Re: Regarding Patanjali #5 - Bobby G.
- --- In firstname.lastname@example.org, "tosime"
> Hi Bobby,understand.
> Thank you for the beautiful version that is now very easy to
Thanksfor the interest.
> My thanks are a little delayed because I traveled over the weekend.
> to find over 400 posts! What do I do? The posts appear to comefaster than I
> can read them! How do I home in on the 20% of posts that give me80% of the
> daily development?I can't read them all either and if I missed responding to anyone i
> Could Bob give us a sort of meditation highlights or summary?
It would be easier to pick up responses if the threads were renamed
> -----Original Message-----
> From: texasbg2000 <Bigbobgraham@a...> [mailto:Bigbobgraham@a...]
> Sent: Friday, January 31, 2003 1:53 AM
> To: email@example.com
> Subject: [Meditation Society of America] Re: Regarding Patanjali
> Bobby G.do
> Hi Tony:
> Thanks for the reply. It's no trouble. The terminology is not
> familar to many.
> Raja Yoga is called Classical Yoga and Patanjali invented it as far
> as we know. It is about the concepts concerning the mind, its
> functions and attributes. It is not Jnana yoga.
> When you are perfectly still you have the sense of I am. Thoughts
> not occur then. They could if you let them. As long as the I am isof
> current, thoughts are repelled. They try to arise and you know what
> the thought would be if it did arise. But you don't entertain it.
> You are not lost in it and swept into another and another and so on.
> After this is successfully practiced for a few moments the feeling
> bliss or gladness is known in association with the state of IYour
> amness. This is object oriented samadhi. The process may take
> awhile to settle into.
> Any object can be used such as a mantra or the breath and so on, as
> long as the object is held steady in the mind.
> After practicing for a while the bliss comes automatically. For me
> it was the sun. It was the most beautiful thing I had ever seen and
> I just about fell apart everytime I saw it. It is just amazingly
> beautiful. Now it is music and dirt and just about everything.
> child could probably explain this better than me. I think it is whatthe
> some refer to as love.
> So back to the sutra. If one does not continue to practice after
> object oriented samadhi, then a plateau is reached and progess
> slows. The sutra are intended I believe to help those who get stuck
> at this point to understand that it can get even better.
> Bobby G.
> --- In firstname.lastname@example.org, "tosime"
> <tosime@b...> wrote:
> > Hi Bobby,
> > Thanks for posting this. I find it fascinating but I am not sure I
> > understand it all.
> > I know this is asking a lot but could you please give us a simpler
> > I am thinking of something along the lines of what I could say to
> my 11 year
> > old son - very simple English.
> > I recall you came close to this in one of your previous posts...
> > "...If I am fearful, then I am remembering something
> > I am convinced is scary. It is just a thought. If I have a
> > realization about myself or a fantasy it does not transport me to
> > that place where it is real. I have to have the thought "me" and
> > me in that place. It all changes in an instant if the telephone
> > rings..."
> > Except for 'realization' this would come quite close.
> > Also, I liked the way you summarized the previous section as an
> > introduction.
> > Thanks...Tony
> > -----Original Message-----
> > From: texasbg2000 <Bigbobgraham@a...> [mailto:Bigbobgraham@a...]
> > Sent: Thursday, January 30, 2003 9:45 PM
> > To: email@example.com
> > Subject: [Meditation Society of America] Regarding Patanjali #5
> > Hi Everybody:
> > I posted some thoughts on the first type of bliss described by
> > Patanjali in an earlier post.
> > "The crux of I.17 seems to be a description of the first stage of
> > bliss after the restriction of the fluctuations. I.18 describes
> > next stage. Later."-bgresiduum
> > Yoga Sutra translated by Feuerstein:
> > I.18 The other type of enstasy (the second stage-bg) has a
> > of subliminal-activators; it follows the former, cognitive enstasyhigher
> > upon the practice of the presented idea of cessation.
> > F. describes the 'presented idea of cessation' as- just in sleep
> > there is a presented-idea of 'non-occurrence' so also in the
> > stages of cognitive enstasy there is an awareness of the gradualbut
> > inhibition of all presented-ideas.
> > translated by Iyengar:
> > I.18 The void arising in these experiences is another samadhi.
> > Hidden inpressions lie dormant, but spring up during moments of
> > awareness, creating fluctuations and disturbing the purity of the
> > consciousness.
> > Iyengar comments- Here Patanjali mentions another state of samadhi
> > beween sabija and nirbija but does not name it. It is experienced
> > with the cessation of all functions of the brain, leaving behind
> > the residual samskaras (tendencies). The word used for this state
> > virama pratyaya.
> > BG-The first stage of bliss described by P. is object oriented and
> > contains a sense of I amness, joy or cognitive awareness. In this
> > second stage (I.18), (virama pratyaya), these fluctuation cease
> > the tendencies will arise again after the samadhi. This is notdreamless
> > but a transition stage before what is called nirbija samadhi.
> > Iyengar
> > I.19 In this state, one may experience bodilessness, or become
> > merged in nature. This may lead to isolation or to a state of
> > loneliness.
> > Iyengar explains this by showing that upon awakening from
> > sleep the average person glimpses a non physical state ofexistence
> > and also the state of merging in nature. In sleep these twophases
> > remain unconscious until one wakes, whereas evolved soulskeen
> > them consciously during samadhi. Sleep is a natural condition of
> > consciousness; samadhi is a superconscious state.
> > Iyengar
> > I.20 Practice must be pursued with trust, confidence, vigour,
> > memory and power of absorption to break this spiritualcomplacency.
> > I. explains with some detail how one can be halted in the progressremaining
> > toward the last stage of development (nirbija samadhi) by
> > in the stage described in I.18. As does Feuerstein in histhere.
> > Iyengar
> > I.21 The goal is near for those who are vigorous and intense in
> > practice.
> > BG- I take this to mean not to stop the practice that got you
> > Double up! Honor the pure (unadulterated) and honest in yourselfis
> > others. Meditate. There is a state of bliss where the tendencies
> > will still arise. But one can go past that state, once the method
> > ingrained, if one does not block it. He refers to this later inmeditative-
> > III.51 also, by admonishing against pride, etc.
> > This post is what I said I would post on Pantanjali and bliss. To
> > jump ahead to book II might clarify something.
> > Feuerstein
> > II.11 The fluctuations (immediate thoughts-bg) of the causes of
> > afflictions (deeper tendencies-bg) are to be overcome by
> > absorption.http://docs.yahoo.com/info/terms/
> > but before that:
> > II.10 The causes of affliction, in their subtle form (as a
> > bg), are to be overcome by the process of Involution.
> > BG-Involution is the practice of self inquiry, asking "Who am I?".
> > Involution means to go back through the Ego, the tendency of
> > separateness, to the real Self. Destroying this first tendency is
> > what destroys all tendencies at their root.
> > The manifestations of these tendencies are overcome or stopped by
> > meditation.
> > Bliss, consciousness, and what is real.
> > Bobby G.
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