winterknight

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  1. Yes, those are not the methods I recommend. I mainly recommend Ramana Maharshi's self-inquiry.
  2. The I that seems to suffer is not the true I. The I that can drop fetters is not the true I. If the enlightened one seems to suffer it does not mean there is actual suffering. Anyhow, these are riddles. I don't talk about "my" experience because it's always misleading. If you have questions about your path and experiences, though, please ask. My general advice to seekers is contained in this set of links. What is your meditation practice?
  3. You cannot see the truth if the mind is disturbed. If you haven't dealt with your psychological baggage, your mind will be disturbed. Therapy is an excellent way of dealing with psychological baggage. In ancient times only after years of preparation in monasteries would a student be permitted to learn final truths about existence. That is because it took that time for the physical and mental disciplines to quiet the mind sufficiently. In the modern world, for worldly seekers, that is unrealistic, so a different method of mental purification must be employed.
  4. Thanks, although Maharshi's position on it satisfies me: "Maharshi: The Kundalini of jnana marga is said to be the Heart, which is also described in various ways as a network of nadis, of the shape of a serpent, of a lotus bud, etc. Disciple: Is this Heart the same as the physiological heart? M.: No, Sri Ramana Gita defines it as the origin of the ‘I-thought’. D.: But I read that it is on the right of the chest. M.: It is all meant to help the bhavana (imagery). There are books dealing with six centres (shadchakra) and many other lakshyas (centres), internal and external. The description of the Heart is one among so many lakshyas. But it is not necessary. It is only the source of the ‘I-thought’. That is the ultimate truth."
  5. You don't need it -- but it can be very helpful. It is something I like to recommend to seekers to help them purify their mind, to deal with past trauma and neglect, and to help become honest about what they want. All that helps immensely in the spiritual search.
  6. You cannot, unfortunately. Psychotherapy requires a psychotherapist. I see you're in Lithuania. I would contact the Vilnius Psychoanalytic Society and see if there is a good treatment option near you -- often there ways to get inexpensive treatment if you don't have much money.
  7. Good question. Unfortunately you can only know the answer when you get there.
  8. You're welcome. Good luck, and come back any time
  9. In deep sleep, Self perceives the thought of pure forgetfulness, total darkness. That IS what it perceives.
  10. Bhagavan also said that this teaching was just to help people who were body identified, that the real heart was simply nothing other than the Self. That's pretty much most of what I’d say about that. I'm no chakra expert and never really teach about the heart area per se... there are no light experiences for me.
  11. If you are that, then to whom do the doubts occur? Self-inquiry must persist until there is clarity.
  12. So if that is the I, then whom does the question bother? If you think that "I" is being bothered, then what you need to do is to hold to that I and focus on it. Do not let your attention go anywhere else.
  13. Right, and this doubt can never be removed by any verbal answer I can give. It can only be removed by investigating who is asking the question. When the thought of doubt arises, look at to whom the question occurs.
  14. But to whom is the involuntary recognition occurring? The question of who sleeps does make sense -- if sleep happens, it is certainly happening to someone. This is true even of deep, dreamless sleep. In the Vedantic conception, deep sleep too is experienced -- and we know that it is because when we wake up we had the vague sense that we slept. We don't logically "infer" that "I must have slept" because "I remembering laying down on the bed and now I'm on the bed and opened my eyes and hey that must mean I slept." No -- we know we did not know what was going on in the interval. That knowing of not-knowing is the experience of deep sleep. So sleep does occur to a 'someone.' That someone when investigated may prove itself to be a robot at one level, but at a deeper level it is not merely a robot. The one to whom that "robotic I" occurs and is experienced -- who is that? The one who is identical in waking, dream, and deep sleep... the one that is constant through those very different-seeming states... who is that?
  15. Self-inquiry ends in a place beyond questions.