Reality 05

Reality 05

In previously describing the apparent split from Non-Duality to Duality, from BrahmanAtman to ahamidam, MeThis, the Western technical term “bootstrapping” was introduced, as well as a link to one of the meanings of the Buddhist term Dependent Origination.

While no particular expertise in Buddhism is claimed here, Dependent Origination is used in a number of ways.  Even in Hinduism there are many schools including Vedanta.  Within Vedanta there is a number of schools including Advaita Vedanta.  Within Advaita Vedanta there are number of gradations, including the position represented here which is Ajada Vada Advaita Vedanta, the No Creation school of Non-Dual Reality.

In any case, one application of the term Dependent Origination describes perception as a bootstrapping of mutually selfgenerating terms or stages between Object & Subject.  The Object is seen to be within Independent Origination with & in a certain sense, the other side of the “coin” of the ObjectForm, by whatever SenseForm is indicated.

Form itself the 1st of the skandhas in this particular scheme of Dependent Origination.  Form is in mutual interdependence & in fact identity as one side of the “coin” for which other is SensePerception.  The 2nd skandha, Senseperception is in turn the other side of the “coin” for the 3rd skandha Specification or discrimination of specific characteristics, as in a Species.  The 4th skandha, the other side of Species is Genus, or generalization, the setting of a Species in its category of objects.

Finally independent origination with Generalization & the foregoing skandhas is the 5th skandha, Cognition which in, which in turn is in Dependent Origination with Subject. So Subject & Object are themselves in Dependent Origination with each other, self–generating, bootstrapping, like ahamidam, MeThis.

Whether from one skandha to the other or cross all those skandhas from Subject to Object, distinctions are only apparent.  Each one of any given pair nearby, or distant, is only the flip side of the other as in the Heads & Tails of a “coin”.  Moving from this particular interpretation of one in Buddhism, we do well to look at an analogy used by Bhagavan Sri Ramana Maharshi within Hinduism, or Tamil Shaiva Siddhanta, namely a Ajata Vada Advaita Vedanta, or Non-Dual Shaivism.  The analogy in question is that of they “Uninvited Guest at the Wedding Feast”.

A multi-day wedding feast bringing together 2 large families, experiences the intrusion of a stranger known to neither family.  But stranger cleverly acts so familiar with one family that the other family thinks he must be their guest.  That other family in turn treats him well, thereby giving the erroneous impression that this uninvited guest is a known to their actual family.

And so each family is mistaken, assuming the “guest” to be connected with the other family, when actually he is unknown to both of them.  When someone finally gets suspicious & inquires into his identity, [like inquiring into the identity of the Ego in Atma Vichara, SelfInvestigation or SelfInquiry], the stranger, like the Ego vanishes.  This is the point of Sri Ramana’s analogy.

At the same time the erroneous relationship, mutually bootstrapping from one false assumption to another, is a fairly good analogy for Dependent Origination, boot–strapping, the split from Non-Duality into Duality, where neither term has standing on its own, neither has reality of its own.

The above themes & 1600 pages more are freely available as perused or downloaded PDF’s, the sole occupants of a Public Microsoft Skydrive “Public Folder” accessible through:

or directly at:

Duplicate blogs (but with graphics) have been available on:     as  “Being-as-Consciousness, Non-Duality – new & final version” with link:

Duplicate blogs available on:


There is no Creation, no Destruction, no Bondage, no longing to be freed from Bondage, no striving for Liberation, nor anyone who has attained Liberation. Know that this to be Ultimate Truth.”    the “no creation” school of Gaudapada, Shankara, Ramana, Nome  Ajata Vada

for very succinct summary of the teaching & practice, see:



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