In both Yoga and Zen a time of crisis is a good basis for meditation

In both Yoga and Zen a time of crisis is a good basis. A tragic bereavement, bankruptcy, public disgrace, ingratitude or even hostility from those who have been helped – these are the times when there is detachment from the world. These are practices that Dr Shastri recommended; they are well proven and reliable, and the book that they come out of is “Meditation: Its Theory and Practice”, which was written by Dr Shastri. One can be showered with different practices or presentations, but if one does one thing properly, then there is a chance for a response to come – an invitation to make the practices go further. But unless we start to do something there can’t be any response, there is no rapport. Lay down a particular time for meditation; he recommends first thing in the morning, when the mind is calm, though it might mean getting up …

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Shankara on the Yoga Sutras for Yoga Practise

Here is Trevor leggett’s original specification using links (1) Read the Introduction for the General Reader: at this stage pass over the Technical Introduction. Then read the following passages of the sūtra and commentaries from part 1 only:- (2) 1.02– 1.06 then jump to 1.02 1.03 1.04 1.05 1.06 back (3) 1.12 – 1.22 1.12 1.13 1.14 1.15 1.16 1.17 1.18 1.19 1.20 1.21 1.22 back (4) 1.23 – 26, God. Sūtra-s only – pass over the elaborate proofs. Take it as a working hypothesis to be confirmed by experiment. 1.23 1.24 1.25 1.26 back (5) 1.27 -32 1.27 1.28 1.29 1.30 1.31 1.32 back (6) 1.33 – 40 1.33 1.34 1.35 1.36 1.37 1.38 1.39 1.40 back (7) 1.41 – 49. Note the conditions for inspiration given in 1.43 and 1.47. Not all Samādhi-s are Truth-bearing. 1.41 1.42 1.43 1.44 1.45 1.46 1.47 1.48 1.49 back (8) 1.50 and …

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Yoga Sutras for Yoga Practice

Using Shankara on the Yoga Sutras for Yoga Practice You have to know enough theory for a working basis; there is no need immediately to read the subtleties of the intellectual background. (1) Read the Introduction for the General Reader Introduction for the General Reader The text translated here is an historical find: an unknown commentary on the Yoga sūtra-s of Patañjali by Śaṅkara, the most eminent philosopher of ancient India. Present indications are that it is likely to be authentic, which would date it about AD 700. The many references to Yoga meditation in his accepted works have sometimes been regarded as concessions to accepted ideas of the time, and not really his own views. If he has chosen to write a commentary on Yoga meditation, it must have been a central part of his own standpoint, although he was opposed to some of the philosophical doctrines of the …

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Om for realization of the Self

Practice The practice is to be done first of all in a meditation posture, preferably on a cushion or folded blanket on the floor, with one foot up on the opposite thigh and the other foot underneath, forming a triangle on which the body can be supported for a long time. Failing this, the practitioner may sit on a chair, but without supporting himself on the back of it. The general posture of the back is something like that of a horseman looking into the distance. The spine is balanced, which means fairly straight, and the weight of shoulders and head should be felt to rest on the loins. Hands are locked together in some way, and eyes half shut or, if there is no tendency to sleep, fully closed. Westerners should cultivate where possible a seated position on the floor; it does not have associations of sleep for them …

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radiant forms meditation

16 The Light Experiences sutra 55 or (by) the sorrowless radiant (mental perception) Shankara explains this as a much more important practice, and many teachers make it the first step, omitting the previous ones. The centre of attention (dharana) is the ‘heart centre’, roughly where the ribs meet. Some yogis put a dab of sandal paste there before sitting; the fragrance rising helps them to keep attention centred. Two hours is not too long for the practice, says the teacher Swami Mangalnath in the Heart of the Eastern Mystical Teaching. When the yogi can hold attention steadily at that spot, he generally becomes aware of something like a lotus, made of light, and he meditates on it. Many Westerners have only a hazy idea of what a lotus looks like, having only seen them from a distance. Like many of these traditional similes, this one has been chosen carefully to …

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How To Use Realization of the Supreme Self for Yoga Practice

You have to know enough theory for a working basis; there is no need to read the subtleties of the intellectual background yet. Establish a daily rhythm of study, meditation, self-discipline and devotion as explained in the readings. Get up one hour earlier to create space for the practices. Set apart a quiet place to do the meditation and study without fail at the same place and time. Choose one meditation text from Chapters 9 or 10 the six week period and focus on it for twenty minutes. Once the Line of Light has been established in the meditation period, it can be maintained during the day,at first at quiet moments, and then even in disturbance. It gives many advantages both physical and mental.

Formal meditation posture

The Thinker, East and West It has been an axiom for thousands of years in the Eastern traditions that the body reflects the mind, as the mind reflects levels deeper than itself. Rodin’s ‘Thinker’ is here side by side with the 8th Century clay figure of a Chinese Lohan or Buddhist saint. Both of them have been thinking, but what a great difference! In fact, the wonderful technique of Rodin conceals the unnaturalness of the posture. Most people, asked to sit like the famous ‘Thinker’, put their right elbow on the right knee. They are quite surprised to find out that it should be on the other knee, an uncomfortable position that cannot be held for more than a short time. The knuckles of the right hand are pressed so hard against the mouth that the lips are pushed out of shape. In spite of the apparent calm of the …

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Samskara impressions are latent and dynamic

Line of Light Spiritual training at the outset can look unrealistic. It says: ‘Do this!’ or ‘Don’t do that!’, but a bare command can defeat its own purpose. It is like the King in Alice in Wonderland, who angrily tells the trembling witness: ‘Give your evidence. And don’t be nervous. I’ll have you executed if you’re nervous!’ There are some things that cannot just be commanded. We feel that an order not to be nervous is like an order not to feel cold, or an order to like eating something unpleasant. The question is whether feelings can be controlled by a simple order, even when backed up with a threat of beheading. In yoga the words used are more gentle; perhaps something on these lines: A student of yoga should do his actions without personal hopes or fears about the result. But the point remains: how is this to be …

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