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In Non-dualism it is clearly set forth that direct ways of liberation like Zen
Buddhism, Advaita Vedanta and Dzogchen, although different in
formulation and emphasis, nally refer to the same non-duality or not-two-
ness in the heart of the matter there is no difference. By drawing from the
different approaches, which complete and correct each other, the essential
nature of all these traditions is revealed in this book, that which you can call
the Great Tradition or Universal Non-dualism.
This essential nature is something that, because you are it yourself, is so
direct that there is no path or way to it. It can only be recognized
immediately. This direct recognition or realization is the essential element in
non-dualism. It is a non-intellectual, immediate realization that
consciousness as such is always already free.
The term way in way of liberation does not refer to the recognition
itself that is immediate. It is called a way because the recognition needs
to be stabilized, before we can speak of self-realization.
In the book, this stabilisation is brought in connection with true maturity,
because after the recognition of your true nature it still appears possible to
remain stuck in childish, selsh habit patterns. The recognition itself has
nothing to do with personal qualities or patterns consciousness is always
already free. The author invites to let this freedom permeate the areas that
have remained immature, so that from the view of your true nature a
maturation may take place, a maturation to authenticity.
The integration of the originally oriental non-dualism is in the West still in
a pioneer phase. Extensive attention is paid in the book to the history of its
reception in the West.
Contents of the book Non-dualisme
Words of gratitude
One denominator for the essence of all ways of liberation
Self-effulgent knowing
My meeting with non-dualism
In the re with the teacher
Doubtlessness and the trouble with integrating
Readiness is all
The four parts of this book
Some remarks on terminology
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Part I The direct way of liberation
1. What is non-dualism?
The self-tormenting voice
The direct way
The two levels of truth
The shufe of the two levels
Is mysticism not the same? Or monism?
2. Is the non-dual approach not too oriental?
The pith message has always remained the same
Non-dualism and the principle of development
About discrimination and non-discrimination
The need for a total-translation to the West
Pioneers, with western instruments but without examples
Two kinds of enlightenment: both important
3. The teacher
Learning from the living example
Transference and power
The emperors new clothes
The heart connection
The rubbing place between the teacher and the books
Part II Some details of the great tradition
4. Summary of traditions, schools and inuences
Buddhism in India
Chinese (and Japanese) Buddhism
Tibetan Buddhism
Some other traditions
5. The ve marks of universal non-dualism
1. Knowingness
2. Conceptlessness (No-knowledge)
3. Immediacy
4. Unchangeability
5. Naturalness
6. Are Buddhism and Vedanta essentially different indeed?
The Seventh Stage
Moksha and Nirvana
Philosophia Perennis
Advayavada Buddhism and Advaita Vedanta
The difference
Emptiness or the Absolute?
The Unchangeable in Buddhism
7. On experience: Tantra and Jana
Tantra and the role of the body
No dividing-line between Buddhist and Hindu Tantra
The Goddess as bag of garbage
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Consciousness, the true nature of mind
Jana - immediate Knowingness
8. The origin of the non-dual traditions
Let history resolve in the present form
Advaya and advaita are being handed down
The radical cutting of all concepts
Gaudapada: Buddhist vedantist
The unborn and the birth of the description of it
Part III Non-Dualism penetrates the West
9. Ten key moments of the reception in the West
History as classic example of illusion
1. Expansion (1498)
2. Aduaiaa in the Jesuits eye (1613)
3. The hidden paganism (1651)
4. Sanskrit: the Vedanta (1785)
5. Buddha and Lao-tzu (1837)
6. The path of discipleship (1879)
7. The teacher arrives (1893)
8. Zen and the pathless land (1927)
9. A new age (1973)
10. Dzogchen and the satsang explosion (1987)
Part IV The gradual integration of the direct
10. Satsang and the Holy Sequence
A hierarchy
Satsang is an invitation - to recognize
The witness and the power of guilt
Seeing our habit patterns
The Holy Sequence
11. Maturity
The benet of religions
Denial: hidden power
Maturity as sixth mark
Negative pleasure
Learning to communicate
The intimate relationship of man and woman
12. Surrender
The st
Purication and worship
Latihan: receiving from emptiness, in your own way
The energy pole in non-dualism
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13. About the fruit and the end of the search for it
Encountering freedom is awakening
Is there anything left to do?
The tendencies (vasanas)
Integrating happens gradually
Seeing as such is freedom
A. The direct teaching
B. Some studies