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About dwai

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    Tadekam evadvitiyam

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  1. Entirely IMHO, so caveat emptor... I think what you're posting about has to do with the mind, which is in essence the reflected light of awareness rather than awareness itself. It is the mind that has a conscious and a subconscious. Awareness is always just awareness. The mind is like the moonlight, which is reflected sunlight. It can illuminate somethings (we call this aspect the conscious mind), and not illuminate others (we call this the subconscious mind). The so called autonomous functions are basically result of aspects of our life-forces. In the yogic tradition, there are five aspects to what is loosely categorized as "prāńa". These are called the pançavāyū, or five-winds. Each of these has a role to play in the functioning of the bio-mechanical vehicle we call our physical body. https://www.himalayaninstitute.org/amrit-blog/yoga-wisdom-worldview/balancing-energies-5-prana-vayus/ The article above sheds some light on the function of the five vayus or winds. These operate as they are meant to, quite naturally, without any active participation by the mind, though when they are out of balance, the effects are known in the mind. Also, a Yogi who has mastered the prāńa, can control these five functions with active volition -- such as stopping the heart from beating for minutes at a time, etc etc. The problem you articulated is a result of the modern model of the human being, considered to be a swirling mass of matter which happens to generate consciousness. The reality is actually the other way around -- Awareness/consciousness is what we are, and the matter is just an appearance within our field of access. Here's a nice visual of the model I am referring to -- Nice blog too (haven't read it in detail, but seems to be talking about the same topic) -- http://unurthed.com/2010/06/ So, answering your original question -- We have to transcend the mind entirely. That which knows both the conscious mind and the sub-conscious mind, as well as knows when the mind is blank (deep sleep) is what is important. It is the most important. Without it, there is nothing.
  2. In Advaita Vedanta study, there are three steps. They are somewhat sequential but also overlap after the initial introductory period. They are - shravanam - listening to the teaching mananam - contemplation on the teaching nidhidhyasana - meditation, but really constantly working on separating the real (true nature) from unreal (apparent reality), until one is stable in their recognition of their Self as the nondual awareness initially after we learn the teachings and begin to understand it, we have the urge to constantly remember who we truly are (I know I’ve referred to this as “constant remembrance”)... But therein lies a mistake that ( in retrospect) can be avoided. Just like we don’t need to keep telling ourselves we have eyes, in that the fact is self evident with the act of seeing; similarly we don’t have to keep telling our selves that we ARE awareness, as the act of being/knowing itself makes that a self-evident fact. This is a subtle realization that happens once we realize that we are neither the body, nor the mind, and that the circumstances of our lives do not affect our inherent ground nature. The ups and downs of life can affect the mind, the body and even the circumstances in which the mind and body exists. However, that which knows the changing states of the mind, body and circumstances is totally unaffected by those changes. It is then that the need for constant remembrance can be dropped - which is in essence a subtle clinging to the idea of Being The Self (or Self realization). Swami Sarvapriyananda puts it beautifully here —
  3. IMA and Awakening

    @blackturtlesnake Mark Rasmus is one of my favorite “online” teachers of internal arts. Never met the guy but follow his videos on YouTube. He is very good, and at a high level. I don’t follow his hermetics framework, but I think at that level all these frameworks start to look the same once we get beyond the labels and language.
  4. The fast changing style is called "vinyasa" or "flow" yoga. It is physically challenging to practice and will definitely give you a good workout. However, it doesn't do much in terms of the real yoga itself.
  5. Chidabhasa

  6. Chidabhasa

    Lo and behold! Swami Sarvapriyananda's folks released this video this very morning --
  7. Chidabhasa

    The problem with language is that it is always symbolic/representative. Phenomenology implies subject-object duality. Nonduality is not in the realm of experience — at least not the phenomenological kind (i.e., Paroksha Jnana). It is aparoksha. If you read the article I linked to, he makes the distinction between Kutastha chaitanya and chidābhāsa. The pure objectless consciousness whose light is reflected in the mind. Knowing of the phenomenological kind is only in the mind. And the mind is not Brahman per se. Brahman/Atman is the knower of the mind. There always is and remains an awareness that continues through all three states. But it is not a memory — Depending on whether the identification is with the body-mind or as Awareness itself. That is still in the realm of subject-object duality. Brahman is always Brahman, who is the knower of the reflection and the reflected consciousness (aka mind).
  8. The promise of Advaita Vedanta

    There are prescriptive techniques one can follow in order to prepare for real Vedanta practice. If one's mind is scattered, practice Raja yoga. If their mind is polluted, practice selfless service via karma yoga and dedicated name remembrance (called nāmasmarana) of their deity of choice -- bhakti yoga. Then when the mind has been cleansed, made focused like a laser, then one can start vedānta in earnest. Actually Brahman is not experiencing anything. But that's a good concept to hold on to until there is no need to hold on to it. Only a jñāni can know another jñāni. Others can see if their mind becomes transparent and still in the presence of the teacher. If it does happen, then they're in good hands.
  9. I think the OP points to a basic question and a methodological as well as theoretical difference that exists between two main schools of spiritual practices. That of effort vs "no-effort". In all genuine spiritual traditions, there comes a time when the practitioner will have reached a stage where they start letting go of effort. This implies of course that they had to go through a process of "effort" to get to the point of "no effort". The fact of the matter is that what we're looking for, if it comes to the chimeral quest for "enlightenment", no effort is necessary, because it (that which we're looking for) is quite simply, our quintessential nature. However, there IS effort needed to become ready to realize that very fact. The reason effort is needed is because very simply, our minds are scattered and polluted by the distractions and garbage of the world that we consume on a regular basis. So the effort that is required is in cleaning up the mind, which is ultimately the tool that will enable us to realize the very simple fact about our true nature, that is "hidden in plain sight", so to speak. What makes this harder is that so much has been written and said about it in different traditions. There are so many theories and so many approaches to attain that which is unattainable (because it is already our true nature), that dilettantes (essentially most of the beginners who start upon this most admirable quest) end up getting quite confused. In fact, it is not just limited to dilettantes, but also seasoned practitioners who are confused right up till the point that the realization dawns upon them. Then it becomes clear that the conceptualizations they had been holding in their minds as "knowledge" was at best a weak facsimile of "reality". So in my observed opinion, I would say that the "direct path" (similar to Shen based traditions) and the "indirect path" (Jing-qi-shen based traditions) are both correct, but have to be put in their correct context. There are those who are born with exceptional clarity and are relatively unsullied by the world due to pristinely good karma from previous lives. The fact is that for most others, effort is required, along with the path of physical and energetic housekeeping and cleansing before the consciousness based approach becomes available. It is not good or bad, better or worse or even desirable or undesirable to use effort where required. It simply is a fact. So if you are one of those who don't "Get" the direct path, be honest with yourself and go back to the basics -- DO apply effort, because you need to. When the "Direct path" will become accessible to you, it will automatically happen. That's how the spiritual ways work.
  10. A very interesting promise is made by Advaita Vedanta -- This might seem very silly to most people, but this promise is very profound and has great depth to it. What does "attain what you already have" mean? It means you are already Brahman/Atman. There is really nothing to attain per se. The attainment is merely a dropping of the veil that seemed to hide your true nature. After the veil drops, you realize you were already and always that which you realized What does "give up what is not yours anyway" mean? It means the world of objective reality, where you are a doer of actions and owner/possessor of things becomes apparent as just an appearance. So you give up the idea of being a doer and possessor, because you never were a separate actor or owner of "things". They were just appearances that rose and dissipated in you, the reality.
  11. Chidabhasa

    The way I understand it is - It is the “I am” knowing that arises before the mind activates. It is the borrowed/reflected light of pure consciousness which appears as the root of the mind. How do one know one has eyes? Seeing is sufficient and adequate for that. To elaborate a bit more. It is clear that the pure subject cannot become an object. This chidābhāsa is known as sense “i am”, and hence is not pure awareness, but only reflected. Just like the jñāni can see brahmarupam in and through samsāra via asti, Bhāti and Priyam (Isness, Luminous and Beloved) attributes of all objects, similarly with “I am”. Here is a more detailed discussion on the topic — https://www.advaita-vision.org/seven-stages-of-chidabhasa/
  12. Drawing, learning a musical instrument or even a martial art would be a good avenue. Maybe take up Taijiquan or some other internal martial art if you have the opportunity to learn. I can relate to this. Even in my own home, I see this playing out over and over again. The problem isn't with you or me. It has to do with people generally being unwilling to listen to advice that is contrary to their existing beliefs. Unless you are presented as someone who is reputed to be a "wise person", people generally tend to discount what you have to say. Heck, most people aren't even really interested in hearing what someone else has to say most of times. They usually want confirmation of their own ideas and beliefs. That's good. You don't have to be the direct source so long as your advice is helpful to people. The best work often happens anonymously. I would recommend the jnana yoga way for you, based on what you've outlined in your previous posts. Supplement that with Hatha Yoga or Taijiquan or some similar internal focused art.
  13. I'm sensing some energy build up in the throat area and some tightness in above the left clavicle. I've noticed that this type of congestion could be due to not sufficiently expressing oneself creatively, or even not expressing oneself to a sufficient extent. Does that resonate with you?