dwai

By thoracic spine, are you referring to the tai chi "rounded back" adjustment? If it is so, then I noticed that when I'm more relaxed, the back rounds more (convex on the back-side, concave in the chest), and also when the back rounds more, the relaxation is greater. One additional note regarding Bearded Dragon's point about the spine -- I noticed that tucking the tailbone (like sitting on a beach ball) seems to help with opening up the ming men point. So, standing in preparation form, with the kwa relaxed and the tailbone tucked slightly (crown point suspended, back rounded), causes (gradually at the beginning) energy to rise up the legs and into the ming men, and then it diffuses to the rest of the dai mai (belt) and into the LDT; eventually rising up the spine. Also, the crown point feels like there is a mini tornado spinning right above it. After this is so, when doing a form (like push), a wave descends down the back leg, while simultaneously a wave ascends up the back leg, to the lower back through the spine, splits at the mid-back/mid-shoulder and splits into the two hands, out of the fingers. I asked my teacher about this and he told me that as the practice progresses, the waves become so fast that you don't really feel the wave...it is instantaneous...

Given that I have no idea about your background (what you have learnt, practiced, etc), I will adjust my commentary. And I acknowledge that these kinds of discussions are usually pointless (in that the individual has to "realize" experientially), and it is prudent not to get too caught up in semantics. Yet, from the perspective of the Upanishads (and Vedanta in general), it is important to agree upon the syntax (and their translations into English for fora such as this one). Without this, everyone will interpret, literally, the concepts as they are presented in the Upanishads in different ways. In the classical Vedanta tradition, there are three schools of interpretation of the Upanishads -- thereby leading to the three systems of Vedanta -- Kevala Advaita (of Shankara), Dvaita (Madhava) and Vishisthadvaita (of Ramanuja). These simultaneously put in context/juxtaposition with the Sankhya narrative (which is the older mode (as compared to Vedanta) of phenomenology in classical indian systems). So, if you are not familiar with the nuances of these systems, most of what I write will be lost to you (and I don't mean to use this in pejorative of condescending manner). To summarize my position at this juncture -- you are welcome to your interpretation and I wish you all the very best in your endeavors.

Also thought I'd add that only way to know how "sung" you are is to practice push hands with someone who is far more "sung". Pushing hands with my teacher is like pushing against a mist at times and yet other times it is like pushing against a pillar of steel. When it is like that, it isn't as though there is any muscular tension, it's just that yielding kind of strength, very deceptively so. That way, there is a measure of at least how much farther i've got to go...

Therein lies the proverbial rub. Sentience IS energy. Without consciousness there is no energy or non energy. Who is to witness? To wit, no one. And the True Self is that ineffable, unnameable source , from where all existence as well as non-existence rises...

My teacher suggested the following to me during single form practice. Open eyes gradually as form opens (eg rising up in beginning form open he eyes gradually) and close eyes gradually as form closes ( so begng form sinking close eyes gradually). This interplay was very interesting because it made the yin-yang interplay palpable for me. A light in the distance was used so as eyes open they gather the light and as they closed they drew the light in. And the opening closing of the form synchronized with the gathering and sinking of the light resulted in he Dan tian taking on the property of a light filled org that was filling with the light during rising till it reached its natural max and then reversed around and started contracting (form sinking) back into LDT. The dynamic tension between yang on the inside, yin on outside converting to yin on inside, yang on outside was never more pronounced than that.

Also IMHO each step towards sung seems like "I got it now" only to discover that "I've a long ways to go still"...my teacher who has been doing taiji for 30+ years still if finds layers to peel off and "sung" more. So I think it's always work in progress. No need to rush, it will happen when it does.

If that were the case then every criminal or wayward individual would be acting according to their respective "dharma". The word dharma is "dhr" + "ma" --- dhr is to raise or uphold "ma" is source or mother. So dharma then is to uphold the source. The unifying thread of all existence and non-existence is sentience - so that which supports, nourishes and nurtures this sentience then is dharma. For some it however so that this sentience is buried under layers of ignorance ( to not know what their true self is). These are deluded into thinking that their relative identity is their real Identity. Under such misunderstanding their actions are not always dharmic ( since their identities are the very things leading them away from the source. And every action thereby taken leads them farther astray. So then, could you still hold on to your definition? Some things are innate, however most of us lose the ability to understand this innate knowledge by the time we are active in this world. Thereby the need for gospels and scriptures and the need for teachers who can help us reveal our true self to each of us.

Another reasonably sound theory I've read is Robert Pirsig's Metaphysics of Quality...in that Civilization is a natural course of the dynamics of "Quality" (the ineffable unit that everything else is an emanation of). And the cycle of MoQ is dynamic leads to static which devolves after a while into dynamic and then static again (simultaneously at multiple levels) Here's an article i'd written on this subject a few years back -- http://www.medhajournal.com/philosophy/13-indic-culture-in-a-metaphysical-framework.html

also, key in poker (imho, i'm no expert) is self control and sense of "Wu wei". If you care too much about your hand or the game, you will lose (both the game as well as peace of mind). My friend who is a pro-level poker player always tells me -- don't play unless you can accept losses, and responsibility for your actions. Most people fall into the trap of the gambling vice because they are not honest with themselves and delude themselves into thinking that they are better at gambling than they actually are. The best gamblers (successful ones) are those who don't care too much for the money and accept that they will win some, lose some.

Do the 8 forms (ward off, roll back, press, push, split, roll pull, elbow and shoulder) and 5 steps. Check out Master Waysun Liao's videos from here -- https://taichitaocenter.com/sunshop/index.php?l=product_detail&p=74 (this covers the 8 energies/forms) This one has the 5 style steps -- https://taichitaocenter.com/sunshop/index.php?l=product_detail&p=59 You can practice each form separately and the 5 style steps separately...

There is a soliloquy underway at present, that is trying to find all the biomechanical and newtonian explanations and interpretations of Qi and Jin. These are wrong, imho. Qi is real -- those who work with it know it. It is energy. What is energy then, you may wonder. Physics defines energy as the ability of a system to do work. Or in other words, the rate of change of energy measured is work. So, energy, really is measured by the magnitude of work done. Eg: Energy is measured in degree of heat, speed of wind, speed at which some object moves etc. If Qi is energy, the Jin (or Jing depending on which school we adhere to) is Power, where power can be defined as the rate at which energy is converted into "Work". To give an example, if the work done by a particular form of energy is generating heat, the rate at which it generates heat is the power of that particular form of energy. In my opinion and experience, Qi has a wave like nature, but it can behave in a particulate manner (like Electro-magnetic energy). Depending on the nature of observation (in this case, experience), it can be wave-like and particulate. In different cases, it may feel like a wave and in others it feels like a "stream of particles -- like electricity is a "stream of electrons". Jin is the Power associated with Qi and it's effect can be measured (in work done). Unlike the normal manifestations of energy (such as light, heat, etc), Qi has two aspects -- The Substantial and insubstantial. In other words, Qi has an expanding aspect as well as a contracting aspect. So, Qi is both like say sunlight as well as gravity. Sunlight is expansive, gravity is contracting (condensing, etc). The interplay of the expansive and condensing is what produces life (ie if there is too much expansion, the energy will dissipate. If there is too much condensation, energy will become a point and collapse into itself. Also, Qi can be guided by the mind. Like a self-boot-strapping system, the Qi starts the mind and then mind controls the Qi (known or unknown to the mind). But that which the mind operates on (the medium and the source) are both Qi (so Consciousness is also Qi or Qi is also Consciousness). Qi in different amplitudes and wavelengths is identifiable as various phenomena we encounter in living beings. By using the mind intent, the vibrational frequency of Qi can be altered. When Qi is made to vibrate at higher and higher frequencies, it is known as Shen. At lower frequencies it is known as Jing (essence), When Qi is stored in the bone-marrows (empty space in the skeletal structure), at various frequencies of vibration, it is known as Jin. This Jin can then be projected unto the environment around us to produce work (Fa Jin). How's that for a start?

As a personal followup to the Nonduality thread and exchanges thereof with some proponents of "Buddhism is best", I took the question back to a group of wise ones in my other home, http://www.medhajournal.com http://medhajournal.com/index.php?option=c...&Itemid=281 The question was answered. At the end (and the reader here might concur with me in in my finding) the answer I came upon was that there is no difference. The differences are those of egos that want to see one greater than the other. In other words, Nirguna Brahman is the same as the Buddhist Ultimate reality.

I can only tell you what I know and have learnt. You are welcome to believe anything you choose. Not meaning to direct this towards you rails but I've had it with all these massive egos trying to "one-up" and impress themselves with how much they know. People post what seem like questions to start telling responders why they (responders are wrong), people with half-baked knowledge about topics pretending like they know it all... It'd be amusing if it wasn't so sad.

If he has he is wrong...

Sorry it is not dead. Millions of Indian kids learn it in school just as I did for a good part of a decade. It is not a spoken language for most parts however... In fact several temples in the US have courses in Sanskrit that many Indian parents send their kids to.

No I'm not saying that. All Indian languages are derivative of Sanskrit (Tamil being one which is of a different linguistic group but over the millennia has a large number of loan words from Sanskrit). And Sanskrit for the most part is homogeneous in its rules and grammar. However regional accents ( almost every state has its own language) affect how sanskrit is pronounced. I merely observed that it is incorrect to pronounce kleem as Kling with emphasis on the anusvara of "ng" (sounds like the "Ing" of say walking). The video you posted is very accurate in the phonemes and their pronunciation. But there are two additional concepts in Sanskrit - namely anusvara and visarga ( they are practiced as "um" and "aha" along with the consonants and vowels ) - we had to recite these as kids (for instance i has to learn four different ones - for Bengali, Hindi, Sanskrit and Kannada). So while the grammar remains the same for most parts, rules evolved and changed as different languages developed - eg Bengali combined Prakrit (Pali) and Sanskrit. And pronunciation varies from region to region depending on local accents. But correct Sanskrit pronunciation is found primarily in the pure Hindi speaking regions (since Hindi is most similar to Sanskrit ).

No actually kleem should be pronounced as kleem (sounds like clean with an "m"). The "ng" sound is peculiar to eastern Indian accents (of Sanskrit). Myself being a native Bengali speaker, it is specifically peculiar to the Bengali language and as such is considered incorrect Sanskrit pronunciation. It's important to learn to pronounce Sanskrit phonemes before attempting mantra practice - especially for English speakers because the English language is highly limited in the types of sounds that are produced.

I had to respond to this since I'm in a similar line of work. I've had strong premonitions about the s#it about to hit the fan at times when I'm on the verge of a major operation (say maintenance on a very critical system or group of systems). At first I out it down to nerves. Then a pattern emerged - every time I brushed aside the almost physically compelling urge to stop what I'm doing and pushed through I ended up being very sorry. But it's hard to explain to those who don't know why and what I felt. But I've seen the pattern too - particular type of events happening ( switch one day, storage array another and so on)

If you are talking about yoga as in PatanjAli then there are the 8 limbs. Asana is only one part of it. But what those asana are is a matter of the lineage/ tradition. I think one must take what he/she can get. If it is asana in a western yoga studio then that's what it is. The key differentiator is the personal practice - do you practice at home as well ? Without background music? Without someone telling you what to do? Do you work within the limits of your capacity? Know when to stop? Do you meditate in shavasana? These are important things IMHO.

I had a similar dream once. It was during a particularly difficult time in my life and in the dream I was given a mantra using which I made a particular type of 'dakini' (what seemed like a malefic spirit - there were 8 of them) disappear. Chant the mantra and focus its energy through the sword fingers at these entities and they disappeared in a puff of smoke. It felt like a 'curse' was lifted and I interpret it as myself making deep-rooted guilt, fear (inner demons) disappear. Makes sense?

Asana practice helps prepare for cessation of mental modifications (towards inner silence). Ashtanga yoga is referring to raja yoga - 8 limbs (ashtanga). It involves yama, niyama, asana, pranayama as outer/physical practice and pratyahara (sense withdrawal), dharana (taking up practice seriously), dhyana (meditation) and samadhi (union with true self) as inner/spirit-mind practice. Often these processes unfold in course of a good solid asana/pranayama an meditation practice. So someone who does Asana, pranayama and meditation because it feels good will go through the other stages (Yama and niyama - ie observance of common sense rules of nonviolence, honesty, humility, devotion etc) too evolve naturally. During asana / pranayama practice the senses start to withdraw and the mind goes inward - pratyahara. The process elongates - dharana. The meditation happens (dhyana) till thoughts cease (samadhi).

To circulate your qi, you need to very gently contract your perineum when the dan tien is expanding. So if dan tien expands on inhalation, gently lift your perineum. This will help spin the dan tien (clockwise) and the qi will rise through your tail bone to your lower back. Read Master Waysun Liao's Tai Chi classics book...he covers this type of meditation in good detail. But it's always a better idea to find a teacher who can guide you through this...

I am tempted to not post this, but also tempted to post it. I am torn between wanting to hear what some intelligent people have to say and having to put up with garbage from self-important zealots and bigots (yeah...there are a few here). Here's the question -- What is a phenomenon and what is the role of Phenomena in Phenomenological Inquiry? This is very important to understand before anyone can venture into philosophy (at least of the phenomenological nature). Answering this will clear a lot of concepts ... that is of course if one wishes to embark on such a journey. Here's my take on it -- A phenomenon is something that is time and/or space bound and is an object of consciousness.

You actually consider yourself in the same league as the Dalai Lama?!?

It's evident to those who know who is ignorant and who is not. All that matters is whether you are being truthful to your self (o wait...you can't be, because you don't have a self).