Friday 27 June 2014
Wednesday 7 May 2014
to identify the sargun was the part of the plan of nirgun,,,,,,from nirgun mode, that is no-2,source heart..the command was set in to move the wrist,,,thats 0 micro sec....the sahasara is incited....at 350 micro sec the command reaches agnasargun....and finally the wrist moves at 550 micro sec.....so the entire action was initiated in nirgun mode and completed in sargun mode ater 550 micro sec...so what exactly jiva did was carried forward the command....as a courier...postman...who under the wildest speck of imaginations cant be the writer of letter,,,,
JUST SIMPLE,,,AWAKE INHALE BREATH,,,,,,PUMPING UP THE LUNGS,,,JUST SHAKING UP THE GAMA MODE....AND EXHALING TOWARDS THE OBJECTS.......WHO PERFORMS THIS BREATH,,,,THE JIVA,,homo homo sapian,,,,ie A...TO ,,,B,,,TO,,,,,C,,,where in A is the physical heart......B...is the chakras[[[sahasara]]brain.....and ...C...is the objects we cling on to....this whole app was to realise matter???...right
Friday 2 May 2014
Friday 4 April 2014
WITH A LIGHTENING SPEED PHYSICAL HEART THE COMMAND CENTER SHOOTS THE THOUGHTS FOR IMPLEMENTATION,,,,,,TO,,,BRAIN.....CHAKRAS.....here the command centre is physical heart as long as this heart is not realised by the source heart...the command from source heart is nirgun in nature,,,,it sparks the chakras system particularly sahasara and goes outside through the 9 gates....via....agna in sargun and finally to the objects....
Friday 28 March 2014
The seven major chakras:;;;;;;;;;;;;;;;;;;;;;;;.......
The seven major chakras: As was described in section #1, the energy of Prana flows in the nadis, and the major vortices of the energy intersections are the chakras. Energy is concentrated and stored at these chakra intersections. They are the subtlety which is underneath, or provides the support for the nerve plexuses along the spine. Briefly, the seven major chakras are: - Muladhara: coccyx, base of the spine, at the perineum
- Svadhistana: sacral plexus, genital area
- Manipura: solar plexus, navel center
- Anahata: cardiac plexus, heart center
- Visshuddha: thoracic plexus, throat center
- Ajna: pituitary center, eyebrow center
- Sahasrara: crown of the head
INHALE TOWARDS,,,,SAHASARA..the star of ANNES....
In Q mark breathing.....WHILE.......INHALING BREATH WE ONLY PIERCE....the CHAKRAS
FROM,,AJNA....TOWARDS.....SAHASARA..THE INHALE PROCESS
Guru chakra: Beyond the first six chakras, between there and the crown chakra, many other chakras, levels, or layers of reality are experienced. For the aspirant who is willing to do so, the guru chakra is used to purify the mind and to bring down spiritual truths. "Gu" means darkness and "ru" means light. Guru is the light that dispels the darkness of ignorance. Guru is not any person, although guru may operate through a person. Guru is actually the higher knowledge itself. Guru chakra is the doorway to that knowledge, to the wisdom and guidance of the teacher within. The sixth chakra, at the eyebrow center, is called ajna chakra, which includes "a" and "jna", which means the center without knowledge or with little knowledge ("a" is withoutand "jna" is knowledge). Guru chakra is experienced in the forehead, and is also called jnana chakra, or the center with knowledge. The knowledge of ajna is lowerknowledge, while the knowledge of jnana is higher knowledge. The yogi invites all of the thoughts and samskaras to arise in the mind field of ajna chakra and offers them into the higher knowledge, the triangular shaped fire of guru or jnana chakra (Ajna and guru chakras are also called drikuti and trikuti respectively). From that process the pathway is cleared, and higher wisdom and teachings come down to the ajna. Eventually, awareness itself travels upward, receding through and beyond, to That which is the final abode, the Absolute, the union of Shiva and Shakti.
........air within a jar does not cease to exist when the jar is broken..................
From Sacred Journey
By Swami Rama
ISBN 8188157007 (Buy)
Reprinted with permission of the Publisher
Copyright Himalayan Institute Hospital Trust (hihtindia.org)
Swami Rama Foundation (site)
By Swami Rama
ISBN 8188157007 (Buy)
Reprinted with permission of the PublisherCopyright Himalayan Institute Hospital Trust (hihtindia.org)
Swami Rama Foundation (site)
The Treaure is concealed within the heart of all beings.
The treasure according to Vedanta is Atman, the Self or absolute Reality, that exists within all individuals. In the language of the Bible, Atman is the image of God, that which is identical to Brahman, pure consciousness, ultimate Reality, or however else we attempt to express with words that which is indescribable. Atman and Brahman are one, just as Jesus said, “I and my Father are one.”
“Be perfect as your Father in heaven is perfect,” Jesus told his disciples. Know your identity with God. You are the same but have forgotten it, is the message. So remember. Do that essential work of remembering, of getting the clutter removed so you can remember.
Let’s define some terms here, with the understanding that words are subject tolimitations, whereas what we are talking about is beyond words and intellect. As the book of Tao says, the Tao that can be spoken of is not the real Tao. So also the Buddha instructed his disciples not to think or argue about God. Because of this instruction, Buddha and Buddhism are misunderstood as being atheistic. What the Buddha meant was that God, or pure consciousness, is beyond the limited mind, beyond the intellect. As soon as God is considered and defined by the limited mind, God becomes limited. So Buddha told his disciples to concentrate on removing the barriers that separated them from the true Self. When that is done, then whatever we call the ultimate Truth reveals itself.
With that said, the Vedantins nonetheless made a valiant effort to give these ideas perspective. Brahman is absolute existence, knowledge and bliss, the summum bonum of the life of all creatures. According to Vedantic terminology, Brahman is real and all else is unreal. That which is not subject to death, decay, and decomposition is real, and that which changes is temporal and unreal. The universe is not real. It cannot be real if it is only temporary. Another way of saying this is that the universe is not nonexistent, but it is not real in the same sense as Brahman.
When you dream, for the extent of the dream, the world that is created within the dream and the people and events in it are real. When you wake up thatreality disappears. The worldly plane of the universe is considered by Vedantins to be as a dream. It is real within its own context, and it has purpose. Vedantins call it maya, an illusion. It is neither absolutely real, nor absolutely nonexistent. Maya, or this dream of worldly life, is instructive. That which is subject to time, space, and causation, to change and relativity, to pain and pleasure, to sorrow and misery, is maya. It has value but not permanence. As a dream helps you work through emotions and desires, the worldly dream, maya, creates opportunities for you to grow and work through habits and desires. You wake from it, and it disappears. You wake into realizing Atman, and this plane of existence disappears into a misty memory.
Atman is the real Self, but one’s knowledge of the real Self is separated by the different, relative aspects of the mere self. These relative aspects of mind are both the barriers and gates to the higher Self. According to eastern philosophy, the mind has four main faculties. The first is ahamkara, or ego, the part of yourself that defines you as ‘I,’ with ‘me’ and ‘mine.’ The second is buddhi, the higher mind, the aspect of discrimination that knows, decides, and judges. The buddhi is like a mirror that catches reflections of all the sense organs and perceptions, and all thoughts and cognitions of the mind. Buddhi discriminates and compares one thing with another. The third is manas, or the lower mind, that produces and processes data. Chitta, the fourth faculty, is a reservoir or data bank of impressions and memories.
There are two aspects within us all, the real Self and the mere self. The latter is but a reflection of the former. One is imperishable and beyond change, and the other is the enjoyer and the sufferer.
Yama told Nachiketa:
“The one (the Absolute) is like the self-effulgent sun, the other (the ego, or limited self) is like its image or reflection, bearing relations as between light and shade. The one is like a witness, while the other eats the fruits of its own thoughts and deeds.”
The witness is Atman. The great ninth century Indian saint and philosopher, Shankara stated:
“The nature of the Atman is pure consciousness. The Atman reveals this entire universe of mind and matter. It cannot be defined. In and through the various states of consciousness—waking, dreaming, and sleeping—it maintains our unbroken awareness of identity. It manifests itself as the witness of the intelligence.”
The Kathopanishad says the Atman is never born and never dies, that it is smaller than the smallest atom and greater than the vastest spaces. It is concealed within the heart of all beings. Shankara said the Atman does not dissolve when the body dissolves, just as the air within a jar does not cease to exist when the jar is broken.
Unchanging, unchangeable, birthless, deathless, and eternal, the Atman sits in the deepest chambers of ourselves and knows all the activities of the mind and of the individual. “It is the witness of all the actions of the body, the sense organs and the vital energy,” Shankara said. “It seems to be identified with all these, just as fire appears identified with an iron ball. But it neither acts nor is subject to the slightest change.”
The Bhagavad Gita states about the Atman, the Self:
“He is never born nor does He die; nor having been, does He ever again cease to be. Unborn, eternal, perennial, this ancient One is not killed when the body is killed. He who knows this is imperishable, eternal, unborn, unalterable...
“As a man taking off worn-out garments later puts on new ones, similarly the owner of the body, abandoning the worn-out body, dons another new one...
“Weapons do not cleave Him, fire does not burn Him, the waters do not wet Him, nor does the wind dry Him.
“Weapons do not cleave Him, fire does not burn Him, the waters do not wet Him, nor does the wind dry Him.
“He is uncleavable, unburnable, cannot be made wet, nor can He be made dry, the eternal, all permeating, absolute, and unmoving, He is omnipresent, omnipotent, and omniscient. He is the ancient One.”
Three freedoms ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
Three freedoms
There are three freedoms that come sequentially over time through this purifying or clarity of Buddhi:
- Actions: First is freedom from the bondage of actions. As Ahamkara andChitta become less associated through the colorings such as attachment and aversions (kleshas), there is greater freedom in actions.
- Thoughts: Second is freedom from the bondage of thoughts. The degree of the coloring further further attenuates through the process of un-clouding the Buddhi.
- Ignorance: Third is freedom from the bondage of ignorance (avidya). In this final stage, Buddhi has become so completely clear that it is able to see through all of the process of false identity.
Going Beyond the Mind ...................................
Going Beyond the Mind
Mind directs, influences, and goes outward:
It is imperative that one become aware of the facts that:
- Mind controls: It is the mind that is in direct control of the senses, breath, and body.
- Mind goes outward: It is the mind that influences the senses and causes them to go out into the external world.
- Mind desires: It is the mind that desires to perceive the world through the senses and then to conceptualize and categorize those sense perceptions.
It's all about training the mind: All sadhanas (spiritual practices), techniques, and disciplines are actually means to train the mind (all of the Four Functions of Mind).
Train mind to go beyond itself: The most important part of the training is to make the mind aware that Reality lies beyond itself, and that this Reality is the eternal aspect of the Self or Soul.
Mind is the finest instrument: The mind is the finest instrument that we possess. If it is understood well, the mind can be helpful in our spiritual practices (sadhana). However, the mind must be well-ordered and disciplined. Otherwise, the mind can distract and dissipate all of our potentials.
Levels of consciousness: The Four Functions of Mind operate at the various levels of consciousness. In the waking state of consciousness, the four operate. In the dreaming state, the four operate. In the deep sleep state, the four functions become less active, as if they are partially receding back into the latent part of mind, the Chitta from which all of the activity arises in the dreaming and waking states.
Experience the truth beyond the four functions: It is necessary that one learn to observe, understand, and train the functions of mind at the various levels of consciousness. Then, eventually, one can experience that Truth which is beyond all of the functions of mind and beyond the levels of waking, dreaming, and deep sleep.
Two uses of the word "Ego" ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,
Two uses of the word "Ego"
"Ego" is used in two ways: To understand and effectively use the practice of witnessing the Four Functions of Mind (see the rest of this paper), it is important to note that there are two different ways of using the word Ego. To do this, we will use the metaphor of two houses.
Does "Ego" refer to
the decorations or the house? |
Two houses: Imagine two houses that are exactly the same, except for the paint and the decorations.
- If we like the color of the paint on the house and the nature of the decorations, we say the house is pretty.
- If we do not like the color of the paint and the nature of the decorations, then we say the house is ugly.
Both are the same: However, both houses are actually the same as one another, underneath all of the surface appearances of paint and decorations.
- The paint and the decorations: In our common language and in the field of modern psychology, the word Ego generally refers to our personality structure. Thus, in our house metaphor, the Ego of psychology refers to the paint and decorations, with less regard for the existence of the house itself.
- The underlying house itself: In Yoga psychology, the word Ahamkarameans the I-maker and refers to the powerful wave of individuated existence that declares "I am!" When the word Ahamkara is translated into English, we use the word Ego. Thus, in our house metaphor, the Ego of Yoga psychology, or Ahamkara, refers to the house itself, not to the paint and decorations, which are considered to be false identities.
Not just semantics: This important principle is not just semantics. When most of us hear the word Ego used to represent the word Ahamkara, we automatically, out of habit, project the wrong meaning onto the word Ego. If we only hear the word Ego, and have never previously encountered the word Ahamkara, we are even more blinded.
Both uses of the word are valid and useful: This is not a claim that one meaning of Ego is right and the other wrong. Both uses of the word Ego are valid within their own spheres. The principle of Ego in psychology is useful, and the principle of Ahamkara in Yoga psychology is useful. Also, using the word Ego forAhamkara is also useful, so long as we remember the way the word is being used.
(The significance of this misuse of Ego for Ahamkara is further explained in the next section, on purifying Buddhi.)
Change
"I want" to "It wants" |
Who is it that "wants" or "does not want"? We usually say, "I want this or that," or "I don't want this or that." When we understand the way the four functions of mind interact, we come to see that it is not "I" who has attractions or aversions. That "I" is like the decorations on the house. It it the false identity aspect of "I" who is doing the wanting. The memory trace in the chitta, colored with attraction or aversion is, itself, the one who is doing the wanting. Thus, we can say, "It wants this or that," or "It doesn't want this or that." It is the thought pattern itself that is wanting or not wanting, not I. This shift is extremely useful in witnessing the thought patterns so that colorings of attachment and aversion might be attenuated.
Mind is like Four Spokes on a Wheel ...........
Mind is like Four Spokes on a Wheel
Like four spokes of a wheel: The Four Functions of Mind are like four spokes that drive the wheel to operate in the external road of life.
The hub remains still: While the wheel turns, the center hub remains still, like the center of consciousness, the Self, which remains still. While the hub is the source of the energy driving the wheel of life, the very center of the hub does not itself move.
Go through the spokes to get to the hub: To know the center or hub (the Self), one must go through the spokes. The only vantage point from which one may fully be witness to the spokes is the Self. One who knows that center hub through Yoga meditation knows the Self, which is called Self-Realization. Thus, the process of observation of the Four Functions of Mind is an extremely useful aspect of the path of Self-Realization.
Exploring the Four Spokes of Mind
Manas, the lower mind: Manas is the lower mind, through which the mind interacts with the external world and takes in sensory impressions and data.Manas questions and doubts, which can cause great difficulties if this tendency becomes excessive.
Manas is the direct supervisor
of the senses in the inner factory. |
Manas is supervisor of the senses: Manas is like the supervisor in the factory of life, and directs the ten senses or Indriyas. Manas does a wonderful job of carrying out directions, but it is not supposed to be the key decision maker in the factory. That is the job of Buddhi. If Buddhi is clouded, then Manas has a habit of continuing to question, seeking good instruction. Then it often listens to whoever is speaking the loudest in the factory, which is the wants, wishes, desires, attractions, and aversions stored in the memory bank of Chitta.
Be mindful of actions and speech: A good way to cultivate the witnessing ofManas is to be mindful of actions and speech, as well as your senses of smelling, tasting, seeing, touching, and hearing. By observing these, you come to see howManas is the one behind these actions and senses. Thus, Manas is like the supervisor of the employees in a factory. Manas is not the boss, but the supervisor, who is giving the direct orders to the active and cognitive senses.
Chitta
Chitta is the memory bank: Chitta is the memory bank, which stores impressions and experiences, and while it can be very useful, Chitta can also cause difficulties if its functioning is not coordinated with the others.
Chitta is the storage place
of the countless latent impressions. |
Coordinating Chitta: If Chitta is not coordinated with the other functions of mind, then the thousands, millions, or countless impressions in this bed of the lake of mind start to stir and arise. It is as if these many latent impressions, coming to life are all competing for the attention of Manas to carry out their wants in the external world. In the absence of a clear Buddhi, the competing voices of Chittaoften drive Manas to take actions in the world that are really not so useful.
Witnessing Chitta: A good way to cultivate the witnessing of Chitta is to simply be aware of the streams of thoughts, emotions, images, and impressions that arise in front of Manas (on which Manas may or may not act). Notice how the stream of thoughts comes from somewhere, and then recedes back into that same place. This place is Chitta.
Ahamkara
Ahamkara is “I-am-ness,”: Ahamkara is the sense of "I-am-ness," the individual Ego, which feels itself to be a distinct, separate entity. It provides identity to our functioning, but Ahamkara also creates our feelings of separation, pain, and alienation as well.
Ahamkara is the strong wave
that declares "I am" |
Ahamkara takes on partners: This wave of "I-am-ness" called Ahamkara then aligns itself or forms partnerships with the data or impressions in Chitta (causing them to be colored, or klishta), and, in turn, with Manas, which then responds to the desires being sought by this "individuality." Meanwhile, Buddhi, the deep aspect, which knows, decides, and discriminates, remains clouded. Thus, it is said that purifying (or un-clouding) buddhi is a most important task in the path of meditation and Self-realization.
Witnessing the coloring by Ahamkara: A good way to cultivate the witnessing of Ahamkara is to be aware of the fact that rising thoughts and emotions are often colored with either attraction or aversion. The attraction or aversion may be strong, or it may be so weak that it is barely noticeable. Noticing the weak ones can be very insightful as to the subtlety of Ahamkara's coloring (It's much easier to neutrally witness the weak ones at first).
Buddhi
Buddhi is higher mind: Buddhi is the higher aspect of mind, the door-way to inner wisdom. The word Buddhi itself comes from the root budh, which means one who has awakened. Buddhi has the capacity to decide, judge, and make cognitive discriminations and differentiations. It can determine the wiser of two courses of action, if it functions clearly and if Manas will accept its guidance.
Buddhi is cultivated as the
decision maker in the factory of life. |
Buddhi should be the decision maker: In the factory of life, we want Buddhi to be making the choices for the factory. Otherwise, Manas gets its instructions from the habit patterns stored in Chitta, that are colored by Ahamkara, the Ego. Often, Buddhi is clouded over by all of the coloring and impressions in the Chitta. Thus, a major task of sadhana, spiritual practices, is to un-cloud the cloudedBuddhi. Then, with clear choice one can ever improve the choices that lead to the fruits of spiritual practices.
Depth of Buddhi: On the more gross or surface levels of living and meditation,Buddhi is used as a tool for discrimination, as just described. However, when we get deep enough in meditation, we discover that it was the subtlest aspect ofBuddhi that first started to see division in ourselves and the universe. In other words, although Buddhi is used as a tool for deepening experience in meditation, it was Buddhi who carved up the universe in the first place, seeing division where there is unity. To discriminate between Buddhi and pure consciousness is one of the final stages in the meditative journey.
Sunday 16 March 2014
Tuesday 4 March 2014
CHAKRA HEART ANHANTA....ELEMENT AIR...TOUCH...THROUGH SKIN OUT TO WORLD.....SO HEART IS THE 7TH DOOR OF 'EXIT'.....PONDER OVER
THE PRANA THE AIR, IS THE OUTGOING AGENT FOR EXIT AT 7TH DOOR...JUST PONDER OVER HOW VAYU CIRCULATES IN OUR BODY....
Sunday 2 March 2014
Saturday 1 March 2014
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