dwai

And a meditation technique led you to “enlightenment”?

In this context, duality means subject-object duality.

Even stating what we "experience" is problematic because, for every experience, there is that which experiences it. Advaita Vedanta, therefore, says that whatever you experience is not "it." There is only the Truth and the realization thereof. Once this realization arises, it becomes clear that it was always there -- hidden in plain sight, obscured by the phenomena.

It should actually be “see all beings in our Self, and our Self in all beings”. There is no “self”, only “Self”. Or in other words, brahma satyam, jagad mithya, jiva brahmaiva naapara. Only Brahman is real, the world of diversity is an appearance (with all the countless beings) within Brahman, and the individual entity called jiva is none other than Brahman itself. Now, transpose that to shiva, parashiva, sadashiva and so on. There is no “beyond the beyond”, because here and beyond here are appearances. All that is, is this, right now.

Mixing non-dual and dual like this is incorrect, IMHO. Kashmir Shaivism's goal is advaita, so we should consider all the text associated with it in that context. Individual deities all fall under the vyavaharika (transactional) reality category, though practitioners can perform practices like bhakti and tantras related to a deity to transcend the apparent duality. But that is applicable if your objective is a nondual realization.

Nice Who is this "him"? is it separate from the Self?

Enlightenment is the realization that YOU are THAT (existence, consciousness, completeness). You have *never not been that*. Moreover, the entire world of diversity is nothing apart from your Self.

What is Light? That which illuminates. What illuminates? Awareness. Awareness is Light. Awareness is not consciousness. Consciousness is reflected awareness. Pure empty Consciousness is Awareness. Consciousness (of things) is like the moon, reflecting the light of the sun. Awareness is like the sun. Feel free to discuss

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