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June 24, 2009


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Sri Ramana Maharshi and Sri Nisargadatta Maharaj surely speak like Tang Dynasty Chinese Zen masters, even if they are culturally related to Shankaracarya’s Advaita Vedanta (Ramana Maharishi) and the Navnath Sampradaya (Nisargadatta Maharaj).

Some Buddhists assume that Avaita Vedanta has nothing to do with Buddhism, but we should keep in mind that Shankaracharya’s Advaita was strongly influenced by Buddhism, and in particular by Yogacara Buddhism which is at the heart of Zen. For instance the gem (Cintamani) metaphor used by Zen Master Tsung-mi to explain the relationship between the Mind and phenomena is also used by Shankaracarya word for word.

As to the Navnath Sampradaya, we should also remember that some of the great Nath yogis are actually the Mahasiddhas of the Mahamudra Kagyu tradition, which shares great similarities with early Chinese Zen. In Nepal for instance, the Nath Mahasiddha Matsyendranath is also worshiped by Buddhists as Avalokiteshva Padmapani. Some legends even say that Bodhidharma brought Zen to Tibet where it became part of the Mahamudra tradition.

Zenmar might not share my opinion on the subject, but will surely agree with the fact that there is more true Zen in Ramana Maharishi or Nisargadatta Maharaj than in most Western Zen Centers.

Dear Zenmar, Firstly,thank you for your blog and website..It has occurred to me that there is a parrallel between the problem of the ego and the problem of the central banking system.I think that for the purpose of this letter it may be a reasonable simplification to say that our phenomenal existence has a functional centre which is not seperate from the rest of phenomena and which is not a 'self' or a 'doer' or continuous.It rises and falls with all other phenomena from moment to moment but gets mistaken as a seperate,continuous doer because of ignorance.It takes credit for the spontaneous movement of energy which is the 'activity'of the true self and says"I did that!".In terms of the energetic system of the body this causes blockages;excesses of energy in one organ;deficiencies of energy in other organs and generally a whole host of spiritual and psycho-physical problems.This ego is also the cause of greed in individuals and the resultant excesses and deficiencies of resources in the social system.I think the central banking system is the mirror of the ego's claim of doership with regards to the energy of the psycho-physical organism (and all the resultant problems this causes) in the external world of society and it's own energy system,which is currency. I hope you will take a look at the following 1 hour presentation by G.Edward Griffin on Googlevideo called 'The creature from Jekyll Island-A Second Look At The Federal Reserve'.Here is the URL:


Since your last post was on healthcare you might take a look at his related presentation on cancer treatment which involves the same individuals and 'market forces':


By the way,as I am taking the time to write(and ,I fear ,to risk wasting your time with what may be a mistaken analysis) I may as well go the whole hog and ask if you would say that Sri Ramana Maharshi and Sri Nisargadatta Maharaj were talking about the same topic that is your main thrust of discussion.

Thanks in anticipation of your attention.I have done my best to think this through and to the best of my knowledge I feel that it may not be a waste of your time.

Great article!

I would also say that the controlling propaganda media (think Faux News and the like) who are making sure that the people are alway 'terrorized' about a 'socialist program' that 'gives' healthcare coverage to every American.

These media sources essentially promote mistrust thus one would just step outside and see everyone is paranoid about everyone else. Or step on the bus, there are colored people who are ready to rob you blind, LOL......

But look deeply, the common people are themselves dim-witted so they easily fooled. And until the people themselves suffer enough, then they might question the 'system' that keeps them in bondage and in the dark for so long.


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