Shiva Samhita - Mirahorian

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vedeti imaginea marita pe : http://www.flickr.com/photos/pata_n_jali/ "Acum intelegem de ce Patanjali isi incepe cartea cu Cerul, adica cu starea holografica, depre care este vorba in Samadhi Pada " Fiecare anga(ramura) duce la samadhi (transa mistica) si acest lucru este pe deplin folosit in calelalte cai Yoga cum ar fi: Bhakti Yoga(calea devotiunii), Karma Yoga(calea actiunii obiective), Jnana Yoga(calea cunoasterii directe) si in Hatha Yoga[calea asezarii corpului fizic(annamaya kosha) in pozitii cheie(asana) si a controlului corpului energetic(pranamaya kosha) prin respiratie(pranayama)]. Cei care nu cred ca folosirea constientei in urmarirea respiratiei deschide accesul la samadhi si la Iluminare sa citeasca sutra YS:1.34, sau sa parcurga instructiunile referitoare la acest subiect din Vijnana Bhairava ori sa-si aminteasca de calea de constientizarea a respiratiei propusa de Buddha, care a condus la iluminare cei mai multi oameni[referire la anapanasati ,vipashyana ori vipassana(in lb. skrt.:vipasyana; in pali.: vipassana). 30
Pentru conexiunea dintre Vipassana si Anapana Sati vedeti articolul de la adresa: http://www.flickr.com/photos/pata_n_jali/2246744042/ Maestrii din buddhismul Zen(Japonia) ori Chan(China) nu pot fi considerati ignoranti fiindca recomanda discipolilor lor sa-si inceapa practica cu o singura ramura(anga) si anume cu meditatia(dhyana), in care se practica simpla asezare a corpului si a mintii (zazen). In epoca actuala oamenii tind sa vada corpul, respiratia si mintea ca entitati separate, dar prin Yoga Sutra si zazen ele sunt cuplate si aliniate impreuna pana devin o unica entitate( acesta este sensul expresiei: "dintr-o bucata", la care facea referire Lao Tzu) Cineva din Romania, considerat o autoritate in yoga, m-a intrebat: "Nu este o eroare sa plasezi anga(ramurile) ca mijloace sau cai existente simultan pt. a ajunge la destinatie Oare pt a face o ciorba nu trebuie sa trecem prin fazele sau etapele pregatitoare succesive: mai intai sa punem apa din vas la fiert, apoi sa adaugam legumele, condimentele s.a.m.d. Adica nu urmam o succesiune de trepte si de etape " Raspunsul meu la aceasta nedumerire a fost: " ciorba este deja gata si este pusa pe masa, va rog s-o gustati ! " "Now you understand why Patanjali opens his book with Samadhi Pada. Each anga is leading to samadhi (mystic trance) and you can find this fully used in the other yoga ways like Bhakti Yoga, Karma Yoga, Jnana Yoga and Hatha Yoga. Ask those that didn’t believe that using awareness on breath one can enter in samadhi and realise enlightenment , to see YS:1.34 , or to read Vijnana Bhairava or to remember vipassana(vipashyana). Zen or chan Buddhist Masters can’t be considered ignorant for beginning the spiritual practice with seated meditation(dhyana) in which they practice just the sitting of the body and mind (zazen) We tend to see body, breath, and mind separately, but in yoga sutra and zazen they come together as one reality.Someone, considered a yoga authority in Romania, told me that the simultaneous existence of anga is a mistake because to make a soup you must run through all the preparatory stages: first you put the water to boil, than you add vegetables and so on…a succession process of steps and stages. My answer to this question was : "the soup is already on the table, please taste it! " 31
Page 2 and 3: TREZIREA IN TRADITIILE SPIRITUALE A
Page 4 and 5: Pentru noutati mentineti legatura c
Page 6 and 7: Brahmacharya (celibatul; castitatea
Page 8 and 9: shadows of the energy we could be.
Page 10 and 11: Brahman(Sinele Universal). Fiecare
Page 12 and 13: Johann Wolfgang von Goethe (1749-18
Page 14 and 15: In acest mod si fiindca am incercat
Page 16 and 17: devenit constient de sine insusi" "
Page 18 and 19: the Western world since 1150 AD , w
Page 20 and 21: fiinte eterne "SUNT PT. A FI" sa-si
Page 22 and 23: Daca nu ati auzit pana acum de la c
Page 24 and 25: 7.Dhyana(meditaţia) 8.Samadhi(cont
Page 26 and 27: Ca urmare a unor prezentări dezră
Page 28 and 29: amuri(anga). O ramura este ca si un
Page 32 and 33: Cele opt ramuri din Raja Yoga si re
Page 34 and 35: Cuvantul înainte al referentului D
Page 36 and 37: TREZIREA IN TRADITIILE OMENIRII 2 A
Page 38 and 39: TREZIREA IN TRADITIILE OMENIRII 4 A
Page 40 and 41: TREZIREA IN TRADITIILE OMENIRII 6 T
Page 42 and 43: TREZIREA IN TRADITIILE OMENIRII 8 C
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TRATAT PRACTIC DE RAJA-YOG A 118 Ag
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Shiva Samhita - Mirahorian

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