BOOK LAUNCH “Evolution of Mind” German edition |
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On 18nd of September the book ‘Evolution des Verstandes’ (German translation of Evolution of Mind) was launched which was well attended. The reviewers of the book were impressed and communicated the importance it carries to humanity.
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Click here for impression |
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Now available
“EVOLUTION DES VERSTANDES”
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LETTERS TO ACADEMY
Comment: Denekamp and Satsang ‘Dramatise’ Elisabeth, Netherlands The Denekamp satsangs are still vibrating within. Thank you, thank you, Guruji. In ‘Dramatise’ you say and you examine and you explain all so that we may come and land in that momentary Now and admire Life that is.
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Comment: Satsang ‘Growth of Mind’ Elisabeth, Netherlands My mind went into its memory bank all the time. But I listened over and over and over again and was able to enjoy ‘Growth of Mind’. To understand the illusory growth of the mind and body. Response: Dr.Shankar The mind is conditioned since many generations repeated listening de-conditions the mind
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FORTH COMING BOOKS |
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NEW CD’s |
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NEW INTERVIEW: Dr. Shankar with Marcus Stegmaier |
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Series: “SINGLE QUESTION”
" Who am I?"
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Comment: Interview ‘Single Question vol. 2. ‘What is Life’? Lucy, Canada Thanks for sharing this Marcus. I especially liked how Dr.Shankar explains how the singular movement of life occurs beyond our narrow scope of perception. This ties into how time can only be a thought for where would the moment begin if everything we see is already in motion. Good stuff.
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Comment: Interview ‘Single Question vol. 2. ‘What is Life’? Anna, Slovenia Thank you so much for this single question vol. 2 ‘What is life’ every time Dr. Shankar explains something again, I get more insights and ‘feedbacks’. Every time I see and listen to him I get so impressed by his keenness and wisdom. I hope we will get more of such volumes! Thanks again.
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Comment: Interview ‘Single Question vol. 3. ‘Who am I? Anna, Slovenia Again an awfully interesting and important interview! Thank you Dr. Shankar for your time and thank you Marcus too. It is getting more and more clear to me how the mind is related to the “singular movement of life”. The mind is our only tool to understand who we are. Yet the mind can only know what we are not. Who we are is only in the singular moment, which can never be known, but only lived. When we understand that we are not the doer, in that moment of no time we are able to enjoy life. It is yet strange that this understanding must come through this very mind. The illusory mind seeing the illusion of light and sound, like in a vicious circle…Listening to Dr. Shankar’s words explaining how we see different forms as the play of life, to me has its own logic and it gives a great consolation and joy.
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Comment: Interview ‘Single Question vol. 2. ‘What is life’? Zube, London I want to thank you Marcus for revealing more insights from the avatar who selflessly has come out of retirement to bless us here in the west with his timeless wisdom. At this perilous time in history of man, man must understand the profound insights about existence through the divinely revealed concepts of light and sound, which Dr.Shankar in eloquent fashion is selflessly bestowing on mankind. What a blessing it must be for you Marcus to be honored to be a divine vehicle of this transmission and I hope you are including in the child’s education (the one that as if by magic popped into the video), a regular exposure to Shankarism, but obviously not using light and sound as concepts, that’s only for the big boys like yourself and that would be too complicated and cruel for the little one: I suggest using a teddy bear as proxy for Dr. Shankar which you can manipulate during home lessons so that the child can share the benefits of this earth shattering teaching.
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FILM “Non-Duality – Life as it is” FORTHCOMMING SOON |
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Director Floris Ramaekers discusses with Dr. Shankar the steps of the documentary “Non- Duality – Life as it is ‘. Advaita will be explained visually for the first time in history.
About the film: Humans perceive their daily life in the world as a reality. This is due to the belief of cause and effect. This belief creates thoughts of actions, which convince man that his day is filled with events and situations. Conclusions about these make way for emotions, which include feelings, such as misery and the quest for happiness, that man experiences. This documentary, based on the books written by Dr. Vijai S. Shankar, crosses the boundaries of mind by stripping away beginnings and endings and the concept of time, thereby exposing the reality of doership as illusory. The documentary unveils time and reality for what they really are, which is an optical and auditory illusion of light and sound.
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LETTERS TO ACADEMY |
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Comment: Upon receiving guidance Amati, India Thank you Guruji for your patience and unwavering kindness. Though I am not fit even to praise you, bear with me as you have done earlier and allow me to say. There is a lake with crystal clear waters unbroken and without any boundaries. Mountains arise from it and so does the moon. There is a white swan too swimming in serenity. I, a vagabond of the woods, full of dirt, shouting loudly without any sense and purpose, decided to have a swim, without knowing how to swim. A gust of wind, one look at this swan and…there is no dirt anymore
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Comment: A letter Joy, UK What vijai says is true. Vijai gives always the Absolute response - never any 'blah blah' for that I am grateful – thank you dear vijai. Compromise, sympathy would be death.
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END OF RECENT DIALOGUE between Marcus Stegmaier and Torsten Brugge (proclaimed enlightened)
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Dear Marcus, After your latest mail the impression even gets strenghtened that behind that what you write there is hidden spiritual arrogance and a sense of mission. I advice you urgently to be honest to yourself about those hidden ego-structures and not to believe your disguise of neo-advaita-argumentation to be the truth. Otherwise all those concepts which you have arranged for yourself are not an expression of an enlightened perspective but of a crazy distortion of it. Now here is “my“ perspective for the last time: I think that your statements are good examples for the advaita- (or rather neo-adavaita-)trap which I have explained in the video on jetzt-tv.net and which is also explained indirectly in the article “doing or not-doing - spirituality as the appeal of the paradoxical“ (published in “Visionen“ in August 2010). In short: sometimes people get a deep insight into the illusory character of all concepts and appearances. They experience the very ground of the pure, thoughtless consciousness (let us call it like that, even though there is a direct experience of it beyond any labels happening). I do grant you such deep insights. Some of your sentences are very clear according to that - thanks for it! At the same time the advaita-trap is that someone just takes the experience of this deep level of the very ground for real while he develops a schismatical relationship to the world of appearances. A new kind of duality gets created so to speak: between the one and only real, thoughtless consciousness and the world of concepts and appearances. This leads to a subtle or open rejection and degradation of the I, as well as concepts, meanings, relativity and also of spiritual practice. Therefore this dualism is very subtle because the one who is „enlightened“ in this manner is very much able to justify the illusory character of all appearances and he holds on to it with all his power - which has its own beauty. In this phase the enlightened state often feels very elitistically, there is the feeling that “I really know what enlightenment is, all others are still bound in the illusion that there is an I. Poor people. I have to set them free.“ Because those impulses are still very egoistic they are suppressed and put into the unconsicousness or justified by neo-advaita-stupidity: “The enlightened speaks without an intention and there is no relation between what he says and what is caused by his words.“ All bullshit! In fact, the ego just has taken over the absolute realization as a concept-copy and goes evangelizing the world. As it has been said before: This arrogance is difficult to recognize for it is not in the words about the truth which may sound very nice, absolute and very much true. But one is able to smell the arrogance between the words - the zen-people call it the “stink of enlightenment“. It stinks as a hidden arrogance, which hides even from itself. This phase of realization of truth is probably for most of us not avoidable, it is the remaining ego which still tries to posses the truth. The “so much enlightened I“ has the hybris to believe to be able to judge who has attained the absolute enlightenment and who didn‘t and is busy making it clear to the “un-enlightened“. Some are only a little in this phase but you (according to the way you have written your mails) make me smell the stink very much in my non-existing nose. The narrowed realization of truth could become more wide again - thank god the stink goes away sometime. Then there is not only a deeper being grounded in the absolute but also a more open embracement of the relative with all its shadings, all its human, vulnerable parts and all its spiritual perspectives, accesses and techniques. To the neo-advata-enlightened this embracement of the relative may seem like “non-enlightenement“, or a kind of renunciation of the truth. In fact it is a natural flowering of a re-embracement and love to the world of appearances (after the turning away from it for a dis-identification), but without leaving the awareness of the ground of emptiness. In other words, at a certain point of inner realization it happens that one disclaims to the “point of view of the absolute emptiness“ and it becomes very natural to pick up the apparent others where they believe themselves to be. On the same level there is a loving and radical encouragement to realize the ground under the feet as non-existent, to let one fall into the nothing, and the role of the teacher could be an aid so that none of them - teacher and pupil - need to land somewhere. The ways and means to this are very diverse. Surely they are not restricted to “just explain that every action is illusory“, although such explanations could be an aid too. But the range of effective pointers to truth is much, much broader as just the “explanation of truth“ how you call it and represent it. The “danger“ of the Neo-Advaita-trap is to negate the value of a variety of accesses and to convince people to just wait for the “eventual enlightenment because it happens by itself anyway“. And in this case both the concepts “there will be enlightenment happening to me some day“ as well as the false concept “I could cause enlightenment through techniques“ are not questioned at all. Truth is not in the middle of it but contains both in a paradoxical embracement in which no concept is left any more. “Effective“ in this context does not mean that it is just a single-cause-phenomenon or a multi-cause-phenomenon like we usually believe it to be. In this point I also say you are right to say that thinking in cause and effect is limited, i.e. illusory. But it would as well be naive to reject all relations between cause and effect on the level of appearance in total. This would be the other side of the coin: a negation and not a transcendation of this concept. And it also would be illogical, for if - as you write - everything is a non-divided flowing happening, then one could say both, firstly that there is no cause for an effect at all and secondly that every effect is caused by every cause - a plausible “proof“ for the fact that spiritual methods are effective. The Buddha says that “there is karma, but no one who is experiencing it“. Then he pointed out that the human mind is too limited to understand the karmic correlations and that one better does not try to figure it out - and rightfully so! Again a little bit of a different perspective: If we really realize that All is pure consciousness then it becomes also clear that the world of appearances is an expression of this pure consciousness. This also means that the absolute is the source of the relative. And therefore All relative (including the illusion of a doer and the illusion of cause and effect) could point back to its source, its true CAUSING THING of the absolute. This is the reason that spiritual techniques are in fact effective, if they are approached with devotion. I tend to say: “To whom this realization has not yet happened, to such a man only half of the true awakening is known as yet“. And saying this I feel the danger of arrogance which could lay in such a statement as well as the pain which would be caused if I would believe in such a statement as an absolute truth. It‘s no more than a thought-impression which is coming and going. The reader of those emails may find out for himself which explanation radiates more openness, all-embracingness and love. On the deepest level it is true anyway what Ramana responded being asked about what is the difference beween the jnani (the awakened) and the ajnani (not-awakened). Quote Sri Ramana Maharshi: “The ajnaji believes that there could be a difference“. This points out to the silence to which I invite us after this email now. I have absolutely no interest any more in any theoretical discussion, it may be deep and as neo-non-dualistic as it wants to come along. Thanks. Torsten.
Dear Padma, dear Torsten, How nice that my mail has been answered in the live-video-chat. That my explanations were understood by you as partly right and partly wrong criticism shows that you have read the mail from a point of view which asks whether your methods or behaviour is appropriate or not. It is understandable that this impression happens from the point of view of the ego which thinks about right and wrong actions to achieve goals, in this case the right way to teach enlightenment or liberation... However, the meanings of words which happen to the enlightened differ from the meanings which happen to the ego. The ego thinks of actions as real and therefore it hears criticism and asks whether it is right or not. The enlightened on the other hand simply shares the understanding that actions, the ego, the world and the mind are illusory and not real, and he is aware that words are just sounds and not the cause of the meanings which happen to the appearent listener of the words. The question whether in the bodhisattva-school (of Torsten and Padma) the illusoriness of actions is explained or not was not meant as criticism about the past, and none of the questions were meant as a presciption about what you should do in the future! It is obvious that you have understood those insights and questions in a different way than they were meant by the questioner. It really seems to be the goal of the boddhisattva-school to help people. For this purpose actions are offered. However those actions are not real. The question is not whether the ego makes a concept out of the techniques or not! To offer actions as real is the ego-concept itself. The ego does not exist as real, therefore no-one could offer help to the ego. As this prior assumption is not true any conclusion based on it must be false too. Whether you explain something or not, is not the point which was meant. The point is the lack of clarity that the world, man and the mind are illusory which is present as long as any actions are offered as real. Techniques are illusory and are never the cause of a realization or non-realization of whatever. Life is not a question of cause and effect but a singular flow in which nothing exists separate from anything else, and this would be required that one thing could be the cause of another thing. This has become knowledge to the spiritualists, a statement uttered in each and every occasion, but it has not really understood as yet. To whom on the other hand a clear understanding has happened that in the oneness which life is cause and effect could never be an actuality, such a man would never give any techniques or methods and he would never say that they have the capacity to either lead to clarity or not. Nothing leads to anything, if the world is indeed illusory, and this is the case! Concerning the quote of Ramana which has been made in Torsten‘s article in “Visionen“: The spiritual teacher appearing in the dream will surely not shock the ego with the statement that help is necessary and possible. And the ego will also not the least be shocked by the offer of this and that technique and method which one has to do in the right (!) manner, meaning in a way that the ego does not make the technique into a means to reach a goal. This point of view the ego is used to: I have a problem and if I do the right thing, the problem will be solved. And it also does not help to say that it is not the ego which does all that but “everything happens by itself“. If at all something happens through this then it has nothing to do with enlightenment but it would be a spiritual dream of “stillness and presence“ (whatever that may mean). The words written here could be a shock to the ego. But even if clarity happens to the reader while reading this, it would be illusory to believe that these words would have been the cause of that clarity - this is clarity. And it does or does not happen, and the happening is part of the evolutionary process of life. The enlightened Here and Now does not convey any hope, it is always the ego which believes in problems and their solutions. If these words are converted into a concept by the ego, this would also just be what is meant to happen and nothing could prevent it if the ego hides behind an advaita-concept. The ego may deceive others about its “state of consciousness“ but it will not be able to deceive itself! Love, Marcus
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QUOTE
“Time and a moment is invisible in life”
Dr. Vijai S Shankar |
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