. Would you object if I posted this as a new entry? It is going to get lost otherwise, and I think there is a lot of valuable information here.
Please - go ahead.
Please - go ahead.
Please - go ahead.
Kevin, please do start another post with this. It's so interesting. Katharine - I left the School seventeen years ago (after nearly twenty years)and have now been back for just over two years.
What you say rings so many bells I'm almost deafened. But not so I can't hear you. All that you relate about the School can be confirmed by many of us - it's a chief reason for the initiation of this blog in the first place.
One leaves - I would suggest - because it appears to be too tamasic to stay. The needs of the organisation - as distinct from the needs of its members - become self-perpetuating and heavy. And if anyone doubts that an organisation generates 'needs' - then look around you.
There is, of course, a good deal of baggage that accompanies School membership - unexamined because unaware or, possibly, only dimly perceived. A few weeks out in the open and that is readily apparent.
People who grumble and have no real reason for staying, except for the company, often stay out of fear. Not a good reason.
If there's a contest between staying quiet and leaving (as you've noted) many will choose the quiet path. Those who feel the School is them, and have thoroughly identified with it, will ultimately have a more difficult task.
Having said that, the School is a superb organisation in its own right. Its just that nearly everybody fears to question its precepts.
I don't know if this blog will make any difference whatsoever. None of us knows. It's satisfying, however.
Hope to hear from you again.
Woops. Sorry!
I guess the question that comes to my mind is precisely what or who is working for liberation from what?
And, let's be blunt, at a time when we have a planet clearly divided along the lines of predator (the West) and the prey (the third world) in terms of wealth and resource access, we look out at the night sky and see a similar display of violence and destruction, comingled with the creative elements (quest for justice on earth...new star systems out there....precisely where do we set the moral limits in such a vacuum and if so, why (when then evidence is that the entirety of the universe is clearly dispassionate.)does one take precedence over the other other than for the mere fact that it resonates with personal agendas and impulses.
I simply cannot see the case for any discrete action. Where is the actor and on what basis can one attribute the action to anything in the absence of the actor.
I have yet to encounter utterly selfless action. Perhaps the likes of Che Guevara narrowly skirted the functional limits of what I may consider true selflessness, but in all other instances of any human activity, one invariably finds the self lurking within...perhaps at deeper levels than immediately perceptible, but there nonetheless.
We are in essence an utterly authentic unfolding of self, we are incapable of being anything other than that. That is the key. Sensing of that breathtaking paradox with all its inconsistencies.
As a self-professed advaitin, based on nothing more than experience living in India among the people of three religions and subsequent study of various texts, essays and translations, I find this an interesting blog.
There is a school for Advaita?
OK, that was rhetorical. Of course, there are schools and teachers of almost everything. Some of them are nothing more than avenues of personal power or financial gain. Some may be honest and altruistic. One way of determining which may be worthwhile is whether the teacher (or school) adheres to the Bhagavadgita as a moral guide. A second method of choosing is whether or not the message is simple rather than complicated.
For instance, 18 steps to understanding:
1. The living suffer.
2. Suffering is usually due to one's own actions.
3. Suffering can be eliminated.
4. The way is by stilling desire or attachment.
5. The way begins by exploration of the self.
6. The way is open to all.
7. Ultimately one becomes aware of both the self and the other, greater self.
8. Through this awareness one turns toward the other.
9. As one leaves the cares of the self and enters the light of the other, one finds indescribable peace.
10. Knowing that the liberation of the soul is possible, one should continue to meet the obligations of society.
11. Society is bound by the threads of the cycle of life: Birth, childhood, studentry, mating, parenthood, production of goods or services, maturity and retirement, and enlightenment or death.
12. Therefore it is right and proper for one to partake of whatever life brings: The sweet and the bitter, both pleasure and pain, the fullness and the emptiness.
13. Nature requires a balance: One must give as one takes.
14. In order to receive good, one must give good.
15. Learning to do good requires discipline and ethical behavior.
16. Ethical behavior is learned from studying and following the basic precepts of any religion, for all religions share a core of universal truth which comes from that which is the other, the universal soul.
17. After giving to life what is required one should seek enlightenment in some way.
18. All ways lead to the one, to the self and the other self, which still are one--for that which is, you are also, truly and forever, one.
Feel free to disagree, but I suspect the above is about as simple as it gets.
Hello Griffin
Well, that is a really good summary I think. Very clear and lucid and sensible. And as you say, simple.
I've personally moved on a bit since I wrote this blog - not a member of the SES any more for example. But more than that I've come to question a lot of the Advaita ideas - or, rather, the standard line on them. I do like your presentation, because it doesn't try to insist that there is One True Path (or as Tony would probably say, No Path At All).
What gets me down about most Advaitins is that they are so darn sure - even if it is only certainty about what someone else has said or experienced.
I've spent a lot of time reading the Upanishads more recently, and they are really very interesting and wonderful in a human sense. They are contradictory, humorous, and clearly works of exploration, not revelation. Shankara made them into theology, and to do that he had to ignore what they were saying a lot of the time. Sometimes he translates a passage with the exact opposite meaning to what it says - because what it says does not fit his theory.
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