dwai

I’ve been thinking about how a specific feeling arises from a space/place. I remember certain sensations/feelings being evoked by specific places. There is a concept called “Tanmatra” in Hindu cosmology - “ Tanmatras are rudimentary, undifferentiated, subtle elements from which gross elements are produced. There are five sense perceptions – hearing, touch, sight, taste and smell – and there are five tanmatras corresponding to those five sense perceptions and the five sense-organs“ (Wikipedia) it’s hard to describe the phenomena - but spaces have a certain feel about them - some feel comfortable, like home, while others feel different/uncomfortable - something that doesn’t go away even with prolonged exposure/familiarity. For example, some places are conducive to meditation, while others aren’t. Some tend to encourage activity, others tend to make us feel lethargic. Would love to read what the bums have to say on this topic.

Most famously, there is the Bhavani Ashtakam, attributed to Adi Shankaracharya. But it is a bhakti-oriented composition. Also, other deity-oriented compositions like Bhajagovindam, with a focus on Govinda (Krishna/Vishnu), also attributed to Shankara.

The Philosophical Convergence of Daoism and Vedanta Daoist and Vedantic philosophies, despite their distinct origins, share remarkable similarities in their views on reality, the nature of the self, and how to live in harmony with the universe. Two core concepts exemplify this convergence: the Daoist principle of reversion and the Vedantic concept of nivritti. Additionally, there's a striking parallel between the Daoist concept of wu wei and the Vedantic principle of nishkama karma. Daoist Reversion and Vedantic Nivritti Feature Daoism (Reversion) Vedanta (Nivritti) Core Concept Cyclical return to the Dao, the source of all being Inward return to the Atman (true Self), which is one with Brahman (absolute reality) Emphasis Non-attachment to transient phenomena Renunciation of worldly desires and ego-based identity Goal Rediscovering natural simplicity and harmony Realization of oneness and liberation Daoist Wu Wei and Vedantic Nishkama Karma Feature Daoism (Wu Wei) Vedanta (Nishkama Karma) Core Concept Non-action, effortless action, aligning with the Dao Action without attachment to results, dedication of action to the divine Approach Intuition, spontaneity, non-interference Focus on duty, surrendering the fruits of action Outcome Flowing with change, inner stillness Inner peace, freedom from ego-driven desires Stillness, Silence, and the Path of Return Both Daoism and Vedanta place great value on the cultivation of inner stillness and silence. This stillness is not merely the absence of external noise but a profound quieting of the mind and its constant fluctuations. Daoism: Stillness reflects a return to the natural state of the Dao. Like still water reflecting the world without distortion, a still mind reveals the true nature of things. Vedanta: Silence and stillness are seen as vital for the inward journey of nivritti. In the silence of the mind, the illusions of the ego dissolve, allowing the realization of the true Self. Key Similarities Across Concepts Return to the Source: Both philosophies emphasize a profound journey of returning to our original, unconditioned state, which exists at the core of our existence. Non-Attachment: Liberation is seen as fundamentally linked to non-attachment, whether to worldly desires, the fruits of action, or even the ego-bound sense of self. Inner Transformation: The realization of these principles requires deep introspection, inner transformation, and a letting go of limiting beliefs and patterns of behavior. Cultivation of Stillness: Both traditions see inner silence and stillness as essential tools for accessing deeper levels of awareness and the wisdom within. While these philosophies hold nuanced differences in their specific ontologies and methods, the profound overlap in their core concepts serves as a testament to a shared human search for meaning, tranquility, and a harmonious way of life. PS: generated using Gemini advanced

IMHO it is a post-nidhidhyasana text par excellence. It’s intended for tattvajnanis. where have you sourced your copies? Me too! I use somewhat of a similar approach in my own writing (no comparison of course, but it’s my way to pay homage to the masters) I can see how you get that. But it is primarily an Advaita Vedanta text. Stillness and movement are still dualistic aren’t they? What is beyond stillness and movement? That is what is Reality. My own understanding of daoism is heavily influenced by master Liao and his students. So, I guess I fall in the TTC/ZZ camp. It goes back to the Xing and Ming discussion. The doing stuff is Ming, the realization part is Xing. Ming maybe necessary before Xing, and usually not the other way around.

In the text Tripura Rahasya, King Janaka expounds to sage Ashtavakra about the nature of samadhi. He says that nirvikalpa samadhi is a continuous experience of every being. It is only interrupted by thoughts and objects. When the mind is extroverted one doesn’t realize the nirvalkpa samadhi that is constantly there, as the attention is busy grasping this and that. The purification of the mind is with the introverting of the mind, from outside to within. As the mind purifies the samadhi becomes apparent and eventually one can effortlessly stay like that (effortless samadhi).

Based on your description, it seems like a phase that will stabilize by itself. The blissful "state" rises from within, so everything else seems "similar" (and less focused). But the system (mind) gets used to it after a while, and the enjoyment will be of a different kind.

Sounds great

That was not how it feels in Mysore. Just that all the subtle energies and senses are super amplified. NYC feels very stressful to me. I’ve been there only once, and don’t want to go back

Curious. Can you share more?

I've encountered this with a con person. It was very unsettling - it made my skin crawl

That is certainly possible. My teacher is like that - we can feel his field in a 40-50 mi radius around him (Maybe because we are attuned to him).

My hometown is Mysore in south India, and is considered one of the 108 shakti peethas. When I’m there, it feels like I’m plugged into a high voltage power line. Strangely, I never noticed it when I lived there. Maybe I wasn’t sensitive to it. @Nungali thanks for sharing!

I highly doubt that claim But, he certainly made it more accessible to the masses.

Sounds like Mario changed the energy of the space. IIRC there was another bum who talked about meeting an enlightened homeless man in NYC serendipitously a few times. Could be something there. How did the encounter make you feel?

tantra - though it is a much larger topic than neidan

I don't think the mapping is accurate. Sanbao refers to "Jing-Qi-Shen." Yama + Niyama are related to the conduct of the practitioner Yamas (Don'ts) Niyamas (Do's) Ahimsa: Non-violence (avoid causing harm to others through thoughts, words, or actions) Saucha: Cleanliness/Purity (maintain cleanliness of body, mind, and surroundings) Satya: Truthfulness (refrain from lying or deceiving others) Santosha: Contentment (cultivate gratitude and satisfaction with what you have) Asteya: Non-stealing (avoid taking what is not freely given) Tapas: Self-discipline (practice self-control and dedication to spiritual growth) Brahmacharya: Continence/Moderation (practice moderation in all aspects of life, particularly in sensual pleasures) Svadhyaya: Self-study (engage in introspection, study spiritual texts, and seek self-understanding) Aparigraha: Non-greed (avoid excessive attachment to material possessions) Ishvara Pranidhana: Surrender to a Higher Power (cultivate faith, devotion, and surrender to a higher power or purpose)

It is also part of the Sri Vidya Tantra tradition

Tripura Rahasya has a very nice chapter on different types of jnanis. I have quoted from it on the “continuous samadhi” thread. There is no one-size-fits all, in that, after realization, there is no homogenization of the “individual”.

One of my earlier practices was to meditate on the space between thoughts. Very interesting experience when this “clicked” for me was when one day after asana practice I lay down in corpse pose and the mental chatter started flowing and then floated to the surface and a luminous clarity became apparent underlying the chatter, like a majestic river on which debris was floating. BTW what is the 5th jhana? Thanks for pointing out “not belonging to a self” - it was a point I intended to make but promptly forgot

I agree with Thrangu Rinpoche and Hui Neng, FWIW There is continuous samadhi interrupted by thoughts - only a few are able to recognize this. Given that, there is no need to try and eliminate thoughts - just not grasping is sufficient.

And just because I can, I will add a 3rd part to this "puzzle" - Dzogchen. Some food for thought provided below - Practice Potential Benefits How it Could Support Other Practices Zuowang * Cultivating stillness and presence. * Provides a foundation for Dzogchen's direct pointing-out instructions. * Releasing mental fixations. * Creates mental pliancy for deeper Vedantic contemplation in Nidhidhyasana. Dzogchen * Direct experiences of rigpa (pure awareness). * Validates the non-dual insights suggested in Vedanta and Daoism. * Profound understanding of emptiness. * Helps cut through conceptual clinging during Nidhidhyasana and Zuowang. Nidhidhyasana * Strengthening intellectual clarity of Advaita concepts, direct realization of Self/True Nature. * Provides a conceptual map to understand experiences in Zuowang and Dzogchen. * Removing deep-seated doubts about the true Self. * Supports letting go in Zuowang, and solidifies the confidence in Dzogchen's realization.

Please elaborate if you can - we're interested.

For those who might be interested - this kind of reading and meditating on the contents of such texts is considered AV meditation (aka nidhidhyasana). In fact, texts like Ashtavakra Gita, Tripura Rahasya, Yoga Vashishta are considered Nidhidhyasana texts.

This reminds me of another thread from another time -

It depends on the purpose of said methods. AV doesn't subscribe to the view that the individual has to transform into something else. You are already the Absolute Reality, even if you don't know it yet. The problem is ignorance, so the solution is knowledge (as a direct realization of the Truth). If the alchemical methods will help you focus your mind and remove its impurities; by all means, try them. The problem with alchemical methods is that they have tended to have purported objectives such as creating a "rainbow body" or transforming into something more significant—meaning something that you are not today but will become in the future. That perspective is erroneous and will divert the seeker from realizing their true nature and venture into what can be called "immortality projects" - which add to the ignorance that veils our true nature from us, therefore exacerbating the primary problem.