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Invisiblespinvis
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Registered: 09/15/20
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The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga * 3
    #28440736 - 08/20/23 02:48 PM (5 months, 6 days ago)

Came across this little gem in my recommendations. It's a little series from Swami Tadatmananda (Advaita Vedanta) on the 'Eight Limbs of Yoga' from Patanjali. Which is very similar to 'Kakuan Shion Zenji & Jion Oshō's The Ten Oxherding Pictures' used in Zen Buddhism, and 'Kamalaśīla's The Nine Mental Abidings' used in Tibetan Buddhism.

Here Swami explains and breaks down, in easy to understand modern language, each of Patanjali's Eight Limbs used in Yoga.

Potentially this can clarify and add something to the threads and discussions therein that are active at the moment, with regards to mystical experiences without tryptamines, and how you'd go about it. Swami himself coincidentally is an old school hippy very familiair with tryptamines. :mushroom2:


Quote:

Patanjali's extraordinary eight-step (ashtanga) method of meditation can lead you to the state of samadhi. His ancient teachings become much more accessible with the help of modern psychology and personal insights gained through decades of practice.

For the rishis, the sages of ancient India, the practice of yoga and meditation was a crucial part of a process of spiritual growth that culminates in the realization of your true self, atma, the so-called inner divinity. This personal discovery is commonly called enlightenment, and it results in perfect contentment (ananda) and inner peace (shanti) that never fades away.

More than 1500 years ago, the great rishi Patanjali composed his famous Yoga Sutras, a Sanskrit text considered the source scripture and foundation for the practice of yogic meditation. Patanjali's text consists of just 196 sutras that describe an exceptionally powerful system of meditation.

The Yoga Sutras are highly analytical in nature. Detailed study can be extremely helpful for meditation teachers, but fortunately, it's not essential for practitioners. On the other hand, practitioners can benefit tremendously from the many brilliant insights found in the sutras, especially Patanjali's division of yogic practice into eight individual steps, eight angas or limbs.




Psychology of Samadhi – Based on Patanjali's Yoga Sutras & 45 Years Personal Practice
https://youtu.be/UOb2qwDyKfA

Patanjali's Eightfold Path to Samadhi – The Psychology of Samadhi: 2
https://youtu.be/6f4Mk0QHalY

Ekagrata — One-Pointed Concentration — The Psychology of Samadhi: 3
https://youtu.be/ukA18eldRto

Transcending the Mind, Abiding in Pure Awareness – The Psychology of Samadhi: 4
https://youtu.be/bSQrlf4AKVs


Quote:

History of Yoga, the Path of my Ancestors is a 6000 year journey into origin, evolution & development of yoga. The story explores the elements of Yoga in Harappa Civilization, Veda, Jainism, Buddhism, Sufism, Hath-Yogic practices of medieval times & other peripheral doctrines. The film ends in 19th century where modern science acknowledges the potential of yoga in a new light.



History of Yoga
https://youtu.be/JoRwXMLsVis

:rocket::heart:


Edited by spinvis (10/09/23 12:43 PM)


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: connectedcosmos] * 3
    #28472149 - 09/17/23 09:39 AM (4 months, 9 days ago)

:awemazing::lol:

The CC wielding the awemazing orb as mandala vajra in luminous spontaneity.

Actually I didn't know there were vajra mandalas.





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Invisiblespinvis
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 3
    #28497600 - 10/09/23 12:37 PM (3 months, 18 days ago)

Quote:

syncro said:
Our head is like a coconut fruit. In the coconut there is water and kernel. Likewise, there is water and kernel in our head.



:lol:
That really cracked me up!

A simpler approach, less confusion of concepts and the so called "ego":

The Zen Teaching of Huang Po - ON THE TRANSMISSION OF MIND;
Quote:

The Master said to me: All the Buddhas and all sentient beings are nothing but the One Mind, beside which nothing exists. This Mind, which is without beginning, is unborn! and indestructible. It is not green nor yellow, and has neither form nor appearance. It does not belong to the categories of things which exist or do not exist, nor can it be thought of in terms of new or old. It is neither long nor short, big nor small, for it transcends all limits, measures, names, traces and comparisons. It is that which you see before you—begin to reason about it and you at once fall into error.




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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 2
    #28442389 - 08/22/23 04:55 AM (5 months, 4 days ago)

The therapy, or the detox in practice? I'll go with the latter. I assume you're familiar with kundalini syndrome in its forms and terms across paths and practices. You described it, bonkers. It manifests in many ways over time. It can manifest anger and such, but more so I believe it is a kind of fatigue, though not like any other. It can be very deep sadness and/or loss of emotional ground, a despair approaching madness. Depending on what is going on with the person, I think it can become associated with walking the shadow, if or when it is for someone be in that eclipse.

After looking more into materials on the afterlife, I've come to associate or consider it, not all the time, but with phases of chaos that are reported to occur immediately after death, depending on the person. This is before they regain the body that is suitable, typically perhaps the astral, or to regain its integrity and vitality to be functional. The association has an aspect of adventure in the possibility of entertaining meditative practice as having much equivalence to passing from the body and beyond.

The practice has pretty much always been yogic tantra, tantra not in the sense of focus on the sexual at all. It is Godhead, Mahapurusha type, mantra heavy with supplementals that may be familiar in the yogas, emphasis on subtle purifications, etc., structured around and for meditation, liberation the core goal, as distracted as we can be, and given are various things around healing, and prana(yam), hatha.

It wouldn't go without saying the meaning that study and contemplation including that we share here has provided; we did pretty good studies or reviews of ACIM and Shankara here I think, plus Buddhism, philosophies, ... what you all provide and sharing in it.


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OfflineWhoManBeing
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 2
    #28444120 - 08/23/23 04:39 PM (5 months, 2 days ago)

It’s all a teacher student, that of what communicate in detail to action. Farther from shared action, definitions get very loose when spoken outside those sharing act.


--------------------
Hip, hip... WhoRAy!!!

Eye was thinking the other day...  ahh, thinking never done me no good.



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Invisiblespinvis
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 2
    #28469745 - 09/15/23 08:39 AM (4 months, 11 days ago)

Quote:

syncro said:
Would Tadatmananda agree? Those fellers can't just wipe out purification, concentration, etc, it so broad throughout, as if us living here couldn't use them. I get it though, presence is presence.

And practice is not so much about doing something to be enlightened, but to refine the system.

And it's not so much doing it for realization, but because we already have realizations, in absorbed states, enjoyment. Sadhana can be most purifying on all levels like nothing other I know of.



It doesn't say to wipe out the various practices, just that once you have seen through the bucket of water, instead of encountering a reflection of the water like you normally would, there's not even a bottom anymore to hold the water. Also, consider what Buster wrote, I think therefore I am, is in the same vein as, as long as you think and believe you need refining, or purifying on some level, you will. Not to say that this is a bad thing, or a good thing, it just is, in the same way that a knife doesn't cut itself, and a light doesn’t need to shine on itself. Or that it stops there, while it's just the beginning. That's why, in for example Tantric practices, it's important to really know, and believe, that you are already complete, refined, purified, exactly the way you are now, with all the shortcomings you might think or believe you have. The same message is written in these verses from 'The Ashtavakra Gita'.
Quote:

“Dear child, long have you been caught in the bonds of identification with the body. Sever it with the sword of Knowledge, and be happy.” (14)
“You are unattached, actionless, self-effulgent, without blemish. This indeed is your bondage, that you practice meditation.” (15)
“It is you who pervade this universe, and this universe exists in you. You are truly pure Consciousness by nature. Be not petty-minded.” (16)
“Abide in that Consciousness which you are—unconditioned, immutable, formless, serene and imperturbable, of unfathomable intelligence.” (17)




And if you struggle with that, whatever the reason, for example a certain thought pattern and belief from your past is interfering, you are encouraged in Tantric practices to look at why that is, what is causing that belief in you. And to work through this with various practices, through those deeply seated and rooted ideas, to accept them for what they were, that they served their purpose at a certain time, and that you're completely okay regardless. And this can be very dark and difficult to do.
Also knowing Ramesh S. Balsekar was the student of Sri Nisargadatta Maharaj, and contemporaries of Ramana Maharshi and Wei Wu Wei amongst others, and the text an important piece of Hindu/Advaita Vedanta practices, I don't doubt Swami Tadatmananda knows about it and agrees with its meaning.
But to show it from a different angle, below is the commentary on this verse from Swami Chinmayananda. Emphasis mine.
Quote:

निःसङ्गो निष्क्रियोऽसि त्वं स्वप्रकाशो निरञ्जनः।
अयमेव हि ते बन्धः समाधिमनुतिष्ठसि॥१५॥

niḥsaṅgo niṣkriyo'si tvaṁ svaprakāśo nirañjanaḥ,
ayam-eva hi te bandhaḥ samādhim-anutiṣṭhasi. (15)

निःसङ्गः – unattached; निष्क्रियः – actionless; असि – are; त्वम् – you; स्वप्रकाशः – self-effulgent; निरञ्जनः – without taints, (stainless); अयम् – this; एव – indeed; हि – surely; ते – your; बन्धः – bondage; समाधिम् – meditation; अनुतिष्ठसि – practice

15. You are unattached, actionless, self-effulgent and without any taints. ‘You practise meditation,’ and this indeed is your bondage.


As the Self, you are unattached with your body-mind equipments and with their perceived objects or entertained thoughts. The post is unattached with every part of the ghost. It is the limited, the finite alone that can act; the Self, being all-pervading and infinite, is ever ‘actionless’ (niṣkriyaḥ). Where will the all-pervading act, as It has no field other than Itself to act. In Its supreme Perfection It can desire nothing, and without a desire how can action ever spring forth? As Consciousness, the Self is ‘self-effulgent’ (sva-prakāśaḥ) and this light of Consciousness is never dimmed as It is ‘without any taints’ (nirañjanaḥ). Beyond vāsanās, illumining them, revels the pure seat of Consciousness, the Self and as such It is stainless. The Consciousness in us illumines for us our gross, subtle and causal bodies.

The Self is ever free; therefore, It needs no meditation. So long as we are meditating, there are still traces of the ego in us, which alone can aspire for the Selfhood and practise meditation. One who is trying to sleep, so long as he is trying, he is not asleep. Once having reached sleep, the sleeper is no more trying to sleep. It is only the waker who can try to gain his sleep state. In the same way, so long as an individual is meditating, he has not apprehended the state of pure Consciousness.

Rare indeed are the seers of the calibre of Aṣṭāvakra, who has the audacity to declare, so openly, that to meditate upon the ever free and the ever liberated supreme Reality is itself a symptom of the meditator's state of bondage. The limited alone will strive to reach the unlimited; the bound and the shackled alone need struggle to attain Liberation.

To a sincere student of meditation, this verse has a precious secret suggestion. When all other thoughts have subsided, the mind and, therefore, the ego survives itself with the subtle vanity, ‘I am meditating’. Even this idea must be finally given up. So long as one maintains the awareness that ‘I am trying to sleep’, he cannot enter the state of sleep. ‘I meditate’ is perhaps the last lingering thought in almost all the seekers in higher meditation. The moment even this vanity is given up, ‘the ego completely disappears into the vision of the Reality’. In short, in the supreme silence of meditation, a seeker should give up even the idea of ‘doership’ experienced within him, as ‘I am meditating’. This seems to be the mystic import of this direct advice.

In Yogavāsiṣṭha also we read verses indicating the same import.

So too the awareness 'I am the Self’ is never broken in the man of samādhi. How can then he meditate? Upon what? And why should he?

Vasiṣṭha concludes in wonderment.




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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 2
    #28469865 - 09/15/23 10:36 AM (4 months, 11 days ago)

What is this tendency of a teacher who finds something, to insist it is only his thing that works, and accuse other ways of being caught up in ego?  Who's meditation is limited to some thought, I am meditating? It is meditation that goes beyond the idea.

To live and speak at all is hypocrisy then. We should treat equally needing to go the grocery store. As said, the teaching is fine if it's never spoken. Otherwise it joins purpose. It is a sadhana, reading Vasistha. It is purpose quoting to leave behind purpose.

Who here is truly empty of volition? These are methods that do the same thing, language, form. It is not needed, but for the incarnate, something, insight, entheogens, ...

The mystical does not hide itself because we want to go after it. It hides itself because we are donkeys. Donkeys that are nevertheless the pure resplendent Brahman. Who knows that, how often? Who sits here at the machine and knows their body as Brahman? No, we get glimpses because we hunt, even if the non-hunter wants to say he is not hunting. He is lying in wait, an effective way.

These serve the same purpose, and give the same effect. Sound and form does not negate Brahman. The name of Brahman is Brahman.

They must say to the tree, why do you reach for the sun? And say to the flower, why do give yourself beauty and scent for the bee?


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 2
    #28469894 - 09/15/23 11:06 AM (4 months, 11 days ago)

Another way, perhaps it can be seen that ourselves are conglomerations of karma, fruits of action. As mahamudra burns karma, so does mantra. The fire is the same. The void is the same.


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 2
    #28470006 - 09/15/23 12:54 PM (4 months, 11 days ago)

"As mahamudra burns karma, so does mantra. The fire is the same. The void is the same."

I was going to say,
Why? Because the mantra is equivalent to Aṣṭāvakra namaha, not me, ego, but that one. The sea, matrika, is of sound forms, and through them as well we can transmute our ignorance that does not exist. :smile:


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Invisibleconnectedcosmos
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 2
    #28470754 - 09/16/23 06:35 AM (4 months, 10 days ago)

si=ReIvlEv5V3rAxERR

He released this video not long ago

Somewhat related to the discussion :smile:


--------------------


54. The true nature of things is to be known personally , through the eyes of clear illumination and not through a sage : what the moon exactly is , is to be known with one's own eyes ; can another make him know it?


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 2
    #28471041 - 09/16/23 11:32 AM (4 months, 10 days ago)

It is a catch 22, the swami says - we can't be fully enlightened until we are fully prepared, but can't be fully prepared until we are enlightened. Then he goes on about working on self-knowledge and preparation in parallel, the non-linear path. From his talk, When will I FINALLY get Enlightened?

"When self-knowledge first arises in your mind, all that conditioning won't just vanish. Your false self-concept won't be immediately transformed because it's do deeply embeded in your thinking." Thus we get glimpses.

"A mere glimpse of my true nature couldn't possibly wipe out all that conditioning." Yet this is said - once it is seen, you are bound. We are bound anyway.

"You have already discovered your true nature, even if the mind doesn't continually abide in that truth."


Edited by syncro (09/16/23 11:35 AM)


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Invisibleconnectedcosmos
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 2
    #28471924 - 09/17/23 05:59 AM (4 months, 9 days ago)

I've just read about the 10 ox herding pictures for the first time and :mindblown::awemazing::awedance:

:manofapproval:


--------------------


54. The true nature of things is to be known personally , through the eyes of clear illumination and not through a sage : what the moon exactly is , is to be known with one's own eyes ; can another make him know it?


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 2
    #28472089 - 09/17/23 08:53 AM (4 months, 9 days ago)

"Not sure who's Gangaji, or neo-Advaita, but that sounds deserved."

Gangaji is/was a disciple of Ramana through Papaji. So Tadatmananda is talking about Ramana, who was very unique in needing no practice. Actually as a boy he sat in some lower nook of a temple for years establishing his vision, but had no teacher physically on earth that we know of. Some say his was Shiva in the subtle.

Anyways the criticism is that the Ramana kind of Advaita, and those of Papaji and Gangaji, and I don't want to assume for them too much, but it pays no heed to formal preliminairies, preparations, but just essentially be in the I AM.

As Tadatmananda may be correct in perspective, people are not like Ramana that didn't need instruction and practice in preparation. I'm in his camp in that the sadhanas are crucial gifts to the world. At the same time, no-practice, I AM, is sadhana, imo, and purification occurs nevertheless.


Edited by syncro (09/17/23 08:58 AM)


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 2
    #28475052 - 09/19/23 02:15 PM (4 months, 7 days ago)

Watching video. Recommended!

At 127:10 there is an enactment of the time when Ramakrishna received teachings and had engagement with Totapuri, a strict Advaitan. With much struggle Ramakrishna was said to have finally surpassed his vision of the mother in Kali and entered samadhi for three days.

What was not said is that Totapuri exclaimed how Ramakrishna could have done what took him decades to do. Iirc, in the Gospel of Shri Ramakrishna and other books, the implication was that Ramakrishna turned out to be the teacher of Totapuri, and that bhakti for divine form was not seen as something less as was shown in the relationship. Totapuri had a custom of only remaining in one place for three days, yet stayed with Ramakrishna for 11 months.

This is not to discount Advaita or comment on time taken in any path, but to rid notions of superiority of paths.

Quote:

From Sri Ramakrishna Totapuri had to learn the significance of Kali, the Great Fact of the relative world, and of maya, Her indescribable Power.

One day, when guru and disciple were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. “What a shame!” he cried. “You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The power of maya is indeed inscrutable!” Totapuri was embarrassed.

About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank.” (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master’s direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns “yea” into “nay”, and “nay” into “yea”. Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.

Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realised why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.

Sri Ramakrishna later described the significance of Totapuri’s lessons:

“When I think of the Supreme Being as inactive — neither creating nor preserving nor destroying —, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active — creating, preserving, and destroying —, I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."





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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 2
    #28498454 - 10/10/23 04:27 AM (3 months, 17 days ago)

Make the inner like the outer, and the outer like the inner.

When I slumber, I am in a holy place. Why? Because my eyes are closed. But my eyes are not closed. Do you see? If with eyes closed I am as if in heaven, should not it be so in waking? Perhaps uniting inner and outer is like the unions in prana etc, these at the heart and third eye... Can we be in the third eye without such unions?

Om Tryambaka, Three-eyed One!

edited to correct, sometimes when I slumber... After making this post I saw the cycle so clearly today in which qualities dropped.


Edited by syncro (10/10/23 01:45 PM)


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Invisiblespinvis
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 2
    #28506852 - 10/16/23 12:52 PM (3 months, 11 days ago)

I do love me some Gospel of Thomas! And on the note of outside and inside (it's just too good to ignore this opportunity to post this :lol:):

Stephen Mitchell; Seung Sahn (1927-2004) - Dropping Ashes on the Buddha: The Teachings of Zen Master Seung Sahn - 5. Inside, Outside;
Quote:

One Thursday evening, after a Dharma talk at the New Haven Zen Center, a student asked Seung Sahn Soen-sa, “It seems that in Christianity God is outside me, whereas in Zen God is inside me, so God and I are one. Is this correct?”
Soen-sa said, “Where is inside? Where is outside?”
“Inside is in here; outside is out there.”
“How can you separate? Where is the boundary line?”
“I'm inside my skin, and the world is outside it.”
Soen-sa said, “This is your body's skin. Where is your mind's skin?”
“Mind has no skin.”
“Then where is mind?”
“Inside my head.”
“Ah, your mind is very small.” (Loud laughter from the audience.) “You must keep your mind big. Then you will understand that God, Buddha, and the whole universe fit into your mind.” Then, holding up his watch, Soen-sa said, “Is this watch outside your mind or inside it?”
“Outside.”
“If you say ‘outside,’ I will hit you. If you say ‘inside,’ I will still hit you.”
“I don't care—I still say it's outside!”
“If it is outside, how do you know that this is a watch? Does your mind fly out of your eyes and touch the watch and fly back inside?”
“I see the watch. I'm inside, and the watch is outside.”
There were a few moments of silence. Soen-sa said, “Don't make inside or outside. Okay?”
The student, still looking doubtful, bowed.



:jumpingfrog:


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 1
    #28441093 - 08/20/23 08:39 PM (5 months, 5 days ago)

Watching!


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Offlinesyncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 1
    #28441149 - 08/20/23 10:16 PM (5 months, 5 days ago)

I like the improvement of production, with the music in between, and the images, also the enrichment in the terminology.



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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] * 1
    #28441156 - 08/20/23 10:24 PM (5 months, 5 days ago)

It appears his videos have had that for some time, though I remember more of him talking only which is enjoyable as well.


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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] * 1
    #28441292 - 08/21/23 06:38 AM (5 months, 5 days ago)

Yeah he says, after my eyes were crossing for about three years... :smile:

It's interesting how thorough in the steps he tends to be, meaning a lot in the necessity of the preliminaries, and I was thinking it can sound overwhelming. When an ordained monk, as if I would know, but they want to address the most advanced potential in a student, for the types that will actually, you know, follow the instructions.

I think these are with the tendencies and abilities of the student, and I contrast that with some teachings that will say, all of these preliminaries, and including samadhi, are contained in that one mantra, for example, Om Namah Shivaya.

It is not judging one way over the other, but in however one can. Even if one believes their own devotion is sufficient, they can still benefit greatly with the hatha yoga, pranayam, etc.


Edited by syncro (08/21/23 06:46 AM)


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