The Roots of the Bhagavad Gita

This searching book is set out in two parts, the first explaining the philosophy of striving for oneness, and the second - much longer - is a detailed commentary on The Svabhavikasutra, a precursor text of the Bhagavad-Gita. The key philosophical point to emerge from this analysis is that the nature of existence arising from original Oneness is in fact triune since duality is only made possible through distinctions and differentiation. Hence, matter-distinction-consciousness, observer-difference-observed, long-difference-short, past-now-future giving rise to sequential cause and effect. This all represents forms of boundary and limitation, without which there is no existence (literally to stand out). Existentially, we need to become free from pairs of opposites such as attraction and aversion, which also gives rise to non-dual action as exemplified in the Taoist sage being one with Nature.

There follows a profound reflection on the nature of life, death and rebirth: 'IS expresses itself in Spirit and Substance [death, looking inwards] or in the Substance and Spirit [life, looking outwards]. The SELF is the assimilator of both and is the inversion point in which both are held. Life expresses All and Nothing. Emptiness gives the opportunity for All, and in All, nothing can be added.' (p. 37). Gerard explains that 'in life, man's Spirit is unseen, while man experiences Substance, the material world. In death, Substance is unseen, while Spirit is experienced… in death, there is no past, present or future, only a constant Now [initiates and sages are aware of this during physical life].' (p. 40) Importantly, 'the transition from All to Nothing does not affect the constant IS.' This reminded me of the alternating unfolding and refolding formulation of Walter Russell and the corresponding implicate and explicate orders of David Bohm. The extensive commentary provides further opportunities for deeper reflection.