AWAKENING TO THE DREAM LEO HARTONG PDF

No part of this book may be reproduced, stored in a retrieval system, or transmitted by any means, electronic, mechanical, photocopying, recording, or otherwise, without written permission from the publisher. O space and time! This prescriptive and goal-orientated approach is, of course, very attractive to the guru mind, which above all else wishes to remain employed by simply compounding confusion. From the non-dualistic perception, however, no part of this activity is seen as relevant, and Leo Hartong speaks straight out of the clear blue sky of non-dualism, gently but uncompro- misingly leading the readers to see the original and abiding nature of what they are. The book begins very well, with a clear explanation of its intent, and throughout the work there is the feeling of reading a letter written by a friend who gently, but passionately, wants to make something very clear.

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And to serious students and practitioners of real Advaita, whether in the form of Advaita Vedanta, Zen, or Dzogchen, neo-Advaita is a farce - mere talking-school philosophy that convinces the ignorant, deluded, and naive that spiritual practice is unnecessary because one is always already pure Awareness, the true Self or Buddha-nature. In reality, without intense and protracted sadhana, true spiritual awakening is impossible. I am familiar with almost every source the author quotes to bolster his argument that no spiritual effort is necessary because one cannot become what one already is: pure Awareness, the Self.

And almost every source the author quotes out of context, of course also emphasizes the need for sadhana, serious practice. But the author knows that considerable coin can be made by selling the "get spiritual quick" idea, which is just a creative spinoff of the "get rich quick" one.

The neo-Advaita movement probably began about thirty-five years ago when Ramesh Balsekar, the clearly un-Self-realized translator for the iconic Indian sage Sri Nisargadatta Maharaj, began peddling the nonsense in the U. Balsekar, a retired banker and an astute businessman, realized that selling the "icing" Self-realization without the "cake" serious spiritual practice to Westerners was quite lucrative.

Over time, others jumped on the bandwagon, and "Awakening to the Dream" is just another product of this movement. This divine upadesa instruction is always going on naturally in everyone.

See the book "Sri Ramana Gita" for details. But the author, ignorantly, claims that the "heart" that awakened beings talk about refers to the right hemisphere of the brain which is associated with the intellect.

The author claims "the ego is an illusion. Watts knew that it was one thing to talk about always already being a Buddha, and another to actually being a Buddha. Please Master, pacify it for me. Bodhidharma: Bring me your mind and I will pacify it for you.

Bodhidharma: There, I have pacified your mind! But the author makes it a point not to mention this inconvenient fact because it would spoil his bogus argument that you are always already enlightened. The author writes: "Enlightenment is not something difficult and remote, attainable only by an elite few. I do not believe that "gurus" such as J. Subscribe Notify me when new posts are published: Sign me up!

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Awakening to the Dream

Saturday, September 13, Leo Hartong - Awakening to the Dream Excerpt from chapter 21 Awakening to the Dream Lucid dreaming is a term that refers to waking up inside a dream, realizing it is a dream, and then continuing the dream with this understanding. Seeing through the illusion of separation could be termed lucid living, as it is not you waking up from the dream of life, but the impersonal awakening to the dream of life. From which point could an illusion see through itself as an illusion? What could an assumed doer do to become a non-doer? What thought could take the thinker beyond thinking? The answer is nothing and none. Like Rumi said, "Whoever brought me here will have to take me home.

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Awakening to the Dream (Leo Hartong)

And to serious students and practitioners of real Advaita, whether in the form of Advaita Vedanta, Zen, or Dzogchen, neo-Advaita is a farce - mere talking-school philosophy that convinces the ignorant, deluded, and naive that spiritual practice is unnecessary because one is always already pure Awareness, the true Self or Buddha-nature. In reality, without intense and protracted sadhana, true spiritual awakening is impossible. I am familiar with almost every source the author quotes to bolster his argument that no spiritual effort is necessary because one cannot become what one already is: pure Awareness, the Self. And almost every source the author quotes out of context, of course also emphasizes the need for sadhana, serious practice.

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