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Date Posted: 10:38:56 12/04/05 Sun
Author: H - 17 Sep 2005
Subject: The Varaha Upanishad
In reply to: ketch - 17 Sep 2005 's message, "Re: Man calls off search for Self after 38 yrs" on 10:34:50 12/04/05 Sun

If it is an all or nothing experience, then it is likely to be something that is next to the normal consciousness, i.e. a different mode of perception rather than a higher consciousness, because in a higher, more comprehensive sort of understanding or concrete spiritual experience any philosophical exclusivity would be out of place (because this is made of human reason; note that even Lord Buddha although relying on reason alone didn't do so either but rejected any Absolutes). Nisargadatta is obviously talking about his own experience, and so far it is alright.

He calls his state "pure Sattwa". This is, in the context of yoga, described to be an intermediate stage between the normal consciousness and divine illumination (starting with or being based on Nirbikalpa Samadhi which is apparently a positive and concrete experience or state of being). An average man being confronted with the latter without thorough preparation would probably simply go insane.

The Varaha Upanishad names seven Bhumikas (stages of development of wisdom). Patanjali may have been inspired by this and other scriptures (see Chapter V).

There the first and lowest stage in which non-duality is fully experienced is the fourth one, termed "Sattvapatti". There are several references:

IV,6 That stage wherein having become indifferent to all sensual objects through the exercise in the three stages, the purified Chitta rests on Atman which is of the nature of Sat is called Sattvapatti.

IV,12 When the mind is firmly fixed on the non-dual One and the conception of duality is put down, then he sees this universe as a dream through his union with the fourth stage.

IV,13 As the autumnal cloud being dispersed vanishes, so this universe perishes. O Nidagha, be convinced that such a person has only Sattva remaining.

The preceding third stage - a thinned mind - may include the experience of the average contemporary Neoadvaita teacher.

For a taste of the profundity of Vedanta I recommend the 14th-century classic "Panc(h)adasi". It also discusses Buddhism.

http://www.geocities.com/advaitavedant/panchadasi.htm

There is also a commentary on this work by the sagely Swami Krishnananda of Rishikesh:

http://www.swami-krishnananda.org/panch_00.html


Yoga is a gradual step by step path. In kriya yoga we work firstly to realise the astral body with the movement of prana etc. Then the causal, with the flows of finer energies. There are different stages which various yogi's may have reached on the journey to the infinite, and definate steps taken to bring this about.

Yes. And I believe that the symbols that Lahiri Mahasaya makes use of in his notebooks are common to yogis of traditional Vedanta. Vedantic scholars will probably be able to explain their meaning to us and give ample reference to similar experience in the scriptures or writings of other great yogis. People like us - not being well versed in Vedantic concepts and experience - simply don't have this knowledge, and in addition most people today, including spiritual teachers, are simply not interested in it (sometimes for ideological reasons).

H

Text of Varaha Upanishad

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Replies:

  • Re: Man calls off search for Self after 38 yrs -- d - 19 Sep 2005, 10:40:30 12/04/05 Sun
  • Re: Man calls off search for Self after 38 yrs -- H - 20 Sep 2005, 10:42:24 12/04/05 Sun
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