Atheist books for spiritual seekers

"Sapiens" by Yuval Noah Harari

Namaskara!!

*Whom should we trust, when we seek knowledge?*

Sri Jayateertha (Teekacharya) says - we should trust those who are honest about thier knowledge!!

Spiritual seekers generally disregard atheists and do not wish to read their books. But, if an atheist is honest about his/her knowledge, then he/she also becomes a source for our knowledge.

Vedic Tribe is happy to bring you a series on "atheist books for spiritual seekers".

Topics discussed here will help us understand the *"boundaries of human logic and reasoning"* and with this we can start our inquiry about the reality beyond these boundaries.

In the coming days, we will share topics from our first book "Sapiens" by Yuval Noah Harari.

Om shanti shanti shantih!! 

Madhwesh K

Vedic Tribe

--- 

Namaskara!!

*What makes humans different from other animals?*

Human's unique ability to "reconstruct past & imagine future" - sets us apart from other animals.

Yuval Noah Harari calls this "cognitive revolution". 

What caused it?

He says most likely "accidental genetic mutations" caused this.

But what is the role of consciousness in this? 

The book provides no answer.

This is the boundary of logic and reasoning. Vedanta on the other hand lays down reality beyond this boundary.

In vedanta, the consciousness (atman) has many inherent abilities (including the one discussed above). Depending on the physical body it acquires, these abilities are manifested.

So, study of atheist books help us understand boundaries of logic and reasoning; and study of vedanta (from appropriate Guru), helps us  in seeking reality beyond boundaries of logic and reasoning.

Om shanti shanti shantih!! 

Madhwesh K

Vedic Tribe

--- 

Namaskara!!

*Is God our imagination?*

"...none of these things exists outside the stories that people invent and tell one another. There are no gods in the universe, no nations, no money, no human rights, no laws and no justice outside the common imagination of human beings."

Yuval Noah Harari says God, is like any other human idea and this common imagination helped humans to co-operate in unprecedented ways.

But, whether "God-idea" was *deliberately imagined* OR it came from observing nature?

The book provides no answer.

This is the boundary of logic and reasoning. Vedanta on the other hand takes the question beyond this boundary.

In vedanta, simple observance of nature gives us the feeling of a grand consciousness pervading this nature. It is called "Brahman". 

So, vedanta God /Brahman is not our imagination, but a fact understandable from simple observance.

Study of atheist books help us understand boundaries of logic and reasoning; and study of vedanta (from appropriate Guru), helps us  in seeking reality beyond boundaries of logic and reasoning.

Om shanti shanti shantih!! 

Madhwesh K

Vedic Tribe

--- 

Namaskara!! Happy deepawali!!

*What is real? What is not?*

Universally accepted reality is *"objective reality"* i.e., what we sense via our sensory perception.

Yuval Noah Harari says, within our minds we also have *"subjective reality"*; but it is just our imagination. 

He says "...mental revolution. It involved the creation of a new inter-subjective reality that exists solely in people’s shared imagination."

But, what about our "first-person-experience"? I.e., the experience which is neither depends on sensory perception nor imagination; like experience of joy, bliss, love, NREM sleep, death...etc?

The book provides no answer.

This is the boundary of logic and reasoning. Vedanta on the other hand takes the question beyond this boundary.

In vedanta, beyond body & mind, there is a separate "experiencer". It is called "Atman" and it is capable of experiences without depending on body & mind.

So, in vedanta "subjective reality" is not just our imagination, but it is the very "first-person-experience" that we all have.

Study of atheist books help us understand boundaries of logic and reasoning; and study of vedanta (from appropriate Guru), helps us  in seeking reality beyond boundaries of logic and reasoning.

Om shanti shanti shantih!! 

Madhwesh K

Vedic Tribe

--- 

Namaskara!!

*How can we observe nature?*

Nature can be observed "objectively" and "subjectively".

Measuring *hight of a waterfall* is "emperical & objective observation". This facilitates scientific theories.

Feeling *grandeur of waterfall*  is "experiential & subjective observation". This facilitates philosophical propositions.

Yuval Noah Harari says, by observing nature, "Earlier traditions usually formulated their _*theories*_ .."

Now, whether vedanta formulates any "theory"? 

No! 

Vedanta provides *propositions*. (Ex: intellegent design of nature indicates an intelligent designer pervading it)

The book Sapiens, fails to observe this distinction.

This is the boundary of logic and reasoning. 

So, vedanta doesn't formulate theories for objective enquiry, but provides "propositions for subjective enquiry".

Om shanti shanti shantih!! 

Madhwesh K

Vedic Tribe

--- 

Namaskara!!

*Do we know everything about this universe?*

Obviously "NO".

This is the premise on which scientific inquiry is based on.

 

On the otherhand, Yuval Noah Harari says, 

the ancient traditions of knowledge "...asserted that everything that is important to know about the world *was already known*" and didn't promote inquiry.

But, what about our "darshana schools of thought"? 

Samkhya school promoted inquiry into relationship between matter & consciousness; yoga school into "mind"; and so on. Each school not only promoted inquiry, but also provided tools for inquiry.

The book Sapiens, doesn't mention any of it.

This is the boundary of logic and reasoning. Vedanta like other vedic schools of thought, promotes enquiry into to the ways of discerning the creation and also the universal consciousness pervading it.

This has paved way for different vedantha sub schools like advaita, tatvavada,  vishishtadvaita etc.

So, vedanta doesn't assert or impose certain knowledge as final; rather promotes inquiry and also provides appropriate tools (which can be learned from a pertinent Guru)

Om shanti shanti shantih!! 

Madhwesh K

Vedic Tribe

Four Symbolic Expositions in Upanishads

 

Introduction 

Namaskara!

*What is the symbolic language used in Upanishads?*

There are countless symbolic languages in Vedas (in general) and Upanishads (in particular). 

For a layman it is difficult to comprehend these symbolic languages.

Philosophers like Aurobindo, D V Gundappa ...etc have observed simple approaches to understanding

these symbolic languages.

“Vedic Tribe” is happy to introduce you one of such simple approaches explained in D V Gundappa's

writings

In the coming days we will share these approaches under the title *Four Symbolic Expositions in

Upanishads*

*Please note that, this is only a simple approach and is intended to create interest in Upanishads.

Advance study shall be done only with the guidance of the learned*. 

Wish you all the very best!

Om shanthi, shanthi, shanthih!!

1. "Brahman” is symbolically represented in various names.*

What is that intelligence that creates this cosmos? What is that intelligence that sustains it,

destroys it, pervades it and transcends it?

Vedic nomenclature for this intelligence is “Brahman”. Vedas in general & upanishad in particular

symbolically represent this “Brahman” by various names depending on its activity, appearance...etc.

“Om” for example is a very famous name of “Brahman”.

“Om” represents countless attributes of “Brahman” (which can be comprehended via study of

grammar, phonetics..etc)

So, while reading Upanishads, when we come across “names”, then we should remember that

they represent “Brahman” in different ways.

2. *”Upanishadic concepts” are symbolically represented in various forms.*

How do you explain something to someone who has not experienced it? 

Simple; we give examples, metaphors, comparisons...etc

Vedas in general & upanishad in particular symbolically represent unknown concepts in various

forms which are known to us.

“Yajna” for example is a very famous form of “worship of Brahman”.

“Yajna” represents countless ways of “worshiping Brahman” (which can be comprehended via

study of vedanta, bhagavadgeeta ...etc)

So, while reading Upanishads, when we come across “forms”, then we should remember that they

represent “upanishadic concepts” in different ways.

3. *”Process of connecting with cosmic consciousness” is symbolically represented in various actions.*

How can we connect with cosmic consciousness or Brahman? 

Meditation / dhyana is a very famous method of connecting with the cosmic consciousness.

Vedas in general & upanishad in particular symbolically represent this process through certain actions.

In Vedanta, the goal of Dhyana is to connect with Brahman (which can be comprehended via study of

bhagavata, bhagavadgeeta ...etc)

So, while reading Upanishads, when we come across “actions”, then we should remember that they

represent “process of connecting with brahman” in different ways.

4. *”Universal values” are symbolically represented in various stories.*

Are values fundamental / eternal? 

If values were not fundamental / eternal, then humans would not be able to grasp them and act upon

them. So values are fundamental to reality and also are eternal.

Vedas in general & upanishad in particular symbolically represent eternal values through stories.

In Chandogya upanishad, the story of Satyakama Jabala represents the universal value of

"truthfulness”.

So, while reading Upanishads, when we come across “stories”, then we should remember that they

represent “values that are universal, fundamental & eternal” in different ways.

ನಮಸ್ಕಾರ!

Greetings!

ಮಧ್ವೇಶ ಕೆ, ವೇದಿಕ್ ಟ್ರೈಬ್

Madhwesh K, Vedic Tribe

Ten pranava (om) in pranayama

Introduction 

Namaskara!

*What should our mind do while doing

 pranayama?*

It depends on what system of yoga - one is

 following. 

Some count seconds, some concentrate on

 movement of energy ...etc

The Vedic system provides for *“ten-step-

process”*.

This ten-step-process is done for each

 inhalation, retention & exhalation. 

I.e., while inhaling the mind has to go through

 this ten-step-process; while retaining breath

 the mind has to once again go through the

 same; and while exhaling the mind has to

 once again go through the same.

This ten-step-process involves ten levels

 which are ten planes / dimensions of

 existence.

It starts with our plane / dimension of

 existence and goes further up into higher

 planes / dimensions.

Each step / level / plane / dimension - has

 one pranava (om) utterance. Hence, at the

 end of one inhalation, the mind would journey

 through these ten steps / levels/ planes /

 dimensions - with the utterance of ten

 pranavas. 

Similarly, at the end of one retention &

 exhalation mind would do the same. 

“Vedic Tribe” is happy to introduce you to

 these ten steps / levels/ planes /

 dimensions.

*Please note that, this is only theoretical

 knowledge and is intended to create interest

 in you. Practical exercise shall be done only

 by learning it from the learned*. 

Wish you all the very best!

Om shanthi, shanthi, shanthih!!

-- - 

1. First, to become conscious of our physical

 plane of existence.

Everyone's spiritual journey starts from the

 physical plane of existence.

However, unless we are conscious of our

 physical plane of existence, we can't start

 this journey.

Vedic pranayama's first step is the mental

 utterance of "ॐ भूः (om bhuuh)"

This takes us away from our fantasies & day

 dreams and puts us in the "here & now" zone.

Om shanthi, shanthi, shanthih!!

-- - 

2. Second, to become conscious of our mental plane of existence.

After we become conscious of our physical plane of existence, we move higher into the mental plane

of existence.

As we are aware, the mind’s reach  is wider than the physical plane of existence. Hence, mind’s reach

is metaphorically linked to the “sky” / भुवः / bhuvah

Accordingly, vedic pranayama's second step is the mental utterance of *"ॐ भुवः  (om bhuvah)"*.

This elevates our consciousness to the zone of subjective reality.

Om shanthi, shanthi, shanthih!!

---- 

-- -  

3. Third step is to become conscious of our alternate mental plane of existence.

After we become conscious of our mental

 plane of existence, we move higher into the

 *alternate* mental plane of existence.

Mind is not only limited to humans; animals &

 plants also have mind. In fact everything in

 this universe has mind OR mind-like property.

 These can be viewed as alternate-states of

 mind.

Consciousness is capable of journeying

 through all the alternate states of mind. 

Hence, these alternate states of mind is

 metaphorically linked to the “outer-space” /

 सुवः / suvah.

Accordingly, vedic pranayama's third step is

 the mental utterance of *"ॐ सुवः (om

 suvah)"*.

This elevates our consciousness to the zone

 of higher reality.

Om shanthi, shanthi, shanthih!!

--- 

4. Fourth step is to become conscious of the plane in which yogis dwell.

After we become conscious of alternate

mental plane of existence, we move higher

 into the plane where yogis dwell.

Yogis performing higher meditation practices,

 experience *yogi pratyaksha*, which itself is

 a higher plane of existence.

Hence, this higher plane of yogis is

 metaphorically called महः / mahah

Accordingly, vedic pranayama's third step is

 

the mental utterance of "ॐ महः  (om

 mahah)"

This elevates our consciousness to the zone

 of yogis.

Om shanthi, shanthi, shanthih!!

--- 

5. *Fifth step is to become conscious of the plane in which enlightened yogis dwell.*

After we become conscious of the plane of existence in which yogis dwell, we move higher into the

plane where enlightened yogis dwell.

Yogis in nirbija-samadhi (dissolution of mind without any causal / supporting factor), experience

*aparoksha jnana*/ the knowledge of self.

Hence, this higher plane of enlightened yogis is metaphorically called *जनः / janah*.

Accordingly, vedic pranayama's fifth step is the mental utterance of *"ॐ जनः (om janah)"*.

This elevates our consciousness to the zone of enlightened yogis.

Om shanthi, shanthi, shanthih!!

---

6. *Sixth step is to become conscious of the plane of

luminous energy.*

After we become conscious of the plane of existence

in which enlightened yogis dwell, we move higher

into the plane of luminous energy.

When the gross nature (moola prakriti) manifests

into observable nature, it's first formation is

"energy" (shakti).

Hence, this higher plane of luminous energy

(observed by the emancipated) is metaphorically

called *तपः / tapah*.

Accordingly, vedic pranayama's sixth step is the

mental utterance of *"ॐ तपः (om tapah)"*.

This elevates our consciousness to the zone of

"energy" (shakti).

Om shanthi, shanthi, shanthih!!

---

7. *Seventh step is to become conscious of the plane

of absolute truth.*

After we become conscious of the plane of luminous

energy, we move higher into the plane of absolute

truth.

In vedic philosophy, Truth is a fundamental element

of reality; but it is hidden by multiple layers of nature.

Hence, this higher plane of absolute truth is called

*सत्यं / sathyam*.

Accordingly, vedic pranayama's seventh step is the

mental utterance of *"ॐ सत्यं (om Sathyam)"*.

This elevates our consciousness to the zone of

"absolute truth" .

Om shanthi, shanthi, shanthih!!

--- 

8. *Eighth step is to become conscious of the "way of Brahman"*

After we become conscious of the plane of absolute truth, we move higher into the plane of Brahman's way.

In vedic philosophy, all spiritual practices are intended towards aligning ourselves to the ways of Brahman.

Hence, this higher plane of alignment is codified in last pada / line of gayatri mantra "dhiyo yo nah pracodayat".

Accordingly, vedic pranayama's eighth step is the mental utterance of gayatri mantra.

This elevates our consciousness to the zone the "way of Brahman"

Om shanthi, shanthi, shanthih!!