Translation from the Sanskrit and commentary by Raphael

Aparoksanubhuti means direct perception or knowledge of the Self and, by extension, the action itself or practice undertaken for one’s own realization, hence Self-realization.
This short treatise of realizable metaphysics presents fifteen steps or means by which Knowledge-realization can be attained and thus is a valid help for those who want to follow the Path of Fire, the Advaita Vedanta, the Way of no support (Asparsa vada).
Raphael’s commentary follows the Advaita Tradition closely and represents an aptly and adequate stimulation for the reader’s consciousness towards a t
rue metaphysical way of life.
As Aparoksanubhuti is based on Jnana Realization, a short piece by Shankara, that appears as the foreword to the Svetasvatara Upanishad, has been added in the appendix as it may help the jnani disciple to reach a correct position of consciousness.
The spiritual and philosophical stature of Shankara is acknowledged by all scholars of Eastern and Western philosophy; Von Glasenapp, one of the most eminent scholars of Indian philosophy, thinks that «he is the author of one of the greatest realizations of the human Spirit».

CONTENTS: The four preliminary means – Vicara: a method of research and investigation – Atman-Reality – The three states of being and the eternal witness – Various types of error – Prarabdha karma – The fifteen steps to Self-realization – Sanskrit text – Appendix: Knowledge and ritual action – Glossary.
approx. 170 pages

Translation from the Sanskrit and commentary by Raphael

Atmabodha (Self-Knowledge) is a well-known prakarana upon which many students of Advaita Vedanta have written commentaries. The explanation of the terms and of the expressions utilized in the Scriptures is useful for the student's comprehension of the subtle themes that are often hidden there. Therefore this introductory text, is an essential prerequisite to comprehend Advaita Vedanta. Shankara addresses those who have purified through the practice of austerity (tapas), attained peace in their hearts (shantanam), become freed from desire of the senses (vitaraginam) and now aspire to one thing only: identity with the Being-without-a-second (mumukshutva).
This edition of Atmabodha, which is here presented in English with the transliterated text, Raphael has translated directly from Sanskrit, edited and commented, with these criteria:
a) To remain faithful to the Advaita and Asparsha Tradition to which the text belongs.
b) To make it accessible to the Western reader without impoverishing, nor forcing Advaita into a "system".
c) To stimulate the reader's consciousness suitably, as Raphael is a living and practicing advaitin-asparshin.

CONTENTS: atmabodha; Sanskrit text ; Sanckrit Glossary.
approx. 94 pages


The instruction in a thousand verse
Translation from the Sanskrit and commentary by Kevala Groupe

Upadesasahasri is a work written in dialogue form, and consisting of two parts, one in prose and the other in verse: Shankara, talking to his direct disciples, describes how to teach the method for attaining Illumination.
In the first part Shankara points out that the answers to the disciples must always be based upon direct experience and on the Sruti. We can perceive here what heights Shankara’s thought is capable of reaching and also what mastery of the Scriptures he has attained. Questions and objections are confuted with the only aim to eliminate all ignorance-avidya from the mind of the questioner who, having thus freed himself from all doubts and fears, can consecrate himself ardently to attain Liberation.
In the second part, the chapter Tattvamasiprakarana is of particular importance. The Upanishads’ mahavakya “That thou art”, one of the most important in the Advaita doctrine, is here taken up and developed.
Given the nature of the end which it pursues, that is knowledge-realization of the Self, the Upadesa aims at giving to the reader’s consciousness, by means of logical deductions, evidence, scriptural testimony and the “great sentences”, appropriate stimulation for an immediate recognition of the ultimate Reality.
An ample introduction clarifies the fundamental points of Advaita explaining the meaning of Reality, Consciousness-Knowledge, Non-duality, pointing out to the disciple the correct position of consciousness to assume when reading, hearing, reflecting upon, meditating and assimilating the “Instruction”.

CONTENTS: Foreword – First section, in prose – Second section, in verse – Sanskrit text.
approx. 580 pages


A philosophical and metaphysical answer to the problem of Dualism and of Monism in the light of Gaudapada’s Ajati vada and Shankara’s Advaita vada.

“Non-dualism”, “Dualism and Monism”, “Real and non-real” are among the subjects treated by Raphael in a series of writings in question-and-answer form, collected in this volume which is a valid means of approaching the problems debated by researchers-philosophers of all times.
Raphael presents, in the light of knowledge, the fundamental truths of the main pathways of realization as expounded by traditional thinkers-philosophers of both East and West.
The “pathway of non-generation” (Ajati vada), presented by Gaudapada, shows that the supreme Being is pure actuality which excludes not only all multiplicity, duality and ontological unity, but any passage from potency to act. In the text this “vision” is compared with Parmenides who thinks that Being is and does not become, it is permanent and knows no birth (a-jati).
The Advaita Vedanta (Non-duality) presented by Shankara contemplates a Unity which is not of a mathematical order, a “Non-two” which does not become multiple, and has no relations (a-sparsa). This metaphysical, non-dual unity can be compared to the One-One or Summum Bonum (the Supreme Good) of Plato and to the One of Plotinus.

CONTENTS: Non-dualism, dualism and monism – Real and non-real – Ajati vada and Asparsa vada – Parmenides and his vision – Advaita Vedanta – Metaphysical realization – The three existential states – Maya – Experiencer and experienced object – The “fall” of the soul – Transmigration – Analogy, identity and symbology – Karma or the law of cause and effect – The siddhis.
approx. 120 pages


The initiatory pathways to the Transcendental

Though now a part of common speech the word yoga is often misunderstood. Its true meaning is “union”, “reintegration”; therefore we can say that the purpose of Yoga is that of bridging or filling the “gap” between the individual consciousness and the universal Consciousness. The human being is a separate, fragmentary and divided being; he expresses only a minor part of his entire consciousness. In his true nature he is universal and cosmic while in his illusory ego-consciousness he is individual and limited.
Yoga represents a philosophy and an “operative path”: it is a vision that can be experienced, therefore it is theory and practice aimed at knowing and realizing the fundamental reality which Yoga itself enounces.
Raphael gives a synthesis of knowledge and the operative guidelines as they pertain to the different yoga pathways. He explains their doctrinal essence while also pointing out in a clear and unequivocal way the sequences and the steps which every neophyte, according to his tendency or “vocation”, has to practice in order to attain the purpose of Yoga.
This book is of great value to those who are on or intend to take up a “pathway” of realization, and useful for all who wish to be correctly informed about the meaning and the finalities of Yoga.

CONTENTS: Introduction – The personal and impersonal aspects of the Divinity – Bliss and the pathways to attain to It – Ethics of yoga – Hatha yoga – Karma yoga – Bhakti yoga – Raja yoga – Jnana yoga – Asparsa yoga – Realization and psychological comfort.
approx. 120 pages


Translation from the Sanskrit and commentary by Raphael

The darsana Yoga is one of the six philosophical “points of view” (darsana) from which the Truth-Reality expounded in the Veda-upanisads may be observed. Patanjali codified it in a work which is known as Yoga-sutra.
Yoga-sutra or Raja-yoga (royal Yoga) aims at the suspension of “mental modifications”: when this is achieved and established, then the purusa, or the real being, rests upon its true nature which is pure Consciousness; this implies that it is no longer necessitated by the movement of nature-substance (prakrti).
In his Yoga-sutra Patanjali describes, we may say in a “scientific” manner, the means by which to achieve a process of coordination, integration, dominion, transmutation and transcendence of one’s imprisoning psychic energies and to “burn” all the obstacles preventing the state of kaivalya or “Isolated Unity”. Thus in this opus, which we might well define alchemical, there is no talk of “inhibition” but of solution, of integration, and not of psychological “flight” from the process of “becoming” (samsara).
Raphael has translated and commented the Yoga-sutra in strict adherence with the Upanishads’ Tradition and it is only by placing Patañnali’s work within this context that one may grasp it in all its spiritual, philosophical and ethical dimension.

CONTENTS: Introduction – Chapter 1: Samadhi pada – Chapter 2: Sadhana pada – Chapter 3: Vibhuti pada – Chapter 4: Kaivalya pada – Sanskrit text.
approx. 170 pages