Podcasts about tattvas

मैत्रेय जी द्वारा सृष्टिक्रम का वर्णन | ⁠⁠instagram ⁠https://www.instagram.com/ashishpmishra/⁠ Youtube ⁠⁠Youtube : https://www.youtube.com/@sanatansudha⁠⁠ ⁠⁠ श्रीमद भागवत कथा पॉडकास्ट के इस अंक में हम सुनेगे विदुर और मैत्रेय के बीच कैसे एक गहन संवाद आरम्भ होता है। वे तत्त्वों (वास्तविकता के सिद्धांत) और उनके संबंधित देवताओं के बारे में चर्चा करते हैं, और भौतिक और आध्यात्मिक क्षेत्रों के बीच की अंतःक्रिया को समझाते हैं। उनके विचारशील वार्तालाप के माध्यम से, श्रोताओं को दार्शनिक अवधारणाओं और हमारे संसार को आकार देने में दिव्य ऊर्जा के महत्व को समझने का अवसर मिलेगा। आइए, इन शाश्वत शिक्षाओं को अनवील करें और उनके आज के संदर्भ में प्रासंगिकता पर चर्चा करें! In this episode of the Srimad Bhagavata Katha Podcast, we will hear how a profound dialogue between Vidura and Maitreya starts? They delve into the nature of Tattvas (principles of reality) and their associated deities, discussing the interplay between the material and spiritual realms. Through their insightful conversation, listeners will gain a deeper understanding of philosophical concepts and the significance of divine energies in shaping our world. Join us as we unravel these timeless teachings and their relevance in today's context! Welcome to our podcast, where ancient wisdom meets modern ears in an immersive exploration of the Shrimad Bhagwat. Embark on a soul-stirring journey through this timeless scripture, a treasure trove of spiritual enlightenment and divine narratives. Each episode unlocks the profound teachings and captivating stories from the Bhagwat, inviting listeners to discover profound insights, profound truths, and timeless guidance for navigating life's journey. Join us as we delve into the depths of devotion, wisdom, and the eternal quest for truth. Subscribe now to embark on a transformative odyssey that will enrich your heart, mind, and soul. आइये श्रीमद भागवत कथा के प्राचीन ज्ञान के साथ एक रोमांचक यात्रा पर एक साथ निकलते हैं, जहाँ आध्यात्मिकता मनुष्य के अस्तित्व के मूल स्वरूप के साथ मिलती है। हमारे पॉडकास्ट में आपका स्वागत है, जहाँ प्राचीन ज्ञान आधुनिक जीवन से मिलता है और श्रीमद भागवत का रोमांचक अन्वेषण होता है। इस अद्वितीय शास्त्र के माध्यम से आत्मिक जागरूकता और दिव्य कथाओं की खोज पर एक आत्मा को हिलाने वाली यात्रा परमेरे साथ चलें । प्रत्येक एपिसोड भागवत के गहरे शिक्षाओं और रोमांचक कहानियों को खोलता है, सुनने वालों को गहरी अनुभूतियों, महान सत्यों, और जीवन की यात्रा के लिए समयहीन मार्गदर्शन की खोज में बुलाता है। हमारे साथ जुड़ें, जब हम भक्ति, ज्ञान, और सत्य के शांतिदायी स्रोत में गहराई में उतरते हैं। अब तुरंत सदस्यता लें और आपके दिल, मन, और आत्मा को समृद्ध करने वाली एक परिवर्तनात्मक यात्रा पर निकलें। #shrimadbhagwat #bhagwatkatha #shrimadbhagwatkatha #bhagwatam #bhagwatkathapodcast #hindipodcast #devotionalpodcast --- Support this podcast: https://podcasters.spotify.com/pod/show/ashish-p-mishra/support

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 with​out 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) de​sire - (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.”

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 with​out 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) de​sire - (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.”

Does your life have a purpose or meaning? In order to ask the question, "what is the purpose of my life?" you have to first take a few steps back and ask "what is the purpose of the Universe?" Since you are an active participant in and a veritable fraction of (if not entirely) the Universe, your purpose must be in some what articulated along with and according to the purpose of the Universe. But does the Universe even have a purpose? Or is it just insentient matter? Is there a God who created the Universe as in dualistic theistic religion? Or is God embodied AS the Universe as in pantheistic and panentheistic religion? If so, what is God's purpose for creating/becoming all of this? And what does any of that have to do with you? But again, before asking "why the Universe" or "why God", we must first ask "what"! WHAT is God and what is the Universe?! In this lecture, we sketch out the map of Reality as per the Sāmkhya, Advaita Vedanta and Trika-Krama (Kashmir Shaiva) systems of philosophy before offering a teleology (a raison d'etre) for all of it.Ironically, right as we got to the "why" question", my internet connection cut out and the recording stopped. And since I have no idea how to do video editing whatsoever, this video ends in somewhat of a cliff-hanger. You can watch the final ten or so minutes of this lecture for absolutely free here:https://www.patreon.com/posts/true-purpose-of-84533452?utm_medium=clipboard_copy&utm_source=copyLink&utm_campaign=postshare_creator&utm_content=join_linkI promise this is not some clever marketing scheme to direct traffic from here to Patreon! Its only because I felt the last section was too short and out of context to upload unto YouTube as a stand alone video or as a podcast!Lectures happen live on zoom every Monday at 7pm PST and Friday at 6pm PST.  There's Q&A right after the lecture. It is free and open to the public. All are welcome!Use this link and I will see you there:https://www.zoom.us/j/7028380815For more videos, guided meditations and instruction and for access to our lecture library, visit me at:https://www.patreon.com/yogawithnishTo get in on the discussion and access various spiritual materials, join our Discord here: https://discord.gg/U8zKP8yMrMSupport the show

Find your inner wisdom and exercise sound judgement. --- Support this podcast: https://podcasters.spotify.com/pod/show/dharmayogashram/support

Basic Principles Of Human Body 96, Siddha's Description.. Siddhas are Realized Souls. Realization, as described in the Yoga Sutras,broadly, are two types. One is Savikalpa Samaddi, where the Realized Soul carries on with the normal way of Life while being immersed in the Brahman. Nirvakapla Samadhi is that where the Realized Ones withdraw themselves into Godhead and may not be active in day-to-day activities. Ramana Maharshi is an example of a Rishi in Savikalpa Samadhi. Siddhas belong to a Category , not mentioned in these two types. For any Yogi, the Human body disintegrates,that is they die. Siddhas do not die, transcend Time and Space, assume any Form in any Plane of Existence. Though there are many Siddhas, 18 ae listed as the most Revered Ones. For details on Siddhas , read my posts on Siddhas. Siddhas were great Doctors,well versed in treating diseases with natural herbs. They have described 96 Principles that govern the Human Body. They are, Elements 5 1. Earth 2. Water 3. Fire 4. Air 5. Space 2. Karma 3. Maya (Delusion) Three Humors 3 1. Vatham = Air + Space 2. Pitham = Fire 3. Kapham = Earth + Water Physical Bindings– 3 1. Material Bindings 2. Offspring Bindings 3. Worldly Bindings Cosmic Qualities 3 1. Sattva (Pure) 2. Rajas (Passion) 3. Tamas (Ignorance) Acts – 1. Good Acts 2. Bad Acts Passions 8 1. Desire 2. Hatred 3. Stingy 4. Lust 5. Pride 6. Internal Conflict 7. Mockery 8. Ego States Of Consciousness 5 1. Wakefulness 2. Dream 3. Sleep 4. Repose (Tranquil Or Peaceful State) 5. Insensibility To Surroundings. Next to the Tattvas, in the human body there exists of 72000 blood vessels, 13000 nerves and ten main arteries. 4448 diseases are caused by the imbalance of the three humors. Text from English to Autdio by audible. https://readloud.net/english/british/1-male-voice-brian.html --- Send in a voice message: https://podcasters.spotify.com/pod/show/ramanispodcast/message

In this episode we review 2022 with Tiaga Prem and explore what is to come in 2023. To become a full time student of Tattvas go to tattvasyoga.com

How to practice humility and tolerance? / How to prepare for pilgrimage? / Can you  explain the 36 Tattvas (from Shaivism) in the context of bhakti? / Are there rituals to be performed before Japa meditation? 40% off Divya's Masterclass with link https://divyas.com/?ref=6799

How to practice humility and tolerance? / How to prepare for pilgrimage? / Can you  explain the 36 Tattvas (from Shaivism) in the context of bhakti? / Are there rituals to be performed before Japa meditation? 40% off Divya's Masterclass with link https://divyas.com/?ref=6799

This is from a live talk on Instagram on Nov 13, 2022 For more on Tattvas Yoga Studies please visit tattvasyoga.com

Hindu Philosophy/Darshan-Tattvasār | Swapan Mukherjee | #SangamTalks SrijanTalks

Upcoming Courses: Tattvas One Online Sept 23,24 in Victoria BC @Ma Yoga Sept 30 in Tsawwassen BC @Yoga Union Oct 14-23 in Kelowna BC @ Pranify Yoga For more on Tattvas go to tattvasyoga.com In this episode, we take a deeper dive into the Divine Splendor that is Krishna.

In this episode we explore the teachings in the Gita on Meditation. Topics include: - What is Meditation? - Who is the True Yogi? - Expectation of reward, attain the goal of meditation - Selfless Work - Will Power / Self Discipline / Tapas - Power of Sadhana and Relationship to Devotion - Conquering the mind - Samabudhi - the intelligence to see all as one - Sameness - Where to practice concentration - How to sit - asana - Moderation - the middle path - Resting in the self - Renouncing selfish desires - Experiencing The Self in All Creatures - Seeing everything with an equal eye - Single pointed concentration - dense and subtle - The panic of the busy mind has been going on for thousands of years - Judgement + spiritual vibes - All effort is beneficial - The Path of Love. Join us on Salt Spring Island for Level 1 of TATTVAS https://tiagaprem.systeme.io/tattvasssi

Sukadev spricht über den 102. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Was immer in Form eines Klanges wahrgenommen wird, ist nur Shakti. Der Laya-Zustand der Tattvas ist jener, in dem keine Form existiert. Dies ist Parameshwara. Von Vers 98 bis hierher wird Asamprajnata Samadhi beschrieben. Mehr zur Hatha Yoga […]

Season 4 took us out of Canada and into Costa Rica...from there, overland to Panama, and finally to Mexico. We explored Addiction + Recovery, and a series on Yoga through the lens of Jesus and the teachings from the Sermon on the Mount. In this episode we recap the journey and share some insights into what we will cover in Season 5. Also featured in the show... Upcoming Teacher Training in Salt Spring Island. New Recovery Meetings. And the Tattvas program. For more info and to join the mailing list go to tiagaprem.com

It's recommended to watch this episode visually on YouTube: https://youtu.be/113z7UbWUok How to open the third eye chakra: a grounded look at the mechanics behind psychic perception, how it relates to imagination, and common misconceptions. We also look at how the 'spiritual ego' is one of the most elusive obstacles when awakening the third eye and understanding how to use clairvoyance. We also learn a fun and simple exercise to see the Tattvas (etheric elements) with the third eye, as well as a special mantra to 'remote view' into any dimension. This is the 7th episode in this series on awakening the chakras and kundalini. 0:00 - Introduction: The Inner Light 13:24 - The Degeneration of Imagination 19:29 - The Power of Refined Intuition 27:30 - Realizing Clairvoyance in Daily Life 39:43 - Learning to Become a 'Seer' 44:05 - Love Perceives the Ultimate Truth 46:21 - Discerning Between Imagination & Ego 52:25 - Third Eye Mantra & Remote Viewing 57:41 - Seeing the Tattva Elements Around Us

It's recommended to watch this on YouTube for the many visual references provided: https://youtu.be/HH0euKymiOo An in-depth guide to understand the process of awakening the Chakras and Kundalini. This series consists of 9 episodes providing deep insights into the nature of each chakra and practices to activate them consciously. Areas covered are science, psychology, energy work, Astral projection, telepathy, Christianity, Ancient Egypt, esoteric symbolism and more. Discover the power of the cosmos that's expressed as 7 manifestations of intelligence within you. 0:00 - Overview, Approach & About The Series 5:05 - The Law of Seven & Understading The Chakras 14:39 - The Intelligence of The Spine & Its Symbiotic Nature 19:42 - Kundalini As Cosmic Love & Spiritual Biology 25:45 - The Source of Prana Is Mother Nature: She Is Home Itself 31:23 - Kundalini Is Not Dangerous, The Ego Is! 33:35 - The State of Our Chakras Right Now 39:48 - Why Snakes Are Sometimes Depicted As Evil 43:13 - Healing & Protection From The Serpent Meditations:

Triṣu Caturthaṁ Tailavadāsecyam // The fourth state (turya) must be expanded like oil so that it pervades the other three: waking, dreaming, and deep sleep.”“What are the three states? The three states are the waking state (jāgrat), the dreaming state (svapna), and the state of deep sleep (suṣupti). The fourth state (turya), which is filled with pure knowledge, pure light and the ecstasy and joy of turya, must be sprinkled and expanded just as oil expands when it is poured on a smooth surface like a piece of cloth. For just as oil spreads on this surface, adhering to it, so in this way a yogī must expand the state of turya into the other three states.” Jagrat- Waking state, awareness and navigation of your daily life and external world. Later referred to as the “Gross Body”, meaning the elements and senses. Patanjali called “Correct/Incorrect understanding” Tattvas 27-36, Elements Svapna- Dreaming state or thought state. The is is awareness of an unseen world, the world of the mind. Later referred to as “Prana”, which implies the organs of action and knowledge, your ability to work with the elements around you. Patanjali called “imagination and memory” Tattvas 16-26, powers of knowing and acting Susupti- Dreamless sleep state. Later referred to as Purastaka, which implies a subtler aspect of our mind, perhaps we underestimate what is meant by the mind if it is grouped with this state. Tattvas 13-15, the mindThe sword and the sheath “The three states—jagrat, svapna, and suṣupti, along with turya—are like a sword and its sheath. Here, the three states are said to be found in the sheath of turya. And although the three states are separated from turya, as a sword is separated from its sheath, they are united with each other. In the same manner, the yogī must be aware that jagrat, svapna and suṣupti are found as one with turya.” The text gives us a specific analogy to hep relate the 3 states to the turya state: “the three states—jagrat, svapna, and suṣupti, along with turya—are like a sword and its sheath. Here, the three states are said to be found in the sheath of turya. And although the three states are separated from turya, as a sword is separated from its sheath, they are united with each other. In the same manner, the yogī must be aware that jagrat, svapna and suṣupti are found as one with turya.” This analogy serves us on a few levels. Although the three states have different qualities, we can assume they all resemble each other in that they are states of differentiation, states of the mind, states of limitation. And that unlike these three, Turya is not a state of difference, is above the mind, and is unlimited. This is also obvious due to its description as pure knowledge, pure light and joy. THe analogy of a sword also shows us the role of the three states as well as the role of the turya state. Ie. We use the three states of mind as a sword to cut through life, to carve out our individual path and personality, to defend and pursue our likes and keep away our dislikes. And that we often do this from a place of separation, meaning, the sword is out of its sheath when we use it to carve our way through life. We generally only access this place of nectar, the Turya state, when the sword of our mind is in its sheath— that is, when we sit for meditation in a safe place and practice putting down our mind over and over again, surrendering the swashbuckling of our mind. Another time the Sutra tells us that we can find this Turya state is when we take the sword out of its sheath, and when we put it back in its sheath. “The state of turya is found in all these three at the moment of entry and at the moment of exit. So at the time of entering into the state of wakefulness, or the dreaming state, or the dreamless state, and at the time of coming out from any one of these three states, the yogī finds turya existing.” Transition 1, Falling Asleep: This brings to mind practices such as trying to go to sleep at night from a conscious place, such as doing mantra into your sleep, as Babaji has taught many times. Transition 2, Waking up: It also brings to mind the practice of doing gratitude practice, just one example, upon waking up as a way of accessing this turya state as we transition between dreaming and waking. In both cases we are told that we must learn to “hold” the transition point between states as a means of spreading the bliss of Turya into the 3 states. Transition 3, During your Day: Dreaming doesn't just mean at night, dreaming also means thinking. Therefore, the end of a thought or experience is also a transition point. In previous sutras this was known as Nimesha, the ending of one thought, which brings you to the space between thoughts, Turya, before another one begins, Unmesha. This can be hard to contemplate, because thoughts are so subtle, but I often work with this practically by using my practice when walking from one room to the next— I find that this space is usually the space ‘between thoughts' quite literally. So in this space, our work is to keep the sword of our mind in its sheath— but of course, we usually pull out our phones out, or start going over something in our mind, and pull that sword right back out. But we are not only dulling our sword, by over using it, we are also missing an opportunity to experience a worm hole to our true nature. So try keeping your sword in its sheath while you walk from room to room in your house, or in your day— try to hold that space of Turya between thoughts and spread it into your life.

From the primal nature evolved the 24 principles or the 'tattvas' described in this podcast.

Bonjour et bienvenue dans le podcast Ecoute le Yoga !  Je suis ravie de vous présenter aujourd'hui cet épisode à propos de cette pratique que j'aime tant : le Yin Yoga. On se fait souvent de fausses idées sur cette pratique que l'on juge douce et uniquement douce. Remettons les pendules à l'heure en approfondissant ensemble les trois grands principes de la pratique du yin yoga. Et pour plus de yoga et plus de partages, vous pouvez me retrouver sur Instagram : https://www.instagram.com/marie.shanti.yoga/?hl=fr 

Thirty-Six Elements Below is the transcript of the audio that accompanies the Book Kashmir Shaivism, The Secret Supreme. Read the first chapter of the book with a diagram of the tattvas on our website. You can also study the "Tattvas (Elements); The Building Blocks of Creation according to Kashmir Shaivism" as an online course the Lakshmanjoo Academy created from a live online event, along with Q&A and discussions by John, Denise Hughes and George Barselaar, who studied and lived for many years with Swami Lakshmanjoo. "These thirty-six elements are the most important points for entering in Shaivism." ~Swami Lakshmanjoo https://www.lakshmanjooacademy.org/wp/wp-content/uploads/Tattvas-excerpt1.mp3 Kashmir Shaivism: The Secret Supreme Chapter One – The 36 Tattvas Part One Mahābhūtas – the five great elements Swamiji with John Hughes and family 1972 JOHN:  To be attended by John and Denise Hughes at Swamiji Shree Lakshmanjoo’s ashram in Srinagar, Kashmir, on November 25th, 1971 at 2:30 pm. This will be the first lecture given by Swamiji to the two of us. SWAMIJI:  For the time being, I would like to tell you something regarding the tattvas (elements).1 In Vedānta, we have got, we explain, twenty-five tattvas.2 But in Shaivism there are thirty-six [tattvas]. [So] first I want to tell you regarding the explanation of the tattvas. I will begin from the lowest degree of the tattvas, I mean, the gross [tattvas].3 The gross tattvas are called the Pañca Mahābhūtas, the Five Great Elements. JOHN:  Mahābhūtas. SWAMIJI:  Mahābhūtas, yes. Earth (pṛthvī), water (jala), fire (tejas), air (vāyu), and ether (ākāśa). These are gross and these are called mahābhūtas because the whole universe is based on these five bhūtas. JOHN:  These five elements (earth, air, water, fire, and ether–ākāśa), they are pretty much the same for most Indian philosophies, is that right? SWAMIJI:  Yes. JOHN:  Same. SWAMIJI:  Yes, these are the same. JOHN:  In Greek philosophy, too, they are pretty much the same. Tanmātras – the five sensations SWAMIJI: And then you move up to the tanmātras, the five tanmātras.4 The five tanmātras are gandha from earth, gandha tanmātra. Gandha means, smell. It’s not exactly smell, it is the abode of smell, where [every impression of] smell lives. That is called gandha tanmātrā, and that has risen from the earth, the element earth.5 This is called gandha tanmātra. JOHN:   Gandha (smell). SWAMIJI:  Gandha tanmātra. And the next one has come out from the water mahābhūta–jala. JOHN:   These tanmātras correspond to these mahābhūtas. SWAMIJI:  Yes. From earth comes gandha tanmātra (smell). And from jala (water) comes rasa tanmātra (taste). JOHN:  Rasa? SWAMIJI:  Rasa. Where the impression of taste resides is called rasa tanmātra. And then from agni (tejas, fire) comes out rūpa tanmātra. JOHN:  Rūpa, form. SWAMIJI:  Yes. Rūpa, form. JOHN:  Form. So this would be sight, then. SWAMIJI:  Yes. It is not form, it is not exactly form, but it is the residence of form, the residence of the impression of form. Where the impressions of form reside is called rūpa tanmātra. JOHN:  Then this would be in conjunction with sight. SWAMIJI:  Yes. This is in conjunction with sight. That will come afterwards.6 JOHN:  Oh, afterwards. Secret Supreme Chpt 01.mp3 [04:33] SWAMIJI: Yes. And then from air (vāyu) mahābhūta (air is the fourth one) . . .* JOHN:  Apa, is that apa? SWAMIJI:  Air, vāyu, vāyu. JOHN:  Vāyu. SWAMIJI:  *. . . comes out sparśa tanmātrā, the tanmātra of touch, the touching sensation. The impression of touching sensation, the residence where it resides, is called sparśa tanmātrā–the impression of the touching sensation. And afterwards finally comes from ākāśa, śabda tanmātrā (sound). Śabda tanmātrā comes out from ākāśa mahābhūta. Ākāśa means, ether. These are the most important points for Shaivism, to enter in Shaivism.

Information from the Aquarian Teacher Training

Sat Nam! This episode dives deep into the interconnection between you and the cosmos, as well as the elements here on Earth.  It’s all about how to balance being a Spiritual being having a human, Earthly experience. How can we use the Earthly elements to connect with the our True selves.  Towards the end there is a pranayam practice that is the foundational pranayam practice of life- everyone should know it!  We also share in the episode that you can learn more fundamentals Kundalini Yoga with our FREE Kundalini Yoga course at www.HeartCenteredRevolution.com/FreeCourse.   Love, Jen & Ramtin  

Anava Mala ist eine von 3 Unreinheiten ☠ die aus Maya (dem Prinzip der Differenzierung) heraus entsteht. Anava Mala verankert die fälschliche Annahme in uns, nicht

Die Welt ist keine

Die so genannten Kanchuckas sind Verhüllungen

In dieser Folge habe ich 11 Kreativitäts-Techniken zusammengefasst, die dir helfen, um deinem Plan

Kreativität

Diese wunderschöne Hymne

Purusha und Prakriti sind die obersten 2 Tattvas unserer relativen

Antahkarana - unser "inneres Instrument" entscheidet wie wir unser Leben wahrnehmen. Man könnte auch sagen: so wie ich denke

Tattva bedeutet soviel wie: so ist es / so sein. Es ist also ein Erklärungsmodell unseres Universums

Esoteric science begins where empirical science ends: through the objective development of spiritually-illuminated consciousness. This is in order to investigate mystical phenomena as cited throughout Buddhism, Christianity, Hinduism, and other religions. Learn about perception, time, the spatial sense and the science behind conscious investigation, the laws governing the multidimensionality of the cosmos, and the role of science's enigmatic ether. This lecture refers to the writings of Albert Einstein, the 14th Dalai Lama, Helena Petrovna Blavatsky, and others, discussing various modes of cosmic energy known as Akasha and the Tattvas (elemental principles) of nature.

Sukadev spricht über den 102. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Was immer in Form eines Klanges wahrgenommen wird, ist nur Shakti. Der Laya-Zustand der Tattvas ist jener, in dem keine Form existiert. Dies ist Parameshwara. Von Vers 98 bis hierher wird Asamprajnata Samadhi beschrieben. Mehr zur Hatha Yoga […]

Im Laya-Zustand existiert kein Ton und Form mehr - HYP.IV.102. Sukadev spricht über den 102. Vers der Hatha Yoga Pradipika, 4. Kapitel, als Inspiration des Tages. Essenz: Was immer in Form eines Klanges wahrgenommen wird, ist nur Shakti. Der Laya-Zustand der Tattvas ist jener, in dem keine Form existiert. Dies ist Parameshwara. Von Vers 98 bis hierher wird Asamprajnata Samadhi beschrieben. Lesung und Kommentar von Sukadev Bretz, Gründer und Leiter von Yoga Vidya. http://www.yoga-vidya.de