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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] 1
#28468732 - 09/14/23 11:01 AM (4 months, 12 days ago) |
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"Any sort of intentional action by way of discipline or practice would necessarily be an insurmountable obstacle to such awakening."
How about by way of love or enjoyment?
I suppose bhakti coincides with sambhoghakaya, bliss body.
Again I agree in their affirmations but not in their negations. Not to worry. Nobody changes. But really all approaches should be appreciated. If bhakti lives up to what it should be, it includes samadhi and the non-self of phenomena. No one can say what will not bring self-realization.
There is a story of a destined youth who spontaneously had realization upon opening a mango or the like. A ripe soul could upon simply receiving a mantra, be Gate Gate.
Edited by syncro (09/14/23 07:16 PM)
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Buster_Brown
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28468737 - 09/14/23 11:12 AM (4 months, 12 days ago) |
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Nobody changes.
I'm experiencing difficulty changing my inner dialogue.
Using the basis of:
'As I think therefore I am'...I hope to change some habitual reflex 'F' language.
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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: Buster_Brown] 1
#28468770 - 09/14/23 12:24 PM (4 months, 12 days ago) |
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I just mean, especially if along in life, it seems people do not leave the philosophies that formed within them at some more pivotal time, lesser habits and stuff not meaning, and if in something that is not aligned or harmful.
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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28469438 - 09/15/23 12:10 AM (4 months, 11 days ago) |
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Quote:
“You are unattached, actionless, self-effulgent, without blemish. This indeed is your bondage, that you practice meditation.” (15)
Commentary: When Ashtavakra says in verse 15 that practicing meditation is the very bondage from which liberation is sought, the meaning is clear that such meditation presupposes the deliberate action of the ego as the meditator, practicing meditation, with the specific intention of realizing something. And whatever the ego does is creating further cords of bondage. The point is simple. The basic Truth is that the true nature of all sentient beings is pure Consciousness [Awareness] which is the substance of all phenomenal appearances. If this is accepted—and it must be—then anyone wanting to “do” something, in order to “become” enlightened, is surely turning his back on the basic Truth. Any positive action in order to become enlightened presupposes the existence of an individual entity whereas “enlightenment” is itself the state in which no separate individual can exist. It is for this reason that Ashtavakra calls the “practicing of meditation” the very bondage from which liberation is sought. In other words, it is only non-volitional motiveless functioning that can lead to the awakening to enlightenment. Any sort of intentional action by way of discipline or practice would necessarily be an insurmountable obstacle to such awakening.
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.
Edited by syncro (09/15/23 12:16 AM)
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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28469439 - 09/15/23 12:12 AM (4 months, 11 days ago) |
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What quote was I replying to? I saw it somewhere. There I found it.
Edited by syncro (09/15/23 12:16 AM)
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spinvis
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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) |
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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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syncro
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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) |
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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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syncro
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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) |
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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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spinvis
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28469934 - 09/15/23 11:55 AM (4 months, 11 days ago) |
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It's the judgement of the person that makes it right or wrong, and that says something about the person. There are also spiritual practices, and religions who will openly declare their way is the only way that's correct, forgetting the time period, region, and contexts it was written in, and that says something about the persons declaring that. That is the attachment some people have towards it, while the practice is to let go of all these attachments.
However, these ancient spiritual teachings are equally valid, they're not right or wrong, since they're all pointing towards the moon. And they're all trying to help the student in their own ways.
Robert F. Olson; Jianzhi Sengcan - The Mind of Absolute Trust;
Quote:
The Great Way isn’t difficult for those who are unattached to their preferences. Let go of longing and aversion, and everything will be perfectly clear. When you cling to a hairbreadth of distinction, heaven and earth are set apart. If you want to realize the truth, don’t be for or against. The struggle between good and evil is the primal disease of the mind. Not grasping the deeper meaning, you just trouble your mind’s serenity. As vast as infinite space, it is perfect and lacks nothing. But because you select and reject, you can’t perceive its true nature. Don’t get entangled in the world; don’t lose yourself in emptiness. Be at peace in the oneness of things, and all errors will disappear by themselves.
Meditation is one of the practice "tools" to help you realize, once that's done, there's really no need anymore for the tool. Like medicine, once you're healed, you've got no need medicine anymore, since you're whole.
Gautama Buddha - The Alagaddūpama Sutta - Middle Discourses 22 - The Simile of the Snake;
Quote:
“Monks, I will show you how the Dharma is comparable to a raft, that is for crossing over [the waters for the far shore], not for the purpose of grasping. Listen and pay close attention, I will speak.” “Yes, venerable sir,” the monks replied. The Blessed One said this: “Monks, suppose a man in the course of his journey saw a great stretch of water, whose near shore is dangerous and fearful and whose far shore is safe and free from fear, but there is no ferry or bridge for going across to the far shore. Then he thinks: ‘There is this great stretch of water, whose near shore is dangerous and fearful and whose far shore is safe and free from fear, but there is no ferry or bridge for going across to the far shore. Suppose I collect grass, wood, branches and leaves, and bind them together into a raft, and supported by the raft and using my hands and feet, I go safely across to the far shore.’ And then the man collects grass, wood, branches and leaves, and binds them together into a raft, and supported by the raft and using his hands and feet, goes safely across to the far shore. Then when he has gone across and arrived on the far shore, he might think thus: ‘This raft has been very helpful to me, since supported by it and using my hands and feet, I went safely across to the far shore. Suppose I were to hoist it on my head or bear it on my shoulder, and then go wherever I want.’ Now, monks, what do you think? By doing so, would that man be doing what should be done with the raft?” “No, venerable sir.” “By doing what would that man be doing what should be done with the raft? Here, monks, when that man has gone across and arrived on the far shore, he might think thus: ‘This raft has been very helpful to me, since supported by it and using my hands and feet, I went safely across to the far shore. Suppose I were to haul it onto dry land or set it adrift in the water, and then go wherever I wish.’ Now, monks, it is by so doing that that man is doing what should be done with that raft. So I have shown you that the Dharma is comparable to a raft, which is for crossing over [the waters to the far shore], not for the purpose of grasping. Monks, having known the parable of the raft, you should abandon even the Teaching, how much more that which is not the Teaching!"
Edited by spinvis (09/15/23 12:01 PM)
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syncro
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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) |
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"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.
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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28470025 - 09/15/23 01:07 PM (4 months, 11 days ago) |
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Maybe it is the Gods who choose not to discard the raft, but to adorn it. It is as well for the bhakta, not that they don't go beyond it, but nevertheless keep it.
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connectedcosmos
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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) |
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si=ReIvlEv5V3rAxERR
He released this video not long ago
Somewhat related to the discussion
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 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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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: connectedcosmos] 1
#28470891 - 09/16/23 09:30 AM (4 months, 10 days ago) |
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Whoa, he's going after Gangaji and them in neo-Advaita.
That hits so well, the need for assimilation after instantaneous self-realization. The arguments have been over whether we will get such insights, but they are evident in us. Yet problems remain involving assimilation.
He goes, preparation is a long process, realization is an instantaneous process, then assimilation is another long process, potentially, yet, and he says similar, is it is the wonderful lila, as we can always return to the previous insights.
Thorough preparation is best, but I think, suppose one only does meditation/enquiry without other forms of preparation. If they are consistent, it's not as if purifications and bodily insights and necessary strength, etc., will not develop. What matters is their success in practice. As we do one thing, all else can fall into place.
Suppose you only have five minutes to see a teacher and they know it. They are going to give you core essence and send you on your way. In that sense, preliminaries can be a follow up, and their elements can happen spontaneously.
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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28470945 - 09/16/23 10:10 AM (4 months, 10 days ago) |
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If assimilation is akin to digestion, then say, after a practice of mantra etc, it is said meditation itself is the digestion of the meal.
In The Assimilation of Experience by James Swartz, just scanning, I noticed he related assimilation to awareness of the three qualities, tamas, rajas, sattva, the latter being closest to realization, the natures of peace, goodness, purity, helpfulness, the sublime.
They say again and again, bring sattva. I speak about it and it comes, but I'm not very good at its maintenance.
Rajas is activity, always seeking the next thing, or seeking to ever increase, continue something without insight and sattva.
Edited by syncro (09/16/23 10:15 AM)
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syncro
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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) |
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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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spinvis
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28471895 - 09/17/23 05:25 AM (4 months, 9 days ago) |
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Quote:
syncro said: If assimilation is akin to digestion, then say, after a practice of mantra etc, it is said meditation itself is the digestion of the meal.
In The Assimilation of Experience by James Swartz, just scanning, I noticed he related assimilation to awareness of the three qualities, tamas, rajas, sattva, the latter being closest to realization, the natures of peace, goodness, purity, helpfulness, the sublime.
They say again and again, bring sattva. I speak about it and it comes, but I'm not very good at its maintenance.
Rajas is activity, always seeking the next thing, or seeking to ever increase, continue something without insight and sattva.
Yes, that's a great description! Within Zen we for example sing 'The Heart Sutra', or 'The Gate of Sweet Nectar' before sitting meditation.
The Heart Sutra;
Quote:
Avalokiteshvara while practicing deeply with the Insight that Brings Us to the Other Shore, suddenly discovered that all of the five Skandhas are equally empty, and with this realisation he overcame all Ill-being.
“Listen Sariputra, this Body itself is Emptiness and Emptiness itself is this Body. This Body is not other than Emptiness and Emptiness is not other than this Body. The same is true of Feelings, Perceptions, Mental Formations, and Consciousness.
“Listen Sariputra, all phenomena bear the mark of Emptiness; their true nature is the nature of no Birth no Death, no Being no Non-being, no Defilement no Purity, no Increasing no Decreasing.
“That is why in Emptiness, Body, Feelings, Perceptions, Mental Formations and Consciousness are not separate self entities.
The Eighteen Realms of Phenomena which are the six Sense Organs, the six Sense Objects, and the six Consciousnesses are also not separate self entities.
The Twelve Links of Interdependent Arising and their Extinction are also not separate self entities. Ill-being, the Causes of Ill-being, the End of Ill-being, the Path, insight and attainment, are also not separate self entities.
Whoever can see this no longer needs anything to attain.
Bodhisattvas who practice the Insight that Brings Us to the Other Shore see no more obstacles in their mind, and because there are no more obstacles in their mind, they can overcome all fear, destroy all wrong perceptions and realize Perfect Nirvana.
“All Buddhas in the past, present and future by practicing the Insight that Brings Us to the Other Shore are all capable of attaining Authentic and Perfect Enlightenment.
“Therefore Sariputra, it should be known that the Insight that Brings Us to the Other Shore is a Great Mantra, the most illuminating mantra, the highest mantra, a mantra beyond compare, the True Wisdom that has the power to put an end to all kinds of suffering. Therefore let us proclaim a mantra to praise the Insight that Brings Us to the Other Shore.
Gate, Gate, Paragate, Parasamgate, Bodhi Svaha! Gate, Gate, Paragate, Parasamgate, Bodhi Svaha! Gate, Gate, Paragate, Parasamgate, Bodhi Svaha!
However, for example within Kashmir Shaivism (Tantra) it is written; commentary on chapter 5 of the Svacchanda-tantra, by Rājānaka Kṣemarāja;
Quote:
Just as manipulative mantras can bring a heavenly beauty under the control of an ugly man without getting rid of his ugliness, similarly the liberating mantras undo the power of the three bonds, but they do not necessarily quell attachment, aversion, and their products.
According to Tantric teachings, it's only possible by receiving initiation from your Guru. Also it depends on the person wether he will need one session with the Guru, or needs multiple, like you've written as well.
Within Buddhism it emphasize the embodying of compassion towards all life by doing and becoming the teachings. This actually is also an important part of Tantra.
Quote:
syncro said: Whoa, he's going after Gangaji and them in neo-Advaita.
That hits so well, the need for assimilation after instantaneous self-realization. The arguments have been over whether we will get such insights, but they are evident in us. Yet problems remain involving assimilation.
He goes, preparation is a long process, realization is an instantaneous process, then assimilation is another long process, potentially, yet, and he says similar, is it is the wonderful lila, as we can always return to the previous insights.
Thorough preparation is best, but I think, suppose one only does meditation/enquiry without other forms of preparation. If they are consistent, it's not as if purifications and bodily insights and necessary strength, etc., will not develop. What matters is their success in practice. As we do one thing, all else can fall into place.
Suppose you only have five minutes to see a teacher and they know it. They are going to give you core essence and send you on your way. In that sense, preliminaries can be a follow up, and their elements can happen spontaneously.
Not sure who's Gangaji, or neo-Advaita, but that sounds deserved.
Assimilation is indeed the longest one of the bunch. These can vary from changes in your diet, social circles, work, lifestyle, etc etc... To volunteering for example at different non profits to assist inmates, assisted dying, suicide prevention, etc...
Thus by being in close contact with life, and doing the actual work, you'll get to embody the teachings, beyond the Sangha. This is also the last important step within the Ten Ox-Herding pictures: 'X. Entering the Marketplace with Extended Hands'
Edited by spinvis (09/17/23 05:32 AM)
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connectedcosmos
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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) |
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I've just read about the 10 ox herding pictures for the first time and  
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 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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syncro
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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) |
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"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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syncro
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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) |
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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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syncro
Registered: 01/14/15
Posts: 2,697
Last seen: 1 hour, 10 minutes
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis]
#28472832 - 09/17/23 05:01 PM (4 months, 8 days ago) |
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Quote:
spinvis said:However, for example within Kashmir Shaivism (Tantra) it is written; commentary on chapter 5 of the Svacchanda-tantra, by Rājānaka Kṣemarāja;
Quote:
liberating mantras undo the power of the three bonds, but they do not necessarily quell attachment, aversion, and their products.
According to Tantric teachings, it's only possible by receiving initiation from your Guru.
Do you have a clickable source of this? I wonder where would attachment and aversion be but in the power of the three bonds? Do the three bonds mean the granthis, psychic knots, or something else?
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