forestofclarity

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From time to time, I like to vary my learning up by learning about Advaita. Usually these days, this means listening to Swami Sarvapriyananda. One thing that has come up again that doesn't make sense to me is the idea of chidabhasa, reflected consciousness. The way it is described by Swami S is fairly in line with how it is presented by Swami Chinmayananda and Swami Dayandanda, and others. Basically, the idea is that the subtler part of the mind somehow "reflect" the universal consciousness. Swami S usually related the chidabhasa to "the awareness which we feel right now." The analogy is typically used on the single sun reflected in many pots of water. To me, this doesn't really make sense for at least a few reasons: we are using physical objects to stand in for a non-physical, non-object (a common issue); 2) it implies that our present awareness is somehow illusory; and 3) it would mean that our awareness somehow "changes" from what it presently is to something else later on. Thoughts? For some one interested but doesn't know what I am referring to, here is a fast outline. He talks about chidabhasa around the 6:25 mark.

All right, let me take a crack at this question: So this is explained in the Pancadasi, Chapter 8. Swami Paramarthananda points out that both are present at the same time. Pure consciousness is always present, but chidabhasa arises when certain parts of the mind are active. Pancadasi likens it to a mirror shining a bright spot of the sun on the wall. The sunlight is already present, and the reflected light makes an additional spot. Without the mirror (the functioning mind) there is only the sunlight. If you have multiple mirrors, you have multiple patches of bright, reflected sunlight, but between them you still have sunlight. So pure consciousness is the base, and chidabhasa is an appearance that arises due to the functioning of the mind. In other words, unchanging pure consciousness is always present and the transitory, relative awareness comes and goes. As set out by Swami Sarvapriyananda: Nirguna Brahman + maya = Saguna Brahman or Ishvara (tvam) Pure consciousness + avidya = jiva or You (tat) Tat Tvam Asi: Per Vakya Vritti, the direct meaning that you, the Jiva is Ishvara is rejected. Rather, the implied meaning refers to the essential nature of both being the same. I think neo-Advaitins focus on the transitory, relative awareness.

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Welcome!

Every few years I find myself, inevitably, drawn to reading or receiving teachings on a few books over and over. They seem to expand every time I read them or receive teachings on them. Some of them are mysterious, like the Dao De Jing. Others are more straight forward, like the Path of Sri Ramana by Sadhu Om. Others are both, like Self Liberation Through Seeing With Naked Awareness. Each time I almost feel like I'm reading something quite different, which is of course a reflection of my own mind. I'd be curious to hear about specific books or teachings others return to over and again.

Sri Sadhu Om, the Path of Sri Ramana

Like this thread, but open to all traditions. Self Liberation Through Seeing with Naked Awareness, trans John Myrdhin Reynolds As for this sparkling awareness, which is called "mind," Even though one says that it exists, it does not actually exist. (On the other hand) as a source, it is the origin of the diversity of all the bliss of Nirvana and all of the sorrow of Samsara. And as for it’s being something desirable; it is cherished alike in the Eleven Vehicles. With respect to its having a name, the various names that are applied to it are inconceivable (in their numbers). Some call it "the nature of the mind" or "mind itself." Some Tirthikas call it by the name Atman or "the Self." The Sravakas call it the doctrine of Anatman or "the absence of a self." The Chittamatrins call it by the name Chitta or "the Mind." Some call it the Prajnaparamita or "the Perfection of Wisdom." Some call it the name Tathagata-garbha or "the embryo of Buddhahood." Some call it by the name Mahamudra or "the Great Symbol." Some call it by the name "the Unique Sphere." Some call it by the name Dharmadhatu or "the dimension of Reality." Some call it by the name Alaya or "the basis of everything." And some simply call it by the name "ordinary awareness."

Welcome!

Mitch Horowitz also has some interesting books in this area. Thomas Cleary is underrated, IME.

I think the system is good, but I was not able to put up with the BKF persona. Basic dissolving is not that different from certain body based meditations like U Bha Khin's vipassana. I think it is really how one practices with non-intentional awareness, a relaxed sinking body, and body alignments. So for instance, I get a similar benefit from 8 Brocades and Yang Style Tai Chi, but without the drawbacks.

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There are many ways to deal with anger, but the general one I'm more familiar with is to strip it of its story and feel it fully. Usually what keep anger going is engaging with it-- I can't believe he said that, who does she think she is, etc. Instead of doing that, one may just feel it as it is, without trying to modify or change it. This allows it to fully express and dissolve, i.e. to be digested into the consuming fire of awareness.

I agree with doc above. There is nothing magical about sitting cross-legged from most Buddhist POVs I have been exposed to (Theravada, Zen, and Nyingma/Kagyu). I think this bears repeating because I know many people who have wrecked their knees and back trying to pursue an ideal physical posture or avoiding the "shame" of using a chair on a retreat. As db points out, the point is to set up a relaxed stable structure so that one may meditate. Buddhism is at core a wisdom tradition (along with Advaita Vedanta), which means the fundamental problem is ignorance (avidya) so the solution is generally wisdom (jnana or prajna usually). There is also an energetic component to having a relaxed, well aligned structure, but this can be achieved sitting in a chair, kneeling position, etc. I would say the straight back and balanced head is more important than the crossed legs based on the energetic component.

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Welcome!

My most constant spiritual companions is my dog. He always gets up early and sits with me when I meditate. I tend toward jnana, but the dogs are always bhaktis. “The Sweetness of Dogs” by Mary Oliver What do you say, Percy? I am thinking of sitting out on the sand to watch the moon rise. It’s full tonight. So we go and the moon rises, so beautiful it makes me shudder, makes me think about time and space, makes me take measure of myself: one iota pondering heaven. Thus we sit, myself thinking how grateful I am for the moon’s perfect beauty and also, oh! how rich it is to love the world. Percy, meanwhile, leans against me and gazes up into my face. As though I were just as wonderful as the perfect moon.

I think the issues are dynamic and so will be the solutions. Anitya, anitya.

There is one ritual, in particular, that has a nearly 100% success rate for me. I learned it from a random stranger I came across in the Phoenix Airport. I was on the tram to the airport when he struck up a conversation. He was a real ne'er-do-well, with a pocket full of IDs and a strong Irish accent. He had the confidence and air of a con man. He had a black eye, but I never asked about its origin. While I was walking through the airport with him, I prepared myself for the inevitable favor, request, or money donation I thought he was leading up to. It never came. For his part, he attempted to arrange for me a nice seat on the flight. He told the ticket teller (I found out later) that I had flight anxiety and would freak out if I couldn't sit up front. They put something on my ticket, but I never used it. In the interim, he taught me the St. Anthony prayer. It goes like this: St. Anthony, St. Anthony, come around My _______________ is lost, let it be found. Repeat 3x. I have used it many times. My son is constantly amazed. Anyone else have a high success, very useful ritual?

Still works, I would say about 90-95% of the time. Just used it to locate my son's social security card which was haphazardly misplaced.

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