Edgar Cayce and the Yoga Sutras. Istvan Fazekas
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Название: Edgar Cayce and the Yoga Sutras
Автор: Istvan Fazekas
Издательство: Ingram
Жанр: Религия: прочее
isbn: 9780876046494
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Dharana (concentration) is the fixation of the mind on a particular holy idea. When dharana is perfected, the result is dhyana (meditation.) When self (ego) is lost in meditation, this is a type of “putting together,” or samadhi.
Dharana, dhyana, and samadhi together are known as samyama (integration), and by mastering samyama, Christ Consciousness dawns. The benefits of samyama develop in stages. The transformations via samyama are subtle and profound.
Samyama addresses the vrittis (waves) of the conscious mind that breed spiritual ignorance via mental restlessness. Arresting thoughts before they arise and reveling in the bliss in between thoughts arising are parts of samyama practice. Leveling all impulsive thoughts is also part of the practice. Through the one-pointed absorption of samyama, many things can be known and revealed. In seeing the nature of the unseen (esoteric), the manifest (exoteric), and the potential to be (etheric), the various metaphysical strata can be known.
Knowledge of past and future lives can burgeon in samyama. One can know any word in any language, both the word itself and the thing it symbolizes, in samyama. Knowledge that other minds carry can be seen in samyama.
One can change one’s physical form by entering the essence of perception. One can gain foreknowledge of one’s physical death.
By applying samyama on virtues such as generosity, sympathy, and fellowship, a great strength and benevolence of the heart arises.
By applying samyama on physical strength, superhuman physical power can be developed.
By applying samyama to the inner light, things at a great distance can be seen and known.
By applying samyama to the solar plexus area, esoteric information regarding cosmic regions can be known. By applying samyama to the forehead region, esoteric information about astrogalaxies can be known.
By applying samyama to the hypogastric plexus, physiological structures can be seen and known.
By applying samyama to the throat (vishuddha) chakra, hunger and thirst can be controlled or eliminated.
By applying samyama to the nasopharyngeal area, great peace and calmness can be attained.
By applying samyama to the crown chakra, visions of the great masters can be had.
Samyama breeds intuitive cognition, and through intuitive cognition, everything can be known.
By applying samyama to the heart region, knowledge of the levels of consciousness can be known.
By applying samyama to the inner Light, extraordinary powers of hearing, touch, sight, taste, and smell can be cultivated.
Although the previously mentioned powers may seduce or coax the aspirant into chasing after them, know that they are all essentially distractions to samadhi, or Christ Consciousness.
The highest application of samyama is discrimination between self and Self, between ego shadow and Christ Light. Pursuing psychic powers for the sake of pageantry, flamboyance, vanity, or merchantry is an act of ego and an idea excoriated by the masters. These powers may arrive as the result of raising one’s consciousness, but they are never to be clung to, coveted, or exploited. Masters encourage disciples not to attach to them and to move beyond them.
Book IV: On Liberation
Psychic powers can manifest as the result of several different actions: from incarnating (bringing them into a present life from past-life development), from ingesting specific herbs and plants, from repeating incantations transmitted from a God-realized master, from repetitive practice of a certain tapas, or from intense concentration.
Mental abilities should be used to remove obstacles to liberation, like a strong man that removes a dam, allowing the fields to be flooded.
All one’s mental scaffolding exists as a result of individuality consciousness. There is only one Mind and millions of reflections of the one Mind.
We are often compelled by our subconscious mind because of the similarity between our karmic soul impressions and memories, both of which skirt the frontiers of the subconscious.
We have as a base desire a need for self-preservation, which is a kind of ancient default. This subliminal impression follows us life to life because it is lodged as a subconscious impression. If one can deconstruct the subconscious need for self-preservation, one can change the linkage of desires that keep one incarnating. This is one key aspect of Christ Consciousness. In this way ahimsa (nonviolence) becomes a natural extension of one’s consciousness, along with the other yamas (explained further in the next chapter).
The many forms of reality are, in effect, the complex interplay between creation, sustenance, and destruction. All reality is, in some form, caught in the crosscurrents of these three principles.
External things have no reality of themselves, outside of a mind that perceives them. It is the perceiving mind that gives them a reality. Because of the Witness within—one’s soul-level perception, a tiny extension of the Universal Mind—one can directly observe external things in their unreality as well as internal things as the true nature of the exoteric.
Each individual has a lower mind that can be observed by a Higher Mind. These are not two minds but two sides of one multiplex consciousness, separated by subliminal strata. The lower mind is called manas, and the higher mind is called buddhi, or pre-Christ Consciousness. Reprogramming manas and then transcending manas to buddhi are crucial steps to enlightenment.
For one who has realized the inner Christ Light as the Higher Mind, the Self, complex disciplines are unnecessary. For one who has not realized the inner Christ Light as the Higher Mind, the Self, complex disciplines are imperative in order to transform bad habits.
Our latent subliminal impressions will continue to affect our conscious decisions until we do this inner housecleaning.
After the full integration of the yamas and niyamas (moral/ethical principles of spiritual yoga), it is the refusal to engross oneself in the pursuit of psychic powers that leads to a higher opportunity—God realization. If samyama (integration of mind and spirit) is perfected and virtue cherished and maintained, mental agitations eventually cease, along with karma-producing actions. Then one’s individuality is no longer under the control of the interplay between creation, sustenance, and destruction. In this way the individuality is “crucified,” and all the elements holding together the idea of the physical body can disintegrate. This same disintegration will affect the mental body—then, eventually, the astral body. This is the advanced stage of enlightenment: At-one-ment, or God realization. Depending on how one chooses to perceive this process, it is a systematic disintegration of all mental and energetic habits that have created separation from the Source, or a systematic redirection of consciousness back to its holy Origin. This is authentic yoga.