Conversations For Transformation: Essays Inspired By The Ideas Of Werner Erhard

Conversations For Transformation

Essays By Laurence Platt

Inspired By The Ideas Of Werner Erhard

And More


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 Disinclined Sannyasi*

Coombsville Appellation, Napa Valley, California, USA

July 30, 2025



This essay, Disinclined Sannyasi, is the companion piece to I am indebted to Paige Rose PhD who contributed material for this conversation.



Colloquially, a sannyasin  (male: sannyasi;  female: sannyasini)  is an adherent of the traditional Hindu path of sannyasa, a path for those who in the later years of their lives, renounce the material world and all their worldly possessions, to inquire into the spiritual realm and to attain enlightenment. Similarly, participants in Werner's work are also in an inquiry. But look: transformation isn't (and doesn't equate to) enlightenment. Transformation reaches beyond enlightenment. Transformation recontextualizes  (I love  that word) enlightenment. Yet transformation doesn't require enlightenment's eastern mysticism. We could say people who participate in Werner's work are like sannyasins who get to complete the path of sannyasa. Transformation completes sannyasa.

Painting courtesy hindu-blog.com
Sannyasi in padmasana (lotus pose)
There is no need to compare any two (or more) disciplines, regardless of our intellectual pull  to do it. So if I were  to make only one pragmatic, three-fold comparison, I would differentiate inter alia  the following:


THE PATH you are not on a path or even at the beginning  of a path; there is no path;  you have already arrived; you are here now; regardless of what this looks like to you, this is IT;

RENUNCIATION rather than renouncing / giving away the material world and all worldly possessions, consider taking responsibility  for them (this is the truth: they're all yours anyway);

ENLIGHTENMENT stop trying to get enlightened; you're already  enlightened; while that may not be obvious at first, you'll discover it when you stop trying to get enlightened; really!


I ran a successful software training company for about twenty years. Those were the days prior to PCs and the internet. Even lowly computer businesses made a lot  of money. During that time, my business travels took me to two states a week on average. I took it on not because of any love for business or for software.

My raison d'etre  for doing it was to generate enough income to house my family, school my children, and create a portfolio to finance my retirement. I was looking forward to retirement, leisure, relaxing, and pursuing spiritual disciplines. Of course, you can be a spiritual practitioner no matter what else you do. That's actually the whole idea about spiritual practice. And clearly, there would be enough time for such practice, once the frenzy of business had subsided.
Werner's ideas presented an entirely new face, a bold new access  to what I'd deemed to be the spiritual realm. While I struggled with them at first, the more I struggled with them, the more I got their simple, powerful obviousness which resulted in many instances of me forgoing my own ideas in favor of his, simply because when I tried on his in favor of my own, his worked better. It was that simple. Finally, when my long-awaited retirement came due, my inquiry into spiritual practice was on the back-burner. It wasn't that its compelling attraction had worn thin. It was that Werner appeared to be living in a spiritual realm that didn't require practice, one that had recontextualized  (I love that word) enlightenment. Whatever it was he was offering, I wanted it.

Although I had accomplished what I'd set out to do to set myself up for / support a life of spiritual practice in my later years, when the time came I didn't pick up that option. I never renounced the material world (yet I did give away some of my worldly possessions). And while the choice to become a sannyasi loomed, I never picked it up totally in spite of a concerted attempt to maintain celibacy during those years on another path that's known as brahmacharya.

There's nothing wrong with the noble pursuit of sannyasa (or brahmacharya for that matter). Having said that, I'd like to invite all sannyasins to participate in Werner's work before embarking on their own path of sannyasa. Whatever you get from participating in Werner's work is likely to either make sannyasa redundant, or it will make you ever more powerful sannyasins. In my own case, it was the former. But I'm not attached to that. The truth believed is a lie.


* Citation: Hindu Blog

  Footnote: is transformation enlightenment?:

In the account titled "Once Upon A Freeway" in chapter nine called "True Identity" in Part III, "Transformation", of Professor William Warren "Bill" Bartley III's official biography of Werner titled "Werner Erhard - The Transformation of a Man, The Founding of est", Bill asks Werner if what happened to him on the Golden Gate Bridge was enlightenment.
Werner says he sometimes calls it enlightenment yet he has two reservations with describing it as such. Firstly enlightenment connotes a kind of eastern mysticism, a context he doesn't require. Secondly his experience on the Golden Gate Bridge wasn't so much an enlightenment experience as it was a shift of the context in which he holds all content and all processes including experience and including enlightenment. Hence he refers to what happened on the Golden Gate Bridge as transformation  and prefers not to use the word enlightenment at all.


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