Atma Darshan & Atma. (December 8, 1883 – May 14, 1959), also referred as Sri Atmananda Krishna Menon, was an Indian. PDF, EPUB and MOBI-KINDLE. Atma Darshan & Atma. (December 8, 1883 – May 14, 1959), also referred as Sri Atmananda Krishna Menon, was an Indian. PDF, EPUB and MOBI-KINDLE. Direct Path Teaching Sundari (Isabella Viglietti). (Krishna Menon): Atma Darshan and Atma Nirvriti. Does not teach them how to live as free beings in the. Sri Atmananda (Krishna Menon) was a teacher whose teachings flow from the fountain of nondual wisdom known as Advaita Vedanta. Pc software crack free download. He lived in Kerala, South India from 1883 to 1959. This was in the same modern era shared by Ramana Maharshi (1879-1950) and Nisargadatta Maharaj (1897-1981). Like Ramana and Nisargadatta, Atmananda inspired Easterners and Westerners. And like Ramana and Nisargadatta, Atmananda even has a giant book of insightful dialogues rich enough to be contemplated for years, which has the ability to help establish one as nondual awareness. Sri Atmananda is much less well known than Ramana or Nisargadatta. As I write this paragraph, there isn't a Wikipedia entry on Atmananda, and there are relatively few published books either by him or about him. Yet, speaking for myself, I resonated more quickly and solidly with Atmananda's teachings than with Ramana's or Nisargadatta's. Atmananda uses concepts very well suited to a modern Westerner accustomed to logical or scientific discourse - concepts that seem simple and intuitive, and yet when examined, totally dissolve under scrutiny. This feeling of having the rug pulled out from under one is part of the experiential teaching that has direct and tangible effects as one proceeds with it. Atmananda has had well known students, some of whom became teachers in their own right. Examples include John Levy, Jean Klein, Wolter Keers, and Paul Brunton. My own association with the teaching comes through the Jean Klein branch via Francis Lucille. Francis gave me a copy of ATMA DARSHAN one day, and I read it with the attention and respect I felt went along with such a gift. This short book resolved in a wondrous flash a subtle question I had been contemplating for several years about the difference between subject and object. Here in ATMA DARSHAN were several sections devoted to the exact issue I had been pursuing, issues I had never seen touched upon in the hundreds of other books on Advaita or Western philosophy I had read. There's something else too in my case. When one first encounters Atmananda's teachings, they can seem similar to the Western philosophy of Idealism, especially as taught by George Berkeley (1685-1753). It just so happened that I had been seriously studying Berkeley's teachings and before him, Brand Blanshard's (1892-1987) teachings as part of my own academic training in Philosophy. This had been going on for 25 years before I encountered Atmananda's teachings, during which time 'physical' objects had lost their associated feelings of hardness, opacity, heaviness and brute physicality. I experienced physical objects as ideational. And this is very very similar to the way that Atmananda first approaches his teaching. He starts by having you contemplate a physical object and acknowledge that it can be 100% accounted for by visual, tactile, auditory and intellectual 'forms.' And that apart from, say, a visual form that arises only as something in knowledge, it makes no sense to think that we 'see' an object. We simply never experience anything 'of' an independent object other than this form. So we have no way to establish that this form is 'of' the object. Atma Darshan Krishna Menon Pdf Free DownloadWe have no experience that there's an object independent of this form. My Berkeley teacher gave me lots of hints that Berkeley was actually a nondualist; but to actually find this element in Berkeley's works, one must cultivate the skill of esoteric and hermeneutic reading. On the surface level at least, Berkeley wrote as a bishop in the Church of Ireland; he had to write as though human minds and the conventional figure of God are well and good, separate and intact. But writing in a different culture in the middle of the 20th century, Sri Atmananda didn't have to worry about persecution by religous orthodoxy. His investigation goes very directly and openly to the core of being. Download visual foxpro 6.
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