Podcasts about nididhyasana

Play Episode Listen Later Nov 6, 2019 67:52

Verses 125-127- This class was given by Swami Tattwamayananda at Stanford University on November 3, 2019. The lecture was hosted by the Stanford Hindu Students Association. -This class focuses on answering the following question from the pupil: “What is Atman?”-One approach of analyzing Atman is to enquire “Who am I?” – this is the approach used by Ramana Maharshi. During this analysis, one reaches different levels of answers, equating it first to body, mind and intellect. Finally, one reaches the Atman, which is beyond all the changing entities. One has to practice spiritual disciplines such as japa, prayer, meditation, and puja to conduct this analysis.-Atman cannot be the body, which is changing. If one limits his understanding to only the physical body, then even small issues in the empirical world will cause him despair.-Atman cannot be the mind as it is also a changing entity swinging between pain and pleasure and happiness and unhappiness.-“I” is the foundation. “I” is interpreted differently depending on the context in which it is used. When we say “I am feeling pain, or I am happy” the association of “I” is to the body or mind. When we say “My mind or My head”, the association of “I” is to a higher entity that is distinct from the body and mind.-Atman exists without the support of anything beyond itself. It is self-existent and self-revealed.-Atman is present in all three states of awareness as “Turiya” – waking, dream and deep sleep states. Since it is present in all three states, it is not exclusive to any state, it is distinct from any state and it transcends all three states.-To be a witness to an activity, two criteria have to be satisfied: (1) One has to be present at the activity (2) One cannot be participant in the activity. Atman when interpreted as witness in the three states is called Sakshi or Turiya.-In waking state, there is full awareness, senses are active and the consciousness is at a gross level. Dream state exists only at a mental level by projecting memory stored in the chittam. No dream experience is possible without any connection to waking state. The common experiencer between waking and dream sleep state is Turiya.-Turiya is also present in deep sleep state. When we wake up, we are aware of the absence of intellect and its activity in deep sleep state. The awareness of this absence comes from Turiya.-Verse 126: That seer, who knows everything in the three states, who knows the intellect and its action, when it is present and when it is absent, is the Atman.-Another way of explaining Atman is that it is different, distinct, beyond the five sheaths and transcends them all – it is called Pancha-kosha-vilaksanah. The five sheaths are: Annamaya Kosha, Prāṇamaya Kosha, Manomaya Kosha, Vijñānamaya Kosha and ānandamaya Kosha. Aham is present in all five sheaths.-The story of King Janaka and Sage Yajnavalkya is discussed. King Janaka starts with the question: “Endowed with what light is a human being able to live in this world?”. The first answer is sunlight. As each option provided in previous answers is eliminated, subsequent answers are moonlight, agni, and sound. When all four of these options are eliminated, the final answer is Atma-Jyoti, which is in all of us and that is self-revealing. Without it, all other sources of knowledge are useless. It is this light that enables all other lights, such as sunlight, moonlight, agni to function.-Our ability to comprehend comes from something within us that is the nature of enlightenment and knowledge. In both an average scientist and advanced scientist, the same light is present – but it manifests itself more brilliantly in the advanced scientist. Swami Vivekananda said: “The difference between a Buddha and an amoeba is one of degrees not of kind”. In the Buddha, the Atma-Jyoti is very visible and revealed; in the amoeba it is very dim.-Through meditation and spiritual practices, we can make our own buddhi more clear, so Atman reflects with more brilliance. Our ability to cognize gets better when Atman reflects with more brilliance.-When Atma-Jyoti reflects on the mind, this body is Shiva. Without this Atma-Jyoti, this body is Shava (corpse).-When people perform Aarti and Puja, or read a spiritual book, they are trying to link themselves to this Atma-Jyoti. Natural light is only used as a concept to take us to the real light.-Just like when we look beyond the five sheaths, we find the “Real I”. Similarly, when we look beyond the sunlight, moonlight, agni, and sound, we find the real “Atma-Jyoti”.-Verse 127: One who comprehends everything and who is not comprehended by anything – who illuminates the intellect but whom nothing can illuminate – who is always the subject and never the object – who gives Chaitanya to our intelligence – that is Atman. Atman reveals buddhi, mind – everything.-Chanting of Vedic mantras, even without full understanding of the meaning, can activate the hidden potential of the mind. It provides divine joy.-When we close our eyes and disconnect from Annamaya Kosha, we connect with something transcendental. Even when standing in front of a temple image on pilgrimage, people close their eyes, because they attempt to see within themselves what they are seeing in front of them.-One should get established in yamas and niyamas before undertaking rigorous spiritual practices. This ensures that the energy generated from spiritual practices will not flow through negative channels. Ancient Indian martial arts first taught students to restrain their power. Even Pranayama should not be practiced without moral and ethical disciplines.

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Vivekachudamani 15 - Atman – The Eternal Witness Beyond The Five Sheaths | Swami Tattwamayananda

Play Episode Listen Later Oct 21, 2019 71:23

Verses: 124, 125, 154, 165, 167- This class was given by Swami Tattwamayananda at Stanford University on October 20, 2019. The lecture was hosted by the Stanford Hindu Students Association. - This class focuses on the nature of Absolute Reality, knowing which one gets liberated from the continuous cycle of birth and death-Everything in the world is composed of two categories of elements. The first category is the permanent, unchanging, Absolute Reality that is beyond name and form. The second category belongs to phenomenal things and is composed of name and form. -The Real “I” is the subject and eternal witness.-Absolute Reality is all-pervading as Asti, Bhāti and Priyam, which are three approximate descriptions of the indescribable. Everything has a basic element of existence (Asti), everything is cognizable through effulgence (Bhāti), and has the essential nature of bliss (Priyam).-Names and forms are innumerable and diverse.-Atman is present in all three states of awareness – waking, dream and deep sleep states. Since it is present in all three states, it is not exclusive to any state, it is distinct from any state and it transcends all three states.-Buddha took the principles of Mandukya Upanishad, and gave a long profound discourse on remaining in a state of permanent awareness and witness-ship. -When we can be identified with awareness, with our own Transcendental Spiritual Reality, we will not feel tired even while working with the body, mind and intellect.-To be a witness to an activity, two criteria have to be satisfied: (1) One has to be present at the activity (2) One cannot be a participant in the activity.-“I” is interpreted differently depending on the context in which it is used. When we say “I am feeling pain, or I am happy” the association of “I” is to the body or mind. When we say “My mind or My head”, the association of “I” is to a higher entity that is distinct from the body and mind.-When we witness a tragic drama, it purifies our emotions. Some of the greatest creative works are tragedies as they penetrate deep into the human mind.-The concept of free will does not apply to witness. When witnessing, we are not under the control of anything. -The psychology of relaxation is based on the principle of dissociation. Story of Gotami is discussed, who felt pain at the loss of her son. Buddha asked her to get mustard seeds from a household where no one had ever died. She came back empty-handed and realized that death was common to all. Realizing that her problem was universally shared, helped her dissociate from the pain of losing her son.-Even while identified with the state of the witness, there is motivation to do karma, because we cannot keep quiet mentally & physically even for a split second. Our own natural tendency will prompt us to do things – if we do good actions, it will generate spiritual energy. For the most evolved spiritual individual, it is his natural tendency to do good to others.-Another way of explaining Atman is that it is different, distinct, beyond the five sheaths and transcends them all. The five sheaths are: Annamaya Kosha, Prāṇamaya Kosha, Manomaya Kosha, Vijñānamaya Kosha and ānandamaya Kosha. Aham is present in all five sheaths.-The Annamaya Kosha is the outermost sheath. It comes from matter and food, is endowed with Prāṇa, and consists of skin, flesh, blood, fat, marrow and bones. This cannot be Atman.-Our spiritual journey starts at the Annamaya Kosha. Ramana Maharshi’s spiritual journey started when he experienced the loss of his father and he understood the perishable nature of the body. Questions around the mystery of death have helped human civilization evolve.-Prāṇamaya Kosha is changing/moving all the time. It itself does not have effulgence and borrows it from another source. It is spread out all over the physical body. This cannot be Atman, which is independent, steady, unchanging and the nature of effulgence.-Manomaya Kosha is composed of the five senses of perception and the mind. The five senses of perception are touch, vision, smell, taste and hearing. This also cannot be Atman.-The ānanda of sat-chit-ānanda, the Absolute Reality is not the same as the ānandamaya Kosha. The ānanda-svarūpa means “its very nature is bliss”; ānandamaya means “there is an abundance of bliss”.-Any kind of spiritual endeavor brings ānanda. People go on pilgrimage to feel this ānanda. The first sign of a devotee of God is that he has inner serenity and joy.-Many mystics experienced obstacles and suffering. However, their inner contentment enabled them to withstand these sufferings. Without facing obstacles and learning to withstand these obstacles, one cannot make spiritual progress.-Absolute Bliss cannot be explained at the empirical level. When we start our spiritual journey, its reflection shows up as inner contentment.-Intellectual understanding of being the witness helps in spiritual progress. However, one should not start the journey by practicing being the witness.

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Vivekachudamani 14 - Turning Away from the Unreal towards the Real | Swami Tattwamayananda

Play Episode Listen Later Oct 7, 2019 75:05

- Verses: 109-116- This lecture was given by Swami Tattwamayananda at Stanford University on October 6, 2019. The lecture was hosted by the Stanford Hindu Students Association. - Seven questions from the student are discussed: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between Atman and anatman?The teacher discusses anatman in detail (that which is not eternal and not real and non-Absolute) because once we realize “what we are not”, “what we are” does not need to be explained – it becomes self-evident.-Expecting permanence from things that are inherently impermanent is the cause of unhappiness. -Bondage expresses itself when we interpret ourselves as this changing body. The right notion automatically comes when the wrong notion disappears.-Three levels of reality are discussed. (1) Paramarthika-sat, which is Atman. (2) Vyavaharika-sat, which is the changing world and (3) Pratibhashika-sat, which is conceptual reality. Once we understand the illusory nature of Pratibhashika-sat, we understand vyavaharika-sat. Once we transcend Vyavaharika-sat, we understand Paramarthika-sat.-When we realize the Absolute Reality, we become a Jivan-Mukta. The world does not cease to exist for a Jivan-mukta. He sees the world as Brahman, devoid of name and form.Per Vedanta, the same seer exists in the three states of human awareness (waking, dream and deep sleep states). That seer is Turiya, which is distinct from all the three states and transcends them.-Anatman is made of Sthula Sharira, Sukshma Sharira and Karana Sharira.-Sthula Sharira is composed of skin, flesh, blood, fat, marrow and bones. Sthula Sharira is non-eternal.-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. Sukshma-Sharira is transmitted to the next life – when we have inexplicable attraction to great ideas, it is because the chitta retains memory from previous lives.-Karana-Sharira is also known as Maya or Avidya – it is the reason we lack awareness of our true nature. As the cause of the universe, it is known as Maya and as the basic source of mis-understanding it is known as Avidya.-Vedanta’s criteria for “Sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states. (3) It should be beyond the six changes – existence, birth, growth, change, decay and death.-Maya is not “Sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not absolutely unreal. It is not a combination of sat and asat either.-Most of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder. Both Brahman and Maya are inexplicable.-Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it could have no end. Then, there would be no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.-Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be “anadi”. If it were devoid of parts, it cannot be the cause of evolution.-114th verse: Even one who is intellectually advanced, who knows scriptures, who understands the subtle truths and who is convinced of his learning – even such a person, by the power of Tamas, looks upon the unreal as the Real and the Real as the unreal. This is the strength of Maya.-116th verse: Maya expresses itself as (1) Ajnanam, which is ignorance (2, 3, 4) Alasya, jadatva, pramada, that prevent us from doing what is obviously good for us (5) mudhatva, which causes us to misrepresent things (6) Nidra, which hides reality and (7) Samsaya, which cause doubt.-Mind does not co-operate due to past samskaras that are not conducive to spiritual life. This friction can be reduced by increasing the balance of positive samskaras. Duryodhana’s story is discussed to illustrate how one can feel helpless due to inherent samskaras.-A beginner has less freedom at the mental level, and encounters conflicts. However, he has more freedom at the physical level and should start his spiritual life with physical activities. Physical work generates spiritual energy, increases the balance of positive samskaras, reduces conflicts and helps one evolve in spiritual life.-Work can be physical in nature, such as cleaning a temple, or it can be more subtle in nature such as reading a book.-Lord Krishna: Starting with work that has selfish motive is better than doing nothing. One can then evolve towards selfless work.-It is a wrong notion to try to start work with no ego. It is important to develop a friendly, spiritual ego. --Give your ego a spiritual promotion by letting it be God’s servant. If one does continuous good activities with a proud ego, it helps him later to do continuous good activities without ego – the ego becomes sublime, purified and then disappears.-A sincere spiritual seeker should first focus on his own evolution, rather than try to help others. Once he realizes the highest truth, he will feel the presence of the Divine Reality both within himself and others. At that point, it is psychologically impossible for him to hurt others. If a seeker tries to help others early in his evolution, he may wrongly try to thrust his own philosophy upon others.-Who is the highest devotee of God? “One who feels the presence of God in everything, everywhere, in every action and in every word” AND “one who feels the presence of whole humanity and creation in God.”

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Vivekachudamani 13 - Maya – Avarana and Vikshepa Shakti | Swami Tattwamayananda

Play Episode Listen Later Sep 26, 2019 87:44

Verses: 110-114This lecture was given by Swami Tattwamayananda at Stanford University on September 15, 2019. The lecture was hosted by the Stanford Hindu Students Association. Vivekachudamani is a prakarna grantha on Advaita Vedanta.Maya is “anadi” (without a beginning), but not “anantha” (it is not eternal). It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder.Seven schools of Vedanta are mentioned, and then dualism, qualified non-dualism and non-dualism are discussed. In dualism, ishvara, jeeva and jagat – each have their own independent status. In qualified non-dualism, ishvara is present as antaryami in jeeva and jagat, but is different from them. In non-dualism, Brahman is present in everything in jagat and in each jeeva and is not different from them.As in the snake/rope analogy, the wrong understanding disappears when we realize our true nature. The wrong notion is based on accumulated memory/impressions and is called Adhyasa.Adhyasa has three properties: (1) Tamas, which functions as Avarana or concealment (2) Rajas, which functions as Vikshepa or false projection and (3) Sattva, which functions in the form of our natural interest to explore higher truth.We live within Maya and cannot recognize it when living within it. Just like a dream, we have to come out of it to identify it.The qualities of tamas are intellectual/physical laziness and ignorance. Rajas is the natural propensity to be active and functional. Rajas is superior to tamas. The natural evolution of human consciousness is from tamas to rajas to sattva.Vikshepa shakti cause the rotating wheel of karma, vritti, vasana and samskara. The chain reaction of Vikshepa-shakti can be countered by following the seven disciplines. (1) Discrimination between unreal and the Real (2) Renunciation of what is unreal (3) Self-control: shama, dama, uparati, titiksha, shraddha and samadhana (4) Mumukshutam (5) Shravanam (6) Mananam (7) Nidishyasana.Mind connects with external world through the senses. It can be restrained if we constantly remember the changeable nature of the world and understand avarana/vikshepa shakti.The properties of Rajas are desire for enjoyment, anger, greed, pride, envy, egotism and jealousy.What we learn from a teacher is in direct proportion to the shraddha we have. Lord Krishna’s advice at the end of 18th chapter of Gita: “Do not teach this science to anyone who does not have self-discipline, austerities and devotion, humility and willingness to do good to others. This great truth is never to be taught to someone who cavils me". Avarana shakti is the manifestation of tamas, and is the cause of vikshepa shakti. It triggers a chain reaction by concealing the reality – then the great game starts with Vikshepa’s projection.Avarana shakti is very powerful. Vedanta gives us all the proof, yet we continue to be deceived by it.In dream-sleep, vikshepa is active. In dreamless sleep, avarana is active. Rajas to sattva is not a progression in sleep - only conscious actions lead to spiritual evolution.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. Experience of duality after samadhi is very different from before samadhi. Jeevan mukta lives in the world with zero concerns of what others may think.Dreams cannot be completely separated from waking state experiences. Animals retain memory as instincts, not as memory that can be analyzed – as such, they don’t dream in their sleep.Samadhi is the natural state of Jnana-prapti. Advaita is not a concept – it is based on anubhuti (experience). Swami Adbhutananda’s story is discussed – his conviction came from experience.Mahavakyas, the Upanishadic statements are only approximations of the actual experience of Brahman.People felt affinity to the opening words of Swami Vivekananda at Chicago – "Sisters and brothers of America". This is because he spoke from having experienced the unity and oneness of humanity.

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Vivekachudamani 12 - Maya – The Great Wonder 2 | Swami Tattwamayananda

Play Episode Listen Later Sep 19, 2019 79:13

Verses: 109-111This lecture was given by Swami Tattwamayananda at Stanford University on September 8, 2019. The lecture was hosted by the Stanford Hindu Students Association. Class starts with seven questions from the student, and then bondage is discussed in depth: (1) What is this bondage? (2) How does it come about? (3) How does it exist and what sustains it? (4) How do we come out of it? (5) What is anatman? (6) What is the supreme Atman? (7) How do we differentiate between atman and anatman?Sthula Sharira, Sukshma Sharira and Karana Sharira are briefly discussed. Sukshma-Sharira has eight units: (1) Five organs of perception (2) Five organs of action (3) Five pranas (4) Five subtle elements (5) Antahkarna – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.Vedanta’s criteria for “sat” are discussed: (1) It should remain without change in the past, present and future – both time and space. (2) It should stay the same in waking, dream and deep sleep states.Maya is not “sat”. It is not the Absolute Reality. It changes – therefore, it is relative. Maya is not “asat” either, as it is not Absolutely unreal. It is not a combination of sat and asat either.Maya is “anadi” (without a beginning), but not “anantha” (it is not eternal). Maya is without a beginning - this is realized only when we go beyond Maya.Maya is neither different from Brahman, nor non-different nor a combination of difference and non-difference. If Maya were the same as Brahman it can have no end. Then, there is no liberation from bondage. And if Maya were different from Brahman that would lead to duality. When you realize Brahman, what was hitherto perceived as Maya is now perceived as Brahman because then, the Reality is perceived devoid of names and forms, beyond nama and rupa.A Jeevan-mukta does not see the world of names and forms. He sees the world as Brahman, devoid of name and form.Maya is neither endowed with parts nor devoid of parts, nor a combination of the two. If it were endowed with parts, it cannot be anadi. If it were devoid of parts, it cannot be the cause of evolution.All of us experience Maya in our everyday life. It is beyond logical comprehension, cannot be explained in words or cognized with the mind, and is a great wonder.Maya makes life livable – all higher pursuits in life are because of the unpredictability in life. This unpredictability is an expression of Maya. Maya provides us the opportunity to transcend it, and become spiritually liberated.Swami Vivekananda provides many examples of how Maya defies human logic. Example of mother’s continued affection towards an ungrateful child is provided.Maya is neither subjective, nor objective, nor a combination of the two. We understand the relativity of Maya only when we come out of it. Describing Maya when we are within it is impossible.Gospel of Sri Ramakrishna is a good scripture to understand Maya. It provides many examples of different levels of human existence.Maya functions at the level of three gunas: Sattva, Rajas and Tamas. As in the snake/rope analogy, the wrong understanding disappears when we realize our true nature. Swami Vivekananda’s story is discussed of how Sri Ramakrishna transmitted spiritual powers to him to help him see beyond Baya.Maya operates with two powers: Avarana-shakti, which conceals the reality and Vikshepa-shakti, which projects something false.Maya is a great mystery and efforts to understand it gave us great souls such as Buddha. Buddha made great contributions to human civilization.Verse 111 and vikshepa shakti is briefly introduced. An example is provided of how mind can project an imaginary world, based on triggers from any of the senses. Even this projection leaves a residual effect on the mental system. This happens because of Rajas-guna.Maya is composed of two sounds: “Ma”, which negates and “Ya” which is a pronoun and refers to something real.Regular spiritual practices and reading of authentic scriptures helps the seeker develop spiritual common sense. This common sense helps him restructure his attitude to life as a whole.Sri Ramakrishna taught spirituality in all forms: non-dualism, dualism and bhakti are some examples. Non-dualism accommodates and transcends all religions.

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Vivekachudamani 9 | Gross and Subtle Body | Swami Tattwamayananda

Play Episode Listen Later Jul 14, 2019 71:14

Verses: 82-96This lecture was given by Swami Tattwamayananda at Stanford University on July 14, 2019. The lecture was hosted by the Stanford Hindu Students Association. -An elaborate analysis of the non-self (anatman). Descriptions of sthula-sharira (gross body) and sukshma-sharira (subtle body) are provided.-Comparisons to Buddhist interpretation of anatman. Concept of Sunyata in Buddhism is not nothingness – rather it refers to the indescribability of the Absolute Reality.-Anatma is made of three parts: (1) Sthula-sharira (2) Sukshma-sharira and (3) Karana-sharira82nd verse: if one wants liberation, one should reject all kinds of desires for material enjoyment, and stay away from them, as one would stay away from poison. Take to contentment, kindness, forgiveness, truth and peace.A householder who does not strive for dharma, artha, kama through proper means is considered “adharmi”. Sri Ramakrishna and Hazra’s story is discussed. Hazra ignored his duty towards his mother, wife and children to pursue a spiritual life – he was scolded by Sri Ramakrishna for ignoring his duty as a householder.Begin by desisting from doing what you are not supposed to do. Eventually, you will be able to do what you are supposed to do.85th verse: Obsessive attachment to sensory pleasures without a spiritual ideal is “moha”. Moha conceals the reality and projects the wrong idea. Moha can lead to spiritual death. Only those who give up moha deserve mukti.-87th verse: Gross body is detestable as it is composed of skin, flesh, blood, fat, marrow and bones. If we touched those things, we would wash our hands. However, the same gross body is a great asset, as it is what we use to achieve liberation. The journey beyond the body needs the body itself.Kalidasa-Kumara-Sambhava story of Shiva and Uma is discussed. Shiva advises Uma to not ignore the gross body as she pursues austerities.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) Antahkarna – mana, buddhi, chitta, ahamkara (6) Avidya (7) Kama and (8) Karma.Sukshma-sharira defines one’s personality. Gandhi’s example is discussed as stark contrast between sthula and sukshma sharira. Vritti is residual effect in mental system from any thought, deed or speech. Vritti => Samskara => Vasana => Karma form a continuous cycle. Story of Vyadha Gita is discussed to illustrate path to liberation as a householder.-Mahendra nath Gupta’s story is discussed – Sri Ramakrishna advises him to stay as a householder and pursue his spiritual journey. He had great respect for monks.A householder needs to follow the path of dharma in his pursuit of artha and kama. This helps him understand the limitations of artha/kama and have a higher ideal.

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Vivekachudamani 8 | Spiritual Common Sense: Killing the Monster of Infatuation | Swami Tattwamayananda

Play Episode Listen Later Jul 7, 2019 65:37

Verses: 77 – 80This lecture was given by Swami Tattwamayananda at Stanford University on July 7, 2019. The lecture was hosted by the Stanford Hindu Students Association. -There are five methods of verbalization or description. Atman is beyond all such verbalization.-Since Atman is beyond description, Vivekachudamani takes the approach of “neti, neti” or “via negativa” in Christian Theology. It describes everything that it is not, so that what is left out is Atman. -Atman transcends all descriptions but it is not devoid of all characteristics. -Sense-objects are more poisonous than the poison of a snake because just seeing such an object can create mental slavery to that object.-We are often unable to get out of a negative infatuation despite our intellectual knowledge that it is harmful to us (Dostoyevsky's creative fiction is given as an example).-Even a person who has mastered the six schools of orthodox Indian philosophy may not be able to get out of negative infatuation. We live not at the intellectual level but at the mental level.-Shankaracharya tells us to develop our inner faculties and become aware of the way out of our problems.-Superficial renunciation is denounced. At the first stage, we become aware of the need to get away from an undesirable thing. At the second stage, we move towards something positive. We develop a spiritual common sense: the ability to have all success yet realize its inherent limitations. -A householder develops this inner renunciation through associating with these holy ideas and spiritually minded people. Spirituality has value for people in all walks of life.

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Vivekachudamani 7 | Identifying Beyond the Body and Mind | Swami Tattwamayananda

Play Episode Listen Later Jul 2, 2019 78:36

This lecture was given by Swami Tattwamayananda at Stanford University on June 30, 2019. The lecture was hosted by the Stanford Hindu Students Association. Verses: 66-76-The first stage of spiritual life is discrimination between the real and unreal (nitya-anitya-vastu-viveka). Nitya means Atman or unchanging Absolute Reality. Anitya means “the changing” or non-eternal.-Avidya is the absence of knowledge of the absolute truth. When we are in the spell of Avidya, we have desires and we direct our efforts towards the fulfillment of those desires.-An elaborate analysis of the Non-Self (anatman). Descriptions of sthula-sharira (gross body) & sukshma-sharira (subtle body) are provided. Strive to go beyond the cycle of birth and death and put your own effort towards experiencing the absolute truth. We have to think of ourselves as beyond the body and mind. Atman is our true identity.-Life of Tulsidas is briefly discussed.-A spiritual seeker should develop dispassion to anitya and not assign permanence to what is impermanent. The Buddhist concept of Trishna – desire for impermanent things – is discussed. -Raga-Dvesha is discussed. Raga is an obsessive desire for something that we know is harmful to us, but we are not able to get out of it. Dvesha is obsessive hatred towards someone or something, that one is not able to get out of. Both are types of enslavements.-Conflicts are natural to the mind; the mind is full of momentary thoughts and one cannot determine what thought will emerge next. To make the mind steady, one should not fight the conflicting thoughts – rather one should direct the mind toward a higher goal.-When sense objects guide our senses, which guide our mind, which guides our life – our life loses its direction. Our mind then is our tormenter, our worst enemy.-Example of dangers of guided from sense objects is provided from the animal kingdom. Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell). Each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time.-When one observes their thoughts, they become a witness and are no longer attached to the thought and not affected by it. To become mindful, one has to go beyond the mind.-A spiritual seeker should practice the six disciplines discussed earlier in Vivekachudamani. These six disciplines take to “Prasada” – inner contentment. Good, noble, unselfish deeds also take one to “Prasada”. Example of helping a blind man crossing the street is provided. Inner contentment is a sign that mind is our friend.

fish identifying elephants stanford university buddhist deer verses conflicts strive moth descriptions body and mind samsara vedanta brahman raga atman advaita viveka manana nitya vairagya shankaracharya avidya non self tulsidas trishna absolute reality shravana viveka chudamani nididhyasana dvesha swami tattwamayananda

Vivekachudamani 6 | Scriptures and Spiritual Realization | Swami Tattwamayananda

Play Episode Listen Later Jun 18, 2019 71:01

Verse: 59, 60, 61, 62, 66, 69Topics:-Study of scriptures is the means, not the goal. The goal is spiritual liberation. -Shravanam, Mananam, and Swanubhuti are discussed. Intellectual study of scriptures, by itself, is of no use. Spiritual journey starts with ideas from the scriptures. Deeper contemplation of these ideas is needed, which then provides one their own inner experience.-Scriptures are of no use once the highest experience is realized. After achieving that state, one may still read scriptures because of their natural inclination to do so.-Just like medicine removes the poison from a snake bite, spiritual knowledge is the only medicine for spiritual ignorance.-Just belief does not give experience. Belief should become a deep conviction, which then turns into an experience.-When one feels a great attraction for scriptures, it comes from some degree of their own experience.-The spiritual bank balance is discussed. Fruits of spiritual practice are never lost. It even carries over across lives, where one is born with their past good samskaras. Even a little experience now, will become a real experience later.-To treat spiritual ignorance, one has to practice seven disciplines, discussed previously in the Vivekachudamani.-The first discipline is a sense of dispassion for things that are impermanent, Cause of unhappiness is assigning permanence to something that is inherently impermanent.

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Vivekachudamani 5 | Purifying the Mind (चित्त शुद्धि) and Developing the Eye of Spiritual Clarity (बोधचाक्षुष) | Swami Tattwamayananda

Play Episode Listen Later Jun 9, 2019 89:36

Verses: 49-59This lecture was given by Swami Tattwamayananda at Stanford University on June 9, 2019. The lecture was hosted by the Stanford Hindu Students Association. Topics covered:-Seven questions from the disciple on bondage, its causes and how to free oneself from bondage?-Spiritual liberation is an individual journey. Through community effort, we cannot have community of Jivan-muktas. Analogies are provided to explain this.-Absolute reality can be known through the eye of spiritual clarity (बोधचाक्षुष). Spiritual clarity is achieved through purification of the mind (चित्त शुद्धि) and by pursuing disciplines such as: discrimination between what is real and what is not real, renunciation of empirical things, self control, strong longing for liberation, listening to scriptures, understanding the meaning of scriptures and contemplating on the essence of scriptures.-A scholar only helps provide intellectual conviction. Aparoksha-anubhuti is only possible through individual efforts.-Avidya is the central cause of ignorance. Avidya leads to Kama (desire) which leads to Karma to fulfill that desire. If desires are left, one is born again to fulfill that desire. Jata-Bharata story is discussed. A king is born as a deer in his next life, due to his strong affection for a baby deer.-Yoga, Sankhya and Karma-Yoga only take one to Chitta-Shuddhi, not to liberation. Liberation is achieved when Chitta-Shuddhi leads to Jnana-prapti, which leads to Moksha (identity with Brahman).-Sakama-karma (karma for material prosperity) does not lead to Chitta-Shuddhi. Chitta-Shuddhi can be achieved by Karma-Nishtha (Karma-Yoga), where the fruits of action are renounced.-The study of Vedanta is unique. Even to understand an elementary verse, the entire knowledge of Vedanta is needed. This is why Vedanta should be studied from a teacher who is fit.-Four stages of shabda- Vaikhari, Madhyama, Pashyanti, and Para - are discussed. Vaikhari is explicitly uttering of mantras with a loud voice. Madhyama involves only lip movement. Pashyanti is mental and involves identification with the meaning of the mantra. Para is the highest form of prayer.-Deva and Rishi rin (debt) are discussed. Swadhyaya is more meaningful once these debts are paid pack. Rishi debt can be paid back by passing the knowledge to others and the next generation.-Scriptural study leads to chitta-shuddhi but does not grant liberation. After liberation, scriptures are not needed.-Association with holy people helps in the individual spiritual journey. Individual contemplation and meditation is needed in addition to holy company.

spiritual yoga developing clarity gurus karma stanford university individual absolute liberation verses scriptural rishi purifying analogies samsara vedanta kama brahman atman advaita moksha karma yoga viveka manana jnana vairagya shankaracharya jivan sankhya avidya shravana viveka chudamani swadhyaya madhyama nididhyasana swami tattwamayananda vaikhari pashyanti vikshepa

Vivekachudamani 2 | Qualifications for Vedanta: Turning Away from the Unreal and Towards the Real | Swami Tattwamayananda

Play Episode Listen Later May 14, 2019 78:10

Vivekachudamani Verses: 19, 20, 21, 22, 23, 24This lecture was given by Swami Tattwamayananda at Stanford University on May 12, 2019. The lecture was hosted by the Stanford Hindu Students Association. -Viveka means discerning what is real (nitya) and rejecting what is unreal (anitya). Our understanding of the real (nitya) reveals how far we have evolved. Maya is the power that projects something unreal in front of us that we take for the real. As we evolve, our sense of priority changes.-Vairagya often begins with a negative running away from something. Eventually, it evolves into a positive turning towards a higher spiritual ideal. -The six disciplines of shama, dama, uparati, titiksha, shraddha and samadhana.-Mumukshutvam is the very foundation of all the disciplines. It can be expressed as an intense desire to learn more about the scriptures, attend classes, or realize the highest reality. This desire pushes away lower priorities so all of the necessary qualifications come to you automatically.-Viveka means distinguishing between the real (Brahman) and the unreal (mithya). Mithya comes through a concealment of the real (avarana) and a projection of the false (vikshepa). This is the truth at the philosophical level. At the experience level, the unreal is seen to be nothing but the real, so the world is seen as real as Brahman.-Traditionally, disciples practice shravana’ (श्रवण), `manana’ (मनन), `nididhyasana’ (निदिध्यासन) so that the reality of the statements made by the teacher become clear.-Vairagya means giving up all the transitory things. Every sense object, which is perceived by the mind and the senses, is necessarily limited and transitory so it cannot be the Absolute. -Shama means mind-control but that is not psychologically realistic. The real meaning is to turn the mind to a higher counterfocus. It is important to be reminded that enslavement by transitory sense objects is very dangerous. -Aparoksha anubhuti is also explained. It is very important to study Vedanta with the aid of authentic teachers and commentaries. -Dama and Uparati mean keeping the senses withdrawn in their respective locations. If the mind is not connected to a sense organ then, the sense objects are not experienced. -Mumukshutvam, desire for the real, turns these disciplines into a positive pursuit. Viveka is enjoyed because it is understood to save us from problems.

stanford university absolute qualifications traditionally unreal dama vedanta sadhana brahman turning away shama viveka manana nitya vairagya shravana viveka chudamani nididhyasana swami tattwamayananda vikshepa

9 - Pure Intelligence and Discerning Wisdom: Precious Tools in Spiritual Life | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 83:01

Verses: 16, 18, 51, 375, 424, 472, 517, 518-The most significant problem in spiritual life is the lack of a discerning mind.-Dispassion and spiritual awareness are essential in spiritual life, just as two wings are necessary for a bird to fly in the air.-The problem of spiritual slumber and the need for spiritual awakening-The need to develop a natural capacity to instinctively avoid wrong associations-Re-capitulation of the seven questions (verse: 51, class 3)-Going beyond desire, egotism and mind-functions-‘Krtartha’(कृतार्थता) and ‘Krtakrtyata’ (कृतकृत्यता) in life-The disciple's final salutations to the teacher

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8 - Maya: Concealment and False Projection | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 83:32

Verses: 145, 142, 143, 138- King Parikshit's story- Unexpected traps in spiritual life- The ocean of worldliness: birth, disease and death- Controlling the mind and the clear perception of the intellect- How the supreme realization can be attained through disciplining the mind and purification of the intellect- Direct realization is the goal of life

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6 - Maya: "How Does It Function?"

Play Episode Listen Later May 9, 2019 83:05

Verses: 143, 145, 138, 129, etc.Questions 1, 2, and 3: "What is bondage?" - Its mystery-The mystery of Maya. How does it work in our life?Answer: Concealment of our true nature and false projection.-The way out of Maya: sadhana-chatushtaya (साधनचतुष्टप, the four spiritual disciplines: Ref: class:2), ‘shravana’ (श्रवण), `manana’ (मनन), `nididhyasana’ (निदिध्यासन) & devotion (bhakti), and eventually, through Moksha.-Atman, the non-participating witness-Turning the flashlight into our own mind, being a witness of our own life, our own emotions, thoughts, impulses, attitudes and feelings-Linking ourselves to the transcendental-`Satipatthana sutta’ Buddha's discourse on mindfulness

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1 - The Glory of Human Birth and the Quest for Spiritual Freedom | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 96:35

Verses: 1, 2, 3, 4, 11-'Viveka-chudamani' as an introductory text on Advaita Vedanta. -Advaita is the highest philosophy and the highest spiritual experience. -The means and practices to reach that experience-The uniqueness and privilege of human birth in contrast to the millions of species in creation-Going beyond our physical nature-Worshiping the senses without seeking the higher spiritual goal is spiritual suicide.-Reflection and contemplation on the 'Atman', the Absolute spiritual reality is the only means for liberation.-The purpose of all actions is the purification of the mind.

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2 - Stepping into Spiritual Life | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 78:34

Verses: 16, 17, 19-30, 34, 35- The qualifications and disciplines for spiritual seekers are: `sadhana-chatushtaya’ (साधनचतुष्टप) (four) & `shravana’ (श्रवण), `manana’ (मनन), and `nididhyasana’ (निदिध्यासन) (three).-The importance of a strong desire for spiritual liberation (`mumukshutvam’ (मुमुक्षुत्वम्))-The importance of dispassion and renunciation (`vairagya’ (वैराग्य )) and an intense desire for enlightenment and spiritual liberation.-Definitions of Bhakti-The ideal Guru and the ideal disciple-How can we develop a pure and refined intellect?-The importance of developing the spiritual sensitivity to accept what is good for us and reject what is not good.-The importance of developing a divine discontentment.

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3 - Seven Questions: From Bondage to Freedom | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 90:01

Verses: 51, 71, 89, 98, 99The 4th question: 'How shall I be liberated?' Answer: The means to attain spiritual liberation: - Detachment and withdrawal from all the impermanent things.- `shama’ (शम), dama (दम), titiksha (तितिक्षा), giving up of all karmas, etc.The 5th question: What is anatman?Answer: Elaborate Analysis of the Non-Self (anatman):-Descriptions of sthula-sharira (gross body) & sukshma-sharira (subtle body).-The journey of life does not end with death.-Death is only a transition point in the journey of life.-The quest for Truth is a unique spiritual privilege.

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4 - Decoding the Mystery of 'Maya' | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 96:28

Verses: 110, 111, 113.The 5th question: What is anatman?Answer to the 5th question continues: - Analysis of the Non Self (anatman): - Karana-sharira- Maya: the beginningless and the indescribable- Maya: beyond description- The mystery of creation: the Advaitic perspective:- The nature of the world and its origin.Avidya, Sakti, composed of three gunas: sattva, rajas and tamas.Negative theology (Via Negativa) of Advaita VedantaThe three powers in Maya:- The power of false projection (vikshepa-sakti (विक्षेपशक्ती))- The power of concealing the true nature of the reality (avarana-sakti (आवरणशक्ती)).- Jnana reflected in the sattva-guna, one of the three constituents of Maya.

mystery negative gurus analysis decoding verses samsara vedanta brahman atman advaita viveka manana jnana sakti vairagya shankaracharya via negativa avidya non self shravana nididhyasana swami tattwamayananda vikshepa

5 - Paramatman, the Witness of the Waking, Dreaming and Deep Sleep States | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 88:18

Verses: 126, 127, 128, Q&A verses: 125, 134The 6th question: `What is Paramatman?'Answer: 11 verses beginning with the 127th-I, the witness of the three states of consciousness is distinct from the five sheaths. ('panchakoshavilakshana' (पञ्चकोशविकलक्षण))-Atman is the illuminator of all objects - the light of all lights – ‘Jyotisham jyoti’ (ज्योतिषम् ज्योति) (Jyotirbrahmanam - Brhadaranyaka Upanishad)-The purpose of all spiritual practices, the teacher, the scriptures, etc. is only to remove the obstacles that stand in the way of our spiritual liberation.-Atman is self-evident.-Advaita does not reject or deny other paths.

states witness gurus dreaming verses waking deep sleep samsara vedanta brahman atman advaita viveka manana vairagya shankaracharya shravana nididhyasana swami tattwamayananda paramatman vikshepa

7 - The Spiritual Journey from Concept/Idea to Experience | Swami Tattwamayananda

Play Episode Listen Later May 9, 2019 87:24

Verses: 320, 325, 326-Evolution from idea/faith/concept to real experience-How all delusions vanish with the dawn of Advaitic experience-Need for constant vigilance and alertness in spiritual life-The great statement ('Mahavakya'): 'TATTVAMASI' ( तत्त्वमसि) explained-Analysis of the two 'padarthas' (पदार्थ) : 'tat' (तत्) and 'tvam' (त्वम्)-Reference to 'Nimi-Navayogi-Samvada (the dialogue between the philosopher king Nimi and Nine Sages from the Bhagavata Purana)

evolution idea gurus concept analysis verses spiritual journey samsara vedanta brahman nimi atman advaita viveka manana vairagya shankaracharya bhagavata purana shravana nididhyasana swami tattwamayananda vikshepa

Guided Meditation – Advanced Techniques – Nididhyasana – Being Yourself – Introduction

Play Episode Listen Later Nov 24, 2018 24:24

Remove habitual wrong thinking to abide in your true nature The post Guided Meditation – Advanced Techniques – Nididhyasana – Being Yourself – Introduction appeared first on Arsha Bodha Center.

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Guided Meditation – Advanced Techniques – Nididhyasana – Being Yourself – Meditation

Play Episode Listen Later Nov 24, 2018 27:03

Guided Contemplation The post Guided Meditation – Advanced Techniques – Nididhyasana – Being Yourself – Meditation appeared first on Arsha Bodha Center.

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Ep. 97 "Processing Manan" : A Word of Note series

Bellingham Podcast

Play Episode Listen Later Oct 20, 2018 30:05

MananAJ and Chris are continuing their Words of Note series with one that you might not be familiar with, but it gives you a chance to think...and reflect: An exploration of MananKNKX - A Walking Tour of Bellingham (http://www.knkx.org/post/walking-tour-through-downtown-bellingham)Special thanks to Geoffrey Redick, producer of KNKX's All Things ConsideredShout-out to KNKX for hosting a “KNKX Connects to Bellingham” even last week at the Mount Baker Theater, including a live broadcast of All Things Considered. Won't be the last time we see them up here in 98226.#GetOutFifth annual ArtNight (http://www.whatcomtalk.com/2018/10/15/support-local-artists-and-schools-at-springhill-suites-annual-artnight-fundraiser/) - Thursday October 25, 5:30-8:30pm. Springhill Suites lobby. Bringing the local art scene to hotel guests and the community. Free admission (it's in the hotel lobby!) with appetizers, drink specials from their Chuckanut Lobby Bar and live music.Disclaimer Time!What is Manan? (https://en.wikipedia.org/wiki/Manan)Originating from Gaelic roots, Manan is "*a new beginning* **" or "*morning* **", a "*new day*" or "*opportunity*". It insinuates a positive feeling towards an opportunity, or fresh start.From the Indian Sanskrit language, there are three steps to self-realization: 1. "shravana (https://en.wikipedia.org/wiki/Shravana_(hearing))" i.e., careful listening to the teaching of the Vedanta (https://en.wikipedia.org/wiki/Vedanta)2. "*manana*" i.e., repeatedly and deeply reflecting on or contemplating what is learned from those teachings3. "nididhyasana (https://en.wikipedia.org/wiki/Nididhyasana)" i.e., becoming completely absorbed in contemplation that no other thought enters the mind.Reflection isn't just for mirrors* Notice the negative patterns in your life* Focus on the bigger picture* Come to grips with worrying about things out of your control* Face your fears* Define happiness on your own terms* Make decisions based on your moral compass or conscienceReflection vs. Introspection vs. Rumination*Reflection* is thinking about yourself, your actions, the way you behave. What the mirror sees. *Introspection* involves an examination, or an exploration, of your mental and emotional state. Soul searching. A deeper, more personal form of reflection.*Rumination* can be negative. Often it occurs when you're in a place of stuck, ruminate, chew on it, kick an idea or situation around.Rumination vs. Self-examination - in other words, an introvert's typical eveningWarning: taking reflection/introspection/rumination/self-examination may amplify negative thoughts in your head. Take a shot of mindfulness tonic during tough reflection sessions. Combat the “lizard brain” or the harmful inner narrativeChris' optimal environment for reflection * I-5 through Skagit County* Cruise control set to 75 mph* Loud hard rock music playing loudly through the car stereo* Thoughts just pop in my head... * When not in the bullseye of my attention, my brain's auxiliary process works itself out.AJ's Recipe for Reflection"The Mountain Doesn't Care" vs Motorcycle Zen"On a motorcycle, you can't really think about more than where you are. There's a freedom that comes with that - from stress, worry, sweating the small stuff. " Laurence FishburneRead more at: https://www.brainyquote.com/quotes/laurence_fishburne_871071Kevin Rose Instagram quote mention:https://www.instagram.com/p/BpAhCpinMRv/?utm_source=ig_web_button_share_sheetConnect*AJ*: patreon.com/ajbarse (http://patreon.com/ajbarse) or follow on Instagram (http://instagram.com/ajbarse) @ajbarse AND an all new www.ajbarse.com (http://www.ajbarse.com/)*Chris*: mnmltek.micro.blog (https://mnmltek.micro.blog/) or chrispowell.co (http://www.chrispowell.co/)*Twitter Hashtags*: #bhampodcastListenIf you're in the Bellingham area, be sure to listen to our show on KMRE 102.3 FM (http://www.kmre.org/bellingham-podcast-media-tech/) Thursdays @ 9:00 am and Saturdays @ 1:30 pm.TalkGot a question about technology or anything else about life in Bellingham? Call 201-731-8324 (tel:2017318324) (TECH) and leave us a voicemail, and ask us nicely! We may include it in one of our future shows.SubscribeiTunes, Google Play Store, Soundcloud, Spreaker, TuneIn, or wherever else you podcast. And check out our website at bellinghampodcast.com (http://bellinghampodcast.com/)

Ep. 97 "Processing Manan" : A Word of Note series

Bellingham Podcast

Play Episode Listen Later Oct 20, 2018 30:05

MananAJ and Chris are continuing their Words of Note series with one that you might not be familiar with, but it gives you a chance to think...and reflect: An exploration of MananKNKX - A Walking Tour of Bellingham (http://www.knkx.org/post/walking-tour-through-downtown-bellingham)Special thanks to Geoffrey Redick, producer of KNKX's All Things ConsideredShout-out to KNKX for hosting a “KNKX Connects to Bellingham” even last week at the Mount Baker Theater, including a live broadcast of All Things Considered. Won't be the last time we see them up here in 98226.#GetOutFifth annual ArtNight (http://www.whatcomtalk.com/2018/10/15/support-local-artists-and-schools-at-springhill-suites-annual-artnight-fundraiser/) - Thursday October 25, 5:30-8:30pm. Springhill Suites lobby. Bringing the local art scene to hotel guests and the community. Free admission (it's in the hotel lobby!) with appetizers, drink specials from their Chuckanut Lobby Bar and live music.Disclaimer Time!What is Manan? (https://en.wikipedia.org/wiki/Manan)Originating from Gaelic roots, Manan is "*a new beginning* **" or "*morning* **", a "*new day*" or "*opportunity*". It insinuates a positive feeling towards an opportunity, or fresh start.From the Indian Sanskrit language, there are three steps to self-realization: 1. "shravana (https://en.wikipedia.org/wiki/Shravana_(hearing))" i.e., careful listening to the teaching of the Vedanta (https://en.wikipedia.org/wiki/Vedanta)2. "*manana*" i.e., repeatedly and deeply reflecting on or contemplating what is learned from those teachings3. "nididhyasana (https://en.wikipedia.org/wiki/Nididhyasana)" i.e., becoming completely absorbed in contemplation that no other thought enters the mind.Reflection isn't just for mirrors* Notice the negative patterns in your life* Focus on the bigger picture* Come to grips with worrying about things out of your control* Face your fears* Define happiness on your own terms* Make decisions based on your moral compass or conscienceReflection vs. Introspection vs. Rumination*Reflection* is thinking about yourself, your actions, the way you behave. What the mirror sees. *Introspection* involves an examination, or an exploration, of your mental and emotional state. Soul searching. A deeper, more personal form of reflection.*Rumination* can be negative. Often it occurs when you're in a place of stuck, ruminate, chew on it, kick an idea or situation around.Rumination vs. Self-examination - in other words, an introvert's typical eveningWarning: taking reflection/introspection/rumination/self-examination may amplify negative thoughts in your head. Take a shot of mindfulness tonic during tough reflection sessions. Combat the “lizard brain” or the harmful inner narrativeChris' optimal environment for reflection * I-5 through Skagit County* Cruise control set to 75 mph* Loud hard rock music playing loudly through the car stereo* Thoughts just pop in my head... * When not in the bullseye of my attention, my brain's auxiliary process works itself out.AJ's Recipe for Reflection"The Mountain Doesn't Care" vs Motorcycle Zen"On a motorcycle, you can't really think about more than where you are. There's a freedom that comes with that - from stress, worry, sweating the small stuff. " Laurence FishburneRead more at: https://www.brainyquote.com/quotes/laurence_fishburne_871071Kevin Rose Instagram quote mention:https://www.instagram.com/p/BpAhCpinMRv/?utm_source=ig_web_button_share_sheetConnect*AJ*: patreon.com/ajbarse (http://patreon.com/ajbarse) or follow on Instagram (http://instagram.com/ajbarse) @ajbarse AND an all new www.ajbarse.com (http://www.ajbarse.com/)*Chris*: mnmltek.micro.blog (https://mnmltek.micro.blog/) or chrispowell.co (http://www.chrispowell.co/)*Twitter Hashtags*: #bhampodcastListenIf you're in the Bellingham area, be sure to listen to our show on KMRE 102.3 FM (http://www.kmre.org/bellingham-podcast-media-tech/) Thursdays @ 9:00 am and Saturdays @ 1:30 pm.TalkGot a question about technology or anything else about life in Bellingham? Call 201-731-8324 (tel:2017318324) (TECH) and leave us a voicemail, and ask us nicely! We may include it in one of our future shows.SubscribeiTunes, Google Play Store, Soundcloud, Spreaker, TuneIn, or wherever else you podcast. And check out our website at bellinghampodcast.com (http://bellinghampodcast.com/)

Guided Meditation – Advanced Techniques – Contemplation – Nididhyasana – Meditation

Play Episode Listen Later Jun 16, 2018 23:22

sat-cit-ananda svarupo `ham. The post Guided Meditation – Advanced Techniques – Contemplation – Nididhyasana – Meditation appeared first on Arsha Bodha Center.

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Guided Meditation – Advanced Techniques – Contemplation – Nididhyasana – Introduction