/lit/ - Literature

>>14702817
D. Inference: All inference involves a distinction because it involves a relation between things that are objects of perception, and – as already established –perception deals only with objects qualified by difference.
This cannot be used to argue that Brahman cannot be realized if He exists in an undifferentiated state or that he cannot exist as such because Mandukya Up. 7. says that the Brahman-Atman-Turiya is "uninferable" and so He is not bound by the limits of our ability to use inference.

>Conclusion: Since all our sources of knowledge involve objects qualified by difference, we are not permitted through such sources to prove that there are any non‐differentiated objects. (One might consider this an inductive argument for supposing that no non‐ differentiated objects exist).
The Upanishads repeatedly affirm that Brahman is not an object and is beyond the range of the senses such as in the verses already quoted above and for example Katha Up. 2.3.12: "Atman cannot be attained by speech, by the mind, or by the eye", and so saying that our sources of knowledge do not permit us to know an undifferentiated object proves that Brahman is differentiated is nonsensical since the Upanishads say that Brahman cannot be known via normal sources of knowledge anyway and also state directly that Brahman is undifferentiated (meaning that He exists in an undifferentiated state) such as in Svetasvatara Up. 4.1.

>>14534535
Guenon's (pbuh) writings are mostly based in Advaita Vedanta, although he also references Sufi and Taoist writings, Bible verses etc to show how the such concepts are not the exclusive province of Hinduism but are found in other traditions as well. Advaita in some ways is similar to Neoplatonism and agrees with it on some fundamental points but also is quite different in some areas, having familiarity with the latter should help in understanding the former. If you read those books of Guenon (pbuh) that I listed in that order it will give you enough basis in eastern metaphysics to generally understand most his books on metaphysics. He also comments on the scholastics in his various books of his and draws parallels between their ideas and the eastern concepts he writes about. If you want to fully understand the metaphysics Guenon (pbuh) is writing about you could also just try reading some Advaita literature in addition to his books which is where most of the stuff he writes about comes from.

This is a good introductory Advaita text

https://realization.org/p/ashtavakra-gita/richards.ashtavakra-gita/richards.ashtavakra-gita.html

I am free, I am bodiless, I am without sex and indestructible. I am at peace, I am infinite, without blemish and eternal. I am not the doer and I am not the reaper of the consequences. I am unchanging and without activity. I am pure awareness by nature, I am perfect and forever blessed. I am distinct from the seer, hearer, speaker, doer and experiencer. I am eternal, undivided, actionless, limitless, unattached - perfect awareness by nature. I am neither this nor that, but the pure supreme reality which illuminates them both. I am God, the indivisible, devoid of inside and outside, complete. I am uncomparable, beginningless Reality. I am far from such thoughts as "you", "me", and "this". I am eternal bliss, the Truth, the non-dual God himself. I am Narayana, I am the slayer of Naraka and of Pura. I am the supreme Person and the Lord. I am indivisible awareness, the witness of everything. I have no master and I am without any sense of "me" and "mine". I abide in all creatures, being the very knowledge which is their inner and outer support. I myself am the ejoyer and all enjoyment, in fact whatever I experienced before now.

In me who am the ocean of infinite joy the manifold waves of the universe arise and come to an end, impelled by the winds of Maya. Ideas like "material" are mistakenly imagined about me by people under the influence of their presuppositions, as are divisions of time like kalpas, years, half-years and seasons, dividing the indivisible and inconceivable. The presuppositions of the severely deluded can never affect the underlying reality, just as the great torrent of a mirage flood cannot wet a desert land. Like space, I am beyond contamination. Like the sun, I am distinct from the things illuminated. Like a mountain, I am always immovable. Like the ocean, I am boundless. I am no more bound to the body than the sky is to a cloud, so how can I be affected by its states of waking, dreaming and deep sleep? Imagined attributes added to one's true nature come and go. They create karma and experience its effects. They grow old and die, but I always remain immovable like mount Kudrali. There is no outward turning nor turning back for me, who am always the same and indivisible. How can that perform actions which is single, of one nature, without parts and complete, like space? How can there be good and bad deeds for me who am organless, mindless, changeless and formless, and experience only indivisible joy? The scriptures themselves declare "He is not affected" (Brihadaranyaka Upanishad 4.3.22).