Loading ...
Sorry, an error occurred while loading the content.

A seascape phantasy-the Dance of Shiva

Expand Messages
  • sandeep chatterjee
    Even today modern science is struggling with the why and how of the working of the cerebral cortex. As neuro-biologists Eccles puts it, we are compelled to
    Message 1 of 6 , Feb 13, 2005
      Even today modern science is struggling with the why and how of the working of the cerebral cortex.
      As neuro-biologists Eccles puts it, "we are compelled to consider the behaviour of the individual particles of matter  in the active cerebral cortex as something "outside physics".

      What all this amounts to is that we are still asking the question that Aristotle was asking two thousand years ago:
      "How is the mind attached to the body?
      What is the nature of the thinker?"
      The endeavour to discover the nature of thought is basically misconceived .
      Because that which is thinking and this which is thought about, are one and the same.
      Because there can be no subject-object relationship in such quest.
      Because that which is sought is this which is seeking.
      In the absence of a mirror, how can the eye see itself?

      The development of a newborn infant is a fascinating panorama.
      A single cell, during the period of nine months has progressed through the successive embryonic states  and has culminated into a human personality.
      The process of development automatically continues without interruption even after birth.
      In the course of the next few days, weeks and months the infant rapidly increases its weight  and develops the other capacities gradually, including the mental capacities which create in the infant the sense of the exercise of will and volition.
      This development of the infant, like that of a plant, is not really through an outside source but its own inherent energy contained in that single cell which has thus developed.
      This inherent vital force within the growing embryo contains the self- regulating properties which ensure that the end-product will be according to norm in spite of any accidental hazards that may arise during the course of the development.
      It is the genetic code of the fertilized egg and the impacting conditioning which that fertilized egg received through it's existence.....
      ......which determines the potential of the new individual .......and its actualization.

      Yet one is so thoroughly identified with one's body....... that to the posed question....... "apart from your name and form, .......who (or what) are you?"....
      ...is met with derision, bewilderment and even fear, which expresses as defensiveness.
      We are accustomed to think of our body as that solid, material stuff with a certain volume and weight which is susceptible to pain and pleasure and ultimate decay and death.
      But is the body really solid?
      However solid the body may appear to be, the established fact remains that it is from a single cell that the body has been developed.
      The electron-scanning microscope, with a magnification of several thousand times, shows the human body.......... as a sort of phantasy, ......
      ......a seascape as different from our perception of the body with our eyes as could possibly be imagined.
      The pores of the skin open like ocean caves.
      A bundle of nerve fibers curving its way across a section of muscle tissues appears like a sea serpent lying on a giant walrus
      What appears as thousands of tadpoles swimming furiously against the current are,....... sperm cells struggling for survival against incredible odds.
      The whole .........presenting a sea spectacle.
      Based on what the electron microscope has so far revealed, it would seem to indicate........ the "solid" flesh dissolving into a sort of condensed  vapour, muscle fiber assuming a distinctly crystalline aspect showing that it is made of long spiral molecules interconnected and held in place by imperceptible waves pulsing many trillions of times a second.
      Within molecules would be atoms, their interiors veiled by vague clouds of electrons.
      Then the shell dissolves and it is all emptiness.
      Deep, deep within that emptiness, the subatomic physicist tells us, is a nucleus ..........
      ........which being an oscillating field, begins to dissolve, showing further organized fields, protons, neutrons
      and even smaller particles, each of which also dissolves into nothing but the rhythm of the universal pulse.
      This pulsating rhythm .......is what the mystic has apperceived.
      In considering the question of what the body is made of, the ineluctable conclusion is that there is no solidity at all either at the most sublime level of the body, or at heart of the Universe.
      This would seem less astonishing if it could remember that the characters in your last night sleep dream appeared equally solid.

      The compact nucleus at the very heart of the atom, then, is nothing solid but rather a dynamic pattern of concentrated energy throbbing and vibrating
      at incredible speeds, beyond imagination.
      A veritable frenzied dance, the Dance of Shiva, in which creation and destruction take place continuously and simultaneously.
      As particle physicist James Jeans avers....... the universe is mental rather than material.
      In ancient times, the mystic declared......... the glorious or worthless external world (depending on the innate conditioning viewing that world) 
      as "chittamatra (mind-stuff only) ....
      ...or vijnaptimatra (representation only)
      The astronomer also presents us with the same beguiling pointing when he observes.....
      .....that when galaxies sometimes meet head-on,
      all they do is pass through each other like two summer clouds.
      The human body, like all living objects, has its own electromagnetic field, and therefore, we are affected to a varying extent one way or another by the pulsating fields that criss-cross one another throughout space, .....
      ....not only by the nearer events like the turning of the earth on its axis, the tides and the seasons, but even by the distant solar flares known as sunspots.
      It would seem that as the mystic has always held .........each one of us is in direct or indirect relationship with all that is.
      It is through the senses that the various organized fields of rhythm
      (that apparently constitute the totality of an individual entity) are connected with
      one another
      and with the rhythms of the entire universe.

      It would thus seem that there cannot be a separate personal identity ......
      ....if every human body is nothing but emptiness, a concentrated pattern of energy.
      But the wonder that which-is.........is........ has so contrived that each emptiness,
      each individual body and each personal identity has an essential characteristic
      that distinguishes it from all others.
      The botanist tells us that every leaf on a tree is in some way or another at least slightly different from all others.
      The chance of two fingerprints being identical has been computed at less than one in sixty billion.
      Brain wave patterns are observed to be clearly distinctive.

      An effective voiceprint definitely identifies the speaker through the recorded voice frequencies.
      A new born baby's breathing pattern is said to be as distinctive as a fingerprint.
      It would seem therefore that the evolutionary process itself has ensured individual variations within each species by means of a series of rhythmic wave functions composing a personalized inner pulse that synchronized in varying designs with everything else and everyone else in the world.
      It is this inner pulse and the extent of its synchronity with the other person or thing which produces instant attraction, revulsion or total indifference.
      The all-in-one-ness of the mystic has been now clearly accepted by the modern scientist.

      A formulation made by the physicist J.S. Bell- Bell's Theorem- particularly emphasizes that "no theory of reality compatible with quantum theory can require spatially separated events to be separate".

      This means, simply, that ever events distant or local.....are interconnected.
      What is more, it already implies that each electron must know what every other electron in the universe is doing ....
      ..in order to know what it itself has to do every moment.
      It further implies that each subatomic particle within is in touch with all that IS.
      The mystic intuitively understands the problem and the solution that is contained in the problem:
      All there is, is the primal ENERGY which is nothing other than CONSCIOUSNESS ....
      ...which has produced on or within itself the MIND-STUFF.....

      of the universe (chittamatra)
      as a representation only (Vijnaptimatra).

      In other words, all there is, is CONSCIOUSNESS which in the case of sentient beings may be called SENTIENCE, an aspect of consciousness which enables it to cognize other sentient beings.
      This is indeed the core of any "real" teaching.

      If the body is scientifically seen as emptiness, a throbbing energy, the question would arise:
      What then is a "sentient being"?
      The question answers itself.
      In the sentient being, if the being is merely emptiness, then the being that is sensorially perceptible .........must be a mere appearance like a mirage on the sands, and the "sentient being" must be what remains....... SENTIENCE.
      If the physical being is merely an appearance, an object, a phenomenon, it is quite obvious that it cannot be expected to perform any action as an independent entity on its own initiative.
      The fact is illustrated by the Chinese Master Chuang-Tzu's story of the sow who died while her piglets were suckling- the little piglets just left the inanimate body.
      The body became inanimate because the animus was no longer within.
      This animus, the sentience in the body, regarded by the mystic as the consciousness ( or the "Heart" or the "Mind")
      which is not the personal element in each sentient being ........
      .....but the universal, primal energy which pulsates in all sentient beings
      and indeed in every particle in the entire universe.
      The biological object........as "a" particle of the Universe...........is ...
      ...."an" expression of the pulsation.
      This impersonal or universal consciousness is, therefore, what the sentient being really is.
      And, indeed, all there is, all that exists, is nothing but the universal consciousness.

      This impersonal consciousness, in its static state of rest, is the Absolute unmanifest subject.
      When movement arises in it, it becomes conscious of itself............."I AM".....
      ... and in that first split-second of awareness the universal consciousness concurrently comes
      into manifestation by objectifying its pure subjectivity into the duality of subject and object.
      When the manifestation occurs, the universal or impersonal consciousness becomes identified with each object, and thus arises the concept of the egoistic "me " in human beings ,........
      ......because of which the phenomenal world appears to be "real".
      "Real"-ly glorious, wondrous ........or.......... "Real"-ly lousy, pathetic, source of suffering.
      This process of identification of the Consciousness with an individual object
      and considering that object as "me" in the subjective sense (as opposed to all other objects)
      means in effect.............. the objectivizing of pure subjectivity,.....
      ........ thereby creating an apparent separation, between "me" and the "other".
      And it is this "me-concept" or self or ego which is the "bondage" from which "liberation" is sought.
      Sought.......... again by Consciousness which identified itself.

      Whatever appears to be done by a sentient being can only be conceptual ......
      ......because a sentient being, objectively, is only an appearance, an illusory dream-figure.
      All actions in the framework of space-time are dreamed by a dreamer that can have no objective
      existence.............aka the universal consciousness in movement.
      Sentient beings may imagine themselves as causative instruments but they are only an integral part of the hypothetical emptiness of the universe, .....
      ....one of the multitude of manifestations.
      It is universal consciousness which produces within itself the totality of the manifestation.
      The sentient beings are illusory objects from the point of view of the phenomenal manifestation, mere dreamed figures and therefore "nothing".
      But they are also "everything".......
      .......because, noumenally , anything, dreamed can be nothing other than the dreamer.
      The dreamer is the subjective aspect of consciousness.......
      ... while all manifestations .......its objective aspect.

      The sentient being, therefore, dreams the manifested universe-including himself (as in a personal dream)......
      .....by objectivising it.
      And it is as this subjective aspect of consciousness that the sentient being can be said to BE.
      As the phenomenally present illusory object, the sentient being is nothing.
      But, as the phenomenally absent- and noumenally present- "             "....... is everything.
      Creation and dissolution of phenomenality, of which this Universe is one mere bubble .......
      .......mere aspects of the Dance.
      Where the "Danced" and the "Dancer ".........are really aspects of the Dancing.
      The Dancing......
      ...........ever being........
      ....... transcendent to the very Dancing.
    • dabrown1973
      ... obviously intelligent, im just not familiar with the language. when i read krishnamurti, i have to go REEEEAAL SLOOOOW to let some of it sink in. my poor
      Message 2 of 6 , Feb 13, 2005
        --- poser? {hopefully a mistype} both u and medit8tion are
        obviously intelligent, im just not familiar with the language. when i
        read krishnamurti, i have to go REEEEAAL SLOOOOW to let some of it
        sink in. my poor feeble mind cant keep up. haha thanks for the
        replies, but u did make me go get the dictionary a few times!
      • ganeshbabu vempati
        Dear friend, The only best method of meditation is observing the breath without thinking any thing after closing the eyes and crossing the fingers of the hands
        Message 3 of 6 , Feb 14, 2005
          Dear friend,
          The only best method of meditation is observing the breath without thinking any thing after closing the eyes and crossing the fingers of the hands and crossing the legs in the posture of sukha padmasana. While doing this please keep all your previous knowledge aside, as it is a bookish knowledge which is not useful for a beginer. This is absolutely necessary for everone till they feel the experiences of meditation. One has to practice meditation atleast for one hour continuously. As u feel the flow of cosmic energy and other aspects u will start learning many things yourself as yourbreath is your master. Slowly u will learn to be with ur breath even when ur doing other works. The awareness is required to observe ur thoughts which are received by u from outside but not within. Be aware to observe the thoughts and analyse whether that thought is necessary to implement at that movement or not. If that is not necessary please ignore that thought but donot try to supress as it gains energy to lead u to inner chatterings. Try to make ur mind silent as much time as possible but donot control it. The best way to stop thoughts is by observing the breath only.
          Thanks, Ganesh

          medit8ionsociety <no_reply@yahoogroups.com> wrote:

          --- In meditationsocietyofamerica@yahoogroups.com, "dabrown1973"
          <daleryukyu@p...> wrote:
          > hi ya all  first of all, im glad their is a website devoted to one of
          > the most important things in life to me. i have experimented with a
          > variety of meditation techniques, the ones i have focused on
          > primarily is "feeling the body" and awareness of body.my first few
          > months was devoted to feeling the breath enter and leave, and it was
          > what got me hooked, but i found i couldnt do this while engaged in
          > other activities, and since i beleive its important to meditate
          > throughout the day, rather than just 20 minutes in the morning, i
          > have since moved on. for some reason, when i feel the body throughout
          > the day, i get a dull headache right where the "3rd eye" is located.
          > anybody have any info on that? secondly,i love krishnamurtis
          > teaching, as well as eckhart tolle, and have found both have been
          > beneficial. there are areas where their teaching conflict, and i
          > wondered if anybody with more clarity would want to respond on it.
          > both have written about watching your thoughts, being aware of your
          > reactions, however, tolle, as well as many others, states that when
          > you watch a thought, you are aware of your thought being there, and
          > here you are watching it(you are separate from your thought) but
          > krishnamurti states that division is the problem, that you are your
          > thoughts. anybody have any ideas, opinions on this?

          Great question! I think the answer is that you are
          looking at 2 different types of experiences. Here's
          an excellent article by the great Swami Sivananda that
          deals perfectly with these two perspectives as well
          as the other states that all are part of the divine
          Raja Yoga Samadhi. It is fairly long, but well worth
          the reading time as it also offers an opportunity
          to better understand some of the Sanskrit termonology
          that often is used to discuss these higher realms of
          awareness. Enjoy!..........

          Raja Yoga Samadhi

          Sri Swami Sivananda

          According to Raja Yoga, Samadhi is of two kinds, viz., Samprajnata and
          Asamprajnata. In the former, the seeds of Samskaras are not destroyed.
          In the latter, the Samskaras are fried or annihilated in toto. That is
          the reason why the former is called Sabija Samadhi (with seeds) and
          the latter as Nirbija Samadhi (without seeds or Samskaras).
          Samprajnata Samadhi leads to Asamprajnata Samadhi.

          The Samprajnata Samadhi is also known by the name Savikalpa Samadhi or
          Sabija Samadhi. This Samadhi brings perfect knowledge of the object of
          meditation. The mind continuously and to the exclusion of all other
          objects assumes the nature and becomes one with the object of its
          contemplation. The Yogi attains all the powers of controlling the
          nature in this Samadhi.

          The Samprajnata Samadhi is of four kinds, viz., Savitarka, Savichara,
          Sananda and Asmita Samadhi. All these Samadhis have something to
          grasp. There is Alambana or argumentation or questioning. They give
          intensive joy but they are not the best and finest forms of Samadhi.
          They cover the gross or the subtle elements of nature and the organs
          of sense. They give you the direct knowledge of the elements, objects
          and instruments of knowledge and some freedom.

          These stages are in the form of steps of an ascending staircase. To
          begin with, meditation should be done on a gross form. When you
          advance in this meditation, you can take to abstract meditation, or
          meditation on subtle things or ideas. Mind should be gradually
          disciplined and trained in meditation. It cannot all at once enter
          into the highest Asamprajnata Samadhi or that which constitutes the
          highest subtle essence. That is the reason why Patanjali Maharshi has
          prescribed the practice of various kinds of lower Samadhis. When the
          mind is extremely attached to gross objects, it is not possible to fix
          it on subtle objects all at once. There must be gradual ascent in the
          ladder of Yoga. You should place your footstep cautiously in each rung
          of the ladder. You should pass through successive stages before you
          attain the highest Asamprajnata or Nirvikalpa Samadhi. But
          Yoga-Bhrashtas who have passed through the lower stages in their
          previous birth can attain to the highest stage at the very outset
          through the grace of the Lord. If the Yogic student had reached the
          higher stage, he need not revert to the lower stages.

          All the forms of Samprajnata Samadhi are Salambana Yoga (with support)
          and Sabija Yoga (with seed of Samskara). The Yogins enjoy a form of
          freedom. Dharma Megha in Raja Yoga means "the cloud of virtue". Just
          as clouds shower rain, so also this Dharma Megha Samadhi showers on
          the Yogins omniscience and all sorts of Siddhis or powers. The Yogi
          enjoys a form of freedom. Therefore, this Samadhi is called the
          Showerer or cloud (Megha) of virtue (Dharma). The Yogi enjoys expanded
          vision of God.

          Ritambhara, Prajnaloka, Prasannavahita are the three stages or
          Bhumikas of Samprajnata Samadhi. In Ritambhara the content of the
          mental Vritti is Satchidananda. There is still a separate knower. You
          get Yathartha Jnana or real wisdom. In the second, every kind of
          Avarana (veiling) is removed. The third state is the state of peace in
          which the mind is destitute of all mental modifications. The knowledge
          that you get from testimony and inference is above objects of the
          world; but the knowledge that you obtain from Samadhi is Divine
          Knowledge. It is super-sensual, intuitive knowledge where reason,
          inference and testimony cannot go.

          Savitarka and Nirvitarka Samadhis

          Savitarka Samadhi is Samadhi with reasoning. It is a superficial
          attempt of the mind to grasp any object. In this Samadhi, Sabda
          (sound), Artha (meaning), Jnana (knowledge) are mixed up.

          The. aspirant can meditate on the body of Virat or Lord Vishnu with
          four hands or Lord Krishna with flute in hand or any ordinary object.
          He will obtain the direct perception of all the peculiar features, the
          excellences (Gunas) and defects (Doshas) of the object of meditation.
          He will have complete knowledge of the object. He will be endowed with
          all the features of the object unheard of and unthought of. He will
          obtain these through Savitarka Samadhi. The Yogic student meditates on
          the object again and again by isolating it from other objects.

          You can meditate on the gross elements also. You will gain power over
          them through intense meditation. The elements will reveal to you their

          Just as the new archer first aims at big object only and then at
          smaller ones gradually, so also the beginner in Yoga concentrates on
          the gross objects such as the five Maha Bhutas, Lord Hari with four
          hands, and then on subtle ones. In this manner the grasp of the
          objects by the mind becomes subtle. A Yogi directly perceives the real
          body of the Lord Vishnu as He lives in Vaikuntha, by the force of his
          meditation although he remains at a great distance from the Lord.

          In Savitarka Samadhi concentration is practised on gross objects and
          their nature in relation to time and space. This is a gross form of
          Samadhi. When the Yogi meditates on the elements as they are by taking
          them out of time and space, then it is called Nirvitarka Samadhi
          without questioning or reasoning or argumentation. This is a subtle
          form of Samadhi.

          In Savitarka there is Vikalpa or fanciful notion of word (Sabda),
          object (Artha) and idea (Jneya). There is no such notion in Nirvitarka
          Samadhi. There are three factors in the comprehension of a word, e.g.,
          cow�(1) cow, the word, (2) cow, the object, (3) cow, the idea in the
          mind. When the meditator imagines these three to be one and the same,
          it is an instance of Vikalpa or fanciful notion of the word, object
          and idea.

          Savichara and Nirvichara Samadhis

          If you meditate on the subtle Tanmatras (subtle elements of matter)
          and their nature in relation to time and space, it is Savichara
          Samadhi with deliberation or discrimination. This is Sukshma or
          subtle. This is subtler than Savitarka and Nirvitarka Samadhis.
          Tanmatras are the root-elements or Sukshma Bhutas. The five gross
          elements are derived from the Tanmatras through the process of
          quintuplication or mixing. Meditation goes a step higher in this
          Samadhi than in the previous one. The Yogi will get knowledge of the
          Tanmatras. He will obtain control over the Tanmatras. He will get the
          direct perception of the various subtle forms of the object
          culminating in primordial matter or Mula Prakriti.

          The word `subtle' indicates cause in general. It stands for all such
          causal principles as the Tanmatras or the primary elements egoism or
          Ahankara, Mahat Tattva or intellect and Prakriti.

          There is mysterious power, Achintya Sakti, in meditation. Although
          ordinary meditation is possible only in ways already heard and thought
          of, yet even such things as have not been heard or thought of may be
          directly cognised by the force of meditation.

          There is no difference between the cause and products. All gross
          objects are the products of the twenty-six principles. They are really
          of the same nature as that of twenty-six principles.

          If you meditate on the subtle Tanmatras by taking them out of time and
          space by thinking as they are, it will constitute Nirvichara Samadhi
          without deliberation or discrimination. As there is pure Sattva only
          in the mind owing to the eradication of Rajas and Tamas the Yogi
          enjoys internal peace or contentment (Adhyatmic Prasada) and
          subjective luminosity. The mind is very steady.

          Sananda Samadhi or the Blissful Samadhi

          Now we proceed to describe the joyful Samadhi. This is joyous Samadhi
          and it gives intense joy. In this Samadhi the gross and the five
          element's are given up. The Yogi meditates on the Sattvic mind itself.
          He thinks of the mind which is devoid of Rajas and Tamas. There arises
          in the Yogi a peculiar perception in the form of intense joy through
          this type of Samadhi.

          Asmita Samadhi

          In this Samadhi the mind is the object of meditation. It bestows the
          knowledge of the subject of all experiences. The Self knows the Self.
          The Sattvic state of the ego only remains. The Yogi can think himself
          now as without his gross body. He feels that he has a fine body. This
          Samadhi takes the Yogi to the root of experiences and shows the way to

          The Yogi feels "I am (Asmi) other than the body". He experiences that
          the gross, subtle and joyous Samadhis are not the highest Samadhis. He
          finds defects in them also and gets disgusted with them. He proceeds
          further and practises Asmita Samadhi. He experiences
          Self-consciousness (Asmita). He experiences a feeling of `enough' and
          develops dispassion in its highest form (Para Vairagya). This finally
          leads to the development of Asamprajnata Samadhi.

          Asamprajnata Samadhi or Nirbija or Nirbikalpa Samadhi

          This is the highest form of Samadhi. This comes after Viveka-khyati or
          the final discrimination between Prakriti and Purusha. All the seeds
          or impressions are burnt by the fire of knowledge. This Samadhi brings
          Kaivalya or Absolute Independence. This is the culmination or climax
          of Yoga, or final Prasankhyana which bestows the supreme, undying
          peace or knowledge. The Yogi enjoys the transcendental glories of the
          Self and has perfect freedom from the mental life. The sense of time
          is replaced by a sense of Eternity.

          In this Samadhi, there is neither Triputi nor Alambana. The Samskaras
          are fried in toto. This Samadhi alone can destroy birth end death and
          bring in highest knowledge and bliss.

          When you get full success or perfection (Siddhi) in Raja yoga by
          entering into Asamprajnata Samadhi (Nirvikalpa State), all the
          Samskaras and Vasanas which bring on rebirths are totally fried up.
          All Vrittis or mental modifications that arise form the mind-lake come
          under restraint. The five afflictions, viz., Avidya (ignorance),
          Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha
          (clinging to life) are destroyed and the bonds of Karma are
          annihilated. This Samadhi brings on highest good (Nihsreyasa) and
          exaltation (Abhyudaya). It gives Moksha (deliverance form the wheel of
          births and deaths). With the advent of the knowledge of the Self,
          ignorance vanishes. With the disappearance of the root-cause, viz.,
          ignorance, egoism, etc., also disappear.

          In the Asamprajnata Samadhi, all the modifications of the mind are
          completely restrained. All the residual Samskaras are totally fried
          up. This is the highest Samadhi of Raja yoga. This is also known as
          Nirbija Samadhi (without seeds) and Nirvikalpa Samadhi.

          In this Samadhi, the Yogi sees without eyes, tastes without tongue,
          hears without ears, smells without nose and touches without skin. His
          Sankalpas can work miracles. He simply wills and everything comes into
          Being. This state is described in Taittariya Aranyaka�I-ii-5: "The
          blind man pierced the pearl, the fingerless put a thread into it; the
          neckless wore it and the touchless praised it."

          Eventually, the Purusha realises His own native state of Divine glory,
          Isolation or absolute Independence (Kaivalya). He has completely
          disconnected himself from the Prakriti and its effects. He feels his
          absolute freedom and attains Kaivalya, the highest goal of Raja Yoga.
          All Klesha Karmas are destroyed now. The Gunas having fulfilled their
          objects of Bhoga and Apavarga now entirely cease to act. He has
          simultaneous knowledge now. The past and the future are blended into
          the present. Everything is "Now". Everything is "Here". He has
          transcended time and space. The sum-total of all knowledge of the
          three worlds, of all secular sciences is nothing but mere husk when
          compared to the Infinite knowledge of a Yogi who has attained
          Kaivalya. Glory, glory to such exalted Yogins!

          Do You Yahoo!?
          Tired of spam? Yahoo! Mail has the best spam protection around

        Your message has been successfully submitted and would be delivered to recipients shortly.