Toward a Deeper Meditation. John Van Auken
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Название: Toward a Deeper Meditation
Автор: John Van Auken
Издательство: Ingram
Жанр: Здоровье
isbn: 9780876048764
isbn:
The addition of energy-building forces has not removed the hurt, the disappointment. For this has attacked the physical body through the sensory and sympathetic nervous system, causing the reaction. Not that there is any mental disturbance, no. It is rather a hurt, an injury, a disappointment such that there can only come the renewing, the revivifying, by putting the whole trust, faith and renewed life in divine hands.
4037-1 (my italics)
Being able to raise within the vibrations of individuals to that which is a resuscitating, a revivifying influence and force through the deep meditation (the attunement of self to the higher vibrations in Creative Forces), these are manifested in man through the promises that are coming from Creative Forces or Energy itself!
993-4
(my italics but Cayce’s parenthetical comment)
Meditation, especially deep meditation, is one of the most commonly recommended practices in the Edgar Cayce work. For Cayce, meditation was necessary in order for humans to bridge the gap between this world of outer, physical consciousness and the inner world of the subconscious soul and spirit forces. In this particular discourse, he is identifying the deep meditation practice as a means to attuning self “to the higher vibrations in Creative Forces.” Creative Forces is a Cayce term for those forces many of us associate with God, Nature, and the powers of Life itself—or as he says himself, “Energy itself!” Learning to become outwardly still and quiet while awakening inwardly to the deeper vibrations, especially those with a spiritual quality to them, can result in higher vibes and the flow of energy, resuscitating energy, through our bodies, minds, and souls.
Let’s continue looking into attunement, especially attunement to the divine within.
Put hope and trust and faith in the divine within—the revivifying, the rejuvenating of that spirit of life and truth within every atom of the body. This will put to flight all of those things that hinder a body from giving expression of the most hopeful, the most beautiful.
572-5
There are those forces as may be had from the study, the analyzing of those truths presented in the light of His ministry—that One who is the way, the truth and the light. The analyzing of these, and the application of same in the lives of individuals is an individual experience. But the closer, the nearer one applies those tenets, those truths, those principles in one’s daily experience, the greater is the ability of the mental and spiritual self to revivify the physical activities of any given body.
2074-1 (my bold)
Again, we see Cayce driving hard on the principle of applying ourselves—seeking, studying, analyzing those tenets and principles we know to be of great importance to us, mentally and spiritually. As the great psychologist Carl Jung pointed out, we cannot deny that there is a spiritual component to humans, no matter how illogical it may appear to some of us. Spirit and spiritual truths are important to the overall health of humans, from the most primitive to the most sophisticated.
Section Two
CLASSICAL POINTS OF VIEW
7
Yoga Sutra
The concept that the human body is designed for both physical and metaphysical experiences goes way back in history some 2,500 years. Perhaps the first text to clearly identify the body as a spiritual device as well as a physical one is Patanjali’s Yoga Sutras. He wrote that within the human body are pathways and energy zones that may be stimulated in such a manner as to bring about nonphysical activity and higher consciousness. Of course, today many of us are familiar with these pathways and zones: chakras, padmes, sushumna, and ida and pingala (see further elaboration in “Chakras and the Kundalini,” chapter 16). Patanjali organized his Yoga Sutras into four parts (padas):
1. Samadhi Pada I: Contemplation and Meditation
2. Sadhana Pada II: The Steps To Union
3. Vibhuti Pada III: Union Achieved And Its Results
4. Kaivalya Pada IV: Illumination and Freedom
Though his original text was written in Sanskrit, making it difficult to translate into modern English, and his writing style is thousands of years old, Patanjali’s views are understandable by most modern seekers. I will be using a translation by Swami Venkatesananda, which I’ve modified according to my own studies and experiences.
Patanjali begins by stating the most fundamental principle of yoga—by yoga he means the unity that happens when an entity realizes its oneness with the Whole. Here are his own words:
Yoga [unity] happens when there is stilling [in the sense of continual and vigilant watchfulness] of the movement of thought. In the light of stillness … self is not confused with nor confined to any of these. Then [when yoga thus happens], the seer or the homogeneous intelligence which is ignorantly regarded as the separate experiences of sensations and emotions, and the separate performer of actions, is not split up into one or the other of the states or modifications of the mind, and exists by itself and as itself.
Thus, according to Patanjali, union occurs when an individual perceives that he or she is not simply individual, but universal, one with the Whole, the All; and this is realized when in the deepest stillness, when the form-shaping, identity-focused mind is quiet, clear, and yet alert.
Patanjali goes on to explain the subtleties of union:
The kindling of the inner psychic fire that at once burns away all the impurities and limitations of the mind-stuff, the study both of scriptural texts and one’s own reaction to situations from moment to moment, and the meaningful, dynamic and devotional surrender to the indwelling omnipresence—these three simultaneously constitute active yoga [union], or practice of the indivisible unity.
When it is clearly understood that the instant realization of cosmic oneness, which is yoga [union], is not the product of any effort, how can one “practice” such unity? Surely, active yoga is taught not because such practice results in the realization of oneness. However, it can aid in the direction of one’s attention towards enlightenment, and away from the elements that cause mental turmoil, which, as a result of such turning away, are weakened.
The mind is restless because of the many unresolved problems. The elements that disturb mental equilibrium and thus generate psychic distress … are subtle, and not to be confused with their gross expansion as likes and dislikes, habits (good and bad), vanity and such personality traits. However, these subtle sources of psychic distress can be dispelled by resolving each in its own cause [or by confronting each of them with its own true opposite].
Now with the fundamentals established and the warnings about how subtle the distracting influences are, Patanjali begins to identify locations within the human body and their metaphysical influence upon the process toward unity. Accompanying this article is an illustration of Patanjali’s chakras as lotuses (padmes), with the ultimate illumination СКАЧАТЬ