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syncro
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: spinvis] 1
#28478475 - 09/22/23 08:53 AM (4 months, 4 days ago) |
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Pretty much Acim words.
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syncro
Registered: 01/14/15
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28478608 - 09/22/23 11:18 AM (4 months, 4 days ago) |
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I was going through vasanas and the like, engrams perhaps, and came to ego which is addressed there. In any case, for that which binds by separation and guilt, these are addressed the same by looking, being awake, as well the difficult part in the mystery of seeking in the former in the first place, habit.
What is that which is not awake? It does not exist but... habit. The RAM loading at different floors.
I found The Chidakash Gita.
Quote:
1. Jnanis are mindless. To Jnanis, all are the same. They have no slumber, no dreams, nor sleep. They are always in sleep. The sun and the moon are the same to them. To them, it is always sunrise. The glass of a chimney lamp, when covered with carbon, is not transparent. Similarly, the carbon of the mind should be removed.
7. Manas is Jiva; but their positions are different. Jivatman is Paramatman.
8. A man or woman should be educated. What is education? Jiva should know the secret that He is the Paramatman.
9. Paramatman is in Jivatman. The real Mukti is to know the subtle in the gross.
23. Buddhi is the king. Manas is the minister. Manas should be subordinated to Buddhi.
57. 'This world' means Jivatman. The 'next world' means the union of Jivatman and Paramatman.
77. Swami is he who has united the Chit with Sat. Upadhi means the tree of peace. We must take shelter under this 'tree of peace'.
Chit and Sat, consciousness and existence. Upadhi appears to be in the assumption of one with the other.
Quote:
88. 'Ekadashi' means the worship of the ONE. To such a man, everyday is Ekadashi. Those are called 'men' who have such an Ekadashi. A man should think very little about the gross. He should spend much of his time in meditation of the subtle.
Interestingly, Ekadashi is the day of weakest influence of the moon. Fasting on that day is said brings one to Vishnu.
Quote:
92. Vayu (air) is imperishable. It is one, indivisible. It exists in everything. When the glass chimney of a lamp is shut, there is no light. When it is not shut, the lamp shines brightly. If we take 'earth' and imagine it to be sugar, it is sugar only in thought.
The nature of earth is not changed. So also, even if a man becomes a yogi or a Jnani, the nature of the body does not leave him. Manas becomes one with the Brahman, not the body. Jnanis are subject to the limitations of the body. Since their Manas is annihilated, they are not aware of their bodily condition. A man in sleep, if bitten by a cobra, is not aware of the cobra bite and he is not affected by it. Similarly, Jnanis are not aware of their body and hence, the bodily conditions do not affect them. When a letter, written in English or in any tongue, is given to a child of five or six months old, the child throws away that letter and it cannot know what is contained in it. A child of six months old does not at all know the difference between a diamond and a lump of earth. Such children have no idea of the body. They are always in the thought of Atma. Children have no idea of duality. When their brains develop, they become aware of differences. When the brain is not developed, Prana in such a child is in the Sushumna.
94. Our head is like a coconut fruit. In the coconut there is water and kernel. Likewise, there is water and kernel in our head. In the head is Chidakasha. It is the well of Hridayakash. We should draw water from this well and drink it. It is no use digging a well in the earth and drinking water from it.
Chidakasha, space of consciousness, Hridayakash, space of the heart.
Quote:
111. SAT is the one, indivisible. It is the one 'subtle' which is everlasting. CHIT is always changing.
112. When the 'SAT' unites with 'CHIT', the result is Ananda. This Ananda is the Satchitananda, Sri Nityananda, Sri Paramananda. Union of Jiva and Paramatma is Ananda, Yogananda, Paramananda, Satchitananda and Brahmananda.
115. Leave the gross pleasures and enjoy the subtle pleasures. Leave off the physical sleep and enjoy the subtle sleep. Enjoy that sleep which is eternal. This sleep is enjoyed only in our subtle state. Burn to ashes the delusion of the mind.
I suppose correct to say, as a form of Kashmir Shaivism, there is emphasis that sounds much like Bhushunda the ageless sage in the form of a crow in the Yoga Vasistha, all about the pranayam of observing the breath in its phases, spaces between inhalation and exhalation and the exhalation and inhalation, the expansion of which has been called kumbhak.
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syncro
Registered: 01/14/15
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Re: The Psychology of Samadhi - Patanjali's Eight Limbs of Yoga [Re: syncro] 1
#28479646 - 09/23/23 09:11 AM (4 months, 3 days ago) |
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Acim has a sweet hack. As said of ego, the veiling and binding are separation and due guilt, and the guilt of others. Notice seeing innocence has the same effect of uniting Chit and Sat, consciousness and existence - the innocent are no longer bound to manas and body. This shows that ego-is-guilt aligns.
Because all are innocent, I am everything. an affirmy thing
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spinvis
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Registered: 09/15/20
Posts: 587
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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) |
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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.
 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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syncro
Registered: 01/14/15
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Last seen: 1 hour, 8 minutes
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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) |
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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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spinvis
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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) |
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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 ):
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.
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