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 文章标题 : Sri Ramana on Creation
帖子发表于 : 2007年 10月 3日 周三 4:17 pm 
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From The Teachings of Sri Ramana Maharshi

Edited by David Godman

Sri Ramana Maharshi: All metaphysical discussion is profitless unless it causes us to seek within the Self for the true reality.

All controversies about creation, the nature of the universe, evolution, the purpose of God, etc., are useless. They are not conducive to our true happiness. People try to find out about things which are outside of them before they try to find out ‘Who am I?’ Only by the latter means can happiness be gained.

[Note: Comments by David Godman: Sri Ramana Maharshi had little or no interest in the theoretical side of spirituality. His principal concern was to bring people to an awareness of the Self and, to achieve this end, he always insisted that practice was more important than speculation. Sri Ramana was known to have views which were totally at variance with the common- sense view of the world. As with most other topics he tailored his statements to conform to the different levels of understanding he encountered in his questioners, but even so, almost all his ideas were radical refutations of the concepts of physical reality that most people cherish.

Sri Ramana adopted three different standpoints when he spoke about the nature of the physical world. He advocated all of them at different times but it is clear from his general comments on the subject that he only considered the first two theories given below to be either true or useful.

[list=1][*]Ajata vada or the theory of non-causality. This is an ancient Hindu doctrine which states that the creation of the world never happened at all. It is a complete denial of all causality in the physical world. Sri Ramana endorsed this view by saying that it is the jnani’s (Man who is Self-realised) experience that nothing ever comes into existence or ceases to be because the Self alone exists as the sole unchanging reality. It is a corollary of this theory that time, space, cause and effect, essential components of all creation theories, exist only in the minds of ajnanis (ignorant) and that the experience of the Self reveals their non-existence.

This theory is not a denial of the reality of the world, only of the creative process which brought it into existence. Speaking from his own experience Sri Ramana said that the jnani is aware that the world is real, not as an assemblage of interacting matter and energy, but as an uncaused appearance in the Self. He enlarged on this by saying that because the real nature or substratum of this appearance is identical with the beingness of the Self, it necessarily partakes of its reality. That is to say, the world is not real to the jnani simply because it appears, but only because the real nature of the appearance is inseparable from the Self.

The ajnani on the other hand, is totally unaware of the unitary nature and source of the world and, as a consequence, his mind constructs an illusory world of separate interacting objects by persistently misinterpreting the sense-impressions it receives. Sri Ramana pointed out that this view of the world has no more reality than a dream since it superimposes a creation of the mind on the reality of the Self. He summarised the difference between the jnani’s and the ajnani’s standpoint by saying that the world is unreal if it is perceived by the mind as a collection of discrete objects and real when it is directly experienced as an appearance in the Self.

[*]Drishti-srishti vada. If his questioners found the idea of ajata or non-causality impossible to assimilate, he would teach them that the world comes into existence simultaneously with the appearance of the ‘I’


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帖子发表于 : 2007年 10月 3日 周三 4:39 pm 
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[color=brown]
Just as a coil of rope
Is mistaken for a snake,
So you are mistaken for the world.

~ Ashtavakra Gita

就如一


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