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5 episodes with Ahamkara
4 episodes with Ahamkara
3 episodes with Ahamkara
3 episodes with Ahamkara
2 episodes with Ahamkara
2 episodes with Ahamkara
2 episodes with Ahamkara
5 episodes with Ahamkara
2 episodes with Ahamkara
In this episode, depth + somatic psychotherapist, and The Whole Paradox Host, Molly Mitchell-Hardt interviews Yoga Nidra guide, cancer survivor, and podcast host Ayla Nova. They talk about:The yogic journeyCancer diagnosis, dancing with death, and deep surrenderFinding and falling in love with Yoga NidraWorking with the narrative of "good" and "bad" versus non-dualityThe wheel of samsaraSitting with shadow and being "not okay" within spiritual communitiesRelationship with fearand so much more...Follow us @mollymitchellhardt and @thewholeparadoxMolly's Offerings:To inquire about 1:1 work or about Molly's Sacred Motherhood Online Support Group, schedule a free consultation or email mollymitchellhardt@gmail.comFind Ayla Nova:Follow Ayla on instagramVisit Ayla's website and find her Yoga Nidra trainingThis podcast was produced in association with Channel the Sun by Kevin Joseph Grossmann. Musical stylings by Kevin Joseph Grossmann.
Welcome to the fourth episode of Impressions—The Art of Relating. Recorded during a transformative retreat in Australia in 2018, this episode explores the deep and essential question: Is it possible to love others without first loving ourselves? Drawing from the Sattva Connect course, we journey into the dynamics of love, perception, and the ego's role in distorting our understanding of self-worth.This episode delves into how self-hatred, resentment, and feelings of inadequacy are born from ego-driven beliefs, leading to a distorted view of love. We explore the layers of the mind—Chitta, Buddhi, Manas, Ahamkara—and how they shape our experiences. By understanding the mind's workings and recognising the ego's influence, we can dissolve harmful self-narratives and move toward states of greater awareness and enlightenment.Through practice, we can stabilise our inner dialogue, shift our internal content, and experience love as an intrinsic part of who we are—free from the ego's hold. Tune in to explore the path to self-compassion, observe patterns of self-loathing, and discover how deeper awareness can transform our capacity to love authentically and fully.
"Ahamkara: a personalidade, ego." . . . Marcar atendimento, cursos e e-books aqui: https://linktr.ee/gisipaz_atendimentos.cursos Ou pelo instagram: @gisipaz_ayurveda --- Support this podcast: https://podcasters.spotify.com/pod/show/gisipaz/support
"Maha Gunas, Mahat e Ahamkara." . . . Marcar atendimento, cursos e e-books aqui: https://linktr.ee/gisipaz_atendimentos.cursos Ou pelo instagram: @gisipaz_ayurveda --- Support this podcast: https://podcasters.spotify.com/pod/show/gisipaz/support
Wir sind wieder zurück und haben eine bunte Tüte Themen im Gepäck. Wir schauen uns die beiden aktuellen "Diese Woche in Destiny 2" an und gehen auf ein paar Themen darin genauer ein. Darüber hinaus schauen wir uns das Lorebuch der Saison des Wunsches genauer an und hören von der Jagd auf die Ahamkara. Ansonsten wie immer: Unsinn, Quatsch und garantierte Versprecher. Hinweis noch in eigener Sache: Nach der Finalen Form wird sich unser Podcast in einen allgemeinen Gaming-Podcast umwandeln. Hierfür dürft ihr uns gerne noch Namensvorschläge, Ideen für Themen und sonstiges Feedback auf dem noch gewohnten Kanal geben.
This week w're taking a look at the story of Taranis, his life, and love for Riven. Culminating in his sacrifice within the Black Garden which allows the player to save his children. Follow us on Twitter @mythsandztories to get updates on the show! Episodes are also now being archived on YouTube.com/@mythsandztories.
This week, in an addon to our original Ahamkara series, we dive into stories of the Great Hunt told by Saladin to the Cabal to make them understand how dangerous the Wish Dragons are. Follow us on Twitter @mythsandztories to get updates on the show! Episodes are also now being archived on YouTube.com/@mythsandztories.
Vi nerder oss inn i yogafilosofien og snakker om Ahamkara og Buddhi i Sankhya
Full Essay with Quotes: Babaji often tells the story of his meeting with Swami Muktananda in which Muktananda told him that many meditation traditions teach that one meditates to experience the void, but that beyond the void is Shiva. In the current Dharana, we see the same teaching— when we use our practice to detach from the infinite manifestations of the mind and senses, we are able to attain mindful separation, which is like a void, and that sustaining that state brings us into union with our true nature, here named Bhairava, which is the same way of saying Shiva. Shiva exists beyond the void. In this Dharana our mind and senses are described as a type of five-fold mandala, smell, touch, taste, sight and sound working as one to inform us of our physical reality. These senses are likened to a peacocks feathers, which when fanned behind them create a dizzying experience much like the mind and senses can become. Our task as yogis is to witness the mind and senses, but not to multiply them with our energy. One method for this, given by Swami Lakshmanjoo, is to see the senses themselves as voids. “You must concentrate simultaneously on [the void while experiencing each of] these five, that it is nothing, it is only a void and nothing else. Then, you have to forcibly concentrate that these are nothing, [that] these objects are nothing–“What I see is nothing, what appears to me is nothing, what I hear is nothing, what I touch and what I get [as] the sensation of smell, it is nothing, it is only śūnya.” It is only seeing as energy–just seeing only, hearing only, not to analyze that…There it ends. And when I feel smelling, there ends that. At the time of that sensation of smelling, you must end it there. You must not go further, You must not go beyond that so that you will [avoid being] entangled in the world of the senses.”This is one of the many underlying teachings of the Tattvas, the yogic map of manifestation. In the tattvas we see that Shiva and Shakti's dance creates all of manifestation. As we expand further from Shiva we are covered by maya, illusion, meaning as our awareness moves further from our own center we identify less and less with our true nature. This outward expansion from center takes a particular path that is helpful in understanding this Dharana. We see in tattvas 17-21, the power of the physical senses are developed— there are called the Jnana Idriyas, which is referred to in the text by Swami Lakshmanjoo as well. This is considered the source of the senses, described as the ‘power of seeing' the ‘power of smelling' and so on. This source gives rise to the sensations themselves, tattvas 27-31, called the subtle elements. This would be the capacity for sense itself, but not of any particular scent. The capacity for sight, but not necessarily a particular sight, etc. And eventually the power and capacity for the senses gives rise to the actual gross elements themselves, tattvas 32-36, the final and most externalized of manifestation. Interesting enough, all three of these capacity's arise simultaneously, we see the object, but often miss the deeper mechanism happening within us. Intro to Kashmir Shaivism: “The moment the senses of perception are produced, the five tanmatras or subtle elements of perception also come into manifestation from the same Ahamkara, because the indriyas can have no meaning or existence whatsoever without the objects with which they are inseparably correlated. For instance, the indriya of hearing has no meaning without something to hear, that is, without sound. Similarly, the indriyas of feeling-by-touch, tasting, and smelling have no meaning without a simultaneous reference to something to feel, taste, and smell. Therefore, the moment Manas arises as desire, Ahamkara takes a triple form: I - (1) desire - (2) to see - (3) some color.” (Note: the ahamkara is the self that is doing or the personality associated with this individual body. It refers to the sense of being an individual separate from everything else.)This means that behind every color is a deeper understanding if we are willing to surrender it. This experience of surrender is something we have been given by Swami Rudrananda, but keep in mind that this word does not come up very often in the text as we have read it. Therefore the act of surrender is a way of describing a very paradoxical yet essential reality we must learn to participate within— if we can let go of the sense object in front of us, which appears to mean we are left with nothing, we are actually brought to a much vaster experience. Beyond the void is Shiva, this is an essentially another way of teaching us the nature of surrender. When we let go we begin to receive. Let go of the color, receive the source of the color. To the mind we have lost something, but to the heart we have gained. As Jai Deva Singh teaches at the end of his commentary on this Dharana: The Absolute void is Bhairava who is beyond the senses and the mind, beyond al the categories of these instruments. From the point of view of the human mind, Shiva is most void.From the point of view of Reality, Shiva is most full, for Shiva is the source of al manifestation.Which brings us to the translation and practice of Dharana 9. Paul Reps wording is very much on the positive side, instead of letting go or getting less, he focuses on melting within and receiving more. Instead of rejecting outer form, we see that our goal is to absorb it. We find the source by letting ourselves really open up to it. In sight we see that once we surrender the object of our focus, we receive the object of our wishes. “Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall—until the point dissolves. Then your wish for another comes true.”
Harmony Inspired Health Podcast ~ Ayurveda, Health & Wellness.
In this episode, host Harmony Robinson-Stagg takes listeners on a profound exploration of Ayurvedic psychology and the journey to break free from limiting beliefs as we step into 2024. Episode Highlights: Understanding Limiting Beliefs Defining limiting beliefs as the narratives shaping our perceptions Recognizing the invisible chains that hinder personal growth Ayurvedic Insights into the Mind Connecting mental and emotional well-being to the doshas – Vata, Pitta, and Kapha Exploring the components of the mind – Ahamkara, Chitta, and Buddhi – and their role in achieving mental harmony Overcoming Limiting Beliefs with Ayurvedic Wisdom Connect with Harmony: https://www.harmonyinspiredhealth.com.au/ FREE TRAINING - Unlock the secrets to Optimal Health, Mindset & Purposeful Success: https://bit.ly/higHERself™ Ayurveda Alchemist - Become an Ayurveda Holistic Health Coach: https://harmonyinspiredhealth.com.au/ayurveda-alchemist ĀyurSoul Breathwork Certification: https://www.harmonyinspiredhealth.com.au/breathwork/ FREE Ayurveda Course: https://www.harmonyinspiredhealth.com.au/foundations-of-ayurveda-video-series/ Join The Ayurveda & Women's Health Sisterhood FB Group: https://www.facebook.com/groups/AyurvedicSoulSister Follow on IG: https://www.instagram.com/harmony.inspired.ayurveda/ Follow on FB: https://www.facebook.com/Harmony.Inspired.Health Donate to the podcast: https://www.paypal.com/donate?hosted_button_id=2XEYFMMFW35RE --- Send in a voice message: https://podcasters.spotify.com/pod/show/harmonyinspired/message
Full Essay with Quotes: Babaji often tells the story of his meeting with Swami Muktananda in which Muktananda told him that many meditation traditions teach that one meditates to experience the void, but that beyond the void is Shiva. In the current Dharana, we see the same teaching— when we use our practice to detach from the infinite manifestations of the mind and senses, we are able to attain mindful separation, which is like a void, and that sustaining that state brings us into union with our true nature, here named Bhairava, which is the same way of saying Shiva. Shiva exists beyond the void. In this Dharana our mind and senses are described as a type of five-fold mandala, smell, touch, taste, sight and sound working as one to inform us of our physical reality. These senses are likened to a peacocks feathers, which when fanned behind them create a dizzying experience much like the mind and senses can become. Our task as yogis is to witness the mind and senses, but not to multiply them with our energy. One method for this, given by Swami Lakshmanjoo, is to see the senses themselves as voids. “You must concentrate simultaneously on [the void while experiencing each of] these five, that it is nothing, it is only a void and nothing else. Then, you have to forcibly concentrate that these are nothing, [that] these objects are nothing–“What I see is nothing, what appears to me is nothing, what I hear is nothing, what I touch and what I get [as] the sensation of smell, it is nothing, it is only śūnya.” It is only seeing as energy–just seeing only, hearing only, not to analyze that…There it ends. And when I feel smelling, there ends that. At the time of that sensation of smelling, you must end it there. You must not go further, You must not go beyond that so that you will [avoid being] entangled in the world of the senses.”This is one of the many underlying teachings of the Tattvas, the yogic map of manifestation. In the tattvas we see that Shiva and Shakti's dance creates all of manifestation. As we expand further from Shiva we are covered by maya, illusion, meaning as our awareness moves further from our own center we identify less and less with our true nature. This outward expansion from center takes a particular path that is helpful in understanding this Dharana. We see in tattvas 17-21, the power of the physical senses are developed— there are called the Jnana Idriyas, which is referred to in the text by Swami Lakshmanjoo as well. This is considered the source of the senses, described as the ‘power of seeing' the ‘power of smelling' and so on. This source gives rise to the sensations themselves, tattvas 27-31, called the subtle elements. This would be the capacity for sense itself, but not of any particular scent. The capacity for sight, but not necessarily a particular sight, etc. And eventually the power and capacity for the senses gives rise to the actual gross elements themselves, tattvas 32-36, the final and most externalized of manifestation. Interesting enough, all three of these capacity's arise simultaneously, we see the object, but often miss the deeper mechanism happening within us. Intro to Kashmir Shaivism: “The moment the senses of perception are produced, the five tanmatras or subtle elements of perception also come into manifestation from the same Ahamkara, because the indriyas can have no meaning or existence whatsoever without the objects with which they are inseparably correlated. For instance, the indriya of hearing has no meaning without something to hear, that is, without sound. Similarly, the indriyas of feeling-by-touch, tasting, and smelling have no meaning without a simultaneous reference to something to feel, taste, and smell. Therefore, the moment Manas arises as desire, Ahamkara takes a triple form: I - (1) desire - (2) to see - (3) some color.” (Note: the ahamkara is the self that is doing or the personality associated with this individual body. It refers to the sense of being an individual separate from everything else.)This means that behind every color is a deeper understanding if we are willing to surrender it. This experience of surrender is something we have been given by Swami Rudrananda, but keep in mind that this word does not come up very often in the text as we have read it. Therefore the act of surrender is a way of describing a very paradoxical yet essential reality we must learn to participate within— if we can let go of the sense object in front of us, which appears to mean we are left with nothing, we are actually brought to a much vaster experience. Beyond the void is Shiva, this is an essentially another way of teaching us the nature of surrender. When we let go we begin to receive. Let go of the color, receive the source of the color. To the mind we have lost something, but to the heart we have gained. As Jai Deva Singh teaches at the end of his commentary on this Dharana: The Absolute void is Bhairava who is beyond the senses and the mind, beyond al the categories of these instruments. From the point of view of the human mind, Shiva is most void.From the point of view of Reality, Shiva is most full, for Shiva is the source of al manifestation.Which brings us to the translation and practice of Dharana 9. Paul Reps wording is very much on the positive side, instead of letting go or getting less, he focuses on melting within and receiving more. Instead of rejecting outer form, we see that our goal is to absorb it. We find the source by letting ourselves really open up to it. In sight we see that once we surrender the object of our focus, we receive the object of our wishes. “Or, imagine the five-colored circles of the peacock tail to be your five senses in illimitable space. Now let their beauty melt within. Similarly, at any point in space or on a wall—until the point dissolves. Then your wish for another comes true.”
On this episode of Loose Canon the team tries to stay on topic and gets sidetracked every step of the way. The lore of Destiny is deep and easy to sink into when its two lore nerds such as these! This week we talk about our first impressions of Season of the Wish, and end it with a big Xenomorphic prediction to the lifecycle of Ahamkara! If you want more of your favorite Loose Canons go follow their Twitter accounts, and for more information on when we stream or if you have any direct questions to ask us check out the Loose Canon Twitter! The Show: https://www.twitter.com/LooseCanonShow The Hosts: https://www.twitter.com/AnonPig https://www.twitter.com/Baxt3r https://www.twitter.com/IshtarColl https://www.twitter.com/Ryno_666
Parliamo di Aahamkara: perché esiste? Qual è il ruolo dell'ego? Perché è importante comprenderlo?
On this episode of Loose Canon the team tries to stay on topic and gets sidetracked every step of the way. The lore of Destiny is deep and easy to sink into when its two lore nerds such as these! This week we talked about the Festival of the Lost, and the second half of Sororicide. We also made a confident prediction for an Ahamkara finale Season of this year, and the identity of a long-lost Krill, Taox. If you want more of your favorite Loose Canons go follow their Twitter accounts, and for more information on when we stream or if you have any direct questions to ask us check out the Loose Canon Twitter! The Show: https://www.twitter.com/LooseCanonShow The Hosts: https://www.twitter.com/AnonPig https://www.twitter.com/Baxt3r https://www.twitter.com/Gaurdian21 https://www.twitter.com/IshtarColl https://www.twitter.com/Ryno_666
En este fascinante episodio de nuestro podcast, nos adentramos en el profundo mundo de la mente desde una perspectiva única: la filosofía del yoga. Acompáñanos en un viaje de autodescubrimiento mientras desentrañamos los misterios de la mente y exploramos cómo el yoga puede ofrecer una comprensión profunda y transformadora.
This Episode taken from a Sattva Connect live stream, Anand takes us into deeper understanding for cultivating a better mind. When the mind is being informed by Atman (the soul), the quality of the mind is that of pristine clarity, peacefulness, connected to source intelligence. Otherwise, you'll experience a distracted mind, dominated by negative emotions, filled with craving and aversion, fear and desire (Ahamkara or Ego). So, don't let your mind become an architect of misery. Plant the seeds of the Banyan tree. Be the master of your mind. Stay open to source intelligence!For more wisdom, knowledge and integrative teachings visit : www.sattvaconnect.com www.instagram.com/theanandmehrotra/sattvayogaacademy.com#AnandMehrotra #awakening #wisdom #consciousness #mind #intelligence #growth #sattvayogaacademy #sattvaconnect #knowledge #yoga
We continue our discussions on the Ahamkara, the fallout of the Great Hunt, and what the ultimate goal of the Ahamkara is. Follow us on Twitter @mythsandztories to get updates on new episodes!
We dive deep into the Ahamkara and discuss their origins, as well as, just how much they have effected the Destiny universe even outside the Sol system. Follow us on Twitter @mythsandztories to get updates on new episodes!
Title: Purusha and Prakriti13th Chapter: Verses 19, 20, 21, 22These verses deal with the Samkhya school of Indian philosophy. There are two main schools of thoughts in Indian philosophy. (1) Theistic schools which accept Vedic testimony and (2) Atheistic schools, which do care much for Vedic testimony. The six theistic schools were the Mimamsakas of Jaimini, Vedanta (Uttara Mimamsa of Badarayana), the Samkhya philosophy of Kapila, the Yoga of Patanjali, the Nyaya school of Gautama, and the Vaisheshika school of Kanada. The six aetheistic schools include the four schools of Buddhism, the Jaina philosophy, and the Indian materialists, called Charvakas. Samkhya school is silent about God. It talks about evolution. Its original exponent was Kapila. Later, a karika was written by Isvara Krishna.There are two fundamental categories in Samkhya. (1) Purusha, which is self-effulgent, eternal and inactive. (2) Prakriti, which is active but non-effulgent. The evolutes of Prakriti are Mahatattvam or cosmic intelligence, Ahamkara or ego-sense, the mind, the five senses of perception, the five senses of action, the five subtle elements and the five gross elements.Patanjali Yoga Sutras are a practical application of Samkhya. When we practice spiritual disciplines such as Yamas and Niyamas, we start our journey backwards (involution) towards our true spiritual identity as Purusha.The main idea of Samkhya is this - the entire universe comes from Prakriti and exists in Prakriti. The moment we understand that we are higher than this psycho-physical mechanism, that our true nature is Purusha, the evolutionary cycle comes to an end for us.Vedanta accepts ideas of Samkhya, such as the evolutes of Prakriti and its wonderful analysis of the human mind. However, it does not accept the conclusions of Samkhya.19th verse: “Know that Purusha and Prakriti are beginningless. All these evolutes and changes come into existence as a result of evolution in Prakriti.”In Indian philosophy, there are two concepts of evolution and change. (1) Apparent change or Vivartavada refers to apparent change that can go back to its original state, such as a clay becoming a pot (2) Parinamavada refers to changes that are irreversible, such as an oil seed becoming oil. Vedanta says that the absolute reality appears to have become this world – it is only an apparent change.20th verse: “Purusha is the self-effulgent reality. It does not undergo any change. It is the presence of the Purusha that allows us to have experiences in this world. What we experience is the evolution of Prakriti in the form of three gunas.”Sattva guna manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and jealousy.21st and 22nd verses: “Our body, thoughts, emotions are all parts of evolution from Prakriti. Within this psycho-physical mechanism, there is a divine spark, the Purusha, which is the witness – it is eternal and does not change. Our true identity is the Purusha.”In the Kathopanishad, Yama explains the science of realizing our true identity to Nachiketa. Nachiketa asks Yama for three boons: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then teaches Nachiketa how to transcend death. He teaches him how to transcend our physical identity and realize our true nature as the Atman, which is deathless, and which is present everywhere and in everything.Kathopanishad also compares human life to a journey on a chariot. Atman is the traveler on the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses, and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate the terms to the mind.
Kshetra or the phenomenal world is constituted by 24 elements. These are Prakriti, Mahatattvam or cosmic intelligence, Ahamkara or ego-sense, the mind, the five senses of perception, the five senses of action, the five subtle elements and the five gross elements. The sixth verse adds seven other elements to kshetra - desire, hatred, pleasure, pain, body, intelligence and fortitude. With these, we live in this phenomenal world.Within this material world is the divine spark, Kshetrajna. It is immanent in every being. All problems in the world arise because we identify ourselves with the kshetra. The one who identifies himself as kshetrajna, as distinct from the field, he is able to understand the impermanent nature of the world and its problems.In the 13th verse, Lord Krishna says: “I am now going to teach you that supreme truth, which alone is to be known, and which alone is to be realized. By realizing that, you will become immortal and realize your deathless dimension. This supreme truth is anadi (beginningless), param (beyond tools of knowledge), and Brahma (all-pervading). It is beyond existence and non-existence.”Atman is beyond the six changes: birth, existence, growth, evolution, degeneration and death. Atman does not come into existence as a pot comes into existence from clay. It is beyond the state of coming into existence. In fact, it is beyond time, space and causation.Atman is param: it cannot be seen or known by the six tools of epistemology. Pratyaksha is perception. Anumana is inference. Shabda is verbal testimony. Upamana is comparison. Arthāpatti is presumption. Anupalabdi is the non-cognition. These are the six pramanas or tools of knowledge in Vedantic epistemology. Atman is beyond these six pramanas. None of these six instruments of knowledge can explain the Reality.Atman is our own true nature and can only be experienced. The purpose of scriptures is to drive the wrong ideas from our mind, so we can experience this truth. We cannot really explain an experience. Even an empirical experience such as the taste of milk cannot be fully explained.One cannot transcend death at the physical level. When we realize our true nature and its immortal dimension, we transcend death. Brihadaranyaka Upanishad has a profound dialogue between Yajnavalkya and Maitreyi on the topic of immortality.To realize this supreme truth, one needs to attain 20 spiritual qualities that are described in verses 7-12. Per Shankaracharya, these characteristics should be acquired by those seeking to strive for spiritual enlightenment However, these same characteristics become second nature for the enlightened person. These characteristics are:(1) Humility – not being too proud of oneself (2) Not pretentious – respects others but does not demand respect from them (3) Non-violence in thoughts, words and deeds, as he instinctively feels spiritual affinity with entire creation (4) Forbearance (5) Uprightness (6) Service mindedness (7) Mental purity (8) Steadiness (9) Self-control – the spiritual energy from his noble actions gives him steadiness and self-control (10) Sense of renunciation towards sense pleasures (11) Absence of egoism (12) Ability to look upon birth, death, sickness and old age as imperfections of this empirical life. (13) Non-attachment (14) Not being obsessively attached to near and dear ones (15) Equanimity of mind in happiness and unhappiness (16) Constant, unwavering devotion to the spiritual ideal (17) Inclination for solitary places (18) Aversion to mundane society (19) Constant reflection of spiritual knowledge (20) Realizing the ultimate purpose of knowledge.When we acquire these spiritual qualities, we transform the whole world into a temple because we see the presence of the divine everywhere. These qualities describe a good human being. The greatness of Gita is that it gives a spiritual dimension to what we normally consider secular.The next few verses describe the all-pervading nature of the divine reality.14th verse: “That Divine Reality has hands, feet, eyes, heads, mouths, ears everywhere.” It is the poet's language to put in words what cannot be put in words, as the absolute reality is indescribable. The poet uses a metaphor in this verse. The meaning is that the divine reality is present everywhere and in everything.15th verse: “It expresses itself through the senses but is beyond the senses. It is unattached to everything, yet it sustains everything. It is beyond all characteristics.”Whatever we do with our mind, and senses of perception and action, is an expression of the divine spark within us. The physical body and mind are only a tool for its manifestation. The senses are able to function because of the presence of this divine spark. Death is the withdrawal of this unseen divine spark from the body.16th verse: “This Supreme Reality is inside and outside of everything, both moving and unmoving. It is so subtle that it cannot be known. It is very far but also very near.”For those who are lost in worldly pursuits, this attainment of the highest truth is far away. For those pure in heart, it is very near.17th verse: “The divine reality is present everywhere and in everything. It is indivisible but appears to be divided.”The extent to which the divine reality manifests within us depends on our own accumulated samskaras and how ready we are for its manifestation.18th verse: “It is the light of all lights; it is beyond darkness of ignorance; it is knowledge, the object of knowledge and the goal of knowledge; it is present as the divine spark everywhere and in everything.”King Janaka asked Sage Yajnavalkya in the Brihadaranyaka Upanishad: “Endowed with what light does a person live in this world”. The first answer was sunlight. As each option provided in previous answers was eliminated, subsequent answers were moonlight, agni, and sound. When all four of these options were eliminated, the final answer was Atma-Jyoti, which is in all of us and that is self-revealing. It is the light of all lights - that enables all other lights, such as sunlight, moonlight, and agni to function.Light is an important symbol in Vedanta. It symbolizes enlightenment and knowledge. God, as light or atma-jyoti, is already within us. The revealing power of the senses and mind is borrowed from this atma-jyoti. When we do our spiritual practices with sincerity, compassion and looking upon the whole humanity as one – then our mind becomes pure and this divine light within us reveals itself. When a person identifies with this light, he experiences spiritual freedom, happiness within, and illumined within.19th verse: “I have now explained to you Kshetra and Kshetrajna. I have explained the nature of the empirical world, how to live in this world, acquire spiritual qualities, and realize your own deathless dimension. When you realize this, you transcend death.”
The 13th chapter is about the discrimination between kshetra and kshetrajna.Human life in its empirical form is kshetra or the field. Kshetrajna is the knower of the field. Within the field there is something that is not subject to modification – that is kshetrajna. It is the Atman, which is immanent, all-pervading and transcendental.In this field, we sow seeds – our actions, thoughts and emotions are the seeds. They sprout with some results visible in this life and some in next life. This should be understood in the context of the law of karma and the law of incarnation.Law of karma should not be thought of as determinism. Rather, it asks to own responsibility for our actions. Our actions produce two types of results: One that is tangible and immediate. Another, that is invisible (Adhrishtam). These results are Apoorvam – meaning they did not exist before the action.Kshetra or the phenomenal world is constituted by 24 elements, as described in the 5th verse. These are Prakriti, Mahatattvam or cosmic intelligence, Ahamkara or ego-sense, the mind, the five senses of perception, the five senses of action, the five subtle elements and the five gross elements. The sixth verse adds seven other elements to kshetra - desire, hatred, pleasure, pain, body, intelligence and fortitude. With these, we live in the phenomenal world.Within this material world is the divine spark, Kshetrajna. It is immanent in every being. All problems in the world arises because of we identify ourselves with the kshetra. The one who identifies himself as kshetrajna, as distinct from the field, he is able to understand the impermanent nature of the world and its problems.The next few verses describe the spiritual qualities that one should practice to help discriminate between kshetra and kshetrajna.The qualities described in the 7th and 7th and 8th verses are: (1) Humility – not being too proud of oneself (2) Not pretentious – his thoughts, words and deeds become one (3) Non-violence, as he instinctively feels spiritual affinity with entire creation (4) Forbearance (5) Uprightness (6) Service mindedness (7) Mental purity (8) Steadiness (9) Self-control – the spiritual energy from his noble actions gives him steadiness and self-control (10) Detachment from sense pleasures (11) Absence of egoism (12) Ability to look upon birth, death, sickness and old age as imperfections of this empirical life.The 9th verse encourages us to be broad minded and look beyond our near and dear ones. Relationships become less spiritual when we become obsessed with our near and dear ones to the point of hating others.What we know intellectually does not necessarily become our emotional attitude. Only through spiritual practices and reflection are we able to translate our intellectual conviction into our emotional attitude and spiritual common sense.Shankaracharya says that in spiritual literature, whenever a list of characteristics of a spiritually enlightened person is provided, there is only one purpose. These characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached.
The 13th chapter begins with another question from Arjuna. He asks in the 1st verse: “What is Prakriti or matter? What is the nature of consciousness? What is kshetra or field? Who is kshetrajna, knower of the field? What is known, who is the knower, and what is knowledge?”Lord Krishna starts answering in the 2nd verse. He says that this body is the kshetram, or field. More broadly, we can think of the field as this material universe, which is changing and that is not eternal. It gradually decays and eventually disappears. Kshetrajna is the knower of the field. Within the field there is something that is not subject to modification – that is kshetrajna. It is the Atman, which is immanent, all-pervading and transcendental.When we refer to kshetram as the body, it refers to the following – the physical body comprising five elements, five senses of perception, five senses of action, mind and intellect.We sow seeds of tendencies and impressions in this field through our actions, thoughts, emotions and words. We are reborn with this legacy of tendencies and impressions. They determine in which direction our mind goes. That is why different people demonstrate different level of interest and understanding when reading a spiritual book. We can only understand what we are spiritually ready for.We march towards enlightenment when we realize kshetra as only kshetra, not as the highest reality. Then we look for something higher than kshetra, and our spiritual journey begins. Ultimately, we realize that the divine spark is present as drshta, as the witness, as kshetrajna, in all kshetras.Swami Vivekananda said that the difference between an amoeba and a Buddha is only of degrees, not of kind. Buddha is like the clean mirror, in whom the presence of the lord manifests in His full effulgence. Noble, unselfish action generate spiritual energy which purifies our mind, and helps us manifest this divinity with more effulgence.3rd verse: Lord Krishna says: “What is the nature of this kshetra? How does it undergo change? How does it originate? What is the real nature of kshetrajna? How does it manifest? Hear this from Me.”4th verse: “This great science of understanding the distinction between the Real and the unreal – this is the real knowledge of spiritual realization. Great vedic sages sang great hymns on the glory and greatness of this knowledge.”In daily life, we get into trouble because of wrong prioritization. We prioritize the empirical, the non-eternal. When we learn to prioritize the Real, lots of problems of daily life can be avoided.5th verse: The 5th verse describes the Sankhya philosophy of evolution expounded by Kapila. In Sankhya, there are two categories: (1) Purusha, which is eternal and self-effulgent (2) Prakriti, which is the cause of material evolution. From Prakriti, the first evolute is Mahatattvam or cosmic intelligence. From Mahatattvam, the next evolute is Ahamkara or ego-sense. From Ahamkara, the three gunas evolve: Sattva guna, Rajo guna and Tamo guna. The evolutes of sattva guna are the mind, the five senses of perception and the five senses of action. The evolutes of tamo guna are the five subtle elements and the five gross elements.The material world consists of the mind, the five senses of perception, the five senses of action, sense objects, and human tendencies –desires, love, hatred, pleasure, pain and so on.Within this material world is the divine spark. It is immanent in every being. When we begin to manifest spiritual qualities that are described in the next few verses, then we connect with the divine within.7th and 8th verses: These verses describe the qualities of someone who has spiritual knowledge. (1) Humility – it is the natural expression of one with spiritual growth because he understands that the body is just an instrument to do great things. (2) Not pretentious – his thoughts, words and deeds become one (3) Non-violence, as he instinctively feels spiritual affinity with entire creation (4) Forbearance (5) Uprightness (6) Respect for the teacher (7) Mental purity (8) Steadiness (9) Self-control – the spiritual energy from his noble actions gives him steadiness and self-control (10) Detachment from sense pleasures (11) Absence of egoism (12) Understands the misery of birth, death, sickness and old age.Shankaracharya says that in spiritual literature, whenever a list of characteristics of a spiritually enlightened person is provided, there is only one purpose. These characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached.Ego cannot be wished away. Our ego can also be given a spiritual orientation. By sublimating the ego and giving it a promotion, eventually, we can transcend ego. Sri Ramakrishna said: “Let this rascal ego remain as a servant of God.”Buddha reflected on the miseries of birth, death, sickness and old age. He went to Bodh Gaya, sat under a tree and took a vow to not leave his seat until he realized the spiritual truth.
At this, the Ahamkara coiled around her neck, yawned, and showed its fangs: for there was a crevice between What Was and What Was Wanted. In this episode we discuss the battles of the Reef War, the Reef's first contact with Guardians, and the discovery of Riven. References (In order of reading): Revanche 5 (Awoken of the Reef Lore Book) Wanted: Drevis, Wolf Baroness (The Maraid Lore Book) Telic 1 (Awoken of the Reef Lore Book) Riven (The Dreaming City Lore Book) Telic 2 (Awoken of the Reef Lore Book) Saven (The Dreaming City Lore Book) Wanted: Skolas, Kell of Kells (The Maraid Lore Book) Wanted: Kaliks-12 (The Maraid Lore Book)
Podcast Intro: Everything is intertwined here on earth. Man has established these invisible yet strong connections with nature since the dawn of evolution. But what happens when these are out of sync? Would that impact the quality of the being navigating through the vast range of this planet? Join Cate Stillman as she talks about Ayurvedic Rhythms in-depth and how it affects the quality of your life here on earth. What you'll get out of tuning in: What are the consequences of living against the rhythm of life How falling out of Rhythm correlates with your statute in life Why is it necessary to give yourself a break when experiencing season/weather change How treating the earth as a finite resource constitutes a prospective problem and fragility What naturally transpires when seasons change Links/CTA: Get into Yogidetox this April! Read: How to Detox Your Body Watch this episode with Winston on 10 Seasons of Cleansing Cate Stillman on Simple Detox Soup Stock Highlights: Cate talks about Ahamkara identifying more as an individual than a rhythm Cate talks about individuals treating the earth as an infinite source Cate talks about Ugni Changes relative to Rhythm Timestamps: [04:02] Seasonal Rhythm: Ritu Charya [05:32] Earth is a finite resource [06:12] Fragile System [06:40] Ahamkara [07:52] Living against the rhythm equates to the fragility [08:00] Paying more attention to rhythm to become antifragile [11:07] Fragility in the ecosystem [12:34] To give the body a break, we need to give the mind a break [13:47] Aging is when you're against the rhythm [18:21] Ritu Charya is a habit [19:28] Ritu Charya as a positive stressor [23:28] Ritu Charya is not an option. It's an evolution of habit. Quotes: When the seasons change, what we want to do is give the body a break. To give the body a break, we need to give the mind a break. There's a problem where our global economic system is treating the Earth as an infinite resource, but the Earth is a finite resource. Seeing ourselves outside of the planet we live on it's a perspective problem, and these problems create fragility. When we live against the rhythm, I want you to equate that with fragility. So to become antifragile means, we pay more and more attention to rhythm. There's an understanding in seasonal change that there's an accumulation of the past season - the energies and forces of the past seasons, they accumulate. Give up a bit. Allow a little more space, light, silence, listen to and receive the rhythm, go for walks so you can feel the beat of the Earth, take the earbuds out and notice the weather and the sky. Guest: Cate Stillman Since 2001, Cate Stillman has been educating audiences on how to achieve health and wellness with yoga and Ayurveda. She is the host of the Yogahealer Real Thrive Show, a weekly podcast that features dozens of industry leaders. She spends part of her time in Idaho's border country and part of it in Mexico.
¿Qué es el ego? ¿Dónde se encuentra? ¿Cómo nos maneja? ¿Cómo podemos verlo? Preguntas que respondemos según la filosofía del Yoga.
Join your hosts LadyLucida and Taylor-B- as they take a look at the theory that a certain Ahamkara named Azirim is behind the corruption in the Grasp of Avarice Dungeon! SHOW NOTES: Grasp Of Avarice All Lore Bottles Video by Evade(great reference!): https://youtu.be/KREmV_gq3Og Azirim: https://www.ishtar-collective.net/entries/azirim , https://www.ishtar-collective.net/transcripts/pilgrimage-garden-of-esila-tree The Great Ahamkara Hunt: https://www.ishtar-collective.net/categories/the-great-ahamkara-hunt Bonus Unrelated Random Show Notes Only Meme:
Join your hosts LadyLucida and Taylor-B- as they take a look at a theory surrounding their similarities.
Shiva Sutra 3.19: “kavargādiṣu māheśvaryādyāḥ paśumātaraḥ // In the world of letters, words and sentences, the eight energies of the Lord, who are the mothers of beasts (take control and hold him).”Class Notes: The words of our mind and experiences of our senses are like lassos that are constantly ensnaring us. As Paul Reps once quoted of the Upanishads, “who is that effulgent one directing eye to form and ear to sound?” That effulgent one is us, but the world of words and senses have pulled our awareness away from that effulgence. Through our practice we find that we can rise above these lassos of the mind and senses by connecting to our heart— to use our practice to reconnect with our true nature as we speak, listen and live, and by doing so we find that not only do our words become clearer, but our hearts become open, and a new level of nourishment and growth is able to flow.Levels of Awareness Teaching from the heart is an expression common to our tradition. This implies the ability to put words together in a coherent way, listen to a teacher, or perform a task, while simultaneously keeping one's awarensss in the heart. Initially this sound like our heart and our lives are in two separate places, and that we are trying to be in two places at once when we practice, but according to the science of yoga this is not the case. Our heart is the source of our reality, it's where Shiva and Shakti begin to manifest as our reality. In the yogic chart of manifestation, we see this as Iccha Shakti, the first manifested tattva, which is described as an urge, not a thought or word yet. This urge is Shiva and Shakti, manifesting themself in the world, as the Sutra tells us: “When Lord Śiva desires to manifest themself in this world, then svātantrya śakti is transformed into the energy of will (icchā śakti). ” We experience this everyday, in literally every action or thought of our lives— there is always an urge which spurs the thought or action, an urge that we might say we ‘feel” before we think and act. In the Science of Mantra, and language, the heart is the source of our words power, the Paśyanti level of awareness. From the heart, this urge rises up in us to the throat, the Madhyama level of awareness, where we know what we will say, but have not yet formed the words to say it. In the tattvas, the next level of manifestation is knowledge, jnana shakti. When our words are in our throat, for example, we know what we will say but have not said it yet. Take a moment to swallow, and feel this area in yourself. Try to hold your awareness there, you'll find that it requires focus and surrender, as our awareness is usually held in our head. And from the throat, words seem to escape our mouths instantaneously, like a slide. It's as if there is an exponential factor at play, where the slope from the heart to the throat is very slight, but from the throat to the mouth becomes steeper, and from the mouth to the rest of differentiation it's practically a cliff. This is the Vaikhari Level of awareness, and is the space from which we usually interact with our reality. From the perspective of the tattvas, this is the level of action, kriya shakti, and represents the moment before Shiva and Shakti are fully teased apart. When the words leave our mouth, all of manifestation begins to take form, and we can quickly lose our center and begin to suffer from it. We see in this sutra that words and senses are like lassos that are constantly ensnaring us, pulling us away from our center. “In the center of brahmarandhra is situated the supreme energy of Lord Śiva, the Divine Mother, surrounded by the eight divine mothers of beasts. In their hands, they hold the lassos (brahma pāśa) which entangle and bind one with limitation, keeping one from the unlimited state. These supreme terrible (mahāghorā) śaktis, create disturbance and ignorance again and again, and are very difficult to conquer.” We are told that as we interact with our daily life we are surrounded by 8 Deities: 3 dieties of the mind, the Manas, Ahamkara and Buddhi, and 5 more deities of the Senses. Whether we are simply looking out our window, eating a meal, talking with friends, or weed whacking, these lassos are constantly being tossed at us in the form of tag lines, colors, sounds, etc. Being caught by them means that our energy starts to flow out, instead of in, and when that occurs we are ‘played' by our mind and senses, like a puppet on a string, and forget our effulgent nature: “words and sentences pierce their minds and make them weep, make than smile, make them laugh, make them joyous, make them happy and make them sad...By the penetration of the sounds of letters, words and sentences, they are oppressed with the delusion (moha) created by those who rule limited beings (paśus). This is the essence of this sūtra.”Working with it The Sutra describes two methods of working with this situation, one way that ensnares us and another that liberates us. The ensnaring method occurs when we identify personally with the words and senses we are presented with. This is called the Savikalpa method. The liberating method occurs when we don't identify with the senses and mind while interacting with them, this is called the nirvikalpa method. The ‘vikalpa' part of these two words means “thoughts", that is, how much do the words and senses that surround you stir your mind? “There are two ways to observe this garland of letters—as savikalpa or as nirvikalpa. The Sanskrit word savikalpa means “with varieties of thoughts” and nirvikalpa means “without varieties of thoughts.”- LMJ Can you interact with your world with minimal thought? Is this possible? Does it make you dysfunctional or heroic? We learned in the Sutras describing the workings of our mind, that the mind needs to identify itself personally with our surroundings in order to categorize it and understand it, there is no avoiding that. We aren't here to reject our reality, that's far from ShambhavAnanda Yoga. There is a necessary percentage of focus that it takes to navigate our reality, as Rudi told us in his magic ratio— which has been interpreted as giving our outer life anywhere from a mere 5% of our awareness to 30-40% of our awareness— but no matter which interpretation, the ration clearly indicates that the outer world of words and senses only require a minority portion of your awareness. Because problems arise, when we invest too much awareness into the horizontal world, and word. We become ensnared by our mind and senses, dragged around by the news, for example, or even being deeply hurt by a casual, but maybe thoughtless, comment made by someone who loves you, like a friend or family member. The Nirvikalpa method of observing our mind and senses has to do with surrendering the words and senses while we interact with them, in order that we can stay connected to our heart, their true source. This is the calm at the eye of the storm, the deep centering before the martial arts showdown, or more yogically speaking, the perfectly balanced Shiva Nataraj at the center of the ring of fire. As always, the mind has a hard time with this concept. How can we surrender what is being said to us without missing it completely? Doesn't surrender mean to let go of? What if I surrender my hammer while I hammer, does that mean it flies across the room? Though these are honest questions, which can never be solved by the mind, they are incredibly easy questions solved by practice with even the most minimal effort. As Babaji teaches: “When I become totally present there is no Baba. There is no past. There is no future. I am totally present. When I was walking every morning in Hawaii I would go to this big soccer field where Faith and I would walk for an hour. There was no past and there was no future. Yet, I was walking. I wasn't thinking about me or what I was doing or where I was, but simultaneously I was aware of all those things, even though they had absolutely no hold on me. I observed them from a distance and I functioned. I didn't trip over anything or fall down or bump around. That is what it is like. It is exhausting to be in your ego. You have to spend so much energy to support its misinterpretations of reality. The ego is a necessary part of living in the world, but I don't take it seriously.” So, No, your hammer doesn't go flying, you don't trip and fall, etcetera— what you do is actually feel present and part of what's happening. In the tattvas we see that the mind sits below the level of the heart, it is in the 14th tattva, where as the level of awareness we are describing is the third, fourth and fifth tattva. This practice requires that you work from a place that is more expansive than the mind. If you rely solely on your mind and senses, you can't get there, you gotta start relating to a part of yourself that is beyond those tools. The path there, according to our teachers and the Sutras, is the heart. We breathe into our hearts while we interact with our mind and senses, and this keeps us moving up the tattvas towards our true nature. Sounds so obvious, but it's really that true and simple. That's because the path itself is very straightforward, but the experience of walking the path is where all the teachings unfold.Rudi's QUote Though the teachers of our lineage have supplied us with a myriad of ways in which to undertake this particular effort, I found a satsang from Rudi that felt really helpful. He begins by telling us that our life is more than a business exchange, that even in business, we need to know that the other person cares about our well being. We all need to know that the other person supports us on an energetic level, a level below the words. It's not enough just to listen, but we have to listen from our hearts. It's not enough just to speak, we have to speak from our hearts. It's not enough to do the dishes, we have to scrub them from our hearts. This is where we find a level of nourishment that makes life worth living, and life livable at all. He gives the example of babies who were orphaned after World War II. It was not enough to simply have them in a crib, with enough food and water, they needed to be held, to feel someone wishing them into existence. He gives the analogy of feeding a baby as the daily exchange we might have with each other, and how even when you do this, you can't stop there, you have to burp the baby. I'll admit, this sounds funny, but don't let yourself get pinned down to the physical metaphor, this is about our practice of course. This burping process represents the ‘surrender' required to digest our daily life interactions. We give and take, give and take, but we must take time to surrender, to let the air bubbles out, and allow ourselves to sink back to the source of our reality in the heart. You aren't burping anyone, you are using your practice to allow yourself to be burped. This is the little bit of surrender you can bring to a meeting, and throughout a meeting, that makes all the difference not only for yourself but everyone in the room. It's not constant, it's like a baby— you feed, then you burp. It's along the way, and it keeps everything moving. This does not have to occur with people exclusively, for example, ShambhavAnanda once said in satsang that to really enjoy a hike, don't spend all o your time taking pictures, or talking about how beautiful it is— take time to relax and connect to nature in your heart and navel, and harmonize with it. So we see that the greatest gift you can give someone, and yourself, is not the gift of our words or our senses, but to be connected to our hearts while giving/receiving those words and senses. This is just another way to understand the work of surrender that our practice revolves around, but it's a way that probably comes up for you everyday, and a way that can help you support your fellow sangha members, and yourself, from within.
In this segment we discuss spiritual practice and the purpose of the spiritual path. We discuss the concept of Ahamkara, or ego, and the role it can play in life. It's important to note that the ego is not an enemy and can be used to for good! But it still takes work and introspection to see beyond our limited perspective and experience. Reality is subjective. Truth is mostly subjective. Self-realization is a deconstruction of what we have thought ourselves and the world to be, so that we may open our eyes to the True Self and connection to the Universal. Having a daily spiritual practice reminds us of this connection and may inspire us to continuously work to connect with Source. We are never done growing or evolving. Learn more in this segment! Contact Christine: email: astrologynowpodcast@gmail.com website: innerknowing.yoga patreon: patreon.com/astrologynowpodcast instagram: astrology now_podcast
Join your hosts Taylor-B- and TheBagelz as they take a enjoy a theory brought to us by way of our very good friend and special guest, LadyLucida!
Welcome. I am delighted you are tuning in. In this episode we are exploring the nature of the mind. In yoga philosophy there is a teaching of the 4 functions of Mind (Antarkarana) 1. Mamas -receives sensory input from the world around you 2. Citta- where that sensory input is stored and a story about it is formed 3. Ahamkara - the “I maker” where we form our self of self 4. Buddhi - our higher mind. Source of wisdom We explore them in today’s guided meditation. www.shiftyogastudio.com
Join your hosts TheBagelz and Taylor-B- along with guest host, KAZ_PhD as they take the dive into the possibility Toland wished himself back from the Deathsinger's Song.
If you submit yourself to a guru with ahamkara, you are sure to inherit, the same feeling of pride, which is worst type of grossness and is sure to hamper your spiritual advancement.
I had the great fortune to interview this wonderful person for an hour! He in Siberia, me in Dallas Texas! His knowledge is enlightening and straight forward! His name is Ahamkara and he has his own YouTube channel, check it out at- Ahamkara Fox Arrow! If you enjoy this please go to his YouTube channel and subscribe or like! I hope this helps all of you!
What is success? Tune into the podcaste for the Ayurvedic take on mindset, stress and changing your thought patterns. What you’ll get out of tuning in: What mindset is in Ayurveda. How to define success. How the habits dissolve stress. Links Mentioned in Episode: FREE conversation to Awaken your Deeper Dreams Order Cate Stillman's new book "Master of You" Show Highlights: Cate shares her definition of success. Cate talks about sleep deficit disorder as it relates to aligned behaviour. Cate offers simple practices to shed stress. Timestamps: 2:30 Mind explained as wisdom, intuition and energy bodies. 6:42 Making aligned decisions by acknowledging your crutches and your story. 9:10 Defining success with Ahamkara. 13:02 Allowing rest and rejuvenation. Favorite Quotes: “So when we look at what's happening with stress and the vijnanamaya kosha, we're talking about not making decisions in alignment with what we want. Because we always want towards the good, the true, and the beautiful. We always want towards ananda. That's vijnana's job, to point our awareness in that direction. But say we've designed our life circumstances in such a way that we don't get to do what we want. There's a story behind that. And we can spend a lot of time trying to dissolve the story behind that or we can get totally obsessed in the story. But what matters is that we don't perpetuate the story. That we don't take actions in alignment with that story.” - Cate Stillman “ We practice the pattern of dissolving the pattern. And we practice allowing these deeper waves of desire to come through.” - Cate Stillman “Any crutch that is disrupting focus or ease is perpetuating the stress pattern.” - Cate Stillman “So the way you change that anxiety thought pattern is by exhaling. By getting on the mat, by getting on the cushion, unwinding the pattern. By feeling your own fatigue and moving in a way, breathing in a way that starts to release that fatigue.” - Cate Stillman
In dieser Folge der Yoga Vidya Schulung spricht Sukadev über die Schrift von Patanjali, die `Yoga Sutras´ und stellt dir diese in den folgenden Podcasts vor. Dabei beginnt er beim 1. Kapitel, mit den ersten 4 Sutras, die von dem menschlichen Geist handeln. Mit dem Buch `Die Yogaweisheit des Patanjali für Menschen von heute´, eine Auslegung von Sukadev, findest du eine der fundiertesten, maßgebendsten und bedeutsamsten Darstellungen dessen, was unter Yoga zu verstehen ist und gibt tiefe Einblicke in die praktische, geistige und spirituelle Dimension - über alle Ebenen des Menschseins hinweg. Dabei werden in dieser Folge auch die 5 Geisteszustände (Chitta Bhumi: Mudha, Kshipta, Vikshipta, Ekagrata, Nirudda) wiederholt und die 4 Antahkaranas (Manas, Chitta, Buddhi, Ahamkara). Ein Verständnis dieser vier Verse des Yoga Sutra ist ganz entscheidend, um zu verstehen, wie die verschiedenen Yoga Techniken zusammen helfen, zu höherer Erkenntnis zu gelangen. Darüber hinaus verstehst du es besser mit deinem Geist umzugehen. (Yoga Sutra 1-4) Dieser Podcast gehört zur Vortragsreihe „Yoga Vidya Schulung – Der ganzheitliche Yogaweg“ sowie ist auch der Teil des zweiten Jahres der zweijährigen Yogalehrerausbildung. Ergänzend findest du auch einen Sanskrit-Kurs "Sanskrit Lernen leicht gemacht" sowie unsere Sanskrit-Kurslektionen.
In dieser Folge der Yoga Vidya Schulung spricht Sukadev über die Schrift von Patanjali, die `Yoga Sutras´ und stellt dir diese in den folgenden Podcasts vor. Dabei beginnt er beim 1. Kapitel, mit den ersten 4 Sutras, die von dem menschlichen Geist handeln. Mit dem Buch `Die Yogaweisheit des Patanjali für Menschen von heute´, eine Auslegung von Sukadev, findest du eine der fundiertesten, maßgebendsten und bedeutsamsten Darstellungen dessen, was unter Yoga zu verstehen ist und gibt tiefe Einblicke in die praktische, geistige und spirituelle Dimension - über alle Ebenen des Menschseins hinweg. Dabei werden in dieser Folge auch die 5 Geisteszustände (Chitta Bhumi: Mudha, Kshipta, Vikshipta, Ekagrata, Nirudda) wiederholt und die 4 Antahkaranas (Manas, Chitta, Buddhi, Ahamkara). Ein Verständnis dieser vier Verse des Yoga Sutra ist ganz entscheidend, um zu verstehen, wie die verschiedenen Yoga Techniken zusammen helfen, zu höherer Erkenntnis zu gelangen. Darüber hinaus verstehst du es besser mit deinem Geist umzugehen. (Yoga Sutra 1-4) Dieser Podcast gehört zur Vortragsreihe „Yoga Vidya Schulung – Der ganzheitliche Yogaweg“ sowie ist auch der Teil des zweiten Jahres der zweijährigen Yogalehrerausbildung. Ergänzend findest du auch einen Sanskrit-Kurs "Sanskrit Lernen leicht gemacht" sowie unsere Sanskrit-Kurslektionen.
"The wingless dragon's gaze pierces into your very soul. Your wants, your needs, your deepest desires. The ruby-encrusted lizard of the earth says in its deep, raspy voice 'look to me, O Liberators mine, and at my bounty. Take what you wish, should only you wish.'" - Obmanshik the wish dragon, in its deep raspy voice. 4th wall-breaking, wish-granting, gemstone encrusted, Ahamkara ripoff dragons incoming. https://lorefoundry.com/ thelorefoundry@gmail.com https://www.destinypedia.com/Ahamkara
Verses 96-99-Reference is provided to the seven questions posed by the disciple in verse 49. One of the questions posed “what is anatman?” is discussed further in the class.-Various levels of reality are discussed. Anatman is that which is unreal or relative. Things in the empirical world have name and form – they are not Absolutely Real, but not totally unreal. In Vedanta, for a thing to be real, it must exist in the past, present and future. Only Absolute Reality meets this requirement.-96th verse: Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarana – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.-Vritti is the residual effect left in mental system from any thought, deed or speech. Vritti => Samskara => Vasana => Karma form a continuous cycle.-97th verse: It is this subtle body that provides indication that there is something beyond the body. Subtle body is the one that goes through all experiences, even from past life. Example of a child exhibiting musical talent is provided. Only tendencies/impressions travel from life to life.-Atman is all-pervading. When it is caged within a jeeva, it is referred to as Jeevatma.-Concept of subtle body only applies to a person who is not enlightened. That is why avidya is included in the eight units of subtle body. Avidya causes us to misinterpret ourselves in many wrong ways as to who we really are. Example of rope illusion is provided.-Everything is pervaded by Atman. However, only living beings have antahkarana, which acts as a reflecting medium. When the mind is pure, the Atman manifests with greater effulgence. Good actions re-energize latent good samskaras.-Swami Vivekananda: “The difference between an amoeba and Buddha is one of degrees, not of kind.”-“We are all Brahman” – this is only a concept in the beginning. The gap between concept and experience disappears through shravanam, mananam and nidhidhyasanam.-Images and photos are symbols, not God. When we worship, we invoke the all-pervading Atman to be present in the image or photo.-98-99 verse: A way of understanding supreme reality through three states of consciousness: waking, dream and deep sleep states. Waking and dream state differ in gross/subtle dimension and space and time dimensions.-Waking state: Experienced with mind and senses of perception/action. All experiences are in gross state and retained in chittam.-Dream state: Based on experiences from waking state, but re-arranged. All experiences are at sukshma-level, and based on ideas.-Deep sleep state: While one does not experience duality in deep sleep, they do not transcend duality. During deep sleep only chitta-vritti is active. Recollection happens when one wakes up and chitta-vritti associates with aham-vritti.-Turiya exists as the one reality and witness in all three states: waking, dream and deep sleep state. A witness has to meet two requirements: (1) be aware and (2) not involved.-Samadhi and deep sleep state are not identical. There is full awareness in samadhi, but not in deep sleep state. To transcend duality, one needs awareness.
Ahamkara ist das Ego, der Ichmacher. Erfahre hier, was in der Yoga Philosophie mit Ahamkara gemeint ist - und wie du den Fallen des Ego entgehen kannst. Dieser Video Vortrag von und mit Sukadev Bretz zum Sanskritwort Ahamkara ist Teil des Yoga Vidya Multimedia Sanskrit Wörterbuch. Viele Yoga Videos findest du hier. Willst du Yoga besser verstehen und tiefer in die Materie eintauchen, dann ist die Yogalehrer Ausbildung für dich das Richtige.
Aham ist ein Sanskritwort und bedeutet Ich bin. Aham spielt im Yoga eine wichtige Rolle. Es gibt zum einen die Identifikation zu überwinden, Ahamkara, das Ego zu überwinden. Zum anderen gilt es, seine Einheit mit der Weltenseele, mit Brahman zu erfahren. So gibt es z.B. die berühmte Mahavakya Aham Brahmasmi. Sukadev spricht hier nicht nur über die Wortbedütung von Aham, sondern gibt dir auch einen kurzen Vedanta Vortrag. Auf Yoga Wiki findest du einen umfangreichen Artikel zu Aham, klicke dafür HIER. Dieser Video Vortrag von und mit Sukadev Bretz zum Sanskritwort Aham ist Teil des Yoga Vidya Multimedia Sanskrit Wörterbuch. Viele Yoga Videos findest du hier. Ein vollständiges Sanskrit Wörterbuch Sanskrit-Deutsch, Deutsch-Sanskrit auf unserer Internetseite.
Lecture by Swami Tattwamayananda. Atha comes due to the things of life not adding up. The negative movement should be accompanied by a positive progression. The system of vrittis, and the Antahkarana – Manas, Ahamkara, Buddhi, Chittam – is reviewed. It is absolutely to purify the mind of negative desires since “the tiger does come.” You chisel out the unnecessary parts of the rock and what’s left is the Buddha. Our true nature as the witness, aware, non-participating, and self-aware is described. Verses: I.1, I.2, I.3
Im übertragenden Sinne kämpft in der Bhagavad Gita das Ego mit dem höheren Selbst, der wahren Natur. Das Ego ist das relative Ich - die Persönlichkeit und wird im Yoga auch Ahamkara genannt. Ahamkara führt dazu alles auf sich selbst zu beziehen. Der Mensch identifiziert sich mit den Dingen und Eigenschaften und erstellt sich sein eigenes Selbstbild. Das Ego ist die Quelle deines Leids. Mit Yoga kannst du Ego nach und nach loswerden und zur Befreiung kommen. Willst du dein Wissen über das Yoga vertiefen, dann absolviere doch die Yogalehrer Ausbildung bei uns, klicke dafür hier (https://www.yoga-vidya.de/ausbildung-weiterbildung/yogalehrer-ausbildung/).
Im übertragenden Sinne kämpft in der Bhagavad Gita das Ego mit dem höheren Selbst, der wahren Natur. Das Ego ist das relative Ich - die Persönlichkeit und wird im Yoga auch Ahamkara genannt. Ahamkara führt dazu alles auf sich selbst zu beziehen. Der Mensch identifiziert sich mit den Dingen und Eigenschaften und erstellt sich sein eigenes Selbstbild. Das Ego ist die Quelle deines Leids. Mit Yoga kannst du Ego nach und nach loswerden und zur Befreiung kommen. Willst du dein Wissen über das Yoga vertiefen, dann absolviere doch die Yogalehrer Ausbildung bei uns, klicke dafür hier (https://www.yoga-vidya.de/ausbildung-weiterbildung/yogalehrer-ausbildung/).
On this episode of Loose Canon the team tries to stay on topic and gets sidetracked every step of the way. The lore of Destiny is deep and easy to sink into when its four lore nerds such as these! The topic this week is the deceiving and malicious Ahamkara! If you want more of your favorite Loose Canons go follow their Twitter accounts, and for more information on when we stream or if you have any direct questions to ask us check out the Loose Canon Twitter! The Show: https://www.twitter.com/LooseCanonShow The Hosts: https://www.twitter.com/AnonPig https://www.twitter.com/Gaurdian21 https://www.twitter.com/IshtarColl https://www.twitter.com/Ryno_666
Sukadev spricht über den 94. Vers des Viveka Chudamani. Der Text dieses Verses lautet: 94. Ahamkriti (Ahamkara) ist das Ich-Gefühl, die Identifikation mit dem Ich, weil es ich-bezogen ist. Chitta ist der Speicher von Gedanken und Gefühlen, hat die Fähigkeit, auf sich selbst zu reflektieren. Viveka Chudamani ist ein wichtiges Vedanta Werk von Shankaracharya. Mehr über Vedanta erfährst du auch in Vedanta Seminaren bei Yoga Vidya.
Episode 119 brings Blue, Justin, Green, and Beard back together to discuss and debate the information that the community has about the infamous Worm Gods - the source of power behind the Hive in the world of Destiny. What are they? Are they related to the Ahamkara (the wish-dragons mentioned elsewhere, also presented as dangerous to the City in their own, unique way)? The team tackles these questions, as well as delving a bit into the intricacies of the tithing of Light that the various broods of Hive seem to have and those implications this week. We also take a few minutes near the end of the episode to discuss the implications and unique challenges that the clarification of the bias of the presentation of game lore open up for the community - and our own personal thoughts on that, to a degree. Be sure to weigh in for the community question this week - it's gonna be a fun one to read everyone's answer to on the next episode! As usual, thank you again for giving our ramblings a listen! Please be sure to let us know how we're doing over on iTunes or through the below email. Weekly Question Harbingers: What are they? Discussion Timestamps 0:04:30 | Community Feedback Answer 0:08:00 | Community Feedback Question 0:15:30 | Lore Lore: Hive Princes 0:34:30 | Hive & Ascendency 0:41:45 | Worm Gods & the Bargain 1:03:00 | Kings Fall Connection to Titan 1:05:00 | Worm Gods Names Breakdown 1:09:00 | Tropes Discussion 1:17:30 | Spinfoil Questions 1:36:00 | Worm Gods & Demonology 1:48:00 | Bias in Lore Discussion 2:00:00 | Team Shoutouts & Final Thoughts Contact Info Email: FocusedFireChat@gmail.com Twitter: @FocusedFireChat Facebook: /FocusedFireChat Instagram: @FocusedFireChat Please be sure to also check out the other podcasts in the Guardian Radio Network! Worm Gods Map Links Mentioned in Show: Lore Items Grimoire Cards from Destiny 1 Books of Sorrow (link) Other Lore Resources Ishtar-Collective The Seraphim Archive r/DestinyLore r/TheCryptarchs Show Sponsors & Affiliates Audible LootCrate (Offer Code BRIDGE10)
Wie arbeitet und funktioniert der menschliche Geist, die menschliche Psyche? Wie kannst du mit deinem Denken und Fühlen geschickt umgehen? Dies ist Inhalt dieser Vortragsreihe zum Thema Raja Yoga, der dreizehnte Teil der Vortragsreihe zur ganzheitlichen Yoga Vidya Schulung. Konkret geht es um Antahkarana, das sogenannte innere Instrument. Antahkarana bedeutet „Inneres Instrument“. Sukadev spricht in diesem Vortrag über den menschlichen Geist, der als inneres Instrument bezeichnet wird. Die vier Teile des Geistes, die vier Hauptinstrumente des Geistes, sind Manas, Chitta, Buddhi und Ahamkara. Höre und erfahre in diesem Vortrag, was diese vier Aspekte zu bedeuten haben. Autor/Sprecher: Sukadev Kamera/Schnitt:Nanda - Yoga und Meditation Einführung Seminar - Yoga Schulen - Yogaferien - Yoga Ausbildung - Mehr zum Thema Yoga Psychologie und das Funktionieren des menschlichen Geistes auf yoga-vidya.de/yoga-psychologie/
Wie arbeitet und funktioniert der menschliche Geist, die menschliche Psyche? Wie kannst du mit deinem Denken und Fühlen geschickt umgehen? Dies ist Inhalt dieser Vortragsreihe zum Thema Raja Yoga, der dreizehnte Teil der Vortragsreihe zur ganzheitlichen Yoga Vidya Schulung. Konkret geht es um Antahkarana, das sogenannte innere Instrument. Antahkarana bedeutet „Inneres Instrument“. Sukadev spricht in diesem Vortrag über den menschlichen Geist, der als inneres Instrument bezeichnet wird. Die vier Teile des Geistes, die vier Hauptinstrumente des Geistes, sind Manas, Chitta, Buddhi und Ahamkara. Höre und erfahre in diesem Vortrag, was diese vier Aspekte zu bedeuten haben. Autor/Sprecher: Sukadev Kamera/Schnitt:Nanda - Yoga und Meditation Einführung Seminar - Yoga Schulen - Yogaferien - Yoga Ausbildung - Mehr zum Thema Yoga Psychologie und das Funktionieren des menschlichen Geistes auf yoga-vidya.de/yoga-psychologie/
Join Baxter, Purple Chimera and Normalnorman as they try to figure out whether the Ahamkara are from Venus.
Lecture by Swami B.V. Tripurari on December 16th, 2016 - Q and A: Ahamkara And Modern Ideas of Consciousness
Lecture by Swami B.V. Tripurari on December 16th, 2016 - Q and A: Ahamkara And Modern Ideas of Consciousness
Another double episode week! We're cranking hard to get every Exotic covered before Rise of Iron, so this week we're bringing another lore master (and the show's #1 fan) onboard to help us finish up Hunter Exotics and to give us a decidedly non-Hunter viewpoint on things. We're so happy to welcome Capt. Kex of the L.ORG Chart project to the show! His keen Warlock mind keeps us on track this episode as we talk about more Dark Souls references, spider biology, hilarious 90's movies, amazing 40's movies, poop bugs, Ahamkara jewelry, commiserate over the sad state of Gunslinger "adjustments", and a bunch of other ridiculous things that frame the history, lore, and secrets of some of our favorite Hunter Exotics. This is a long one, enjoy! Episode References: The L.ORG Project: https://youtu.be/AD5EhBoQPoQ 3 Nighthawks vs. Psion Flayers: https://youtu.be/ZktGSSbSW4w Contact Us: Twitter: @dghoststories Email: destinyghoststories@gmail.com Facebook: /DGhostStories Instagram: @DGhostStories Great Resources: The Ishtar Collective Destiny Timeline r/DestinyLore r/DestinyTheGame
Episode 21 (04/05/2016) - Fan Questions 2: Arc Boogaloo Once again we tackle the tough questions gathered from our emails and listener Slack. Wondering just what an Ahamkara is? Maybe you're curious about Crota's Mom and whether or not she's got it goin' on? We may not know the answer, but we sure will try! Contact Us: Twitter: @DGhostStories Email: destinyghoststories@gmail.com Facebook: /DGhostStories Instagram: @DGhostStories Email us for an invite to our Fan Chat on Slack. Episode References: If you’re looking to get caught up on some of the subject discussed in this episode, feel free to check out these great sites. ishtar-collective.net destinytimeline.com r/DestinyTheGame r/DestinyLore
Episode 13 brings Blue, Justin, Willy, and our friend from across the pond, My Name is Byf together to chat about the Ahamkara & the Worms. In the same vein as last chat, spinfoil begins to accumulate quickly from the start - with so much information and so little confirmation, there is a fair amount of enjoyable conversation about not only the nature of the two entities, but their unclear connection to one another. Blue does manage to do better this time around with those pesky words - though don't be surprised to hear a few favorite theories about a particular singer (or is it a song?) and a luminous warlock. And wait till the end to hear an awesome outro by Byf for the team!As usual, please let us know any feedback you have by or any questions that you might want us to start considering for our upcoming Lore 101 (we need a better name for that...) series by emailing us at FocusedFireChat@gmail.com or on twitter @FocusedFireChat. Thank you again for giving our ramblings a listen!Byf on TwitterByf on Youtube
Episode 0221 - Ramana Maharshi Teachings, part 6 (Click on the above link, or here, for audio.) Sri Ramana Maharishi, self-inquiry & Advaita Vedanta, comparison to Gautama's Buddha-dharma & the Ra Material. ■ Thus Spake Ramana: http://tamilnation.co/sathyam/east/ramana/thusspakeramana.htm ■ Ahamkara: http://www.hinduwebsite.com/hinduism/concepts/ahamkara.asp Uploaded to YouTube on 12/15/
Episode 0217 - Ramana Maharshi Teachings, part 3 (Click on the above link, or here, for audio.) Sri Ramana Maharishi, self-inquiry & Advaita Vedanta; comparison to Gautama's Buddha-dharma & the Ra Material. ■ Thus Spake Ramana: http://tamilnation.co/sathyam/east/ramana/thusspakeramana.html ■ Ahamkara: http://www.hinduwebsite.com/hinduism/concepts/ahamkara.asp ■ Advaita Vedanta: https://
Wie funktioniert der menschliche Geist? wie funktioniert dein Geist? Dazu gibt es im Raja Yoga, dem psychologischen Yoga, ein interessantes Modell. Erfahre über die Hintergründe des Modells. Du hörst auch einige Sanskritbegriffe, also Begriffe aus der Fachsprache des Yoga: Atma - das höchste Selbst, deine eigene Natur, ist Satchidananda - Sein, Wissen und Glückseligkeit. Ahamkara ist der Ichmacher, das Ego. Buddhi ist der Intellekt, die Vernunft, der Wille, die Urteilskraft, die Unterscheidungskraft und Entschlusskraft. Chitta ist das Unterbewusstsein. Manas ist das Denkprinzip, der Arbeitsspeicher des Bewusstseins, wo du Denken und Fühlen wahrnimmst. Die Kenntnis dieses Modells hilft dir, dich von Identifikationen mit Gedanken und Gefühlen zu lösen, und den Königsstandpunkt einzunehmen. 50. Ausgabe des Yoga Vidya Gelassenheits-Podcast. Konzeption, Sprecher und Produktion: Sukadev Bretz von Yoga Vidya
Wie funktioniert der menschliche Geist? wie funktioniert dein Geist? Dazu gibt es im Raja Yoga, dem psychologischen Yoga, ein interessantes Modell. Erfahre über die Hintergründe des Modells. Du hörst auch einige Sanskritbegriffe, also Begriffe aus der Fachsprache des Yoga: Atma – das höchste Selbst, deine eigene Natur, ist Satchidananda – Sein, Wissen und Glückseligkeit. Ahamkara ist der Ichmacher, das Ego. Buddhi ist der Intellekt, die Vernunft, der Wille, die Urteilskraft, die Unterscheidungskraft und Entschlusskraft. Chitta ist das Unterbewusstsein. Manas ist das Denkprinzip, der Arbeitsspeicher des Bewusstseins, wo du Denken und Fühlen wahrnimmst. Die Kenntnis dieses Der Beitrag 50 Antarkarana – das Raja Yoga Modell des Geistes erschien zuerst auf Yoga Vidya Blog - Yoga, Meditation und Ayurveda.
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