By Eliot Deutsch
An advent to the various structures of classical Indian proposal resembling Professor Deutsch presents.
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Additional resources for Advaita Vedanta : A Philosophical Reconstruction
2 2 The sages of the Upanii:;ads were also no doubt aware that there is an enormous distance that most persons must cover before they are even prepared to pursue a life of the spirit; and also that even if they were able to embark upon the spiritual quest, they still could end in any number and kind of failures. It just doesn't seem possible that one life is sufficient for most men to attain mok§a. Many persons, no matter how hard they try, no matter how devoted they are to the quest, actually attain very little.
U,c,. Reality itsell'. Tlie a:Mrmatlon is baseCI not on mere speculation, ~xperience supported by a phenomenological analysis of what we erroneously take to be our selves. For Advaita, to affirm oneself as Reality is an act of a free man. The knowledge of nondifference leads to freedom, to the realization of the potentialities of our human being. Phenomenally, as jivas, as individual conscious beings, we are multi-personalities. We become the roles and functions that we perform; we become the kinds of persons we conceive ourselves to be; we become the many identifications we form of aspects of our self.
Savikalpa samadhi means "determinate" spiritual experience. In it an awareness of duality is absent, but unlike in SU[jupti, the deep-sleep state, the emphasis here is not so much on the absence of duality ns it is on the presence of non-duality. Whereas in suijupti the self is still a knowing subject, although there is nothing there ns such to be known, in sav,ikalpa samadhi the self is aware only of the presence of Reality. In suijupti all the phenomenal activities of the 27 Mih;irf,ukya 62 Upani~ad, ADVAITA VEDANTA 6.