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Found 6 results

  1. When I was 3-4 years into my Tai chi journey, my first teacher's recommendation of "letting go" became very real for me. I realized that I had to "let go", in order to become empty (which is a big deal for tai chi/dao people) The baffling thing for me was, "How do I let go?" I'd ask my teacher and he would say "just let go", but I didn't understand what he meant exactly then. My present teacher too says, "letting go is easy, but is also kind of hard at the same time". I think the following section does a good job of explaining to me how to let go. The Sage Ashtāvakra, whose compendium (samhita), also known as Ashtāvakra Gita, is known for his simple and direct teachings of Nonduality. Now, Ashtāvakra is considered to be for those who have already spent significant time following the tripartite course of listening (to advaita teachings), contemplating (upon those teachings and understanding them intellectually) and meditation (making the teachings a living reality). The great Swami Chinmayānanda (founder of the Chinmāya Mission), wrote a beautiful commentary on the Ashtāvakra Gita, which is the reference material for this post. Ashtāvakra outlines 5 principles or guidelines by which one can let go of all phenomenal attachments. Ashtāvakra says, if your senses and mind are attached to any object, those objects are essentially poison (they bind you). So, they have to be let go. Here are his five principles (my own understanding of them) -- kshamā or forgiveness -- when something wrong happens through you, and you are aware of it, it is the hardest thing to forgive yourself for it. Forgive yourself. Not being able to forgive yourself, you bind yourself to the past. Arjava or sincerity -- Perform every action with full awareness. That itself is sincerity. Since you already know your true nature as being the ever-free awareness, when you operate from that point of presence, all action becomes totally sincere and pure (and nothing bad will come from it). Dayā or Compassion -- Don't be hard on yourself or others. Be compassionate towards all, including yourself. This rises from the understanding that there IS no one or nothing apart from you. So how can we be anything but compassionate? Thosha or Contentment -- Maintain the sense of fulfillment and contentment in your life, whatever the circumstances. If life's ups and downs frustrate you, then how can you remain compassionate? The example given is, consider that you are going to die in 10 days. What would your priorities be? Would you worry about property and money or what you eat etc? Be happy and live each day as it is, with full acceptance and joy. Truth -- What is truth? Whatever is, right now, in the present moment. Everything else is ephemeral. Change is inevitable. Death is inevitable. The body changes? The people change. Everything changes. Only what is now is real. Hold on to that.
  3. There is a distinction -- in my view -- between the non dual Brahman that Vedanta talks about and the nondual that Abhinavagupta describes in Monism of the Kashmir Shaivism. The first one states that Brahman alone is real and everything else is unreal. This seems to be about subject and object. It concludes that Brahman is the only real thing and all else is mithya, false or unreal. Whereas the Abhinavagupta's nondual seems to be stating consciousness and energy are not two separate phenomenon, but they are one.
  4. What is Light? I will start with what it's not. If someone sees various dimensions and realms, travels astrally to these places, interacts with others astrally, none of this is actually light! Not to discount such experiences. They are so fun and only those with their third eye open are able to do such activities in general. Light is beyond all of this. If I see something, anything, as other or seperate from me, if I travel from one place to other, then I am still in dual mode. I am just a limited entity, who sees 'other' things and be able to travel, interact etc. In Light, we go beyond the state of seeing to become ourselves, everything that is out there. If I am not seperate from everything else, why do 'I' need to go anywhere? As the crown opens and beyond, the individual starts expanding beyond the local body and mind to become everything. The whole process is fascinating. Questions, comments, welcome.
  5. That which Awakens is always awake, always there. I attended a 3 day retreat on The Mandukya Upanishad, which shows us the nonduality inherent in our everyday experience, right here and right now, by pointing to something that underlies our everyday experiences of waking, dreaming and deep sleep. To try an exercise as an experiment (I've seen Papaji do this and it worked for me), for anyone who wants to try ie. -- Try and see who you are, in a fraction of a second, without thinking. Don't try to guess what the answer will be, but in YOUR EXPERIENCE, see who you are, without thinking. What do you get? More to follow afterwards.