Advaita Vedanta was originally Personal, Monotheistic & Centered on Love

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Advaita Vedanta was originally Personal, affirming that the non-dual One is the Lord/God. Such Advaita is an aspect of Monotheism, that defines God as Omnipresent / All-Pervasive. The Omnipresence of the PERSON of the Holy Spirit / Paramatman is not experienced as a mere impersonal light, devoid of Consciousness and Personal attributes! A mere impersonal energy cannot love or experience love! Love is the symptom of the presence of a Person! LOVE IS THE DIFFERENCE Impersonal Brahman ‘Realization’ is NOT the same as experience of the Param-Atman or All-pervasive ATEN/ATUM/ADON-Yahu Feature of Heru-Wasu/Eli-Yahu/Helius/Hari-Vasu the Loving and Lovable Supreme Personality of Godhead!  Of course, as both a Vaishnava and a Catholic bhakta, my own realization is that mental and both subtle and gross forms of temporary and composite material nama-rupa only exist because transcendent and eternal Nama-Rupa exists, and that the advaita Brahman experience of the mayavadi impersonalist does not pass the ‘blinding’ barrier of the Brahma Jyoti, to directly, by His Own revelation, experience the Supreme Personality of Godhead, Who is the Source of the Brahma Jyoti and All spiritual and material realms and worlds. 

This is what the great Trinitarian tradition of Heru-Asu-Atm/n has always taught, that the entire Brahma Jyoti is merely the personal bodily effulgence of the Supreme Personality of Godhead, which pervades BOTH the material and spiritual ‘sky’ and worlds. This doctrine is why the Lord is depicted with the ‘rays of ATEN (ATM/N)’ emanating from His Rupa/Form and/or Nama/Name or blinding Effulgence (or ‘Cloud’) in Afro-Heleno-Semitic Judeo-Catholic iconography. The all-pervasive Aten/Atum/Adon-Yahu feature of the Supreme Lord Heru-Wasu/Eli-Yahu/Helius in Judeo-Catholic iconography was depicted since ancient times as the bodily rays of the Supreme Lord, often terminating in hands or Ankh ‘cross’ symbols. These ray-hands or Kara are the same Karana-mala ‘garlands of ray-hands’ that can be seen on Vishnu (HARIH), Shiva (HARAH) and Buddhist Lokeshvara (HRIH) Icons or Murtis to this day. When the hands or other personal symbols of Godhead are removed from the Murti, Icon or Archana, and His Personal Bodily Form is removed from the center, and instead His Name is written in the center of His rays with His Glyph the Circle (Harih’s Chakra), which reads ‘R/L (HARI and cognates) in ALL related ancient traditions, then to the uninitiated, this APPEARS to be either impersonal all-pervasive light worship or mere mundane sun-globe worship, ie either Mayavadi ‘Brahman’ Impersonalism or mundane Solar Monotheism.

The unitive (‘It is all ONE’) impersonal experience of Brahman described in the Eastern Yogic Traditions is well-known in Heru is Blue because he is Harithe history and theology of Catholicism, where it is generally refered-to as part of ‘nature mysticism’, and is one goal sought by those souls on an apophatic (not-this, not that) negation-of-nama-rupa path. The Christian advocates of this path assert that it is true ‘spirituality’, as opposed to the cataphatic path of ‘external’ Deity Nama-Rupa worship, and so they tend to withdraw from the actual worship of God and the service of others, to practise extreme so-called ‘holy detachment’, because they are ultimately becoming as impersonal as a jiva-atma can be. In either the Eastern or Judeo-Christian Traditions of this neti-neti or via negativa impersonalist path the end result is a spiritually dried-up loveless individual, who usually misses the ‘its all ONE’ experience that they are seeking, to conclude that ‘its all nothing’ in the end. This is why the logical conclusion of such impersonalist traditions is the final rejection of atman autos (the self) and ontos (all being), everything and everyone having been reduced to an illusion/maya. Such mayavadi traditions are thus the religious precursors to an-atta (no-self), a-theistic and nihilistic thought systems such as Theravadin Buddhism.

But the experience of the all-pervasive Lord of the Heart is NOT the same as that of the all-pervasive and impersonal Light of the Brahman. The experience of the omni-present Paramatma, the Holy Spirit, is experience of the Supreme Personality of Godhead as all-pervasive. Thus devotees with this experience exhibit other-centered LOVE as the primary symptom of their spirituality. Their unitive so-called natural or nature mysticism, as found in the primal Trinitarian Monotheism and in many ‘primative’ tribal religions, IS personal and therefore imbued with the unmistakable features of other-centered Holy Love. Such Divine Love IS completely unselfish and so it is perfect in Holy Detachment.

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About Collected Works of Sri Bhakti Ananda Goswami

This site is a repository of the written work of Bhakti Ananda Goswami managed by one of his students, Vrndavan Brannon Parker. Bhakti Ananda Goswami is a practicing Catholic Hermit under private vows, and a Vedic Monk in the Brahma-Madhva-Gaudiya-Vaishnava Lineage Tridanda Sannyasi and Siksha (Instructing) Master. His research provides the evidence proving that at the ultimate source there is only One Religion and Divinity yet there are multiple expressions of that religion and Divinity. Read the various collected articles on this site revealing that ancient Humanity was highly evolved and motivated by transcendent and life affirming impulses leading to High Civilization. (Please Note that this site is not maintained and updated by Bhakti Ananda Goswami himself but is managed by one of his students. Though he does scan the site he is not always able to respond to messages or comments.)

3 responses »

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  2. in my opnion this analysis is not correct. The Advaita Vedanta is the theaching of the Upanishads. the Upanishads reveals that God is Impersonal. the
    Advaita Vedanta is much older than most people think. The Vashisitha Yoga proclaims Advaita. Also, it is very clear that Para Brahman (God) is without form and qualities. in the Vashistha Yoga Spatarishi Sri Vashistha gives his teachings to lord Rama.

    In the Brahma sutras Vedavaysa also declares that Paran Brahman ( God ) is witnoout form. In The Veda’s also an so on, …. .

    when descriptions of Brahman as a light that is not a description of Brahman itself. This is symbolically. description. to give chelas a tool in the beginning there are those descriptions.

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