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Dogma will die to you when you come alive to Truth- Bhagavad Gita, Chapter 2:52

When your understanding surpasses the thick forest of illusion, then you will become indifferent to what you hear and what is to be heard (in the Vedas). — Bhagavad Gita, Chapter 2, Vs 52 

The knowledge we need is not going to be found spelled out for us in some ritual, book, video or blog, but through our own experience. The experience needed is direct experience of Truth. Then we will realize that we must stop investing ourselves in an illusion. We think this is a world, we think it is us, we think it is real, but we have been fooled by a mirage. It is real, but it is not what it seems. We look into a mirror and, pointing at our reflection we say, “That’s me!”. But it is only a mirror. What we need is to understand what the mirror is, and who is looking.

Direct Experience
Experience had without any means.

Literal translation:

When your buddhi (the discriminative faculty of the mind) overcomes impenetrable unconsciousness, you will be disgusted with what you hear about, and will come to hear about.

All the things you hear about concerning the Vedas, Yoga, New Age, New Thought, traditional religions and new ones, create subconscious expectations based on someone else’s mind or experience that may or may not be True, and attract you away from your own realization. These show up in new books and new religions or spiritualities daily, along with a plethora of self-styled gurus attempting to reinvent the wheel. Once you have achieved union and direct experience, all this will bore you to distraction.

Once you have experienced Truth for yourself, you will have gone beyond all this and will become indifferent to these doctrines, belief systems, and spiritual hear-says. You will stop seeking these things out when you have experienced Truth for yourself, and your mind will no longer be held hostage by the beliefs and opinions of the unenlightened. You cannot find Truth if you read every new book on the shelves as they become available, written by yet one more self-proclaimed knower of Truth. These books and sermons often contain partial truths, but you can only know Absolute Truth through your own experience.

Truth can only be reached through union with Truth.

The mind is our means of figuring things out. It collects and stores information brought to it by the senses, and rationally or imaginatively works things out. Direct experience on the other hand, does not rely on the senses, memory, imagination or reason.

The seemingly negative remarks about the Vedas in these verses should not be taken as derogatory, but as a way of telling us that, while the Vedas address the things of the world in which we live, what is being taught here addresses the Absolute. And even though both the Absolute and the Relative are God and coexist, we need to make the distinction in order to understand these teachings.

All Is God

The Relative realm in which we live is God’s inferior nature.

The Absolute is God’s highest nature, the constant, unchanging Real that is ever present in all that is, and upon which this Relative world is strung like pearls on a thread.

We do things all the time and take responsibility for actions. Because we experience ourselves as doing these things, this is inevitable, and so long as we continue to retain this unenlightened state to any degree, to that same degree we we will continue to do so. But the actions being mentioned in these verses as ‘superior action’, come about differently: You do not consider yourself to be the doer of actions when they occur on their own in the context of union (yoga), where it becomes obvious that all action occurs in nature, and that you are not nature.

It should be becoming clear by now why having a context for this is so important: You need to have the ‘superior action’ of yoga separated from ‘ordinary action’ so you can discern the difference through your own experience. By keeping this within the specific context of the meditation room, the distinction comes easier and light-years faster. By continuing, your karma will end and you will be liberated and reach the end of all sorrows. 

Jaya Bhagavan! (Victory to Truth!),
Durga Ma


TERMS OF USE AND SHARING:

This post and text is original research material and is copyrighted. You are allowed to share this material for personal, non-commercial and educational use with the proper citations, references and links / tags back to my website. Clicking ´Share´ on FB or ´Reblog´ on WordPress would be most appropriate.Please obtain written permission from Anandi first if you want to use this material on your workshop, blog, organization, webpage, book, seminar or for any commercial purpose. All information provided, be it through sessions conducted or this post is non-liable and is not intended to replace professional legal, medical, psychological, psychiatric and/or financial counsel. How you choose to act on this information is up to your own free will and is entirely your responsibility.

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Yoga and Freedom -Bhagavad Gita- Chapter 2: Vs 39

Taking into account everything that can be known and what to do with it. 

39 
What I have imparted to you is the wisdom of Sankhya. Now hear the wisdom of Yoga, by which you can free yourself from the bondage of karma. 

“Sankhya”, one of the major philosophical schools of India, is a reference to the teachings of previous verses in this chapter. The word sankhya means ‘taking into account’. Sankhya philosophy takes into account everything that can be known. It is considered to be a dualistic philosophy in that it deals with opposites in the manner we have been discussing.

“Yoga”, ‘the act of uniting’, takes us beyond what Sankhya has taught us, to putting this knowledge into action. The act of uniting (yoga) requires more than one, otherwise what would be uniting with what? Yoga is a natural partner to Sankhya.

“the bondage of karma” refers to the entrapment produced by the union of ignorance with action. Believing that ‘I do’, the principle of cause and effect is put into play, and the ‘I’ automatically becomes trapped by responsibility for the action, be it good or bad.

“karma” means ‘action’. The root of the word karmakri, meaning ‘to do’, is the basis of the ignorance of the Truth of Self as the eternal non-doer.

Alternate Translations:

• Now that you have this knowledge, taking it together with the understanding of action, you can avoid the bondage of action (karma).

• This wisdom has been presented to you from the standpoint of Jnana Yoga (Knowledge Yoga). Now hear it presented as Karma Yoga (Action Yoga) by which you will be able to throw off the shackles of karma.

• I have explained to you the spiritual knowledge regarding the nature of the soul. Now listen to the science of action, which can completely release you from the bondage of cause and effect.

Previously, we discussed pairs of opposites and bringing them into union. Knowledge, what you think or know, and action, things that happen and things you do, are also opposites. In this verse we are presented with the idea of bringing knowledge and action together as a unit: Sankhya (wisdom-knowledge) and Yoga (the act of union) are one.

________________________

The science of Yoga is the science of action. The word yoga means ‘union’ and consequently also means ‘action’, for one thing uniting with another is an action.

It is one thing to equalize a pair of opposites, but it is quite another thing to bring them together as a single unit. The process of uniting the solar and lunar energies in the body is hatha yoga (sun-moon union). When this is accomplished, this unit takes on the function of furthering one’s evolution and is called kundalini.

Yes, evolution is going on all the time, but it is taking us thousands of lifetimes to complete. Through the natural practice of Yoga, we stand a chance of reaching raja yoga and getting closer to the freedom and eternal (rather than temporal) happiness that we know awaits us.

Hatha Yoga begins after enough sadhana (practice) has been successfully accomplished to get us there, and will take up nearly all of our sadhana from that point on. Then, sun-moon union having been accomplished and the process advanced sufficiently, we move into raja yoga, ‘royal union’, uniting with God, Truth, the Absolute (whatever your word is for That).

This process doesn’t have to be thought of as religious or spiritual. It is what it is: evolution. We tend to think of all this as spiritual because we need a name for it that expresses an experience that we do not know how to talk about. And because we can’t put it in a test tube and prove it. We have no words for it in English. Some try to avoid the word God with its implication of some deity somewhere in the cosmos directing our lives, and try using words like Divine, or Truth. But whatever you like to call It, think of it as Absolute, for it is absolute. Even the relative is absolute.

Everything is Absolutely Relative

Jaya Bhagavan! (Victory to God!)
Durga Ma
 _____________________________________

TERMS OF USE AND SHARING:

This post and text is original research material and is copyrighted. You are allowed to share this material for personal, non-commercial and educational use with the proper citations, references and links / tags back to my website. Clicking ´Share´ on FB or ´Reblog´ on WordPress would be most appropriate.Please obtain written permission from Anandi first if you want to use this material on your workshop, blog, organization, webpage, book, seminar or for any commercial purpose. All information provided, be it through sessions conducted or this post is non-liable and is not intended to replace professional legal, medical, psychological, psychiatric and/or financial counsel. How you choose to act on this information is up to your own free will and is entirely your responsibility.

Self & Other-Than-Self – Bhagavad Gita, Ch 13, Vs 20-21

Self and Other-Than-Self

Self & Other-Than-Self, A World of Opposites

20
Know that both Nature and Spirit are beginningless. Know also that the modifications of the Field and the gunas arise from Nature. 

  • Nature – anything other than you that you can be conscious of, or perceive.
  • Spirit – the one who perceives
  • The Field – Nature, the body
  • Gunas – modes of Nature’s modifications: easy-going (sattva), excited (rajas) and fixed (tamas)

“Both Nature and Spirit are beginningless”

In verse 13 we learned that Brahman is the beginningless Absolute. Now Lord Krishna is going on to say that both Nature and Spirit are also beginningless and therefore Absolute.

  • Spirit, Purusha – You, a Divine Individual with a viewpoint
  • Nature, Prakriti – Other Divine Individuals that You view
  • Beginningless – Absolute
  • Absolute – Unlimited, unrestricted, unchanging, existing independently; Ultimate Reality

Purusha, a Divine Individual with a viewpoint, and Prakriti, a Divine Individual being viewed, are both beginningless and therefore Absolute. 

“The field and the gunas arise from Prakriti”

The Field can be understood as the entirety of the physical-material world, which comes about due to our taking other Divine Individuals to be something other that what they really are. But more specifically, the Field is the body, the result of mistakenly taking another Divine Individual as different than ourselves.Your Body is Your World

The physical-material world and other cosmic bodies are the macrocosm of the Field of which the body is the microcosm. Your body is your World.

Nature’s modifications, or changes, are called gunas. Nature as we know it, and its modifications (changes), are not beginningless, for anything that can change is by definition not Absolute, but Relative. So Nature is not beginningless, but what Nature really is — Prakriti, other Purushas — is beginningless and therefore Absolute.

Creation appears from Prakriti because Purusha sees Her as different than Himself. Though Prakriti is Absolute (She is another Purusha), Nature is Relative and has changes, modifications—gunas. This is why it is said that the world is an illusion (not what it seems).

“Beginningless”

The Sacred Syllable OMBeings have beginnings, Absolute God does not. The Sanskrit for ‘beginningless’ also means ‘without sound’. Creation is the effect of vibration, the basis of duality: OM, the sound of Creation, “The Word” — the product of vibration. In the Absolute there is no vibration, no sound. The experience of this is called nirbija samadhi, the highest state of samadhi in which the mind dissolves and becomes non-mind. It is a journey into the Absolute.

“Modifications”

In verse 7, the modifications that take place within the Field (the body) were listed as “attraction and aversion, ease and dis-ease, the body as a whole, perception, and will.”  

21
It is said that Prakriti is the performer of cause and effect, and that the cause of happiness and unhappiness is Purusha experiencing it.  

Prakriti (f) is the agent and the source of cause and effect. Prakriti, who has been misperceived as Nature, is the object of Purusha’s (m) experience.

Neither Purusha nor Prakriti is an intentional designer of Creation. While Prakriti Herself is Absolute, nature is Relative. Creation comes forth from Prakriti as the result of Purusha’s having viewed Her as different than himself. This causes the apparent separation of himself from Prakriti, the Divine Other. The result of this is Creation.

Creation was not a result of some God’s intention, but the spontaneous result of us as Divine Individuals viewing other Divine Individuals as different than ourSelves. We are here in bodies for the purpose of correcting this error.

This error is the source of the idea that we were “born in sin” (sin, ‘error’). The body is the agent for rectifying this mistake. We are embodied for this purpose: to accept everyone as Divine Individuals who are the same as ourSelves.

Spirit (m) is the experiencer of happiness and unhappiness

The cause of happiness and unhappiness is Purusha (Spirit, You) experiencing Prakriti as cause and effect rather than what She really is: Other Purushas who are just like You.

Spirit, Purusha, is the experiencer of Nature, Prakriti, where everything, including happiness, has an opposite, and nothing is what it seems.

You, Spirit, are purusha experiencing this world as Nature and thinking that it is real. But “Nature” is prakriti misperceived, an illusion — it isn’t what it seems. How can you ever find lasting happiness where nothing is what it seems? If you’re lucky, you might find illusory happiness, but it would be subject to dissolution! So it dissolves, it ends, and you go looking to experience something else that will make you happy, but it will also be temporary. (The good news is that unhappiness also comes to the same end!)  

It is a merry-go-round and a trap. It is better to seek and surrender to Brahman, Absolute God, Absolute Truth, and get the real deal. Once you have experienced this directly, you will know that It is always there for you (because it is), and that you can not only reach it, but you can achieve Its eternal state of Absolute Goodness and Eternal Happiness

You get what you surrender to.

Think about that.

Namaste (I bow to the divine one you really are),
Durga Ma
durgama.com

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