6. The Individual Soul: God Or Spark Of God?
Mon, 02/04/2008 - 19:21 — admin
MICHAEL: After lunch, I was thinking about the brief description you gave me this morning of the Vaishnava and Mayavadi concepts of the Absolute Truth. It seems that, in either case, the nature of the individual soul has been included in the concept.
TEACHER: That’s a very important observation, Michael. In both philosophical systems, how one views his own identity is inseparably intertwined with his understanding of the Absolute Truth. Actually, both the Mayavadis1 and the Vaishnavas2 begin unfolding their treatises on identity from the same starting point-namely, by inquiring “Who am I?”
MICHAEL: But their answers to this question are poles apart. The Vaishnavas conclude that they are sparks of God, and the Shankarites conclude that they are God Himself.
TEACHER: In essence, what you are saying is correct, but don’t be so hasty about reaching the final conclusion. There are actually other similarities in these philosophies worth mentioning.
Also, it’s important to understand why and how the contradictory conclusions have been reached. Regarding the similarities, both the Vaishnavas and the Mayavadis agree that the physical body is not the self, and also that the self is not the mind.
For example, in both the Upadesha Sahasri and Aparokshanubhuti, Shankara clearly distinguishes between the body and the self. He says the body is merely a possession of the person, like a cooking pot or a suit of clothes.3
This same conclusion-that the body is not the self-is found throughout the Vaishnava shastras and throughout the writings and teachings of great Vaishnava teachers like Srila Bhaktivedanta Swami.4
The Search For Wisdom6. The Individual Soul: God Or Spark Of God?
The search for wisdom is a great challenge; to act on wisdom is an even greater challenge.
Science of Identity Foundation – Chris Butler Speaks
MICHAEL: After lunch, I was thinking about the brief description you gave me this morning of the Vaishnava and Mayavadi concepts of the Absolute Truth. It seems that, in either case, the nature of the individual soul has been included in the concept.
TEACHER: That’s a very important observation, Michael. In both philosophical systems, how one views his own identity is inseparably intertwined with his understanding of the Absolute Truth. Actually, both the Mayavadis1 and the Vaishnavas2 begin unfolding their treatises on identity from the same starting point-namely, by inquiring “Who am I?”
MICHAEL: But their answers to this question are poles apart. The Vaishnavas conclude that they are sparks of God, and the Shankarites conclude that they are God Himself.
TEACHER: In essence, what you are saying is correct, but don’t be so hasty about reaching the final conclusion. There are actually other similarities in these philosophies worth mentioning.
Also, it’s important to understand why and how the contradictory conclusions have been reached. Regarding the similarities, both the Vaishnavas and the Mayavadis agree that the physical body is not the self, and also that the self is not the mind.
For example, in both the Upadesha Sahasri and Aparokshanubhuti, Shankara clearly distinguishes between the body and the self. He says the body is merely a possession of the person, like a cooking pot or a suit of clothes.3
This same conclusion-that the body is not the self-is found throughout the Vaishnava shastras and throughout the writings and teachings of great Vaishnava teachers like Srila Bhaktivedanta Swami.4