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Everything posted by dwai
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I don't agree Marble Without your consciousness registering the tree as being either standing or fallen, it doesn't exist. Now, it might be that whether "a tree" exists or doesn't really is not relevant to us in the grand scheme of things, but the koan was used to illustrate that all knowledge (and reality) is a product of consciousness.
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Emotions have specific states of energetic vibration associated with them. Anger, Rage are low frequency vibrations. Just walk into a room where someone is angry and you can "feel" the energy (even though you might not necessarily understand it as such). Similarly Envy, Greed etc have different vibration frequencies. Lower frequency vibrations tend to be "heavy" so the emotions that they trigger (or the emotions that trigger them) tend to get you feeling "low". What you term as "positive" energies have higher vibrations. So, the emotions that they trigger (or the emotions that trigger them) tend to get you feeling "high". I think the general tendency for people is to unwittingly try and match the frequency that is the most prevalent in any situation. So, in a room full of angry people, one tends to resonate with the energy and the result is feeling angry. Likewise with other emotions. Those who are aware of their energy tend to feel discomfort in such "low" environments. The problem is most people aren't aware. Those who have control over their vibration can simply raise it so high that the problems "disappear" (because they are in a completely different Frequency domain). There is a word in some parts of the world -- Satsang (or the company of Good people). The reason is to vibrate collectively as a group at higher and higher frequencies. Some people suggest that emotions are results of energy and I tend to agree, in my experience a particular emotion is "triggered" by a particular energy frequency-- unfortunately most of us aren't aware enough to see this. Repeated exposure to certain types of frequencies embed these in our psyche, where they continue to haunt us (both in conscious as well as subconscious) and play themselves over and over. That's why we tend to react to seemingly mild triggers with extreme outbursts or feelings. These are called "samskaras" (or patterns) and a large part of meditation practice is to first clearly identify the samskaras and then dissolving them.
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In Tai Chi Chuan, Should the Body Be Integrated or Separated?
dwai replied to Stigweard's topic in General Discussion
I was taught that when the body moves, every part moves together. Whether they arrive in the same space-time is a different topic but the energy should feel like it's a whole. There should be no separate hands, feet, head, neck and so on. My teacher says that all parts should be one and energy can be issued through any point in the body (during application). Also, reading Yang Jwing Ming's book on Advanced Yang Applications, I found out that some other "external MA" such as White Crane or some Shaolin styles, do use localized jin (that is the jin is not driven by dan tien but by hand, shoulder, foot, etc). He also stresses that Jin in Taiji Chuan is driven from Dan Tien and that it integrates the whole body into one. -
अथ योगानुशासनम् ॥१॥ atha yoga-anuśāsanam ||1|| Yoga in the here and now: an introduction to the study and practice of yoga ||1|| योगश्चित्तवृत्तिनिरोधः ॥२॥ yogaś-citta-vṛtti-nirodhaḥ ||2|| When you are in a state of yoga, all misconceptions (vrittis) that can exist in the mutable aspect of human beings (chitta) disappear. ||2|| तदा द्रष्टुः स्वरूपेऽवस्थानम् ॥३॥ tadā draṣṭuḥ svarūpe-'vasthānam ||3|| For finding our true self (drashtu) entails insight into our own nature. ||3|| वृत्ति सारूप्यमितरत्र ॥४॥ vṛtti sārūpyam-itaratra ||4|| Lacking that, misconceptions (vritti) skew our perceptions. ||4|| वृत्तयः पञ्चतय्यः क्लिष्टाक्लिष्टाः ॥५॥ vṛttayaḥ pañcatayyaḥ kliṣṭākliṣṭāḥ ||5|| There are five types of misconceptions (vrittis), some of which are more agreeable than others: ||5|| प्रमाण विपर्यय विकल्प निद्रा स्मृतयः ॥६॥ pramāṇa viparyaya vikalpa nidrā smṛtayaḥ ||6|| insight, error, imaginings, deep sleep, and recollections. प्रत्यक्षानुमानागमाः प्रमाणानि ॥७॥ pratyakṣa-anumāna-āgamāḥ pramāṇāni ||7|| Insight arises from direct perception, conclusions, or learning that are based on reliable sources. ||7|| विपर्ययो मिथ्याज्ञानमतद्रूप प्रतिष्ठम् ॥८॥ viparyayo mithyā-jñānam-atadrūpa pratiṣṭham ||8|| Error arises from knowledge that is based on a false mental construct. ||8|| शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः ॥९॥ śabda-jñāna-anupātī vastu-śūnyo vikalpaḥ ||9|| Imaginings are engendered by word knowledge without regard for what actually exists in the real world. ||9|| अभावप्रत्ययालम्बना तमोवृत्तिर्निद्र ॥१०॥ abhāva-pratyaya-ālambanā tamo-vṛttir-nidra ||10|| Deep sleep is the absence of all impressions resulting from opacity in that which is mutable in human beings (chitta). ||10|| अनुभूतविषयासंप्रमोषः स्मृतिः ॥११॥ anu-bhūta-viṣaya-asaṁpramoṣaḥ smṛtiḥ ||11|| Recollections are engendered by the past, insofar as the relevant experience has not been eclipsed. ||11|| अभ्यासवैराग्याभ्यां तन्निरोधः ॥१२॥ abhyāsa-vairāgya-ābhyāṁ tan-nirodhaḥ ||12|| The state of yoga is attained via a balance between assiduousness (abhyasa) and imperturbability (vairagya). ||12|| तत्र स्थितौ यत्नोऽभ्यासः ॥१३॥ tatra sthitau yatno-'bhyāsaḥ ||13|| Assiduousness means resolutely adhering to one's practice of yoga. ||13|| स तु दीर्घकाल नैरन्तर्य सत्कारादरासेवितो दृढभूमिः ॥१४॥ sa tu dīrghakāla nairantarya satkāra-ādara-āsevito dṛḍhabhūmiḥ ||14|| Success can definitely be achieved via sound and continuous practice over an extended period of time, carried out in a serious and thoughtful manner. ||14|| दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम् ॥१५॥ dṛṣṭa-anuśravika-viṣaya-vitṛṣṇasya vaśīkāra-saṁjṇā vairāgyam ||15|| Imperturbability results from a balance in the consciousness, and when the desire for all things that we see or have heard of is extinguished. ||15|| तत्परं पुरुषख्यातेः गुणवैतृष्ण्यम् ॥१६॥ tatparaṁ puruṣa-khyāteḥ guṇa-vaitṛṣṇyam ||16|| The highest state of imperturbability arises from the experience of the true self; in this state even the basic elements of nature lose their power over us. || 16|| वितर्कविचारानन्दास्मितारुपानुगमात्संप्रज्ञातः ॥१७॥ vitarka-vicāra-ānanda-asmitā-rupa-anugamāt-saṁprajñātaḥ ||17|| This absolute knowledge is engendered incrementally by divination, experience, joy, and ultimately the feeling of oneness. ||17|| विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥१८॥ virāma-pratyaya-abhyāsa-pūrvaḥ saṁskāra-śeṣo-'nyaḥ ||18|| The other state of insight, which is based on persistent practice, arises when all perception has been extinguished and only non-manifest impressions remain. ||18|| भवप्रत्ययो विदेहप्रकृतिलयानम् ॥१९॥ bhava-pratyayo videha-prakṛti-layānam ||19|| Some people are born with true insight, whereas others attain it via a divine body or oneness with nature. ||19|| श्रद्धावीर्यस्मृति समाधिप्रज्ञापूर्वक इतरेषाम् ॥२०॥ śraddhā-vīrya-smṛti samādhi-prajñā-pūrvaka itareṣām ||20|| And then there are some for whom trust, determination, memory and divination lay the groundwork for insight. ||20|| तीव्रसंवेगानामासन्नः ॥२१॥ tīvra-saṁvegānām-āsannaḥ ||21|| The goal is achieved through intensive practice. ||21|| मृदुमध्याधिमात्रत्वात्ततोऽपि विशेषः ॥२२॥ mṛdu-madhya-adhimātratvāt-tato'pi viśeṣaḥ ||22|| This practice can be light, moderate or intensive. ||22|| ईश्वरप्रणिधानाद्वा ॥२३॥ īśvara-praṇidhānād-vā ||23|| The goal can also be attained via submission to the concept of an ideal being (ishvara). ||24|| क्लेश कर्म विपाकाशयैःपरामृष्टः पुरुषविशेष ईश्वरः ॥२४॥ kleśa karma vipāka-āśayaiḥ-aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ ||24|| Ishavara is a special being that is unaffected by the obstacles of the spiritual aspirant (klesha), specific actions and consequences (karma), or recollections or desires. ||24|| तत्र निरतिशयं सर्वज्ञबीजम् ॥२५॥ tatra niratiśayaṁ sarvajña-bījam ||25|| Ishavara is unmatched and is the source of all knowledge. ||25|| स एष पूर्वेषामपिगुरुः कालेनानवच्छेदात् ॥२६॥ sa eṣa pūrveṣām-api-guruḥ kālena-anavacchedāt ||26|| Ishvara is each and every one, and is even the teacher of the first ones; he is unaffected by time ||26|| तस्य वाचकः प्रणवः ॥२७॥ tasya vācakaḥ praṇavaḥ ||27|| OM is a symbol for ishvara. ||27|| तज्जपः तदर्थभावनम् ॥२८॥ taj-japaḥ tad-artha-bhāvanam ||28|| Repetition of OM (with this meaning) leads to contemplation. ||28|| ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभवश्च ॥२९॥ tataḥ pratyak-cetana-adhigamo-'py-antarāya-abhavaś-ca ||29|| Through this practice, the immutable self is revealed and all obstacles (antaraya) are removed. ||29|| व्याधि स्त्यान संशय प्रमादालस्याविरति भ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपाः ते अन्तरायाः ॥३०॥ vyādhi styāna saṁśaya pramāda-ālasya-avirati bhrāntidarśana-alabdha-bhūmikatva-anavasthitatvāni citta-vikṣepāḥ te antarāyāḥ ||30|| These obstacles (antaraya) (illness; inertia; doubt; neglect; sloth; desire; blindness; a lack of goals; irresoluteness) obscure that which is immutable in human beings (chitta). ||30|| दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासाः विक्षेप सहभुवः ॥३१॥ duḥkha-daurmanasya-aṅgamejayatva-śvāsapraśvāsāḥ vikṣepa sahabhuvaḥ ||31|| Suffering, depression, nervousness, and agitated breathing are signs of this lack of clarity. ||31|| तत्प्रतिषेधार्थमेकतत्त्वाभ्यासः ॥३२॥ tat-pratiṣedha-artham-eka-tattva-abhyāsaḥ ||32|| He who practices assiduously overcomes these obstacles. ||32|| मैत्री करुणा मुदितोपेक्षाणांसुखदुःख पुण्यापुण्यविषयाणां भावनातः चित्तप्रसादनम् ॥३३॥ maitrī karuṇā mudito-pekṣāṇāṁ-sukha-duḥkha puṇya-apuṇya-viṣayāṇāṁ bhāvanātaḥ citta-prasādanam ||33|| All that is mutable in human beings (chitta) is harmonized through the cultivation of love (maitri), helpfulness (karuna), conviviality (mudita) and imperturbability (upeksha) in situations that are happy, painful, successful or unfortunate. ||33|| प्रच्छर्दनविधारणाभ्यां वा प्राणस्य ॥३४॥ pracchardana-vidhāraṇa-ābhyāṁ vā prāṇasya ||34|| The goal can be attained through breathing exercises involving holding your breath before exhaling. ||34|| विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थिति निबन्धिनी ॥३५॥ viṣayavatī vā pravṛtti-rutpannā manasaḥ sthiti nibandhinī ||35|| - Or by contemplating things and impressions, which promotes mental stability and consolidation ||35|| विशोका वा ज्योतिष्मती ॥३६॥ viśokā vā jyotiṣmatī ||36|| - Or by contemplating the inner light that is free of suffering. ||36|| वीतराग विषयम् वा चित्तम् ॥३७॥ vītarāga viṣayam vā cittam ||37|| - Or if what is mutable in human beings (chitta) is no longer the handmaiden of desire. ||37|| स्वप्ननिद्रा ज्ञानालम्बनम् वा ॥३८॥ svapna-nidrā jñāna-ālambanam vā ||38|| - Or through knowledge that is derived from a nocturnal dream. ||38|| यथाभिमतध्यानाद्वा ॥३९॥ yathā-abhimata-dhyānād-vā ||39|| - Or through contemplation (dhyana) of love. ||39|| परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥४०॥ paramāṇu parama-mahattva-anto-'sya vaśīkāraḥ ||40|| A person who attains this goal has mastery over everything, from the smallest atom to the entire universe. ||40|| क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥४१॥ kṣīṇa-vṛtter-abhijātasy-eva maṇer-grahītṛ-grahaṇa-grāhyeṣu tatstha-tadañjanatā samāpattiḥ ||41|| Once the misconceptions (vritti) have been minimized, everything that is mutable in human beings (chitta) becomes as clear as a diamond, and perceptions, the perceived, and perceiver are melded with each other. - One builds on and colors the other. This is enlightenment (samapatti). ||41|| तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥४२॥ tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ||42|| In conjunction with word and object knowledge, or imagination, this state is savitarka samapatti. ||42|| स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥४३॥ smṛti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ||43|| Once all previous impressions (smriti) have been purged and one's own nature is clearly perceptible, then only the object of contemplation emanates light. This is nirvitarka samapatti. ||43|| एतयैव सविचारा निर्विचारा च सूक्ष्मविषय व्याख्याता ॥४४॥ etayaiva savicārā nirvicārā ca sūkṣma-viṣaya vyākhyātā ||44|| If the object of concentration is of a subtle nature, these two described states are known as savichraara and nirvichara samapatti. ||44|| सूक्ष्मविषयत्वम्चालिण्ग पर्यवसानम् ॥४५॥ sūkṣma-viṣayatvam-ca-aliṇga paryavasānam ||45|| An object can be subtle to the point of indefinability. ||46|| ता एव सबीजस्समाधिः ॥४६॥ tā eva sabījas-samādhiḥ ||46|| All of these states of consciousness are called sabija samadhi. ||46|| निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥४७॥ nirvicāra-vaiśāradye-'dhyātma-prasādaḥ ||47|| If you regularly experience the clearest of the four aforementioned states known as nirvichara samapatti, then you are about to experience a state of absolute clarity. ||47|| ऋतंभरा तत्र प्रज्ञा ॥४८॥ ṛtaṁbharā tatra prajñā ||48|| - Then consciousness will be filled with truth. ||48|| श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥४९॥ śruta-anumāna-prajñā-abhyām-anya-viṣayā viśeṣa-arthatvāt ||49|| Consciousness is characterized by a special relationship to the object. This relationship exceeds the bounds of knowledge that is received and followed. ||49|| तज्जस्संस्कारोऽन्यसंस्कार प्रतिबन्धी ॥५०॥ tajjas-saṁskāro-'nya-saṁskāra pratibandhī ||50|| This experience gives rise to an impression (samskara) that supplants other impressions (samskara). ||50|| तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥५१॥ tasyāpi nirodhe sarva-nirodhān-nirbījaḥ samādhiḥ ||51|| Nirbiija samadhi is attained once even these impressions have become tranquil and when everything has become tranquil. ||51|| source: http://www.ashtangay...jali/chapter-1/)
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Why do you feel you are not it? Bhakti can be art, it can be chopping wood, carrying water, eating, drinking, breathing...it is felt, not intellectualized. It is in seeing a sunrise and revelling in the aweoneness of the source, it is natural, not imitation. It happens or it doesnt. YOu might even not know what it is but yet you feel it...it is the opening of the heart-mind. Thats where it rises from. It can happen when energy moves from the hsin. But we arent discussing that, we are talking about how desireless action (which is wu wei imho) prevets karma fom being accrued...
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Why does devotion need a gap between the subject and object of devotion? Bhakti cannot be tranliterated into english, like most sankrit words. So bhakti is devotion, reverence, love, compassion, yearning, all rolled into one. I would say everyone needs to have these things for one self. Is there a gap? Wow you think of all those things before you go to sleep? Impressive! I just sleep because i feel sleepy I get it, you dont want "foreign" concepts introduced into daoist discussions.
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I guess it must be the process of planting trees that is the main attraction, right?
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Now now, let's not be pedantic. Are you certain you have "NOT" understood what I am saying? Actually it gets weird real fast because you choose to make it seem weird. Nothing wrong in liking somethings....in fact I like lotsofthings... Not desiring fruits of MH's trees is not the same as not liking somethings or for that matter disliking somethings either. ;-) And no, Bhakti (if that's what you were referring to) is not that at all -- it stands for devotion and love. The word you are looking for I think is vairagya (or detachment). Its not for everyone, only those who have renounced normal life in society and chosen to become mendicants. Even they have dispassion or detachment from only material pursuits, like money, clothes, cars, sensual gratification. Obviously one cannot live in the material world and not partake in it's "somethings"...the question then becomes, how "obsessed" are you with these? Do you wake up in the morning to strive to achieve these things and go to bed in the night thinking about these?
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There is a whole field of practice called karma yoga. Those who follow it perform actions towards whAtever goal but dont fixate on the imagined results of the action. So when the opportunity to perform an action arises, they do it to the best of their ability and dont waste energy on dreaming about or lusting after the results. If the action is done impeccably, the fruit will automatically come. In the same vein, they dont pine after things tht they havent got because the action didnt bear fruit Tht is wu wei...not trying to go against the natural flow of things and not worrying too much about thr reuslts. The results will come if the work done is aligned with the natural course of the universe
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Wu wei is what is known as nishkama karma (aka action without desire for the fruits of action) in hinduism. Acting contrary to how action is done takes the karmic entanglement out of the picture.
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Consciousness is self-aware. Sorry...had to make that statement. This is evident in the gap between thoughts...all objects are superimpositions on this consciousness. How? Now that is the mystery that needn't be solved....
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Hi Manitou, I think the purpose here is to show that I am not "the objects" that I encounter. The "I" that I am is ever present, an intelligence that is not defined or created by the interactions of objects. The "I" is self-existent and self-aware. When I can strip away the objects and face this "I", I am face to face with Dao (called Brahman in Vedanta). I am often tempted to use the "seeing" vs "seeing" differentiation that Carlos used in his books to refer to the "I" vs the "I" or the "Self" vs the "Self"
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Oh and to explain mind stream imho, it is a field of objects in our consciousness, mistakenly identified as our consiousness. So I wld say, mind stream is mind. Mind is not our consciousness. Chitta is our consciousness, its vritti is our mind.
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Relative and absolute...a very relevant aspect of nondual teachings...its so simple a oncept, yet the conditioned mind tends to forget. I interacted with a brilliant philopspher-physicist-practitioner of advaita vedanta and madhyamika (dr. Ramakrishna puligandla) who breaks this down so simply.... If all this is that ( the indivisible, unfatomable, indescribable one), all mode of acquiring knowlege of its various aspects and manifestations have to be relative to the framework that is used to acquire the knowledge...to label (name) and describe the forms (call it a categoricl framework). The " truth" realized via each of these frameworks is relative to the oundaries of the framework itself. So realitve truth or relative reality is always in context of one or more frameworks. Absolute s without frameworks...it is therefore described as silence, tao, brahman, etc.
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Dear xj, I'm no authority....but i'll be gld to exchange ideas.
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http://en.wikipedia.org/wiki/William_Walker_Atkinson Some background of the author, I suspect that suninmyeyes is right in her assessment. Thats not to take anything away from the wisdom expressed through him.
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Hi xj, Not sure what you meant in your question. Did you want my opinion on how tantra practices fit into the yogic worldview? Or just discuss what tantrik worldview is in general? If it is the former, then its simple enough...yoga hs been adapted to be a practical tool to experience various indic philosophical frameworks ranging from dualistic sankhya to nondualistic forms of tantra and vedanta. Tantra itself is of various types...main categorization can be made into the righthand path and the left hand path. Right hand path is more intellectual, employs mantras and yogic practices to psychosomatically experience their philosophies. Lefthand path is more "non-traditional", in that it uses schock techniques to break the practitioner free from the shackles of conditioned thinking....it is "crazy, profane and amoral" at the face of it. Though this is what is generally thought of as tantra in the west, more often than not, it is done so ignorant of the traditions and reasons behind the practices, often used as a facade of spiritual practices to indulge in "taboos" . There are three definitive schools of tantra...the vaishnavite, shaivite and shakta. Vaishnavite tantric schools main deity is Vishnu, shaivite schools have Shiva amd shakta schools have varios forms of Shakti (Mother Goddess such as Kali, Durga, etc). One common theme in all tantrik schools is that they all have a main deity through whom the practices are done. Of the three schools, Shaivism has two flavorz...the northern or Kashmir school and the southern or Tamil school. Southern shaivism is primarily dualistic, Kashmir school is primarily nondualistic at its higher levels. If you have further questions, i'd be gld to answer to the best of my knowledge.
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I dont have an objection to what you are saying in general, bu please dont refer to a "christian" yoga ...there is no such thing!
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I spoke from a general tantra perspective. Without compassionate love (which i differentiated from the selfish love of wanting to own), imho, while it is possible to do a strictly energetic exchange, it is also potentially dangerous sjince it builds more "entanglement". Unless both partners are mature in their approach, compassion being a key feature of such a state, i would be wary of such an exchange. To have an exchange without that would be then coming from a selfish position, where there would be a tendency to take but not give, meaning no harmony, no taiji. If both cared to give and take, there would be constructive energetic interference, otherwise there would be the opposite effect. Btw, i would not call me. Buddhist. I know most bums here wouldnt either....
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Without understanding the difference between love (the unselfish kind that would open one's heart to compassion) and lust, it is very dangerous to venture into tantrik left hand path. For tantrik left hand path to work, it is important that the heart of compassion be realized. Otherwise the sacred becomes profane...
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I would say that the yoga is to stop the mind, mind being a field of objects in consciousness... so that sutra can be understood as, while the mind stream is active, the practitioner idntifies with the various objects that constitute the mind stream