94714863 meditation according to non dual shaivism of kashmir
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MEDITATION 1 (ACCORDING TO NON-DUAL SHAIVISM OF KASHMIR)
INTRODUCTION
Introduction Upya-s: The
four means or
methods
Tattva-s orcategories
First glance Techniques 1
Concluding Remarks Further Information
s
INTRODUCTION
Gabriel Pradpaka, once again. We are about to start our studiesin Meditation according to Non-dual Shaivism of Kashmir. This is
the first document on meditation I am publishing. You will have a
first glance of meditation and several techniques to practice. I
advise to study this document along with Non-dual Shaivism of
Kashmir (go to Trika section on this website) to be able tounderstand correctly the teaching.
What is to meditate? According to the sage Patajali, there are
two terms: Dhra (Concentration) and Dhyna (Meditation). Oh,good, but: What is to concentrate? Patajali says:
Deabandhacittasya dhra||1||
Concentration (dhra)is the
mind's (cittasya) fixation (bandha) on one point (dea).
(Yogastra-s ofPatajali, 1staphorism, Book III)
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So, when you can to fix your mind on a particular point, just for
an instant, you are concentrating. OK. But, how is Concentration
related to Meditation? Patajali states in a second aphorism that:
Tatra pratyayaikatnat dhynam||2||
In that --in Dhra-- (tatra), the continuous flow of
similar (ekatnat) mental modifications (pratyaya) is
Meditation (dhynam).(Yogastra-s ofPatajali, 2ndaphorism, Book III)
Good, but what does it mean really? In short, Concentration is to
fix one's mind for a moment, while Meditation is to fix mind for a
longer time. Simple! Imagine a necklace: each bead is
Concentration, while the entire aggregate of beads is Meditation.
OK, so we are already meditating. True! When I study a difficult
book I have to concentrate my mind for a long time. In a word, I
am meditating on the subject dealt with in that book. When I am
driving my car, I have to meditate on the road. Therefore, I am
not about to teach you how to meditate, because you already
know this, but how to meditate on your real essential nature. Call
this "real essential nature" as you wish: God, Spirit, Supremo
Being, Soul, etc.
And the only difference between meditating on something (roads,
books, music, etc.) and meditating on your innermost essential
nature is the change of the meditation object (from roads, books,
music, etc. to your real essential nature). However, the process
remains the same: "you will have to concentrate your mind for a
certain period of time". It is that simple!
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Later on, I will teach you various techniques. Please, do not be
confused about them. The meditation techniques are helpful but
they are not the goal of your meditation. They must be used
wisely. Sometimes, you will enter spontaneously in meditationand no techniques will be necessary. The beginners often feel
attachment toward a particular technique. Thus, they feel their
technique is indispensable to access meditation, but this is not
the case really. You should behave in a wise manner.
Imagine you want to cross the Atlantic Ocean. Of course, you will
have to prepare yourself and be wise while sailing. For example:
if you know that a hurricane is approaching, you will attempt to
evade it. And if you can not evade it, you will haul sails down or
something. And so on. Therefore, use a different meditation
technique in every situation. Do not feel attachment toward any
technique. It is possible you experience now and then
spontaneous and natural meditation. When this happens, do not
use techniques, just enjoy that spontaneous meditation.
Remember that meditation has Joy as its ultimate goal. So, behappy when Joy arises and please do not use techniques at that
time. Use techniques only when you cannot meditate
spontaneously.
Well, I hope you have understand.
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UPYA-S: THE FOUR MEANS OR METHODS
Non-dual Shaivism of Kashmir is a philosophical system coming
from Northern India. As a matter of fact, it comes from God, but
it is also true that the first teachers were born and
taught Trika (a short name for Non-dual Shaivism of Kashmir) in
Kashmir.
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This system teaches fourmeans or methods (upya-s) for you tocome near your essential nature. The word "upya" is derivedfrom the verbal root "upe = upa + i" (to come near, to
approach). So, "upya" is a means or method by which you comenear God. Romantic, really!
Their names are as follows:
1. ANUPYA (AN + UPYA): Lit. "without any means or
methods".
2. MBHAVOPYA (MBHAVA + UPYA): The means ormethod ofambhu (iva or God).
3. KTOPYA (KTA + UPYA): The means or method
ofakti (dynamic power ofiva or God).
4. AVOPYA (AVA + UPYA):The means or method
pertaining to the au (the limited being).
Each of theseupya-s (means or methods) utilizes a particularaspect of yours. I will explain all this later, in "First glance".
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TATTVA-S OR CATEGORIES
And now I have to teach you Tattva-s (categories in the Process of
Creation). Of course, it will be a concise explanation. Please, go
to Trika section for further information.
The Tattva-s start from iva ("I", a Witness to all) and endin Pthiv(the earth element, the "solidity" in all). They are rather
stable and form autonomous universes. For example: "mind" is
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the tattva 16, the "ego" is also a tattva (number 15) and so on.
There are 36 tattva-s according to Non-dual Shaivism of Kashmir.
Let us start:
1.IVA
Cicchakti(Cit-akti)Power of
Consciousnes
s I AM
2.AKTInandaaktiPower of
Bliss
Anritaiva(Unmanifested Universe)
3.SADIVA
IcchaktiPower of Will
I AM THIS
(and THIS is an indistinct --foggy-- universe)
4.VARAJnaaktiPower of
Knowledge
THIS IS ME
(and THIS is a distinct --sharp--universe)
5.SADVIDY
KriyaktiPower of
Action
I AM I AND THIS IS THIS
(the result of the quick alternation between
I AM THIS and THIS IS ME)
Rise ofavamala (primordial limiting condition) --which is a contractionof the Power of Will-- . It gives rise to the erroneous notion "I am
imperfect". In this stage I am a Vijnkala because I have consciousperception (vijna) but I have no Power of Action (akala).I perceive allas a Witness, but I cannot participate in the world's activities.
6.MY (that which
apparently
turns the
Infinite Self
or "I" into a
finite reality)
Rise ofKrmamala (a contraction of the Power of Action). Itgives rise to the erroneous notion "I am a doer".Rise
ofMyyamala (a contraction of the Power of Knowledge). Itgives rise to the erroneous notion "I am different from
those objects and they are different from each other". This
two mala-s (limiting conditions) are just seeds here. They
will act with full impact from tattva 12 downward. This is thelevel of the deep dream, the profound void of ignorance,
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wherein the objects are unmanifested as it were.
Those mala-s remain as causal seeds, ready for bringing
about the creeper of the various mental and physical
worlds.
7.KAL
Kriyakti -Power ofAction-having
undergone
contraction
(It infuses or
inoculatesthe
erroneous
notion "I
have limits
regarding
action, I
cannot do
this, I cannot
do that,
etc.")
THE FIVE KACUKA-S or SHEATHS OF
IGNORANCE (Ignorance is My.Sometimes, it is even considered to be a
sixth Kacuka or Sheath)
8.VIDY
Jnaakti -Power ofKnowledge-having
undergone
contraction(It infuses or
inoculates
the
erroneous
notion "I
have limits
regarding
knowledge, Ido not know
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this, I do not
know that,
etc.")
9.RGA
Icchakti -Power ofWill- havingundergone
contraction
(It infuses or
inoculates
the
erroneousnotion "I lack
something, I
feel
attachment
toward this
or that,
etc.")
10.KLA
nandaakti-Power ofBliss-having
undergone
contraction
(It infuses or
inoculates
theerroneous
notion "I am
not eternal, I
am young, I
am old, etc."
In
consequence,
the seed ofTime has
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been sown.)
11.NIYATI
Cicchakti (Cit-akti) -
Power ofConsciousness- havingundergone
contraction
(It infuses or
inoculates
the
erroneousnotion "I am
not all-
pervasive, I
am here and
that is over
there, etc."
In
consequence,
the seed of
Space has
been sown.)
12.PURUA
The all-
pervasive
"I-
consciousn
ess (iva-akti)"being
experienced
only on one
point.
Strange
indeed!
(Inconsequence,
I feel that I (iva) am living on one pointof the space-time manifested by Niyati -tattva 11- and Kla-tattva 10-,respectively. Afterward, when the physical
body is manifested, I will feel that "I am this
physical body". Complete ignorance, no doubt
about it.The three Gua-s or qualities appear
at this level. Their
names: Sattva, Rajas andTamas. They are
really the
previousJnaakti,Icchakti andKriyaktirespectively, having undergone contraction
once again.
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the seed of
the future
attachment
toward the
physical body
-I am this
physical
body- has
been sown)
13.PRAKTI
The
aggregate
ofthree Gua-s(qualities)in a perfect
equilibrium.
The Gua-s are thefollowing:
SATTV,RJAS andTMAS(In
consequence,
the seed of
the Matter
has been
sown)
14.BUDDHI
Intellect or
discriminati
ve facultyThis aggregate of three tattva-s is the Inner
(Psychical) Organ or AntakaraaThe three tattva-s work together in order to
give me a structured psychical life, which
ordinarily is turned to the senses
15.AHAKRA
Ego or
limited "I"
16.MANASMind or net
of thoughts
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17.ROTRA Power ofhearing
JNENDRIYA-S-POWERS OF PERCEPTION-
(The various energies circulating usually
through the organs of perception: ears, skin,
eyes, tongue and nose respectively)
18.TVAKPower of
touching
19.CAKUS Power ofseeing
20.JIHV Power oftasting
21.GHR
A
Power of
smelling
22.VK Power ofspeaking
KARMENDRIYA-S-POWERS OF ACTION-
(The various energies circulating usuallythrough the organs of action: mouth, hands,
feet, anus and genitals respectively)
23.PI Power ofhandling
24.PDAPower of
locomotion
25.PYU Power ofexcreting
26.UPASTH
A
Power of
sexual
action and
restfulness
27.ABDA Sound-as-such TANMTRA-S
-SUBTLE ELEMENTS-
(They are a kind of "pattern". Hence "as-
such" is added. For example: Sound-as-such
is a pattern sound which is behind all sounds.
However, this pattern sound cannot be said
to be an ordinary sound perceived by the
ears. It is just a pattern or model and by
means of it one can hear various sounds. Thisexample can also be applied to the rest
28.SPARA Touch-as-such
29.RPA Color-as-such
30.RASA
Flavor-as-
such
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31.GANDH
A
Odour-as-
such
ofTanmtra-s)
32.KA Ether or
Space
MAHBHTA-S-GROSS ELEMENTS-
(They form all one's physical world.
Everything at this level of reality is made of
these five Gross Elements. They are derived
from Tanmtra-s.)
33.VYUAir
(gaseous
state)
34.AGNI
Fire
(color and
heat)
35.PAS Water(liquid state)
36.PTHIV Earth(solidity)
Yes, I know, I know: You did not understand fully. Do not worry,
I will keep teaching Tattva-s through the various documents on
Non-dual Shaivism of Kashmir. Go to Trika section then.
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FIRST GLANCE
You may wonder: "When am I going to meditate?" Wait a minute.Just as when you want to learn music you have to learn some
theory before playing, so you must learn some meditation theory
before practicing. Most people will agree with you if you tell them
that they will have to study for several years before working as
physicians or lawyers, and so on. But, when you tell them that
they will have to study just a little to be able to meditate
properly, they will protest. They want all at once and effortless.
They are not still spiritually mature. I had to study for almost
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seventeen years to be able to start publishing the simple
documents you can read on this Sanskrit site. So, you will have
to study a few minutes at least to be able to start meditating by
using the means and methods postulated by Non-dual Shaivismof Kashmir.
People often do not understand that the human machine is very
complex. When you meditate, lots of changes are taking place
both in your mind and your physical body. Even though the whole
process is almost entirely controlled by the wise spiritual energy,
you should have some knowledge about it. Thus, you will be able
to advance more quickly and no time will be wasted in useless
confusions. Besides, to study meditation theory is a good chance
to develop our lazy intellects. These dull intellects are in fact a
hindrance if they do not work properly. Do not listen to your
intellect when it says: "Oh, I am so tired. I will study meditation
theory tomorrow" or "I do not feel like concentrating my mind" or
any other thing like that. Be strong and keep studying. If not
now, you will realize the relevance of this knowledge later on. Theknowledge itself when accumulated in you, it works as a ballast
which stills your restless mind. One person with plenty of spiritual
knowledge would not need any meditation techniques, since the
knowledge itself would be enough to keep his mind still.
Trika states four Upya-s (means or methods). Let us analyzethem one by one:
Anupya(lit. "without a means or method")
This is not really a means or methods but rather "the culmination
ofmbhavopya" (next means or method). Anupya is the directperception that I AM IVA, that I AM THE SUPREME BEING. Youdo not have to resort to any practice or method. That is why, this
is not really a upya as I said before.
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When you realize that YOU ARE THE LORD, that is Anupya.Nothing else can be said about it.
mbhavopya(lit. "the means or method pertainingto ambhu or iva")
The great master Abhinavagupta says:
M kicittyja m gha|
Virama svastho yathvasthita||
Do not(m)abandon(tyja)anything (kicid), donot(m)accept (gha) anything (kicid); stop (virama),
thus(yath)abiding(avasthita) in your own Self(svastha).
Abhinavagupta has stated the core ofmbhavopya. Only asublime master like him can do that by just using a few simple
words. An ordinary teacher (like me) has to write an entire book
to explain those simple
words. Abhinavagupta, Vasugupta, Kallaa, Somnanda, Utpaladeva, Kemarja,Bhskara, Rmakaha and the rest, are the foundersof Non-dual Shaivism of Kashmir. I pay my respects to them.
Their compassion, by taking on the form ofTrika, has beenpoured upon this suffering mankind, no doubt about it.
mbhavopya uses Icchakti or Power (akti) of Will(icch).Tattva 3 or Sadiva is Icchakti Itself (look at the tableabove). Since on Sadiva level the experience is indistinct(foggy), the techniques pertaining to this Upya have also to dowith the indistinct or foggy universe (Go to Trika sectionPart
3right now and read the Introduction and Sadiva).
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As Abhinavagupta said previously, in this Upya you neitherabandon nor accept anything. Mind continues to think of this and
that, but you do not attempt to control it and simultaneously you
do not accept those thoughts either. You only abide like a Witnessto all of them. The same process can be applied to the external
world. You probably think that you will look like a zombie. Not at
all. Despite this neutral attitude may be used when you sit for
meditation, it may also be used all the time. To abide like a
Witness does not keep you from doing actions, thinking of your
beloved, etc. No, no, but you do not feel attachment toward
anything because you are in your own Self. Another names for
"Self": "true essential nature", "spirit", "I", "God", "Supreme
Being", "Absolute", etc. And when you experience dettachment,
only then you may feel true love of everyone. A "hard to accept"
teaching indeed. When you are a slave to your mind, when you
constantly accept or reject thoughts, you are not able to feel true
love, because a part of your mind "loves" and the other "does not
love". Experience by yourself. On the contrary, when you do not
accept or reject thoughts, you abide beyond the mental scopeand you are free to feel real "Love".
We will continue to talk about mbhavopya in the nextdocument (Meditation 2: mbhavopya). And now let us studythe next Upya: ktopya.
ktopya(lit. "the means or method pertaining to akti")
akti is the power ofiva. Through akti, iva (You) can beconscious of His existence. akti is the "am" in the phrase: I AM.This very akti also appears to be everything around You (theWitness or iva). And She is also the mind, which makes youmove about. Therefore, when you practicektopya, you are
using the mind to search your own essential nature. The maintool to be used is the Mantra. So, you will learn here what
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aMantra is, how to repeat it and so on. The
entire Mantrayoga dwells in ktopya. Besides, you will also learnhow to contemplate the mental processes.
ktopya uses Jnaakti or Power (akti) of Knowledge(jna).Tattva 4 or vara is Jnaakti Itself (look at the tableabove). Go to Trika sectionPart 3right now and read vara.
By means of the utterance of a Mantra, you will be able to realize
this Reality remaining beyond the utterance. Mantra is a
"uddhavikalpa" (a pure thought). Any uddhavikalpa has two
functions:positive and negative. In turn, the positive one may bedivided into three parts: Mantraakti (PowerofMantra), Sattarka (true reasoning) and uddhavidy (PureKnowledge). In short, you receive a Mantra and by repeating it
you become conscious of its Power (Mantraakti). You re-inforceyour practice with ideas and reasonings (Sattarka) arising from
the knowledge you have learnt from your teacher. While
repeating the Mantra you remember that you are neither the
physical body nor the mind, and so on. Thus, the practice gets
deeper. And as time passes by, uddhavidy (Pure Knowledge)arises in you. When this Knowledge appears, you have attained to
the goal of Mantra practice, you have attained your own Self.
The negative function of a uddhavikalpa (a pure thought) is asfollows: a uddhavikalpa removes the sense of duality. You feel
now different from the others and the entire universe indeed.Again, you feel different from God. All this ignorance is removed
by uddhavikalpa
I will give full explaination of this subject when I publish
Meditation 3. And now the last Upya: avopya.
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avopya(lit. "the means or method pertaining tothe au --the limited being--")
In this Upya (means or method of approach), you will be usingthe intellect, vital energy (pra), physical body and externalobjects to become conscious of your essential nature. This is so
because the au (conditioned being or self) consider himself to behis intellect, vital energy, physical body, etc. And he also feels
attachment toward external objects and people.
avopya uses Kriyakti or Power (akti) of Action
(kriy).Tattva 5 or Sadvidy is Kriyakti Itself (look at the tableabove). Go to Trika sectionPart 3right now and read Sadvidy.
Mlinvijayatantra (a sacred scripture to Trika)describes avopya in this manner:
Uccrakaraadhynavarasthnaprakalpanai|Yo bhavetsa samvea samyagava ucyate||
The complete (sa... samyak) absorption into one's
essential nature(samvea) that (ya) occurs (bhavet) bymeans
of
Uccra,
Karaa,
Dhyna,
Varaand
Sthnakalpan (uccra-karaa-dhyna-vara-sthnaprakalpanai),is knownas (ucyate) ava (ava).
(II, 21)
So, avopya may be divided into fiveportions: Uccra, Karaa, Dhyna, Vara and Sthnakalpan.
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Uccra is concerned with fixing the attention on the variousaspects of the vital energy (pra).
Karaa uses the physical body and Mudr-s (sealing gestures).
Dhyna is (in this case) a special kind of meditation which is fullof active and creative visualization.
Varnais concerned with listening to the subtle anhata(unstruck, uncaused) sound.
Sthnakalpan is concerned with fixing the mind on externalthings.
I will give full explaination of these when I publish Meditation 4 &
5.
With this simple table I summarize the teachings:
MBHAVOPYA
It uses
Power ofWill
(Icchakti)
You use a
passivevigilance or
choiceless
awareness
You neither accept nor rejectanything, but you remain as a
Witness to all
KTOPYA
It usesPower of
Knowledg
e
(Jnaakti)
You use
a uddhavikalpaor pure thought
Positive function
ofuddhavikalpa(it may be
divided into
three portions)
Mantraakti(Power of
the Mantra)
Sattarka (true reasoning)
uddhavidy(Pure
Knowledge)
Negative function
ofuddhavikalpa(it removes
the sense of duality)
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You contemplate
and understand
the mental
processes
You learn that your mind
is akti Herself havingundergone contraction
AVOPYA
It uses
Power of
Action
(Kriyakti)
You have five
ways of
practicing this
means or
method
Dhyna
An active
meditation
full of
creative
contemplati
on
Uccra
You fix the
attention on
the
variouspra-s (vital
energies)
Vara
You fix the
attention on
the subtleanhatasound that
continues to
sound
"unstruck,
uncaused"
all the time
Karaa
You useyour own
physical
body, as
well as
severalMudr
-s (seals)
SthnakalpanYou fix your
attention on
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external
things
And now, a few meditation tecniques at last.
top
TECHNIQUES 1
I am going to teach three meditation techniques. The first
technique belongs to mbhavopya, the second oneto ktopya and the third one toavopya. Of course, thesetechniques are not my own invention, but they have been stated
by Vijnabhairava (a sacred scripture).
Sit down and keep your back straight. If you can sit crosslegged
(lotus pose and similar postures), that would be much better.
However, if you cannot cross the legs, simply sit down and keep
your back straight. Even though you can meditate lying down, I
do not recommend this because you may fall asleep. Meditation is
meditation, and sleep is sleep:
1
Ghadibhjane di bhittistyaktv vinikipet|
Tallaya tatkadgatv tallayttanmayo bhavet||59||
(The yog) should cast (vinikipet) his eyes (dim) in the
empty space(bhjane) inside a jar (ghaa) or any
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other (similar) object(di), leaving aside (tyaktv) theenclosing partitions (bhitti). And having getting
absorbed (tat-layam... gatv), in an instant (tatkat),(in
that empty space) he becomes (bhavet) equal (maya) tothat (void)(tad) through that (tad) absortion (layt).
Vijnabhairava, 59
In mbhavopya there is no Supporting You remain as a formlessand timeless Witness to all. This is the state of your essential
Self: a formless and timeless Witness. This Upya uses some
"aid" in order that you realize your true condition as a Witness. Inthis case, a jar or any other similar object with an empty space is
being used.
The purport behind this practice is as follows: since mind takes on
the form of what it perceives, if mind perceives an empty space it
will also become "empty". So, you have to take a jar or a pot and
cast your eyes in the empty space inside it. If you persevere, you
will notice that your mind becomes gradually empty, and thus
you get absorbed in the essential reality or iva. Very simple!
The following technique pertains to ktopya, even though itbegins with avopya.
2
Kaplntarmano nyasya tihanmlitalocana|
Kramea manaso drhyllakayellakyamuttamam||33||
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Fixing (nyasya) (one's) mind (mana) on theinterior (antr) of the cranium(kapla)and
remaining (tihan) with the eyes (locana)closed(mlita);
one gradually (kramea) perceives or discerns (lakayet), bythe mental (manasa) stability(drhyt), that which isgreatly (uttamam) perceivable or discernible (lakyam).
Vijnabhairava, 33
In ktopya one uses his mind to search for the Ultimate Realityor I. In this case, you will use the interior of your cranium as a
starting point in your search for God. Within the cranium lies abrilliant light equal to that of millions suns. However, do not
imagine any light, but simply fix your attention inside the cranium
or kapla. Experience by yourself.
There is also a secret meaning for "kapla" (cranium): "ka" wouldmean "akti" and "pla" would mean "iva" (the protector).Therefore, according to this interpretation, kapla would stand for
the union ofiva and akti, the union of "I" and "AM". So, youshould fix your mind on the union ofiva and akti, but this isvery difficult to do for the time being. In consequence, practice
firstly by using the ordinary meaning of "kapla", in sum:"cranium". Fix your mind inside your cranium and you will
gradually perceive your own essential nature, which is greatly
perceivable or discernible. This essence is obvious indeed, and at
the same time it is apparently hidden and one has to find it. Areal mystery!
The following technique pertains to avopya.
3
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Klgnin klapaddutthitena svaka puram|
Pluam vicintayedante ntbhsastad bhavet||52||
(The Yog) should (thus) imagine (vicintayet):
"(My) own (svakam) body (puram) has beenburnt (pluam) by Klgni(kla-agnin)rising (utthitena) fromthe (big) toe of my right foot(klapadt)". At last (ante), a
Flash (bhsa) of Peace(nt) will then (tad)shineforth (bhavet).
Vijnabhairava, 52
"Klgnirudra" is the universal destroyer. He burns all theuniverse by means of "Klgni" (the fire of the end of Time). Youimagine here the aforesaid fire is rising from the big toe of your
right foot, and then it is spreading all over the body. The term"klapada" means "toe of the right foot", but according to myown experience the heat is actually felt firstly in the big toe. So,
visualize a fire rising from this big toe "of your right foot".
What is the meaning of fire? There are two answers:
1) From the au's viewpoint (viewpoint of the limited self), the
fire burns all your impurities and thus you are free.
2) From a higher viewpoint, the fire burns your identity separated
from iva. You become conscious that you are not different fromHim. You understand your own divinity.
You may choose either and everything will be fine.
Have fun!
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CONCLUDING REMARKS
All right, the document is finished. A final recommendations:
remember that you must keep your back straight when
meditating. Besides, it is auspicious to meditate in the early
morning. But if you cannot do this, you may meditate just before
going to bed. I recommend you meditate for one hour and a half
or less (not more) every day. To meditate for a longer period of
time, you will have to practice celibacy and be on a milky diet.
Since every person is a particular case, you will need a
meditation guru to do this.
What is the hurry? Start meditating for a short period and
gradually increase it up to one hour and a half. Then, if you want
to meditate more, you will have to go to a true
meditation guru and ask for instructions. Do not understimate
meditation. It generates a powerful fire which will burn all your
erroneous notions. In consequence, follow my advises and
everything will be fine, be sure. If you ignore my instructions, you
will be getting into troubles, no doubt about it.