'I' is a Door, Part 3 - Atmananda (Krishna Menon) - Free download as PDF File . pdf), Text File .txt) or read online for free. A list of about five hundred of Shri Atmananda's spiritual statements . Krishna Menon (Shri Atmananda) held that one should be known only for the princi-. Many consider Atmananda Krishna Menon one of the three titans of Twentieth Century advaita teaching; the other two are Sri Ramana Maharshi and Sri.
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Some teachings from Shri Atmananda (Krishna Menon). Posted on will you please send this book on my emailin PDF format? Leave a Reply. Atmananda Krishna Menon on Advaita Vedanta as presented by his disciple. Sri Ananda Wood. Note that the following commentary is provided by Ananda. Sri Atmananda Krishna Menon and the Direct Path Here's a link to a free PDF of it, on Dennis Waite's website, dancindonna.info
Jason Snyder: I have been listening to a lot of the Buddha at the Gas Pump Interviews after finding out about it through Daniel's interview , and a lot of people report that after becoming enlightened they never really fall asleep, that the witnessing consciousness always just continues. Does anybody else have this experience? Is it associated with any of the Progress of Insight paths? If not, are we missing something or what? These people are at the I AM realization phase, but Daniel's path does not go through that phase but goes straight to anatta. Thusness have also told me that it is very problematic and caused a decade of insomnia for him.
The presence of the ego in man, though in a distorted form, is innitely better than the absence of it, as for example in a tree; and It is the whole ego that seeks liberation and strives for it. When it is directed to the ultimate Reality, the material part automatically drops away and the Consciousness part alone remains over as the real I-Principle. This is liberation.
Atmananda's emphasis on radical non-duality does not mean that he construed that in the day to day contact between people, the ego has already totally dissolved, and that this was also the case in the contact his students had with him as their teacher. In other words, he did not have the illusion that that which he outlined to be ultimately true, was already true for his students or readers in their activities.
Thus, he did not think it to be helpful at all to honour the differencelessness or non-duality in his actual activities as teacher and police ofcer. He considered it a pitfall to shout all too soon that everything is Consciousness in a worldly or relational environment, and he continued pointing out difference as long as this was the true state of affairs to the student.
Thus he considered advaita, non-duality, not applicable to the relationship between teacher and student. Think of your Guru only in the dualistic sphere, he said, apply your heart wholly to it and get lost in the Guru.
Then the Ultimate dances like a child before you. You do not reach Advaita completely until you reach the egoless state. Never even think that you are one with the Guru. It will never take you to the Ultimate. On the contrary, that thought will only drown you. Advaita points only to the Ultimate. Atmananda considered a devotional attitude to be a great help. But in an instruction he made it clear that such an attitude is only appropriate towards your own Guru.
It is true that all is the Sat-Guru, but only when the name and form disappear and not otherwise. Therefore the true aspirant should beware of being deluded into any similar devotional advance to any other form, be it of God or of man. In another statement he reveals how strict and dualistic he was in respect to the student and guru relationship: A disciple should never bow allegiance to two Gurus at the same time; to which he added that accepting more than one guru at a time is even more dangerous than having none at all.
At the beginning of his career as a station inspector of the Police Department, Atmananda once interrogated a man he suspected of having stolen something. The man had constantly denied it.. Then Atmananda told him: If you have really committed the theft, as I believe you have, it will be better that you confess it and admit your mistake.
If, on the other hand, you want to hide the truth from me, you may be able to do so for the time being, but that Principle in you which is watching all your actions will make you suffer throughout the rest of your life for having lied once. You will never be able to hide the Truth from that Principle in you.
This shows the sensitivity required to live the truth, and not peremptorily claim that untruth is simply Consciousness as well. Imagine the implication of Atmananda's statement: to lie once would end up in a lifelong suffering! If you realise that this statement is made by a truly radical non-dualistic teacher, it stimulates us to consider in all this the apparent paradox between what Atmananda teaches at the highest level of understanding and the recognition of consequences of the actions made by individuals in their day to day activities.
If we are identied with the dualistic world we will experience the effects of our actions. In spite of this accurate handling of difference, on the level where differences simply have to be handled, Atmananda was a truly radical non- dualist.
His radicallity made him use a style of writing in which he does not speak about an I or an I-Principle, but from the perspective of that.
In Atma-Darshan he wrote some passages in which Consciousness itself is speaking, in which I is speaking, not one so-called Atmananda. Realising that every object wherever placed is asserting Me, I enjoy Myself everywhere and in everything; and: It is in Me that thoughts and feelings rise and set. I am their changeless Witness. I am the Light of Consciousness in all thoughts and perceptions and the Light of Love in all feelings.
I am the light in the perception of the world; and: How can thoughts which rise and set in Me, be other than Myself? When there is thought, I am seeing Myself; when there is no thought, I am remaining in My own glory. The Self, after all, remains an indication for something in the third person.
Whilst speaking about the Self, the suggestion can linger that that is something else than me who is after all, simply I, rst person. No, I am already That. I am That. The I is not That. It is about the recognition of the fact that I am now already That, Consciousness Itself, and that, therefore, I am allowed to speak as such about Myself.
The author is giving us, the readers, the example of how to recognise Yourself, and then to speak from that perspective as a consequence. All the activities of the sense-organs and the mind aim at happiness.
Thus all their activities are puja [acts of worship] done to Me. I am ever in repose, disinterestedly perceiving this puja.
Again and again they touch Me unawares and lapse into passivity. Coming out of it, they continue their puja again. Once they understand that by their activities they are doing puja to Me, and in passivity they lie touching Me, all their suffering ceases.
Thereafter, action done will be no action, and passivity will be no passivity, because ignorance has been rooted out. We are already looking from that which we are looking for; we really need not go anywhere. Many authors describe thinking and feeling as enemies but really these faculties express the celebration of Us. All my thinking is heading in My direction, in order to arrive at a dissolution in the peace that I am, and this heading in My direction is not an assault.
The wrong supposition that thoughts or feelings still have to be removed rst, results in fact from the identication with someone who suffers a someone who is disturbed by these thoughts and feelings.
Atmananda justly calls this a puja and translates puja as meaning acts of worship because That towards which this worship is directed is so totally No-thing, that it can only be devoured Therein.
It is, therefore, appropriate to say that I, being No-thing, am the only true direction for all thoughts and feelings they form a plea to be dissolved, to be ultimately allowed to rest in Me.
The real nature of thought is Consciousness, and the true nature of feeling is Happiness. Whenever a thought or feeling arises, you are in your Real Nature as Consciousness and Happiness; and: When you are in deep sleep, you are in your Real Nature. When you are in deep sorrow, you are in your Real Nature. When you are in extreme dispassion, or when you are terror-stricken, you are in your Real Nature. When you are in heated logical argument, you are in your Real Nature.
When you come to the end of all activity what is called death , you are in your Real Nature. In all these experiences you stand divested of even the idea of a body or mind, and when you transcend the mind, you are always in your Real Nature.
I am never deprived of my Real Nature, I can never escape It. This I everybody says exactly the same word, always I, 25 pointing to Itself, which everybody experiences as Myself, my Real Nature.
Each state or feeling of separateness has been devoured in Me. I is no door anymore, but the Devourer Itself.
This is not the yogi Yogananda who became well-known in the West, nor the Swami Yogananda who was one of the direct disciples of Sri Ramakrishna. Taken by Nitya Tripta. Trivandrum: Reddiar Press, On page of this book Atmananda uses the word obstacle for the yoga approach.
This book has again been edited by Ananda Wood son of Mrs.
Kamal Wood mentioned on page vi of the book, and entirely published in a digital version on the internet. Here in the notes to this article the book is indicated as Discourses; the indication of the digital version of Ananda Wood is AW, with the number of the discourse the discourses have been numbered consecutively by Ananda Wood ; the passage mentioned here is taken from AW nr.
Discourses, p. Atmananda once phrased his specic kind of logic as follows: They [the Grecian philosophers] go by logic and I go also by logic. But there is much difference between the logic employed by them and the logic employed by me. The logic employed by me is something subjective. The logic employed by them is something objective. That is the difference. Atmananda Tattwa Samhita.
Austin, TX: Advaita Publishers, ; p. In and Wolter Keers published his Dutch translation of these texts. See note 5, in which Atmananda connected the notion subjective to his way of dealing with logic. Atmananda Tattwa Samhita see note 5 , p. Atma-Nirvriti, Chapter 20; p. That which Atmananda called here the material part, is similar to what Ramana Maharshi indicated by the term this idam , as distinguished from I aham.
This is not from a lack of interest. His books fetch high prices in the used and antiquarian book trade. And thus we are denied direct access to the Direct Path. Ironic, is it not? From numii. It is not enough to only investigate the waking state for that purpose, because your experience extends also into the dream and into deep dreamless sleep states. Let us then initiate an investigation into these three states.
You will discover that the I-principle the true unchanging Self is continuously present in each of the three states. The body, the senses and the mind are present in one state, but they are not there in the others.
From that it follows that the I-principle is unjustly coupled with the body, the senses and the mind and that in reality it is independent of these three. That can be seen in the deep dreamless sleep, where it shines in all its bliss.
You can see there that the pure Consciousness is a deep Peace.