Search the Community

iRest yoga nidra (+ polyvagal theory).

I thought this was an outstanding talk that combines the insights of Vedanta with the Christianity. We have a Christian who converted to Vedanta, and rather than losing his Christianity found it very much enhanced. It is also very practical, very loving, and spoken well from the heart. He also raises interesting questions about dual-belonging: can one be a member of two religions? His answer may surprise you (especially since it come in the second lecture ).

Bhoothanatha Geetha of Sabarimala Ayyappan is a text similar to Bhagavad Gita which has 132 slokas and 8 chapters. It is a conversation between Manikantan, the prince and Rajasekaran, the king of Pandalam in which Manikantan explains the secrets of Advaita Vedanta and the ways to attain Jeevan Mukti to Rajasekeran. This text is not well known as much as the other Gitas, like Bhagavad Gita, Ashtavakra Gita, Avadhuta Gita etc. But the text beautifully summarizes the essence of spiritual wisdom in simple Sanskrit. In the following video, I have given a short introduction, explained the meaning of an important sloka in the text and also explained some other interesting details about the text: https://www.youtube.com/watch?v=kFWdynSAXfM

There are at least three useful ways of thinking about the ego and how it is generated. One is the static: this is the sense of the subject, of the "I," that is generated whenever you have an experience. The I is generated from and contrasted to the not-I. The I here is a mass of unconscious and unseen assumptions. Self-inquiry and surrender discern away these assumptions, leaving the I by itself, whereupon it disappears. The second view is the dynamic: this is the sense of the "I" that is generated by the motion of thought. Thought by flowing creates the hallucination of a stable perceiver OF those thoughts. If this motion is slowed down or stopped, that hallucination can be seen for what it is. Self-inquiry and surrender concentrate the mind, redirecting it away from its usual desire-and-fear focused movement, thereby slowing and even stopping it. The third view is the structural view of the ego: this is the fact that the content of our thought all refers to a self-image, and is validated by all the other thoughts referring to the same image. These form a kind of web or net of mutually reinforcing illusion. Spiritual pointers like the simple question "Who am I?" or the image of the ego as being like a dream try to gesture one away out of this web.

Most of us here have a practical background, having spent many years in the practice of a meditative method or art (e.g., qigong, yoga, taijiquan, etc). It is true that having a practice is essential for growth and learning. And yet, many seem to gloss over the role of knowledge. There are two kinds of knowledge -- one that is taught to us by another (such as a teacher, friend or some other medium -- book, etc). Let us call this "external knowledge" or "indirect knowledge". The other is the knowledge that is directly known -- usually as a result of a regular and diligent practice of the method of our choice. Let us call this "internal knowledge" or "direct knowledge". I've seen many practitioners of spiritual arts scoff at the external knowledge because it is considered somehow inferior to the "directly" known, internal knowledge that is supposed to be the fruit of our (glorious/valiant/heroic/add your own adjective here) efforts. And yet, we would not have embarked upon the path of our choice if we didn't have an external source of knowledge to guide us throughout our journey. It is quite possible that some people, due to their karmic influence are easily able to enter into deep meditative states. But that may not result in full awakening, without proper initiation into the external knowledge. The reason being, when the deep meditative states (samādhi) are entered, there is no mind involved (or minimal mind is involved). While repeated immersion into these deep states can result in thinning of the modifications of the mind, the mind still remains functional once one exits from such states. In the vedantic tradition, the entry into samadhi is called "mano laya" (or pausing of the mind). This is considered an intermediate stage of spiritual evolution. Once the practitioner exits from the samadhi, the mind resumes its functioning (perhaps with not as much vim and vigor as it did prior, but it generally tends to gather steam and pick up from where it left off eventually). The only way to cause what in vedanta is called "mano nāsha" (mind cessation) is to deliberately and methodically work with the external knowledge (as taught by the teachers and texts) and go through a process of intellectual assimilation. The mind has four components, namely the ego, the thought field, the storehouse of memories and impression and the intellect. For knowledge to be integrated, it has to be worked on with the cooperation of the mind (ego-thought field-storehouse-intellect). Key among them is the intellect. Whatever the intellect identifies with, the ego will do its level best to protect/maintain that. If the intellect identifies with the body, the ego will strive to maintain that identification. If the intellect identifies with the mind, ego will strive to maintain that identification. Therefore, the intellect needs to come onboard with the process of spiritual development. Once the intellect is onboard, all the other components of the mind will follow its lead. So with the study and contemplation on the external knowledge using the intellect, the intellect needs to be convinced of its 'place' in the grand scheme of things. When the intellect understands completely that it is merely a function of the mind, and that the mind is nothing but a process arising in awareness, the intellect will gradually relinquish its need to identify with anything. It might initially start by giving up identification with the body and the mind. Typically the intellect latches onto the idea of being "The Non-dual Self/Awareness". And it is a far better proposition that being identified with the body/mind. Then the seeker wants to constantly abide in this "non-dual awareness". Of course, life usually has other plans, so the feeling of non-duality, and the feeling of duality keep coming and going, oscillating between the two phases at regular intervals. This leads to great frustration in the intellect of the practitioner. And then one day the realization occurs, that what we truly are, is aware of both the duality and non-duality that seems to arise in the mind. And on that day, the intellect gives up completely, and the ego disappears, as it has nothing to defend anymore. This results in a fully non-grasping mind, essentially a mind that has ceased to operate as it used to before spiritual practice started. And therein is the direct knowledge or internal knowledge, which is nothing but that which is aware of both the apparent duality and non-duality.

What is the meaning of ego? The word has many different and complicated meanings in the spiritual literature. Is it the sense that I am? Is it the emotions and fantasies connected to the self-image? Is it identification with these? Is it simply any kind of desire at all? In this video, I go through some of the possibilities and their implications…

In a recent exchange with another bum on another thread, the topic of Sikhism came up. I have to admit I don't know much about it, albeit I've interacted with and had a few friends from that tradition, growing up in India. Here's what their primary motto/motif is (from Wikipedia) -- I say it's lovely!

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

Self realization is the realization of the Self, or Atman. The Self can be related to the experience of impersonal being, or the sense that you are pure consciousness, or that you are silence itself or awareness itself. Self realization could also be said to be the freedom from the sense of being a personal “me.” You transcend your ego identity and realize that you always were and always will be consciousness itself. Stress is created out of this sense of being a personal “me.” This personal me arises out of identifying with your thoughts. You believe you are the thinker of your thoughts. The thought arises “I don’t like potato chips” and you are the “I” in that sentence. And so every desire, fear, worry and thought that arises, you are the subject that is in fear, that desires, that worries. So it is a feeling of being bound, of being trapped in a separate sense of “I” that is in opposition to the rest of the world. It is the source of all conflict. But once you start turning your attention back upon this “me” that claims to be and have all of these thoughts, you find there is no “me” there. And this happens through meditation. Beyond the thought that “I am this,” there is no sense of personal “me” here. There is only impersonal being. And this being is aware, it is awareness itself. It exists beyond all thoughts. In fact, all thoughts arise out of it. So through this inquiry or other meditation techniques you begin to rest your attention on what is prior to this sense of being a personal me. And after a while there will be a shift, that attachment to being a separate “me” gets broken and you realize the Self, you realize you are consciousness. The feeling of this is very freeing, very peaceful and blissful. It can be a feeling of being silence or being love. But although you realize that consciousness is all that there is, there is still a very subtle sense of separation that is still there. It is not a concrete separation, but it is still there. The experience of Oneness is when you go even beyond The Self, and you feel you are everything. So self realization is you are consciousness and in oneness you are everything. Understanding this from the mind may seem like a small distinction, but it is quite a big difference. In self realization, as you remain identified with The Self, it is an inward experience, not an outward experience and there is that separation between inward and outward. You often here self realized teachers saying there is no world, it is all illusion. But in oneness, there is no separation between inward and outward. There is no denying the world. You are everything. You are fully free from being anything. There is a great release in this, an intense feeling of unconditional love. You feel yourself moving through everyone and everything. Everything is alive and radiating love just as you are alive and radiating love and there is no separation in that. You are the universe. You are the world. You are love itself. To experience either Self Realization or Oneness, spiritual practice especially meditation is needed, a healthy diet and lifestyle is also quite important and other spiritual disciplines beyond that will probably be practiced. But the most important part of attaining self realization or oneness is to receive the shaktipat from an Enlightened Master. When you receive shaktipat, the process of self realization and oneness begin to happen automatically deep within you. You begin to experience a spiritual energy within you, vibrating and moving through your body, awakening you to deep states of meditation and unconditional peace. Kip Mazuy is the Creator of Bliss Music Shaktipat Meditation Music Proven Repeatedly to Awaken You into Deep Meditation & Oneness To Hear Free Samples Visit the Spiritual Awakening Website For More Free Teachings on Meditation & Self Realization Please Visit the Spiritual Enlightenment Website