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Re: Sahaja Samadhi

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  • satkartar7
    ... is there a point of Dasya here, Bruce? [I never heard this term before] but with this trealization it feels like the Grace is permanent, doesn t it?
    Message 1 of 53 , Jun 30, 2003
      > Jnana Yoga, (sorry i lost the cover with th authors name and title)
      >
      > 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
      > isn't
      > > >
      > > > > 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
      > the
      > > >
      > > > 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!


      is there a point of Dasya here, Bruce?
      [I never heard this term before]


      but with this 'trealization' it
      feels like the Grace is permanent,
      doesn't it?


      Karta

      > > 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
    • texasbg2000
      ... Hi Dan: Always good to hear from you. If you decide to run for prez I will vote for you. Love Bobby G.
      Message 53 of 53 , Jul 15, 2003
        >
        > You're welcome, and glad for the chuckle, Bobby.
        >
        > And yes, we must always keep in mind the
        > unrembemberable.
        >
        > Love,
        > Dan

        Hi Dan:

        Always good to hear from you. If you decide to run for prez I will
        vote for you.

        Love
        Bobby G.
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