Waking in the morning, fully aware you had a dream. Within five minutes it’s forgotten. Why? Because awake, you are fully aware it was a dream, so there’s nothing to think about. You’re fully aware you dreamt it, you were the dream, you dreamt “you” in the dream, you were every facet of the dream. Simple. No call for thinking - it was just a dream.
Thoughts about the dream don’t continue arising - because you are fully aware it was just a dream. What is there to think about? Nothing. You are fully aware it was a dream. It would be silly to think and think and think about it.
Do you think, “but wait, what about the scenery?” No, because you are fully aware it was a dream.
Do you think, “but wait, what about all those people?” No, because you are fully aware it was a dream.
Do you think, “but wait, what was I? Did I make decisions?” No, because you are fully aware it was a dream.
While you are not fully aware this reality is a dream - there is desire - the desire is to be fully aware.
This is why you have dreams in your sleep. So that when you wake up, you can experience “it was a dream”. But do you listen to that? Nope. You ignore it, and start thinking. All day.
When you are fully aware that this is a dream, you stop having dreams at night in sleep. Likewise, your brain stops overthinking.
So the only worthwhile question is, what are you doing to become fully aware?
Welp, you’re thinking. And talking.
Is that working?
You only ever have but one choice:
Let thinking go, by surrendering yourself, accept this is a dream, and be done thinking. Most people can’t do this. Why is that? Because most people are too deeply deluded in believing this is not a dream, and they are a separate, real, person. As such, this “real person” has needs - food, sex, worth, validation, relationships / love from other “real persons”. Asking them to become fully aware this is a dream = asking them to give all that up. So, it might be helpful, if in this life, you get yourself to a place of not needing these things from other people. Upon fully awakening, will you have actually given anything / anyone up? No. You’d have merely given up delusion. That’s all.
Get serious about seeking. Research reality down to nothing. Inquire into yourself, down to nothing. See these are the same nothing. Double, triple, quadruple your practices, schedule retreats, talk with those who are fully aware they are but a dream, take trips, etc.
You are dreaming, you are the dream. So there is no one here who can wake you up. Just as when you dream in your sleep, no one can enter your dream to wake you up.
Wake yourself up.
Don’t reply. Don’t acknowledge “me”. Self inquire, now. Meditate, now. Schedule a retreat or trip, now. This adventure is well afoot. You don’t have time for me. You don’t have time for more thinking.
Find God within you. Let Him be your dream sledgehammer.
“Let there be NO doubt about it....put your mind at rest”.
“Let me remind you, that Love will find you - let it lift you out - you are beloved.”
This is simply Ujjayi breathing. It's easy and it becomes automatic when doing any part of Kriya. There are plenty of videos on how to do it, here's a good one. And here's Manoj demonstrating it; his material is Kriya oriented.
@clouffy Many people end up doing spiritual practice precisely because they are fed up with depression and suffering.
Through spiritual practice, through consciousness work, you can learn how depression is caused by the meanings your mind creates, and you can train yourself to stop having those negative thoughts.
It is not possible to be depressed if you fully in the present moment, not lost in the conceptual past or future. But this will takes lots of mindfulness training to actualize. It's not enough to merely know it intellectually.
This issue is not just about enlightenment. It's about emotional mastery. You must become more conscious of how your mind creates emotional states and how it assigns meaning to an otherwise meaningless world. You don't need to be enlightened to start developing mindfulness over your emotions. Nor will enlightenment automatically give you mastery of your emotions.
I recommend to burn this candle from both ends.
In practice, you need some "agenda" to bootstrap your spiritual journey. You can shed the agenda later, once you're towards the end. Careful not to burn the bridge before you've crossed.
For those of you into Kriya, I would highly recommend that in addition to reading the original Kriya book I suggested, you also read the books of Santata Gamana. I now prefer his more simplified techniques. It's a much more streamlined version of Kriya which I think will be even more effective. I found too much needless complexity and variety in the other way.
Right now my technique stack is very simple:
Kriya Pranayama x24
Kriya Supreme Fire x3
One-pointed Concentration for 5 mins
Eventually, with lots of practice, you should aim for something like the following stack:
Kriya Pranayama x36-x72
Kriya Supreme Fire for 10-20 mins
One-pointed Concentration for 10-20 mins
(Bonus: Yoni Mudra x3)
(Bonus: Kechari mudra)
EDIT: ideally, do this stack twice per day. But if you don't have that much time, at least once per day.
Don't attempt to do this second stack right off the bat. It will not be sustainable. You need to gradually build up to it, like with heavy weightlifting.
I think the original book I recommended is still very good as an introduction and foundation because Gamana's books are so short and thin that they do not provide enough information about Kriya to a total newbie. They are aimed at people who have already been initiated in one school or another.
If you are strictly following the original book, that is okay. You can keep doing that if you want. Or you could switch to this more streamlined version like I decided to do. I don't like learning too many complicated techniques. But that's just me. Both ways should work in the end. It's mostly a matter of style. Although I actually think the streamlined version will end up to be more effective because it concentrates your limited time on the most powerful techniques, and less time is wasted on learning new complex techniques.
The fastest way is to STOP and surrender absolutely to life itself. Detach from absolutely everything. Yes including food and water. Let go of everything you think you need to live/exist. Sit in room/cave void of light/sounds. Say bye bye to life.
Nonduality is the philosophical, spiritual, and scientific understanding of non-separation and fundamental intrinsic oneness.
For thousand of years, through deep inner inquiry, philosophers and sages have come to the realization that there is only one substance and we are therefore all part of it. This substance can be called Awareness, Consciousness, Spirit, Advaita, Brahman, Tao, Nirvana or even God. It is constant, ever present, unchangeable and is the essence of all existence.
In the last century Western scientists are arriving at the same conclusion: The universe does indeed comprise of a single substance, presumably created during the Big Bang, and all sense of being – consciousness – subsequently arises from it. This realization has ontological implications for humanity: fundamentally we are individual expressions of a single entity, inextricably connected to one another, we are all drops of the same ocean.
Science and Nonduality is a journey, an exploration of the nature of awareness, the essence of life from which all arises and subsides.
What is nonduality, anyway?
There are many shades of meaning to the word nonduality. As an introduction, we might say that nonduality is the philosophical, spiritual, and scientific understanding of non-separation and fundamental oneness.
Our starting point is the statement “we are all one,” and this is meant not in some abstract sense, but at the deepest level of existence. Duality, or separation between the observer and the observed, is an illusion that the Eastern mystics have long recognized, and Western science has more recently come to understand through quantum mechanics.
Dualities are usually seen in terms of opposites: Mind/Matter, Self/Other, Conscious/Unconscious, Illusion/Reality, Quantum/Classical, Wave/Particle, Spiritual/Material, Beginning/End, Male/Female, Living/Dead and Good/Evil. Nonduality is the understanding that identification with common dualisms avoids recognition of a deeper reality.
So how can we better understand nonduality?
There are two aspects to this question, and at first glance they appear to be mutually exclusive, although they may be considered two representations of a single underlying reality.
The first aspect is our understanding of external reality, and for this we turn to science. The word science comes from the Latin scientia, which means knowledge. The beauty and usefulness of science is that it seeks to measure and describe reality without personal, religious, or cultural bias. For something to be considered scientifically proven, it has to pass exhaustive scrutiny, and even then is always subject to future revision. Inevitably human biases creep in, but the pursuit of science itself is intrinsically an evolving quest for truth. But then quantum mechanics turned much of this lauded objectivity on its head, as the role of the observer became inseparable from the observed quantum effect. It is as if consciousness itself plays a role in creating reality. Indeed, the two may be the same thing. As quantum pioneer Niels Bohr once put it: “A physicist is just an atom’s way of looking at itself!”
The second aspect is our inner, personal experience of consciousness, our “awareness of awareness.” We have our senses to perceive the world, but “behind” all perception, memory, identification and thought is simply pure awareness itself. Eastern mystics have described this undifferentiated consciousness for thousands of years as being the ultimate state of bliss, or nirvana. Seekers have attempted to experience it for themselves through countless rituals and practices, although the state itself can be quite simply described. As Indian advaita teacher Nisargadatta Maharaj said: “The trinity: mind, self and spirit, when looked into, becomes unity.”
The central challenge to understanding nonduality may be that it exists beyond language, because once it has been named, by definition — and paradoxically — a duality has been created. Even the statement “all things are one” creates a distinction between “one” and “not-one”! Hardly any wonder that nonduality has been misunderstood, particularly in the West.
Excerpt above from: https://www.scienceandnonduality.com/about/nonduality/
Other resources, explanations, & pointers to nonduality:
This body-based meditation is a very effective way to get grounded and centered. It encourages an embodied, calm, and open awareness, and discourages disassociation. If you have a tendency to "leave your body," feel ungrounded, or disassociated, this is a good practice.
Sit with your spine straight and aligned, and the rest of your body relaxed. Keep bringing yourself back to this condition.
1. Take a reposed, seated posture.
2. For this meditation, it is very important that your spine is straight. Your neck and back should be in perfect alignment. Your chin should be down very slightly.
3. If you are sitting in a chair, do not rest your spine against the chair. Sit forward so that your spine is supporting its own weight. Let the muscles of the spine be engaged.
4. All the other muscles of your body can be completely relaxed. Allow your face muscles to let go, and your jaw to drop slightly, so that your teeth are not touching.
5. Let your shoulders hang freely, and let your belly be soft and open.
6. This is the posture you are aiming for, with your spine erect and your body completely relaxed.
7. As you sit, keep bringing your awareness back to the fine details of your posture. Notice any time your spine slumps even slightly, your head leans to either side, or any other deviation. Correct these gently and repeatedly.
8. Also notice if any other areas of your body tense up even slightly. If anything is tensing, relax it in a gently and soft manner.
9. Keep checking in with the body, using your body (somatic) awareness; the feeling in your body. Mental images of your body will probably arise, which is fine, but these are not what you are concentrating upon. Instead, concentrate your awareness in the sense of your body. The sensitivity in your muscles, tissues, viscera, skin, and so forth.
10. The more detailed and minute you get with this awareness, the better. Each tiny area of the body has its own sensitivity to contribute.
11. Every once in a while you can zoom out to cover the entire somatosensory field -- the awareness of your entire body -- to bring the overall body back into alignment.
12. Keep relaxing every muscle everywhere. Use just enough tension to keep your spine erect, but no more.
13. Continue this meditation for at least 10 minutes, continuously contacting your body awareness.
If you have any spinal injuries or severe back pain, it is fine to allow your spine to rest in a pain-free position. If you find yourself distracted by a lot of mental chatter, you can use verbal labeling as an aid to concentration.
For example, when checking on the spine, you can say to yourself, "spine in alignment."
When checking on the body, say, "body relaxed."
Awareness of Thoughts Meditation
By learning to watch your thoughts come and go during this practice, you can gain deeper insight into thinking altogether (such as its transience) and into specific relationships among your thoughts and your emotions, sensations, and desires. This practice can also help you take your thoughts less personally, and not automatically believe them. Additionally, this meditation can offer insight into any habitual patterns of thinking and related reactions.
Observe your thoughts as they arise and pass away.
· By “thoughts,” we mean self-talk and other verbal content, as well as images, memories, fantasies, and plans. Just thoughts may appear in awareness, or thoughts plus sensations, emotions, or desires.
· Sit or lie down on your back in a comfortable position.
· Become aware of the sensations of breathing.
· After a few minutes of following your breath, shift your attention to the various thoughts that are arising, persisting, and then passing away in your mind.
· Try to observe your thoughts instead of getting involved with their content or resisting them.
· Notice the content of your thoughts, any emotions accompanying them, and the strength or pull of the thought.
· Try to get curious about your thoughts. Investigate whether you think in mainly images or words, whether your thoughts are in color or black and white, and how your thoughts feel in your body.
· See if you notice any gaps or pauses between thoughts.
· Every time you become aware that you are lost in the content of your thoughts, simply note this and return to observing your thoughts and emotions.
· Remember that one of the brain’s major purposes is to think, and there is nothing wrong with thinking. You are simply practicing not automatically believing and grasping on to your thoughts.
· When you are ready, return your attention to your breath for a few minutes and slowly open your eyes.
· There are various metaphors and images you can use to help observe your thoughts. These include:
o Imagining you are as vast and open as the sky, and thoughts are simply clouds, birds, or planes passing through the open space.
o Imagining you are sitting on the side of a river watching your thoughts float by like leaves or ripples in the stream.
o Imagine your thoughts are like cars, buses, or trains passing by. Every time you realize you are thinking, you can “get off the bus/train” and return to observing.
Awareness of thoughts and emotions is one of the areas of focus developed when cultivating mindfulness. In Buddhism, mindfulness is one of the seven factors of enlightenment and the seventh instruction in the Noble Eightfold Path.
The Seven Factors of Enlightenment: https://www.accesstoinsight.org/lib/authors/piyadassi/wheel001.html
The Four Noble Truths:https://en.m.wikipedia.org/wiki/Four_Noble_Truths
The Noble Eightfold Path: https://tricycle.org/magazine/noble-eightfold-path/
Please be gentle with yourself if you notice that you are constantly caught up in your thoughts instead of observing them. This is both common and normal. When you realize that you are thinking, gently and compassionately return to observing your thoughts.
If the content of your thoughts is too disturbing or distressing, gently shift your attention to your breathing, sounds, or discontinue the practice.
· Remember that you are not trying to stop thoughts or only allow certain ones to arise. Try to treat all thoughts equally and let them pass away without engaging in their content.
· This practice can initially be more challenging than other meditations. As you are learning, practice this meditation for only a few minutes at a time if that is easier.
· It can be helpful to treat thoughts the same way that you treat sounds or body sensations, and view them as impersonal events that arise and pass away.
· Some people like to assign numbers or nicknames to reoccurring thoughts in order to reduce their pull and effect.
Breathe Awareness Meditation
Stress is an extremely unhealthy condition. It causes the body to release the chemical cortisol, which has been shown to reduce brain and organ function, among many other dangerous effects. Modern society inadvertently encourages a state of almost continuous stress in people. This is a meditation that encourages physical and mental relaxation, which can greatly reduce the effects of stress on the body and mind.
Sit still and pay close attention to your breathing process.
Take a reposed, seated posture. Your back should be straight and your body as relaxed as possible.
Close your eyes, and bring your attention to your breathing process. Simply notice you are breathing. Do not attempt to change your breath in any way. Breath simply and normally.
Try to notice both the in breath and the out breath; the inhale and the exhale. "Notice" means to actually feel the breathing in your body with your body. It is not necessary to visualize your breathing or to think about it in any way except to notice it with your somatic awareness.
Each time your attention wanders from the act of breathing, return it to noticing the breath. Do this gently and without judgment.
Remember to really feel into the act of breathing.
If you want to go more deeply into this, concentrate on each area of breathing in turn. Here is an example sequence:
1. Notice how the air feels moving through your nostrils on both the in breath and the out breath.
2. Notice how the air feels moving through your mouth and throat. You may feel a sort of slightly raspy or ragged feeling as the air moves through your throat. This is normal and also something to feel into.
3. Notice how the air feels as it fills and empties your chest cavity. Feel how your rib cage rises slowly with each in breath, and gently deflates with each out breath.
4. Notice how your back expands and contracts with each breath. Actually feel it shifting and changing as you breath.
5. Notice how the belly expands outward with each in breath and pulls inward with each in breath. Allow your attention to fully enter the body sensation of the belly moving with each breath.
6. Now allow your attention to cover your entire body at once as you breath in and out. Closely notice all the sensations of the body as it breathes.
Repeat this sequence over and over, giving each step your full attention as you do it.
Suggested time is at least 10 minutes. Thirty minutes is better, if you are capable of it.
If you find yourself distracted by a lot of mental chatter, you can use verbal labeling as an aid to concentration. For example, on the in breath, mentally say to yourself, "Breathing in." On the out breath, say, "Breathing out." Another possibility is to mentally count each breath.
This is a meditation technique to get enlightened, i.e. "self realization." By realizing who you are, the bonds of suffering are broken. Besides this goal, self-inquiry delivers many of the same benefits as other meditation techniques, such as relaxation, enhanced experience of life, greater openness to change, greater creativity, a sense of joy and fulfillment, and so forth.
Focus your attention on the feeling of being "me," to the exclusion of all other thoughts.
1. Sit in any comfortable meditation posture.
2. Allow your mind and body to settle.
3. Now, let go of any thinking whatsoever.
4. Place your attention on the inner feeling of being "me."
5. If a thought does arise (and it is probable that thoughts will arise on their own), ask yourself to whom this thought is occurring. This returns your attention to the feeling of being "me."
Continue this for as long as you like.
This technique can also be done when going about any other activity.
Many people misunderstand the self-inquiry technique to mean that the person should sit and ask themselves the question, "Who am I?" over and over. This is an incorrect understanding of the technique. The questions "Who am I" or "To whom is this thought occurring?" are only used when a thought arises, in order to direct attention back to the feeling of being "me." At other times the mind is held in silence.
This practice of Self-attention or awareness of the ‘I’-thought is a gentle technique, which bypasses the usual repressive methods of controlling the mind. It is not an exercise in concentration, nor does it aim at suppressing thoughts; it merely invokes awareness of the source from which the mind springs. The method and goal of self-enquiry is to abide in the source of the mind and to be aware of what one really is by withdrawing attention and interest from what one is not. In the early stages effort in the form of transferring attention from the thoughts to the thinker is essential, but once awareness of the ‘I’-feeling has been firmly established, further effort is counter-productive. From then on it is more a process of being than doing, of effortless being rather than an effort to be.
Do Nothing Meditation
Many respected spiritual traditions, including Buddhism and Hindu Advaita just to name two, claim that the highest state of spiritual communion is actually present in our minds at all times. And yet many meditation techniques focus on creating some special state that wasn't there before the meditation, and which goes away at some point after the meditation. If the highest state is actually present all the time, shouldn't it be possible to simply notice it without inducing some change, or special state?
That is exactly the purpose of the Do Nothing Meditation. This technique (which is really an un-technique) will allow you to contact the highest spiritual state without actually doing anything. Each time you notice an intention to control or direct your attention, give it up.
1. There is no need to get into any particular posture, unless you feel like it.
2. Do not position your attention in any particular way.
3. Let whatever happens happen.
4. Any time you notice yourself doing anything intentionally, stop.
Doing anything intentionally means something you can voluntarily control, and therefore can stop.
If you cannot stop doing something, then it's not intentional, and therefore you don't need to try to stop doing it.
So. Anything you can stop doing, stop doing.
Some examples of things you can stop doing are:
* Intentionally thinking
* Trying to focus on something specific
* Trying to have equanimity
* Trying to keep track of what's going on
* Trying to meditate
Let go of doing anything like this.
5. Keep doing nothing for at least 10 minutes, or as long as you like.
It may be difficult for some people to notice any difference between the Do Nothing meditation and gross "monkey mind," that is, the ceaseless, driven and fixated thoughts of the everyday neurotic mind. If this seems to be the case for you, it may be helpful to do a more structured technique.
Concentration (One-Pointedness) Meditation
One of the hallmarks of modern life is the proliferation of distractions. As media become more pervasive, and media connections more ubiquitous, time away from distractions becomes ever harder to find. Previously, people were content to sit in restaurants, or stand in line, without a television screen to stare at. Now these have become standard. The result of all this, and many other causes, is that people find it increasingly difficult to focus their minds.
Concentration is a necessary human skill. It makes proper thinking possible, increases intelligence, and allows a person to calm down and achieve their goals more effectively. A concentrated mind is like a laser beam, able to use all its powers in a single direction to great effect.
Concentration is critical to many human endeavors. Being able to listen to another person, for example, in a compassionate and connected manner requires being able to shut out distractions. The experience of making love can be greatly enhanced when one is not, for example, thinking about other things.
Concentration allows a person to stop being a "reaction machine" or "robot," simply responding to stimulii, and instead to become more thoughtful, self-directed, and confident.
Concentration is an interesting thing. It is a very general ability. That means developing concentration in one area will help you concentrate in ALL areas. So, for example, if you learn to concentrate on a particular idea, it not only helps you think about that idea (which would be very limited), but actually helps you to concentrate on anything, which is very generally useful for everything! It's like lifting weights. It doesn't just make you strong for lifting weights, but strong for anything else you want to do!
Think about one thing. Every time you get distracted, return to that one thing.
1. Find an object on which to concentrate. This can be a physical object, like a pebble or a feather. Or it can be a mental object like a particular idea. It could even be, say, your homework.
2. Cut off any sources of distraction. These include, but are not limited to, telephones, emails, computers, music, television, and so forth. Turn all of these off during your concentration practice.
3. Begin your period of by mentally reminding yourself what you are concentrating on.
4. Now begin to concentrate. If your concentration object is an external object, this may mean looking at it. If it is a mental object, then think about it. If it is your homework, then do it now.
5. Each time your mind (or eyes) wander from your concentration object, bring it back to the object. It is important to do this very gently and without judgment.
6. Repeat this process of coming back to the concentration object for as long as you wish, or until your homework is done.
Cultures worldwide have developed concentration practices for both spiritual and practical reasons.
Concentration is called dharana in Hinduism, and samadhi or shamatha in Buddhism. It is considered to be a key skill for meditation.
Concentration can at first seem to trigger a lot of anxiety. This is, however, not the fault of the concentration practice. Rather, it happens because many people use distraction to avoid feeling emotions. Then when the distractions are removed, a tremendous amount of ambient, unprocessed emotions (i.e. emotions you are feeling but were unaware of feeling) are present. So it is not the practice of concentration that is causing anxiety, but instead it is the habit of distracting ourselves from our emotions. This may be the root cause of much inability to focus and concentrate. If that is the case, try meditating on emotions (below).
Concentration and meditation are not the same thing, although they are related. Meditation (usually) requires concentration, but also requires relaxation or equanimity.
Emotional Awareness Meditation
This meditation brings about a great deal of equanimity with emotions. They will not seem to affect us as deeply or adversely.
Many people have trouble contacting their emotions directly. Even if we feel that we know what emotion we are having, that does not necessarily mean that we are contacting it directly.
To contact an emotion directly means to feel it in the body. This is the opposite of most people's experience, which is to related ideas about the emotion.
Here is an example. A person asks you how you are feeling. You respond by saying, "I am angry, because..." You then go on to tell the person all the reasons you are angry.
In this example, only the first three words, "I am angry" have anything to do with contacting emotion. All the rest of the explanation is about concepts.
A fuller example of contacting emotions directly, that is somatically, would be to say, "I am angry. I can feel a sort of gripping tension in my belly that is uncomfortable. The tense area feels kind of twisted and sharp. Parts of it are throbbing. It also feels like it is radiating heat outwards."
Notice that the cause of the anger is irrelevant. The practice here is to feel the physical expression of the anger as completely as possible.
Extended practice of this meditation will bring about "skill at feeling," that is, a tremendous amount of clarity in the emotional world. Emotional intelligence.
It will also help emotions to process and release much more quickly and completely, because we are not holding on to ideas about the emotions. The body processes emotion quickly, naturally, and fully.
Feel the physical expression of an emotion as completely as possible.
1. Settle into a comfortable meditation posture.
2. Breathing normally, bring your attention to your emotions. Notice if you are feeling any emotions, no matter how faintly. It is not necessary to know precisely which emotion you are having, or why you are having it. Just knowing that you are feeling something emotional is enough. Guessing is OK.
3. Once you detect an emotion, see if you can find its expression in your body. Maybe there is a feeling of tension, gripping, tightening, burning, twisting, throbbing, pressure, lightness, openness, etc.
4. If you like, you can mentally make the label "feel" when you detect a body sensation of emotion. Other labels are possible ("emotion" for example).
5. Each time you detect an emotional body sensation, try to actually feel the sensation in your body, as completely as possible. Feel it through and through.
6. Completely let go of any ideas you have about the emotion, or self talk you might have about why the emotion is arising. Return to the body sensation of the emotion.
7. Continue contacting these emotional body sensations for as long as you wish.
Meditating on emotions is a traditional part of Vipassana practice in Buddhism. It is, for example, one of the four main techniques covered in the Vissudhimagga (The Path to Purity), an important Buddhist text.
(The version presented here is a summary of a practice given by American Buddhist teacher Shinzen Young.)
At first, practicing this meditation may make it seem as if the emotions are getting bigger. If they are negative emotions, this may seem overwhelming for a while. This is natural. It is occuring not because the emotions are actually getting bigger, but for two interesting reasons. The first is because we are no longer suppressing them. We are allowing them to actually express themselves fully. The second is because we are observing them (actually feeling them) very closely. Just as a microscope makes small things look bigger, the "microscope" of attention makes the emotional body sensations seem larger than they really are.
The good news here is that as the emotions express themselves freely in the body, they are being processed. Usually this means that they will pass much more quickly.
If we are feeling a positive emotion in this way, it may pass quickly, but we will also derive much more satisfaction from it, because our experience of it is so rich and complete.
If we are feeling a negative emotion in this way, we will experience much less suffering from it, because we are not resisting and suppressing it.
The cause of much of our upset and emotional instability is clinging and neediness around people we like, and aversion and negativity towards people we don't like. We also have an unhealthy indifference to strangers, who may need our help, or at least our good will.
This equanimity meditation helps us to examine our feelings towards people, and correct them where they are mistaken. This leads to a more balanced, wholesome, and helpful viewpoint. It also cuts off a lot of emotional turmoil at its root.
Meditate on three people (a loved one, an enemy, and a neutral person), examining and correcting your feelings toward them.
1. Sit in a comfortable meditation posture. Follow your breath until you feel centered and grounded.
2. Bring to mind the images of three people: someone you like, someone you dislike, and someone towards whom you feel indifferent. Keep these three people in mind throughout the meditation.
3. Focus on the friend, and look into all the reasons you like this person. Try to see if any of the reasons are about things this person does for you, or ways they uplift your ego. Ask yourself if these are really the correct reasons to like someone. Then do the same thing with the person you dislike, instead asking about the reasons you dislike them. Finally, do this for the person you are indifferent towards, asking about the reasons for your indifference. In all cases, notice where your ego is involved in the judgment of the other person's worth.
4. Next, ask yourself whether you consider each of these relationships as permanent. Would you still like your friend if they did something terrible to you? What if the person you dislike really did something nice for you? What if the stranger became close to you? Think about all the relationships in the past in which your feelings about the person have dramatically changed.
5. Now, visualize the person you like doing something you dislike or that is unacceptable to you. Would you still be their friend? Remember that many people have changed from friends to enemies in the past. There are people who you used to like, toward whom you now feel emnity. Think about how there is no special reason to feel good about a person who is only temporarily your friend.
6. Next, visualize your enemy doing something very kind for you. They might visit you in the hospital, or help you to fix your home. When you imagine this, can you feel positive emotions toward this person? Can you remember times in the past when an enemy became a friend? Is it necessary to feel that your strong dislike for this person will last forever? Isn't it possible that they could someday become your friend?
7. Now visualize the stranger. How would you feel about them if they did something very kind for you? Isn't it the case that all your current friends were at one point total strangers? Isn't it possible that a stranger could become your best friend? It has happened before.
8. Think carefully about how everyone deserves equal regard as human beings. You must discriminate and make decisions based on your knowledge of a person's character, but you do not have to hold strong feelings or judgments towards them. It is very likely that your emotions around a person will change many times, so why hold onto these emotions so rigidly?
In Buddhism, equanimity means a very deep, even profound, state of mental balance and stability. It is considered one of the seven factors of enlightenment, and a hallmark of the third and fourth jhanas, which are deep states of meditative absorption.
This is a traditional meditation from Mahayana Buddhism. Its goal is to arouse "bodhicitta' or the mind of enlightenment. There are other equanimity meditations from other Buddhist lineages (e.g., Theravadan), as well as from other contemplative traditions.
(The version presented here is adapted from the book How to Meditate: A Practical Guide.)
It can be upsetting to bring an "enemy" to mind. When working with the mental image of an enemy, be careful not to get lost in negative thoughts and feelings. If you find that you can't handle working with a specific person without getting very worked up, switch to someone less upsetting.
Body Scan Meditation
The Body Scan is designed to help you feel and bring awareness to the myriad of sensations that occur throughout your body. By practicing this meditation regularly, you can improve your body awareness and also better work with pain and difficult emotions in the body. Additionally, people report feelings of relaxation and renewal after this practice.
Sit or lie on your back and systematically bring your attention to each region of your body, beginning with your feet and moving upwards.
As you begin:
· Sit or lie down on your back in a comfortable position with your eyes open or gently closed.
· Take a moment to check-in with yourself, observing how you are feeling in your body and mind.
· Begin to focus on your breath wherever the sensations are most vivid for you.
During the body scan:
· Try to bring an attitude of curiosity to the practice, as if you are investigating your body for the first time.
· Notice and feel any and all sensations that are present, such as tingling, tightness, heat, cold, pressure, dullness, etc.
· If you do not feel any sensations in a particular region, simply note that and move on.
· See if you can be aware of any thoughts or emotions that arise as you move through the regions of your body. Note these thoughts and emotions, and then return to the bare physical sensations that you are experiencing.
· Whenever you come across an area that is tense, see if you can allow it to soften. If the area does not soften, simply notice how it feels and allow it to be as it is.
· Feel as deeply and precisely as you can into each region of the body, noting if the sensations change in any way. Also notice where they are located.
· If you notice any pain or discomfort in a region of the body, see if you can practice allowing and exploring it for even a few seconds, feeling the various aspects of the sensation(s).
Suggested sequence of body parts:
· Begin with your left foot and toes, then move awareness up the left leg until you reach the left hip.
· Right foot and toes up the right leg until you reach the right hip.
· Pelvic region and buttocks, stomach, low back to upper back, chest and breasts, heart and lungs
· Hands (both at the same time) then move up the arms until you finish with the shoulders.
· Neck, throat, jaw, mouth (teeth, tongue, lips), nose, eyes, forehead, ears, skull and scalp.
· Finally, become aware of the whole body and rest for a few minutes in this expansive awareness.
The Body Scan is a variation of a Burmese Vipassana meditation practice that involves scanning the body for physical sensations. This meditation is also done in various yoga practices. The Body Scan is used in Mindfulness-Based Stress Reduction (MBSR), created by Jon Kabat-Zinn, Ph.D.
If you have experienced physical abuse or trauma in the past, it is not recommended to do this practice without a trained professional. Additionally, if you notice intense fear or other strong emotions related to a particular part of the body, please discontinue this practice.
It is generally advised to take at least 30 to 40 minutes to complete the body scan. However, if you wish to do a shorter body scan, spend less time on each region of the body, and/or focus on both feet, legs, and arms together as you move through these regions.
If you wish, you can practice the body scan in the opposite direction, moving from your head to your toes.
Walking meditation is a great way to begin integrating the power of meditation into your daily life. It is the first stage of meditation in action, that is, learning to be meditative while "out and about" in the world.
It is great to do while, for example, taking a walk in the park, at the beach, or in another natural setting.
Walking meditation is often recommended for people who are doing a lot of sitting meditation. If you are getting to sleepy, or your awareness is getting to "muddy," walking meditation can perk you up. Alternately, if you are getting to concentrated and mentally "stiff," walking meditation is a perfect way to loosen up a bit.
Walking meditation is a common practice in Vipassana and Zen Buddhism.
Pay close attention to the physical activity of walking slowly
1. Before walking, stand still in an open, balanced posture. Bring your awareness to the feeling of your feet touching the ground.
2. Now begin walking. Keep your gaze fixed on the ground about six feet in front of you. This will help you to avoid distraction.
3. Note and mentally label three parts of each step you take. The labels are "lifting," "pushing," and "dropping."
Lifting - when you are picking your foot up
Pushing - as you are moving it forward
Dropping - as you are lowering it to the ground
As you make each label, pay very close attention to the actual physical sensations associated with each of these actions.
4. After these three components become clear, you can add three more, so that the entire sequence is: "raising," "lifting," "pushing," "dropping," "touching," and "pressing."
5. Your mind will probably also engage in thinking extraneous thoughts, but just allow these to go on in the background. Your foreground attention should stay on the physical sensations of walking.
6. If you find that you have been completely lost in thought, stop walking for a moment and label the thinking as "thinking, thinking, thinking."
7. Then re-establish your awareness on the feeling in your feet, and begin the walking meditation again.
8. A typical session of walking meditation lasts a half an hour.
Make sure to watch where you are going, especially if you are around traffic, other people, etc.
The Yoda Meditation
The Neo / Matrix Meditation
F That - A guided Meditation
So, I have been listening to this 8-part recording of Ram Dass (aka Dr. Richard Alpert) from 1970 on YT during the last days.
It is super profound and fun to listen to, so I wanted to share it with you
He goes through a lot of stuff concerning different approaches to "get high", like meditation, mantra, yoga, psychedelics, tantra, etc...
He also shares some stories and, as always, spreads love and clarity while doing so
By listening to so much Ram Dass lately I feel like he sneaked into my mind, he even appeared in a dream a few days ago
He lectures at a leisurely pace, so calm your restless mind
His teaching style is directed to people who experimented with psychedelics / had an awakening experience.
But even if you count yourself to this group of people, radical open-mindedness is required!
Stage orange and below won't like this at all.
@ShugendoRa The issue is: What daily practices are you doing? For how long? How seriously are you doing them?
Nothing else really matters. That is the key. Without serious practices you will never get enlightened.
Which teacher you listen to doesn't really matter if you don't have your practices down. And once you have your practices down you hardly need a teacher at all. That is the paradox of spiritual work. No one can do it for you.
Sounds like you're describing Samadhi: https://en.wikipedia.org/wiki/Samadhi
Which is basically a mild version of nondual consciousness / mystical experience.
But you are only feeling the tip of the iceberg now. With more practice it will go much deeper. It can even go so deep that your body and the entire universe will disappear!
It feels timeless because it is! Time is a concept created by the mind. When the mind is still for long enough, time will cease to exist.
In fact, every moment, every experience you've ever had, has been, and currently is, timeless.
The knowing of your calling might be stronger right now than the amount of more intense consciousness work you want to be doing. Maybe you have too many plates in the air right now for this - but this is it. It is what you’re wanting, but it’s currently unrecognized as such. There are dots still to connect. Take your attention off all the plates. Take a break from being on top of everything. This is the dilemma of a multi-talented, developed individual, the very same sophistication in experience which naturally draws upon the energy that is kundalini.
It is “source having your back”, or unification, spiritual alignment, etc. Use whatever terms you prefer, but, it’s no joke. It’s intense energy. The real deal. You picked it already, and now, it’s answering, it’s picking you too, so to speak.
It’s your honestly, humility, compassion, true expression, desire, ambition, complexity, etc, which drew it. Take a few minutes to just relax about it, and imagine a scenario in which everything else on your plate was easily put on hold, and was looked after and kept safe by someone you highly trust, so you could welcome this thing, just like you’d welcome a friend you invited over. You wouldn’t invite someone over and then be to busy to welcome them in, you know? Welcome it, surrender to it, give yourself to it.
Take breaks to enjoy and draw on that vision. It’s relieving. You’re not supposed to carry a shit ton on your shoulders and mind. You’re likely great at the kickin ass in life, but sucking at the surrendering. Knowing the art of the one without the other is not mindful of the obviousness that your present experience is always paramount. It’s the only point. If in the present moment you are suffering, it is still paramount, experience it deeply and fully.
Seeing in this way needs to become more accepted, more real than what is currently understood as an accurate view of reality. There is a ‘level’ of incredible open mindedness; faith, wishful thinking, trusting, believing, “giving it to God”, attracting, ... - again, use whatever terminology you prefer - but this contributes to opening the crown chakra. It’s entirely counter logical. Logic, rational thinking, reasonability... are products of a closed crown. That is not a wrong or bad thing. But it is more limited and serious experience of life. The energy that is coming blows the mind open with new perspectives and actuality of Unity, Oneness, “Dream Fabric”, Superposition, - again, just words, pointing to an expansion yet experienced.
The more material belief and perspective there still is, the harder it is to even imagine what your experience will be like, what your understanding of self and reality will be like, when the crown opens. Hopefully I’m communicating how tricky this could be without understanding this facet. It is the unknown. It is worthwhile to go. To let go.
Being aware of the nature of the resistance to all chakras being completely aligned (kundalini) is key, “blockages”. Don’t focus on “the kundalini”, shine awareness on the blockages. Ideally, you would go into it directly, and it would be much worse temporarily, but of course that will pass and you’ll be the better for it. I don’t imagine you’d want to drag it out anyways. I know, it is a very intense healing. So intense it might not be recognized as what it really is yet, which is scary, to say the least.
The sensations felt throughout the entire body are related to the remaining opening of the crown. The crown typically opens from all others being aligned, and then the mind opens as described above. There may be some blockage in the sacral.
Hone in on the tingling in the lower spine. May be the sacral, and the resistance there might be of this same nature; “keeping all the plates in the air”, being very deliberate, intelligent, planning & executing timely, efficient & productive, etc. Opening to the next expansion does not discount these previous ones, it builds on them. Those great traits you’ve developed become the foundation to a yet unseen even greater experience. The universe is a powerful thing to connect with.
Living on purpose is of course great, practical, necessary for any level of relative success, but can be a limiter in terms of consciousness in experience. This “limit”, is resistance to consciousness, but may very well not be understood by the mind. Maybe you’re at a ceiling, and it’s uniquely difficult because you’ve got your mind deeply into the life purpose / progress / productive end of things and weren’t expecting this. All of it unified together though, is the ultimate, as good as it gets. The unification process can be rough, but is most worthwhile.
Finish it out. Shift perspective, more often, to whimsical, silly, fantastical, loose, light, easy, simple. Just be nobody for a while, carefree and silly. If “that ain’t you” then that is at least in part, a good deal of the solution (you might be too serious about yourself and not know it).
A little less materialism, and a little more magical experience. A little less Elon Musk, and a little more Walt Disney. Maybe consider, what if the infinite energy behind this alignment, is not like a sophisticated adult, but an innocent child, more in tune with play than work. This could make this process much easier for you.
Hopefully something here is helpful. Sending healing & ease your way man.
You call that a challenge? Here's what i suggest to the true seekers
STARVE EVERYTHING out of your life that provides and or includes any form of reward system/minimal to no stimulation of rewarding neurotransmitters, yes including FOOD.
Do absolutely nothing for one day, maybe walks and a form of meditation/mindfulness is okay and drinking water.
The rest is an absolute NONO. Watch what happens soon after.
Imagine life just as it is but you were hit in the head with a baseball bat such that you can no longer form the thought "me". You are gone, but life goes on.
You are an idea. This idea will stop arising.
But that is only the realization of no-self. There is still more to realize. Like what God is. So it's not as bleak as the ego makes it seem.
Don't buy into the ego's negative opinions about enlightenment. They are all delusion.
This work requires a leap of faith in the end. You cannot know what will be discovered after ego-death. It is not imaginable.
@Luna I feel you, it hurts at first and it doesn't seem like it's going to heal any time soon.. but music and solitude really help to ease the pain.
Also, journaling about your experiences with your friends/how you were treated + connecting to ultimately what you're after in relationships helps keep things in perspective.
Hope this helps
I have posted 3 playlists with special frequencies and meditation music in this thread, check it out.
Also, you can buy tibetan singing bowls, crystal bowls or gongs for sound healing meditations, very powerful stuff to quiet the mind.
Non-duality doesn't mean anything. It's an imaginary idea. That idea is an imaginary illusion because it's not in the direct experience, but this idea exists, it's just not real. When one is not aware enough of the direct experience then there are more shifts from the imaginary world to the direct experience. The illusion gets entangled in the real strange loop and slowly becomes an automatic behavior. Now the illusion is running subconsciously and you have to self-reflect via writing to get rid of it, analyze beliefs and egoic reactions.
There are a few critical moments in the day, when the environmental factors are right to trigger the illusion, those are egoic reactions that compromise the most of the suffering. Even if you are aware and observing it while it's happening, it does nothing, the illusion has it's own momentum and continues until one becomes aware of the illusion that is running the program via writing and speech.
Ramana Maharshi's approach, most certainly. Talks with Sri Ramana Maharshi is a wonderful thing. But to understand that, I'd recommend reading as background other advaita texts like the Bhagavad Gita and Yoga Vasistha.
I'd also recommend looking into your psychology. That's where 90% or more of the work usually is -- figuring out psychological obstacles. I highly recommend getting psychodynamic psychotherapy -- or even psychoanalysis if you're willing to spare the time. If you want a good analyst, PM me and I will help you find one. A good analyst is a great guru to have.
Finding an expressive medium like writing or drawing and being able to express your emotions accurately and originally can be a critically useful instrument as well in understanding yourself and quieting the mind. Reading good literature and being acquainted with culture generally helps a lot with this.
Finally, the game is actually first and foremost figuring out your own desire. Therapy, expressive art, and everything else has to be oriented around that. And it is your own desire that will lead you to the Truth.
Edit: I'll also add in The Zen Teaching of Bodhidharma. Beautiful.
"Ultimate truth is wordless, the silence within the silence."
Ramana Maharshi's ultimate teaching was the silence.
But people didn't want that so he came up with self-enquiry.
And spirituality become more and more complex with all sorts of crazy experiences and activities because ultimately people wanted it like that, the direct path was too lacklustre for the uncommitted seeker.
Maya is just too tempting, like a beautiful feminine energy.
"There are 32 points on the head that when gently touched runs a bar of energy back and forth in the electromagnetic field of the brain. This back and forth "run" unlocks the negative and positive polarity that locks in points of views, limitations, belief systems, implants, thoughts, or feelings that no longer serve us. The brain waves actually slow down when you get your Bars run allowing these "implants" that you have been running since childhood to be accessed. Once performed the process is designed to facilitate more consciousness and help you to acknowledge you as the infinite being you are.
The areas of Access Bars can be run for various emotions, beliefs, thoughts, etc. Some of the areas are:
-Creating Connections and Creating Life Forms
-Hopes and Dreams
-Form and Structure
-Sadness and Joy
-Body and Sexuality
-Kindness, Gratitude, Peace and Calm
-Time and Space
Having your Bars run can help with:
-Lack of Self-esteem
What do y'all think? Is this stuff legit? Any personal experiences with this?
1) It is especially important to emphasize that identity is relative because people generally believe identity is a physical fact. Like, a cat is a cat. No, a cat is a cat only TO YOU. The universe at large draws no such distinctions.
And very importantly that means that your identity as a human being is relative. It is not absolutely true.
Yes, if you truly understood that everything is relative you would also understand that identity is relative, but it helps to emphasize the point.
2) All Actualized.org videos are basically about dialing in your inner game.
You don’t need to do anything external (I.e. any rite, ritual, or practice) to spiritually awaken. Spiritual awakening is not dependent upon the clothes you wear, your kriya yoga practice, psychedelics, mantras, affirmations, changing how you behave in any way shape or form, upon doing any “spiritual practice” or upon anything external.
To open yourself to Unconditonal Love means you don’t need to change your life in any way! You are already perfect, whole and complete right here and right now. Our minds trick us into thinking happiness is outside of us; in a spiritual practice or a relationship. Happiness comes from within. This means you are free to do anything you want externally, you don’t need to use your minds anymore to tell yourself what to do or how to behave. For the purpose of spirituality is to transcend the mind entirely, not to use the mind to motivate us to do certain things that we think could bring us happiness.
All that is required, all that was ever required is to focus within, upon your heart, or upon the breathing chest. Watch unlimited happiness grow, as it does for me more everyday.
Let your heart guide your external life. Let it show you the way in every second, because your heart is your true self, the infinite consciousness that always experiences a state of pure bliss.
Let this video further take this all important point home.
Learn to stop being a slave to your mind by coming into your hearts, by valuing Unconditonal Love more than anything else, more than any thought no matter how important it may seem.