Author: Tom Das

Is scriptural study a means to liberation or self-realisation? | Upanishads | Shankara | Advaita Vedanta| Shruti | Pramana | Scripture

~ Tom Das ~ Leave a comment

Hopefully by the end of this post you will see why this is an ironic link 😉 : Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation

Some say that studying the scriptures is a means to liberation. However, what do the scriptures themselves say? According to Advaita Vedanta, the highest authority are the teachings of the Upanishads.

The Self is not known through study of the scriptures, nor through subtlety of the intellect, nor through much learning; but by him who longs for the Self is the Self known. Verily unto him does the Self reveal its True Nature.

Katha Upanishad, verse 1.2.23

Let us look and see what Shankara’s commentary on the above verse says:

The Self (Atman) is not to be attained or known through the study of many scriptures, not through the intellect or through grasping the meaning of texts, nor by any amount of mere learning. How is it then to be known? It is explained that that Self that is desired and longed for by the seeker, by that Self which is the seeker himself, that Self can be known. The meaning is that for one who longs for only the Self, being free from desire [for objects or objective phenomena], the Self reveals its True Nature.

The next verse in the Katha Upanishad reads as follows:

By learning, one cannot know the Self, if he desist not from evil conduct, if he control not his senses, if he quiet not his mind, and practice not meditation.

Katha Upanishad, verse 1.2.24

Similarly, Shankara’s commentary on the above verse again echoes the meaning of the verse with a few additions:

One who has not turned away from evil conduct, ie. from sinful acts prohibited and not permitted by the scriptures, who is not peaceful of mind, ie. who has not turned away from the activity of the senses, whose mind is not quiet and still, ie. whose mind is scattered; whose mind is not at rest, ie. whose mind, though calm and concentrated, is engaged in looking forward to the fruits of this concentration, cannot attain the Self that is spoken of. Only through knowledge of Brahman, meaning he alone who has turned away from bad conduct, who is free from the activity of the senses, whose mind is collected, and whose mind is at rest, even in respect of the fruits of its being so collected, taught by a teacher, attains the Self above described through Knowledge. This is the idea.

We can see here how Shankara hints at what he means by Knowledge – he clearly does not mean knowledge in the intellect, but equates knowledge with turning away from objective phenomena and clinging to the Subject-Self. In his other commentaries Shankara explains this in more detail.

As a slight aside, we can see how Shankara advises that we are to turn our attention within, away from all gross and subtle objects, in order to realise the Self in his commentary on Katha Upanishad eg. in verse 2.1.1 – Shankara writes:

‘…The group of sense organs, beginning with the ear, should be turned away from all sense-objects. Such a one, who is purified thus, sees the indwelling self. For it is not possible for the same person to be engaged in the thought of sense-objects and to have the vision of the Self as well.‘

Going back to our original point about scriptural study, it is worth noting the the first of the verses quoted above is the also repeated in another Upanishad, the Mundaka Upanishad:

The Self is not known through study of the scriptures, nor through subtlety of the intellect, nor through much learning; but by him who longs for the Self is the Self known. Verily unto him does the Self reveal its True Nature.

Mundaka Upanishad 3.2.3

Shankara’s commentary on this verse is instructive and unequivocal that the purpose of this verse is to refute the notion that scripture is a primary means of self-knowledge. Here is Shankara’s commentary on Mundaka Upanishad 3.2.3:

If thus the realisation of the Self (Atman) is the greatest gain of all, it may be thought that a means such as scriptural study should be largely employed for its attainment. This verse is intended to dispel that notion. The Self which has been explained and whose realisation is the highest object of human desire cannot be attained by means of much study of the Vedas and the scriptures (Sastras). Similarly not by the intellect, ie. not by a retentive memory of the purport of writings; nor by much learning, ie. by much hearing. By what then could the Atman be attained is explained. The Supreme Self (Paramatman) whom this knower wishes to attain, by that longing for that alone can that Brahman be attained; not by any other means, because his nature is always attained. What is the nature of this knower’s attainment of the Atman is explained. As pot’s form is revealed where there is light, so the Atman, concealed by ignorance, reveals its true nature when there is knowledge. The jist of this verse is that is the sole means for realising the Self is the longing for realisation of the Self (Atman) such that all other desires [for objective or worldly phenomena] are renounced.

Again, Shankara hints that the nature of Knowledge or Jnana is revealed when we turn towards the Self in such a way that we lose interest in all other phenomena.

We can see a similar sentiment expressed by Sri Ramakrishna in that the yearning for Truth or God is the key:

Does this mean scriptures are useless?

No, far from it. Scriptures, such as the Upanishads, are precious gems that show us and point out to us the way to Liberation. The point is that study alone is fruitless. The scriptural advice and injuctions are to be put into practice. That is the Key.

Sri Ramana Maharshi was always clear on this point too, namely that scriptural study is only useful to point us towards how to turn within and abide as the Self,, which leads to liberation. Let us see what he says in the masterpiece text Guru Vachaka Kovai, the most authoritative text on Sri Ramana’s verbal teachings:

Those who do not dive into the Heart
And there confront the Self in the five sheaths hid
Are only students answering out of books
Clever questions raised by books,
And not true seekers of the Self.

Guru Vachaka Kovai, verse 391

Holding in their hands the mirror,
The scripture which declares ‘The Self
Alone is to be known’, many
Alas, study with care the text
And commentaries; only few
Seek the Self and gain true life.

Guru Vachaka Kovai, verse 1157

In the above verse, Sri Ramana likens the scriptures to a mirror, implying their value and importance in recognising one’s true nature. We are not saying the scriptures are worthless – far from it! The scriptures contain valuable information to direct us on our quest for liberation. It is just that we need to move beyond them and turn within and abide as the self.

Far different from the scholar learned
In books of wisdom is the Seer.
Those who seek freedom from the bondage
Of ignorance had better leave
Scholars alone and enter the presence
Of Seers established in the Self
Supreme.

Guru Vachaka Kovai, verse 1158

The innocent girl-bride thinking that
Betrothal is full conjugal union
Is filled with joy. Even so the learned
Who have yet to turn within and taste true bliss
Claim that the verbal wisdom which they prattle
Is advaita jnana [non-dual knowledge].

Guru Vachaka Kovai, verse 599

Those who from books have learnt about
The truth supreme esteem themselves
Supreme in wisdom, and fail to seek
The Knower and taste the bliss of Self,
But test and measure the silent sage.
What folly this!

Guru Vachaka Kovai, verse 600

We can see that in verse 599 and 600 above, Sri Ramana is harshly critical of those who have not turned within to abide as the Self (ie. rest in the bliss of Samadhi-Self) and yet still claim to teach Advaita with their mistaken view of Jnana, and test his knowledge.

Lastly, here is a direct quote from Chapter 1 of beautifully sublime Sri Ramana Gita:

Question: Is study of the scriptures enough by itself to liberate those desirous of knowledge, or is spiritual practice according to the Master’s injunctions also necessary?

Sri Ramana Maharshi: The seeker of knowledge does not achieve his end merely by a study of the scriptures. Without meditation (upasana) there cannot be attainment for him; this is definite. Experiencing the natural state, during spiritual practice, is called upasana, and when that state becomes firm and permanent, that itself is called knowledge (jnana). When discarding sense-objects, one abides in one’s own true nature as a flame of jnana, this state of being is termed the natural state (sahaja sthiti). In the firm, natural state, through that Supreme Silence, free from all vasanas, the jnani knows himself as such without any doubt.

In Brief: how to attain Liberation

Do we need to turn away from the world of objects to realise the Self? Upanishads & Shankara’s commentary

The path of the Brave and Fearful | Sri Ramana Paravidyopanishad | Guru Vachaka Kovai |

~ Tom Das ~ 1 Comment

Thank you for those who attended Satsang with me yesterday. It was wonderful to be with you all 🙏 Here is a video from the meeting:

Here are some the verses that I mentioned during the Satsang that I wasn’t able to fully remember and quote verbatim at the time, plus a few extra verses at the end (the last 3 verses):

Sri Ramana Paravidyopanishad, verses 211 & 212:

211. Only two paths are laid down for the aspirant to deliverance: for the valiant, the quest of one’s own Self, and for the fearful, self-surrender to God. In these two all the paths are included.

[Commentary by Lakshmana Sarma: A great many paths are known and followed, but all come under these two. The valiant one has been already described. The other is the one who is afraid of samsara, but is unable to take to the quest taught by Bhagavan as being the direct path. On this direct path all preconceived notions are dropped, as will be seen later. Self-surrender is the final step in the practice of devotion to God, which is the only other alternative to the direct path.]

212. This two-fold path has been taught by the most holy one, Ramana, thus: ‘Either seek the root of the ego-sense [the ‘I’ that rises within the body] or surrender that ego-sense to God to have it destroyed [by His grace].’

Verses from Guru Vachaka Kovai:

745.
To say that someone practising
Sustained enquiry for the Self, the God
Who is all Awareness, suffered from
Mental derangement, would be like
Saying that some poor fellow died,
Alas, by drinking nectar.

354.
Don’t ask in fear and doubt, “What, what
Will happen if I once for all
Give up this separate self of mine?”
Whoso lets go the bough he clings to
Lands safe on solid earth. You are bound
To reach the real Self.

394.
Forgetfulness of Self is real death.
To overcome the fear of body’s death
We needs must constantly remember
The Self. For self-enquiry then,
There is no fixed rule of time or place.

834.
Courageous ones who know no fear
Find and renounce the world as worthless,
And so gain wisdom true. Others
Are foolish folk by falsehood blinded.

174.
In meditation deep, while yet
A trace of ego lingers, fear
And trembling may sometimes occur.
But when the ego dies at last
In Pure Awareness, quaking stops.
Stillness alone prevails.

The evolution of Tony Parsons 2 – Was Tony reading Sri Nisargadatta Maharaj? | Neo-Advaita | Radical Non-duality| Traditional Advaita Vedanta

~ Tom Das ~ 12 Comments

‘I am that. I am the source of all that is, and so are you’

Tony Parsons, from Invitation to Awaken, page 117.

Generally speaking I do not comment much on other teachers as everyone has their own path and different teachings can be helpful at different times (apparently!). If you have found a teaching or communication useful, who am I to say otherwise? I am not interested in trying to take you away from something you resonate with, enjoy or agree with – quite the contrary in fact. However occasionally I find myself writing posts such as these in order to shine some light and clarity on aspects of certain teachings (or ‘non-teachings’!) and give my view for those who are interested.

Last year I wrote a post called ‘The evolution of Tony Parsons’ in which I noted how Tony’s expression has changed over time, becoming more and more radical or ‘neo-advaitic’ and less traditional as the years have progressed. Conversely, in previous years gone by his expression was much more in line with the traditional type teachings that he now states are dualistic, confusing and misleading. I also noted how in my view some important absences in the teaching limit its effectiveness, and how the evolution of his teaching is actually in line with the teaching methodology of traditional Advaita.

Nowadays all references to ‘I am That’ or ‘awaken to your true nature’ and references to awareness are all dismissed as being incorrect, ‘dualistic’ and ‘for the me’ by Tony Parsons, but several years ago he was speaking in this very way that he now says is dualistic.

Since writing ‘The Evolution of Tony Parsons’, I was encouraged to read another another book of Tony Parsons published in 2004, which is no longer on sale, called ‘Invitation to Awaken’. As his first book ‘The Open Secret’ was published in 1995, this represents at least the first 9 years of him sharing these teachings. I obtained a copy about six months ago but for some reason today I was moved to actually pick it up, take a look at it, and write this post. Having flicked through it, I can only presume that it is no longer on sale as it contains teachings which now Tony Parsons says are dualistic and inaccurate. In fact I would guess that most of the following quotes would now likely be thought of as being incorrect and dualistic by those who advocate radical non-duality (or neo-advaita) style communications.

The subheading ‘Embracing Our Natural State of Presence’ is exactly the type of teaching language that is now refuted by so-called radical non-duality, so it is particularly interesting that this was the phrase chosen to be put on to the book cover:

In this book called ‘Invitation to Awaken’, what I would call the savikalpa aspect of the traditional teaching is unfolded by Tony Parsons in a manner very similar to Sri Nisargadatta Maharaj’s teachings. This savikalpa (literally meaning ‘with objects’ or with arising phenomena present) teaching illumines the oneness between all arising phenomena and the space-like consciousness that we are, but by itself rarely leads to permanent end of (apparent) duality and suffering.

Please take the time to watch this video where I explain this important teaching, as it is the nirvikalpa aspect of the teaching that is actually liberating and ends suffering:

However, unlike Nisargadatta Maharaj’s teachings, in Tony’s teachings the nirvikalpa aspect of the Vedanta teaching is notably absent. This nirvikalpa (literally, without objects or arising phenomena) aspect of the teachings, in which one naturally turns away from objective phenomena towards the Subject/Self, is the actual part of the teaching which is liberating.

It is this aspect of the teaching that many never take up, for the ego doesn’t want to go there, and it is this part of the teaching that (for most) leads to liberation. It is this nirvikalpa aspect of the teaching which removes the habitual energetic tendency (vasana) to identify with the body-mind. eg. Nisargadatta Maharaj teaches the method of staying with the ‘I AM’, which leads one to this liberating nirvikalpa aspect of the teaching, but Tony Parsons advocates no such thing – in fact he even detracts from this kind of sadhana/practice, so allowing the ego-mind and duality to remain intact.

Please note that most of the quotes below are probably now refuted by those who have an affinity with radical non-duality, including Tony Parsons himself. Please also note that I have selectively taken quotes to highlight the similarity with more traditional vedanta expositions, at least the savikalpa aspect of the teachings. In the book there are still many neo-advaita style teachings present.

Please also note that I am not trying to criticise any teachings or teachers/speakers but my interest is only to share how these teachings may have evolved into their present form and I hope this article is useful to those seekers who are faced with an abundance of teachings and are trying to find their way through it all.

‘A meeting with Tony Parsons can be an invitation to rediscover your true nature. Reading a book like this may help you recognize your own doubts, hope and questions until they no longer come to the surface’

Quote from back cover of ‘Invitation to Awaken’ by Tony Parsons

‘Totally radical and uncompromising expression of absolute Non-dualism’

The preface to the 2004 book ‘Invitatation to Awaken’ by Tony Parsons states that:

‘this book is a totally radical and uncompromising expression of absolute Non-dualism’.

Tony Parsons also states in the same preface:

‘I am surprised at the number of teachings that are presented or thought of as nondualistic or Advaita teachings when they are anything but. As far as I can see, the radical, clear, and uncompromising expression of absoute nonduaism is still very rarely communicated’

Let us see some of these ‘totally radical and uncompromising expressions’ in this post.

Awareness and Consciousness

When reading this book, there are several phrases that seem reminiscent of the language used in Nisargadatta Maharaj’s book ‘I am That’. Tony here even speaks of the distinction between ‘awareness’ and ‘consciousness’, which is a fairly peculiar distinction made in the specific Advaita Vedanta teaching lineage from which Nisargadatta Maharaj comes from. In fact I have never heard of this kind of distinction made by anyone else in quite this way:

‘Anger, sadness and thoughts can still be present, but they all arise in what I am, which is awareness.’

Tony Parsons, from Invitation to Awaken, page 3

‘Awareness is the source of all. As the matrix of everything, it is completely still, silent and impersonal. It has no relationship with anything; it’s the singularity from which everything emanates. Consciousness for me is the soup, which contains everything that apparently happens, including the sense of separation….Awareness simply is and requires nothing; consciousness can only arise in awareness.’

Tony Parsons, from Invitation to Awaken, page 3

‘…you are That. That is it – simple awareness. Just know this awareness, which is watching the game of consciousness. You have always been That.’

Tony Parsons, from Invitation to Awaken, page 4

‘You are simply awareness, seeing whatever arises. It’s absolutely simple, and it’s absolutely what you are. Just let awareness see what arises. ‘

Tony Parsons, from Invitation to Awaken, page 21

Tony Parsons and Nisargadatta Maharaj

So when I read the above on the first few pages, I thought that this must have been a time during which Tony was reading Nisargadatta Maharaj. The influence of Nisargadatta seems to be fairly strong. But was Tony even aware of Nisargadatta Maharaj? I would find it difficult to believe that this distinction between ‘awareness’ and ‘consciousness’ would arise otherwise, as practically no other teacher uses this terminological difference as far as I am aware. Well, I found my answer on page 37 when Tony mentions Nisargadatta by name:

‘When Nisargadatta said ‘Nothing is happening’, this’s what he meant. Actually, nothing ever happens’

Tony Parsons, from Invitation to Awaken, page 37

Here we have Tony Parsons interpreting Nisargadatta Maharaj! For those familiar with radical non-duality/ neo-advaita as well as more traditional expositions, perhaps there is some humour in this!

Love and wisdom

Nisargadatta famously said in I Am That:

‘Love says ‘I am everything.’ Wisdom says ‘I am nothing.’ Between the two, my life flows.’

Nisargadatta Maharaj, I Am That

Here we have Tony saying something very similar on page 43:

‘Deep wisdom is knowing ‘I am awareness, I am nothing’, but unconditional love is knowing that ‘I am everything’.

Tony Parsons, from Invitation to Awaken, page 43

Later in the book Tony quotes Nisargadatta Maharaj, seemingly approving of this style of expression:

‘In the words of Sri Nisargadatta Maharaj, while absolute wisdom sees that ‘I am nothing’, absolute love sees that ‘I am everything’. Everything is generated from unconditional love’

Tony Parsons, from Invitation to Awaken, page 60

‘Neo-Advaita’

Contrast this with what Tony says nowadays, namely that the notion of awareness is itself dualistic and perpetuates the ego. The following quotes are taken from This Freedom by Tony Parsons, published in 2015:

‘Awareness is the fuel of separation…Awareness is that which helps to construct a subject-object world. It is the accomplice of separation. A subject is aware of an object.’

Tony Parsons, This Freedom, page 48

‘But awareness is a function that needs something apart for it to be aware of.’

Tony Parsons, This Freedom, page 9

‘Awareness simply feeds separation, and a state of detachment can arise and be mistaken for enlightenment.’

Tony Parsons, This Freedom, page 9

‘Consciousness, knowing and awareness are similar apparent functions within wholeness. Awareness is the function through which the apparently contracted energy of a separate identity arises. The function of awareness re-establishes and maintains the illusory sense of a self’

Tony Parsons, This Freedom, page 50

However, previously Tony said something quite different, namely he emphasised the subject, similar to traditional vedanta and Nisargadatta Maharaj’s teachings:

‘Some people teach that awakening is seeing that there is no ‘doer’, that consciousness is all there is. But there’s something that knows that consciousness is all there is. It is the lover, the ultimate, what you are.’

Tony Parsons, from Invitation to Awaken, page 61

I am that

Let us see again how Tony used to talk about non-dualty – all italics are present in the original text:

‘I am that. I am the source of all that is, and so are you’

Tony Parsons, from Invitation to Awaken, page 117.

‘You are That’

Tony Parsons, from Invitation to Awaken, page 111.

‘I don’t need to still my mind because I am stillness itself…I am the stillness, and the mind arises within it’

Tony Parsons, from Invitation to Awaken, page 122.

‘You are absolute awareness, and without absolute awareness nothing can be’

Tony Parsons, from Invitation to Awaken, page 94.

‘[talking about the Buddha] he ultimately gave it up and saw ‘I am That”

Tony Parsons, from Invitation to Awaken, page 96.

‘…the nearest I can get to is is absolute Being. When the state of unconditional love is total, it leads to the fnial realisation ‘I am absolute Being’ or ‘There’s just absolute Being.’

Tony Parsons, from Invitation to Awaken, page 43

‘While your perception of ‘I am That, I am the absolute, I am awareness, I am the light just as everyone else is’ remains constant, in certain circumstances you can still contract back into identification. This means that at times you can still be in relationship…’

Tony Parsons, from Invitation to Awaken, page 49

‘Let’s close our eyes and be open to the possibility that there’s no one there, that there’s simply awareness – silent, still, impersonal awareness – and whatever seem to be happening is arising in that. Just be the watcher…you are the stillness; you are the silence in which everything arises. Embrace that which never moves and is totally still’

Tony Parsons, from Invitation to Awaken, page 53

The ‘I Am’

Another phrase Nisargadatta Maharaj uses is ‘the I Am’. Here in this same book we have Tony using the same phrase:

‘You are the I Am, and so am I’

Tony Parsons, from Invitation to Awaken, page 58

The Subject

These days Tony states there is no subject, the subject being an illusion that perpetuates duality. Here is an example of this:

‘Question: But is there a perception of ‘what is’?

Tony: No, there is just ‘what is’…there is no perceiver that is real’

Tony Parsons, This Freedom, page 49

However previously Tony emphasised the subject – italics in the following quotes are not added by myself but are present in the book. The first quote is presumable referring to Ramesh Balsekar who used to teach the ‘no doer, all is consciousness’ teaching at that time:

‘Some people teach that awakening is seeing that there is no ‘doer’, that consciousness is all there is. But there’s something that knows that consciusness is all there is. It is the lover, the ultimate, what you are.’

Tony Parsons, from Invitation to Awaken, page 61

Here is another example of Tony emphasing the subject, again italics are present in the original text:

‘Question: How does one drop it [the veil], then?

Tony: One doesn’t drop it. It’s dropped by seeing that there is no individual, but only space in which things apparently happen. You get a sense of moving ‘behind’ the person that’s always been at the forefront of things. Just behind that apparent person is the one that knows the person standing there looking at me’

Tony Parsons, from Invitation to Awaken, page 64.

Integration after awakening

Imagine my suprise to hear Tony discussing the need for integration after awakening! Here is what he says:

‘After awakening, people need to integrate what’s happened to them. Very often they rush out and say ‘I’m giving Satsang on Friday’, even though there’s been no integration.’

Tony Parsons, from Invitation to Awaken, page 70

‘Although I experienced great clarity walking across the park, it took some time to integrate the vast seeing that ‘this is all there is’…a lot of people start teaching thinking that they can help others attain what they have, but if they haven’t integrated their awakening, their teachings may create some confusion.’

Tony Parsons, from Invitation to Awaken, page 71

Perhaps it is these kinds of statements which explains why this book is no longer being published?

Is this just linguistics or semantics?

But isn’t this just linguistics? The ‘old Tony’ and the ‘new Tony’ – are they not just saying the same thing using different words? I don’t think so. Our true nature, consciousness, is often traditionally said to know itself, just like Nisargadatta Maharaj’s teachings. Here is a questioner trying to get to this point, taken from the 2015 publication This Freedom, page 51:

Questioner: But surely the no thing that is and isn’t, knows itself?

Tony: It’s doesn’t need to know it is and is not. It is an illusion that consciousness knows consciousness…Where would it go to stand apart and know itself?

Questioner: I am not talking about a consciousness that is apart, I am talking about a consciousness that is in it.

Tony: So consciousness is another word for knowing or awareness, and these are all transient functions…they are in movement. They are actions that apparently happen within wholeness. Consciousness of a tree, consciousness of self, knowing the sky, knowing I am, awareness of a thought; it is wholeness appearing to be a separate knower.’

Tony Parsons, This Freedom, page 51

And again on page 52:

‘So as consciousness is an inconstant function within the everything, how can it be the everything?’

On page 61:

‘Awareness is the accomplice of separation. Awareness is a function which requires something for it to be aware of. When awareness arises there is a subject aware of an object. That is awareness.’

However, what did Tony say back in 2004?

‘…you are That. That is it – simple awareness. Just know this awareness, which is watching the game of consciousness. You have always been That.’

Tony Parsons, from Invitation to Awaken, page 4

‘I am that. I am the source of all that is, and so are you’

Tony Parsons, from Invitation to Awaken, page 117.

OK, that’s all from me on this for now. I hope you enjoyed reading the above and found it interesting and perhaps even useful. Again, the idea of this post is not to criticise or condemn, but to share and give insight into how such teachings can change and evolve over (apparent) time. Please feel free to check out Tony Parsons’s current teachings on YouTube and see what you think for yourself!

Namaste

Tom

Give everything to God. What remains is what you ARE

~ Tom Das ~ Leave a comment

Give everything to God. We give everything to God and what’s left is what we are. What remains is love, love in your heart. The tranquility that feels whole that feels right, it feels gentle, it feels right. Feels like home, that’s what we are looking for.

This video was recorded live during a Satsang meeting with Tom Das.