#Ramana maharshi y aurobindo full

The question is: how can a seeker, particularly a beginner, have the capacity to know if a teacher is reliable or not? (That is why is in some traditions it is the discerning teacher who calls or decides whom he wants to train or instruct, not the other way round).īut let us follow what happens next. But the correct truth-contained statements are enough to trigger some faith in the teacher and make you want to follow him. This is very tricky for seekers: attracted by truthful statements they won’t yet have the necessary discernment to detect what part is untrue in what is being said. I am sure there are plenty examples of this in his “satsangs” and I won’t mention this particular text as I want to focus on the mechanism at play. What I found in this text was a mixture of correct statements with untruths as well as red flag statements that should alert anyone. The other day i landed on the site of Shiningworld and read with fresh eyes an “e-satsang” by J Swartz. Even after having been revealed as a rapist, a con man, and a spiritual fraud he is still able to keep it together well enough (that is, to keep fooling people into supporting his ‘teachings’) to make a living for himself and his apparently unstable wife.

The spiritual teacher racket worked for him almost his whole life.

He was a mediocre businessman who found an easy way to get money and to get laid. He was a fake from the get-go, and he knew it. It would seem that teachers who were out there due to this concept might at least start out believing that they are awakened or even enlightened. Those who go astray in it may end in a spiritual disaster, or may remain stuck there and adopt some half-truth as the whole truth, or become more an instrument of less One can pass through this zone, and the associated spiritual dangers, without harm by perceiving its real nature, and seeing through the misleading experiences.

#Ramana maharshi y aurobindo full

These can become associated with personal aspirations, ambitions, notions of spiritual fulfilment and yogic siddhi, and even be falsely interpreted as full spiritual realisation. Sri Aurobindo (from a letter to a disciple)Īurobindo asserted that spiritual aspirants may pass through an intermediate zone where experiences of force, inspiration, illumination, light, joy, expansion, power, and freedom from normal limits are possible.

If she ever does have any queries, a meditation aimed that way might be all she needs. Ramana Maharshi’s Guru was the holy mountain Arunachala. So for her a human Guru is unneeded, even as a good spiritual teacher with wise counsel might be appreciated occasionally. It cannot be “objectified,” and we find it looking within, not out at “other” objects. However, if any of them ever asked me to swear loyalty, to promise blind obedience, or to do something I believed was wrong, I’d be out the door doing my best imitation of The Flash, though maybe after a few telling words.Īs every real teacher has always said, your real ‘Guru’ is All That Is. I attend their satsangs, or Meditations or Meetings if they’re Buddhist, whenever I can. Yet there are a few spiritual teachers that I have much respect for. In Heather’s case his misuse of Guru-ship” taught her to never put faith in any person. Even mentioning Ramana or Shankara is a good thing to new seekers, even as much else he says is lies and drivel. As usual with James Swartz, he only does good things accidentally. I think Heather and I are saying exactly the same thing. For me: No Group think, and No Blind Obedience