Re: Sahaja Samadhi
> Jnana Yoga, (sorry i lost the cover with th authors name and title)is there a point of Dasya here, Bruce?
> When the sphere of Jnana Yoga is considered, it must be appreciated
> that at this stage in man's evolution the fruits gained long ago
> through Hatha Yoga are an integral part of his nature and only very
> modified practices are needed to maintain a body fit for further
> development. ON the same principle, not much atte3ntion needs to be
> paid to Raja Yoga practices as such, at this stage the effort is to
> be made to control the mind itself consciously: the Samadhis gained
> on this level are varied and multiple and we have classified them in
> toto as Manomaya Samadhi, or concerning consciously the mental plane.
> Whatever be the attainment from the Jnani point of view and whatever
> be the term used, we are classifying the Samadhis of these schools
> all as Manomaya Samadhi. All types and grades of Samadhi starting
> with the ordinary mental plane-then the higher mental plane- then the
> intellectual and then the intuitional are included in this
> classification. It is sometimes claimed that Nirvikalpa Samadhi tops
> all as the goal to be achieved.
> Carried to its culmination in Nirvikalpa Samadhi, the body functions
> stop and the body is inert with no consciousness of the I at all.
> Others may say that either Sthitha Samadhi or Sahaj Samadhi, is a
> higher goal.
> In the former type of Samadhi, the concentration stabilizes to such
> an extent that the focus and realization of I-ness or the nature of
> the soul or of the Supreme Being remains most predominate and the
> mind becomes oblivious to worldly responsibilities. Sahaj Samadhi, as
> we have styled it, is a mixed state wherein man after experiencing
> the value of Nirvikalpa Samadhi, can constantly and simultaneously
> play in this world and the other more subtle worlds also.
> How these are to be achieved may also lead to a lengthy discussion,
> at least from the philosophical and psychological point of view,
> there are many explanations and commentaries on the grades or
> hierarchies of Samadhis in the Jnana fields starting with the mental
> plane and onwards to the intuitional plane. But here we will on our
> part only summarize in the basis of Sri Ramakrishna's utterings.
> The soul in its grossest form is full of desires when it acts in the
> mental sphere; mind and soul are mixed and we can say that mind is
> impure soul" when mind mixes with desires it loses its luster and
> purity. The more the mind becomes pure, the more it expresses as soul
> in its purity or unmixed state. On this basis, the various schools of
> thought classify the mental states as mental, intellectual;
> intuitional, etc. In the highest state, mind is nothing but pure
> soul itself.
> We have discussed the role of Vaisnabs and the different moods or
> Bhavas that are experienced through their devotional practices. To
> achieve these moods, the devotee may establish a relationship to his
> or her Ishta, leading to the realization or experience of the
> Absolute or the Supreme Being. Ishta means a Concrete Divine Form
> carved out of the absolute for the convenience of the devotee.
> The Ishta is a form of Divinity that can represent either one or many
> qualities of Divinity. The devotee selects the Ishta that most nearly
> satisfies the highest aspiration of his nature. Through devotion to
> the Ishta he extracts what he wants out of the Supreme Being. Then as
> he develops more mature moods of love towards his Ishta, he
> eventually reaches the same experience of the Absolute that is the
> goal of the Jnani, but when he reaches the highest maturity of his
> practice, he not only experiences God as Absolute, about Whom nothing
> can be said, but he also can fall back, whenever he wants, to taste
> the syrup in his love for his Ishta. In this way, all of the facets
> of his nature comes into play, his emotional quality in love for the
> Ishta, his intellectual quality in realizing the greatest Reality
> that God is One Indivisible, together with the volitional aspect in
> his play with and in Divinity.
> When the Bhakta-through his devotional practices transcends the
> orthodox view of all the possible relationships with God, starting
> from the Shanta mood (calm-peaceful mood that comes from the first
> realization that God takes care of the devotee), to the Dasya
> (servant) relationship, to Batshya (filial) to Sakhya (friendship),
> to Madhur (love of beloved to beloved) there comes a merging of all
> of these love values into one value.
> To describe this value or relationship with Divinity we must turn to
> tantra. They say when all of these moods are converged into one value
> and are expressed as one mood, which merges as a combination of a
> son's or daughters love of mother, with a tinge of the love of
> beloved-to-beloved, the picture is complete. All of the variations of
> moods which come from the practices of the various relationships with
> Divinity as Person which mature into Samadhi we are classifying as
> Bhava Samadhi.
> Sahaj Samadhi (as described above) when flavored with the realization
> that the forms in the world are all the forms of the Ishta is the
> highest goal: when this state reaches its peak a Samadhi like
> Nirvikalpa Samadhi coming n this wake would be a pause between the
> Vijnanamayakosha and the Anandamaya kosha.
> > > >
> > > > > There is also "ego" that
> > > > > simply comes and goes --
> > > > > nothing "is trapped" unless
> > > > > the iteration is unobserved
> > > > > as such!
> > > >
> > > >
> > > > G: if there is coming and going then it isn't sahaja and it
> > >
> > > > realization.....
> > >
> > > This is something i needed to hear once again. If i take this for
> > > true, then i feel greatly liberated for i am not realized. I am
> > > quite convinced that not only a Nirvikalpa samadhi is needed to
> > > realize (it is necessary, but not all). A stabilization with
> > > absolute no identification is something which i do not have
> > Nobody does, mi corazon,
> > not even the most Famous
> > of Famous Dead Guys[tm]
> > -- that's very much my
> > point here! :-)
> > Someone so "stabilized"
> > would be physically
> > vegetative and require
> > constant bodily
> > maintenance from helpers.
> > Such a "stable" dweller
> > in non-identity could
> > certainly not hold forth
> > like all the Famous Dead
> > Guys[tm] obviously did --
> > s/he would not even
> > answer when called by
> > name!
> > > (sahaja). I am speaking for myself once and again. I was always
> > > wondering why my Guru always said to me: MARIA COMES AND
> > > GOES...LET
> > > HER GO. And my question has always been (although i haven't had
> > >
> > > opportunity of asking him lately) how do i do this? And i
> > > am coming
> > > to observe that there is nothing that i can do, but just a
> > > maturity that comes along by grace, as Nirvikalpa came.
> > Exactly right -- one can
> > do exactly nothing to
> > summon or evoke grace.
> > There literally is no "how"
> > and Maria is not the doer!
[I never heard this term before]
but with this 'trealization' it
feels like the Grace is permanent,
> > To lead a grace-full life
> > is very much a matter of
> > noticing this very fact,
> > moment by moment, directly
> > and viscerally rather than
> > as a mere
> > logical/intellectual
> > surmise!
> > >
> > > Bruce, what do you say about this?
> > >
> > I bow to your relentless
> > honesty -- and to your
> > teacher's wisdom. Jai
> > Guruji!
> > Much love -- Bruce
> > > > http://www.users.uniserve.com/~samuel/brucemrg.htm
> You're welcome, and glad for the chuckle, Bobby.
> And yes, we must always keep in mind the
Always good to hear from you. If you decide to run for prez I will
vote for you.