Members of the previous forum can retrieve their temporary password here, (login and check your PM).

Reply to thread

Message

..thank you again Chronic and Rising Spirit..and all contributors..

i've been not in a language based mode so much of late, with regards to this subject..

which brings me back to a, if not the, core basis of Advaita Vedanta..and one emphasised by Ramana, and of course the old sages long before him..self enquiry - Vichara

the words, the intellect, the premise and any description stem from this method of 'observation'...free from preconception..and the teachings of method and conduct aim to increase the clarity of such observation..which can stem from and lead to the opening of the heart..
.

..Adi Shankaracharya wrote, in Aparokshanubhuti:

- "The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption."
(101-103)

"Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated." "For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity."
(143-144)

..it can be seen that Shankara, in the true Advaita Vedanta tradition, emphasised the need for both technique and practice (unlike much 'neo-advaita', which takes a 'there is nothing to do'/'you are already perfect' kind of approach)
..the wisest of old sages say it takes work to reach the full realisation of the non-dual..
the more work, the more easily the 'rewards' of the objective will flow..
and the constant cycling of suffering will lessen it's distractive hold..
.

(Sri Adi Shankaracharya - in his commentary on the Chandogya Upanishad)

ॐ.

<blockquote data-quote="nen888" data-source="post: 3689554" data-attributes="member: 16">..thank you again Chronic and Rising Spirit..and all contributors..i&#039;ve been not in a language based mode so much of late, with regards to this subject..which brings me back to a, if not the, core basis of Advaita Vedanta..and one emphasised by Ramana, and of course the old sages long before him..self enquiry - Vicharathe words, the intellect, the premise and any description stem from this method of &#039;observation&#039;...free from preconception..and the teachings of method and conduct aim to increase the clarity of such observation..which can stem from and lead to the opening of the heart.....Adi Shankaracharya wrote, in Aparokshanubhuti:&nbsp; - &quot;The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.&quot; (101-103)&quot;Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.&quot; &quot;For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.&quot; (143-144)..it can be seen that Shankara, in the true Advaita Vedanta tradition, emphasised the need for both technique and practice (unlike much &#039;neo-advaita&#039;, which takes a &#039;there is nothing to do&#039;/&#039;you are already perfect&#039; kind of approach)..the wisest of old sages say it takes work to reach the full realisation of the non-dual..the more work, the more easily the &#039;rewards&#039; of the objective will flow..and the constant cycling of suffering will lessen it&#039;s distractive hold...(Sri Adi Shankaracharya - in his commentary on the Chandogya Upanishad)ॐ.</blockquote>

[QUOTE="nen888, post: 3689554, member: 16"] ..thank you again Chronic and Rising Spirit..and all contributors.. i've been not in a language based mode so much of late, with regards to this subject.. which brings me back to a, if not the, core basis of Advaita Vedanta..and one emphasised by Ramana, and of course the old sages long before him..self enquiry - [i]Vichara[/i] the words, the intellect, the premise and any description stem from this method of 'observation'...free from preconception..and the teachings of method and conduct aim to increase the clarity of such observation..which can stem from and lead to the opening of the heart.. . ..Adi Shankaracharya wrote, in [i]Aparokshanubhuti[/i]: - "The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption." [size=3](101-103)[/size] "Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated." "For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity." [size=3](143-144)[/size] ..it can be seen that Shankara, in the true Advaita Vedanta tradition, emphasised the need for both technique and practice (unlike much 'neo-advaita', which takes a 'there is nothing to do'/'you are already perfect' kind of approach) ..the wisest of old sages say it takes work to reach the full realisation of the non-dual.. the more work, the more easily the 'rewards' of the objective will flow.. and the constant cycling of suffering will lessen it's distractive hold.. . (Sri Adi Shankaracharya - in his commentary on the Chandogya Upanishad) ॐ. [/QUOTE]